{"slug":"khazarzar-didymus-the-blind-fragmenta-in-psalmos","id":"greek:khazarzar:khazarzar-didymus-the-blind-fragmenta-in-psalmos","title":"Fragmenta in Psalmos","title_source":"Fragmenta in Psalmos","author":"Didymus the Blind","genre":"commentary","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T18:32:49Z","cost_usd":0.084374},"source":{"registry_id":"greek:khazarzar:khazarzar-didymus-the-blind-fragmenta-in-psalmos","work_id":"khazarzar-didymus-the-blind-fragmenta-in-psalmos","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":719,"english_words":208360,"coptic_letters":0,"source_letters":801881,"commentary_units":0,"commentary_kinds":0,"derived_notes":7,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-didymus-the-blind-fragmenta-in-psalmos","status":"pass","blocking":[],"warnings":[],"stats":{"passages":719,"translated":719,"commentary_passages":0,"commentary_units":0,"english_words":208360,"source_letters":801881,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 719 narrative."},{"kind":"scripture","severity":"info","text":"7 scriptural phrase match(es) noted: John 1:14; John 1:29; John 4:10; John 8:12; Luke 1:28; Luke 2:14; Psalm 81:3."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":719},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"1 ̓Εν τῇ καινῇ διαθήκῃ λέξεων ἀπὸ τῆς βίβλου τῶν ψαλμῶν παραληφθεισῶν μαρτυρίαι κεῖνται ὡς ὑπὸ ἁγίου πνεύματος εἰρημέναι. Παῦλος ἐν τῇ πρὸς ̔Εβραίους ἐπιστολῇ ἀπὸ τοῦ ἐνενηκοστοῦ τετάρτου ψαλμοῦ κεφάλαιον λαβὼν ὑπὸ τοῦ ἁγίου πνεύματος ἀπηγγέλθαι αὐτὸ γράφει φήσας Καθὼς λέγει τὸ πνεῦμα τὸ α γιον· σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, καὶ τὰ ἑξῆς. πρὸς τούτῳ καὶ ὁ τῶν ἀποστόλων πρόκριτος Πέτρος ἐν ταῖς Πράξεσι τῶν ἀποστόλων σύμφωνα λέγει ο που μὲν Εδει πληρωθῆναι τὴν γραφήν, η ν προεῖπεν τὸ πνεῦμα τὸ α γιον διὰ στόματος Δαυὶδ περὶ ̓Ιούδα τοῦ γενομένου ὁδηγοῦ τοῖς συλλαβοῦσιν ̓Ιησοῦν, καὶ τὰ ἑξῆς, οι ς ὀλίγα ἐπειπὼν ἐπήγαγεν Γέγραπται γὰρ ἐν βίβλῳ ψαλμῶν· γενηθήτω ἡ επαυλις αὐτοῦ ε ρημος καὶ μὴ ε στω ὁ κατοικῶν ἐν αὐτῇ, καί· τὴν ἐπισκοπὴν αὐτοῦ λαβέτω ετερος. Οὐδὲν δὲ ξένον εἰ οἱ ἀπόστολοι ταῦτα γράφουσιν, αὐτοῦ μάλιστα τοῦ σωτῆρος ταῦτα ἐπισφραγιζομένου. μνήμης γὰρ γενομένης ἐν τῷ Εὐαγγελίῳ τῆς ἀρχῆς τοῦ ἑκατοστοῦ ἐννάτου ψαλμοῦ ω δε ἐχούσης· Ει πεν ὁ κύριος τῷ κυρίῳ μου· κάθου ἐκ δεξιῶν μου, ε ως α ν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου, ἐπύθετο τῶν Φαρισαίων, εἰ Δαυὶδ ἐν πνεύματι ἁγίῳ τὸν Χριστὸν κύριον ει πεν, πῶς υἱὸς αὐτοῦ ἐστιν. Εἰ τοίνυν πνευματικὰ νοήματα περιέχουσιν οἱ ψαλμοί, οὐχ ὡς ε τυχεν ἐντευκτέον τῇ γραφῇ αὐτῶν.","english":"In the new covenant, testimonies from the book of Psalms are set down, taken from its words as having been spoken by the Holy Spirit. Paul, in the epistle to the Hebrews, taking a passage from the ninety-fourth psalm, writes that it was declared by the Holy Spirit, saying, \"As the Holy Spirit says: Today, if you hear his voice,\" and the rest. In addition to this, Peter, the foremost of the apostles, in the Acts of the Apostles says things in agreement, where he says, \"It was necessary that the scripture be fulfilled, which the Holy Spirit foretold through the mouth of David concerning Judas, who became a guide to those who seized Jesus,\" and the rest; and after saying a few things he added, \"For it is written in the book of Psalms: Let his dwelling become desolate, and let no one dwell in it; and: Let another take his office.\" Nor is it strange if the apostles write these things, especially since the Savior himself confirms them. For when mention was made in the Gospel of the beginning of the hundred and nineteenth psalm, which reads, \"The Lord said to my Lord: Sit at my right hand, until I place your enemies as a footstool for your feet,\" he asked the Pharisees whether David, speaking in the Holy Spirit, called the Christ Lord—how then is he his son? If, therefore, the psalms contain spiritual meanings, their scripture must not be approached casually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"2 Εστιν ἁμαρτωλῶν ὁδὸν τὸν διάβολον εἰπεῖν, ἐν ῃ ὁ γενόμενος μὴ ἐμμενέτω ἑπόμενος τῇ φασκούσῃ διδασκαλίᾳ ̓Αντίστητε τῷ διαβόλῳ καὶ φεύξεται ἀφ' ὑμῶν. ̔Ο μὴ στὰς ἐν ταύτῃ τῇ ὁδῷ ἐλεύσεται πρὸς τὸν εἰπόντα κύριον ̓Εγώ εἰμι ἡ ὁδός, ἐν ῃ γενόμενος κατὰ σκοπὸν δραμῶν τεύξεται τοῦ βραβείου. Πῶς γὰρ οὐκ ε δει τῇ σοφίᾳ ὁμοιοῦσθαι τὸν ἐκ τῶν εἰρημένων μαρτυρούμενον ὡς ει η σοφός; ὁμοιοῦται γάρ τις τῷ ποιότητα τοιάνδε χαριζομένῳ, η οὐχ ο μοιος δικαιοσύνῃ ὁ δίκαιος καὶ ὁ αγιος ἁγιότητι· εἰ δὴ τοῦτο, καὶ τῇ σοφίᾳ ὁ σοφός. προσελθὼν σπάσας ἀπ' αὐτῆς τὸ ειναι, σοφὸς ὁμοιοῦται αὐτῇ, κατὰ τὸ λεχθὲν ὑπὸ τοῦ σωτῆρος ̓Αρκετὸν τῷ μαθητῇ ινα γένηται ὡς ὁ διδάσκαλος αὐτοῦ καὶ ὁ δοῦλος ὡς ὁ κύριος αὐτοῦ. ̔Ο δὲ ὁμοιούμενος τῷ τῆς ζωῆς ξύλῳ γίνεται μὲν ἐν τῷ παραδείσῳ, ι να σὺν αὐτῷ φυτευθῇ· ου τως ἀκουστέον τοῦ ἐν ̔Ησαΐᾳ γεγραμμένου ἐκ προσώπου τοῦ θεοῦ Κατὰ τὰς ἡμέρας τοῦ ξύλου τῆς ζωῆς ε σονται αἱ ἡμέραι τοῦ λαοῦ μου. τούτου ἀληθοῦς ο ντος, ἐπεὶ ἀΐδιον τὸ τῆς ζωῆς ξύλον, συναιωνίζει καὶ συναπαθανατίζεται αὐτόν· αυ τη ἡ ὁμοιότης συμφυεῖς ἡμᾶς ποιεῖ ἐν τῷ ξύλῳ, ω στε κλάδους αὐτοῦ καὶ κλήματα χρηματίσαι ἐπὶ τῷ θεῖον καρπὸν ἀγαγεῖν. αμπελος γὰρ ἀληθινὴ τὸ ξύλον τῆς ζωῆς τυγχάνον φησὶ πρὸς τοὺς μιμητὰς διὰ καλοκἀγαθίας γινομένους ̓Εγώ εἰμι ἡ αμπελος ἡ ἀληθινή· ̔Υμεῖς τὰ κλήματα· ̔Ο πατήρ μου ὁ γεωργός· Πᾶν κλῆμα ἐν ἐμοὶ μένον, καθαίρει αὐτό, ι να καρπὸν πλείονα φέρῃ.","english":"It is possible to call the devil the way of sinners, on which let not the one who has come to be on it remain, following the teaching that says, \"Resist the devil, and he will flee from you.\" The one who does not stand in this way will come to the Lord who said, \"I am the way,\" and having come to be on it and having run toward the goal, he will obtain the prize. For how should the one who is testified of by the things that have been said not be likened to wisdom, as being wise? For one is likened to the one who grants such and such a quality—is not the just man like justice, and the holy man like holiness? If indeed this is so, then the wise man is also like wisdom. Having come near and drawn from it his being, he is likened to it as wise, according to what was said by the Savior: \"It is enough for the disciple that he become as his teacher, and the servant as his lord.\" But the one who is likened to the tree of life comes to be in paradise, so that he may be planted together with it; thus must be understood what is written in Isaiah in the person of God: \"According to the days of the tree of life shall be the days of my people.\" Since this is true, because the tree of life is eternal, it makes him co-eternal and co-immortal with itself; this likeness makes us grown together in the tree, so that we may be called its branches and shoots, for the purpose of bringing forth divine fruit. For the tree of life, being a true vine, says to those who become imitators through nobility of character: \"I am the true vine; you are the branches; my Father is the vinedresser; every branch remaining in me, he prunes it, so that it may bear more fruit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"4 ̓Αλλὰ καὶ τοῦ ξύλου τοῦ πεφυτευμένου παρὰ τὰς διεξόδους τῶν ὑδάτων (τοῦτο δέ ἐστιν ἡ τοῦ θεοῦ σοφία) καρπὸς μέν ἐστιν ἡ μυστικὴ καὶ πνευματικὴ τῶν γραφῶν διάνοια, φύλλα δὲ σκέποντα τὸν εἰρημένον καρπὸν αἱ πρόχειροι λέξεις εἰσὶν αι πρὸς τῷ ποιεῖν τὸ ι διον ε ργον ἐν τῷ φυλάττειν τοὺς καρποὺς καὶ τροφὴ γίνονται τῶν ἀκεραιοτέρων ἀνθρώπων τῶν δι' ἁπλότητα κτηνῶν λεγομένων κατὰ τὸ ̓Ανθρώπους καὶ κτήνη σώσεις, κύριε. 5 ̓Αμέλει γοῦν δι' η ν ε σχον ἐκ τοῦ ἀσεβεῖν εὐτέλειαν χνοῦς θελήσαντες ει ναι καὶ τὴν εἰκόνα τοῦ χοϊκοῦ φέρειν, παραπλησίως εὐτελεστάτῳ χνῷ ἐκριπτοῦνται ἀπὸ προσώπου τῆς γῆς, ἀνέμου αὐτοὺς ἀναρριπίσαντος πονηροῦ καὶ τῇδε κἀκεῖσε διαρριπτοῦντος. νοήσεις δὲ ανεμον\n\nἐκριπτοῦντα αὐτοὺς καὶ τὸν τιμωροῦντα αὐτοὺς α γγελον καὶ τὴν ὁρμὴν τῆς πλανησάσης αὐτοὺς διδασκαλίας Περιφερομένους παντὶ ἀνέμῳ διδασκαλίας ἐν τῇ κυβείᾳ τῶν ἀνθρώπων ἐν πανουργίᾳ. 6 ̓Αναστήσονται μὲν οἱ ἀσεβεῖς, ἀλλ' οὐ κριθήσονται τῷ αὐτοκατάκριτοι ει ναι. ̔Ο γὰρ μὴ πιστεύων εἰς ἐμέ, φησίν, η δη κέκριται, κατάκριτος ἐκ τῆς ἑαυτοῦ ἀπιστίας ἀναδειχθείς. Οἰκειοῦται τὰς τῶν δικαίων πράξεις· τούτῳ γὰρ ἐνταῦθα τὸ Γινώσκει. Δειχθέντος ὡς οἱ ἀσεβεῖς ἐν κρίσει οὐκ ἐγείρονται, πεφανέρωται πῶς Πολλοὶ τῶν καθευδόντων ἐν χώματι γῆς, οἱ μὲν εἰς ζωὴς αἰώνιον, οἱ δὲ εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον ἐγείρονται. πῶς γὰρ οὐκ εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον ἀνίστανται οἱ ἐπὶ τὸ κριθῆναι ἐγειρόμενοι, αὐτῆς τῆς κρίσεως τὰ ἁμαρτήματα αὐτῶν φανερούσης;","english":"But also the tree planted beside the channels of waters (and this is the wisdom of God)—its fruit is the mystical and spiritual meaning of the Scriptures, and its leaves, which shelter the said fruit, are the ready-to-hand words, which besides doing their own work in guarding the fruits, also become food for the simpler people, who because of their simplicity are called cattle, according to \"You will save humans and cattle, O Lord.\" Indeed, then, because of the cheapness they gained from their impiety, having wished to be dust and to bear the image of the earthly one, they are cast out like the most worthless dust from the face of the earth, an evil wind having blown them up and scattered them here and there. And you will understand the wind that casts them out, and the angel that punishes them, and the impulse of the teaching that led them astray, as they are carried about by every wind of teaching in the dice-playing of men, in craftiness. The impious will rise, but they will not be judged, since they are self-condemned. For, he says, the one who does not believe in me is already judged, having been shown to be condemned by his own unbelief. He appropriates the deeds of the righteous; for here \"He knows\" belongs to this. Since it has been shown that the impious do not rise in judgment, it has been made clear how \"Many of those who sleep in the dust of the earth\" rise, some to eternal life, but others to reproach and eternal shame. For how do those who are raised to be judged not rise to reproach and eternal shame, when the judgment itself makes their sins manifest?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"εἰ δὴ τοῦτο σαφὲς γέγονεν, διὰ τί μὴ ει ρηται Πάντας ἐγείρεσθαι τοὺς καθεύδοντας ἐν γῆς χώματι, τοὺς μὲν εἰς ζωὴν αἰώνιον, τοὺς δὲ εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον; ταῦτα γὰρ γέγραπται περὶ μόνων τῶν εἰς κρίσιν ἁμαρτωλῶν ἐρχομένων καὶ εἰς ζωὴν αἰώνιον ἐγειρομένων δικαίων, τῶν ἀσεβῶν οὐκ ει ς τι τούτων ἐγειρομένων, οὐκ ἐσομένης ἐξετάσεως αὐτῶν μετὰ ἀνάστασιν.\n\n8 Πάντων ἀνθρώπων προαιρετικῶς κινουμένων (αὐτεξούσιοι γάρ), οὐδεὶς κατ' οὐσίαν ἀγαθὸς η κακός ἐστιν· καὶ ἐπεὶ ὁ ἀρετῆς μετέχων οἰκειοῦται θεῷ μόνος, καὶ πᾶς ὁ τοιοῦτος κληρονομία θεοῦ τυγχάνει. ο τε ου ν ὁ ̓Ισραὴλ ἀγαθὸς ὑπῆρχεν, ἐλέγετο περὶ αὐτοῦ ̓Εγενήθη μέρις κυρίου ̓Ιακώβ, σχοίνισμα κληρονομίας αὐτοῦ ̓Ισραήλ. παρίσταται ὡς οὐκ ἀποκληρωτικῶς μόνον τὸ ε θνος τοῦτο, ἀλλὰ διὰ καλοκἀγαθίαν ου τως ἐχρημάτισεν ἐκ τοῦ περὶ θεοῦ λεγομένου ὑπὸ τῶν ἁγίων ἀνδρῶν ̓Εξελέξατο ἡμῖν τὴν κληρονομίαν αὐτοῦ, τὴν καλλονὴν ̓Ιακὼβ η ν ἠγάπησεν. εἰ δὲ τηρήσει ἐντολῶν καὶ πίστει τῇ εἰς θεὸν κληρονομία τις γίνεται θεοῦ, ὁ παραβαίνων τὰς ἐντολὰς τοῦ θεοῦ καὶ τῆς εἰς αὐτὸν πίστεως μεταπίπτων ἐκβάλλεται τῆς τοιαύτης τιμῆς, ὡς αυ ὁ ἐκκλίνας ἀπὸ τοῦ κακοῦ καὶ τὸ ἀγαθὸν ποιῶν γίνεται θεοῦ κλῆρος καίπερ οὐκ ω ν πρότερον. ταύτης μενούσης τῆς ἀκολουθίας, ὁ πάλαι διὰ θεοσέβειαν ω ν κληρονόμος θεοῦ ̓Ισραήλ, ἀποστάτης θεοῦ γενόμενος μετέπεσεν, οὐ δεξάμενος τὸν ἐπ' εὐεργεσίᾳ προηγουμένως αὐτοῦ, ει τα καὶ τῶν α λλων ἀνθρώπων, ἐληλυθότα σωτῆρα. ε δει τοίνυν ἀντεισαχθῆναι ε τερον συμπληρούμενον ἐκ πλειόνων ἐθνῶν καὶ προσερχόμενον τῷ εὐαγγελίῳ.","english":"If this has become clear, why is it not said that all who sleep in the dust of the earth are raised, some to eternal life, but others to reproach and eternal shame? For these things are written concerning only the sinners who come into judgment and the righteous who are raised to eternal life, while the ungodly are not raised to any of these things, since there will be no examination of them after the resurrection.\n\n8 Since all men are moved by choice (for they are self-determining), no one is good or evil by nature; and since the one who partakes of virtue alone is made God's own, and everyone of this sort becomes God's inheritance. Therefore, when Israel was good, it was said concerning him: Jacob became the Lord's portion, the measuring-line of his inheritance, Israel. It is evident that this nation did not receive its lot merely by allotment, but because of its nobility of character it was thus designated from what is said concerning God by the holy men: He chose for us his inheritance, the beauty of Jacob which he loved. But if through keeping the commandments and faith in God one becomes God's inheritance, the one who transgresses God's commandments and falls away from faith in him is cast out of such honor, just as the one who turns away from evil and does good becomes God's lot, though he was not so before. Since this sequence holds, Israel, who of old was an heir of God through piety, having become an apostate from God, fell away, not receiving the Savior who came primarily for his benefit, though also for that of the other men. It was necessary, then, that another be brought in, one completed from more nations and drawing near to the gospel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Τὸ ου ν Αι τησαι παρ' ἐμοῦ καὶ δώσω σοι ἡμῶν ε νεκα ἀλλ' οὐ τοῦ υἱοῦ ει ρηται· δηλοῖ γὰρ ὡς οὐκ αὐτῷ προστίθεταί τι ἀλλὰ τοῖς δεομένοις αὐτοῦ· ὡς γὰρ ἰατρῷ καὶ διδασκάλῳ δίδονται, ινα ὑγιαίνοντες καὶ ἐπιστήμονες ἐξ αὐτοῦ γένωνται. ἀλλὰ καὶ τὸ Τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς ἁπλούστερον νοηθείη ου τως· μέχρι τῶν ἐσχάτων τῆς γῆς ἡ σὴ κρατήσει διδασκαλία, κηρυττομένου τοῦ εὐαγγελίου ἐν πάσῃ τῇ κτίσει τῇ ὑπὸ τὸν οὐρανόν. εἰ δυνατὸν πέρατα τῆς γῆς καλεῖσθαι ἐνταῦθα τοὺς βίῳ καὶ φρονήματι περάσαντας τὴν γῆν, ἐπίστησον. Κα ν νῦν σύνεσιν λάβετε ἀναστάντος ἐκ νεκρῶν τοῦ σταυρωθέντος, καὶ ὑμεῖς δὲ οἱ α ρχοντες παιδεύθητε γνόντες, ο τι, ο ν ἐδόξατε περιβαλεῖν θανάτῳ, ἀνέστη λύσας τὴν νεκρότητα· τοῦτο γὰρ προτρέψεται δουλεῦσαι ὑμᾶς ἐν φόβῳ τῷ ἐπιβουλευθέντι πρὸς ὑμῖν γνοῦσιν, ο τι θεός ἐστιν, καθ' ου συνεληλύθειτε. αυ τη ἡ ἐν φόβῳ δουλεία πεπαύσεται προκοπῆς γεγενημένης, ὡς θείαν ἀγαλλίασιν μετὰ τρόμου ἐγγενέσθαι ὑμῖν· εἰ γὰρ καὶ χαρά τις εὐλόγως γινομένη, τυγχάνει ἡ ἀγαλλίασις· ἀλλ' ου ν ἐπὶ θεῷ σὺν τρόμῳ γίνεται. τούτῳ συνᾴδει τὸ ̓Αλαλάξατε τῷ θεῷ ἐν φωνῇ ἀγαλλιάσεως, ο τι κύριος υ ψιστος φοβερός· ὑψίστου γὰρ φοβεροῦ ο ντος τοῦ ἐφ' ῳ ἡ ἀγαλλίασις, μετὰ τρόμου ε χειν αὐτὴν δεῖ. Τὸ ̓Εν τάχει τῷ Δράξασθε παιδείας ἀποδοτέον καθ' ὑπερβατὸν εἰρημένον, ὡς ει ναι τὸ ἀκόλουθον τῆς φράσεως ου τως·","english":"The \"Ask of me, and I will give you\" is said on our account, not on the Son's; for it shows that nothing is added to him, but to those who have need of him—as things are given to a physician and a teacher, so that they may become healthy and knowledgeable from him. But also the phrase \"Your dominion is to the ends of the earth\" may be understood more simply thus: your teaching will prevail to the farthest ends of the earth, since the gospel is proclaimed in all creation under heaven. Whether it is possible that here the ends of the earth are called those who have passed beyond the earth in life and in mind—consider this. \"And now, be instructed\" — since the crucified one has risen from the dead — \"and you, O rulers, be taught,\" knowing that the one you thought to put to death has risen, having destroyed death; for this will urge you to serve in fear the one who was plotted against by you, knowing that he is God, against whom you have gathered together. This service in fear will cease when progress has been made, so that divine exultation with trembling may arise in you; for if there is any joy that comes reasonably, it is exultation—but now it comes upon God with trembling. In harmony with this is \"Shout to God with a voice of exultation, for the Lord most high is fearful\"; for since the most high is fearful, the exultation that is upon him must be held with trembling. The phrase \"In haste, grasp instruction\" must be rendered as spoken by hyperbaton, so that the sequence of the expression is as follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Δράξασθε παιδείας ἐν τάχει καὶ ε τι ἐν τῷ βίῳ τούτῳ τυγχάνοντες, μήποτε, ῥαθυμούντων ὑμῶν, ὀργισθῇ κύριος καὶ ἀπολεῖσθε ἐξ ὁδοῦ δικαίας. 11 ̓Επειδὴ δ' ἐλέχθη ὡς ἐκ προσώπου κυρίου ὁ ψαλμὸς ἀπαγγέλλεται, ῥητέον ὡς καὶ αὐτοῦ ὑψοῦται ἡ κεφαλή, ὁ θεὸς ου σα, ο τ' α ν ἡ θεότης αὐτοῦ φανερὰ δι' ἀποδείξεως τοῖς πιστοῖς γίνεται. σημαίνει τὸ τῆς κεφαλῆς ο νομα ἐν τούτοις α ρχοντα· διὸ τῶν ἀνδρῶν α ρχων ὁ Χριστὸς ἁγίων ο ντων βασιλεὺς αὐτῶν εἰκότως ἐστίν, καὶ ταύτῃ κεφαλὴ αὐτῶν χρηματίζει. 12 ̔Η ὑπερφυὴς γνῶσις αὐτοῦ δύναται ο ρος α γιον ει ναι θεοῦ, ἐξ ου εἰσακούει τῶν εὐχομένων θεός, ὁ μονογενὴς υἱὸς αὐτοῦ, περὶ ου ει ρηται Εσται ἐμφανὲς τὸ ορος κυρίου ἐπ' ἐσχάτου τῶν ἡμερῶν, δηλούσης τῆς λέξεως ταύτης τὴν γενομένην αὐτοῦ φανέρωσιν κατὰ τὴν ἐπιδημίαν ἐπὶ συντελείᾳ τῶν αἰώνων. Τὸ κοιμηθῆναι σημαίνει τὴν ἀνάκλισιν, μεθ' ην εὐθέως ὁ υ πνος ἐπιγίνεται. ἐπεὶ ουν ἑκουσίως ̓Ιησοῦς τὴν ψυχὴν αὐτοῦ εθηκεν, κατὰ τοῦτο κοιμηθεὶς υπνωσεν· οὐ γὰρ αν ἐτεθνήκει, εἰ μὴ αὑτὸν εἰς τοῦτο ἐδεδώκει, ἐξεγερθεὶς δὲ ἐκ νεκρῶν, ἀντιλαβομένου θεοῦ, πρωτότοκος ἐκ νεκρῶν γεγένηται. Ματαίως ἐχθροὺς ε χει ὁ μὴ παρέχων μίσους καὶ εχθρας πρόφασιν· τοιοῦτοι δέ εἰσιν Πάντες οἱ διωκόμενοι διὰ τὸ ζῆν εὐσεβῶς ἐν Χριστῷ ̓Ιησοῦ, πρὸς ου ς λέγεται ὑπὸ τοῦ σωτῆρος Μακάριοί ἐστε ο τ' α ν ὀνειδίσωσιν ὑμᾶς καὶ ει πωσιν πᾶν πονηρὸν ψευδόμενοι ε νεκεν ἐμοῦ, καὶ τὰ ἑξῆς. Ταύτης τῆς προθέσεως ω ν καὶ ὁ Δαυὶδ πολλοὺς ει χεν ματαίως ἐχθροὺς ὡς τὸν Σαοὺλ καὶ τὸν ̓Αβεσσαλὼμ καὶ τοὺς σὺν αὐτοῖς·","english":"Take hold of instruction quickly, and while you are still in this life, lest, when you are careless, the Lord be angry and you perish from the righteous way. Since the psalm was said to be spoken as from the person of the Lord, it must be said that his head also is exalted—the God who is his, and his divinity becomes manifest to the faithful by demonstration. The name of \"head\" signifies in these words a ruler; therefore Christ is the ruler of the men who are holy, and reasonably their king, and in this way he is called their head. His transcendent knowledge can be the holy mountain of God, from which God hears those who pray—his only-begotten Son, of whom it is said, \"The mountain of the Lord shall be manifest in the last days,\" this phrase making clear his manifestation that came about at his visitation at the consummation of the ages. \"To have fallen asleep\" signifies the reclining, after which sleep immediately follows. Since, then, Jesus willingly laid down his soul, in this respect he fell asleep and slept; for he would not have died, unless he had given himself over to this. And having been raised from the dead, with God taking hold of him, he became the firstborn from the dead. In vain does he have enemies who provides no occasion for hatred and enmity; and such are all who are persecuted because they live piously in Christ Jesus, to whom the Savior says, \"Blessed are you when they reproach you and say every evil thing falsely against you for my sake,\" and the rest. Of this disposition David also had many enemies in vain, such as Saul and Absalom and those with them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"τοῦ γὰρ ἁγίου πολλὴν πραότητα καὶ ἀγαθότητα εἰς αὐτοὺς πολλάκις ἐνδειξαμένου, μάτην η σαν ἐχθροί. Περὶ τῶν τοιούτων ὀδόντων πολλάκις ει πεν τῷ θεῷ Εβρυξαν ἐπ' ἐμὲ τοὺς ὀδόντας αὐτῶν, καὶ εὐχαριστῶν ἐπὶ τῷ ὑπ' αὐτῶν μὴ βλαβῆναί φησιν Εὐλογητὸς κύριος, ο ς οὐκ ε δωκεν ἡμᾶς εἰς θήραν τοῖς ὀδοῦσιν αὐτῶν. δῆλον δὲ ο τι περὶ νοητῶν ταῦτά φησιν. τοῖς ου τω λεγομένοις ὀδοῦσιν κακῶς χρώμενοι Γαλάται κακῶς ε δακνον ἀλλήλους καὶ κατήσθιον, ματαίως καὶ ἁμαρτητικῶς χρώμενοι ταῖς δυνάμεσι τῆς ψυχῆς αι ὀδόντες ἀλληγορικῶς καλοῦνται. βεβαιωθείσης γὰρ τῆς αἰτήσεως ἀντ' ἐχθρῶν φίλοι καὶ ἀντὶ ἁμαρτωλῶν σπουδαῖοι γενήσονται. Τοῦ κυρίου ἡ σωτηρία· μὴ α λλοθεν τοίνυν η παρ' αὐτοῦ ταύτην ζητῶμεν. Καὶ ἐπὶ τὸν λαόν σου ἡ εὐδοκία σου· τίς δὲ ἡ εὐδοκία ἡ ἐπὶ τὸν λαὸν ἐρχομένη η ἡ βούλησις τοῦ πατρὸς ἡ περὶ τῆς ἐπιδημίας; δείξας γοῦν τὸν ἐνανθρωπήσαντα σωτῆρα Ου τός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ε φη, ἐν ῳ ηὐδόκησα. εἰς τοῦτο λήψῃ τὸ Καὶ ἐν τῇ εὐδοκίᾳ σου ὑψωθήσεται τὸ κέρας ἡμῶν. 16 ̓Ωιδή ἐστιν ἐπινίκιος η χαριστήριος αι νος μόνῃ φωνῇ προφερόμενος, ψαλμὸς δὲ υ μνος ὀργάνῳ τῷ καλουμένῳ ψαλτηρίῳ η καὶ κιθάρᾳ κρουόμενος. ει η δὲ πρὸς ἀναγωγὴν ᾠδὴ ἡ θεωρία τῆς ἀληθείας μόνῃ νοήσει μεμουσωμένη γενομένη, ψαλμὸς δὲ πράξεις κατὰ λόγον τὸν ὀρθὸν ἐπιτελούμεναι, ὡς ψάλλειν μὲν τὸν πρακτικὸν βίον ε χοντα, ᾳ δειν δὲ τὸν θεωρητικόν. ἐπεὶ τοίνυν ὁ Δαυὶδ θεωρεῖ καθαρᾷ καρδίᾳ τὸν θεὸν καὶ τὴν ἀληθείαν αὐτοῦ, ᾠδὴν προφέρει, η ν ει ναι ἐν ψαλμοῖς λέγει διὰ τὸ πολλὰ πρακτικῶς αὐτῷ κατωρθῶσθαι.","english":"For since the saint had often shown great gentleness and goodness toward them, they were enemies in vain. Concerning such teeth he often said to God, \"They gnashed their teeth at me,\" and giving thanks that he was not harmed by them he says, \"Blessed is the Lord, who did not give us as prey to their teeth.\" And it is clear that he says these things concerning intelligible teeth. The Galatians, using badly the teeth so called, were badly biting one another and devouring one another, vainly and sinfully using the powers of the soul which are allegorically called teeth. For when the request has been confirmed, instead of enemies they will become friends and instead of sinners, earnest people. \"Salvation is the Lord's\"; let us not seek it, then, from anywhere else but from him. \"And upon your people your good pleasure\": and what is the good pleasure that comes upon the people but the Father's will concerning the visitation? Having pointed to the incarnate Savior, he said, \"This is my beloved Son, in whom I was well pleased.\" To this end you will receive the words \"And in your good pleasure our horn will be exalted.\" A song is a victory hymn or a hymn of thanksgiving brought forth by the voice alone, while a psalm is a hymn played on the instrument called the psaltery or also the lyre. Or, by way of ascent, a song is the contemplation of truth, made musical by the intellect alone, while a psalm is actions performed according to right reason, so that the practical life sings, as it were, and the contemplative life chants. Since, then, David with a pure heart contemplates God and his truth, he brings forth a song, which he says is \"among the psalms\" because many things had been rightly accomplished by him in practice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Αυ τη ἡ ᾠδὴ Εἰς τὸ τέλος ἐστὶν ἐκεῖνο, ο καλεῖν εἰώθασιν εσχατον ὀρεκτὸν τῷ αὐτοῦ ε νεκα τὰ α λλα πάντα ει ναι αἱρετὰ καὶ ὀρεκτά, αὐτὸ δὲ οὐκ α λλου χάριν· ο περ ἐστὶν ἡ πάντων τελείωσις, περὶ ου καὶ ὁ Παῦλός φησιν Ει τα τὸ τέλος, καθ' η ν ο μοιός τις τῷ θεῷ γεγενημένος ο ψεται αὐτόν. Κατὰ τί δὲ βούλεται καὶ τὸ Τῷ Δαυὶδ τὴν ᾠδὴν ἀλλὰ μὴ τοῦ Δαυὶδ ἀναγεγράφθαι; φασὶν τοίνυν τινὲς τοῦ Δαυὶδ ει ναι τὸν ψαλμὸν η τὴν ᾠδήν, ο τ' α ν αὐτὸς ῃ προενεγκὼν θεοπνευσθείς, τῷ Δαυὶδ δὲ ει ναι τὴν ᾠδὴν η τὸν ψαλμόν, ο τ' α ν πρὸς αὐτὸν τὰ λεγόμενα ἀναφορὰν ε χῃ. συνπίπτει δὲ πολλάκις καὶ αὐτοῦ καὶ αὐτῷ ει ναι τὸ ἀπαγγελλόμενον, ο τ' α ν\n\nαὐτοῦ διακονησαμένου τῷ πνεύματι τὰ ὑποβαλλόμενα ὑπ' αὐτοῦ προελέχθη, ει τα δοθέντος τοῦ ψαλμοῦ τινι τῶν ᾀδόντων ἀπηγγέλθη δι' ἐκείνων Τῷ Δαυίδ· ὁποτέρως δ' ε χει ε καστον τῶν ἐν γραφαῖς κειμένων, μόνου τοῦ κατὰ θεὸν σοφοῦ εἰδέναι † 17 Πλατύνει δὲ ἐν θλίψει ὁ θεὸς οὐ παύων τὴν περίστασιν, οὐκ ἀνατρέπων τοὺς κακοῦντας ἀλλὰ παρέχων μεγαλοψυχίαν γενναίως φέρειν τὰ περιστατικά. κατὰ ταύτην τὴν διάνοιαν ἀκουστέον καὶ τὸ Πολλαὶ αἱ θλίψεις τῶν δικαίων καὶ ἐκ πασῶν αὐτῶν ῥύσεται αὐτούς, ὑπομονὴν χαριζόμενος. ε στι δ' ο τε καὶ ε ξω τῶν περιστάσεων ποιεῖ τὸν μεγαλοψύχως πρὸς τὰς περιστάσεις στάντα ὡς τὸν ̓Ιωσὴφ καὶ τὸν ̓Ιὼβ ἀλλὰ καὶ αὐτὸν τὸν περὶ ου τὰ προκείμενα. Πολλὰ δὲ τοιαῦτα φέρεται καὶ ἐν τῇ γραφῇ ω ν ε ν ἐστιν καὶ τὸ Βροτὸς γὰρ γεννητὸς γυναικός, καὶ τὸ ̓Εν γεννητοῖς γυναικῶν ̓Ιωάννου οὐδεὶς μείζων ἐστίν.","english":"This song, \"For the end,\" is that which they are accustomed to call the final object of desire, since for its own sake all other things are choiceworthy and desirable, but it is not for the sake of another; this is the perfection of all things, concerning which Paul also says, \"Then comes the end,\" according to which one who has become like God will see him. But why does he wish the song to be inscribed \"To David\" and not \"Of David\"? Some say, then, that the psalm or the song is David's when he himself, inspired by God, uttered it; but the song or psalm is \"To David\" when what is said has reference to him. It often happens that what is declared belongs both to him and to himself, when, having ministered to the Spirit, the things suggested by him were spoken beforehand, and then, when the psalm was given to one of the singers, it was declared through them \"To David.\" But in whichever way each of the things set down in the Scriptures stands, it belongs to the one who is wise according to God alone to know. † God widens in affliction, not ceasing the distress, not overthrowing those who do harm, but granting magnanimity to bear the circumstances nobly. According to this understanding one must also hear, \"Many are the afflictions of the righteous, and out of them all he will deliver them,\" granting them endurance. But sometimes he also places outside of circumstances the one who has stood magnanimously toward circumstances, as Joseph and Job, but also the very one about whom the present words are spoken. And many such things are brought forward also in the Scripture, of which is also, \"For man is born of woman,\" and, \"Among those born of women none is greater than John.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"καὶ αυ ται γὰρ αἱ λέξεις ἀντὶ τοῦ α νθρωποι ει ρηνται. Η οὐ θαυμαστοῦται ὁ ο σιος τοῦ θεοῦ ο τ' α ν θλίψεις φέρῃ μεγαλοψύχως δοκούσας ὑπὲρ α νθρωπον ει ναι ἀλλὰ καὶ ο τ' α ν ἐπικαλούμενος θεὸν ἐπινεύοντα εὐθέως ε χῃ, α περ πάντα ἀγνοεῖ ὁ βαρείαν καρδίαν, τουτέστι νόησιν μετὰ κακίας, ε χων; εἰ δὲ περὶ τοῦ Χριστοῦ ει ρηται πρὸς ̓Ιουδαίους ὁ λόγος διὰ τὸ βαρυκάρδιον οὐκ ε τι θεοῦ ἀλλ' ἀνθρώπων υἱούς, πῶς γὰρ οὐκ ἐθαυμάστωσεν κύριος τὸν ο σιον ἐν αὐτῷ καὶ δι' αὐτοῦ πληρώσας προφητείας, παραδόξων δυνάμεων γενομένων δι' αὐτοῦ ε τι μὴν καὶ ἀναστάντος ἐκ νεκρῶν; γνώσεσθε δὲ ἀποβαλόντες τὸ βαρυκάρδιον καὶ ἐρευνήσαντες τὰς περὶ τοῦ ὁσίου γραφάς· ἐρευνήσασι γὰρ ὑμῖν ἡ καινότης τοῦ πνεύματος εὑρεθήσεται. Ταύτην τὴν λέξιν παραλαβὼν ὁ ἀπόστολος ἐπήγαγεν αὐτῇ· ̔Ο η λιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν, μηδὲ δίδοτε τόπον τῷ διαβόλῳ. ὁ ταύτην καταδεξάμενος τὴν ἀποστολικὴν προτροπὴν ὀργισθεὶς οὐχ ἁμαρτάνει τοῦ κατ' ὀργὴν διακειμένου ἐπίμονον αὐτὴν ε χοντος ο ν καὶ μηνιαστὴν ε θος καλεῖν. βεβαιοῖ ταύτην τὴν νόησιν τὸ ἑξῆς ἐπιφερόμενον· Α λέγετε γάρ φησίν (ὀργισθέντες δηλονότι) ἐν ταῖς καρδίαις ὑμῶν, ἐπὶ ταῖς κοίταις κατανύγητε, ω στε ἀναστάντας ἐξ υ πνου μηδὲν πρᾶξαι η εἰπεῖν τῶν ἐν τῇ καρδίᾳ ἐν ὀργῇ διεσκεμμένων. Δυνατὸν Φῶς τοῦ προσώπου τοῦ θεοῦ τὸν χαρακτῆρα τῆς ὑποστάσεως καὶ εἰκόνα αὐτοῦ τοῦ ἀοράτου θεοῦ εἰπεῖν, ο περ φῶς ἀπεντεῦθεν ἐσημειώθη ἐφ' ἡμᾶς μορφωθέντας κατ' αὐτόν. οὐκ ἀγνοητέον ὡς ἀναγινώσκουσί τινες τὸ Τίς δείξει ἡμῖν τὰ ἀγαθὰ ου τως·","english":"For these words too are spoken in place of \"men.\" Is the holy one of God not to be marveled at, who bears afflictions with greatness of soul, seeming to be beyond human capacity? But also when he calls upon God, he immediately has him assenting—all of which the one who has a heavy heart, that is, a mind together with wickedness, does not know. But if the word was spoken about Christ to the Jews, because of their heaviness of heart, as sons no longer of God but of men—for how did the Lord not marvel at his holy one in him and through him, fulfilling prophecies, with wondrous powers having come about through him, and moreover having risen from the dead? But you will know, when you cast off the heavy heart and search the scriptures concerning the holy one; for when you search, the newness of the Spirit will be found by you. The apostle, taking up this word, added to it: Let not the sun set upon your provocation, nor give place to the devil. The one who accepts this apostolic exhortation, having become angry, does not sin—the phrase \"of the one disposed to anger\" meaning one who keeps it persistent and calls it a raging habit. The following confirms this understanding: Be angry, he says (obviously, having become angry), in your hearts, and be pricked with compunction upon your beds—so that, having risen from sleep, you do nothing or say nothing of what was pondered in the heart in anger. It is possible to call the light of the face of God the impress of his substance and the image of the invisible God himself, which light was marked from there upon us who were formed according to him. It must not be overlooked that some read the passage thus: Who will show us good things?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"τὰ ἀγαθὰ οὐ πολλῶν ἐστιν, ἀλλ' ἑνός ἐστιν δεῖξαι· ου τος δὲ ὁ μονογενής ἐστι τοῦ θεοῦ υἱός. σημαίνει τοῖς ου τως ἐκλαμβάνουσι τὸ Τίς τὸ ὀνομαζόμενον ἰδίως ποιὸν η α τομον καὶ μίαν τῷ ἀριθμῷ οὐσίαν. συγχρῶνται μαρτυρίῳ τὸ Ανθρωπός τις εὐγενής, καὶ ἐνταῦθα γὰρ τὸ Τίς δηλοῖ τὸν ἰδίως ποιόν. Εἰ καὶ ου τοι ἀπὸ τῶν ἡδέων αὑτοῖς ε δοξαν πληθύνεσθαι, ἀλλά γε ἐγὼ προσδοκῶν αἰῶνα μέλλοντα καὶ μισθὸν ὀρθῆς πολιτείας, πάσης ταραχῆς ἐκτὸς διὰ τὴν ἐλπίδα γεγονώς, ̓Επὶ τὸ αὐτὸ κοιμηθήσομαι καὶ ὑπνώσωμαι, κοίμησιν καὶ υ πνον λέγων τὴν ἀπὸ τοῦ βίου ἀναχώρησιν· ἀποδιδοὺς τὴν αἰτίαν τοῦ κεκοιμῆσθαι καὶ ὑπνωκέναι ἐν εἰρήνῃ εὐθὺς ἐπήγαγεν ο τι ̓Επ' ἐλπίδι κατῴκισάς με. ει ρηται δὲ καὶ ἐν ̓Ωσηὲ πρὸς τὴν ψυχὴν ἐκ προσώπου τοῦ θεοῦ Κατοικιῶ σε ἐπ' ἐλπίδι. ποιεῖ δὲ τοῦτο θεὸς ἐλπίδα μελλόντων θείων ἀγαθῶν προτείνων τοῖς κατοικιζομένοις ὑπ' αὐτοῦ ἐν διανοητικῇ καὶ πρακτικῇ ἀρετῇ καὶ ἐν δόγμασιν ἀληθείας καὶ θεσμοῖς ἐκκλησιαστικοῖς.","english":"The good things are not for many, but it is for one to show them; and this one is the only-begotten Son of God. For those who take it thus, \"Who\" signifies what is called specifically qualified or individual and one substance in number. They also use as testimony the phrase \"A certain noble man,\" for here too \"Who\" makes clear the specifically qualified. Even if these men have seemed to themselves to be multiplied by pleasures, yet I, expecting the age to come and the reward of a right way of life, having become free from all disturbance through hope, \"I shall lie down and sleep at the same time,\" calling departure from life \"lying down\" and \"sleep\"; and giving the reason for having lain down and slept in peace, he immediately added, \"For you have settled me in hope.\" It is also said in Hosea to the soul, in the person of God, \"I will settle you in hope.\" God does this, offering hope of the future divine good things to those settled by him in intellectual and practical virtue and in the doctrines of truth and the ordinances of the church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"23 Εἰς τὸ τέλος χαριστήριος υ μνος ᾳ δεται ὑπὲρ τῆς ἀγομένης ψυχῆς η τοι ἐκκλησίας εἰς θείαν κληρονομίαν ἡτοιμασμένην τοῖς τοῦ θεοῦ θεραπευταῖς· ε στι γὰρ κληρονομία τοῖς θεραπεύουσι κύριον. ε στιν δὲ αυ τη οὐ φθαρτὴ καὶ ἐν\n\nαἰσθητῷ πλούτῳ τὸ ει ναι ε χουσα· ει ρηται γὰρ εἰσάγεσθαι τοὺς ταύτης κληρονόμους Εἰς κληρονομίαν α φθαρτον καὶ ἀμίαντον καὶ ἀμάραντον τετηρημένην ἐν οὐρανοῖς. εἰς ταύτην τοὺς ἀξίους καλῶν ὁ σωτὴρ Δεῦτε ἐκ δεξιῶν μου, ει πεν, οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν. ταύτης ε ρωτα λαβὼν ὁ τὸν ἐγκείμενον ψαλμὸν λέγων εὐχὴν ἀναπέμπει τῷ εὐτρεπίσαντι αὐτὴν θεῷ, ι ν' ἀξιωθῇ κληρονόμος αὐτῆς κατὰ τὴν καινὴν διαθήκην ἀναδειχθῆναι, ὡς καὶ περὶ τῆς αὐτοῦ ψυχῆς σημαίνειν τὴν ἐπιγραφὴν τὴν ̔Υπὲρ τῆς κληρονομούσης. Τὸ δὲ ̓Ενώτισαι μὴ φερόμενον ἐν τῇ συνηθείᾳ, ἐν τῇ γραφῇ κεῖται συνεχῶς δηλοῦν τὸ εἰς τὰ ω τα δέχεσθαι τὸν ἀκούοντα τοὺς ἀπαγγελλομένους λόγους τοῦ λέγοντος αὐτοὺς διὰ τὸ ἐγγὺς ει ναι· σχέσει δ' ἐγγὺς οἱ δίκαιοι θεοῦ ο θεν εὐχαῖς δικαίων ἐπακούειν ει ρηται ὁ θεὸς καὶ τὰ ω τα ε χειν εἰς δέησιν αὐτῶν. Βασιλεὺς δ' α μα καὶ δημιουργὸς ὁ θεὸς τυγχάνει τῶν μὴ διαπετασάντων χεῖρας αὐτῶν πρὸς θεὸν ἀλλότριον μηδὲ βασιλευομένων ὑπὸ τῆς ἁμαρτίας. Κατὰ θεωρίαν δέ· ῳ ὁ τῆς δικαιοσύνης η λιος ἀνέτειλεν ἐν ἀρχῇ νοητῆς ἡμέρας γεγονώς, χαριστήριον αι νον προφέρων τῷ αἰτίῳ τοῦ φωτισμοῦ Τὸ πρωΐ, ε φη, εἰσακούσῃ τῆς φωνῆς μου·","english":"For the end, a thanksgiving hymn is sung for the soul, or the church, being led into the divine inheritance prepared for the servants of God; for there is an inheritance for those who serve the Lord. And this inheritance is not corruptible, nor does it have its existence in perceptible wealth; for it is said that its heirs are brought \"into an inheritance incorruptible and undefiled and unfading, kept in the heavens.\" Calling the worthy to this, the Savior said, \"Come, you blessed of my Father, inherit the kingdom prepared for you.\" Having received the love of this, the one who speaks the psalm set before us sends up a prayer to God who prepared it, that he might be deemed worthy to be shown an heir of it according to the new covenant, as the inscription also signifies concerning his own soul: \"For the inheriting one.\" And \"Give ear,\" not being used in common speech, is placed continually in Scripture, signifying that the hearer receives into his ears the words announced by the one who speaks them, because of his being near; and the righteous are near to God by relation, whence God is said to hear the prayers of the righteous and to have ears for their supplication. And God is at once king and creator of those who have not stretched out their hands to a foreign god nor are ruled by sin. And according to contemplation: he for whom the sun of righteousness has risen, having come to be at the beginning of the noetic day, offers a thanksgiving hymn to the cause of his illumination: \"In the morning,\" he says, \"you will hear my voice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"τίνι γὰρ ε δει χάριν ὁμολογῆσαι ὑπὲρ τηλικούτου ἀγαθοῦ η σοί, ω δέσποτα, τῷ ἀνατείλαντί μοι φῶς αι τιόν μοι μεγίστης θεωρίας ὑπάρχον; ἀεὶ γοῦν ε ρως εἰσέρχεται πρὸς ταῖς ὑπαρξάσαις θεωρίαις καὶ ε τι θέλειν βλέπειν τὰ κάλλη τῆς ἀληθείας. παρίσταται τοῦτο καὶ ἐκ τοῦ Καὶ ἐπόψομαι. ὡς γὰρ τὸ ἐπέρχομαι ἀκατάπαυστον πρόσοδον δηλοῖ, ου τω τὸ ̓Επόψομαι συνεχῶς προστιθεμένην κατανόησιν ἐμφαίνει· πῶς γὰρ οὐκ ἀεὶ βλέπει ὁ ἐπαγγελίας τυχὼν τῆς Εσται σοι κύριος φῶς αἰώνιον, καὶ Φῶς δικαίοις διὰ παντός; Εστιν δὲ καὶ ἑτέρα γραφὴ ε χουσα Παραστήσομαί σοι καὶ ἐπόψει με, ο περ οὐ παντὸς λέγειν ἀλλὰ τῶν κατὰ τὸν μέγαν ̓Ηλίαν διὰ τὴν ἀπὸ τῆς πολιτείας παρρησίαν λέγειν θαρρούντων Ζῇ κύριος ῳ παρέστην ἐνώπιον αὐτοῦ σήμερον. Τούτου ἀληθοῦς ο ντος, οὐκ ε στιν ἐκ θεοῦ τὸ κακὸν ὡς οι ονται οἱ ἐνυπόστατον τὴν κακίαν τιθέμενοι. ̓Εκ στόματος γὰρ ὑψίστου οὐκ ἐξελεύσεται τὸ κακὸν καὶ τὸ ἀγαθόν. μόνον γὰρ τὸ ἀγαθὸν ει ναι βούλεται· ου ο ντος ἀδύνατον ε ν τινι συστῆναι τὸ κακόν. ̓Απόλλυσιν δὲ Τοὺς λαλοῦντας τὸ ψεῦδος ῃ ψεῦσταί εἰσιν, ι ν' ἐπιγνῶσιν τὴν ἀλήθειαν η ν καὶ πάλαι ῃ δεισαν. τὸ γὰρ ἐπιγνῶναι τοῦτο δηλοῖ· οὐδεὶς γὰρ ἀρχὴν ε χων τοῦ γινώσκειν τι ἐπιγινώσκειν αὐτὸ λέγεται. πάντων δὲ τῶν λαλούντων τὸ ψεῦδος ὑπὸ θεοῦ ἀπολλυμένων, ἀπολεῖται κἀκεῖνος περὶ ου ει ρηται Οτ' α ν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ. εἰ δὲ τοῦτο, οὐκ ε στιν κατ' οὐσίαν κακός· οὐ γὰρ α μα τῷ γενέσθαι καὶ εἰς ὑπόστασιν ἐλθεῖν ἀλλὰ μετὰ ταῦτα τραπεὶς ἀρχὴν τοῦ λαλεῖν τὸ ψεῦδος ε σχεν, ἐσχηκώς ποτε τὸ ἐν ἀληθείᾳ ει ναι.","english":"For to whom ought one to give thanks for so great a good, if not to you, O Master, who caused light to rise for me, which is the cause of the greatest contemplation for me? At any rate, desire always enters in alongside the contemplations that have already occurred, and one wishes to see further the beauties of the truth. This is also supported by the phrase \"And I shall look upon.\" For just as \"I come upon\" indicates ceaseless approach, so \"I shall look upon\" reveals understanding that is continually being added; for how does he not always see who has obtained the promise \"The Lord shall be to you an everlasting light,\" and \"Light for the righteous\" continually? There is also another reading: \"I shall present myself to you and you shall look upon me,\" which is not for everyone to say, but for those who, like the great Elijah, dare to say because of their boldness from their manner of life, \"As the Lord lives, before whom I have stood this day.\" Since this is true, evil is not from God, as those think who posit evil as having substantial existence. For from the mouth of the Most High evil and good shall not come forth. For he wills only the good to exist; and while this exists, it is impossible for evil to subsist in anything. But he destroys \"those who speak falsehood,\" who are liars, so that they may come to know the truth which they also formerly knew. For \"to know\" means this: no one who has a beginning of knowing something is said to \"know fully\" it. But since all who speak falsehood are destroyed by God, that one also will be destroyed about whom it is said, \"When he speaks a lie, he speaks from his own,\" that is, from his own nature. And if this is so, he is not evil by essence; for he did not become so at the very moment of coming into existence and entering into subsistence, but after these things, having turned, he had a beginning of speaking falsehood, having once had the being in truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"δηλοῦται δὲ τοῦτο ἐκ τῶν ου τω περὶ αὐτοῦ γεγραμμένων· ̓Εν τῇ ἀληθείᾳ οὐχ ε στηκεν, ο τι ἀλήθεια οὐκ ε στιν ἐν αὐτῷ· ὁ γὰρ ψεκτὸς ω ν διὰ τὸ μὴ ἑστάναι φανερός ἐστιν πειραθεὶς τούτων τῶν διαθέσεων. κριτέον δὲ ἐκ προθέσεως ἀλλ' οὐκ ἐκ μόνης φωνῆς τὸν ψευδόμενον, ι να μὴ ω σιν ὑπὸ τὴν ἀπειλὴν οἱ οἰκονομικῶς ποτε τοῦτο πεποιηκότες ὡς ̔Ραάβ· ε δοξεν γὰρ ψεύδεσθαι πρὸς τοὺς ἀναζητοῦντας ἐπὶ τῷ ἀποκτεῖναι τοὺς κατασκόπους ἀγαθοὺς α νδρας ο ντας· ὑπὸ ̓Ιησοῦ γὰρ τοῦ Ναβῆ ἀποσταλέντες ἐπαινετοὶ η σαν. τῆς προθέσεως τῆς ἀνθρώπου πολὺ τὸ σπουδαῖον ἐσούσης, οὐκ ἀκόλουθον ου ν ἐστιν τάξαι αὐτὴν ἐν τοῖς ἀπολλυμένοις η ἐν τοῖς τὸ ψεῦδος λαλοῦσιν. ω σπερ δὲ οὐχ ὁ ο πως ποτὲ κτείνων α νθρωπον φονεύς ἐστιν, ου τως οὐ καθάπαξ ὁ ἐκχέων αι ματα αἱμάτων ἀνήρ ἐστιν· οὐ γὰρ λέγομεν φονέας η αἱμάτων α νδρας τοὺς κατὰ νόμον θεῖον ἀποκτέννοντας τοὺς ἀξίους τὸ παθεῖν τοῦτο, ἐπεὶ ω ρα λέγειν Σαμουὴλ καὶ ̓Ηλίαν τοὺς μεγάλους α νδρας μαρτυρηθέντας ἐπὶ ἀγαθότητι καὶ προφητείᾳ θείᾳ ὑποκεῖσθαι τοῖς ἐγκλήμασιν τούτοις, ἀλλ' οὐδεὶς τούτων φονεὺς η αἱμάτων ἀνήρ, εἰ","english":"This is made clear from what is written about him: \"He did not stand in the truth, because the truth is not in him.\" For the one who is blameworthy because he did not stand is shown to have been tested in these dispositions. But the liar must be judged from his intention, not from his voice alone, so that those who have sometimes done this by way of economy may not fall under the threat—as Rahab did; for she seemed to lie to those who were searching in order to kill the spies, who were good men. For having been sent by Jesus of Nave, they were praiseworthy. Since the intention of a man has great earnestness, it is not consistent, then, to rank it among those who are perishing or among those who speak falsehood. And just as one who kills a man in any manner whatsoever is not a murderer, so one who sheds blood is not absolutely a man of bloods; for we do not call those who kill, according to divine law, those worthy to suffer this, murderers or men of bloods—since it would then be time to say that Samuel and Elijah, great men attested for goodness and divine prophecy, are subject to these accusations. But none of these is a murderer or a man of bloods, if","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"καὶ ε κτεινάν τινας ἐπὶ ἀσεβείᾳ καὶ ἐγκλήμασιν μεγίστοις. Τούτων ὀρθῶς ὁμολογουμένων, τὸν κατὰ παράβασιν νόμου αι τιον ἀναιρέσεως ἀνθρώπου γενόμενον φόνων καὶ αἱμάτων α νδρα λεκτέον. καὶ τὸ δόλιον δὲ εὐλόγως συνέζευκται τούτῳ· πῶς γὰρ ὁ σὺν δόλῳ φονικῶς αι ματα ἀνθρώπων ἐκχέων οὐ βδελυκτὸς κυρίῳ; Πῶς δὲ ὁδηγεῖταί τις τῇ τοῦ θεοῦ δικαιοσύνῃ, ἐξεταστέον. μήπωτ' ου ν ὁ κατὰ τὴν τοῦ θεοῦ δικαιοσύνην (αυ τη δέ ἐστιν ἡ γνησία ἀρετή) προκόπτων ἑπόμενος θεῷ κατὰ τὸ ̓Οπίσω κυρίου, τοῦ θεοῦ σου, πορεύσῃ, ὁδηγεῖται ὑπὸ τοῦ χορηγοῦντος τὴν ἀρετήν, αὐτοῦ τοῦ θεοῦ δηλονότι. Καὶ ἐπεὶ ἀνθρώπινον τὸ Παρεπίκραναν, σκοπητέον πῶς ἐκλαβεῖν αὐτὸ δεῖ περὶ θεοῦ εἰρημένον. ὁ θεὸς ἀναλλοίωτος καὶ α τρεπτος ὑπάρχων ἀπαθής ἐστιν, πάθεσιν δοκῶν περιβάλλεσθαι ο τ' α ν ἡμεῖς πάθη ε χωμεν· τὰ γὰρ ἡμέτερα ὡς ἐκείνῳ ἐγγιζόμενα νομίζεται, οι ον ἡ λήθη, η ν ε χομεν περὶ αὐτοῦ, ὑπολαμβάνεται αὐτοῦ ει ναι. περὶ ἡμῶν γοῦν ει πεν ̓Επελάθου νόμου θεοῦ σου, κἀγὼ ἐπιλήσομαι τέκνων σου. ο μοιον τῷ ῥητῷ τούτῳ τὸ γραφόμενον ὑπὸ Παύλου Ει τις ἀγνοεῖ, ἀγνοεῖται· δῆλον ο τι ὑπὸ τοῦ εἰπόντος πρὸς τοὺς φαύλους ̓Αποχωρεῖτε ἀπ' ἐμοῦ, ἐργάται ἀνομίας, οὐδέποτε ὑμᾶς ε γνων. ὡς ου ν ταῦτα ὁ παραπικραίνων ἑαυτοῦ τὸ η θος διὰ τῆς πικροτάτης κακίας ἀντάξια πάσχων, ω ν ε δρασεν, οι εται τὸν θεὸν κατ' αὐτοῦ πικράζεσθαι. ει πεν γοῦν τοῦτ' αὐτὸ ψυχὴ δίκῃ ὑποπεσοῦσα ψήφῳ θεοῦ δι' ἁμαρτήματα ̓Εγὼ παραπικραίνουσα παρεπικράνθην· ο θεν καὶ συνορῶσα τὴν τοῦ κρίματος ἀκολουθίαν ει πεν Δίκαιός ἐστιν ὁ κύριος, ο τι τὸ στόμα αὐτοῦ παρεπίκρανα.","english":"and killed some for impiety and the greatest accusations. Since these things are rightly acknowledged, the one who becomes the cause of a man's destruction through transgression of the law must be called a man of murders and bloodshed. And deceitfulness is reasonably joined with this; for how is the one who with deceit murderously pours out the blood of men not abominable to the Lord? But how one is guided by the righteousness of God must be examined. Not yet, then, is the one who is advancing according to the righteousness of God (and this is genuine virtue), following God according to \"You shall go after the Lord your God,\" guided by the one who supplies virtue, namely God himself. And since \"They provoked him\" is a human expression, it must be examined how it ought to be understood when said of God. God, being unchangeable and immutable, is impassible, though he seems to be surrounded by passions whenever we have passions; for our passions, as they approach him, are thought to be his, such as forgetfulness, which we have concerning him, is supposed to be his. For concerning us he said, \"You forgot the law of your God, and I will forget your children.\" Similar to this saying is what is written by Paul: \"If anyone is ignorant, he is ignored\"—clearly by the one who said to the wicked, \"Depart from me, workers of lawlessness, I never knew you.\" Therefore, just as the one who provokes by the bitterest wickedness suffers things worthy of his own character, he thinks that God is provoked against him by what he has done. For the soul that has fallen under the just sentence of God because of sins said this very thing: \"I, provoking, was provoked\"; whence also, perceiving the consequence of the judgment, it said, \"The Lord is righteous, because I provoked his mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Οἱ ἐλπίζοντες ἐπὶ σὲ πάντες εὐφρανθήσονται, τῶν ἐπιβουλευόντων αὐτοῖς καταλυθέντων. ε στιν δὲ τῶν ἐλπιζόντων ἐπὶ σὲ εὐφροσύνη οὐκ ὀλιγοχρόνιος οὐδὲ πρόσκαιρος· ο θεν Εἰς αἰῶνα ἀγαλλιάσονται, σοῦ κατασκηνοῦντος ἐν αὐτοῖς. πῶς γὰρ οὐκ ἀεὶ ἀγαλλίασιν ε ξει ῳ θεὸς πάρεστιν κατασκηνῶν ὡς ἐν ἰδίῳ ναῷ; ὡς γὰρ τὸ μακρύνεσθαι θεοῦ, αἰχμαλωτιζούσης τῆς ἁμαρτίας, θρήνων καὶ ὀλοφυρμῶν ἐπάξιον, ου τως οἰκεῖον ἀγαλλιᾶν τοῖς θεὸν ἐν ἑαυτοῖς ε χουσιν ἐνοικοῦντα καὶ ἐμπεριπατοῦντα. 30 ̔Ρηθείη τὰ προκείμενα καὶ περὶ τῆς τοῦ σωτῆρος ἐπιδημίας, εὐφρανθέντων πάντων τῶν καραδοκούντων αὐτοῦ τὴν ἐνανθρώπησιν· ἠλπίζετο γὰρ αυ τη τοῖς προφήταις καὶ τοῖς νοοῦσι τὰς προφητείας. ἐπεδήμησεν γὰρ ὁ θεὸς λόγος σὰρξ γεγονὼς προσλήψει σαρκός, ι να σκηνώσῃ ἐν τοῖς πιστεύουσιν αὐτῷ· ̔Ο λόγος γάρ φησιν σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν. ου τω σκηνώσαντος αὐτοῦ Εἰς αἰῶνα ἀγαλλιάσονται οἱ ὑποδεξάμενοι αὐτὸν ἐν ἑαυτοῖς· ο ψονται γὰρ τοῦ σκηνώσαντος ἐν αὐτοῖς διὰ σαρκὸς λόγου τὴν Δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας, οἱ τοῦ χρόνου τούτου εἰς αἰῶνα ἀγαλλιώμενοι ε ργῳ θεασάμενοι τὴν ὡς μονογενοῦς πατρὸς δόξαν, οι φασιν· Εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν, ε χοντες θεωρίαν τῆς δόξης αὐτοῦ καθ' η ν μονογενὴς παρὰ πατρός ἐστιν. Οπλον καὶ στέφανος ὁ σταυρός· οπλον διὰ τοὺς πολεμοῦντας, στέφανος διὰ τοὺς νικῶντας. καὶ πάλιν· οπλον διὰ τοὺς στρατιῶτας, στέφανος διὰ τοὺς βασιλεύοντας.","english":"All who hope in you will be glad, once those who plot against them have been destroyed. And the gladness of those who hope in you is not short-lived nor temporary; hence \"They will exult forever,\" since you dwell in them. For how could one not always have exultation, in whom God is present, dwelling as in his own temple? For just as being far from God, when sin takes one captive, is worthy of lamentations and wailings, so exultation is proper to those who have God dwelling and walking in them. The words before us may also be spoken concerning the coming of the Savior, when all who awaited his incarnation were gladdened; for this was hoped for by the prophets and by those who understand the prophecies. For God the Word came, having become flesh by the assumption of flesh, in order that he might tabernacle in those who believe in him; for \"The Word,\" it says, \"became flesh and tabernacled in us.\" Since he so tabernacled, \"They will exult forever\" — those who received him in themselves; for they will see the glory of the one who tabernacled in them through the flesh of the Word, \"as of the only-begotten from the Father, full of grace and truth,\" those who exult forever instead of for this time, having beheld in deed the glory as of the only-begotten from the Father, who say: \"Even if we have known Christ according to the flesh, yet now we no longer know him,\" having a vision of his glory, according to which he is the only-begotten from the Father. The cross is a weapon and a crown: a weapon because of those who wage war, a crown because of those who conquer. And again: a weapon because of the soldiers, a crown because of the kings.","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":16,"ref":"p16","source":"31 Θειοτέραν δὲ νόησιν ε χων ἐν υ μνοις ἐμπεριέχεται καὶ αὐτὸς τοιοῦτος· ᾳ δεται δὲ καὶ ου τος Εἰς τὸ τέλος τῷ τελεώτατα ει ναι τὰ περὶ τῆς ὀγδοῆς θεωρήματα. θεωρητέον δὲ τίς ἡ πνευματικὴ περιτομὴ η ν ὁ ε χων θεῷ περιτέμνεται, τοῦ κατὰ σάρκα περιτεμνομένου οὐ πάντως τοῦτο ε χοντος. φησὶ γοῦν ὁ προφήτης πρὸς τοὺς σπουδάζοντας περὶ τὴν κατὰ σάρκα μόνον Περιτμήθητε τῷ θεῷ ὑμῶν καὶ μὴ περιτέμνεσθε τὴν σάρκα τῆς ἀκροβυστίας ὑμῶν· καὶ ε τι ὁ αὐτὸς προφήτης· Πάντα τὰ ε θνη ἀπερίτμητα σαρκί, ὁ δὲ οικος ̓Ισραὴλ ἀπερίτμητοι καρδίας αὐτῶν.\n\nω σπερ τοίνυν ὁ αἰσθητῶς περιτεμνόμενος περιαιρεῖ τι τοῦ ὑπηρετοῦντος γενέσει μέλους, ου τως ὁ πάντα λογισμὸν φίλον γενέσει τῆς νοήσεως ἐκβαλὼν τὴν καρδίαν περιτέτμηται. ταύτην τὴν περιτομὴν ε χουσιν οἱ γνησίως ἀγαμίαν προτεθειμένοι μεριμνῶντες τὰ τοῦ κυρίου, ι να αὐτῷ ἀρέσωσιν. Αυ τη ἡ περιτομὴ ὀγδόῃ ἡμέρᾳ κατορθοῦται· ὑπερβῆναι γὰρ δεῖ τῷ περιτεμνομένῳ τὸν ἐν ε ξ ἡμέραις κόσμον γεγενημένον, καὶ τοῦτό ἐστιν τὸ ἐν ἑβδόμῃ ἡμέρᾳ γενέσθαι ου σῃ ἀληθινῷ σαββάτῳ ἁγίῳ καὶ τρυφερῷ. καὶ ἐπεὶ οὐκ ἐπαρκεῖ πρὸς τελείαν μακαριότητα τὸ ἀργῆσαι τῶν κοσμικῶς γινομένων, δεῖ προσλαβεῖν τὴν μετὰ τὴν ἐν τῷ σαββάτῳ διαγωγὴν ὑπερκόσμιον κατάστασιν ου σαν ὀγδόην. ὁ πειραθῆναι ταύτης ε χων πόθον οὐκ ἀγαπήσει τὸν κόσμον οὐδὲ τὰ ἐν αὐτῷ. Εἰς ταύτην τὴν πνευματικὴν νόησιν χειραγωγεῖ ἡμᾶς καὶ τὸ καταμιχθὲν τῇ προστάξει τῆς αἰσθητῆς περιτομῆς οὐ σῷζον τὸ ευ λογον ἐπὶ ἱστορίας ψιλῆς μενόντων· Πᾶν, φησίν, αρσεν τῇ ὀγδόῃ ἡμέρᾳ περιτμηθήσεται.","english":"Having a more divine understanding, he too is included among those in hymns and is such a person; and he sings \"For the end,\" because the contemplations concerning the eighth are most perfect. One must consider what the spiritual circumcision is, which the one who has it is circumcised for God, since the one circumcised according to the flesh does not altogether have this. For the prophet says to those who are zealous only for circumcision according to the flesh: \"Be circumcised for your God, and do not circumcise the flesh of your foreskin\"; and again the same prophet: \"All the nations are uncircumcised in flesh, but the house of Israel is uncircumcised in their hearts.\"\n\nJust as, therefore, the one circumcised perceptibly removes something of the member that serves generation, so the one who casts out every thought friendly to generation from his understanding has circumcised his heart. Those who have genuinely set before themselves celibacy have this circumcision, being anxious about the things of the Lord, so that they may please him. This circumcision is accomplished on the eighth day; for the one being circumcised must pass beyond the world that came into being in six days, and this is what it means to come to be on the seventh day, which is a true Sabbath, holy and luxuriant. And since resting from worldly activities is not sufficient for perfect blessedness, one must also receive the supercosmic state that comes after the conduct in the Sabbath, which is the eighth. The one who has experienced a desire for this will not love the world nor the things in it. The phrase mixed into the command of perceptible circumcision also leads us by the hand to this spiritual understanding, not preserving what is reasonable when they remain in bare history: \"Every male,\" it says, \"shall be circumcised on the eighth day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"ἐπὶ παραβάσει τῶν ου τω προσταχθέντων ὁρίζεται ἀπειλὴ ἐξολοθρεύσεως κατὰ τοῦ μὴ περιτμηθέντος τῇ ὀγδόῃ ἡμέρᾳ παιδίου ἀλλ' οὐ κατὰ τῶν γονέων η τοῦ ἑτέρως ἀνατρέφοντος τὸ παιδίον· ἐδόκει γὰρ ευ λογος ει ναι ἡ ἀπειλή, εἰ κατά τινος τούτων ἐφέρετο, οὐκ ε τι σῴζουσα τὸ ἀκόλουθον ἐπὶ ὀκταημέρου παιδίου ου πω τέως ε χοντος τὸ πράττειν καὶ μάλιστα προθέσει τοῦ τηρεῖν ἐντολὴν θεοῦ. 32 ̓Ελέγχεται θυμῷ, ου τὰ ἁμαρτήματα φανεροῦται, ἐπαχθείσης αὐτῷ κατὰ ἀνταπόδοσιν πικρᾶς καὶ ἐπιπόνου ἀγωγῆς, ὡς αυ ὁ ὑποπεσὼν τοῖς ὀργῇ θεοῦ ἐπαγομένοις συναίσθησιν λαμβάνων τῆς αἰτίας γενομένης κακίας τοῦ ταῦτα παθεῖν ἐν ὀργῇ παιδεύεται. ταύτῃ τῇ διανοίᾳ ει ρηται πρὸς τοῦ εἰς αι σθησιν ἀχθέντος ̓Οργὴν κυρίου ὑποίσω ο τι η μαρτον αὐτῷ, ε ως ου δικαιῶσαι τὴν κρίσιν μου καὶ ἀποίσει τὸ κρίμα μου καὶ ἐξάξει με εἰς τὸ φῶς. ο τ' α ν γὰρ εἰς κατάστασιν ἀχθεὶς τοιαύτην γνῷ θεραπείας τρόπῳ ἐπῆχθαι αὐτῷ θεόθεν τὴν ὀργὴν, οὐκ ἀπαρέσκεται τέως ὑποκεῖσθαι αὐτῇ, ε ως δικαιωθῇ ἡ κρίσις τοῦ βοηθείας χάριν κρίναντος ου τως. οι δεν γὰρ ο τι ἀνυσάσης τῆς ὀργῆς κατὰ τὴν πρόθεσιν τοῦ ἐπαγαγόντος ἐξαχθήσεται εἰς τὸ φῶς ὑπὸ θεοῦ, ἀποισθέντος ὑπ' αὐτοῦ τοῦ κρίματος. Εἰ τοίνυν τῶν ἐλεγχομένων καὶ παιδευομένων οἱ μὲν διὰ θυμοῦ καὶ ὀργῆς, οἱ δὲ λογικῇ διδασκαλίᾳ ὑφίστανται, ταῦτα περαιτητέα τὰ μετὰ πόνου εἰς ε λεγχον καὶ παίδευσιν α γονται. οὐ γὰρ ε τι πάντῃ ἑκούσιον ἡ ἐπὶ τούτοις μετάγνωσις, πολὺ τὸ ἑκούσιον ἐχούσης τῆς διὰ λόγου προσαγωγῆς ἐλέγχου καὶ παιδεύσεως.","english":"For the threat of destruction is defined as applying to the transgression of what was commanded—against the child who was not circumcised on the eighth day, but not against the parents or the one otherwise rearing the child. For the threat would seem reasonable if it were brought against one of these, no longer preserving the consequence in the case of an eight-day-old child who does not yet have the capacity to act, and especially not by intention to keep a commandment of God. He is reproved with wrath, his sins are made manifest, when a bitter and painful discipline is brought upon him in requital, so that the one who has fallen under the things brought on by the wrath of God, taking awareness of the cause—the evil that was the reason for his suffering these things—is disciplined in wrath. With this understanding it is said by the one brought to perception: \"I will bear the wrath of the Lord, because I have sinned against him, until he justifies my judgment and brings forth my cause and leads me out into the light.\" For whenever one brought into such a state recognizes that the wrath has been brought upon him from God by way of healing, he does not for the present refuse to be subject to it, until his judgment is justified—the judgment of the one who so judged for the sake of help. For he knows that when the wrath has accomplished its purpose according to the intention of the one who brought it, he will be led out into the light by God, his cause having been brought forth by him. If, then, of those who are reproved and disciplined, some undergo it through wrath and anger, and others through rational teaching, these things that are brought with pain for reproof and discipline must be passed through. For the repentance that comes upon these things is no longer entirely voluntary, whereas the bringing of reproof and discipline through reason has much that is voluntary.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Τὰ πάντα, φησίν, ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται, γράφει Παῦλος. ὁ διὰ φωτὸς ελεγχος φανέρωσίς ἐστιν ἀποδείξεως τρόπῳ γινομένη οὐχ ἁμαρτωλῶν μόνων ἀλλὰ καὶ δικαίων, φωτίζοντος τοῦ θεοῦ τὰ κρυπτὰ τῶν ἁμαρτωλῶν (δι' α γνοιαν καὶ κακίαν σκότος ὠνομασμένων) καὶ φανεροῦντος τὰς βουλὰς τῶν καρδιῶν τῶν δικαίων. πλὴν εἰ καὶ ἐπίπονα ἐπάγει ὁ θυμὸς καὶ ἡ ὀργὴ τοῦ θεοῦ, ἀλλὰ προθέσει ἀγαθῇ ἐπὶ τῷ κωλῦσαι κακίαν καὶ ἀσέβειαν γίνεται. ἀμέλει ὁ τοῦ χρησίμου τῆς ὀργῆς καὶ τοῦ θυμοῦ πειραθεὶς εὐχαριστεῖ λέγων· Εὐλογήσω σε, κύριε, ο τι ὠργίσθης μοι εἰς σωτηρίαν· ἀπέστρεψας τὸν θυμόν σου καὶ ἠλέησάς με. καὶ αὐτὸς ὁ θεὸς φανερῶν τὴν ἐγκεκρυμμένην ἀγαθότητα ἐν τῇ ὀργῇ αὐτοῦ φησὶν Οτ' α ν ὀργὴ τοῦ θυμοῦ μου γένηται, πάλιν ἰάσομαι· ἐπιφέρει γὰρ αὐτὴν οὐκ ἐπὶ τῷ βλάψαι ἀνθρώπους, ἀλλ' ἀφανίσαι α προαιρετικῶς ε σχον κακά. εἰ γὰρ καὶ ̓Αποκαλύπτεται ὀργὴ θεοῦ ἀπ' οὐρανοῦ ἀλλά γε ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων ἐπάγεται, ι να ἀφανισθῇ ἀπ' αὐτῶν ἀδικία καὶ ἀσέβεια α ς ε σχον πρὶν πειραθῆναι ὀργῆς. Οτι δὲ οὐ πάθος θεοῦ ἐκ τούτων τῶν λέξεων παρίσταται, μανθάνομεν καὶ ἐκ τῶν Μωϋσέως πρὸς τὸν θεὸν λόγων φερομένων ου τως· ̓Απέστειλας τὴν ὀργήν σου καὶ κατέφαγεν αὐτοὺς ὡσεὶ καλάμην. ει ρηται δὲ τὰ ἐπίπονα τὰ καθαπτόμενα τῶν πονηρῶν ἐν τούτοις ὀργῇ θεοῦ κρίσει αὐτοῦ εἰς τοὺς ἀξίους ἐρχόμενα. οὐδὲ γὰρ ἡ","english":"All things, he says, when reproved by the light are made manifest, writes Paul. Reproof through light is a making manifest that comes about in the manner of a demonstration, not of sinners only but also of the righteous, since God illuminates the hidden things of sinners (who because of ignorance and wickedness have been called darkness) and makes manifest the counsels of the hearts of the righteous. Yet even if the wrath and anger of God bring upon us things that are painful, they come about with a good purpose, to prevent wickedness and impiety. Indeed, the one who has experienced the benefit of the wrath and anger gives thanks, saying: I will bless you, Lord, because you were angry with me for salvation; you turned away your wrath and had mercy on me. And God himself, revealing the goodness hidden within his anger, says: When the anger of my wrath comes, I will heal again; for he brings it upon them not to harm human beings, but to destroy the evils they have chosen of their own will. For even if the wrath of God is revealed from heaven, it is brought upon all impiety and unrighteousness of human beings, so that the unrighteousness and impiety which they had before experiencing wrath may be destroyed from among them. That no passion of God is represented by these words, we learn also from the words of Moses spoken to God, which run thus: You sent your anger and it devoured them like stubble. The painful things that fasten upon the wicked are called in these words the anger of God—his judgment coming upon those who are worthy. For neither is the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"ὀργὴ τὸ πάθος τῶν ἐξαποστελλομένων ἐστίν· ε χει γὰρ τὸ ει ναι ἐν μόνῃ τῇ θυμικῇ τῆς ψυχῆς δυνάμει, η ς ε ξω γενομένη οὐδ' ο λως ὑφίσταται· ε στι γὰρ τῶν ἐν α λλοις τὸ ει ναι ἐχόντων. Ιασις δὲ ἀσθενείας ψυχῆς ἡ ἐκ θεοῦ δύναμις, ὡς λέγειν τὸν ταύτης τυχόντα Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντι με Χριστῷ. Οτι δὲ οὐκ ει που τῆς γραφῆς ει ρηται ̓Οστᾶ, οὐ πάντως περὶ τῶν αἰσθητῶν ἐστιν τὸ δηλούμενον, ἐπιστατέον τῷ Πάντα τὰ ὀστᾶ μου ἐροῦσιν Κύριε κύριε, τίς ο μοιός σοι; καὶ τῷ Διεσκορπίσθη τὰ ὀστᾶ ἡμῶν παρὰ τὸν ᾳ δην. Τὸ ̓Επίστρεψον διττῶς νοεῖται. δηλοῦται γὰρ ὁτὲ μὲν νόησις τοιαύτη· ἐπεὶ ἀπέστρεψας τὸ πρόσωπόν σου ἐπ' ἐμοῦ, διὰ τί μοι χρήσιμον παρακαλῶ, ο πως ἐπιστρέψῃς καὶ ἐπιφάνῃς μοι αὐτό. ὁτὲ δὲ παρίσταται θεωρία τοιαύτη· ἐπεὶ ἡ ψυχή μου ἁμαρτάνουσα ἀπεστράφησεν ἐπὶ κακῷ τῷ ἑαυτῆς, ἐπιστρέψας αὐτὴν πρὸς ἑαυτὸν ἀνακαλούμενος κατὰ τὸ ̓Επιστράφητε, υἱοὶ ἀφεστηκότες, λυτρῶσαι αὐτὴν ἀπὸ τῶν μακρυνάντων ἁμαρτημάτων καὶ τῶν ἐνεργουσῶν αὐτὰ πονηρῶν δυνάμεων. Οἱ περὶ τοῦ κοινοῦ θανάτου ὑπονοοῦντες εἰρῆσθαι τὰ προκείμενα σφάλλονται, μᾶλλον δὲ ἀσεβοῦσιν. οἱ γὰρ α γιοι α νδρες οὐ τότε μόνον μνήμην ε χουσι θεοῦ, ο τε τὴν κοινὴν ζωὴν ε χουσιν, ἀλλὰ πολλῷ μᾶλλον, ο τε χωρίζονται τοῦ φθαρτοῦ σώματος. τί ου ν φησιν; ἐπεὶ οὐδεὶς μεμνημένος σου ἐν θανάτῳ γίνεται ο ν ἡ ἁμαρτία ἀποτίκτει (ου τος δέ ἐστιν ὁ χωρίζων ἐναρέτου ζωῆς τὴν ἁμαρτάνουσαν ψυχήν), ποθῶ δὲ μνήμην σου ε χειν· εἰς τοῦτ' αὐτὸ ῥέψας τὴν ἀγαθότητά σου·","english":"Anger is the passion of those who are sent forth; for it has its being in the spirited power of the soul alone, and when it goes outside, it does not exist at all; for it belongs to those things that have their being in others. But the healing of the soul's weakness is the power from God, so that the one who has obtained it says, \"I can do all things in Christ who strengthens me.\" But that \"bones\" is not spoken anywhere in Scripture, the meaning is not entirely about sensible things; one must attend to \"All my bones shall say, Lord, Lord, who is like you?\" and to \"Our bones were scattered beside Hades.\" \"Turn back\" is understood in two ways. For sometimes such a thought is indicated: since you turned your face away from me, for what reason is it useful to me, I beseech you, that you turn and appear to me yourself. But sometimes such a contemplation is presented: since my soul, sinning, turned aside to its own harm, turn it back to yourself, calling it back according to \"Turn back, sons who have revolted,\" to redeem it from the sins that have removed it far off and from the evil powers that work them. Those who suppose the present words were spoken about common death are mistaken, or rather they are impious. For holy men have remembrance of God not only then, when they have common life, but much more when they are separated from the corruptible body. What then does he say? Since no one becomes mindful of you in death, in which sin gives birth (and this is what separates the sinning soul from virtuous life), and I long to have remembrance of you, having inclined your goodness to this very thing—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"σῶσόν με, ι να μὴ ἰσχυσάσης κατ' ἐμοῦ τῆς προσούσης ἀσθενείας καὶ ταραχῆς καταποθῶ ὑπὸ τοῦ θανάτου. οὐ γὰρ ει ρηται Οὐ μέμνηται θεοῦ ὁ ἐν θανάτῳ, ἀλλ' ̔Ο μνημονεύων αὐτοῦ οὐκ ε στιν ἐν θανάτῳ, περὶ ου φησιν ὁ σωτὴρ ̔Ο τὸν λόγον μου ἀκούων θάνατον οὐ θεωρεῖ εἰς τὸν αἰῶνα. Ορα εἰ δύναται τὸ ̓Επαλαιώθην ἐν πᾶσι τοῖς ἐχθροῖς μου καὶ ἑτέραν νόησιν ε χειν. ο τε σὺν δικαιοσύνῃ ε ζων, ἐνέαζον ἀεὶ ζῶν κατὰ τὴν καινότητα τοῦ πνεύματος καὶ τὴν καινὴν διαθήκην· ἐπειδὴ δὲ ἐξ ἀπροσεξίας ἡμετέρας μετέστην τοῦ ἐπαινετῶς ζῆν παρὰ τοῖς ἐχθροῖς γενάμενος, πεπαλαίωμαι κατὰ τὴν τοῦ ἀνθρώπου ἐκείνου παλαιότητα, ο ν ἐκδύσασθαι Παῦλος παραινεῖ (φαῦλος δὲ βίος ου τος), ι ν' ̓Ενδυσώμεθα τὸν νέον α νθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν ὁσιότητι καὶ γνώσει τῆς ἀληθείας, ου τος δέ ἐστιν ὁ βίος ὁ ἀκηλίδωτος. Νοήσεις δὲ ταῦτα λέγεσθαι καὶ πρὸς τοὺς τὴν συσκευὴν αὐτῷ κατεργασαμένους ἀοράτους ἐχθροὺς καὶ πονηρὰς δυνάμεις τὰς διαφθονουμένας τῇ κατὰ θεὸν αὐτοῦ προκοπῇ καὶ μετὰ τὴν ἁμαρτίαν ἐπιχαιρησικάκως λεγούσας Οὐκ ε στιν σωτηρία αὐτῷ ἐν τῷ θεῷ αὐτοῦ. 38 ̓Αγαθῆ προθέσει ευ χεται ὑπὲρ τῶν ἐχθρῶν· θέλει γὰρ αὐτοὺς αἰσχυνθῆναι ἐφ' οι ς ε πραττον, δι' α καὶ ἐχθροὶ τῶν δικαίων καὶ τοῦ θεοῦ η σαν. ε σται δὲ τοῦτ' αὐτοῖς ἐπωφελές· ὁ γὰρ ἐξ αἰσθήσεως αἰσχυνθεὶς καὶ ταραχθεὶς ἐπὶ τῇ ἐνεργουμένῃ ὑπ' αὐτοῦ κακίᾳ, καταγνοὺς αὐτῆς, πεπαύσεται τοῦ ἐνεργεῖν ε τι ου τως. Βεβαιοῦται ἡ ἐξήγησις ἐκ τοῦ ἐπιφερομένου στίχου ου τως ε χοντος·","english":"Save me, lest the weakness and disturbance that is upon me prevail against me and I be swallowed up by death. For it is not said, \"He who is in death does not remember God,\" but \"He who remembers him is not in death,\" concerning whom the Savior says, \"He who hears my word does not see death forever.\" Consider whether \"I have grown old among all my enemies\" can have another meaning as well. The one who lives with righteousness was always growing young, living according to the newness of the Spirit and the new covenant; but since through our negligence I have departed from living in a praiseworthy manner and have come to be among enemies, I have grown old according to the oldness of that old man, whom Paul exhorts us to put off (and that is a worthless life), so that we may put on the new man, created according to God in holiness and knowledge of the truth—and this is the life that is undefiled. You will understand these things to be said also against the invisible enemies and evil powers who wrought their plot against him, who envy his progress according to God, and who after his sin, rejoicing in evil, say, \"There is no salvation for him in his God.\" With good intent he prays for his enemies; for he wishes them to be ashamed of the things they were doing, on account of which they were enemies both of the righteous and of God. And this will be beneficial to them; for the one who is ashamed from a sense of perception and is disturbed at the wickedness being worked by him, having condemned it, will cease from working any longer in this way. The interpretation is confirmed by the following verse, which reads thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"̓Επιστραφείησαν ταραχθέντες οἱ ἐχθροὶ, εἰς τὰ ὀπίσω μηκέτι τῆς κακίας ε μπροσθεν ἐλαύνοντες ἀλλ' ἀνακάμπτοντες εἰς η ν κατέλειπον ἐνάρετον πολιτείαν. τοῦτο δὲ αὐτὸ πρὸς ἀγαθοῦ γινόμενον αὐτοῖς μὴ ἐν ὑπερθέσει χρονικῇ η ἀνειμένως ἀλλὰ Σφόδρα διὰ τάχους γενέσθω.\n\n39 Υἱὸς ̓Ιεμενεὶ ἐκλήθη ἀπὸ τοῦ δήμου, ο θεν η ν ὁ Σαοὺλ καὶ ὁ Σεμεεὶ καὶ ὁ τὴν ἀγγελίαν καταμηνύσας τοῦ Σαούλ, υἱὸς δὲ ̓Αραχὶ ἀπὸ τοῦ πατρός, ἀρχιεταῖρος δὲ ὁ α ρχων τῶν φίλων καὶ παλαιὸς κατὰ τὴν φιλίαν. Αιδει δὲ τὸν ψαλμὸν πρακτικῶς, α μα καὶ θεωρητικῶς αὐτὸν προφέρων. ει ρηται δὲ ἐν τῇ ἐπιγραφῇ τοῦ τετάρτου ὡς πρᾶξιν ὁ ψαλμός, θεωρίαν δὲ ἡ ᾠδὴ δηλοῖ· καὶ ἐπεί εἰσιν ἐπιγραφαὶ ε χουσαι Ψαλμὸν ᾠδῆς η ̓Ωιδὴν ψαλμοῦ, ῥητέον περὶ αὐτῶν, ὡς ψαλμοῦ\n\nμὲν ᾠδή ἐστιν ἡ περὶ πρακτικῶν καὶ ἠθικῆς παιδεύσεως θεωρία, ψαλμὸς δὲ ᾠδῆς ἡ ἀναγκαίως ἐν τῷ θεωρεῖν τὴν ἀλήθειαν παραλαμβανομένη πρᾶξις· πολλὰ γὰρ πράττεται ὑπὲρ θεωρίας τῆς σοφίας, α ψαλμὸν ᾠδῆς οὐκ ἀπὸ σκοποῦ τις ἐρεῖ. τούτων ω δε θεωρουμένων, εἰκότως τὸν προκείμενον ψαλμὸν ᾳ δει ὁ Δαυὶδ πρακτικὸν ο ντα θεωρῶν περὶ ἑκάστου τῶν πραττομένων σοφῶς καὶ πάνυ θεοπρεπῶς, γνῶναι θέλων τί ε καστον δηλοῦται ἐκ τῶν ου τως αἰσθητῶς ἐπιτελουμένων. ̓Εκθετέον δὲ καὶ αὐτὰς τὰς τοῦ ψαλμοῦ λέξεις ου τως ἀρχομένας· Κύριε ὁ θεός μου κ.τ.λ. Τίς δὲ ου τος η ὁ εἰπὼν Σῴζων οὐκ ε στιν πάρεξ ἐμοῦ, ὁ ἐληλυθὼς Ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός, καὶ Δοῦναι τὴν ψυχὴν αὐτοῦ ἀντίλυτρον ἀντὶ πολλῶν· ταῦτα δὲ δηλοῖ, ὡς ὁ πατὴρ θεὸς ω ν σῴζει διὰ υἱοῦ θεοῦ λόγου ο ντος·","english":"Let the enemies be turned back in confusion, no longer driving forward in evil but turning back to the virtuous conduct they had abandoned. And let this very thing, which is happening for their good, come to pass not with a delay of time or remissly, but very swiftly.\n\n39 He was called \"son of Iemeni\" from the people, whence Saul was, and Shimei, and the one who reported the message of Saul; and \"son of Arachi\" from his father; and \"chief of the friends\" is the ruler of the friends and one ancient in friendship. He sings the psalm practically, bringing it forth at the same time theoretically. It is said in the inscription of the fourth psalm that the psalm indicates action, while the ode indicates contemplation; and since there are inscriptions having \"a psalm of an ode\" or \"an ode of a psalm,\" one must speak about them, that the ode of a psalm is the contemplation concerning practical matters and ethical instruction, while the psalm of an ode is the action necessarily taken up in contemplating the truth; for many things are done for the sake of the contemplation of wisdom, which one would not be off the mark in calling a psalm of an ode. Since these things are contemplated, David reasonably sings the present psalm as one who is practical, contemplating each of the things done wisely and in a manner wholly befitting God, wishing to know what each thing is signified by from the things thus perceptibly accomplished. One must also set out the very words of the psalm, which begin thus: \"O Lord my God,\" etc. Who is this who said, \"There is no savior besides me,\" the one who came \"to seek and to save the lost,\" and \"to give his soul as a ransom in exchange for many\"? These things show that the Father, being God, saves through the Son, who is God the Word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"ο θεν οὐδὲ ἐν τοῖς προκειμένοις διαιρετέον τὴν θεότητα πατρὸς καὶ υἱοῦ, ὡς ε δοξέ τισιν. Παρακαλῶ Κύριε, ἀναστάντα σε ἐν ὀργῇ ὑψηλὸν ἐν τοῖς πέρασιν τῶν ἐχθρῶν ὀφθῆναι· ου τω γὰρ τέλος ε ξει τὰ τῆς ἀδικίας, δι' η ν ἐχθροί μου τυγχάνουσιν. δυνατὸν πέρατα ἐχθρῶν εἰπεῖν τὰς ἀλαζονείας καὶ ὑψαυχενίας αὐτῶν, ἐφ' α ς φθάσαντες καὶ ει ναι βέβαιοι ἐν αὐταῖς ἡγούμενοι ἐν τέλεσιν ἀρίστοις ει ναι ἑαυτοὺς ὑπονοοῦσιν. οὐκ ἀμυντικοῦ ἡ εὐχή· Μὴ γὰρ ἀποδιδοὺς κακὰ ἀντὶ κακῶν, φειδὼ πρὸς τοὺς ἐχθροὺς ο ντας αὐτῷ ε χων, ευ χεται γνῶναι αὐτούς, ὡς θεὸς ὑψοῦται ἐν τοῖς πέρασιν αὐτῶν, ὀργῇ χρησάμενος οὐ κατὰ τῆς οὐσίας αὐτῶν ἀλλ' η ς ε χουσιν χειρίστης προθέσεως. φερομένης δὲ γραφῆς ἐχούσης ̓Εν τοῖς πέρασι τῶν ἐχθρῶν μου, φανεροῦται ὡς οἱ τοῦ ἁγίου καὶ θεοῦ τυγχάνουσιν ἐχθροί. Μονονουχὶ κατὰ τὴν ἀκακίαν καὶ δικαιοσύνην τὴν ἐμὴν ἐπάγαγέ σου τὸ κρίμα· ου τω γὰρ καὶ δικαιωθήσομαι, ἀδικίας οὐχ εὑρισκομένης ἐν ταῖς πράξεσίν μου. ἀκακίαν δὲ ἐν τούτοις, φησίν, οὐ τὴν εὐήθειαν ἐκληπτέον κατὰ τὸ γεγραμμένον Ακακος πιστεύει παντὶ λόγῳ, ἀλλὰ τὴν ἁπλότητα τὴν δόλου καθαρεύουσαν, καθ' ο σημαινόμενον ει ρηται πρὸς τὸν θεὸν ὑπὸ τοῦ ἁγίου ̓Εμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου, καὶ τὸ ̓Εν ἀκακίᾳ μου ἐπορεύθην. Φερομένου ε ν τισιν ἀντιγράφοις Κρῖνόν με, κύριε, κατὰ τὴν δικαιοσύνην σου, ἐξηγητέον τὴν λέξιν ου τως· ε στιν τις δικαιοσύνη θεοῦ ἀνθρώποις ἐφικτή, διαστελλομένη πρὸς δικαιοσύνην ὑποδεεστέραν.","english":"Therefore the divinity of the Father and the Son must not be divided even in the preceding passages, as some have supposed. I beseech you, Lord, that you, having risen in anger, be seen high in the ends of the enemies; for thus the things of injustice will have an end, on account of which they are my enemies. It is possible to call the ends of enemies their boastings and arrogance, on which having arrived and thinking themselves to be firm in them, they suppose themselves to be at the best ends. The prayer is not one of self-defense; for not repaying evils for evils, having sparing toward those who are his enemies, he prays that they may know that God is exalted in their ends, having used anger not against their substance but against the worst disposition they have. And since the Scripture is cited as having \"In the ends of my enemies,\" it is made clear that they are enemies of the holy one and of God. Almost as if to say, according to my innocence and righteousness bring on your judgment; for thus I too shall be justified, no injustice being found in my deeds. And innocence in these things, he says, must not be understood as simplicity according to what is written, \"The innocent believes every word,\" but as the simplicity that is pure from guile, according to which meaning it was said to God by the holy one, \"But you took hold of me because of my innocence,\" and \"I walked in my innocence.\" Since in some copies it is cited as \"Judge me, Lord, according to your righteousness,\" the word must be expounded thus: there is a certain righteousness of God attainable by humans, distinguished from a lesser righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Παῦλος γοῦν περὶ τῆς διαφορᾶς τούτων γράφων περὶ ̓Ιουδαίων Μαρτυρῶ γὰρ αὐτοῖς, ε φη, ο τι ζῆλον θεοῦ ε χουσιν ἀλλ' οὐ κατ' ἐπίγνωσιν· ἀγνοοῦντες γὰρ τὴν τοῦ θεοῦ δικαιοσύνην καὶ τὴν ἰδίαν θέλοντες στῆσαι, τῇ δικαιοσύνῃ τοῦ θεοῦ οὐχ ὑπετάγησαν. θεοῦ δὲ δικαιοσύνην λέγων τὴν εἰς πάντας τοὺς πιστεύοντας διὰ ̓Ιησοῦ Χριστοῦ γινομένην, η ν καὶ αὐτὸς ε σχεν ποθήσας, λέγει πάντα ἀποπεπέμφθαι δι' α ἰουδαϊκῶς δίκαιος ὑπῆρχεν, ι να εὑρεθῇ τὴν ἐκ θεοῦ διὰ πίστεως δικαιοσύνην ε χων καὶ μὴ τὴν ἑαυτοῦ. ταύτην καὶ τοῖς μαθηταῖς ὑπαρχθῆναι ὁ ̓Ιησοῦς θέλων ει πεν πρὸς αὐτοὺς ̓Εὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλέον τῶν Γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. ταύτης τῆς διαστολῆς ου σης ἀνθρωπίνης δικαιοσύνης καὶ τῆς τοῦ θεοῦ, κατὰ τὴν τοῦ δεσπότου βούλεται κριθῆναι, εἰδὼς ὡς ̓Αποβήσεται αὐτῷ εἰς σωτηρίαν τὸ ου τω κριθῆναι. 43 ̓Επὶ θεοῦ τὸ ἐξετάζειν καὶ ἐρευνᾶν καρδίας, οὐ τὸ ζητεῖν καὶ ἀνιχνεύειν δηλοῖ, ἀλλὰ τὸ παντελῆ κατάληψιν ε χειν· γνώστης γὰρ τῶν κρυπτῶν ἐστιν, καὶ πᾶς νοῦς αὐτῷ πεφανέρωται. Νεφροὺς δὲ οὐ τοὺς σωματικοὺς ἀκούειν δεῖ, ἀλλὰ ψυχῆς νοητικὰς δυνάμεις ὁμωνύμως τοῖς σωματικοῖς καλουμένας. παρίσταται τοῦτο ἐκ πλειόνων γραφῶν, ω ν μία ἐστὶν ἡ ̓Εγγὺς ει τοῦ στόματος αὐτῶν, πόρρω δὲ ἀπὸ τῶν νεφρῶν. ει ρηται τοῦτο περὶ φαύλων ἀνθρώπων, λόγῳ μὲν ὁμολογούντων θεὸν ει ναι, οὐκ ἐχόντων δὲ αὐτὸν ἐν διανοήσει. Δικαία ἡ βοήθειά μου παρὰ τοῦ θεοῦ τοῦ σῴζοντος τοὺς εὐθεῖς τῇ καρδίᾳ. δυνάμει τοῦτο διδάσκει, εἰ τοὺς εὐθεῖς τῇ καρδίᾳ σῴζει.","english":"Paul, then, writing about the difference between these things, says concerning the Jews: \"For I bear them witness that they have a zeal for God, but not according to knowledge; for being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to the righteousness of God.\" And when he calls the righteousness of God that which comes to all who believe through Jesus Christ, which he himself also possessed, having desired it, he says that all things have been cast away by which he was righteous in a Jewish manner, so that he might be found having the righteousness that is from God through faith, and not his own. Jesus, wishing this righteousness to be supplied also to his disciples, said to them: \"Unless your righteousness abounds more than that of the scribes and Pharisees, you will not enter the kingdom of heaven.\" Since this distinction exists between human righteousness and the righteousness of God, he wishes to be judged according to the will of the Master, knowing that to be judged in this way will turn out for his salvation. With God, to examine and search hearts does not mean to seek and track down, but to have a complete comprehension; for he is the knower of hidden things, and every mind is manifest to him. And by \"kidneys\" one must not understand the bodily organs, but the noetic powers of the soul, which are called by the same name as the bodily ones. This is established from many scriptures, one of which is: \"It is near to their mouth, but far from their kidneys.\" This was said concerning wicked men, who confess with their word that God exists, but do not have him in their understanding. \"My help is righteous from God, who saves the upright in heart.\" By this he teaches with power, if he saves the upright in heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"ἀπαιτῶ δὲ δικαίαν βοήθειαν\n\nπαρ' αὐτοῦ ἐφ' ῃ σωθήσομαι· εὐθείαν καρδίαν ε χω ἐκτὸς ου σαν παντὸς δόλου· διὸ καὶ ἐπὶ τῇ ἀκακίᾳ μου κριθῆναι δέομαι. Δέησιν προσενέγκας ἐπὶ τῷ συντελεσθῆναι τὴν πονηρίαν τῶν ἁμαρτωλῶν καὶ ὑψωθῆναι τὸν κύριον ἐπὶ τοῖς πέρασι τῶν ἐχθρῶν ἀναστάντα ἐν ὀργῇ δι' ἀγάπην τὴν πρὸς τοὺς πλησίον, οὐδένα βούλεται ἀκουσίως παθεῖν τὴν συντέλειαν τῆς πονηρίας ἀλλὰ γνώσει προαιρετικῇ γνόντας τὸν θεὸν κριτὴν τυγχάνοντα. εἰ δὲ κριτὴς δίκαιος ὁ θεός, φοβητέον τὸ ἁμαρτάνειν· ε χομεν γὰρ τὸν λόγον πρὸς κριτὴν τὸ κρυπτὸν ὁρῶντα καὶ μηδὲν τῶν δρωμένων ἀγνοοῦντα. Ωσπερ δὲ κριτής, ου τω καὶ δίκαιός ἐστιν κατ' ἀξίαν ἐπάγων τὸ κρίμα τοῖς ὑπ' αὐτοῦ δικαζομένοις. κριτὴς δὲ ω ν δίκαιος καὶ ἰσχὺν ε χει ω στ' ἀμελλητὶ δύνασθαι κολάζειν τοὺς πταίοντας. ει ποτ' ου ν τις μὴ παρ' αὐτὰ δίκας εἰσπράττεται τῶν ἀσεβουμένων καὶ ἁμαρτανομένων, μακροθυμίᾳ τῇ ἐξ ἀγαθότητος τοῦ κριτοῦ γίνεται ὑπέρθεσις τῆς ἀνταποδόσεως· εἰ γὰρ δίκαιος κριτὴς καὶ ἰσχυρὸς η ν μόνον, α ρδην τὸ πᾶν ἀπώλλυτο, τῆς διανοίας τῶν ἀνθρώπων ἐπιρρεπῶς ἐχούσης πρὸς τὸ ἁμαρτάνειν, τῷ δὲ ε χειν πρὸς τοῖς εἰρημένοις καὶ τὸ μακροθυμεῖν. ἀγαθὸς γὰρ οὐ καθ' ἑκάστην ἡμέραν ὀργὴν ἐπάγει, καίτοι ἑκάστοτε ἀσεβείας ου σης καὶ ἁμαρτημάτων γινομένων. μακροθυμεῖ δὲ οὐχ ι να ἐπιμένωμεν τῇ κακίᾳ ἀλλ' ι να καιρὸν καὶ τόπον μετανοίας ε χωμεν· βούλεται γὰρ τὴν μετάνοιαν τοῦ ἁμαρτωλοῦ ι να ζῇ ὑπὲρ τὸν θάνατον ο ν δέχεται ἐπιμένων τῷ ἁμαρτάνειν, τὸ λεγόμενον ἀγνοῶν ο τι Τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε α γει.","english":"I demand just help from him, by which I shall be saved—a heart that is upright, being without any guile; therefore I also ask to be judged on the basis of my innocence. Having offered petition that the wickedness of sinners be brought to an end and that the Lord be exalted over the ends of his enemies, having risen in anger because of love for his neighbors, he wishes no one to suffer the consummation of wickedness unwillingly, but that they, having come to know by deliberate choice that God is a judge. But if God is a righteous judge, sinning must be feared; for we have our account before a judge who sees what is hidden and is ignorant of nothing that is done. And just as he is a judge, so also is he righteous, bringing the judgment according to worth upon those judged by him. But being a righteous judge, he also has strength, so as to be able to punish those who transgress without delay. If ever, then, he does not exact penalties for impieties and sins immediately, the postponement of recompense comes about by the longsuffering that is from the goodness of the judge; for if he were only a righteous and strong judge, the whole would have been utterly destroyed, since the mind of men inclines readily to sinning—but because, in addition to what has been said, he also has longsuffering. For the good man does not bring anger every day, although impiety and sins are constantly occurring. But he is longsuffering not so that we may persist in wickedness, but so that we may have a time and place for repentance; for he wishes the repentance of the sinner, so that he may live rather than the death which he receives who persists in sinning, being ignorant of what is said: The goodness of God leads you to repentance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Πλὴν εἰ καὶ μὴ ὀργὴν ἐπάγει καθ' ἑκάστην ἡμέραν δι' ὑπερβάλλουσαν ἀγαθότητά τε καὶ μακροθυμίαν, ἀλλά γε τοῖς ἐμμένουσι τῇ κακίᾳ διὰ βίου ἐπαχθήσεται ὀργὴ ἐν ἡμέρᾳ ὀργῆς τουτέστιν ἐν ἡμέρᾳ κρίσεως. ̓Εὰν γὰρ μὴ ἐπιστραφῆτε, φησίν, ἡδόμενοι τῷ ἐμμένειν τῇ ἁμαρτίᾳ, στιλβώσει τὴν ῥομφαίαν αὐτοῦ (ἀντὶ τοῦ ἀκονήσει). σὺν αὐτῇ δὲ καὶ τὸ τόξον αὐτοῦ εὐτρεπίσει, ἑτοιμάζων ἐν αὐτῇ σκεύη θανάτου, ἐξεργασάμενος η δη τὰ τῶν κολάσεων βέλη κατὰ τῶν καιομένων ἐκ τῆς πυρώσεως τῶν παθῶν. πολλαχοῦ τῶν θείων παιδευμάτων εὑρίσκεται δηλουμένη ἡ κόλασις τῷ τῆς ῥομφαίας ὀνόματι. τὸ γὰρ ἐν Αμως τῷ προφήτῃ ου τως ε χον ̓Εν ῥομφαίᾳ τελευτήσουσιν πάντες ἁμαρτωλοὶ λαοῦ, οὐκ αἰσθητὴν μάχαιραν σημαίνει· οὐ γὰρ ἐξ α παντος πάντες οἱ ἁμαρτωλοὶ σφαγῇ προχείρως νοουμένῃ ἀναιροῦνται· ου μὴ ο ντος ἀναγκαίου παρίσταται πάντας τοὺς ἁμαρτωλοὺς κολάσει τελευτᾶν παραδοθέντας ψυχῇ καὶ σώματι ἀπολέσθαι ἐν γεέννῃ. τὸ αὐτὸ δηλοῦται καὶ ἐν τῷ προφήτῃ Σοφονίᾳ, λέγοντος τοῦ θεοῦ· Καὶ ὑμεῖς, Αἰθίοπες, τραυματίαι ῥομφαίας μού ἐστε, τῇ σαφηνισθείσῃ θεοῦ ῥομφαίᾳ παντὸς διὰ σκοτασμὸν τὸν ἐξ ἀγνοίας καὶ κακίας Αἰθίοπος προσαγορευομένου. φανερώτατα δ' ἐν ̓Εξόδῳ ἀντὶ ὠμοτάτης τιμωρίας ἡ ῥομφαία παρελήφθη· ε νθα οἱ γραμματεῖς τῶν υἱῶν ̓Ισραὴλ οἱ ἐπὶ τῶν ε ργων τοῦ τυράννου, ὑπ' αὐτοῦ χειροτονηθέντες, πικροτάτῃ ἀπειλῇ καὶ θλίψει ὑποπεσόντες συντυχόντες Μωυσεῖ καὶ ̓Ααρὼν ε λεγον ἐπαρώμενοι· Ιδοι ὁ θεὸς ὑμᾶς καὶ κρίναι· ἐβδελύξασθε γὰρ τὴν ὀσμὴν ἡμῶν ἐναντίον Φαραὼ δοῦναι ῥομφαίαν εἰς τὰς χεῖρας αὐτοῦ ἀποκτεῖναι ἡμᾶς.","english":"Nevertheless, even if he does not bring wrath upon them each day because of his exceeding goodness and patience, yet for those who persist in wickedness throughout their life, wrath will be brought upon them in the day of wrath—that is, in the day of judgment. For if you do not turn back, he says—that is, if you take pleasure in persisting in sin—he will make his sword gleam (meaning: he will sharpen it). And along with it he will also make ready his bow, preparing in it vessels of death, having wrought—clearly—the arrows of punishments against those who are set ablaze by the burning of the passions. In many places of the divine teachings punishment is signified by the name of the sword. For what is written in the prophet Amos, \"All the sinners of my people shall die by the sword,\" does not signify a perceptible blade; for not absolutely all sinners are put to death by slaughter in the readily understood sense—since it is not necessary that all sinners be handed over to punishment and perish in Gehenna in soul and body. The same is signified also in the prophet Zephaniah, when God says: \"And you, Ethiopians, are wounded by my sword\"—by the sword of God that has been made clear, every man being called an Ethiopian because of the darkness that comes from ignorance and wickedness. But most plainly in Exodus the sword was taken up in place of the most cruel punishment, where the scribes of the sons of Israel who were set over the works of the tyrant, appointed by him, having fallen under the bitterest threat and affliction, met Moses and Aaron and said, cursing: \"May God look upon you and judge; for you have made our odor abominable before Pharaoh, to put a sword in his hand to kill us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"οὐ γὰρ τὴν ἐκ σιδήρου μάχαιραν ὑπειδόμενοι, ἀλλὰ τὴν ὠμότητα τοῦ αρχοντος ταῦτ' εἰρήκασιν. Παρίσταται καὶ ἐκ τούτων τῶν λέξεων ἡ τοῦ θεοῦ μακροθυμία οὐκ ἀποτόμως χρησαμένου κατὰ τῶν μὴ μετανοούντων τῇ ῥομφαίᾳ ἀλλὰ στιλβώσαντος αὐτήν. καὶ τὸ τόξον δὲ ἐνέτεινεν καὶ ἡτοίμασεν ἐπὶ τῷ βαλεῖν τὰ τῆς κολάσεως βέλη, ἀλλ' οὐκ ἀπέλυσέν πω τὰ βέλη καίτοι ἐξεργασάμενος αὐτὰ καὶ ἑτοίμως ε χων πρὸς τὸ βαλεῖν. δυνατὸν ἐν τόξῳ σκεύη θανάτου ἡτοιμάσθαι εἰπεῖν τοὺς ὑπηρετοῦντας ταῖς κολάσεσιν σκεύη ὀργῆς πολλαχοῦ ὀνομαζομένους· ου τοι δέ εἰσιν οἱ πονηροὶ α γγελοι δι' ω ν ὀργὴ καὶ θυμὸς καὶ θλῖψις ἐπὶ τοὺς ἀξίους ἐκπέμπεται. εἰ δὲ καὶ τὰ ἐξειργασμένα τοῖς καιομένοις βέλη πληρωθέντα τοῦ δηλητηρίου φαρμάκου εἰσὶ τὰ σκεύη τοῦ θανάτου, ἐπιστατέον. 45 ̔Ο\n\nὠδινήσας ἀνομίαν συνέλαβεν πόνον ἐπὶ τῷ τεκεῖν ἀδικίαν. ταῦτα τὰ γεννήματα ο λεθρον τῷ κυήσαντι προξενεῖ, κολασθησομένῳ δι' ἀνομίαν καὶ ἀδικίαν α ἐποίησεν, οι ς καταλλήλως καὶ πόνον τὸν ἐν τῇ κολάσει συλλήψεται η πόνον τὸν ἐπὶ τῷ ἁμαρτάνειν. βαρυτάτη γὰρ καὶ ἐπαχθὴς ἡ τῆς ἀνομίας ἐργασία, παραβαλλομένη ταλάντῳ μολίβου· οὐδὲν γὰρ κατωφερέστερον τῆς κακίας ἀεὶ κάτω φερούσης τὸν κατ' αὐτὴν ποιωθέντα. Ει ρηταί τισιν ὡς, διὰ τὸ ατακτον τῆς κακίας, πρὸ τῆς συλλήψεως τῆς ὠδινήσεως λεχθείσης. ἐπὶ γὰρ τῶν κυουσῶν μετὰ τὴν σύλληψιν ἡ ὠδὶν μεθ' η ν τὸ τεκεῖν, ἐνταῦθα δὲ πρὸ τῆς συλλήψεως ἡ ὠδὶν ὠνόμασται τῷ μηδὲν τῶν ἐν κακίᾳ εἱρμὸν καὶ τάξιν ε χειν. ευ δὲ καὶ τὸ προτετάχθαι τῆς ἀδικίας τὴν ἀνομίαν.","english":"For they did not have in mind the sword made of iron, but the cruelty of the ruler, when they said these things. From these words too the longsuffering of God is made evident, since he did not use the sword sharply against those who do not repent, but polished it. And he also bent the bow and made ready to shoot the arrows of punishment, but he has not yet released the arrows, although he has fashioned them and holds them ready to shoot. It is possible to say that by \"in the bow vessels of death have been prepared\" are meant those who serve the punishments, who are called in many places \"vessels of wrath\"; these are the evil angels, through whom wrath and fury and affliction are sent out upon those who deserve them. But whether the arrows that have been fashioned for those who are burned, being filled with poisonous drug, are the vessels of death, must be considered.\n\nHe who travailed with lawlessness conceived pain, to bring forth injustice. These offspring bring destruction upon the one who conceived them, who will be punished for the lawlessness and injustice that he committed, and in return he will also conceive pain in the punishment, or pain in the act of sinning. For the working of lawlessness is most heavy and burdensome, compared to a talent of lead; for nothing is more downward-dragging than wickedness, which always carries downward the one who has been made its own. It has been said by some that, because of the disorder of wickedness, travail was mentioned before conception. For in the case of women who are pregnant, travail comes after conception, and after that the bearing of the child; but here travail has been named before conception, because nothing in wickedness has sequence or order. And it is well that lawlessness has been placed before injustice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"ἐκ ταύτης γὰρ α νομος γεγονώς τις, οὐκ ε τι ὑπὸ τὸν νόμον ἐστὶν τῆς δικαιοσύνης, ὡς λοιπὸν καὶ κατὰ τῶν α λλων ἀνθρώπων ἐπιτίθεσθαι ἐπὶ τῷ ἀδικεῖν αὐτούς. εὑρίσκεται τοῦτο μάλιστα περὶ τὸν Κάϊν· πρότερον γὰρ α νομος γεγονὼς τῷ μὴ ὀρθῶς διαιρεῖν α ε δει θεῷ θύειν, υ στερον καὶ ἀδικίαν ετεκεν φονικῶς ἐπιθέμενος τῷ ἀδελφῷ. μάλιστα δὲ τῷ διαβόλῳ προσοικειοῦνται αἱ φωναὶ αυ ται ἀρχεκάκῳ ο ντι διὰ τὸ πρὸ πάντων ἠνομηκέναι καὶ ἠδικηκέναι. καὶ πᾶς δὲ ἁμαρτάνων πρῶτον ἑαυτόν, ει τα α λλον η α λλους βλάπτει· ἐπιζήμιον γὰρ καὶ βλαπτικὸν ο ν τὸ κακόν, πρὸ πάντων τὸν μετέχοντα αὐτὸν ζημιοῖ καὶ βλάπτει· ̓Αφροσύνη γὰρ ἀνδρὸς λυμαίνεται τὰς ὁδοὺς αὐτοῦ, ο θεν προσφυῶς ει ρηται τὸ ̔Αμαρτάνοντας καταδιώξεται κακά. Τίς δὲ ὁ λάκκος ο ν ω ρυξεν ὁ ψεγόμενος η η ν ἐποίησεν κακίαν; γέγραπται γὰρ περὶ ἁμαρτανούσης ψυχῆς ̔Ως ψύχει λάκκος υ δωρ, ου τως ψύχει κακία αὐτῆς. βόθρος δὲ πολλαχοῦ τῆς γραφῆς ἀντὶ κακίας λαμβάνεται ὡς τὸ Τυφλὸς τυφλὸν ἐὰν ὁδηγεῖ, ἀμφότεροι ἐμπεσοῦνται εἰς βόθρον· καὶ ἐνταῦθα γὰρ τοὺς ὑπ' ἀγνοίας καὶ α λλης κακίας τυφλοὺς διδασκάλους καὶ μαθητὰς ἐκληπτέον. 46 ̓Απὸ τοῦ ἐλπίζειν ἐπὶ κύριον τὸν θεὸν αὐτοῦ ἀρξάμενος τοῦ ψαλμοῦ, εἰς εὐχαριστίαν καταπαύει, ὡς εἰκός, τυχὼν τῶν αἰτηθέντων η πιστῶς προσδοκῶν αὐτά· εὐχαριστίαν γὰρ δηλοῖ ἐνταῦθα τὸ ̓Εξομολογήσομαι· διὸ καὶ συνέζευκται αὐτῷ τὸ Ψαλῶ. ἐξομολογεῖται δὲ οὐχ ὡς ε τυχεν, ἀλλὰ Κατὰ τὴν δικαιοσύνην τοῦ θεοῦ· καὶ ψάλλει οὐ παρέργως, ἀλλὰ Τῷ ὀνόματι κυρίου τοῦ ὑψίστου, ὡς η δη σχῶν ἐπικεκλημένον ἑαυτῷ αὐτό.","english":"For from this, one who has become lawless is no longer under the law of righteousness, so as thereafter to set upon other men as well, for the purpose of wronging them. This is found especially in the case of Cain: for formerly, having become lawless by not dividing rightly what he ought to have sacrificed to God, later he also brought forth injustice, attacking his brother murderously. But these words are especially appropriated to the devil, who is the originator of evil, because he was the first of all to act lawlessly and to do injustice. And everyone who sins first harms himself, then another or others; for evil is harmful and injurious, and before all it damages and harms the one who partakes of it. For the folly of a man corrupts his ways, whence it has been aptly said, Evils shall pursue those who sin. And what is the pit that the one being reproached dug, or the evil he committed? For it is written concerning the sinning soul, As a pit cools water, so does its evil cool. And a pit is taken in many places of Scripture in place of evil, as in, If a blind man leads a blind man, both will fall into a pit; for here too one must understand as blind teachers and disciples those blinded by ignorance and other evil. Having begun the psalm from hoping in the Lord his God, he comes to rest in thanksgiving, as is likely, having obtained the things asked for or faithfully expecting them; for thanksgiving is indicated here by I will give thanks; therefore also I will sing has been joined with it. And he gives thanks not as it happens, but According to the righteousness of God; and he sings not carelessly, but To the name of the Lord Most High, as one who already has it invoked upon himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"διὸ καὶ ὑψηλὸς κατὰ ἁγιότητα καὶ ἀρετήν ἐστιν· οὐδεὶς γὰρ ταπεινὸς ἀλλὰ μόνος ὁ ὑπὲρ εὐσεβείας μετεωριζόμενος μετέσχει τῆς τοῦ ὑψίστου προσηγορίας.\n\n47 ̔Ο γὰρ ἑκάστου ἀνθρώπου βίος ἀμπελὼν κατὰ τὰς γραφὰς καλεῖται. περὶ τοῦ τοιούτου Ναβουθαὶ ὁ δίκαιος ἀντέστη τῷ τυραννικῶς ἀπαιτοῦντι, αἱρούμενος τεθνᾶναι μᾶλλον η δοῦναι τὸν ἀμπελῶνα αὐτοῦ τῷ θέλοντι αὐτὸν ποιῆσαι κῆπον λαχάνων. μεγαλόψυχος γὰρ ὁ ἀνὴρ καὶ ὁ ἀμπελὼν περιμάχητος, βίος ω ν α ριστος, πρακτικὸς α μα καὶ θεωρητικός. τοῦτον οἱ πονηροὶ λαμβάνειν ἐθέλουσιν οὐκ ἐπὶ τῷ καρποφορεῖν κατ' αὐτόν, ἀλλὰ κατασπᾶν εἰς πρόσκαιρα καὶ ταχὺ μαραινόμενα πράγματα, λάχανα εἰκότως ὀνομαζόμενα· ̔Ωσεὶ λάχανα γάρ φησι ταχὺ ἀποπεσοῦνται. περὶ τῶν προσκαίρους σπουδὰς ἐχόντων ει ρηται τοῦτο. τούτῳ τῷ ἀμπελῶνι παραπλήσιοι καὶ οἱ ἐν τῷ Αισματι τῶν ᾀσμάτων εἰσὶν ὀνομαζόμενοι ἐν τῷ Υἱοὶ μητρός μου ἐμαχέσαντο ἐν ἐμοί, ε θεντό με φυλάκισσαν ἐν ἀμπελῶσιν· ἀμπελῶνα ἐμὸν οὐκ ἐφύλαξα. Παρειλήφαμεν δὲ τὰ νῦν ταύτην τὴν λέξιν μόνον τοῦ δεῖξαι χάριν ο τι τὸ ο νομα τοῦ ἀμπελῶνος σημαίνει βίον. ὁ κατὰ τὸν τοιοῦτον ἀμπελῶνα καρποφορῶν βότρυας ἀληθείας καὶ σταφυλὴν φέρει. τὰ ου τω γενήματα τῆς ἀμπέλου καιρὸν ε χοντα τοῦ τρυγηθῆναι δρέψασθαι προσήκει καὶ εἰς ληνοὺς ἀπαγαγεῖν, ι ν' ἐκθλιβέντα οι νον ποιήσωσι τὸν εὐφραίνοντα καρδίαν ἀνθρώπου. καὶ ἐπεὶ πρακτικὸς καὶ θεωρητικὸς ὁ βίος τυγχάνει, οἱ μὲν θεωρήματα τῆς ἀληθείας,","english":"Therefore he is also exalted in holiness and virtue; for no one is lowly except the one who, being lifted up for the sake of piety, has partaken of the title of the Most High.\n\nFor the life of each man is called a vineyard in the Scriptures. Concerning such a one, the righteous Naboth withstood the one who demanded it tyrannically, choosing rather to die than to give his vineyard to the one who wished to make it a garden of vegetables. For the man was great-souled, and the vineyard was fought over, a life most excellent, both practical and contemplative. This the wicked wish to take, not for the purpose of bearing fruit according to it, but to drag it down into temporary and quickly withering things, rightly called vegetables; for he says, As vegetables they shall quickly fall away. This is said concerning those who have temporary pursuits. Similar to this vineyard are those named in the Song of Songs: The sons of my mother fought against me, they set me as a keeper in the vineyards; my own vineyard I did not keep. We have now taken up this expression only for the sake of showing that the name of the vineyard signifies life. The one who bears fruit according to such a vineyard brings forth clusters of truth and a bunch of grapes. It is fitting to pluck these produce of the vine when they have their season for harvesting, and to carry them to the winepresses, so that when pressed they may make the wine that gladdens the heart of man. And since the life is both practical and contemplative, some of the contemplations of the truth,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"ὁ δὲ ε ργα ἐπαινετὰ καρποφορήσει. οὐ μία δέ ἐστιν ἡ ληνὸς ἐφ' η ν φέρονται οἱ καρποί, ἀλλὰ πλείους, ο θεν οὐχ ὑπὲρ τῆς ληνοῦ ἀλλ' ̔Υπὲρ τῶν ληνῶν ἡ ἐπιλήνιος ᾠδή. πάλιν δ' αυ, ἐπεὶ πολλαὶ αἱ πρακτικαὶ ἀρεταὶ τοῦ καρποῦ, ἑκάστης οἰκείας τις ε σται ληνός, α λλη ληνὸς σωφροσύνης ἐφ' η ν φέρουσι τοὺς καρποὺς οἱ ἀγαμίαν κατορθοῦντες οἱ κοίτην ἀμίαντον διατηροῦντες, α λλη ἀνδρείας ἐφ' η ν οἱ ταύτης γεωργοὶ φέρουσι, καὶ περὶ τῶν ἑτέρων δὲ ἀρετῶν ἐρείδουσι τὰ παραπλήσια. πλειόνων δὲ οὐσῶν ληνῶν εἰς α ς φέρουσιν οἱ γεωργοῦντες δίκην ἀμπελώνων τὰς πρακτικὰς ἀρετάς, ἀνάγκη καὶ τοῦ θεωρητικοῦ βίου πλείονας ει ναι εἰς α ς φέρουσι τὰ δόγματα καὶ θεωρήματα τῆς ἀληθείας οι α βότρυς καρποφορήσαντες, τούτων λεγομένων Μὴ λάθῃ τις ἑαυτόν, τὴν ἀντακολούθησιν τῶν ἀρετῶν ἀθετῶν. ε νθα γὰρ μία καὶ αἱ ὁμογενεῖς, ἀλλ' ἐπεὶ μὴ πρὸς πάσας τὴν ι σην ῥοπὴν ε χουσιν οἱ μετέχοντες, ἀφ' η ς ε χουσι, μᾶλλον τῶν α λλων χρηματίζουσιν· ὁ μᾶλλον δικαιοσύνης μετέχων ἀπὸ ταύτης παρονομάζεται, ὡσαύτως καὶ ἐφ' ἑκάστης τῶν ἑτέρων. ου τω γὰρ νοήσεις καὶ τοὺς λεχθέντας διαφόρους μακαρισμοὺς ἐν τῷ Εὐαγγελίῳ, ἐκ τοῦ πλειστοδυναμοῦντος πράου τινὸς ὀνομαζομένου, ἑτέρου δὲ ἐλεήμονος, καὶ καταλλήλως ἐπὶ τῶν λοιπῶν. ̓Αλλὰ καὶ ἐν ἀριθμῷ οἰκείῳ ἡ ᾠδὴ αυ τη τέτακται ὀγδόη ου σα.","english":"But he will bear fruit with praiseworthy works. And the winepress into which the fruits are brought is not one, but many; hence the song is not \"for the winepress\" but \"for the winepresses.\" And again, since the practical virtues of the fruit are many, each will have its own winepress: one winepress of temperance, into which those who practice celibacy and those who keep their bed undefiled bring their fruits; another of courage, into which its cultivators bring theirs; and concerning the other virtues they set down similar things. Since there are many winepresses into which those who cultivate the practical virtues bring them, like vineyards, it is necessary that there also be many of the contemplative life, into which those who have borne clusters as fruit bring the doctrines and contemplations of the truth. When these things are said, let no one deceive himself by rejecting the sequence of the virtues. For where there is one, the kindred virtues are also present, but since those who partake do not have an equal inclination toward all, from the one they do have they are named rather than from the others: the one who partakes more of justice is named from this, and likewise in the case of each of the others. For in this way you will also understand the different beatitudes spoken in the Gospel, from the one who is most powerful in a certain respect being called meek, another merciful, and correspondingly in the case of the rest. But this song is also arranged in its own number, being the eighth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"ε χει γὰρ συμφωνίαν πολλὴν πρὸς τὴν ἀναστάσιμον ἡμέραν τοῦ κυρίου, ἐν ῃ τρυγητὸς πολλῶν ἀμπέλων γέγονεν, ἀποστελλομένων τῶν μαθητῶν τοῦ ἀναστάντος ἐκ νεκρῶν μαθητεῦσαι τὰ ε θνη πάντα καὶ μαρτυρῆσαι τῷ ἀναστάντι ε ως ἐσχάτου τῆς γῆς, ι ν' ἐκταθῇ ἁπανταχῆ τοῦ ἀναστάντος ἡ προσηγορία, ὡς εὐθέως ἐκ τῶν λέξεων τοῦ ψαλμοῦ παρίσταται. Πάλαι μὲν τοῦ ̓Ισραὴλ μόνου ἐπανέχοντος τῇ θεοσεβείᾳ ἐλέγετο περὶ θεοῦ ̓Εν τῷ ̓Ισραὴλ μέγα τὸ ο νομα αὐτοῦ, νῦν δὲ πληρωθείσης τῆς προφητείας τῆς Πάντα τὰ ε θνη δουλεύσουσιν αὐτῷ (αὐτὸς γάρ ἐστιν ἡ τῶν ἐθνῶν προσδοκία), Θαυμαστὸν τὸ ο νομά σου ἐν πάσῃ τῇ γῇ γέγονεν τῶν ἁπανταχοῦ μετεχόντων τῆς Χριστοῦ προσηγορίας. ̓Εμεγάλυνεν γὰρ ἐπὶ πάντας τὸ ο νομα αὐτοῦ, ὡς ἐν α λλῳ ψαλμῷ φέρεται. τίς δὲ ἡ αἰτία τοῦ ἁπανταχοῦ γῆς θαυμάζεσθαι τὸ ο νομα αὐτοῦ ἀποδίδοται ἐν τῷ ἑπομένῳ στίχῳ. ἐπεὶ γάρ φησιν ̓Επήρθη ἡ μεγαλοπρέπειά σου ὑπεράνω τῶν οὐρανῶν, ο τε ἀνελήφθης ἐκ νεκρῶν ἀναστάς, οἱ ἁπανταχοῦ γῆς α νθρωποι Χριστιανοὶ καλοῦνται τῇ σοῦ τοῦ Χριστοῦ προσηγορίᾳ. μεγαλοπρέπεια τοῦ σωτῆρος ἐπαιρομένη ἐστὶν ὑπεράνω τῶν οὐρανῶν ἡ οἰκονομία, η ν ἀνεδέξατο ὑπὲρ τῆς τοῦ κόσμου σωτηρίας. τί γάρ ἐστιν εὑρεῖν ἐν αὐτῇ ἀπολειπόμενον τοῦ ε χειν ἐν μεγάλοις τὸ πρέπον; ὑπεράνω τῶν οὐρανῶν ἐπήρθη ἡ μεγαλοπρέπεια αὐτοῦ καθίσαντος ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς μετὰ τὸ καθαρισμὸν τῶν ἁμαρτιῶν πεποιηκέναι. ταύτῃ τῇ νοήσει ληπτέον καὶ τὸ ὑψηλότερον αὐτὸν τῶν οὐρανῶν γεγονέναι μετὰ τὴν ἀνάστασιν.","english":"For it has great harmony with the day of the Lord's resurrection, on which there was a vintage of many vines, when the disciples of the one who rose from the dead were sent out to make disciples of all the nations and to bear witness to the one who rose to the ends of the earth, so that the name of the risen one might be spread everywhere, as is immediately evident from the words of the psalm. Formerly, when Israel alone adhered to the worship of God, it was said concerning God, \"In Israel his name is great,\" but now that the prophecy has been fulfilled—\"All the nations will serve him\" (for he is the expectation of the nations)—\"Wonderful is your name in all the earth\" has come to pass, among those everywhere who partake of the name of Christ. For \"he has magnified his name over all,\" as is recorded in another psalm. And the reason why his name is marveled at everywhere on earth is given in the following verse. For since it says, \"Your magnificence has been exalted above the heavens,\" when you were taken up after rising from the dead, people everywhere on earth are called Christians by your name, that of Christ. The magnificence of the Savior exalted above the heavens is the economy which he undertook for the salvation of the world. For what is to be found in it that falls short of having what is fitting among great things? His magnificence was exalted above the heavens when he sat at the right hand of the Majesty on high, after he had made purification for sins. In this sense one must also understand that he became higher than the heavens after the resurrection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"μήποτε δὲ οἱ ἀπὸ ἐθνῶν πιστεύοντες πάντες καὶ οἱ ἐκ περιτομῆς προσελθόντες τῷ εὐαγγελίῳ, οι αν καὶ ο σην ποτὲ ἐὰν ε χωσι τοῦ ε ξω ἀνθρώπου ἡλικίαν, βρέφη εἰσὶν τῇ κακίᾳ, νηπιάζονται διὰ τὸ ἁπλότητα ε χειν μὴ εἰδότα τὴν πονηρίαν. διαφορὰ νηπίων καὶ θηλαζόντων παρίσταται ἐκ τῆς λέξεως, τῶν μὲν ε τι γάλα δεχομένων τῶν θηλαζόντων, τῶν δὲ ὑπεραναβάντων τὴν ἡλικίαν ταύτην νηπίων χρηματιζόντων, οι ς κατάλληλον τὸ μετὰ τὸ γάλα βρῶμα κατὰ τὸν ἀπόστολον γράψαντα Κορινθίοις Γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα. ἐπιστατέον καὶ ἑτέρως· ὁ εἰσαγόμενος, γάλα δεχόμενος, θηλάζων ἐστίν, ὁ δὲ τελειωθεὶς κατὰ φρόνησιν, νηπιάζων δὲ τῇ κακίᾳ, νήπιος ὑπάρχει· τοιοῦτοι δὲ πάντες οἱ στραφέντες καὶ γενόμενοι ὡς τὰ παιδία. Οὐ γὰρ πολὺ αὐτῶν ἀπολείπεται τὸ πεφυκέναι γνῶσίν σου ε χειν καὶ ὁμοιοῦσθαί σοι ἁγιότητος καὶ ἀρετῆς ἀναλήψει ὡς ἐφικτόν. ὀρθότατα δὲ καὶ ̓Ηλάττωσας αὐτὸν ει ρηται, ἀλλ' οὐκ ἐλάττονα πεποίηκας. ἰσότιμος γὰρ καὶ ἰσοσθενὴς ω ν τοῖς ἀθανάτοις λογικοῖς ὁ α νθρωπος ἠλαττώθη ἐκείνων θεοῦ","english":"Perhaps all who believe from the nations and those from the circumcision who have come to the gospel—even if they have the stature of the outer man—are infants in evil, and are made childish because they possess simplicity, not knowing wickedness. The difference between infants and those who nurse is set forth by the wording: the latter still receive milk, while those who nurse are called infants, having surpassed that age, for whom solid food after milk is suitable, according to the apostle who wrote to the Corinthians: I gave you milk to drink, not solid food. It must be understood also in another way: the one being introduced, receiving milk, is nursing; but the one perfected in understanding, yet childish in evil, is an infant. Such are all who have turned and become like little children. For not much is lacking to them of having knowledge of you by nature and of being made like you in holiness and the reception of virtue, as far as is attainable. And most rightly it is said, You lowered him, but not you made him lower. For the man, being equal in honor and equal in strength to the immortal rational beings, was lowered from those of God","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"προνοίᾳ, δι' ου σὺ δὲ μόνος ὁ προνοούμενος θνητῇ ὑπερβληθεὶς ζωῇ τῷ σαρκὶ συμπλακῆναι. ἀλλ' εἰ καὶ ου τω γέγονε τὰ κατ' αὐτόν, ο μως ε χει ὑπερβάλλουσαν τιμὴν τιμῇ καὶ δόξῃ στεφανωθεὶς ὑπὸ σοῦ ἐν τῷ κατ' εἰκόνα καὶ ὁμοίωσιν σὴν γεγονέναι, δι' η ν εἰκόνα καὶ ὁμοίωσιν ἐνεχείρισας λογικῷ ο ντι τὴν τῶν θνητῶν ζῴων προστασίαν ὑποτάξας αὐτῷ τὰ πάντα ὡς ὑπὸ πόδας αὐτὰ ε χειν. Ταύτας τὰς λέξεις περὶ Χριστοῦ εἰρημένας ̔Εβραίοις γράφει Παῦλος ω δε ἀρχόμενος τῆς περιοχῆς· Διεμαρτύρατο δέ που τις Τί ἐστιν α νθρωπος, ο τι μιμνῄσκῃ αὐτοῦ; καὶ θεὶς ἐφεξῆς τὰς ἑτέρας λέξεις τοῦ ψαλμοῦ ἐπήγαγεν Τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν ̓Ιησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον· ε πρεπεν γὰρ αὐτῷ, δι' ου τὰ πάντα καὶ δι' ο ν τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι. Ορα τὴν ἀκολουθίαν· οὐ καθάπαξ πάντων θνητῶν ζῴων α ρχειν τέθειται, ἀλλὰ τῶν ἡμέρων. οὐ γὰρ κρατεῖ μονοκέρωτος, οὐδὲ τῶν α λλων ἰσχυρῶν τε καὶ ἀγρίων παρίσταται ὡς ἡμέρων α ρχειν ἐκ τοῦ Πρόβατα καὶ βόας πάσας, ε τι δὲ καὶ τὰ κτήνη τοῦ πεδίου, καὶ τὰ ἑξῆς. Νομίζω τοῦτο μὴ καλῶς εἰρῆσθαι. πρὸ γὰρ τῆς παραβάσεως καὶ τούτων η ρχεν ὁ α νθρωπος· οἱ δίκαιοι δὲ καὶ τούτων μετὰ τὴν παράβασιν αρχουσιν, ὡς Δανιὴλ ἐν τῷ λάκκῳ τῶν λεόντων βληθεὶς καὶ μηδεμίαν ἐξ αὐτῶν ὑποστὰς βλάβην, καὶ ὁ Παῦλος τὴν ε χιδναν τῆς ἑαυτοῦ χειρὸς ἐκτινάξας ἐπὶ τὴν πυράν. Θῆρες γὰρ αγριοι, φησίν, εἰρηνεύσουσίν σοι·","english":"by providence, through which you alone, the one provided for, were cast into mortal life by being entwined with the flesh. But even if things did not turn out that way for him, nevertheless he has surpassing honor, having been crowned with honor and glory by you in that he was made according to your image and likeness, for which image and likeness you entrusted to him, since he is rational, the guardianship of mortal creatures, subjecting all things to him so that he has them as it were under his feet. These words, spoken concerning Christ, Paul writes to the Hebrews, beginning the passage thus: But someone testified somewhere, What is man, that you remember him? And setting down in order the other words of the psalm, he added: But we see Jesus, who was made a little lower than the angels, crowned with glory and honor because of the suffering of death; for it was fitting for him, through whom are all things and by whom are all things, in bringing many sons to glory, to perfect the author of their salvation through sufferings. Observe the sequence: he is not appointed to rule all mortal creatures indiscriminately, but the tame ones. For he does not rule the unicorn, nor is he set over the other strong and wild beasts, as one who rules the tame ones, from the phrase Sheep and all oxen, and moreover the beasts of the field, and the rest. I think this has not been said well. For before the transgression man also ruled over these; but the righteous also rule over these after the transgression, as Daniel, cast into the den of lions and suffering no harm from them, and Paul, shaking the viper from his hand into the fire. For wild beasts, it says, shall be at peace with you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"πρὸς δὲ τούτοις διὰ τῶν κτηνῶν τοῦ πεδίου περιείληπται καὶ τὰ θηρία, ὡς ἐν τῇ Γενέσει μεμαθήκαμεν. Επρεπεν τὴν ἐπὶ ἀναστάσει τοῦ σωτῆρος λεγομένην ᾠδὴν ο μοιον ε χειν τῇ ἀρχῇ τὸ τέλος· καὶ γὰρ ἀρχόμενος καὶ λήγων τῇ αὐτῇ κέχρηται λέξει, διδάσκοντος τοῦ πνεύματος τὴν ἀρχὴν τῷ τέλει καθ' ὑποκείμενον ει ναι· συνᾴδει τῷ ̔Ως θαυμαστὸν τὸ ο νομά σου ἐν πάσῃ τῇ γῇ τὸ Πᾶσα ἡ γῆ προσκυνησάτωσάν σοι καὶ ψαλάτωσάν σοι. Μὴ προσκειμένου δὲ τοῦ τίνος ὁ υἱὸς ὑπάρχει, φανερὸν ο τι ὁ σωτήρ ἐστιν δηλούμενος πολλαχοῦ ου τως ὀνομαζόμενος. ἐν γοῦν τῇ πρὸς ̔Εβραίους ἐπιστολῇ ὁ Παῦλος, Χριστός, ει πεν, ὡς υἱὸς ἐπὶ τὸν οι κον αὐτοῦ, ου οι κός ἐσμεν ἡμεῖς· καὶ πάλιν ̓Επ' ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ· καὶ αὐτὸς δὲ ὁ σωτὴρ περὶ ἑαυτοῦ ἐν τῷ Εὐαγγελίῳ ̓Εὰν ου ν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ο ντως ἐλεύθεροι γενήσεσθε. Ευ δὲ καὶ τὸ Εἰς τέλος ἀναφορὰν ε χειν τὴν προκειμένην ἐπινίκιον ᾠδήν. τοῦ γὰρ τέλους ἐκείνου χάριν ἐπεδήμησεν ὁ σωτήρ, περὶ ου ὁ πρόκριτος τῶν ἀποστόλων γράφει Κομιζόμενοι τὸ τέλος τῆς πίστεως σωτηρίαν ψυχῶν, περὶ η ς σωτηρίας ἐξεζήτησαν καὶ ἐξηρεύνησαν προφῆται, καὶ μετ' ὀλίγα Προμαρτυράμενοι τὰ εἰς Χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας. Ισως ̓Ιουδαῖοι περὶ τοῦ ̓Αβεσσαλὼμ ο ντος υἱοῦ τοῦ ψάλλοντος ἐροῦσιν τὴν ἐπιγραφὴν ει ναι, ἐλεγχόμενοι ὡς οὐ καλῶς αὐτὴν ἐξειλήφασιν, α τε διὰ πάντων ἐσφαλμένοι τῷ μὴ ἐρευνᾶν τὰς γραφάς.","english":"In addition to these things, through the beasts of the field the wild animals are also included, as we have learned in Genesis. It was fitting that the song spoken concerning the resurrection of the Savior should have its end like its beginning; for both beginning and ending he uses the same word, the Spirit teaching that the beginning is the same in subject as the end. This accords with \"How wonderful is your name in all the earth\" and \"Let all the earth worship you and sing praises to you.\" Since \"whose son he is\" is not added, it is clear that the Savior is meant, being so named in many places. At any rate, in the Epistle to the Hebrews Paul said, \"Christ, as a son over his house, whose house we are\"; and again, \"In these last days he has spoken to us in a son\"; and the Savior himself says concerning himself in the Gospel, \"If therefore the son sets you free, you will truly be free.\" It is well also that \"to the end\" has reference to the present victory song. For it was for the sake of that end that the Savior came, concerning which the foremost of the apostles writes, \"Receiving the end of your faith, the salvation of souls,\" concerning which salvation prophets sought and searched diligently, and shortly after, \"Having foretold the sufferings destined for Christ and the glories after these things.\" Perhaps the Jews will say that the inscription refers to Absalom, who was a son of the one who sings the psalm, being refuted as having interpreted it incorrectly, since they have erred in all respects by not searching the Scriptures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"τί γὰρ καὶ πειθανὸν εἰπεῖν ε χουσιν εἰς τὸ Περὶ τῶν κρυφίων, εἰ μὴ α ρα περὶ τῶν κρύβδην γεναμένων σκέψεων τοῦ ̓Αβεσσαλὼμ ἀροῦσιν τὰ ὑπὲρ τῶν κρυφίων κεῖσθαι; ε χει δὲ πολλὴν εὐήθειαν τὸ λεγόμενον ὑπ' αὐτῶν. 53 ̔Η τοιαύτη κάθισις κριτὴν αὐτὸν σημαίνει, ἀλλ' οὐ τὸ ἐπί τινος καθέδρας ἱδρῦσθαι. ἐπίστησον, εἰ χώραν ε χει ε τι εἰπεῖν, ἐπιτιμηθέντων τῶν ἐθνῶν, ἀπόλλυσθαι ἀσεβῆ τὸν α θεον τρόπον αὐτῶν ω στε μηκέτι χρηματίζειν αὐτούς. συμβήσεται δὲ τοῦτο, πληρουμένου τοῦ πρότερον εἰρημένου ε χοντος ου τως· ̔Οδὸς ἀσεβῶν ἀπολεῖται. 54 ̔Ρομφαῖαι δὲ τοῦ ἐχθροῦ ει εν α ν ι σως αἱ αἱρετικαὶ διδασκαλίαι καὶ αἱ κατ' ει δος κακίαι, αι τινες ἐξέλειπον ὡς μηκέτι δύνασθαι ὑπεραγωνίζεσθαι ω ν ει χον πόλεων, καὶ αὐταὶ καθαιρεθήσονται· ἀθροίσματα δὲ αἱ πόλεις παρανόμως συστᾶσαι\n\nκαὶ διοικούμεναι. γέγραπται γὰρ περὶ τοῦ ἱδρυσαμένου αὐτὰς ὡς ει η Οἰκοδομῶν πόλεις ἐν αι μασιν καὶ ἑτοιμάζων πόλεις ἐν ἀδικίαις. ἡ γὰρ υ λη αὐτῶν ἀδικήματα καὶ ε κχυσις αἱμάτων τῶν σκανδαλιζομένων ἐστίν. ταύτας καθελεῖ ἐπιδημήσας ὁ σωτήρ, καθελῶν τὸν ἐχθρὸν τυραννικῶς κρατεῖν θέλοντα ω ν ῳ ετο ἐσχηκέναι πόλεων. οἱ ταύτην τὴν ἀνδραγαθίαν ο μματι θείῳ θεασάμενοι εὐφημοῦντες τὸν ἀριστέα φασὶν ὡς ἐκ μιᾶς φωνῆς τὴν χαριστήριον προφέροντες φωνήν, ἀρχόμενοι ω δε· Κύριε ὁ θεός μου, δοξάσω σε, ὑμνήσω τὸ ο νομά σου, ο τι ἐποίησας θαυμαστὰ πράγματα, βουλὴν ἀρχαίαν ἀληθινήν· γένοιτο, κύριε, ο τι ε θηκας πόλεις εἰς χῶμα, πόλις τῶν ἀσεβῶν εἰς τὸν αἰῶνα οὐ μὴ οἰκοδομηθῇ.","english":"For what persuasive thing do they have to say regarding the \"concerning hidden things,\" unless perhaps they claim that the \"concerning hidden things\" refers to the secret thoughts that came to Absalom? But what is said by them has great foolishness. Such a sitting signifies him as a judge, but not that he is seated on some throne. Consider whether there is room to say that, when the nations were rebuked, the impious man perishes in their own manner, so that they no longer bear the name. And this will happen when what was said earlier is fulfilled, which reads thus: \"The way of the impious shall perish.\" And the swords of the enemy are perhaps the heretical teachings and the vices according to kind, which were failing so as no longer to be able to fight for the cities they had, and they themselves shall be destroyed; and the cities are gatherings unlawfully constituted and administered. For it is written concerning the one who founded them: \"He who builds cities in blood and prepares cities in injustices.\" For their matter is the injustices and the shedding of blood of those who are scandalized. These the Savior will destroy when he comes, having destroyed the enemy who wishes to rule tyrannically over the cities he thought he had. Those who have beheld this valor with a divine eye, praising the hero, speak as with one voice, offering the thanksgiving voice, beginning thus: \"O Lord my God, I will glorify you, I will hymn your name, because you have done marvelous things, an ancient counsel, true. May it be, O Lord, because you have made cities into a heap, the city of the impious shall not be built for ever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"ἐπίστησον εἰ σημαίνει τὸ ἀνέγερτον πτῶμα τῆς ̔Ιερουσαλὴμ, τοῦ σωτῆρος ἐν αὐτῇ σταυρωθέντος, τῶν πολιτῶν αὐτῆς ο ντων λοιπὸν ἀσεβῶν διὰ τὴν κυριοκτονίαν. Τὸ Μετ' η χους ἀντὶ τοῦ Οὐ σὺν ἠρεμίᾳ ἀλαλαγμοῦ νικησάντων τὸ κατόρθωμα ὑπῆρκται. 55 9 Προτρέπει τὰ προκείμενα ἀναχωρῆσαι μὲν κακίας καὶ δυσσεβείας, προσελθεῖν δὲ ἀρετῇ καὶ εὐσεβείᾳ. τίς γὰρ νοῦν ε χων πιστεύσας τοῖς ου τως εἰρημένοις οὐ φοβηθήσεται, μὴ ὑποπέσῃ τῷ κρίνοντι ἐν δικαιοσύνῃ καὶ ἐν εὐθύτητι διὰ πράξεις ψεκτὰς καὶ φρόνημα ἀσεβές; ου τω γὰρ κρίνοντος αὐτοῦ ἀναπόδραστον τὸ κρίμα ε σται. Τούτου δηλωτικὸν τὸ ἐκ προσώπου λεχθὲν τοῦ θεοῦ Καιρῷ δεκτῷ ἐπήκουσά σου, καὶ τὸ ἐν ἑκατοστῷ πρώτῳ ψαλμῷ ου τω ε χον· Σὺ ἀναστὰς οἰκτειρήσεις τὴν Σιών, ο τι καιρὸς τοῦ οἰκτειρῆσαι αὐτήν, ο τι η κει καιρός. Πάσης ἀνθρωπίνης πεποιθήσεως ἀνωτέρω χωρήσαντες (γνῶσιν γὰρ τοῦ ὀνόματός σου ε χοντες ἀσφαλῆ καὶ τελείαν) ἐπ' οὐδενὶ ἐκείνων ἐλπίσουσιν, ζητοῦσι δὲ θεὸν οἱ πάντα παρ' αὐτοῦ θέλοντες ὑπαρχθῆναι α ἐξ ἑαυτῶν ε χειν οὐχ οι οί τέ εἰσιν, ο θεν οὐκ ἐγκαταλείπονται ὑπ' αὐτοῦ. ̔Οσίως καὶ φρονίμως καὶ ταύτης τῆς λέξεως ἀκοῦσαι προσήκει. εἰ γὰρ νομίσοι τις μὴ ἐγκαταλείπεσθαι ὑπὸ θεοῦ τὸν ἐν τοῖς βιωτικοῖς εὐοδούμενον, σφάλλεται. πολλοὶ γὰρ ἀσεβεῖς διάγουσιν ου τως. ἐπεὶ ω ρα λέγειν τὸν Αβελ ἐγκαταλελεῖφθαι (ἀνῃρέθη γάρ), ἀλλὰ καὶ τοὺς προφητὰς καὶ ἀποστόλους· ἐθλίβησαν γὰρ διηνεκῶς, καὶ τέλος ἀνῃρέθησαν ὑπὸ ἀνθρώπων οἱ πλεῖστοι αὐτῶν.","english":"Consider whether it signifies the unawakened fall of Jerusalem, since the Savior was crucified in her, her citizens being thereafter impious because of the killing of the Lord. The phrase \"with a shout\" stands in place of \"not with quietness of shouting,\" for those who won the achievement have begun it. He exhorts those present to withdraw from evil and impiety, and to draw near to virtue and piety. For who, having understanding and believing what has been said in this way, will not fear lest he fall under the one who judges in righteousness and in uprightness because of blameworthy deeds and an impious mind? For when he judges in this way, the judgment will be inescapable. An indication of this is what was spoken from the person of God: \"In an acceptable time I heard you,\" and what is in the hundred and first psalm, which reads thus: \"You, having risen, will have mercy on Zion, for it is time to have mercy on her, for the time has come.\" Having gone beyond every human confidence (for they had safe and perfect knowledge of your name), they will hope in none of those things, but they seek God—those who wish all things to be supplied by him, which they are not able to have from themselves; therefore they are not abandoned by him. It is fitting to hear this word also in a holy and prudent manner. For if someone should think that the one who prospers in worldly matters is not abandoned by God, he is mistaken. For many impious people live thus. Otherwise it would be possible to say that Abel was abandoned (for he was killed), but also the prophets and apostles; for they were afflicted continually, and in the end most of them were killed by men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"ου τω διαστολῆς γεγενημένης φαμὲν μὴ ἐγκαταλελεῖφθαι τὸν μέχρις ἐσχάτης ἀναπνοῆς περιεχόμενον ὑπὸ θεοῦ, κα ν μυριάκις ὑπ' ἐχθρῶν πάθῃ. τοῦτο γὰρ ἀληθῶς τὸ μὴ ἐγκαταλειφθῆναι ὑπὸ κυρίου ἐστίν. Παρίσταται ὁ τρόπος ὡς δεῖ ζητεῖν τὸν θεὸν ἐκ τῶν ἐν τῇ Σοφίᾳ ου τως ἐχόντων· Φρονήσατε περὶ τοῦ κυρίου ἐν ἀγαθότητι, καὶ ἐν ἁπλότητι καρδίας ζητήσατε αὐτόν, ο τι εὑρίσκεται τοῖς μὴ πειράζουσιν αὐτόν, ἐμφανίζεται δὲ τοῖς μὴ ἀπιστοῦσιν αὐτῷ. Υμνον εἰπεῖν προστάττονται οἱ πνεύματι καὶ νοῒ τὸ ψάλλειν ἐσχηκότες, ψάλλουσιν δὲ ου τοι εὐσεβεῖ νοήσει καὶ ἐπινοίᾳ τοῦ πνεύματος· προστάττονται γὰρ ᾳ δειν καὶ ψάλλειν τῇ καρδίᾳ. οἱ ου τω ψάλλοντες τῷ κατοικοῦντι ἐν τῇ Σιὼν κυρίῳ καθ' ὑφήγησιν τοῦ ἁγίου πνεύματος καὶ ἑτέραν πρόσταξιν δέχονται πρὸς αὐτοῦ ἐν τῷ ἀναγγεῖλαι ἐν τοῖς ε θνεσιν τὰ ἐπιτηδεύματα αὐτοῦ. ταῦτα δέ ἐστιν, ο σα θαυμασίως ἐποίησεν ἐπιδημήσας νοητά τε καὶ αἰσθητά. ῥηθείη δ' α ν ἡ δευτέρα πρόσταξις μάλιστα τοῖς ἀποστόλοις πεμφθεῖσιν μαθητεῦσαι πάντα τὰ ε θνη. Καὶ ο τι ἐκζητῶν τὰ αι ματα αὐτῶν ἐμνήσθη τῶν ἀναιρεθέντων ὑπὸ τῶν πεπυρωμένων βελῶν τοῦ πονηροῦ. τούτοις, φησίν, ἐπιφέρεται τὸ Οὐκ ἐπελάθετο τῆς κραυγῆς τῶν πενήτων, περὶ ου ἐπαπορήσει τις λέγων· πῶς ε κραζον πρὸς θεὸν οἱ ἀπὸ ἐθνῶν πένητες ο ντες, καίτοι ἀναιρεθέντες ὑπὸ τῆς κατεχούσης πολυθέου ἀπάτης καὶ τῶν ἐνεργούντων αὐτὴν ἀοράτων ἐχθρῶν; πρὸς ο λεκτέον πραγματικῶς αὐτοὺς τὴν κραυγὴν ἀναφέρειν, ὡς τοῦ Αβελ τὸ αι μα βοᾷ πρὸς τὸν θεὸν καὶ ὁ μισθὸς ὁ ἀποστερηθεὶς τῶν ἐργατῶν·","english":"We say that he who is encompassed by God until his last breath has not been forsaken, even if he suffers countless things at the hands of enemies, since the distinction has been made. For this is truly what it means not to be forsaken by the Lord. The manner in which one ought to seek God is presented from what stands written in Wisdom: \"Think of the Lord in goodness, and seek him in simplicity of heart, because he is found by those who do not test him, and he appears to those who do not disbelieve him.\" Those who have the singing in spirit and mind are commanded to speak a hymn; these sing with pious understanding and the thought of the Spirit, for they are commanded to sing and to sing praise with the heart. Those who sing in this way to the Lord who dwells in Zion, under the guidance of the Holy Spirit, receive also another command from him, to declare his doings among the nations. And these are the things he wondrously did when he came among them, both intelligible and perceptible. The second command might be said to apply especially to the apostles, who were sent to make disciples of all the nations. And because, seeking out their blood, he remembered those slain by the fiery arrows of the evil one. To these, he says, is added: \"He did not forget the cry of the poor,\" concerning which one might raise the question: how did the poor from among the nations cry out to God, though they had been slain by the polytheistic deceit that held them and by the invisible enemies who worked it? To this it must be said that they bring up the cry in reality, just as the blood of Abel cries out to God, and the wages withheld from the workers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"̓Ιδοὺ γάρ φησιν ὁ μισθὸς τῶν ἀμησάντων τὰς χώρας ὑμῶν κράζει, ὁ ἀποστερηθεὶς ἀφ' ὑμῶν· κραυγὴ γὰρ ἡ τοῦ ἀποστερηθέντος μισθοῦ τῷ μὴ ει ναι παρὰ\n\nτῷ ἐργασαμένῳ ἀλλὰ τῷ κτήτορι τῆς χώρας τῆς ἀμηθείσης. 59 ̔Ρηθείη δὲ καὶ ἑτέρα διάνοια· οὐ πάντως οἱ αὐτοὶ τῶν ἀπὸ ἐθνῶν, ω ν ἐμνήσθη τὰ αι ματα, οἱ πένητές εἰσιν ω ν τῆς φωνῆς οὐκ ἐπελάθετο ὁ εὐεργέτης. δύνανται γὰρ ου τοι ει ναι οἱ περὶ ἐθνῶν προφητικῶς προαναφωνήσαντες, ω ν ὁ μὲν ει πεν Πρὸς σὲ ε θνη η ξουσιν ἀπ' ἐσχάτου τῆς γῆς, ὁ δὲ Πάντα τὰ ε θνη ο σα ἐποίησας η ξουσιν καὶ προσκυνήσουσιν ἐνώπιόν σου. πένητες δὲ καὶ ἐν τούτοις ει ρηνται οἱ πολὺ τοῦ πλούτου τῆς θεότητος ἀπολειπόμενοι η καὶ τῆς θείας γνώσεως· τέως γὰρ ἐκ μέρους προεφήτευον. Κάτω που τυγχάνοντος τοῦ θανάτου ἐκείνου περὶ ου γέγραπται Κατέπιεν ὁ θάνατος ἰσχύσας, οἱ ἐχθροὶ ποιοῦσιν ἐν αὐτῷ γενέσθαι τοὺς ὑπ' αὐτῶν ταπεινουμένους, η τοι διὰ κακώσεως, η τοῦ ἁμαρτάνειν. τούτου τοῦ θανάτου καὶ τῆς ἐπ' αὐτῷ ταπεινώσεως δυνατὸν ἐκτὸς γενέσθαι ἐλέῳ θεοῦ. ὁ γὰρ ε τι περὶ τὰ τῇδε ε χων καὶ προσπάσχων τῷ κόσμῳ ἐν ταπεινώσει τυγχάνων, εἰ λάβοι αι σθησιν τῶν οἰκείων κακῶν καὶ γνῶσιν τῆς τοῦ θεοῦ ἀγαθότητος, εὐχῆς τρόπῳ ἐρεῖ ̓Ελέησόν με καὶ ἰδὲ τὴν ταπείνωσίν μου ἐκ τῶν ἐχθρῶν μου γεγενημένην· αὐτοὶ γὰρ ἐταπείνωσαν καθελκύσαντές με· σὺ δὲ μόνος δύνασαι δι' ἀγαθότητα οὐσιωδῶς προσοῦσαν ὑψῶσαί με ἐκ τῶν πυλῶν τοῦ θανάτου. Θυγατέρας τῆς Σιὼν ἀκούειν δεῖ τοὺς μετέχοντας ταύτης καταλλήλως τῷ λέγεσθαί τινας υἱοὺς φωτὸς καὶ εἰρήνης καὶ σοφίας·","english":"For behold, he says, the wages of those who reaped your fields cries out—the one defrauded by you; for the cry of the defrauded wage belongs not to the one who labored but to the owner of the field that was reaped. But another meaning may also be stated: those from the Gentiles whose blood were mentioned are not entirely the same as the poor whose voice the Benefactor did not forget. For these can be those who prophesied beforehand concerning the Gentiles, of whom one said, \"To you shall the nations come from the farthest part of the earth,\" and another, \"All the nations, as many as you have made, shall come and worship before you.\" And even in these, \"poor\" is said of those who fall far short of the wealth of the Godhead, or of divine knowledge; for for a time they prophesied in part. Since that death lies somewhere below, concerning which it is written, \"Death swallowed them up when it prevailed,\" the enemies cause those who are humbled by them to come into it, either through affliction or through sinning. It is possible, by the mercy of God, to be outside this death and the humiliation that comes from it. For he who still has something of the things here and is affected by the world, being in humiliation—if he should receive perception of his own evils and knowledge of the goodness of God—will say in the manner of a prayer: \"Have mercy on me, and see my humiliation, which has come from my enemies; for they have humiliated me, dragging me down; but you alone are able, through goodness, to exalt me, who am essentially present with you, from the gates of death.\" One must understand the daughters of Zion as those who participate in her, in a manner corresponding to the fact that some are called sons of light and of peace and of wisdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"πύλαι δὲ τῆς θυγατρὸς τῆς Σιών, ἀπεναντίως ταῖς πύλαις τοῦ θανάτου ε χουσαι, πράξεις εἰσὶν ἐπαινεταὶ καὶ αἱ ἐπιτελεσθεῖσαι κατ' ἀρετὴν καὶ σοφίαν θεοῦ θεωρίαι. Τῆς ἀρετῆς ἀφθαρσίας λεγομένης ἐν τῷ ̔Η χάρις μετὰ τῶν ἀγαπώντων τὸν κύριον ἡμῶν ̓Ιησοῦν Χριστὸν ἐν ἀφθαρσίᾳ, ἡ ἀπεναντίως ε χουσα κακία διαφθορὰ καὶ φθορὰ ἀκολούθως κληθήσεται. παρίσταται τὸ φθορὰν τὴν κακίαν λέγεσθαι ἐκ τοῦ Ει τις τὸν ναὸν τοῦ θεοῦ φθείρει, καὶ ἐκ τοῦ ἐν τῷ προφήτῃ λεγομένου πρὸς τοὺς φαύλους Ενεκεν ἀφθαρσίας διεφθάρητε φθορᾷ· σύμφωνον τούτοις καὶ τὸ Τῇ διαφθορᾷ σου, ̓Ισραήλ, τίς βοηθήσει; ̔Η ου τω λεγομένη διαφθορὰ ἐν τῷ πράττεσθαι τὸ ει ναι ε χουσα πεποιῆσθαι ὑπὸ τῶν ἐχόντων αὐτὴν ἐπαγγέλλεται. φησὶν ὁ λόγος ἐμπεπῆχθαι τὰ ε θνη ἐν ῃ ἐποίησαν διαφθορᾷ. οὐ γὰρ α λλος τῇ α λλου ἀσεβείᾳ καὶ ἁμαρτίᾳ ἐνέχεται· ε καστος γὰρ τῇ ἑαυτοῦ ἁμαρτίᾳ ἀποθανεῖται. ει τ' ἐπεὶ οἱ κακοὶ πρότερον ἑαυτοὺς βλάψαντες καὶ ἑτέρους εἰς τὴν αὐτὴν βλάβην δι' ἀπάτης α γειν πειρῶνται, σκευάζουσιν κεκρυμμένως παγίδας ἐν τοῖς δολεροῖς φρονήμασιν καὶ λόγοις αὐτῶν ἐπὶ τῷ ἀγρεῦσαι τὸν ἀπροοράτως ε χοντα. αὐτῇ δὲ τῇ παγίδι ῃ εκρυψαν τιμωροῦνται. δίκας γὰρ διδόασιν καὶ δι' ου ς ἠπάτησαν. γίνεται δὲ τὸ παθεῖν ου τως διακρίσει τοῦ προνοουμένου θεοῦ· πῶς γὰρ οὐ κρίμα αὐτοῦ τὸ ἐν τοῖς ε ργοις αὐτοῦ συλλαμβάνεσθαι τὸν ἁμαρτωλὸν ε χοντα τὴν πρόφασιν τοῦ καταδικάζεσθαι ἐξ ω ν ε δρασεν πονηρῶς; τούτῳ συνᾴδει τὸ ὀλίγῳ πρότερον λεχθὲν ε χον ω δε· ̔Ο ὀρύσσων βόθρον τῷ πλησίον ἐμπεσεῖται εἰς αὐτόν.","english":"But the gates of the daughter of Zion, being opposite the gates of death, are praiseworthy deeds and the contemplations accomplished according to virtue and the wisdom of God. Since virtue is called incorruptibility in the passage \"Grace be with all who love our Lord Jesus Christ in incorruptibility,\" the vice that stands opposite will correspondingly be called corruption and decay. It is established that vice is called corruption from the passage \"If anyone destroys the temple of God,\" and from what is said in the prophet to the wicked: \"Because of incorruptibility you were corrupted with corruption\"; in agreement with these is also \"In your corruption, Israel, who will help?\" The so-called corruption, when it is practiced, has its existence as having been made by those who possess it, it is declared. The word says that the nations were pierced in the corruption which they practiced. For no one is held liable for another's impiety and sin; for each will die in his own sin. And since the wicked, having first harmed themselves, also try to lead others into the same harm through deceit, they secretly prepare snares in their treacherous thoughts and words, in order to catch the one who is off guard. But they are punished by the very snare which they hid. For they pay the penalty also on account of those whom they deceived. And this suffering comes about by the discernment of God who provides; for how is it not his judgment that the sinner is caught in his own deeds, having the pretext for being condemned from the evil things he did? In harmony with this is what was said a little earlier, having as follows: \"He who digs a pit for his neighbor will fall into it himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Περὶ τοῦ διαψάλματος εἰρηκότες η δη, περὶ τῆς τοῦ διαψάλματος ᾠδῆς νυνὶ λεκτέον. ἀρξαμένου τοῦ προκειμένου ψαλμοῦ ἀπὸ τοῦ ̓Εξομολογήσομαί σοι, κύριε, παρέτεινεν ἡ ἀπαγγελία ε ως τοῦ Συνελήφθη ὁ ἁμαρτωλός· μεθ' η ν λέξιν ᾠδῆς ἀρχομένης ἀπὸ τοῦ ̓Αποστραφήτωσαν, ἀκόλουθον τῷ διαψάλματι συμπλέξαι τῆς ᾠδῆς τὸ ο νομα. εἰ γὰρ ο λος ὁ ψαλμὸς ᾠδὴ ει ρηται, τρόπῳ καὶ δυνάμει κα ν πρὸ αὐτοῦ πάντως ἐτάττετο ἡ ᾠδῆς προσηγορία, ὡς ἐπὶ πλειόνων ψαλμῶν ἀποδείκνυται. τῷ δὲ μὴ ου τως ε χειν, ἀρχὴν δὲ λαμβάνειν μετὰ τὸ διάψαλμα τὸ ᾳ σμα, εἰκότως ̓Ωιδὴ διαψάλματος μεταξὺ τέθειται. δειχθήσεται ὡς ᾠδῆς διάνοιαν ε χει τὰ ἑξῆς τῶν λέξεων αὐτῶν ἐκτεθεισῶν ̓Αποστραφήτωσαν κτλ. 62 ̓Αποστραφήτωσαν οἱ ἁμαρτωλοί, οἱ πολεμίων δίκην ἐπιτιθέμενοι, εἰς τὸν ᾳ δην. ἑρμηνεύων δὲ τίνες οἱ ἁμαρτωλοί, ἐπήγαγεν ὡς τὰ ἐπιλανθανόμενα ε θνη τοῦ θεοῦ εἰσιν. ἁμαρτωλοὺς δὲ καὶ ε θνη οὐκ ἀνθρώπους μόνον, ἀλλὰ καὶ ἀσάρκους δυνάμεις ἐκλαβεῖν δεῖ. εἰ γὰρ","english":"Having already spoken about the diapsalma, we must now speak about the song of the diapsalma. Since the psalm before us begins with \"I will give thanks to you, O Lord,\" the recitation has continued as far as \"The sinner was seized\"; after this, since the wording of a song begins from \"Let them be turned back,\" it is fitting to join the name of the song to the diapsalma. For if the whole psalm is called a song, then in manner and power the designation \"song\" would certainly have been placed before it, as is demonstrated in the case of many psalms. But since this is not so, and the song begins after the diapsalma, it is with good reason that \"Song of the diapsalma\" has been placed in between. It will be shown that the following words have the meaning of a song, when those very words have been set out: \"Let them be turned back,\" etc. Let the sinners be turned back into Hades, who attack like enemies. And explaining who the sinners are, he added that they are the nations that forget God. But by \"sinners\" and \"nations\" one must understand not only human beings but also incorporeal powers. For if","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"μὴ σημαίνει οὐσίαν ἀλλὰ ποιὸν ἡ ἁμαρτωλὸς φωνή, παρωνυμία ου σα ἀπὸ τῆς ἁμαρτίας, πάντα τὸν μετέχοντα ἁμαρτίας ου τως ὀνομαστέον. καταλλήλως τούτοις καὶ τὰ ε θνη ἐκλήψει. ω σπερ δὲ οὐκ ω ν τις ἐν οὐρανῷ τοπικῶς, ε τι ἐπὶ γῆς περιπατῶν, δύναται ἐκεῖ πολιτείᾳ καὶ νοήσει τυγχάνειν, ου τω μὴ διατρίβων τις ἐν ᾳ δῃ τοπικῶς δύναται σημεῖα φέρειν νεκρότητος καὶ αὐτοῦ τοῦ ἁμαρτάνειν, ὡς οἰκεῖν αὐτὸν τὸν ᾳ δην η δη καίτοι ο ντα ἐν τῇ μετὰ σώματος ζωῇ. Πτωχὸς δὲ λέγεται καὶ ὁ πτωχεύων δι' ἁμαρτίαν, καὶ ὁ μέτριος καὶ α τυφος, καὶ ὁ χρῄζων δέξασθαι παρὰ θεοῦ· ε καστος δὲ γενητός ἐστι τοιοῦτος. κατὰ πάντας τούτους τοὺς τρόπους ὁ λεγόμενος πτωχὸς μνημονεύεται θεῷ. κα ν διά τι σύμφερον δόξῃ λήθης τι αὐτοῦ γίνεσθαι, οὐκ εἰς τὸ παντελὲς δὲ παραμένει αυ τη, καὶ διὰ τοῦτο Οὐκ εἰς τέλος ἐπιληθήσεται. Τίνος δὲ διοίσει πτωχὸς πένητος, προϊόντες ἐροῦμεν ο τ' α ν καιρὸς καλέσῃ εἰπεῖν περὶ τούτων. Σύ, κύριε, ὁ τοὺς ὀγκυλλομένους καὶ ἀπαυθαδιζομένους πίπτειν ποιῶν ἀπὸ τοῦ ψεκτοῦ υ ψους, ἀντιταττόμενος τοῖς ὑπερηφάνοις· μὴ τοίνυν κραταιούσθωσαν, ἀλλὰ Κριτήθωσαν ἐνώπιόν σου· ε ψεται γὰρ αὐτοῖς ὑπερβάλλουσα ὠφέλεια. ̔Ερμηνευθείη δὲ τὸ Μὴ κραταιούσθω α νθρωπος ὡς λεχθὲν περὶ διαβόλου, περὶ ου ει ρηται ἐν τῇ παραβολῇ τῶν ζιζανίων ὡς ο ντος ἀνθρώπου ἐχθροῦ, ἀλλὰ καὶ ἐν τῇ προφητείᾳ Ου τος ὁ α νθρωπος ὁ παροξύνων τὴν γῆν. καὶ ἐπεὶ ὁ α νθρωπος ου τος ἐκραταιοῦτο πρὸ τῆς τοῦ σωτῆρος καθόδου λέγων Τὴν οἰκουμένην ο λην ἀπολήψομαι τῇ χειρὶ ὡς νοσσιὰν καὶ ὡς ᾠὰ καταλελειμμένα ἀρῶ·","english":"The word \"sinner\" does not signify a substance but a quality; it is a paronym derived from \"sin,\" and everyone who partakes of sin must be so named. In accordance with these things, the nations too will be called. And just as one who is not in heaven in a local sense, while still walking on earth, can be there in citizenship and understanding, so one who is not dwelling in Hades in a local sense can bear the signs of deadness and of sinning itself, so as to inhabit Hades itself even while being in this life with the body. And \"poor\" is said both of the one who is poor because of sin, and of the modest and unassuming man, and of the one who needs to receive from God; and each such person is created. In accordance with all these ways, the one called poor is remembered by God. And even if for some advantage it should seem that a forgetting of him occurs, it does not remain entirely, and for this reason, \"He will not be forgotten forever.\" But in what way a poor man will differ from a needy man, we shall say as we proceed, whenever the occasion calls us to speak about these things. You, O Lord, who make the puffed-up and arrogant fall from their blameworthy height, opposing the proud—let them not, then, be strengthened, but let them be judged before you; for surpassing benefit will follow for them. And let \"Let not man be strengthened\" be interpreted as said about the devil, concerning whom it is said in the parable of the tares that he is a man who is an enemy, but also in the prophecy, \"This is the man who provokes the earth.\" And since this man was being strengthened before the Savior's descent, saying, \"I will take possession of the whole inhabited world with my hand as a nest, and as eggs left behind I will take them up\"—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"οὐκ ε στιν ο ς διαφεύξεταί με η ἀντείπῃ μοι, οὐκ ἐνεγκὸν τὸ γένος τῶν ἀνθρώπων τοὺς μεθ' ὑπερηφανίας αὐτοῦ λόγους πρεσβείαν προσάγει τῷ σωτῆρι λέγον ̓Ανάστηθι, ω δέσποτα, κατάβηθι πρὸς ἡμᾶς, ι να μὴ ἐπὶ πολὺ ὁ καθ' ἡμῶν ὑπερηφανευόμενος α νθρωπος κραταιωθῇ· α νθρωπος δὲ ει ρηται ὁ διάβολος οὐ τῷ θνητὸν λογικὸν ζῷον ει ναι, ἀλλὰ τῷ θεότητος ἀποπεπτωκέναι ὡσαύτως ἐκείνοις πρὸς ου ς ὁ θεὸς ̓Εγὼ ει πα· θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες, ὑμεῖς δὲ ὡς α νθρωποι ἀποθνῄσκετε. α ̔Ο προφήτης ὡς α νθρωπος ἐρωτᾷ καὶ πυνθάνεται τοῦ θεοῦ λέγων Ινα τί, κύριε, ἀφέστηκας μακρόθεν; ει πεν δ' α ν ὁ λόγος πρὸς αὐτὸν ἀποκρινόμενος ο τι Τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιαν α γει τοὺς ἁμαρτάνοντας. ἀφέστηκεν δὲ τῶν ἁμαρτωλῶν μακρὰν ὁ θεός, τῆς ἁμαρτίας αὐτῆς διοριζούσης καὶ μακρὰν ἐλαυνούσης τοὺς ἁμαρτάνοντας κατὰ τὰ εἰρημένον· Αἱ ἁμαρτίαι ὑμῶν διϊστῶσιν μεταξὺ ἐμοῦ καὶ ὑμῶν. α λλως γὰρ ὁ θεὸς ἀεὶ τοῖς πᾶσι πάρεστι καὶ τὰ πάντα πληροῖ πανταχοῦ τυγχάνων. διὸ λέλεκται ἐν προφητείαις. Θεὸς ἐγγίζων ἐγώ εἰμι, λέγει κύριος, καὶ οὐ θεὸς πόρρωθεν. θλιβομένων δὲ κατὰ τὸν ἐνεστῶτα βίον τῶν δικαίων καὶ ὑπὸ τῶν ἀσεβῶν καταπονουμένων, Ωσπερ μακρὰν ἀφεστώς, καταλείπεις αὐτούς, φησίν, ω κύριε, καὶ ὑπερορᾷς· διὸ καὶ αυ ξει ἡ ὑπερηφανία τῶν ἀσεβῶν, τὸν δὲ σὸν πένητα καὶ πτωχὸν ἐμπυρίζει ζηλοῦντα τὸν θεοσεβῆ ζῆλον καὶ ενδοθεν φλεγόμενον τὴν ψυχήν. Καὶ μάλιστα οἱ θείου πλούτου καὶ σοφίας στερούμενοι καὶ μὴ ἀκριβεῖς ο ντες περὶ τὰ δόγματα τῆς εὐσεβείας·","english":"No one can escape me or contradict me; the race of humans, unable to endure his words spoken with arrogance, brings a petition to the Savior, saying: Arise, O Master, come down to us, so that the man who exalts himself against us may not be strengthened for long. And the devil is called \"man,\" not because he is a mortal rational living being, but because he has fallen away from divinity, just as those to whom God said, \"I said: You are gods, and all sons of the Most High; but you die like men.\" The prophet asks and inquires of God as a man, saying: Why, Lord, have you stood far off? And the word would say to him in answer: The goodness of God leads sinners to repentance. But God is far removed from sinners, since sin itself separates and drives sinners far away, according to what is said: Your sins separate between me and you. For otherwise God is always present to all and fills all things, being everywhere. Therefore it has been said in the prophecies: I am a God who is near, says the Lord, and not a God far off. But when the righteous are afflicted in the present life and worn down by the ungodly, you leave them, he says, O Lord, as though standing far off, and you overlook them; therefore the arrogance of the ungodly also increases, and it sets on fire your poor and needy one, who burns with godly zeal and is inflamed in soul from within. And especially those who are deprived of divine wealth and wisdom and are not exact concerning the doctrines of piety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"ου τοι γὰρ τοῖς τῆς σοφῆς προνοίας προσκόπτουσιν κρίμασιν ἐπαινοῦντες τὸν ἁμαρτωλὸν ἐφ' οι ς ἐπιθυμεῖ, φανεροῦ ο ντος ὡς οὐ τῶν αἱρετῶν ἀλλὰ τῶν ἡδέων καὶ ἐμπαθῶν ὀρέγεται ὁ ἁμαρτωλός. πρὸς τούτοις ἐκ τοῦ αὐτοῦ σφάλματος εὐλογίαν ἡγοῦνται τοὺς πλοῦτον καὶ δόξαν ἀνθρωπίνην καὶ πρόσκαιρον ε χοντας, φάσκοντες τοὺς ἀδικοῦντας πρὸς θεοῦ εὐλογεῖσθαι· ε δει δὲ τοπάσαι ὡς ἡ τοῦ θεοῦ εὐλογία δίδοται δικαίοις. Εἰ καὶ ε δοξεν μακρὰν ἀφεστάναι καὶ ὑπερορᾶν θεὸς τοὺς θλιβομένους διὰ τὸ ταράττεσθαι ὑπὸ τῆς τοῦ ἀσεβοῦς ὑπερηφανίας, ἀλλ' ου ν πάνυ ἀγανακτεῖ κατὰ τοῦ ὑπερηφάνου σκανδαλίσαντος καὶ (ι να κατὰ τὴν γραφὴν ει πω) ἐμπυρίσαντος τὸν πτωχὸν καὶ διὰ τὸ κακῶς κεχρῆσθαι τοῖς ὑπάρξασιν αὐτῷ τῇ θεοῦ προνοίᾳ. τοῦτο γὰρ ἐκ τῶν ἑξῆς λέξεων παρίσταται· ει ρηται γὰρ Παρώξυνε τὸν\n\nκύριον ὁ ἁμαρτωλός. ου τος δ' ἐστὶν ὁ ὑπερηφανευόμενος ἀσεβὴς καὶ ἐπὶ ταῖς ἐπιθυμίαις ἑαυτοῦ ἐπαινούμενος. εἰς τοσοῦτον δὲ παρώξυνεν τὸν κύριον ὡς ἐπιτεταμένην τὴν ὀργὴν γενέσθαι, η ν αὐτὸς ἑαυτῷ ἐθησαύρισεν κατὰ τὸ λεχθὲν Κατὰ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς. Πλὴν εἰ καὶ πολλὴ ἡ θησαυρισθεῖσα ὑπ' αὐτοῦ ὀργή, ἀλλά γε οὐκ ε σται κατὰ τὸ πλῆθος καὶ μέγεθος αὐτῆς ἐκζήτησις ἐν ἡμέρᾳ κρίσεως δι' ἀγαθότητα τοῦ κρίνοντος θεοῦ. εἰ γὰρ ἐκζήτησις κατὰ τὸ πλῆθος τῆς ὀργῆς ἐγίνετο, α ρδην ἀπώλλυντο καὶ παρ' αὐτὰ οἱ κακοί. τοῦτ' αὐτὸ θεωρήσαντες τῷ ἀγαθότητα ἐνδεικνυμένῳ φασὶν ̓Εὰν ἀνομίας παρατηρήσῃ, κύριε, κύριε, τίς ὑποστήσεται;","english":"For they do not stumble at the judgments of wise providence when they praise the sinner for the things he desires, since it is evident that the sinner reaches not for things worthy of choice but for pleasures and things subject to passion. Moreover, from the same error they consider it a blessing when people possess wealth and human and temporary glory, claiming that those who do injustice are blessed by God; but one ought to have understood that God's blessing is given to the righteous. And even if God has seemed to stand far off and to overlook those who are oppressed, because he is disturbed by the arrogance of the impious, nevertheless he is greatly angered against the arrogant man who caused scandal and (to speak according to the Scripture) set the poor man on fire, and because he made bad use of the things that belonged to him through God's providence. For this is established from the following words; for it is said: The sinner provoked the Lord. And this is the impious man who exalts himself and is praised for his own desires. But he provoked the Lord to such an extent that the anger became intensified, which he himself stored up for himself, according to what was said: According to your hardness and impenitent heart you store up for yourself wrath on the day of wrath. Yet even if the wrath stored up by him is great, nevertheless there will not be an examination on the day of judgment according to its abundance and magnitude, because of the goodness of God who judges. For if an examination were made according to the abundance of the wrath, the wicked would be utterly destroyed and at once. Having observed this very thing, they say to the one who demonstrates goodness: If you should mark iniquities, O Lord, O Lord, who will stand?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Πρόφασις δὲ τοῦ παροξύναι τὸν ἁμαρτωλὸν τὸν κύριόν ἐστιν τὸ μὴ πρὸ ὀφθαλμῶν καὶ ἐνώπιον αὐτὸν ε χειν, ἐπείπερ ἀπεστράφη θεόν. πᾶς γὰρ ἁμαρτάνων τοῦτο πράττει· διό φησιν ὁ θεὸς περὶ παντὸς τοιούτου Εστρεψαν ἐπ' ἐμὲ νῶτα αὐτῶν καὶ οὐχὶ πρόσωπα. ταύτης τῆς ἀσεβείας ὁ Κάϊν πατὴρ γεγονὼς ̓Εξῆλθεν ἀπὸ προσώπου κυρίου τοῦ θεοῦ ἀποστραφεὶς αὐτὸν δηλονότι. Εἰ περὶ ἀνθρώπων ἁμαρτωλῶν λέγεται ταῦτα, πολλῷ μᾶλλον καὶ περὶ διαβόλου παροξύναντος τὸν θεὸν καὶ οὐκ ε χοντος αὐτὸν ἐνώπιον αὐτοῦ. μάλιστα γὰρ αἱ ἑπόμεναι λέξεις περὶ αὐτοῦ λέγονται· Βεβηλοῦνται αἱ ὁδοὶ αὐτοῦ ἐν παντὶ καιρῷ. τίνος γὰρ ἀνθρώπου Βεβηλοῦνται αἱ ὁδοὶ ἐν παντὶ καιρῷ, τῶν ἀσεβῶν καθηκόντως πολλὰ πολλάκις ἐπιτελούντων; βαδίζει δὲ βεβήλως οὐκ εἰς μόνας πράξεις ἐπιλήπτους α γων τοὺς ἀνθρώπους, ἀλλὰ καὶ ἀπρονοησίαν ὁρίζων. πολλοὺς γοῦν επεισεν ἀπροστασίαστον τὸν κόσμον δογματίσαι, πρότερον αὐτὸς ἐκπεσὼν τῆς ὀρθῆς περὶ διοικήσεως θεοῦ καὶ κρίσεως γνώμης. παρίσταται τοῦτο ἐκ τοῦ λεγομένου τῷ θεῷ περὶ αὐτοῦ ̓Ανταναιρεῖται τὰ κρίματά σου ἀπὸ προσώπου αὐτοῦ, πάντων τῶν ἐχθρῶν αὐτοῦ κατακυριεύσει, οὐχ ὡς πάντως τοῦτο σχήσοντος, ἀλλὰ διὰ τὸ αὐτὸν τοῦτο προτεθεῖσθαι· ψεῦδος γὰρ τὸ κύριον αὐτὸν Πάντων τῶν ἐχθρῶν αὐτοῦ ει ναι η γενήσεσθαι. μάλιστα γὰρ ἐχθροὶ αὐτοῦ εἰσιν οἱ ἐν ἁγιότητι τέλειοι ω ν οὐδενὸς βασιλεύει. μόνων δὲ τῶν ποιούντων τὴν ἁμαρτίαν κατακυριεύει· ει ρηται γὰρ Πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστιν τῆς ἁμαρτίας. ὁ δὲ δοῦλος τῆς ἁμαρτίας κατακυριεύεται ὑπὸ τοῦ διαβόλου τοῦ ἐνεργήσαντος ἐν αὐτῷ τὴν ἁμαρτίαν.","english":"The reason for provoking the sinner is that he does not have the Lord before his eyes and in his presence, since he has turned away from God. For everyone who sins does this; therefore God says concerning every such person: They turned their backs to me and not their faces. Cain, having become the father of this impiety, went out from the presence of the Lord God, clearly having turned away from him. If these things are said concerning sinful men, much more also concerning the devil, who provokes God and does not have him before him. For especially the words that follow are said concerning him: His ways are profaned at every time. For whose ways are profaned at every time, when the impious duly accomplish many things often? But he walks profanely, leading men not only into blameworthy actions, but also defining providence away. At any rate he persuaded many to dogmatize that the world is without a protector, having himself first fallen from the right opinion concerning God's governance and judgment. This is established from what is said to God concerning him: Your judgments are taken away from his presence; he will lord it over all his enemies—not as though he will altogether obtain this, but because he himself has proposed this; for it is false that he is or will be lord of all his enemies. For especially his enemies are those who are perfect in holiness, over whom he rules nothing. But he lords it over only those who commit sin; for it is said: Everyone who commits sin is a slave of sin. And the slave of sin is lorded over by the devil, who worked sin in him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Κατὰ δὲ τὸ ἀκόρεστον τῆς κακίας αὐτοῦ ἐστιν τὸ ἑξῆς ἐπιφερόμενον· Ει πεν γάρ, φησίν, Οὐ μὴ σαλευθῶ ἀπὸ γενεᾶς εἰς γενεὰν α νευ κακοῦ. δηλοῖ τὸ ῥῆμα τῆς ἀλαζονείας αὐτοῦ θράσος ὁμοῦ καὶ ἀναισχυντίαν. Ταύτῃ τῇ φωνῇ ἐπιστήσας τις ἑρμηνεύσει περὶ μόνων τῶν ἀνθρώπων ἐχθρῶν αὐτοῦ γεναμένων εἰρῆσθαι Πάντων τῶν ἐχθρῶν αὐτοῦ κατακυριεύσει. εἰ γὰρ ἀπὸ γενεᾶς εἰς γενεὰν ει πεν ἐν τῇ καρδίᾳ α νευ κακοῦ μηδεπώποτε κεκλονῆσθαι, φανερὸν ὡς περὶ τῶν κατὰ διαδοχὴν ἐχόντων τὸ ει ναι μόνων ἀνθρώπων ει ρηται. πλὴν οὐδὲ τοῦτο πάντως ἀληθές· τῶν γὰρ ἁγίων πατριαρχῶν καὶ προφητῶν καὶ ἀποστόλων οὐκ ἐκυρίευσεν· μᾶλλον γὰρ αὐτοὶ αὐτὸν ὑπὸ πόδας ε σχον τοῦ ̓Ιησοῦ τὴν ἐξουσίαν ταύτην ὀρέξαντος. 67 ̔Ο τῆς ἁγιότητος αὐτοῦ ἐκπεσών, τῆς ἀληθείας καὶ εὐλογίας πόρρω ἑαυτὸν ἀπαγαγών, τὸ στόμα πλῆρες ε χει ἀρᾶς δι' ω ν λέγει πειρώμενος ὑπὸ κόλασιν καὶ ἀρὰν ποιεῖν τοὺς ἀπατωμένους. ε χει δὲ αὐτοῦ ὁ λόγος σὺν τῷ δολερῷ πολλὴν δεινότητα· διὸ σὺν τῇ ἀρᾷ καὶ πικρίας καὶ δόλου ὁ λόγος αὐτοῦ πλήρης ἐστίν, στόμα αὐτοῦ καλούμενος. καὶ ἐπεὶ τούτων ε καστον ἐπὶ τὸ βλάψαι καὶ ἀπολέσαι προφέρει ὑπὸ τὴν γλῶσσαν αὐτοῦ, αὐτὴ δὲ ὁ λόγος ὁ δολερός ἐστιν, πόνος καὶ κόπος ὑπάρχει· οὐδὲν γὰρ προσηνὲς η χρηστόν, ἀλλ' ει τι κόπον καὶ πόνον ἐμποιῶν προφέρει. Διὰ πάντων βλαπτικὸς καὶ ἀπωλείας προθέμενος ει ναι αι τιος, ἐπιλέγεται δοκοῦντας ει ναι πλουσίους ἐν λόγῳ (ψευδώνυμον γνῶσιν ε χοντας) ἀνθρώπους, καὶ σὺν αὐτοῖς καθεζόμενος κεκρυμμένως ἐπὶ τῷ λανθάνειν τίς ἐστιν ἐνεδρεύειν πειρᾶται, ι να ἀθῷον","english":"And according to the insatiableness of his wickedness there follows what is next added: \"For he said,\" it says, \"I shall not be shaken from generation to generation in evil.\" The word discloses the rashness of his arrogance together with his shamelessness. Anyone who has attended to this utterance will interpret \"He will gain dominion over all his enemies\" as spoken concerning only those men who became his enemies. For if from generation to generation he said in his heart that he would never be shaken in evil, it is evident that it was spoken concerning only men who possess their existence by succession. Yet not even this is altogether true; for he did not gain dominion over the holy patriarchs and prophets and apostles; rather they themselves had him under their feet, since Jesus granted them this authority. He who has fallen from his holiness, who has led himself far away from truth and blessing, has his mouth full of cursing, through the things he says, attempting to make those who are deceived subject to punishment and a curse. And his word, together with the deceitful part, has great cunning; therefore along with the curse his word is also full of bitterness and deceit, being called his mouth. And since he brings forward each of these things for harm and destruction under his tongue, and this tongue is the deceitful word, it is toil and labor; for nothing is gentle or good, but whatever he brings forward produces toil and pain. Being through all things harmful and having set himself to be the cause of destruction, he chooses out men who seem to be rich in word (having a falsely named knowledge), and sitting with them in secret, in order to escape notice as to who he is, he attempts to lie in wait, so that the guiltless","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"ἀποκτείνῃ, τρώσας αὐτὸν τοῖς πεπυρωμένοις αὐτοῦ βέλεσι· θανάτου γὰρ ποιητικὰ ταῦτα κατασπῶντος ἀπὸ τῆς σὺν ἀρετῇ ζωῆς τὸν ὑπὸ τῶν βελῶν βαλλόμενον. Στίξαι δυνατὸν καὶ ου τως· ̓Εγκάθηται ἐν ἐνέδρᾳ μετὰ πλουσίων· μεθ' ο στίξαντες ἐπιφέρομεν ̓Εν ἀποκρύφοις ἀποκτεῖναι ἀθῷον. τὸ γὰρ ̓Εν ἀποκρύφοις ἀμφιβολίαν ποιοῦν ἑκατέρως διαστέλλεται, ο περ η δη πεποιήκαμεν πρότερον στίξαντες ̓Εγκάθηται ἐν ἐνέδρᾳ μετὰ πλουσίων ἐν ἀποκρύφοις, υ στερον ου τως ἀναγνόντες· ̓Εγκάθηται ἐν ἐνέδρᾳ μετὰ πλουσίων ἐν ἀποκρύφοις ἀποκτεῖναι ἀθῷον. πλὴν εἰ καὶ ̓Ενεδρεύει πλουσίοις τοῖς προειρημένοις συγκαθήμενος ἐπὶ τῷ ἑλεῖν καὶ ἀποκτεῖναι ἀθῷον, ἀλλά γε ἐπιστατέον ὡς οὐδένα τῶν κατὰ θεὸν σοφῶν τρῶσαι δύναται ἐνδεδυμένον τὴν πανοπλίαν τοῦ θεοῦ· ο θεν τοὺς ὀφθαλμοὺς εἰς τὸν πένητα ε χει πειθόμενος αὐτὸν ε χειν ἁλωτόν, τὸν αὐτὸν ο ντα τῷ ἐμπυριζομένῳ πτωχῷ ἐπὶ τῇ τοῦ ἀσεβοῦς ὑπερηφανίᾳ. ̓Ενεδρεύει ἐν ἀποκρύφῳ οι α α γριος λέων ἐν τῇ μάνδρᾳ αὐτοῦ τοῦ ἁρπάσαι πτωχὸν διὰ λόγων ἀπατηλῶν (ε στιν δ' ο τε καὶ διὰ πράξεων), ο ν καὶ ἑλκύσει μετὰ τὸ ἁρπάσαι ἐν τῇ παγίδι αὐτοῦ ἐπὶ τῷ καταφαγεῖν. θὴρ γὰρ α γριός ἐστιν, μᾶλλον δὲ αὐτὸ τοῦτο λέων. πολλάκις γοῦν ἐνεδρεύων, περὶ οἰκονομίας δῆθεν ὁμιλῶν, ἐγκρύπτει τὸν περὶ φιλαργυρίας λόγον. ὡς αυ περὶ σωφροσύνης φθεγγόμενος τρόπον ἀκολασίας ὑποβάλλει, ου τως τὴν Ευ αν ἠπάτησεν ἐν τῷ παραδείσῳ διὰ τῆς παραβάσεως τῆς ἐντολῆς ἰσοθείαν ὑποβαλὼν καὶ τὸν ̓Ιουδὰν διὰ φιλαργυρίας. Τὸ κύψαι κείμενον δηλοῖ, ὡς κάτω στρέψας τὸν ὀφθαλμὸν επεσεν·","english":"he kills, having wounded him with his fiery arrows; for these are productive of death, since he drags down from the life that is with virtue the one struck by the arrows. It is also possible to punctuate thus: \"He lies in wait with the rich\"; and after punctuating, we add: \"in secret to kill the innocent.\" For the phrase \"in secret,\" creating ambiguity, is distinguished in either way, which we have indeed already done before, punctuating \"He lies in wait with the rich in secret,\" but later reading it thus: \"He lies in wait with the rich in secret to kill the innocent.\" Moreover, even if he lies in wait for the rich, sitting together with those previously mentioned to capture and kill the innocent, yet one must note that he cannot wound any of those wise according to God, who has put on the whole armor of God; therefore he keeps his eyes on the poor man, persuading himself that he has him as one who can be captured, the same being as the poor man set on fire at the arrogance of the impious. He lies in wait in secret like a wild lion in his den to seize the poor man through deceitful words (and sometimes also through deeds), whom he will also drag after seizing him in his snare, to devour him. For he is a wild beast, or rather this very thing, a lion. Often, then, lying in wait, ostensibly discussing the management of a household, he hides the word about love of money. As again, speaking about chastity, he suggests a manner of licentiousness, just as he deceived Eve in paradise through the transgression of the commandment, suggesting equality with God, and Judas through love of money. The phrase \"to stoop\" that is set down indicates that, having turned his eye downward, he fell.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"πῶς γὰρ οὐ κάτω τὴν βλέψιν ε χει ὁ ἀθετῶν πρόνοιαν διὰ τοῦ λέγειν ̓Επιλέλησται ὁ θεός, καὶ τὰ ἑξῆς; Δυνάμενος παραχρῆμα ταπεινώσει τὸν ὑπερήφανον καταδυναστεύοντα τοὺς ταραττομένους ἐπὶ τῇ θρασύτητι αὐτοῦ, διὰ τί χρήσιμον, βοηθῆσαι αὐτοῖς δυνάμενος, ει ασας αὐτοὺς χρόνον τινὰ θλιβῆναι ἐφ' ῳ γινομένῳ ἐγνώσθης οὐ μόνον καὶ τὸν ἐπ' αὐτῷ καὶ δι' αὐτοῦ πόνον κατανοῶν; γέγονε δὲ τοῦτο, ι ν' οἱ ὠφεληθέντες διὰ τῆς προσκαίρου κακώσεως ἑκουσίως ἑαυτοὺς παραδῶσιν εἰς τὰς χεῖράς σου, πόθον λοιπὸν ε χοντες παιδεύεσθαι καὶ α ρχεσθαι ὑπὸ σοῦ. Σοὶ ου ν ἐγκαταλείπεται ὁ πτωχός· σὺ τὰ περὶ τῆς σωτηρίας αὐτοῦ οἰκονομήσεις, ι να πλούσιον αὐτὸν ποιήσῃς ἀγαθὰ οὐρανόθεν παρασχών. ου τω καὶ ὀρφανῷ αὐτὸς βοηθεῖ, προϊστάμενος καὶ ἀνατρέφων αὐτὸν εἰς υἱοῦ τάξιν. ὀρφανὸν ἐν τούτοις ἐκλαβεῖν δεῖ τόν ποτε ε χοντα πατέρα τὸν διάβολον διὰ κακίαν, νῦν δὲ αὐτὸν ἀποβαλόντα μετανοίας τρόπῳ. σύμβολα τούτων τῶν προσληφθέντων ὀρφανῶν ἐπὶ τῷ βοήθειαν ε χειν ὑπὸ θεοῦ ὁ ̓Αβραὰμ καταλιπὼν τὸν οι κον τοῦ πατρὸς ι να θεῷ ἀκολουθήσῃ κεκλημένος, καὶ οἱ Ζεβεδαίου υἱοὶ ἀφέντες τὸν πατέρα προτροπῇ τοῦ εἰπόντος ̓Ιησοῦ ̓Ακολουθεῖτέ μοι. ̔Αμαρτωλὸς δὲ τίς α ν ει η καὶ πονηρὸς μετὰ τοῦ α ρθρου εἰρημένος η ὁ διάβολος; τούτου ὁ βραχίων ὑπὸ κυρίου συντρίβεται, καὶ ἡ ἁμαρτία αὐτοῦ ζητουμένη οὐχ εὑρίσκεται, ε χουσα ἐν τῷ ἐπιτελεῖσθαι τὸ ει ναι τέλος λαβοῦσα. οὐ γὰρ οὐσία τίς ἐστιν τὸ κακὸν ἀλλὰ ποιότης, καὶ ου τως ἐνστήσεται τὸ ἐπὶ πᾶσιν τέλος ου χάριν τὰ α λλα πάντα γέγονεν·","english":"For how would the one who rejects providence not look downward, by saying \"God has forgotten,\" and the rest? Though he was able at once by humiliation to bring low the proud man who tyrannizes over those disturbed by his audacity, for what reason, being able to help them, did he allow them to be afflicted for a time, in which happening you were known not only to observe the toil upon him and through him? And this happened so that those benefited through the temporary affliction might willingly hand themselves over into your hands, having thereafter a desire to be disciplined and to be ruled by you. To you, then, the poor man is left behind; you will manage the things concerning his salvation, in order to make him rich, providing good things from heaven. Thus he himself also helps the orphan, standing before him and rearing him into the rank of a son. An orphan in these matters must be understood as the one who once had the devil as a father through wickedness, but now has cast him off by way of repentance. As symbols of these orphans who were taken up to have help from God, Abraham left the house of his father in order to follow God when called, and the sons of Zebedee left their father at the urging of Jesus who said, \"Follow me.\" And who would be a sinner and a wicked man, spoken of with the article, except the devil? His arm is crushed by the Lord, and his sin, being sought, is not found, having in its completion received its end of existing. For evil is not some substance but a quality, and thus the end of all things will be brought about, for the sake of which all other things have come to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"αὐτὸς δὲ οὐδενὸς ε νεκά ἐστιν, ὡς τῆς βασιλείας αὐτοῦ μὴ ει ναι τέλος. οὐ γὰρ οι όν τε τὸν αὐτὸν ὑπὸ δύο κυρίους καὶ βασιλεῖς ει ναι. ο τε ἐκυρίευεν καὶ ἐβασίλευεν ἡ ἁμαρτία τοῦ αὐτὴν ποιοῦντος, ὁ θεὸς οὐ κύριος οὐ βασιλεὺς τοῦ ἁμαρτάνοντος η ν. ἐπειδὴ δὲ ζητηθεῖσα ἡ ἁμαρτία ἡ βασιλεύουσα τοῦ ἐνεργοῦντος αὐτὴν οὐχ ηὑρέθη, Κύριος εἰς τὸν αἰῶνα βασιλεύει καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. Γῆ τοῦ θεοῦ ἡ ἀγαθὴ καρδία ει ρηται. ἐκ ταύτης τῆς γῆς ε θνη ἀπόλλυνται, ο τ' α ν ἐκβληθῇ πᾶν ἐνθύμημα φαῦλον καὶ λογισμὸς πονηρός· ε θνη γὰρ τὰ φαῦλα ἐνθυμήματα καὶ λογισμοὶ εὐεργεσίᾳ θεοῦ ἀπολλύμενα. εἰ δὲ καὶ τὴν τῶν πραέων γῆν δηλοῦσθαί τις βούλεται (κυρίου γὰρ καὶ αὐτή), ἀπόλλυνται ἐκ τῆς γῆς ταύτης ε θνη. πᾶς γὰρ ὁ ἁμαρτάνων οὐκ ἐπιτρεπόμενος εἰς αὐτὴν ἀναβῆναι· μόνοι γὰρ α γιοι κληρονομήσουσιν αὐτήν.\n\nει ρηται γὰρ πρός τινος ἁγίου· Πιστεύω τοῦ ἰδεῖν τὰ ἀγαθὰ κυρίου ἐν γῇ ζώντων. καὶ πρὸς α λλον ὁ θεὸς ει πεν· ̓Αναβιβάσω σε ἐπὶ τὰ ἀγαθὰ τῆς γῆς. 71 ̓Επιθυμίᾳ τῶν πενήτων ὑπῆρχε τὸ πεσεῖν τὸν τυραννικῶς κατακυριεύσαντα αὐτῶν. ἐπεὶ ου ν ὑπῆρκται αυ τη συντριβέντος τοῦ βραχίονος τοῦ ἁμαρτωλοῦ καὶ πονηροῦ, εἰκότως θεῷ τῷ τὰς καρδίας ἐπισταμένῳ καὶ τὸ κρυπτὸν εἰδότι ἡ ἐπιθυμία αὐτῶν πεφανέρωται, ἐνεργὴς ου σα προσευχή. εἰσήκουσεν δὲ αὐτῶν ὁ κύριος, προσέχοντος τοῦ ὠτὸς αὐτοῦ τῇ ἑτοιμασίᾳ τοῦ ἡγεμονικοῦ αὐτῶν· πῶς γὰρ οὐχ ἑτοίμην τὴν καρδίαν ει χον πρὸς τὸ σωθῆναι οἱ τῶν προλεχθέντων ε χοντες ἐπιθυμίαν;","english":"But he himself is subject to no one, so that his kingdom has no end. For it is not possible for the same person to be under two lords and kings. When sin was lord and king over the one who commits it, God was not lord or king over the sinner. But since sin, which reigned over the one who worked it, was sought and not found, the Lord reigns forever and forever and ever. The earth of God is called the good heart. From this earth the nations are destroyed, whenever every base thought and evil reasoning is cast out; for the nations are base thoughts and reasonings, destroyed by God's beneficence. But if someone wishes the earth of the meek also to be meant (for it too is the Lord's), the nations are destroyed from this earth. For everyone who sins is not permitted to ascend into it; for only the saints will inherit it.\n\nFor it has been said by one of the saints: I believe that I shall see the good things of the Lord in the land of the living. And to another God said: I will bring you up upon the good things of the earth. The desire of the poor was that the one who tyrannically lorded it over them should fall. Since, then, this has come about, when the arm of the sinner and the evil man was broken, reasonably their desire has been made manifest to God, who knows the hearts and knows what is hidden, being an effective prayer. And the Lord heard them, his ear attending to the readiness of their governing faculty; for how would those who had the desire of the things previously spoken not have their heart ready for salvation?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Διχῶς καὶ ἐνταῦθα τὸν α νθρωπον ἐκληπτέον, ει ς τε τὸ θνητὸν λογικὸν ζῷον ἀλαζονευόμενον, καὶ εἰς τὸν λέγοντα διάβολον Τὴν οἰκουμένην ο λην καταλήψομαι τῇ χειρί, καὶ οὐκ ε στιν ο ς διαφεύξεταί με η ἀντείπῃ μοι. οὐ γὰρ ε τι μεγαλαυχήσει συντριβόμενος ὑπὸ τοὺς πόδας τῶν ἁγίων πατούντων αὐτοῦ τὴν δύναμιν, ̓Ιησοῦ τοῦτο χαρισαμένου.\n\n73 ̓Αναγνωστέον δὲ καὶ ου τως· ̓Επὶ τῷ κυρίῳ πέποιθα· πῶς ἐρεῖτε τῇ ψυχῇ μου ̓Ιδοὺ οἱ ἁμαρτωλοὶ ἐνέτειναν τόξον, ἡτοίμασαν βέλη εἰς φαρέτραν, καὶ τὰ ἑξῆς; ἐφ' οι ς εἰρημένοις παρορμᾷ τὴν ψυχὴν ἑαυτοῦ μετεωρισθῆναι δίκην στρουθίου πτεροῖς ἀρετῆς, ι να περάσας ἐπὶ τὰ υ ψος ε χοντα ο ρη πνευματικὰ ἀβλαβὴς διαμείνῃ. ο πως δ' α ν ε χῃ τὰ τῆς διαστολῆς τοῦ ἀναγνώσματος, πεποιθέναι ἐπὶ κύριον προσήκει. Κατὰ θεωρίαν δέ· πολλῶν σοφιστικῶς παρεσκευασμένων ὁρατῶν τε καὶ ἀοράτων ἐχθρῶν ὡς η δη τὸ ἡγεμονικὸν ε χειν τεταμένον, δι' ἑτοιμασίαν τόξῳ ἐντεταμένῳ ἐοικός, ἀλλὰ καὶ βέλη ετοιμα, λόγοι δὲ πειθανοὶ ταῦτα, πρὸς τὸ κατατοξεῦσαί σε, ε χεις διατριβὴν ἐν ὑψηλοῖς ο ρεσιν, ε νθα γεναμένη οὐ τρωθήσει. ει ρηται δὲ ὡς τὰ θειότερα τῶν γραφῶν νοήματα τῇ τῶν ὀρῶν προσηγορίᾳ σημαίνεται· πρὸς τούτοις καὶ οἱ σοφοὶ διδάσκαλοι ἀπόστολοι καὶ προφῆται. Δυνατὸν ὑπὸ τοῦ πνεύματος εἰρημένον ἐκλαβεῖν τὸ Μετανάστευε ἐπὶ τὰ ο ρη ὡς στρουθίον, προτρεπομένου ἀναχωρεῖν τὸν διαδράναι θέλοντα τὴν ἰοβόλον τρῶσιν τῶν τοξοτῶν.","english":"Here too \"man\" must be understood in two ways: both as the mortal, rational living being who boasts, and as the devil who says, \"I will seize the whole inhabited world with my hand, and there is no one who will escape me or speak against me.\" For he will no longer boast, being crushed under the feet of the saints who trample his power, Jesus granting this.\n\n73. But it should also be read thus: \"In the Lord I have trusted; how will you say to my soul, Behold, the sinners have bent the bow, they have made ready their arrows in the quiver,\" and what follows. By these words he urges his own soul to be lifted up like a sparrow on the wings of virtue, so that, passing over to the spiritual mountains that are lofty, it may remain unharmed. But however the distinction of the reading may be taken, it is fitting to have trusted in the Lord. And in contemplation: when many enemies, visible and invisible, have been sophistically prepared, as though already holding the ruling faculty at full tension, resembling a bent bow through their readiness, and arrows too are ready—these being persuasive words—to shoot you down, you have your dwelling in the high mountains, where, once you have arrived, you will not be wounded. And it is said that the more divine thoughts of the Scriptures are signified by the name of mountains; besides these, also the wise teachers, apostles, and prophets. It is possible to understand \"Migrate to the mountains like a sparrow\" as spoken by the Spirit, exhorting the one who wishes to escape the venomous wounding of the archers to withdraw.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"εἰ δὲ καὶ ἀόρατοι δυνάμεις αἱ αὐταὶ ου σαι η συγγενεῖς τοῖς τοξόταις λέγοιεν τὸ Μετανάστευε ἐπὶ τὰ ο ρη ὡς στρουθίον, χλευαστικῶς αὐτὸ εἰρημένον ἐκληψόμεθα, ὑποδειλῶσαι θελόντων τοὺς ἐν ο λῃ καρδίᾳ ἐπὶ θεὸν πεποιθότας. ει τ' ἐπεὶ σκότους υἱοὶ καὶ νυκτός εἰσιν οἱ πρὸς τὸ ου τω σοφιστεύειν παρεσκευασμένοι τοξόται, ἐν ἀφεγγεῖ νυκτὶ κατατοξεύειν προτέθεινται τοὺς εὐθείαν καρδίαν ε χοντας. ̔Ο κύριος δίκαιος ω ν τί ποιήσει η ἐπιβρέξει ἐπὶ ἁμαρτωλοὺς τὰς παγίδας αὐτοῦ καὶ μερίσει αὐτοῖς ποτήριον κολάσεως ἐπὶ τῷ πίοντας αὐτοὺς ἀσθενῆσαι ἀπὸ τῆς πρὸς τὸ τοξεύειν ὁρμῆς; 75 10,4–7 Η περὶ τοῦ πατρὸς η καὶ αὐτοῦ τοῦ σωτῆρος· πρὸ τῆς ἐνανθρωπήσεως ναὸν α γιον αὐτοῦ ἐκληπτέον τὴν περὶ αὐτοῦ ἁγίαν καὶ οὐράνιον νόησιν. ω ν ̓Εν ναῷ ἁγίῳ αὐτοῦ καὶ τὸν θρόνον ε χει ἐν οὐρανῷ, θεϊκῶς καὶ ἐπουρανίως βασιλεύων. ἐσημειωσάμεθα καὶ ἐν τοῖς πρότερον ἀντὶ βασιλείας τὸν θρόνον λαμβάνεσθαι. αἱ δὲ ἐποπτικαὶ καὶ ε φοροι τοῦ θεοῦ δυνάμεις ὀφθαλμοὶ αὐτοῦ καλούμεναι, πρὸς τὸν πένητα γινόμεναι φρουροῦσιν αὐτὸν ἀβλαβῆ τῶν περὶ αὐτὸν οἰκονομηθέντων. τὰ βλέφαρα τῶν ὀφθαλμῶν τοῦ θεοῦ ἐξετάζει τὰς πράξεις καὶ τοὺς λογισμοὺς τῶν ἀνθρώπων. ἐκ τούτου παρίσταται τοῦ κριτοῦ τὸ φιλάνθρωπον. εἰ γὰρ ὀφθαλμοῖς ἐξήταζεν καὶ μὴ βλεφάροις, ἀνύποιστος η ν ἀνθρώποις ἡ κρίσις. τὸ δὲ τοῖς βλεφάροις ἑαυτοῦ ἐξετάζειν τὰ κατ' αὐτοὺς οὐ παρατηρεῖται πάντα τὰ ἁμαρτήματα τῶν κρινομένων οὐδὲ οι ου μεγέθους ὑπάρχει ταῦτα. ευ δὲ καὶ τὸ εἰπεῖν·","english":"But if the same invisible powers, being akin to the archers, should say, \"Migrate to the mountains like a sparrow,\" we shall understand it as spoken mockingly, since they wish to make faint-hearted those who trust in God with their whole heart. And since those archers who are prepared for such sophistry are sons of darkness and of night, they have set themselves to shoot in the moonless night at those who have a straight heart. The Lord, being righteous, what will he do? Will he not rain his snares upon sinners and apportion to them a cup of punishment, so that, having drunk, they may grow weak from their rush to shoot? 75 10:4–7. The words concerning the Father, or also concerning the Savior himself: before the incarnation, his holy temple must be understood as the holy and heavenly conception concerning him. \"In his holy temple\"—and he has his throne in heaven, reigning divinely and heavenly. We have noted also in what came before that \"throne\" is taken in place of \"kingdom.\" But the overseeing and watchful powers of God, called his eyes, when they come to the poor man, guard him unharmed by the things administered concerning him. The eyelids of the eyes of God examine the deeds and the thoughts of men. From this the judge's love of humanity is established. For if he examined with eyes and not with eyelids, the judgment would be unbearable for men. But his examining their affairs with his eyelids means that not all the sins of those judged are closely observed, nor those that are of such magnitude. And it is well said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"τοὺς μὲν ὀφθαλμοὺς αὐτοῦ ἐπὶ τὸν εὐεργετούμενον ει ναι, κα ν ει ς πένης ὑπάρχῃ, τὰ δὲ βλέφαρα ἐπὶ τοὺς υἱούς· πολλοὺς ἀνθρώπων υἱούς, ι ν' αἱ μὲν εὐεργεσίαι δαψιλῶς\n\nπαρρησίᾳ ἐπιτελῶνται, αἱ δὲ κολάσεις πολὺ τὸ κεκρυμμένον ε χωσι περὶ θεοῦ. καὶ ταῦτα λέξει διανοούμενα· οὐδὲν αἰσθητὸν βλέφαρον η ε τερόν τι τοιοῦτον ἐμφαίνουσιν, ο θεν καὶ ταῦτα θεοπρεπῶς νοητέον. ̔Ο Χριστός ἐστιν ου τῷ βήματι φανερωθῆναι πάντας δεῖ, ι να κομίσηται ε καστος τὰ διὰ τοῦ σώματος πρὸς α επραξεν ει τε ἀγαθὸν ει τε κακόν. εἰπὼν δὲ ὑπὸ κυρίου ἐξέτασιν γινομένην τοῦ δικαίου καὶ τοῦ ἀσεβοὺς ἐπιφέρει ὡς μισεῖ τὴν ἑαυτοῦ ψυχὴν ὁ τὴν κακίαν ου σαν ἀδικίαν ἀγαπῶν ποιῶν αὐτὴν κολαστέαν διὰ τοῦ ἁμαρτάνειν· ῳ ἐναντίον ποιεῖ ὁ δικαίως ἐνεργῶν, ἀγαπῶν τὴν ψυχὴν αὐτοῦ καὶ πλησίον ὡς ἑαυτὸν ὁ εἰς ἀρετὴν αὐτὸν α γων. οὐ μάχεται τὸ Κύριος ἐξετάζει τὸν δίκαιον καὶ τὸν ἀσεβῆ τῷ μὴ ἀνίστασθαι ἀσεβεῖς ἐν κρίσει. τὸ μὲν γὰρ τοὺς πάντῃ ἀθέους σημαίνει, τὸ δὲ τοὺς διὰ ἁμαρτάνειν καταφρονοῦντας θεοῦ. πλέονες γὰρ γραφαὶ δηλοῦσι τοῦτο, μάλιστα ἡ λέγουσα Εσται ὁ δίκαιος ὡς ὁ ἀσεβὴς ἐν Γενέσει. ̓Επιβρέξει ἐπὶ ἁμαρτωλοὺς παγίδας, τουτέστι κολάσεις παγιδευούσας καὶ ἐντὸς ἀρκύων ποιούσας τοὺς ἀγρευομένους, εἰ μὴ α ρα τὸ παραδίδοσθαι αὐτοὺς ὑπ' αὐτοῦ ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν· τοῦτο δηλοῖ καὶ πάθεσιν ἀτιμίας καὶ ἀδοκίμῳ νῷ. καὶ ο ρα εἰ μὴ διὰ τοῦτο ̓Επιβρέξει ἀλλ' οὐ βρέξει παγίδας ει ρηται· η δη γὰρ παγιδευθεῖσιν ὑφ' ἑαυτῶν ἐπιβρέχονται παγίδας.","english":"His eyes are upon the one who is benefited, even if he be a poor man, and his eyelids upon the sons—many are the sons of men—so that the benefits may be accomplished abundantly with boldness, while the punishments may have much that is hidden concerning God. And these things the words mean: they do not indicate any perceptible eyelid or anything else of that sort, whence these things must also be understood in a manner befitting God. It is Christ by whom all must be made manifest at the judgment seat, so that each may receive the things done through the body, whether good or evil. And having said that an examination is made by the Lord of the righteous and the ungodly, he adds that he hates his own soul who loves wickedness, which is injustice, making it punishable through sinning; the opposite of which the one who acts righteously does, loving his own soul and his neighbor as himself, who leads himself to virtue. The statement \"The Lord examines the righteous and the ungodly\" does not conflict with \"the ungodly shall not rise in judgment.\" For the one signifies those who are wholly godless, while the other signifies those who through sinning despise God. For more scriptures make this clear, especially the one that says, \"The righteous shall be as the ungodly,\" in Genesis. He will rain snares upon sinners—that is, punishments that ensnare and bring those who are caught within the nets—unless perhaps it means their being handed over by him to the desires of their hearts; this also indicates passions of dishonor and a reprobate mind. And see whether it is for this reason that it is said, \"He will rain,\" and not \"He will rain snares\"; for indeed, upon those ensnared by themselves, snares are rained.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"τοῦτο δηλοῦται καὶ ἐκ τοῦ Τοὺς δὲ ἐκκλίνοντας εἰς τὰς στραγγαλιὰς ἀπάξει κύριος μετὰ τῶν ἐργαζομένων τὴν ἀνομίαν. ἐφαρμόσεις πρὸς ἑκατέρας τὰς ἀποδόσεις τὸ ου τω γεγραμμένον ἐν Παροιμίαις· Πρὸς τοὺς σκολιοὺς σκολιὰς ὁδοὺς ἀποστελεῖ ὁ θεός. πρὸς μὲν γὰρ τὴν προτέραν ἀπόδοσιν κολάσεις ει εν αἱ σκολιαὶ ὁδοὶ τοῖς διὰ κακίαν σκολιοῖς γεγενημένοις ἐκπεμπόμεναι, πρὸς δὲ τὴν ἑτέραν αἱ παραδόσεις εἰσὶν αι ς παραδίδονται οἱ ἑκουσίως ἁμαρτάνοντες, αι δηλοῦνται διὰ τῶν παθῶν τῆς ἀτιμίας καὶ τῶν κατηριθμημένων. Πῦρ καὶ θεῖον καὶ πνεῦμα καταιγίδος ἡ μερὶς τοῦ ποτηρίου αὐτῶν. αἱ ἐπίπονοι ἀνταποδόσεις δηλοῦνται πολλάκις ἐν τῇ γραφῇ ὀνόματι τοῦ ποτηρίου ὡς ἐν ̔Ησαίᾳ ̓Εξεγείρου, ἐξεγείρου, ̔Ιερουσαλὴμ ἡ πιοῦσα τὸ ποτήριον τῆςπτώσεως, τὸ κόνδυ τοῦ θυμοῦ, καὶ τὰ ἑξῆς· ἀλλὰ καὶ ἐν ̔Ιερεμίᾳ παρίσταται τὸ αὐτὸ ἐκ τῆς ἐχούσης ου τω φωνῆς· Ει πεν κύριος ὁ παντοκράτωρ ὁ θεὸς τοῦ ̓Ισραὴλ Λάβε τὸ ποτήριον τοῦ οι νου τοῦ ἀκράτου ἐκ χειρός μου καὶ ποτιεῖς αὐτὸ πάντα τὰ ε θνη πρὸς ου ς ἐγὼ ἀποστελῶ σε. μήποτ' ου ν συμφώνως τούτοις καὶ ἐν τοῖς προκειμένοις κόλασιν δηλοῖ ̔Η μερὶς τοῦ ποτηρίου τοῦ μερισθέντος αὐτοῖς, μάλιστα ο τι τὸ πλήρωμα τοῦ ποτηρίου τούτου Πῦρ καὶ θεῖον καὶ πνεῦμα καταιγίδος ἐστὶν ου σύμβολα τὰ ἐν Γενέσει ἀναγεγραμμένα ει δη κολάσεων ἐλθόντα ἐπὶ Σοδόμα καὶ Γόμορρα παρὰ κυρίου· πρὸς τούτῳ τῷ πυρὶ καὶ τῷ θείῳ καὶ Πνεῦμα καταιγίδος ἐστὶν ἐν τῷ ποτισμῷ τοῦ ποτηρίου. δηλοῖ τὸ πῦρ τὴν διὰ καύσεως ἀπειλήν, τὸ δὲ θεῖον τὴν διεγείρουσαν ε τι μᾶλλον τὸ πῦρ ἀφορμήν.","english":"This is also made clear from the words, \"But the Lord will bring those who turn aside into stranglings together with those who work lawlessness.\" You may apply to both retributions what is written in Proverbs: \"God will send crooked ways to the crooked.\" For in relation to the first retribution, the crooked ways are punishments sent out upon those who have become crooked through wickedness; and in relation to the other, they are the deliverances by which those who sin willingly are delivered over, which are made clear through the passions of dishonor and the things that have been enumerated. \"Fire and brimstone and a spirit of tempest is the portion of their cup.\" Painful recompenses are often made clear in Scripture by the name of \"cup,\" as in Isaiah: \"Awake, awake, Jerusalem, you who have drunk the cup of falling, the goblet of wrath,\" and what follows. But in Jeremiah the same is presented from the voice that says, \"Thus says the Lord, the Almighty, the God of Israel: Take the cup of unmixed wine from my hand and make all the nations drink it, to whom I shall send you.\" Perhaps, then, in agreement with these, in the present passage too \"the portion of the cup\" that has been apportioned to them makes clear punishment, especially since the fullness of this cup is \"fire and brimstone and a spirit of tempest,\" of which the forms of punishments recorded in Genesis, coming upon Sodom and Gomorrah from the Lord, are symbols. In addition to this fire and brimstone, there is also a spirit of tempest in the drinking of the cup. The fire makes clear the threat through burning, and the brimstone the occasion that stirs up the fire still more.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"πρὸς τούτοις τὸ Πνεῦμα τῆς καταιγίδος πειρασμοῦ τινος συστροφὴν δηλοῖ. ο τι δὲ πειρασμὸν ἡ καταιγὶς δηλοῖ, σαφῶς ε στι μαθεῖν ἀπὸ τοῦ ἐν ̔Ησαίᾳ γεγραμμένου ̔Ως καταιγὶς δι' ἐρήμου διέλθοι ἐρχομένη ἐγγύς, φοβερὸν τὸ ο ραμα καὶ σκληρὸν ἀνηγγέλη μοι. φύγωμεν τοίνυν τὴν ἀσέβειαν, ι να τοῦτο τὸ ποτήριον μακρὰν γένηται ἀφ' ἡμῶν, καὶ ἐν εὐσεβείᾳ ζήσωμεν, ι να πίωμεν τὸ μεθύσκον ὡς κράτιστον περὶ ου τάχα κἀκεῖνο λέλεκται· Κύριος ἡ μερὶς τῆς κληρονομίας μου καὶ τοῦ ποτηρίου μου. Οτι δίκαιος κύριος καὶ δικαιοσύνας ἠγάπησεν, εὐθύτητας ει δεν τὸ πρόσωπον αὐτοῦ. καὶ τούτου χάριν ἐπὶ τὸν πένητα τοὺς ὀφθαλμοὺς ε χει φροντίζων αὐτοῦ τῆς σωτηρίας, ἀλλὰ καὶ ἐπὶ τοὺς ἁμαρτωλοὺς παγίδας ἐπιπέμπει. οὐ γὰρ ὡς ε τυχεν, εἰ γίνεται τῶν τῆς προνοίας καὶ θεοῦ κρίσεως· δίκαιος δὲ κύριος κατ' οὐσίαν ἀλλ' οὐ μετοχῇ δικαιοσύνης ἐστίν. πλὴν εἰ καὶ ου τως ε χει φύσεως, ἀλλ' ου ν ἀγαπᾷ τὰς ἐν τοῖς πολλοῖς δικαίοις δικαιοσύνας, τὴν ἑκάστου πρόθεσιν ἀποδεχόμενος. Εστιν καὶ α λλως εἰπεῖν ἀγαπᾶν αὐτὸν δικαιοσύνας· ἐπεὶ ἑκάστου κρίματος ε στιν τις","english":"In addition to these things, the Spirit of the storm indicates the gathering of some trial. That the storm indicates trial can be clearly learned from what is written in Isaiah: \"As a storm passing through the desert, coming near, a fearful vision and hard was announced to me.\" Let us therefore flee from impiety, so that this cup may be far from us, and let us live in piety, so that we may drink the intoxicating drink as the best; concerning which perhaps that also has been said: \"The Lord is the portion of my inheritance and of my cup.\" For the Lord is righteous and has loved righteousnesses; his face has seen uprightnesses. And for this reason he keeps his eyes upon the poor man, caring for his salvation, but also upon sinners he sends snares. For it does not happen by chance, if it is among the things of providence and of God's judgment; but the Lord is righteous by essence, not by participation in righteousness. Yet even if he is so by nature, he now loves the righteousnesses among the many righteous, accepting the purpose of each one. It is possible to say in another way also that he loves righteousnesses: since of each judgment there is some","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"δικαιοσύνη, πολλὰ δὲ τὰ κρίματα τοῦ θεοῦ περὶ ω ν γέγραπται Τὰ κρίματα τοῦ κυρίου ἀληθινὰ δεδικαιωμένα ἐπὶ τὸ αὐτό, ἀνάγκη καὶ τὰς δικαιοσύνας πολλὰς ει ναι. ω σπερ δὲ δίκαιός ἐστιν, ου τω καὶ εὐθύτητα βλέπων· εὐθύτητα δὲ ἐρεῖς γνώμην τὴν πρὸς τὸν ὀρθὸν λόγον κανονιζομένην· ταύτην ὁρᾷ χαίρων ἐπὶ τοῖς ε χουσιν. ῥηθείη καὶ περὶ τῆς εὐθύτητος ἁρμωνίως τῇ περὶ τῶν δικαιοσυνῶν δευτέρᾳ νοήσει ὑπαρχούσῃ ἐν τοῖς κρίμασιν τοῖς ἀνεξερευνήτοις αὐτοῦ, η ν διὰ τὸ πάνυ ἀποδέχεσθαι τὸ πρόσωπον αὐτοῦ ὁρᾷ· ἐπιφαίνεται γὰρ παρὼν ὁ θεὸς τοῖς ε ργοις τῆς προνοίας καὶ τοῖς ἀποτελέσμασιν τῶν κριμάτων. Πλησθείσης τῆς ἀνθρωπότητος ἀπάτης καὶ κακίας ὡς μὴ ει ναι ε λεος καὶ ἀλήθειαν καὶ ἐπίγνωσιν θεοῦ ἐπὶ τῆς γῆς, ὑπὲρ καταλύσεως τῆς ὑπαρξάσης βλάβης χρεία γέγονε τῆς τοῦ σωτῆρος πρὸς ἡμᾶς ἐπιδημίας. Εἰς τοῦτο λήψει τὸ ἐν ̔Ιερεμίᾳ· Εκαστος τῷ πλησίον αὐτοῦ καταπαίξεται, ἀλήθειαν οὐ μὴ λαλήσωσιν· μεμάθηκεν ἡ γλῶσσα αὐτῶν λαλεῖν ψευδῆ. διὰ τί οὐκ ει πεν ἡ ἀλήθεια ἀλλ' αἱ ἀλήθειαι; τὸ μὲν διὰ τὰς διαφόρους ἀθεσίας τὰς ἐν τοῖς συναλλάγμασιν, τὸ δὲ διὰ τὰς ἐν τοῖς δόγμασιν κακοδοξίας. Οὐ γὰρ τὰ μέλη τοῦ σώματος ἐξολοθρευόμενα ἡγεῖσθαι δεῖ ἀλλὰ τὴν χρῆσιν τὴν δολίαν αὐτῶν καὶ τὸν μεγαλορήμονα λόγον· καὶ γὰρ ἐν Παροιμίαις ει ρηται Περίελε σεαυτοῦ σκολιὸν στόμα καὶ α δικα χείλη μακρὰν α πωσαι ἀπὸ σοῦ. Τὰ χείλη ἡμῶν παρ' ἡμῶν ἐστιν· τίς ἡμῶν κύριός ἐστιν;","english":"Righteousness, and many are the judgments of God about which it is written, \"The judgments of the Lord are true, justified together,\" so it is necessary that the righteousnesses also be many. And just as he is righteous, so also he looks upon uprightness; and you will call uprightness the mind that is regulated according to right reason; this he sees, rejoicing in those who possess it. One might also speak of uprightness in harmony with the second understanding concerning the righteousnesses, which exists in his unsearchable judgments, which he sees because he wholly approves his own face; for God, being present, appears in the works of providence and in the results of the judgments. When humanity was filled with deceit and wickedness, so that there was no mercy and truth and knowledge of God on the earth, for the dissolution of the harm that existed there arose the need of the Savior's visitation to us. For this you will take what is in Jeremiah: \"Each one will mock his neighbor, they will not speak truth; their tongue has learned to speak lies.\" Why did he not say \"the truth\" but \"the truths\"? On the one hand, because of the various impieties in transactions; on the other, because of the false opinions in doctrines. For one must not consider the members of the body as being destroyed, but their deceitful use and their boastful speech; for indeed in Proverbs it is said, \"Remove from yourself a crooked mouth, and put unjust lips far away from you.\" Our lips are our own; who is our lord?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"ἀπὸ ταύτης τῆς θρασύτητος ὁ ἀσεβὴς εὐοδούμενος ἐν τῷ τυγχάνειν, ω ν ἐπιθυμεῖ, προφέρει φωνὴν τὴν ἐν τῷ ̓Ιὼβ Λέγει δὲ κυρίῳ ̓Απόστα ἀπ' ἐμοῦ, ὁδούς σου εἰδέναι οὐ βούλομαι· τί ἱκανός, ο τι δουλεύσομεν αὐτῷ; καὶ γὰρ ου τοι τῆς προσούσης αὐτοῖς εὐπραγίας αι τιοι νομίζοντες ει ναι λέγουσι κυρίῳ ̓Απόστα· μὴ φανέρου μοι τὰς ὁδούς σου· εἰδέναι γὰρ αὐτὰς οὐ θέλω· τί γὰρ πλέον ἡμῶν ε χων ἱκανὸς ει, ι να δουλεύσωμέν σοι; 78 ̓Επὶ τῶν ἀσεβῶν μέγα φρονούντων ὡς μεγαλορήμονα γλῶτταν καὶ χείλη δόλια αὐχεῖν οἱ πτωχοὶ ταλαιπωροῦσι καὶ στενάζουσιν οἱ πένητες, τὸ τυραννικὸν αὐτῶν οὐ φέροντες. τούτου χάριν φησὶν ὁ κύριος ̓Αναστήσομαι νῦν, ι να, θείς μου τὴν βουλὴν ἐν σωτηρίῳ, παρρησιάσομαι ἐν αὐτῷ κατὰ τῶν ἐναβρυνομένων ὑπερηφάνως τῶν ὑποδεεστέρων· ἀπολύσω δὲ τοῦ ταλαιπωρεῖν καὶ στενάζειν τοὺς πτωχοὺς καὶ πένητας. πτωχοὺς καὶ ἐν τούτοις καὶ πένητας ἐρεῖς τοὺς μὴ οι ους τε ἐπαμύνειν ἑαυτοῖς δι' ἀσθένειαν προσοῦσαν η διὰ τὴν εἰς τοιαύτην κατάστασιν α γουσαν κακίαν. ου τοι ἀνώτεροι ταλαιπωρίας καὶ τοῦ στενάζειν γεγένηνται, τοῦ κυρίου κατὰ τὸν τῆς ἐπιδημίας καιρὸν ἀναστάντος καὶ πρὸς ἡμᾶς ἐληλυθότος ὡς φανερωθῆναι τὴν σωτηρίαν τῶν ε ξω ταλαιπωρίας καὶ τοῦ στενάζειν γεγενημένων. ε στιν γοῦν καταλλήλως τοῖς προκειμένοις ἀκοῦσαι τὸ Ταλαίπωρος ἐγὼ α νθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; ἐφ' ῳ λεχθέντι παρρησιαζόμενος ἑξῆς λέγει Εὐχαριστῶ τῷ θεῷ διὰ ̓Ιησοῦ Χριστοῦ.","english":"From this audacity the impious man, prospering in obtaining what he desires, utters the voice found in Job: \"He says to the Lord, 'Depart from me; I do not wish to know your ways. What is the Almighty, that we should serve him?'\" For those who think they are the cause of the prosperity that attends them say to the Lord, \"Depart; do not make your ways clear to me, for I do not wish to know them. For what more do you have than us, that we should serve you?\" Concerning the impious who are proud, since the poor endure hardship and the needy groan, not bearing their tyrannical tongue that boasts great words and deceitful lips, on this account the Lord says, \"I will arise now,\" so that, placing my counsel in salvation, I may speak boldly in it against those who insolently exult over their inferiors; and I will release the poor and needy from enduring hardship and groaning. In these words you will call \"poor\" and \"needy\" those who are unable to defend themselves, either because of weakness present in them or because of the vice that leads to such a condition. These have become superior to hardship and groaning, since the Lord arose at the time of his visitation and came to us, so that the salvation of those who had come to be outside hardship and groaning might be revealed. It is fitting, then, in accordance with what lies before us, to hear the words \"Wretched man that I am! Who will deliver me from this body of death?\" And, speaking boldly because of what was said, he next says, \"I thank God through Jesus Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"δείκνυται γὰρ διὰ τούτων, ὡς ̓Ιησοῦς ὁ Χριστὸς ὁ ῥυσάμενος τὸν ταλαιπωροῦντα, δι' ο ει χεν σῶμα θανάτου, ὁ εἰπών ἐστι Νῦν ἀναστήσομαι, λέγει κύριος. ̓Επῆλθέν τισιν εἰπεῖν πτωχοὺς μὲν ει ναι τοὺς μεταπεσόντας τοῦ πλούτου, πένητας δὲ τοὺς ἐκ πόνου δι' ἐργασίας γινομένου τὸ ζῆν ε χοντας· καὶ ε στιν γε κατὰ ταύτην τὴν νόησιν ὁ πτωχὸς πένης ἐξ ἀνάγκης, οὐκ ἀντιστρέφοντος τὸν πένητα πτωχὸν ει ναι. καὶ τάχα γε τὰ εἰρημένα περὶ τοῦ πτωχοῦ κατασκευάσεται, καὶ ἐκ τῆς γραφῆς ει ρηται γὰρ Πλούσιοι ἐπτώχευσαν, καὶ Οτι ἐπτωχεύσαμεν σφόδρα· συμφώνως τούτοις ἐκλήψεται καὶ τὸ περὶ τοῦ σωτῆρος λεχθὲν ̔Ως ἐπτώχευσεν δι' ἡμᾶς πλούσιος ω ν, ι ν' ἡμεῖς πλουτήσωμεν τῇ αὐτοῦ πτωχείᾳ. συναινεῖ καὶ τοῖς περὶ τοῦ πένητος τὸ Στεναγμοῦ τῶν πενήτων, στενόντων ἀεὶ καὶ ὀλοφυρομένων ἐπὶ τῷ πόνῳ τῷ ἐκ τοῦ ἀπορεῖν\n\nτῶν ἐπιτηδείων προσόντι. τὸ Θήσομαι ἐν σωτηρίῳ δηλοῖ τὸ ὁρίσω καὶ ποιήσω, ω σπερ καὶ ἐν τῷ Ον ε θηκεν κληρονόμον πάντων, δηλούσης τῆς λέξεως ο ν ω ρισεν καὶ ἀνέδειξεν κληρονόμον. εἰς ταῦτα λήψει τὸ Εθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους καὶ τὰ ἑξῆς, καὶ τὸ πρὸς τοὺς πρεσβυτέρους τῆς ἐκκλησίας εἰρημένον ̔Υμᾶς ε θετο τὸ πνεῦμα τὸ α γιον ἐπισκόπους ποιμαίνειν τὴν ἐκκλησίαν· τὸ γὰρ Εθετο ἀπόδειξιν τὴν διὰ τοῦ ὡρίσθαι καὶ πεποιῆσθαι ἀποστόλους καὶ ἐπισκόπους δηλοῖ. Κατὰ τοῦτο τὸ σημαινόμενον τοῦ διατηρεῖν καὶ ὁ σωτὴρ περὶ τῶν μαθητῶν ε λεγεν τῷ πατρὶ Πάτερ α γιε, τήρησον αὐτούς· ο τε η μην μετ' αὐτῶν, ἐγὼ ἐτήρουν αὐτούς, καὶ ὁ πονηρὸς οὐχ ηπτετο αὐτῶν.","english":"For it is shown through these things that Jesus the Christ, who rescued the wretched man—through whom he had a body of death—is the one who said, \"Now I will arise, says the Lord.\" It occurred to some to say that the poor are those who have fallen from wealth, while the needy are those who have their living from labor that comes through work; and according to this understanding the poor man is necessarily needy, though it does not follow conversely that the needy man is poor. And perhaps what is said about the poor man will also be established, and it is spoken from the Scripture—for it is written, \"The rich became poor,\" and \"We became very poor\"; in agreement with these, the statement about the Savior will also be understood: \"Though he was rich, he became poor for our sake, so that we might become rich by his poverty.\" What is said about the needy man also agrees: \"the groaning of the needy,\" who always groan and lament over the labor that comes from being at a loss for necessities. \"I will set him in salvation\" makes clear \"I will appoint and make,\" just as also in \"He set him as heir of all things,\" the word signifying that he appointed and designated him heir. For these things you will take \"God set in the church first apostles\" and the rest, and what was said to the elders of the church: \"The Holy Spirit set you as bishops to shepherd the church\"; for \"he set\" shows the demonstration through appointing and making apostles and bishops. According to this meaning of \"preserving,\" the Savior also said to the Father concerning the disciples: \"Holy Father, keep them; while I was with them, I was keeping them, and the evil one did not touch them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"ει πον δὲ κατὰ τοῦτο τὸ σημαινόμενον διὰ τὸ ἐν τῇ Γενέσει λεχθὲν περὶ τοῦ ̓Αδὰμ πρὸς τὸν ο φιν Αὐτός σου τηρήσει κεφαλήν, σὺ δὲ τηρήσεις αὐτοῦ πτέρναν. οὐκ ε τι γὰρ ἐνταῦθα ταὐτὸν τῷ φυλάξαι τὸ τηρεῖν; φαίνεται γὰρ ἐξ αὐτοῦ τὸ Αὐτός σου ἐπιτηρήσει κεφαλήν, καὶ σὺ αὐτοῦ τὴν πτέρναν. ̓Αναπέμπει τὴν εὐχὴν ὁ φάσκων Σύ, κύριε, φυλάξεις ἡμᾶς, μετὰ τὸ πάντα ποιῆσαι τὰ παρ' ἑαυτῶν ἐν τῷ τηρεῖν τὴν λέγουσαν παραίνεσιν Πάσῃ φυλακῇ τήρει σὴν καρδίαν· καὶ ἐπεὶ τούτων κατορθουμένων οὐκ αὐτάρκη πρὸς τὸ ἀνεπιβούλευτον τὰ ὑφ' ἡμῶν σπουδαζόμενα ( ̓Εὰν γὰρ μὴ κύριος φυλάξῃ πόλιν, εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων αὐτήν), εἱρμὸς α γει μετὰ τὸ φρουρηθῆναι ἡμᾶς ὑφ' ἑαυτῶν προσευχὴν προσαγαγεῖν τὴν λέγουσαν Σύ, κύριε, φυλάξεις ἡμᾶς καὶ διατηρήσεις ἡμᾶς. αὐτοῦ γὰρ φυλάττοντος θαρσήσωμεν, ὡς ἀνεπιβούλευτοι εἰς τὸν αἰῶνα ἐσόμεθα· υ ψιστος γὰρ ω ν, δέσποτα, καὶ ἐν ὑψηλοῖς ὑπάρχων, κατὰ τὸ προσὸν υ ψος τῇ ἀγαθότητί σου τοὺς υἱοὺς τῶν ἀνθρώπων ἐπολυώρησας, κρίνας αὐτοὺς ἀξίους ει ναι τοῦ προστασίαν ε χειν ἐκ προνοίας τῆς σῆς. Εἰ καὶ πρεσβείας τρόπῳ ὑπὸ τοῦ ἁγίου λέγεται ταῦτα, ἀλλά γε οὐχ ὑποκείμενος λήθῃ θεοῦ ἀλλὰ τὰ α λλων εἰς ἑαυτὸν ἀναδεξάμενος λέγει τὰ τῆς αἰτήσεως πάντα. δῆλον δὲ ὡς οὐ περὶ αἰσθητοῦ φωτισμοῦ η υ πνου καὶ θανάτου τὰ τῆς αἰτήσεώς ἐστιν ἀλλὰ περὶ τοῦ ἐκ γνώσεως θεοῦ φωτισμοῦ. Φωτίσατε γὰρ ἑαυτοῖς φῶς γνώσεως, καὶ Προσέλθετε τῷ κυρίῳ καὶ φωτίσθητε.","english":"If, then, in this sense, because of what was said in Genesis concerning Adam to the serpent, \"He will watch your head, and you will watch his heel\"—for is not \"to watch\" here the same as \"to guard\"? For it is evident from this: \"He will watch your head, and you his heel.\" The one who says, \"You, Lord, will guard us,\" sends up the prayer after doing everything in their power in watching—the exhortation that says, \"With every guard, watch your heart.\" And since, when these things are rightly done, what we accomplish is not sufficient for being free from plotting (for \"unless the Lord guards a city, the watchman has kept awake in vain\"), the sequence leads us, after we have been guarded by ourselves, to offer the prayer that says, \"You, Lord, will guard us and will preserve us.\" For when he guards, let us be confident that we will be free from plotting forever. For you, Master, being Most High and existing in the highest places, according to the height that belongs to your goodness, have shown great care for the sons of men, judging them worthy to have protection from your providence. Even if these things are said by the saint in the manner of an intercession, nevertheless, not being subject to God's forgetfulness but taking upon himself the concerns of others, he speaks all the things of the petition. And it is clear that the things of the petition are not about perceptible illumination or sleep and death, but about illumination from the knowledge of God. For \"Enlighten yourselves with the light of knowledge,\" and \"Draw near to the Lord and be enlightened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"γίνεται δὲ ὁ φωτισμὸς ου τος οὐ περὶ τὸ τῆς σαρκὸς ο μμα (ὁρατικὸν γὰρ τοῦτο ἡλίου) καὶ ει τι ε τερον αἰσθητὸν φῶς τῶν ὁρώντων τὸν τῆς δικαιοσύνης η λιον· τὸ φῶς τὸ ἀληθινὸν ὀφθαλμῶν οὐ σώματος ἀλλὰ καρδίας ο ντων· τοῦ γὰρ ε σω ἀνθρώπου ὀφθαλμοὶ αἱ νοητικαὶ δυνάμεις. τῷ ου τω φωτιζομένῳ ε πεται ζωὴν μακαρίαν ε χειν. ̓Εγὼ γάρ εἰμι τὸ φῶς τοῦ κόσμου, ὁ κύριος λέγει· ̔Ο περιπατῶν ἐν ἐμοί, φησίν, ἐν τῇ σκοτίᾳ οὐ μὴ μείνῃ ἀλλ' ε ξει τὸ φῶς τῆς ζωῆς· η ς ζωῆς παραγινομένης εἰς τὸν φωτισθέντα, α πεστιν αὐτοῦ τὸ ὑπνῶσαι εἰς θάνατον, ὑπνοῦντος καὶ ἀποθνῄσκοντος τοῦ ο ντος ἐν σκότει τῆς ἀγνοίας. ὁ γὰρ δοὺς δι' ἀμελείας καὶ ῥαθυμίας εἰς υ πνον τοὺς ὀφθαλμοὺς αὐτοῦ εὐθέως τεθνήξεται, ἐκπίπτων τῆς σὺν ἀρετῇ ζωῆς· ο θεν φευκτέον τὸν ψεγόμενον υ πνον τοῦτον καὶ θάνατον, ι να, πεφωτισμένων τῶν ὀφθαλμῶν τῆς ψυχῆς, μηκέτι ει πῃ ὁ ἐχθρὸς Ισχυσα πρὸς αὐτόν, πάλαι νομίζων ἰσχυκέναι ο τε ἡμάρτομεν. 81 ̓Επεὶ χαιρέκακοι ο ντες οἱ θλίβοντες τοὺς δικαίους ἐχθροί, ἀγαλλιῶνται. εἰ συμβαίη ἐξ ἁμαρτίας γενέσθαι κλόνον, δέον λυπεῖσθαι ἐπὶ τοῖς πίπτουσι· ἀλλ' εἰ καὶ ἀγαλλιῶνται ἐπὶ τῷ σαλεύεσθαί τινα ἐκεῖνοι, ἐγώ, ω δέσποτα, ἐλέει τῷ σῷ ἐλπίζων οὐ πείσομαι ο ἰδεῖν ἐν ἐμοὶ ποθοῦσιν. προσδοκῶ γὰρ τὸ σωτήριόν σου θᾶττον παραγενόμενον ἐφ' ῳ ἀγαλλιᾶται ἡ καρδία μου· πῶς γὰρ οὐκ εὐφραίνεται καὶ ἀγαλλιᾶται ὁ πεῖραν θεοῦ σωτηρίας ε χων; Εἰ δὲ καὶ προφητεία ἐστὶν δηλουμένη περὶ τοῦ ἐλεύσεσθαι τὸ σωτήριον τοῦ θεοῦ τὸν Χριστόν, ἐπίσκεψαι.","english":"And this illumination does not come about in relation to the eye of the flesh (for that is the seeing faculty for the sun) and any other sensible light of those who see the sun of righteousness; the true light is the light of eyes, not of the body but of the heart—that is, of the inner man, whose eyes are the noetic powers. To the one thus illuminated it follows that he has a blessed life. For \"I am the light of the world,\" says the Lord; \"He who walks in me,\" he says, \"will surely not remain in darkness, but will have the light of life.\" When this life comes to the one who has been illuminated, sleeping unto death is absent from him—for the one who is in the darkness of ignorance sleeps and dies. For the one who, through negligence and sloth, gives his eyes over to sleep will immediately die, falling away from the life that is with virtue. Therefore this blameworthy sleep and death must be avoided, so that, with the eyes of the soul illuminated, the enemy may no longer say, \"I have prevailed against him,\" though he long thought he had prevailed when we sinned. Since, then, the enemies who afflict the righteous are maliciously glad, they exult. If a tumult should arise from sin, one ought to grieve over those who fall; but even if they exult when someone is shaken, I, O Master, hoping in your mercy, will not suffer what they desire to see in me. For I await your salvation, coming more swiftly, at which my heart exults; for how would one not be glad and exult who has experience of God's salvation? But if this is also a prophecy being indicated concerning the coming of the salvation of God, namely Christ, consider it.","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":58,"ref":"p58","source":"ου τος γὰρ ἐλθὼν ἐπὶ σωτηρίᾳ κόσμου καθεῖλεν τοὺς ἐφηδομένους ἐπὶ τοῖς κλονουμένοις κατὰ ψυχήν· καταβαλὼν σὺν αὐτοῖς τὸν ἐχθρὸν τὸν ὑψούμενον\n\nὑπερηφάνως, ἐφώτισεν τοὺς ὀφθαλμούς, ι να μή τις ι δῃ τὸν τῆς ψυχῆς θάνατον. ου τος ἐπιδημήσας ἐπιβλέψας η κουσεν, ὀδύνην ε παυσεν· ω ν κατορθωθέντων ὁ εὐπαθὼν χαριστήριον ἐπινίκιον ᾠδὴν ᾳ δει λέγων· Αισω τῷ κυρίῳ τῷ εὐεργετήσαντί με καὶ ψαλῶ τῷ ὀνόματι κυρίου τοῦ ὑψίστου. Πραγματικῶς μαθὼν τὸ πρὸς τοὺς εὐχομένους καλῶς λεγόμενον ὑπὸ κυρίου Ετι σοῦ λαλοῦντος ἐρῶ· ̓Ιδοὺ πάρειμι. λέγει δὲ ταῦτα πρὸς τοὺς συνόντας η δη. εὐπέπονθα τυχὼν ω ν ᾐτησάμην, ο θεν Ψαλῶ τῷ ὀνόματι κυρίου τοῦ ὑψίστου. διὸ ἐφ' ἑκάστης εὐεργεσίας γινομένης εἰς ἡμᾶς ὑμνῶμεν καὶ ἡμεῖς τὸν προκείμενον υ μνον λέγοντες, μὴ θεωρίᾳ μόνῃ ἀλλὰ καὶ τῷ ψάλλειν· θεωρίαν γὰρ τὸ ᾳ δειν, ἐνέργειαν δὲ πρακτικὴν τὸ ψάλλειν δηλοῖ. Αφρων δὲ οὐ κοινῶν ἐννοιῶν λειπόμενος η τῆς σὺν δεινότητι ἐντρεχείας, ἀλλὰ τῆς μιᾶς τῶν ἀρετῶν φρονήσεως, περὶ η ς γέγραπται· ̔Ο κτώμενος φρόνησιν ἀγαπᾷ ἑαυτόν, καὶ ὁ φυλάσσων φρόνησιν εὑρήσει ἀγαθά. ο τι δὲ ει χεν τὴν φυσικὴν ἐντρέχειαν, παρίστησιν ἡ λέξις δηλοῦσα ὡς οὐκ εἰς ὑπήκοόν τινων ἀλλ' ἐν τῇ ἑαυτῶν καρδίᾳ λέγει μὴ ει ναι θεόν. ῃ δει γὰρ ο τι οὐδεὶς ἐδέχετο τοὺς περὶ ἀρνήσεως θεοῦ λόγους. πάντων σχεδὸν ἀνθρώπων ἀδιάστροφον τὴν περὶ θεοῦ ε ννοιαν ἐχόντων, ε χει πολλὴν οἰκειότητα ὁ πρῶτος στίχος ὡς εἰρημένος περὶ διαβόλου. καὶ γὰρ ἐκεῖνος οὐ τινὶ η τισιν ει πεν ἀλλ' ̓Εν διανοίᾳ τῇ ἑαυτοῦ·","english":"For he who came for the salvation of the world brought down those who were elated over things that are shaken in the soul; casting down with them the enemy who is exalted arrogantly, he enlightened the eyes, so that no one should see the death of the soul. This one, having come among us and looked upon us, heard and put an end to pain; and when these things were set right, the one who had suffered well sang a song of thanksgiving and victory, saying: I will sing to the Lord who benefited me, and I will sing psalms to the name of the Lord, the Most High. Having learned in practice what is rightly said by the Lord to those who pray well—\"While you are still speaking, I will say: Behold, I am present\"—he says these things to those who are already with him. I have fared well, having obtained what I asked for; therefore I will sing psalms to the name of the Lord, the Most High. Wherefore, whenever any benefit comes to us, let us also hymn him, speaking the psalm that lies before us, not with contemplation only but also with psalm-singing; for to sing denotes contemplation, but to sing psalms denotes practical activity. The fool is one who is lacking not in common notions or in cleverness of skill, but in the one virtue of prudence, about which it is written: He who acquires prudence loves himself, and he who guards prudence will find good things. That he had natural cleverness, the text makes clear, showing that he says \"there is no God\" not in submission to certain people but in his own heart. For it was fitting that no one should accept arguments about the denial of God, since nearly all men have an unperverted notion concerning God; the first verse has great appropriateness as having been spoken about the devil. For he too did not say it to one person or to certain people, but \"in his own mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Εἰς τὸν οὐρανὸν ἀναβήσομαι, ἐπάνω τῶν α στρων τοῦ οὐρανοῦ θήσω τὸν θρόνον μου· ε σομαι ο μοιος τῷ ὑψίστῳ. ω σπερ δὲ ὁ γνῶσιν ε χων θεοῦ τηρεῖ τὸν λόγον αὐτοῦ καὶ τὰς ἐντολὰς αὐτοῦ εἰς ε ργα μεταβάλλει, ου τω πᾶς ἁμαρτάνων ἀγνοῶν θεὸν εἰς τοῦτο ε ρχεται· γράφει γοῦν ̓Ιωάννης, ὡς πᾶς ὁ ἁμαρτάνων μακράν ἐστιν τοῦ ε χειν γνῶσιν θεοῦ, ὡς Πᾶς ὁ ἁμαρτάνων οὐχ ἑόρακεν αὐτὸν οὐδ' ε γνωκεν αὐτόν. ἐκβαλὼν γὰρ ἀπὸ τῆς ψυχῆς τὴν προύχουσαν καὶ βασιλεύουσαν τῶν ἀρετῶν εὐσέβειαν, συναναχωρούσας αὐτῇ ε χει τὰς ἀρετάς. ο τι δὲ αυ τη ἡ νόησις ε ρρωται, δῆλον α ν γένοιτο ἐκ τῶν γεγραμμένων περὶ τῶν υἱῶν ̓Ηλί· οὐκ εἰδότες γὰρ ου τοι τὸν κύριον, λοιμοὶ ἀποδεδειγμένοι, ἡμάρτανον, μᾶλλον δὲ ἠσέβουν περὶ τὴν ἱερουργίαν, διαφθείροντες ἐν ἐπιτηδεύμασιν τοῖς τῆς νομοθεσίας τε καὶ θεοσεβείας. λήψει τὰ προκείμενα καὶ εἰς τὰ ἐν ̔Ιερεμίᾳ ἀπαγγελλόμενα ου τως· Τόκος ἐπὶ τόκον, δόλος ἐπὶ δόλον· πάντες μοιχῶνται, σύνοδος ἀθετούντων, ο τι ἐκ κακῶν εἰς κακὰ ἐξῆλθον· ἐμὲ δὲ οὐκ ῃ δεισαν, λέγει κύριος. πῶς γὰρ οὐκ ε μελλον, α γνοιαν θεοῦ ε χοντες, παραβάται ει ναι τῶν νόμων αὐτοῦ; Ταῦτα καθόλου θεωρούμενα πείθει διὰ μνήμης ε χειν θεόν, ι να ἐν ἐπιτηδεύμασιν ἐπαινετοὶ ἀποδειχθῶμεν, ἀφθάρτῳ προθέσει αὐτὰ μεταδιώκοντες. ̓Εν τοῖς βδελυχθεῖσιν τῷ διαφθείρειν ἐν τοῖς ἐπιτηδεύμασιν οὐδεὶς ποιῶν χρηστότητα εὑρίσκεται· πάντες γάρ εἰσιν πονηροί, πᾶσαν χρηστότητα ἐκτμηθέντες διὰ σκληρότητα καρδίας.","english":"I will ascend into heaven, I will set my throne above the stars of heaven; I will be like the Most High. And just as he who has knowledge of God keeps his word and turns his commandments into deeds, so every sinner who is ignorant of God comes to this: John indeed writes that everyone who sins is far from having knowledge of God, as, Everyone who sins has not seen him nor known him. For when a man has cast out from his soul the piety that excels and rules over the virtues, he has the virtues withdrawing together with it. And that this understanding is sound would be clear from what is written about the sons of Eli; for these, not knowing the Lord, having been shown to be pestilences, were sinning—or rather, they were acting impiously in the priestly service, corrupting in their practices the things of the law and of the worship of God. You will take the things set before you also in relation to what is announced in Jeremiah, as follows: Interest upon interest, deceit upon deceit; all commit adultery, a gathering of those who set things aside, because they went from evils to evils; but they did not fear me, says the Lord. For how would they not be, having ignorance of God, transgressors of his laws? These things, viewed universally, persuade one to hold God in remembrance, so that we may be shown praiseworthy in our practices, pursuing them with an incorrupt intention. Among those who have been abhorred for corrupting in their practices, no one is found doing goodness; for all are evil, having cut off all goodness through hardness of heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"83 ̔Ως Εἰς κακότεχνον ψυχὴν οὐκ εἰσελεύσεται σοφία οὐδὲ κατοικεῖ ἐν σώματι καταχρέῳ ἁμαρτίας, ου τως οὐ δέχεται γνῶσιν θείαν ὁ ε τι ἀνομίας ἐργαζόμενος· οὐδεὶς γὰρ ἁμαρτάνων ὁρᾷ η γινώσκει θεόν, κατὰ τὸ γεγραμμένον ἐν τῇ ̓Ιωάννου ἐπιστολῇ· ο θεν ὁ γνωστικὸς ει ναι ποθῶν σπείρει εἰς δικαιοσύνην, τρυγᾷ καρπὸν ζωῆς, ι ν' ου τω φωτίσῃ ἑαυτῷ φῶς γνώσεως. καὶ ἐπεὶ ἐργάται ἀνομίας τυγχάνουσιν οἱ ἐχθροὶ τοῦ λαοῦ τοῦ θεοῦ ὡς κατεσθίειν αὐτὸν οι α α ρτον, γνώσεως θεοῦ στεροῦνται· κατεσθίει δέ τίς τινα βλάπτειν αὐτὸν προτιθέμενος, κατὰ τὸ ̓Αλλήλους δάκνετε καὶ κατεσθίετε· βλέπετε μὴ ὑπὸ ἀλλήλων ἀναλωθῆτε. καὶ ἐν Η ̔ σαίᾳ δὲ γέγραπται ου τως·\n\nΣυρίαν ἀφ' ἡλίου ἀνατολῶν καὶ τοὺς Ελληνας ἀφ' ἡλίου δυσμῶν τοὺς κατεσθίοντας τὸν ̓Ισραὴλ ο λῳ τῷ στόματι. πλὴν κα ν ποτε δυνηθῶσιν κατεσθίειν τὸν τοῦ θεοῦ λαὸν παραδοθέντα αὐτοῖς, δι' ἁμαρτίας δίκην ὑφέξουσι· Αγιος γὰρ ̓Ισραὴλ τῷ κυρίῳ, ἀρχὴ γενημάτων αὐτοῦ· πάντες οἱ ἐσθίοντες αὐτὸν πλημμελήσουσιν, κακὰ η ξει ἐπ'","english":"Just as wisdom will not enter a soul skilled in evil, nor dwell in a body enslaved to sin, so neither does the one who works lawlessness receive divine knowledge; for no one who sins sees or knows God, according to what is written in the epistle of John. Therefore the one who desires to be a knower of God sows into righteousness and gathers the fruit of life, so that he may enlighten himself with the light of knowledge. And since the enemies of the people of God are workers of lawlessness, so as to devour him like bread, they are deprived of the knowledge of God. And whoever devours someone, intending to harm him, acts according to \"You bite and devour one another; take care that you are not consumed by one another.\" And in Isaiah it is written thus: Syria from the rising of the sun and the Greeks from the setting of the sun, those who devour Israel with the whole mouth. Yet even if at some time they are able to devour the people of God handed over to them, they will undergo punishment for their sin; for Israel is holy to the Lord, the firstfruits of his harvest; all who eat him will trespass, evils will come upon","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"αὐτούς, φησὶν κύριος. οἱ προκείμενοι κατεσθίειν τὸν θεοῦ λαὸν α ρτου δίκην τὸν κύριον οὐκ ἐπεκαλέσαντο, τῇ αὐτῶν δυνάμει πάντα ἀνύειν καὶ καταδυναστευκέναι τὸν θεοῦ λαὸν οἰόμενοι. εἰ γὰρ η σαν εἰδότες ὡς δι' ἁμαρτίας κρίσει θεοῦ παρέλαβον αὐτόν, κα ν ἐφοβήθησαν ε τι μᾶλλον ὡς μέτρον ἐπιθέσθαι κατὰ τοῦ παραδοθέντος, ι να μὴ κρίματι τῷ αὐτῷ ὑποπέσωσιν. διὸ λέγεται πρὸς αὐτοὺς πέρα τοῦ προσήκοντος ἐξαγριωθέντας· ̓Ανθ' ω ν ἐγὼ μὲν ὠργίσθην ὀλίγα, αὐτοὶ δὲ συνεπέθεντο εἰς κακά. ου τως καταδυναστεύσαντες τὸν λαὸν τοῦ θεοῦ ἀδίκως, εἰς δειλίαν ἐνέπεσαν. ε νθα οὐδὲ φοβεῖσθαι ε δει· φόβος γὰρ οὐκ η ν, εἰ παραλαβόντες τοὺς κρίσει θεοῦ παραδοθέντας φιλανθρώπως καὶ ἡμέρως προσενεχθέντες η σαν. ἐπειδὴ δὲ σκληρῶς καὶ ἀνελεημόνως πάντα ἐποίησαν, ἐδειλίασαν περιπεσόντες οι ς α λλους διέθηκαν. ὑπῆρκται δὲ τοῦτο. ̓Επεὶ ἐν γενεᾷ δικαίων ὁ θεός, γενεὰν δικαίων ἐρεῖς η τοι τὴν τῶν δικαίων πραγμάτων συμφωνίαν ἐν ῃ ὁ δίκαιος κριτὴς εὑρίσκεται, η τὴν τῶν δικαίων ἀνδρῶν ὁμοφροσύνην καὶ τὴν εἰς ταὐτὸν σύνοδον. Εἰ γὰρ ε νθα δύο καὶ τρεῖς συνέρχονται ἐπὶ τῇ αὐτοῦ προσηγορίᾳ, παρὼν εὑρίσκεται ὁ κύριος, ποσῷ μᾶλλον εὑρεθείη α ν ε νθα ο λῃ δικαίων γενεᾷ; ο τι δὲ οἱ τῆς αὐτῆς γνώμης καὶ βίου τοῦ αὐτοῦ μίαν συμπληροῦσι γενεὰν κα ν ἐν διαφόροις χρόνοις γένωνται, μετὰ ταῦτα ῥηθείη ο ταν εἰς τοῦτο καλέσῃ καιρός. Δειλιᾷ τις φόβῳ ῳ οὐκ η ν φόβος· καὶ ̔Ο φοβούμενος α νθρωπον καὶ α παξ ἁπλῶς τοὺς ἀποκτένοντας τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυνάμενος ἀποκτεῖναι. ει ρηται γὰρ Πλὴν τοῦ θεοῦ μὴ φοβοῦ α λλον.","english":"themselves,\" says the Lord. Those who set themselves to devour God's people like bread did not call upon the Lord, thinking to accomplish everything by their own power and to tyrannize God's people. For if they had known that they had received him by the judgment of God because of sin, they would have feared all the more to set a measure against the one handed over, lest they fall under the same condemnation. Therefore it is said to them, who were savage beyond what was fitting: \"Because I was angry a little, but they joined in against evil.\" Thus, having tyrannized the people of God unjustly, they fell into cowardice, where they ought not even to have feared; for there was no fear, if only, having received those handed over by the judgment of God, they had treated them humanely and gently. But since they did everything harshly and mercilessly, they became cowardly, falling into the very things they had done to others. And this has been established: \"Since God is in the generation of the righteous,\" you will speak of a generation of the righteous—either the harmony of righteous deeds, in which the righteous judge is found, or the like-mindedness of righteous men and their gathering into the same place. For if where two and three come together in his name, the Lord is present and is found, how much more would he be found where there is a whole generation of the righteous? That those of the same mind and the same life complete one generation, even if they come to be in different times, will be said after these things, when the time calls for it. Someone is cowardly with a fear where there was no fear; and \"the one who fears man\" and, once for all, simply those who kill the body but cannot kill the soul. For it has been said, \"Except God, fear no other.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"τούτῳ τῷ πάθει συσχεθεῖσαν τὴν ̔Ιερουσαλὴμ ὁ κύριος ἐλέγχει λέγων· Τίς ου σα εὐλαβήθης ἀπὸ ἀνθρώπου θνητοῦ; Τίς δὲ η ν ἡ αἰχμαλωσία τοῦ λαοῦ πρῶτον θεωρητέον, ι να καὶ τὴν ἐπιστροφὴν αὐτοῦ ἑπομένως ι δωμεν. ὁ ἐκπίπτων παρ' ἰδίαν ῥαθυμίαν τῆς τοῦ ἀγαθοῦ ποιήσεως αἰχμαλωτίζεται ὑπὸ τοῦ νόμου τῆς ἁμαρτίας, ὡς γενέσθαι ὑπὸ τὸν καταδυναστεύοντα τυραννικῶς διάβολον ε χοντα τὸ κράτος τοῦ θανάτου· τοῦτον ου τω ἑλόντα τοῖς πολεμίοις ε ξω τῆς πατρίδος (αυ τη δ' ἐστὶν ἡ τῆς ἀρετῆς μετουσία) γεγενημένον ἀνακαλεῖται μετανοίας τρόπῳ ὁ κύριος, α μα καὶ α φεσιν τῶν προημαρτημένων ὑπισχούμενος· καὶ τοῦτό ἐστιν τὸ λυτρωθῆναι τοὺς αἰχμαλώτους καὶ ἐπιστραφῆναι τὴν αἰχμαλωσίαν. πληρωθέντος δὲ τούτου τῷ κυριακῷ σταυρῷ ὡς πάντα τὸν ἀπὸ τῶν ἐθνῶν πιστεύοντα λαὸν λελυτρῶσθαι, ἀγαλλιᾷ ̓Ιακώβ. ὁ αὐτὸς κατὰ τὸ ὑποκείμενόν ἐστιν†, ἐπινοίᾳ μόνῃ ε χων τὴν διαφοράν. εἰ μὲν γὰρ πράττων τὰ καλὰ καὶ ἐνεργῶν τὰ κατὰ ἀρετὴν πτερνίζει τὰ πάθη καὶ κακίας καὶ τὰς ἐνεργούσας πονηρὰς δυνάμεις ὡς νικητὴς αὐτῶν ἀναφανῆναι, ̓Ιακώβ ἐστιν ἀγαλλιώμενος· εἰ δὲ μετὰ τὸν πρακτικὸν βίον καρδίαν καθαρὰν κεκτημένος ὁρᾷ τὸν θεόν, ̓Ισραήλ ἐστιν, νοῦς ὁρῶν θεόν. ου τω γὰρ μεταλαμβάνεται εἰς ̔Ελλήνων φωνὴν εὐφραινόμενος θείαν εὐφροσύνην· οὐδεὶς λυπεῖ λαβεῖν ἐκ παραλλήλου τὸ ̓Αγαλλιάσθω καὶ Εὐφραινέσθω εἰρῆσθαι. Ορα εἰ ὁ κατὰ νόμον πολιτευόμενος τὸν γενόμενον παιδαγωγὸν εἰς Χριστὸν παροικεῖ ἐν τῷ σκηνώματι τοῦ κυρίου, τευτάζων περὶ τὴν σκήνην τοῦ μαρτυρίου.","english":"The Lord reproaches Jerusalem, held fast by this passion, saying: \"Who are you that you feared a mortal man?\" But first we must consider the captivity of the people, so that we may accordingly see their restoration as well. The one who falls away through his own negligence from the doing of good is taken captive by the law of sin, so as to come under the devil, who tyrannically exercises dominion and holds the power of death. Him the Lord recalls by way of repentance, having thus been captured by enemies and found outside his homeland—and this homeland is participation in virtue—promising at the same time forgiveness of former sins; and this is what it means that the captives are redeemed and the captivity is turned back. When this was fulfilled by the Lord's cross, so that all the people who believe from among the nations were redeemed, Jacob rejoices. The same one is, according to the underlying subject, having the difference only in conception. For if, doing good things and working the things that pertain to virtue, he trips up the passions and vices and the evil powers that work in him, so as to appear their conqueror, he is Jacob rejoicing; but if, after the practical life, having acquired a pure heart, he sees God, he is Israel, a mind seeing God. For thus in the Greek tongue \"rejoicing\" is rendered as divine gladness; no one is grieved to take \"Let them exult\" and \"Let them be glad\" as spoken in parallel. See whether the one who lives according to the law sojourns in the tabernacle of the Lord, the one who became a pedagogue unto Christ, busying himself about the tent of testimony.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"ὁ δὲ ἐπὶ τὸν Χριστὸν φθάσας προσηκάμενος τὴν εὐαγγελικὴν διδασκαλίαν κατασκηνοῖ ἐν ο ρει ἁγίῳ τοῦ θεοῦ, οὐχ ἑτέρῳ ο ντι τοῦ υἱοῦ τοῦ θεοῦ, περὶ ου προφητικῶς ἐλέχθη ̓Εμφανὲς ε σται τὸ ο ρος τοῦ κυρίου. ἐπίστησον εἰ ὀρθῶς νοηθείη, ο ρος μὲν α γιον τοῦ θεοῦ ὁ θεὸς λόγος ει ναι, σκήνωμα δὲ αὐτοῦ ο ν ἀνέλαβεν α νθρωπον· καὶ ἐπιγνῶναι δεῖ πρότερον κατὰ σάρκα Χριστόν, ει τα κατὰ τὸ ἐκ πατρὸς μονογενὴς ει ναι. παροικεῖ ἐν τῷ σκηνώματι ὁ λέγων Εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν, τοῦ θεασαμένου τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, οὐκέτι παροικοῦντος ἀλλὰ κατοικοῦντος ἐν τῷ ο ρει τῷ ἁγίῳ τοῦ θεοῦ. καὶ πρὸς αὐτὸν ει ρηται· ̓Επ' ο ρος ὑψηλὸν ἀνάβηθι ὁ\n\nεὐαγγελιζόμενος Σιών. ἰσάγγελον τοίνυν α νδρα ζητῶν ὁ προφήτης, τὸν δυνάμενον λέγειν ̔Ημῶν δὲ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἠρώτα πρὸς ο ν ἀποκρίνεται ὁ δεσπότης· Πορευόμενος κτλ. 86 ̔Ο διαγραφόμενος ἐκ τῶν προκειμένων φιλάλληλος καὶ φιλέταιρος ὑπάρχων σπεύδει σοφὸς ει ναι, σοφοῖς συνδιατρίβων, παντὶ σθένει τῶν ἀφρόνων ἀπάγων ἑαυτόν, ο πως μὴ γνωσθῇ ει ς ω ν αὐτῶν. εἰ τοίνυν ἐκτρέπεται τοὺς φαύλους, σύνεστι δὲ τοῖς ἀγαθοῖς (ἀγαθοὶ γὰρ οἱ σοφοὶ οι ς συμπορεύεσθαι προτέθειται), ὀνειδισμὸν οὐ δέχεται ἐπὶ τοῖς ἐγγίζουσιν αὐτῷ, ὀνειδιζομένων ἀεὶ τῶν ἐχόντων κακοὺς ἐγγίζοντας αὐτοῖς ὡς αυ ὑμνουμένων τῶν πλησίον καὶ φίλους ἀγαθοὺς ἐχόντων. τούτῳ αὐτῷ ἀπαρέσκεται ὁ φάσκων· Πορευόμενος ἐν ὁδῷ ἀμώμῳ, ου τός μοι ἐλειτούργει· λαλῶν α δικα οὐ κατεύθυνεν ἐναντίον τῶν ὀφθαλμῶν μου.","english":"But the one who has reached Christ and received the gospel teaching dwells in the holy mountain of God, which is none other than the Son of God, about whom it was said prophetically: \"The mountain of the Lord will be manifest.\" Consider whether it would be rightly understood that the holy mountain of God is the Word of God, and His tabernacle is the man He assumed; and one must first know Christ according to the flesh, then that He is the only-begotten from the Father. He dwells as a sojourner in the tabernacle who says: \"Even if we have known Christ according to the flesh, yet now we no longer know Him so,\" since he has beheld His glory, glory as of the only-begotten from the Father, no longer sojourning but dwelling in the holy mountain of God. And to him it has been said: \"Go up on a high mountain, you who bring good news to Zion.\" The prophet, then, seeking a man equal to the angels, one able to say, \"Our citizenship is in heaven,\" was asking to whom the Master answers: \"Go, etc.\" The one described by the preceding words, being a lover of brothers and a lover of friends, hastens to be wise, consorting with the wise, withdrawing himself with all his might from the foolish, so that he may not be known as one of them. If, then, he turns away from the wicked and keeps company with the good (for the wise are good, with whom he has resolved to walk), he receives no reproach on account of those who draw near to him, since those who have wicked neighbors are always reproached, just as those who have good neighbors and friends are praised. With this very thing he is displeased who says: \"He who walks in a blameless way, this one ministered to me; he who speaks unrighteousness did not set it straight before my eyes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Εστιν δὲ ορκος τοῦ τηλικούτου ἀνδρὸς ἀκατάγνωστος λόγος, ἐφ' ῳ βεβαιοῦται τὸ Ναὶ ναὶ καὶ τὸ Ου ου. εἰ δὲ καί ποτε τῶν πρὸς ου ς ὁ λόγος χάριν καὶ θεοῦ μάρτυρος χρεία, ἀπεριέργως καὶ τοῦτο ποιεῖ, ὡς ὁ θεσπέσιος ἀπόστολος τύπον καὶ ἀγωγὴν ο ρκων καταλειπὼν ἐν ταῖς ̓Επιστολαῖς ο που μέν φησιν· Μάρτυς μοί ἐστιν ὁ θεὸς ῳ λατρεύω ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ· ο που δέ· Μάρτυρα τὸν θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχήν· καὶ πάλιν· Οι δεν ὁ ω ν θεὸς ἐπὶ πάντας, οὐ ψεύδομαι. αυ τη γὰρ ἀνεπίληπτος πίστις· καὶ γὰρ ορκος οὐδὲν ε τερόν ἐστιν η λόγος μετὰ θεοῦ μαρτυρίας η πρᾶγμα βεβαιούμενον μετὰ θεοῦ μαρτυρίας. ο πως δ' α ν ε χῃ ὁ ορκος, οὐκ ἀθετεῖ ὀμνὺς τῷ πλησίον. Εστιν δὲ καὶ δανείζειν πνευματικῶς α νευ τόκου, καθὸ σημαινόμενον ει ρηται τοῖς μαθηταῖς ̓Ιησοῦ πρὸς τοῦ διδασκάλου· Καὶ τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι μὴ ἀποστραφῇς. πῶς γὰρ α ν αἰσθητῶς τοῦτο φήσειέν τις εἰρῆσθαι τοῖς λέγουσιν ̓Αφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι, τοῖς μετὰ παρρησίας λέγουσιν ̓Αργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι; ἐπεὶ τοίνυν περιγράφεται τὸ αἰσθητῶς δανείζειν τοὺς ἁγίους (α ν ποτε λέγωνται τοῦτο ποιεῖν), πνευματικῶς αὐτὸ ἐκλαβεῖν δεῖ, δανείζοντος παντὸς νοητῶς τὸν διδάσκοντα λόγον ο ντα ἀργύριον ἐπὶ τῷ κερδῆσαί τι σωματικόν. εἰ γὰρ καὶ σπείροντες τὰ πνευματικὰ ἐν τῷ διδάσκειν τὰ σαρκικὰ δέχονται πρὸς μόνον τὸ τραφῆναι ( Αξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ), ο μως οὐ δανείζουσιν· οὐ γὰρ τὸ κατ' ἀξίαν τῶν δοθέντων λογικῶν ἀργυρίων δέχονται, ἀλλ' η μόνην τροφήν.","english":"The oath of such a man is an irreproachable word, by which the \"Yes, yes\" and the \"No, no\" is confirmed. But if ever there is need of a word for the sake of oaths and of God as witness, he does this too without fuss, as the inspired apostle, leaving a pattern and manner of oaths in his Epistles, says in one place: \"God is my witness, whom I serve in the gospel of his Son\"; and in another place: \"I call God as witness upon my soul\"; and again: \"God is witness over all things, I do not lie.\" For this is blameless faith; for an oath is nothing other than a word with God's testimony, or a matter confirmed with God's testimony. However he may hold to the oath, he does not break it by swearing to his neighbor. And it is also possible to lend spiritually without interest, in which sense it was said by the teacher to the disciples of Jesus: \"And do not turn away the one who wishes to borrow from you.\" For how could anyone say this was spoken perceptibly to those who say, \"We have left everything and followed you,\" to those who say with boldness, \"Silver and gold I do not have\"? Since, then, the perceptible lending of the saints is excluded (if they are ever said to do this), one must understand it spiritually, since everyone who lends spiritually lends the teaching word, which is silver, for the gaining of something bodily. For even if, sowing spiritual things in teaching, they receive carnal things only for the sake of being fed (\"for the worker is worthy of his food\"), nevertheless they do not lend; for they do not receive the rational silver that was given according to its worth, but only food.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Οὐ σαλευθήσεται δὲ εἰς τὸν αἰῶνα, διὰ βίου μένων αι ς κατώρθωσεν ἀρεταῖς. ταὐτὸν γὰρ τὸ λεγόμενον ἐνταῦθα τῷ Οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα, καὶ τῷ Εσται σοι δοῦλος εἰς τὸν αἰῶνα. α σειστος εἰς τὸν αἰῶνα μένει ὁ ἀκούσας τῶν ̓Ιησοῦ λόγων καὶ ποιήσας αὐτούς· ε χει γὰρ τῆς ἑαυτοῦ πολιτείας οἰκίας ὀνομαζομένης τοὺς θεμελίους ἐπὶ τὸν Χριστὸν ἱδρυμένους, καλούμενον πέτραν. ου τω βέβαιοι η σαν περὶ ω ν ̓Ιησοῦς ει πεν· Εἰσί τινες τῶν ω δε ἑστηκότων· καὶ ε τι περὶ ω ν ὁ ἀπόστολος γράφει· Τεθεμελιωμένοι καὶ ἐρριζωμένοι ἐν τῇ ἀγάπῃ. εἰ δὲ τὸ εἰς τὸν αἰῶνα μὴ σαλεύεσθαι καὶ πλείονά τινα παρέκτασιν αἰῶνος ἐμφαίνει παραπλησίως τῷ εἰρημένῳ Καὶ πᾶς ὁ ζῶν καὶ πιστεύων εἰς ἐμὲ ζήσεται εἰς τὸν αἰῶνα, ἐπίσκεψαι.\n\n90 ̓Ακλόνητοι μένοντες εἰς τὸν αἰῶνα οἱ α γιοι βίον κατορθοῦσιν οὐ χρόνῳ περιοριζόμενον ἀλλ' ἀεὶ μένοντα, οι α στήλην τῆς νίκης αὐτῶν σύμβολον ου σαν· καὶ ταύτη στηλογραφία τοῦ Δαυὶδ ει ναι ει ρηται ἡ τοῦ ἐκτεθησομένου ψαλμοῦ προγραφή. οὐ γὰρ τῶν καταλυομένων καὶ μηκέτι ὑπαρχουσῶν αἱ πράξεις αὐτῶν τυγχάνουσιν· ου τω δ' ε χουσιν αἱ τῶν ἁμαρτωλῶν ὡς μὴ παραμένειν αὐτάς. πρόσκαιρος γοῦν ἡ τῆς ἁμαρτίας ἀπόλαυσις ει ρηται, καὶ τὸ μὴ ε σεσθαι τὴν ἁμαρτίαν τοῦ ἁμαρτωλοῦ καὶ πονηροῦ· ζητουμένη γὰρ οὐχ εὑρεθήσεται. ἀλλ' οὐχ ὁ τῶν ἁγίων βίος τοιοῦτος· σκοποῦσι γὰρ τὰ μὴ βλεπόμενα καὶ αἰώνια. λέγεται γοῦν","english":"He will not be shaken forever, remaining through his life in the virtues he has set aright. For what is said here is the same as \"I will certainly not eat meat forever,\" and \"He shall be your servant forever.\" He who hears the words of Jesus and does them remains unshaken forever; for he has the foundations of his own citizenship—called a house—established upon Christ, who is called a rock. So firm were those about whom Jesus spoke: \"There are some of those standing here\"; and those about whom the apostle writes: \"Grounded and rooted in love.\" But if \"not to be shaken forever\" also indicates some further extension of an age, similarly to what is said, \"And everyone who lives and believes in me shall live forever,\" consider it.\n\nRemaining unshaken forever, the saints set aright a life not bounded by time but always remaining, which is a pillar as a symbol of their victory; and in this way the superscription of the psalm about to be set forth is said to be David's pillar-inscription. For their deeds are not among things that are dissolved and no longer exist; but the deeds of sinners are such that they do not remain. At any rate, the enjoyment of sin is said to be temporary, and that the sin of the sinner and the wicked man shall not exist; for when sought, it will not be found. But the life of the saints is not like this; for they look to things unseen and eternal. At any rate it is said","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"περὶ ἑκάστου αὐτῶν· ̔Η δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος. καὶ ἐπεὶ ἑτέρως λέγεται στήλη, ε νθα γραφαὶ ἀνάκεινται περὶ νόμων α ς καλοῦσιν κυρβικὰς καὶ πίνακας, λεκτέον καὶ ου τως στηλογραφίαν τῶν ἁγίων, α ς παραδεδώκασιν διδασκαλίας γραφείσας οὐκ ἐν πλαξὶν λιθίναις ἀλλ' ἐν πλαξὶν καρδίαις σαρκίναις, τουτέστιν εὐέκτοις καὶ εὐπαραδέκτως ἐχούσαις πρὸς τὴν γραφήν. ο πως δ' ε χει τὰ τῆς προγραφῆς τοῦ ψαλμοῦ, θεοῦ φανεροῦντος εἰσόμεθα. 91 ̓Επεὶ σὲ ἐλπίδα ε χω, ω δέσποτα, Φύλαξόν με· ου τως γὰρ ἀβλαβῶς διατελέσαι δυνήσομαι, μυρίων ἐφεδρευόντων ἐχθρῶν ὁρατῶν τε καὶ ἀοράτων. ταῦτα εὐξάμενος ἐπήγαγεν τὸ Ει πα τῷ κυρίῳ Κύριός μου ει σύ. τίς ἁμαρτάνων δύναται ἐπαληθεῦσαι τῇ φωνῇ; δοῦλος γὰρ ω ν η ς ποιεῖ ἁμαρτίας οὐ δύναται δουλεύειν θεῷ· Οὐδεὶς γὰρ δύναται, φησίν, δυσὶ κυρίοις δουλεύειν. Λεχθείη καὶ ἑτέρως εἰς τὸ προκείμενον. γράφει ὁ ἀπόστολος ὡς Οὐδεὶς δύναται εἰπεῖν Κύριος ̓Ιησοῦς εἰ μὴ ἐν πνεύματι ἁγίῳ, τοῦ λέγειν ἐν τούτοις γινομένου πράξει καὶ διαθέσει. εἰ γὰρ ψιλῶς ἐκληφθείη, ἀληθὲς οὐκ ε σται, μυρίων αἱρετικῶν καὶ ὑποκριτῶν λεγόντων ψιλὴν τὴν προφορὰν καὶ οὐ δήπου πνεῦμα α γιον ἐχόντων. φησὶν γοῦν αὐτὸς ὁ σωτήρ· Πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ Κύριε κύριε· κἀγώ, φησίν, ὁμολογήσω αὐτοῖς ̓Αποχωρεῖτε ἀπ' ἐμοῦ ἐργάται ἀνομίας, οὐδέποτε ὑμᾶς ε γνων. καὶ πάλιν· Τί με λέγετε Κύριε κύριε καὶ οὐ ποιεῖτε α λέγω;","english":"Concerning each of them: His righteousness endures forever and ever. And since a \"stele\" is spoken of in another sense—where records of laws are set up, which they call kyrbikai and tablets—one must speak in this way also of the stele-writing of the saints, the teachings which they handed down, written not on tablets of stone but on tablets of flesh, that is, hearts, which are well-disposed and receptive toward the writing. But how the matters of the superscription of the psalm stand, we shall know as God makes them clear. Since I have hope in you, O Master, guard me; for thus I shall be able to remain unharmed, with countless enemies lying in wait, both visible and invisible. Having prayed these things, he added, \"I said to the Lord, You are my Lord.\" Who, being a sinner, can confirm this utterance? For he who is a slave of sin cannot serve God; for \"No one,\" he says, \"can serve two masters.\" This may be said in another way also with respect to the present matter. The apostle writes, \"No one can say 'Lord Jesus' except in the Holy Spirit,\" the act of saying being understood in these things as practice and disposition. For if it were taken merely literally, it would not be true, since countless heretics and hypocrites utter the mere pronunciation and certainly do not have the Holy Spirit. At any rate the Savior himself says: \"Many will say to me in that day, 'Lord, Lord'; and I,\" he says, \"will confess to them, 'Depart from me, workers of lawlessness, I never knew you.'\" And again: \"Why do you call me 'Lord, Lord,' and not do what I say?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"ὡς τοίνυν ὁ λέγων κύριον ̓Ιησοῦν ἐν πνεύματι ἁγίῳ οὐ ψιλῇ προφορᾷ ἀλλ' ε ργῳ σπουδαίῳ καὶ διαθέσει ἀληθῶς δοῦλός ἐστιν, ὡς ἀκοῦσαι μετὰ τῶν ἀποστόλων ̔Υμεῖς φωνεῖτέ με ̔Ο κύριος καὶ ̔Ο διδάσκαλος καὶ καλῶς λέγετε, εἰμὶ γάρ· ου τως ὁ τὰ προκείμενα ἀπαγγέλλων πρακτικῷ καὶ θεωρητικῷ βίῳ ῳ ε στησεν ἀκατάλυτον στήλην βοᾷ Ει πα τῷ κυρίῳ Κύριός μου ει σύ. Καὶ ἐπεὶ κύριός μου τυγχάνεις, ἐκ τῶν σῶν δογμάτων προσάγω σοι δῶρα οὐχ ὡς ἐνδεεῖ η χρῄζοντι· οι δα γὰρ ὡς οὐκ ε χων χρείαν τῶν ἡμετέρων ἀγαθῶν δέχῃ αὐτὰ ἐπὶ τῷ καθ' ὑπερβολὴν πλείονα καὶ μείζονα χαρίσασθαι. οὐ μόνον δὲ ἐπὶ τῶν αἰσθητῶς προσαγομένων ἀλλὰ καὶ πνευματικῶς προσενεκτέα ἡ φωνή. καὶ γὰρ ἀρετὰς ἱερουργοῦμεν, κα ν τὰ ἑαυτῶν σώματα διὰ παντελῶς σωφροσύνης. ι σμεν ο τι δέχεται αὐτὰ ὁ θεός, οὐκ εἰς ἰδίαν ὠφέλειαν ἀλλ' ο πως ἡμῖν δῷ τὰ ἐξ οὐρανοῦ ἀγαθὰ αἰτοῦσιν αὐτόν· τίνος γὰρ χάριν ζητεῖ ὁ θεὸς τὴν ἀνθρωπίνην ἀρετήν, οὐχ ι να τὰ ἐπάξια χαρίσηται ἀνθ' ω ν αὐτῷ προσηγάγομεν; Οἱ θεοῦ α γιοι ἐπὶ τῆς γῆς αὐτοῦ διατρίβουσιν. ε στι δὲ αυ τη ἡ ἐπουράνιος ̔Ιερουσαλὴμ ἐφ' η ν γίνονται ἐν οὐρανῷ τὸ πολίτευμα ε χοντες, κα ν ἐν γῇ ε τι διατρίβωσιν. Οὐ καθάπαξ λέγει μὴ συνάξειν τὰς συναγωγὰς αὐτῶν ἀλλ' ̓Εξ αἱμάτων· οὐδ' ἀπολελυμένως λέγει μὴ μνησθήσεσθαι τῶν ὀνομάτων αὐτῶν ἀλλ' η Διὰ χειλέων μου.","english":"Just as, then, the one who says \"Lord Jesus\" in the Holy Spirit—not with mere utterance but with earnest deed and disposition—is truly a servant, as to hear along with the apostles, \"You call me Lord and Teacher, and you speak rightly, for I am\"—so too the one who proclaims the things set before us by a practical and contemplative life has set up an indissoluble stele and cries out, \"I said to the Lord, You are my Lord.\" And since you are my Lord, I bring you gifts from your own teachings, not as though to one in need or wanting; for I know that you receive them, though you have no need of our good things, in order to grant in return things more abundant and greater beyond measure. And this utterance must be offered not only in the case of things brought sensibly but also spiritually. For we perform sacred rites of virtues, and even our own bodies through complete chastity. We know that God receives them, not for his own benefit, but so that he may give us the good things from heaven when we ask him. For why does God seek human virtue, if not to grant in return things worthy of it in exchange for what we have brought to him? The saints of God dwell in his land. And this is the heavenly Jerusalem, toward which they come who have their citizenship in heaven, even if they still dwell on earth. He does not say absolutely that he will not gather their assemblies, but \"from bloods\"; nor does he say unconditionally that he will not remember their names, but \"through my lips.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"μήποτ' ου ν ἐπεί εἰσίν τινες συνάγοντες συναγωγὰς ἐξ αἱμάτων, ἐκχέοντες αὐτὰς διὰ τοῦ βλάπτειν τοὺς συναγομένους, αὐτὸς ὠφελῶν, μᾶλλον δὲ ζωοποιῶν τοὺς προκαλουμένους, οὐκ ἐξ αἱμάτων ἀλλ' ἐξ ἀθανασίας συνάγει αὐτούς, τῶν προσηγοριῶν αὐτῶν μεμνημένος οὐκ ἐξ ἐπιπολῆς ἀλλ' διαθέσεως βάθος ἐχούσης. Λελέξεται καὶ ου τως· εἰ καὶ πολλοὶ ἀπεκτάνθησαν προφῆται καὶ ἀπόστολοι, ἐκχυθέντος τοῦ αι ματος αὐτῶν, ἀλλ' οὐκ ἐν τούτοις τοῖς πολλοῖς αι μασιν συνάξω τὰς συναγωγὰς αὐτῶν ἀλλ' ̣ μόνῳ ἑνὶ αι ματι ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ· τοῦτο γὰρ τιμὴ δέδοται, ι να λυτρωθῶσιν ἐκ τῆς ματαίας πατροπαραδότου αὐτῶν ἀναστροφῆς. τῶν ου τω λελυτρωμένων μεμνήσεται οὐ προφορᾷ μόνῃ ἀλλὰ βαθείᾳ νοήσει. 94 ̔Ο ἀνωτέρω παντὸς τοῦ κόσμου γεγονὼς διαθέσει οὐδὲν ε τερον μερίδα καὶ κληρονομίαν ε χει η τὸν θεόν· ο θεν πᾶσιν ἀποτακτέον ι ν' εἰπεῖν δυνηθῇ τις Μερίς μου ὁ θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος. ω σπερ δὲ τῆς κληρονομίας, ου τω καὶ τοῦ ποτηρίου τοῦ εὐφραίνοντος τὸν δίκαιον μερίς ἐστιν ὁ κύριος. α ξιον θεωρῆσαι πῶς ποτήριον ὁ κύριος γίνεταί τινος. μήποτ' ου ν ἠθικὴν διδασκαλίαν παρέχων καὶ ταύτῃ τρέφων τὸν ἐν κρυπτῷ α νθρωπον","english":"Perhaps, then, since there are some who gather congregations by bloods, pouring them out by harming those who are gathered, he himself, benefiting them—or rather, giving life to those who are called forth—gathers them not by bloods but by immortality, remembering their names not superficially but with a depth of disposition. It will also be said thus: even if many prophets and apostles were killed, their blood poured out, yet not by these many bloods will I gather their congregations, but by the one blood alone of the blameless and spotless lamb, Christ; for this honor has been given, that they might be redeemed from their futile manner of life inherited from their fathers. Those thus redeemed he will remember not by mere utterance but by deep understanding. He who has become above the whole world by disposition has nothing else as his portion and inheritance than God; therefore it must be set aside for all, so that one may be able to say, \"My portion is God forever and ever.\" And just as of the inheritance, so also of the cup that gladdens the righteous, the Lord is the portion. It is worth contemplating how the Lord becomes a cup for someone. Perhaps, then, providing ethical teaching and thereby nourishing the inner man","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"α ρτος γίνεται, στηρίζων τὴν καρδίαν τοῦ ἐσθίοντος· ω ν καὶ ποτήριον κατὰ τὴν θεωρίαν τῆς ἀληθείας, παρέχων εὐφροσύνην τῷ πίνοντι διὰ συγκαταθέσεως τὸν φωτισμὸν τῆς γνώσεως. τοῦτο τὸ ποτήριον πρὸς τῆς ἀληθινῆς ἀμπέλου χορηγεῖται ἐπὶ τῷ ποτισθῆναι καὶ εὐφρανθῆναι τὸν νοῦν, ὡς χαριστηρίως εἰπεῖν τὸν μετειληφότα Εδωκας εὐφροσύνην εἰς καρδίαν μου. Νοήσεις δὲ καὶ ου τως· ὁ θεὸν ε χων ἁρμονίως καὶ τὰ αὐτοῦ ε ξει. ο θεν ὁ τὸν κύριον μερίδα τῆς κληρονομίας ε χων καὶ τῶν αὐτοῦ ἀπολαύσει, λέγων· Σὺ ει ὁ ἀποκαθιστῶν τὴν κληρονομίαν μου ἐμοί· η οὐκ ἀποκαθίστησιν ταύτην, φάσκων· Δεῦτε, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν; ει ποι δὲ ὁ αὐτός· Μερίς μου ει ἐν γῇ ζώντων. τῆς ου τως πνευματικῆς κληρονομίας πρὸς ἀναλογίαν πίστεως καὶ ἀρίστου βίου διδομένης τοῖς κληρονόμοις, εἰκότως ἐπενήνεκται τὸ Σχοινία ἐπέπεσάν μοι ἐν τοῖς κρατίστοις· σύμβολον δὲ μέτρου καὶ κλήρου τὸ σχοινίον. ἀμέλει γοῦν καὶ τῆς αἰσθητῆς γῆς, εἰς η ν εἰσήχθησαν ὑπὸ ̓Ιησοῦ τοῦ Ναυὴ οἱ ̔Εβραῖοι, μεριζομένης, πολλάκις ἀναγέγραπται· Επεσεν δὲ τὸ σχοινίον τῇ φυλῇ ̓Ιούδα η ̔Ρουβὶν η ἑτέρουτινὸς τῶν δώδεκα ἐπὶ τόδε τὸ κλίμα, τὸ ἀνατολικὸν φέρε η α λλο παρὰ τοῦτο. τούτων ω δε τεθεωρημένων ὁ λέγων· Σχοινία ἐπέπεσάν μοι ἐν τοῖς κρατίστοις, παρίστησιν ὡς ἀγαθὰ αὐτῷ ἐμερίσθη, εἰς τὰ κράτιστα τῆς κληρονομίας ἐλθόντος τοῦ κλήρου αὐτοῦ, ο ν δηλοῖ διὰ τῶν πνευματικῶν τούτων γεωμετρικῶν σχοινίων.","english":"he becomes bread, strengthening the heart of the one who eats; and also a cup, according to the contemplation of truth, providing gladness to the one who drinks, through assent, the illumination of knowledge. This cup is supplied from the true vine so that the mind may be given to drink and made glad, so that the one who has partaken may say in thanksgiving, You have given gladness into my heart. But you will also understand it in this way: the one who has God will also harmoniously possess the things that are his. Hence the one who has the Lord as the portion of his inheritance will also enjoy the things that are his, saying, You are the one who restores my inheritance to me; or does he not restore it, saying, Come, inherit the kingdom prepared for you? And elsewhere the same one says, You are my portion in the land of the living. Since this spiritual inheritance is given to the heirs in proportion to faith and the best life, fittingly there has been added, The cords fell to me in the best places; and the cord is a symbol of measure and allotment. At any rate, when the perceptible land into which the Hebrews were led by Joshua the son of Nun was being divided, it has often been recorded: And the cord fell to the tribe of Judah, or Reuben, or some other of the twelve, in this region—say, the eastern one—or another besides this. These things having been thus contemplated, the one who says, The cords fell to me in the best places, shows that good things were apportioned to him, his lot having come to the best parts of the inheritance, which he makes clear through these spiritual geometrical cords.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"τοιοῦτο σχοινίον α γγελος ἐν τῇ χειρὶ αὐτοῦ κατέχων ω φθη Ζαχαρίᾳ τῷ προφήτῃ ἐπὶ τῷ μετρῆσαι πόσον τὸ μῆκος καὶ πλάτος τῆς ἀληθινῆς ̔Ιερουσαλήμ. ̔Εξῆς ἐπενήνεκται· Καὶ γὰρ ἡ κληρονομία μου κρατίστη μοί ἐστιν, σημαίνων διὰ τούτου ὡς καλλίστη ἀληθῶς ἡ κληρονομία μου τυγχάνει. κατὰ τοῦτο τὸ σημαινόμενον κράτιστος η ν ὁ Θεόφιλος, ῳ γράφει Λουκᾶς ὁ εὐαγγελίστης. Μή τις ἀνάρμοστον ἡγείσθω πρὸς Χριστὸν τὸ ῥητόν. εἰ γὰρ ἀγγελικῆς ἐδεήθη ῥοπῆς δεικνὺς τὸ ἀνθρώπινον, τί καιρόν; εἰ παρὰ τῆς συμφύσεως θεότητος ἐσοφίζετο, σοφίζων μὲν ὡς θεὸς καὶ πηγὴ σοφίας, σοφιζόμενος δὲ ὡς α νθρωπος. 96 ̓Επεὶ ἐκ προσώπου τοῦ Χριστοῦ λέγεται τὰ προκείμενα, φυλάττεται δὲ χωρὶς πάσης μεταβολῆς τὸ λέγον ταῦτα πρόσωπον ἀπὸ τοῦ Κύριος ἡ μερὶς τῆς κληρονομίας μου, καὶ τούτους τοὺς στίχους ὑπὸ κυρίου εἰρημένους ἐκλαμβάνων τις οὐχ ἁμαρτάνει. οἱ μὴ ε χοντες δὲ περὶ θεοῦ ἐννοίας διηρθρωμένας τοπικῶς ἐκλαμβάνουσιν ἐκ δεξιῶν ει ναι τοῦ πατρὸς τὸν υἱὸν διὰ τὸ Κάθου ἐκ δεξιῶν μου, η κεκαθικέναι τὸν σωτῆρα μετὰ τὴν ἀνάληψιν ἐκ δεξιῶν τῆς μεγαλωσύνης, οι ς ἀδύνατόν τι εἰπεῖν. εἰ γὰρ ἐκ δεξιῶν τοῦ πατρὸς ὁ υἱὸς τοπικῶς, ἀδύνατον ἐκ δεξιῶν τοῦ υἱοῦ ει ναι τὸν πατέρα κατ' αὐτὸ τὸ σημαινόμενον· ἀλλὰ λέγει ὁ υἱός· Προωρώμην τὸν κύριον ἐκ δεξιῶν μου· ο θεν ἑτέρως η κατὰ τόπον ἐκληπτέον τὸν υἱὸν δεξιὸν τοῦ πατρὸς καὶ τὸν πατέρα τοῦ υἱοῦ, ὡσαύτως τῷ ̓Εγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν.","english":"Such a cord was the angel holding in his hand who appeared to Zechariah the prophet, to measure how great was the length and breadth of the true Jerusalem. Next there has been added: For indeed my inheritance is most excellent to me, signifying by this that my inheritance is truly most beautiful. According to this meaning Theophilus was most excellent, to whom Luke the evangelist writes. Let no one consider the saying incongruous with Christ. For if he needed angelic aid, showing the human element, what occasion? If from the union with divinity he was made wise, being wise as God and the source of wisdom, and being made wise as man. Since the preceding words are spoken in the person of Christ, and the person saying these things is preserved without any change from the Lord is the portion of my inheritance, one who takes these verses as spoken by the Lord does not err. But those who do not have articulated conceptions about God take it spatially that the Son is at the right hand of the Father, because of Sit at my right hand, or that the Savior has sat at the right hand of the Majesty after the ascension, of which it is impossible to say something. For if the Son is spatially at the right hand of the Father, it is impossible for the Father to be at the right hand of the Son in that very meaning; but the Son says: I was beholding the Lord at my right hand; whence the Son must be understood as the right hand of the Father, and the Father of the Son, otherwise than spatially, just as by I am in the Father and the Father is in me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Σκοπητέον δέ, ἀνθρώπου καὶ θεοῦ α μα τοῦ σωτῆρος νοουμένου, πότερον ἐπὶ τῆς θεότητος δεῖ αὐτὰ ἑρμηνεῦσαι η ἐπὶ τῆς αὐτοῦ κατὰ σάρκα οἰκονομίας. ἀλλ' οὐ δυνατὸν εὐσεβῶς ἐκλαβεῖν ὡς ἐκ προσώπου τοῦ θεοῦ λόγου εἰρῆσθαι ε χειν ἐκ δεξιῶν αὐτοῦ τὸν πατέρα καὶ ἐνώπιον ἑαυτοῦ διαπαντός, ο πως ἀκλόνητος διαμείνῃ. α τρεπτος γὰρ ὁ θεὸς λόγος, οὐδὲ κατὰ ποσὸν κλόνον ὑφιστάμενος. καὶ ἐπεὶ ἀπεμφαίνει αἰτίαν εἰπεῖν τοῦ μὴ σαλευθῆναι τὸν θεὸν λόγον, ο ντος ἐν ο ψει αὐτοῦ καὶ ἐκ δεξιῶν διαπαντὸς τοῦ πατρὸς (αὐτὸς γὰρ ἐν τῷ πατρὶ τυγχάνων καὶ ε χων αὐτὸν ἐν ἑαυτῷ, ἐκ δεξιῶν τινος καὶ ἐνώπιον διαπαντὸς ὑπάρχων), αι τιος καθίσταται τοῦ μὴ κλονεῖσθαι τὸν ὁρῶντα αὐτὸν καὶ ἐκ δεξιῶν αὐτὸν ε χοντα. ἐπεὶ τοίνυν ἀπεμφαίνει, μᾶλλον δὲ ἀσεβές ἐστιν περὶ τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ αὐτὰ ἐκλαβεῖν χωρὶς τῆς αὐτοῦ κατὰ σάρκα οἰκονομίας, ἁρμονίως ἐκδοτέον εἰρῆσθαι αὐτά, ο τε γέγονεν ἀτρέπτως α νθρωπος καὶ ἐταπείνωσεν ἑαυτὸν καὶ ἐπτώχευσεν πλούσιος ω ν. αὐτοῦ γὰρ γέγονε","english":"One must consider, since the Savior is understood as both man and God, whether these words should be interpreted with reference to his divinity or with reference to his economy according to the flesh. But it is not possible to take them piously as spoken from the person of God the Word—that he has the Father at his right hand and before him continually, so that he may remain unshaken. For God the Word is immutable, not undergoing any shifting even in the least degree. And since it is absurd to state a cause for God the Word not being moved, when he is in the sight of the Father and at his right hand continually (for he himself, being in the Father and having him in himself, exists at someone's right hand and before him continually), he becomes the cause of him who sees him and has him at his right hand not being moved. Since, therefore, it is absurd—or rather impious—to take these words concerning the only-begotten Son of God apart from his economy according to the flesh, they must be harmoniously expounded as spoken when he became man without change and humbled himself and, being rich, became poor. For it has become his","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"τὸ ἀνθρώπινον, ὁμοιωθὲν ἡμῖν κατὰ πάντα χωρὶς ἁμαρτίας· ἀλλ' οὐδὲ α ψυχος η ν αὐτοῦ ἡ σὰρξ, ω ς τινες ἐνόμισαν. πῶς γὰρ σὰρξ ψυχὴν οὐκ ε χουσα ἐρεῖ ἐκ δεξιῶν ε χειν θεὸν καὶ προορᾶν αὐτὸν διαπαντός, ι να μὴ ἁμαρτάνῃ; ἁμαρτητικὴ γὰρ κίνησις ἐκ τοῦ σαλευθῆναι παρίσταται. εἰ δὲ ἀδύνατα ταῦτα (σῶμα γὰρ οὐ προορᾷ θεόν, οὐ νόησιν ε χει τοῦ ο ντος ἐκ δεξιῶν καὶ ἐνώπιον διαπαντός), λείπεται κατ' οἰκονομίαν ἀνθρωπίνως εἰρῆσθαι ταῦτα ὑπὸ τοῦ θεοῦ λόγου σαρκωθέντος ἀτρέπτως καὶ τελείως καὶ ἀληθῶς· ὡς ἐξ ἑνὸς γὰρ προσώπου τὰ πάντα λελέξεται, τά τε θεοπρεπῆ καὶ ἀνθρώπινα, ὡς α νθρωπος τοίνυν ο τε γέγονεν, ἐκ δεξιῶν ε χων τὸν θεὸν οὐ κλονηθείη, κα ν πικρὰ περιεστηκότα ῃ, κα ν παραστῶσιν οἱ βασιλεῖς τῆς γῆς καὶ συναχθῶσιν οἱ α ρχοντες ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ· ου τω γοῦν μὴ κλονηθεὶς κατὰ ψυχήν, ̔Αμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, πειρασθεὶς κατὰ πάντα καθ' ὁμοιότητα χωρὶς ἁμαρτίας. ̔Εξῆς ἐπιφέρεται ὡς ηὐφράνθη ἡ καρδία αὐτοῦ καὶ ἠγαλλιάσατο ἡ γλώσσα αὐτοῦ ἐπὶ τῷ ε χειν ἐκ δεξιῶν καὶ ἐνώπιον ἑαυτοῦ τὸν κύριον διαπαντός. ἐπαινετὴ ἀγαλλίασις καὶ εὐφροσύνη τυγχάνει, ο τε οὐ διά τι τῶν τυχόντων γίνεται ἀλλ' ἐπὶ κατανοήσει θεοῦ. Καὶ ἐκ τούτων τῶν συλλαβῶν δηλοῦται μάλιστα τελείως ἐνηνθρωπηκέναι τὸν κύριον· τῆς γὰρ σαρκὸς ἀποτεθειμένης ἐν τῷ μνημείῳ ἡ ψυχὴ αὐτοῦ γέγονεν ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας, μεθ' ο ἀναστὰς ε λαβε τὴν σάρκα η ν τέως διαζεύξας η ν ἀπὸ τοῦ σώματος.","english":"the human nature, having been made like us in all things without sin; but neither was his flesh without a soul, as some supposed. For how could flesh that has no soul say that it has God at its right hand and always sees him beforehand, so as not to sin? For a motion toward sin arises from being shaken. But if these things are impossible (for a body does not see God beforehand, nor does it have a conception of the One who is at the right hand and before it always), it remains that these things were spoken in a human way by the economy of the Word of God who became flesh without change, perfectly and truly; for as from one person all things will be said, both the things fitting for God and the human things. As a man, therefore, he who has come to be, having God at his right hand, would not be shaken, even if bitter circumstances surround him, and even if the kings of the earth take their stand and the rulers gather together against the Lord and against his Christ; thus then, not being shaken in soul, He committed no sin, nor was deceit found in his mouth, having been tempted in all things according to likeness without sin. Next it is added that his heart was glad and his tongue rejoiced at having the Lord at his right hand and before himself always. Praiseworthy is the exultation and gladness, when it does not arise from any chance circumstance but from the contemplation of God. And from these very syllables it is shown most clearly that the Lord became man perfectly; for when the flesh was laid aside in the tomb, his soul was in the heart of the earth three days and three nights, after which, having risen, he took back the flesh which he had for a time separated from the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"ει ρηται δὲ ἐπ' ἐλπίδι κατεσκηνωκέναι ἡ σὰρξ διὰ τὴν ἐσομένην παρ' αὐτὰ ἀνάστασιν· οὐ γὰρ διαλυθεῖσα η φθοράν τινα παθοῦσα ἀλλ' ἀβλαβὴς διαμείνασα συνεζεύχθη πάλιν τῇ μὴ ἐγκαταλειφθείσῃ εἰς τὸν ᾳ δην ψυχῇ. εἰ δὲ ἡ προκειμένη ψυχὴ καὶ σαρκὸς χωριζομένη ὑφέστηκεν καὶ ἐν τῷ ᾳ δῃ γίνεται, ε νθα αἱ λογικαὶ τῶν ἀνθρώπων ψυχαί, δῆλον ο τι οὐ δύναται α λογος ει ναι· ἡ γὰρ α λογος ψυχὴ χωριζομένη σαρκὸς οὐχ ὑφίσταται οὐδὲ εἰς τὸν ᾳ δην πορεύεται. ἀλλὰ μὴν ἡ τοῦ ̓Ιησοῦ ψυχὴ ἑκατέρων πείραν ε σχεν· γέγονε γὰρ καὶ ἐν τῷ χωρίῳ τῶν ἀνθρωπίνων ψυχῶν, καὶ τῆς σαρκὸς ἐκτὸς γενομένη ζῇ καὶ ὑφίσταται· λογικὴ α ρα καὶ ταῖς ψυχαῖς τῶν ἀνθρώπων ὁμοούσιος, ω σπερ καὶ ἡ σὰρξ ὁμοούσιος τῇ τῶν ἀνθρώπων σαρκὶ τυγχάνει ἐκ τῆς Μαρίας προελθοῦσα. Εἰ δὲ καὶ ε δοξεν πεπονθέναι διὰ τὸν σταυρόν, ἀλλ' ου ν οὐκ ει δεν διαφθοράν, ἀβλαβῶν διαμεινάντων τῆς τε ψυχῆς καὶ τῆς σαρκὸς ἐξ ω ν συντεθέντων ἀνεδείχθη. πάλιν ὁ ο σιος τοῦ θεοῦ οὐχ ἑωρακὼς διαφθορὰν ἀλλὰ καὶ αι τιος τῆς τῶν α λλων νεκρῶν ἐγέρσεως· δι' αὐτὸν γὰρ πρωτότοκον ἐκ τῶν νεκρῶν γεγενημένον τὸ φθαρτὸν καὶ θνητὸν ἡμῶν ἀφθαρσίαν ἐνδυσάμενον συναπαθανατίζεται τῷ μὴ ἑωρακότι διαφθορὰν ὁσίῳ τοῦ θεοῦ. 98 ̓Εκ νεκρῶν ἀναστὰς ὁ σαρκωθεὶς τοῦ θεοῦ λόγος ὑμνεῖ, καθὸ α νθρωπος γέγονε μὴ ἀπολειπὼν καὶ τοῦ ει ναι θεός, τὸν φανερώσαντα αὐτῷ τὰς ἀγούσας ὁδοὺς ἐπὶ τὴν αἰώνιον ζωήν, ι να καὶ εὐφροσύνης πληρωθῇ τελείας ὁ πάσης εὐφροσύνης πνευματικῆς ἐμπιμπλῶν τοὺς ἁγίους. θεοῦ δὲ πρόσωπον ἡ εἰκὼν αὐτοῦ καὶ ὁ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ.","english":"But it is said that the flesh dwelt in hope because of the resurrection that was to come for it; for it was not dissolved nor suffered any corruption, but remaining undamaged it was joined again to the soul that was not abandoned to Hades. But if the soul here spoken of also subsists when separated from the flesh and comes to be in Hades, where the rational souls of humans are, it is clear that it cannot be the Word; for the Word, when separated from the flesh, does not subsist nor journey to Hades. But indeed the soul of Jesus had experience of both: for it was both in the place of human souls, and when it came to be outside the flesh it lives and subsists; therefore it is rational and of the same substance as the souls of humans, just as the flesh also happens to be of the same substance as the flesh of humans, having come forth from Mary. And if it seemed to suffer because of the cross, nevertheless it did not see corruption, since both the soul and the flesh remained undamaged from the things of which they were composed and were shown forth. Again, the Holy One of God did not see corruption but is also the cause of the resurrection of the other dead; for because of him, who has become the firstborn from the dead, our corruptible and mortal nature, having put on incorruption, is put to death together with the Holy One of God who did not see corruption. Having risen from the dead, the Word of God made flesh sings praise, insofar as he became man without ceasing also to be God, to the one who revealed to him the paths leading to eternal life, so that he might also be filled with perfect gladness—he who fills the saints with all spiritual gladness. And the face of God is his image and the impress of his substance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"τί δὲ ἀκολουθεῖ τῷ ὁδεύσαντι τὰς γνωσθείσας ὁδοὺς τῆς ζωῆς η τὸ θείαν τέρψιν ε χειν ἐν τῇ δεξιᾷ τοῦ θεοῦ ου σῃ ἀληθείᾳ καὶ σοφίᾳ; αυ τη δέ ἐστιν ὁ μονογενὴς τοῦ θεοῦ υἱός. καὶ ἐπεὶ ἀνυπέρβλητος τυγχάνει ἡ ἐν τῇ δεξιᾷ τοῦ θεοῦ τέρψις, τέλος ε σται εσχατον ὀρεκτὸν ου σα· οὐ γὰρ α λλου χάριν ἀλλ' αὐτῆς ε νεκα τὰ πάντα.\n\n99 ̓Αλαζονείαν καταψηφίζονταί τινες τοῦ εὐχομένου φάσκοντες ὡς τῶν μετρίων τὸ η θος· οὐδεὶς λέξει τὸ Εἰσάκουσον, κύριε, τῆς δικαιοσύνης μου, καὶ τὸ ̓Εκ προσώπου σου τὸ κρίμα μου ἐξέλθοι. ἀλλ' οὐκ ἀλαζὼν ὁ Δαυὶδ ποιῶν πάντα τὰ θελήματα τοῦ θεοῦ ἀλλὰ σὺν ἀγαθότητι κριθῆναι θέλων παρεκάλει ἐξελθεῖν αὐτοῦ\n\nτὸ κρίμα ἐκ τοῦ θεϊκοῦ προσώπου. Οἱ ὀφθαλμοί μου ἰδέτωσαν εὐθύτητας. ευ χεται τοῖς ὀφθαλμοῖς τοῦ ε σω ἀνθρώπου εὐθύτητα ἰδεῖν καθ' η ν κρινεῖ ὁ θεὸς ἐξάγων τὸ κρίμα ἐκ προσώπου ἑαυτοῦ, η ευ χεται τὴν ἀρετὴν εὐθύτητας θεάσασθαι. εἰ δὲ ευ χεται αὐτὴν ἰδεῖν, ου πω παροῦσαν αὐτὴν ε χει, ῳ ε πεται τὸ μὴ ἀλαζονεύεσθαι αὐτὸν ου τω τὴν εὐχὴν ἀναφέροντα. ταῦτα περὶ τῆς παντελοῦς ἀρετῆς εἰρῆσθαι ἡγητέον, η τις ὀψέ ποτε παραγίνεται πλείστων ο σων προδιανυσθέντων. Καὶ διὰ τῶν προκειμένων ἐμφαίνεται πολλὴ παρρησία τοῦ λέγοντος. εἰ γὰρ ταῦτα ἐπὶ θεοῦ λέγει, πολλὴν ἑαυτοῦ ἐμφαίνει καθαρότητα· δοκιμάζεται γὰρ ἡ καρδία παντὸς τοῦ σκυθρωπὰ ὑπομένοντος, ο τ' α ν ἐν παντὶ θλιβόμενος μὴ στενοχωρῆται, ἀλλ' ὑπομένων εἰς τέλος ἀποδείκνυται δίκαιος· οι ος η ν ̓Ιὼβ ῳ ει πεν ὁ θεός·","english":"But what follows for the one who has walked the known ways of life, if not to have divine delight at the right hand of God, which is truth and wisdom? And this is the only-begotten Son of God. And since the delight at the right hand of God is unsurpassable, it will be the final end, being desired; for all things exist not for the sake of another but for its own sake.\n\nSome condemn the one who prays as guilty of boastfulness, saying that such a character belongs to the moderate: no one will say, \"Hear, O Lord, my righteousness,\" and \"Let my judgment come forth from your presence.\" But David is not boastful, who does all the will of God, but desiring to be judged with goodness, he entreated that his judgment come forth from the divine presence. \"Let my eyes see uprightness.\" He prays that the eyes of the inner man see the uprightness according to which God will judge, bringing forth judgment from his own presence, or he prays to behold the virtue of uprightness. But if he prays to see it, he does not yet possess it as present, from which it follows that he is not boastful, offering his prayer in this way. These things must be considered to have been said concerning complete virtue, which comes late, after very many things have first been accomplished. And through what has been set forth, the great boldness of the speaker is made evident. For if he says these things in relation to God, he makes evident his own great purity; for the heart of everyone who endures gloomy things is tested, so that when pressed in everything he is not constrained, but by enduring to the end he is shown to be righteous; such a one was Job, to whom God said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Οι ει με α λλως σοι κεχρηματικέναι η ι να ἀναφανῇς δίκαιος, πρὸς τῷ δεδοκιμάσθαι τὴν καρδίαν αὐτοῦ ὑπὸ τοῦ κυρίου καὶ πεπυρῶσθαι καὶ μὴ ηὑρᾶσθαι ἐν αὐτῷ ἀδικίαν; ̓Ακόλουθον ἰδεῖν τί σημαίνεται ἐκ τοῦ ̓Επεσκέψω νυκτός· καὶ ο ρα εἰ τὴν κατάστασιν τῶν σκυθρωπῶν διὰ τὸ ἀφεγγὲς καὶ μηδὲν ἱλαρὸν ε χειν νύκτα καλεῖ, ἐν ῃ ἐπισκεψάμενος αὐτὸν ὁ θεὸς δόκιμον ἀπέφηνεν καὶ πυρώσας διὰ τῶν θλιβερῶν καθαρὸν πάντων ἀδικημάτων ἀνέδειξεν. ῥηθείη τὸ ̓Επεσκέψω νυκτὸς καὶ ου τως· ἐπεὶ τῆς καρδίας τὰ κρύφια οὐκ εἰσὶν φανερὰ η μόνῳ τῷ πρὸς ο ν ει ρηται Σὺ μόνος γινώσκεις τὰς καρδίας τῶν ἀνθρώπων, νὺξ ὠνομάσθη, α καὶ αὐτά, καίτοι τοῖς α λλοις ο ντα σκοτεινὰ διὰ τὸ ἀκατάληπτον, σοὶ τῷ δοκιμάσαντί με διὰ τὸ ἐπεσκέφθαι με νυκτὸς πεφανέρωται. τούτῳ συνᾴδει τὸ Εἰ ἀδικίαν ἐθεώρουν ἐν καρδίᾳ μου, μὴ εἰσακουσάτω μου κύριος. Τὸ ἀπαγγέλλειν τὰ ε ργα τῶν ἀνθρώπων πράξει καὶ διαθέσει, ε τι μὴν καὶ λόγῳ, φαύλων ἐστίν. τίνα δὲ τὰ ε ργα τούτων η ἐκεῖνα περὶ ω ν ὁ ἀπόστολος γράφει· Οπου γὰρ ε ρεις καὶ ζῆλος ἐν ὑμῖν, οὐχὶ α νθρωποί ἐστε καὶ κατὰ α νθρωπον περιπατεῖτε; κωλυτικὸν τοῦ λαλεῖν τὰ ε ργα τῶν ἀνθρώπων τυγχάνει καὶ τὸ μὴ εὑρέσθαι ἐν αὐτῷ ἀδικίαν ὑπὸ θεοῦ πυρωθέντι διὰ πειρασμῶν καὶ τῶν παραπλησίων. Αἱ ἐπὶ ἀρετὴν φέρουσαι ὁδοὶ δοκοῦσιν σκληραὶ ει ναι πολὺ τὸ τραχὺ ε χουσαι· πῶς γὰρ οὐ σκληρὰ ἡ ὁδὸς ἡ παραγγέλλουσα τῷ ῥαπίζοντι εἰς θατέραν τῶν σιαγόνων καὶ τὴν λοιπὴν προχείρως εἰς ὑποδοχὴν υβρεως παρέχειν; πρὸς τούτοις δοκεῖ τραχεία ὁδὸς ει ναι καθ' η ν ε ως θανάτου ἀγωνίζεταί τις ὑπὲρ τῆς ἀληθείας.","english":"If I have not spoken to you otherwise, it is so that you might be shown to be righteous, in addition to his heart having been approved by the Lord and having been tried by fire and no injustice having been found in him. It is fitting to see what is signified by \"You visited in the night\"; and whether he calls the condition of the gloomy a \"night\" because of its lack of light and because it has nothing cheerful in it, in which God, having visited him, declared him approved and, having tried him by fire through afflictions, showed him clean of all injustices. \"You visited in the night\" might also be understood thus: since the hidden things of the heart are not manifest except to the one to whom it has been said, \"You alone know the hearts of men,\" night was named—these things too, although they are dark to others because of their incomprehensibility, have been made manifest to you who approved me, because you visited me in the night. With this agrees the verse, \"If I beheld injustice in my heart, let the Lord not hear me.\" To report the works of men—in deed and disposition, and moreover even in word—is the mark of the base. And what are their works but those about which the apostle writes: \"For where there is strife and jealousy among you, are you not men and walking according to man?\" A hindrance to speaking of the works of men is also the fact that no injustice was found in him when he had been tried by fire by God through temptations and similar things. The roads that lead to virtue seem to be hard, possessing much roughness; for how is the road not hard which commands the one who strikes one cheek to offer the other readily for the reception of insult? In addition to these things, that road seems rough along which one struggles even to death for the truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"ε στιν ο τε δι' αἰκιῶν πικροτάτων ἀπειλῆς τε πυρὸς καὶ σιδήρου καὶ προσβολῆς θηρίων ἀγρίων τελειουμένου τούτου πλὴν εἰ καὶ σκληραὶ αυ ται αἱ ὁδοὶ καὶ αἱ συγγενεῖς αὐταῖς, ἀλλά γε φυλάττονται διὰ τοὺς λόγους τῶν χειλέων τοῦ προστάττοντος θεοῦ καὶ ἐξευμαρίζονται ὡς μηκέτι σκληρόν τι η βαρὺ ε χειν. ̓Ιωάννης γοῦν γράφει τὸ Καὶ αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν, καὶ ὁ ̓Ιησοῦς τοῖς ἀκούουσι τοὺς λόγους αὐτοῦ λέγει ̔Ο ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν. ἐκ γὰρ πολλοῦ συνεθισμοῦ καὶ γυμνασίων ἀδιαστάτως προσαγομένων καὶ τὰ α χθη κουφότατα φαίνεται καὶ τὰ πικρὰ καὶ ἀηδῆ κατορθοῦται σὺν ῥᾳστώνῃ πολλῇ. Τρίβοι δὲ τοῦ κυρίου καὶ τῶν ἁγίων αὐτοῦ αἱ τηρήσεις τῶν ἐντολῶν τυγχάνουσιν, μᾶλλον δὲ αἱ κατ' ἀρετὴν ἐνέργειαι λεῖαι καὶ ὁμαλαὶ ἀναδειχθεῖσαι ἐκ τοῦ συνεχῶς πατεῖσθαι πρὸς τῶν σπευδόντων φθᾶσαι ἐπὶ τὸ τέλος αὐτῶν· τέλος δὲ αὐτῶν ἡ μακαριότης καὶ ἡ τῶν ἐπαγγελιῶν ἀπόδοσίς ἐστιν. δράμωμεν τοίνυν κατ' αὐτάς, ι να σωτηρίας τύχωμεν, οὐ κλονουμένων τῶν διαβημάτων τουτέστιν οὐ σφαλλομένων. ο τ' α ν ὁ κύριος ἐν ταῖς τρίβοις αὐτοῦ καταρτίσῃ αὐτά, ὁ ταύτης τῆς αἰτήσεως τυχών φησιν Ανευ ἀνομίας ε δραμον καὶ κατεύθυνα, καὶ τὸ ̔Οδὸν ἐντολῶν σου ε δραμον, ο τ' α ν ἐπλάτυνας τὴν καρδίαν μου. Τὸ Κεκράξομαι πνευματικῶς ἀκουστέον· οὐ γὰρ γεγωνοτέρᾳ τῇ φωνῇ πρὸς τὸν ἀόρατον θεὸν κεκραγέναι δεῖ ἀλλ' ἐπιτεταμένῃ νοήσει· αυ τη δὲ ἡ κραυγὴ τοῦ ε σω ἀνθρώπου. Θαυμαστοῖ τὰ ἐλέη","english":"This is what is accomplished through the most bitter tortures, through the threat of fire and iron and the assault of wild beasts—except that even if these ways and those akin to them are hard, they are nevertheless guarded because of the words of the lips of God who commands, and they are smoothed so that nothing hard or heavy remains. At any rate, John writes, \"And his commandments are not burdensome,\" and Jesus says to those who hear his words, \"My yoke is kind and my burden is light.\" For from much habit and exercises continually applied, even the most unpleasant things appear lightest, and bitter and disagreeable things are accomplished with great ease. The paths of the Lord and of his saints are the observances of the commandments—or rather, the activities in accordance with virtue, shown to be smooth and level from being continually trodden by those who hasten to reach their end; and their end is blessedness and the repayment of the promises. Let us therefore run along them, so that we may obtain salvation, with our steps not shaken—that is, not stumbling. And when the Lord sets them straight in his paths, the one who obtained this request says, \"Without iniquity I ran and I directed my way,\" and \"I ran in the way of your commandments, when you enlarged my heart.\" \"I will cry out\" must be understood spiritually; for one must cry out to the invisible God not with a louder voice but with intensified understanding; and this cry belongs to the inner man. Wonderful are the mercies","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"αὐτοῦ ἐπὶ τοὺς ἐλπίζοντας ἐπ' αὐτόν, ο τ' α ν παραδοξότερόν τι ε χωσιν τὰ δι' εὐεργεσίαν ἐλέη γενόμενα, ὡς τοῦ θεοῦ κλίνοντος πρὸς ἡμᾶς εἰσακούει τῶν ῥημάτων τῆς φωνῆς ἡμῶν, οὐκ α λλο τι τυγχάνον η ἡ συγκαταβαίνουσα δι' ἀγαθότητα δύναμις αὐτοῦ ἐπὶ τῷ δέχεσθαι τοὺς ἡμετέρους λόγους. εἰς τοῦτο λήψῃ τὸ ̓Οφθαλμοὶ κυρίου ἐπὶ δικαίους καὶ ω τα αὐτοῦ εἰς δέησιν αὐτῶν. Τῆς δεξιᾶς τοῦ θεοῦ οὐχ ἑτέρας ου σης τοῦ μονογενοῦς υἱοῦ αὐτοῦ, ὡς καὶ μικρῷ πρότερον ει ρηται, ο τε προέκειτο τὸ Τερπνότης ἐν τῇ δεξιᾷ σου εἰς τέλος, ἀνθιστάμενοι ταύτῃ διάβολος καὶ οἱ τούτου α γγελοι καὶ πρὸς τούτοις α νθρωποι γόητες καὶ πονηροὶ ἀφ' ω ν ἀβλαβὴς διαμεῖναι ποθῶν ὁ α γιος λέγει τῷ θεῷ· Φύλαξόν με ἀπὸ τῶν ἀνθισταμένων τῇ σῇ δεξιᾷ κατὰ τὴν τοῦ ὀφθαλμοῦ μου κόρην, ι ν' ἀβλαβὴς ὁ νοῦς μου διαμείνῃ· ἀλλὰ καὶ ἐν σκέπῃ τῶν πτερύγων σου σκέπασόν με ἀπὸ προσώπου ἀσεβῶν τῶν περιβαλεῖν με ταλαιπωρίᾳ ποθούντων. δυνατὸν δὲ ἀσεβεῖς καὶ ἀνθεστηκότας τῇ δεξιᾷ τοῦ θεοῦ κατ' ἐπίνοιαν διαφόρους εἰπεῖν, καθ' ὑποκείμενον τοὺς αὐτοὺς τυγχάνοντας. οὐ παντὸς δὲ ἡ φωνὴ ἡ Φύλαξόν με ὡς κόρην ὀφθαλμοῦ ἀλλὰ μόνου τοῦ πεφωτισμένου κατὰ τὴν ψυχὴν ε χοντος τοὺς ὀφθαλμοὺς τῆς καρδίας πεφωτισμένους. Τὸ δὲ ̓Εν σκέπῃ τῶν πτερύγων σου σκεπάσεις με πνευματικῶς ἐκληπτέον· αἱ γὰρ σκεπαστικαὶ τοῦ θεοῦ δυνάμεις πτέρυγες αὐτοῦ καλοῦνται, δι' ω ν σκέπει καὶ εἰς εὐθυμίαν α γει τὸν παρακαλοῦντα ἐξαιρεθῆναι ἀπὸ ἀσεβῶν τῶν ταλαιπωρίαν κατ' αὐτοῦ διανοουμένων.","english":"His [mercies] upon those who hope in him, and they have something more paradoxical—the mercies that come about through his beneficence—since God, inclining toward us, hears the words of our voice, this being nothing other than his power which condescends through goodness to receive our words. You will take the verse \"The eyes of the Lord are upon the righteous, and his ears unto their petition\" in this sense. Since the right hand of God is none other than his only-begotten Son, as was also said a little earlier, when the verse \"Delight is in your right hand to the end\" was set forth, the devil and his angels, and besides these, deceitful and wicked men, stand opposed to it; and desiring to remain unharmed by them, the saint says to God: \"Guard me from those who oppose your right hand, as the apple of my eye,\" so that my mind may remain unharmed; but also \"in the shadow of your wings shelter me from the face of the ungodly,\" who desire to encompass me in misery. It is possible, however, to call the ungodly and those who oppose the right hand of God different in conception, while being the same in subject. But the utterance \"Guard me as the apple of an eye\" is not for everyone, but only for the one who has been enlightened in soul, having the eyes of his heart enlightened. And \"In the shadow of your wings you will shelter me\" must be understood spiritually; for the protective powers of God are called his wings, through which he shelters and leads to cheerfulness the one who entreats to be taken away from the ungodly who devise misery against him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"ου τοι δὲ ἀόρατοί τινές εἰσιν ἐχθροὶ ταλαιπώρους ποιοῦντες τοὺς ἁλισκομένους πρὸς αὐτῶν τῷ ὑποβαλεῖν αὐτοὺς ἁμαρτίᾳ. Τὸ αγριον καὶ ὠμὸν τῶν ἀνθισταμένων σημαίνει διὰ τοῦ εἰπεῖν περιέχεσθαι τὴν ψυχὴν ἑαυτοῦ ὑπὸ τῶν ἐχθρῶν αὐτοῦ συγκλεισάντων τὸ στέαρ αὐτῶν διὰ τὴν πρὸς υ λην προσπάθειαν. ο λοι γὰρ δι' ο λων ὑλικοὶ καὶ σάρκινοι, πεπραμένοι ὑπὸ τὴν ἁμαρτίαν, τυγχάνουσιν καὶ ἀπὸ πολλῆς εὐθυμίας καὶ τρυφῆς στέατος ω σπερ καὶ πιμελῆς ἐπληροῦντο. διὸ ὁ Σύμμαχος Τῷ στέατι αὐτῶν ἀπεφράγησαν· διὸ καὶ λαλεῖ τὸ στόμα αὐτῶν ὑπερηφανίαν, οὐδὲν φιλικὸν η καθῆκον εὐσταθῶς προφερόντων. ου τοι οἱ ἐχθροὶ ἀπὸ πολλῆς ἀλαζονείας ἐκβάλλοντες οἱονεὶ τὸν ταῦτα λέγοντα περικυκλοῦσιν ἐπὶ τῷ βλάψαι καὶ ἀπολέσαι τὸν ἐντὸς ἀρκύων γεγενημένον. οὐ γὰρ χρηστόν τι η ἀγαθὸν ἐπιτηδεύουσιν, ἐπεὶ παραβάται θείων νόμων γεγενημένοι διὰ τοῦ τοὺς ὀφθαλμοὺς αὐτῶν ἐν τῇ γῇ τεθεῖσθαι ἐκκλινόντων καὶ παρανόμων γινομένων· τοῦτο γὰρ παρίσταται ἐκ τοῦ ἐν τῇ γῇ τοὺς ὀφθαλμοὺς αὐτῶν τεθεικέναι, σκοπεῖν θέλοντας τὰ πρόσκαιρα καὶ φρονεῖν τὰ ἐπίγεια ἐκκλίνοντας ἐκ τοῦ τὴν εὐθείαν ὁδὸν μὴ βούλεσθαι βαδίζειν ἀλλὰ τὰς σκολιὰς α ς ὁ ε χων ταλανίζεται· Ω γάρ, φησίν, οἱ ἐγκαταλείποντες ὁδοὺς εὐθείας τοῦ πορεύεσθαι ἐν ὁδοῖς σκότους, ω ν αἱ ὁδοὶ σκολιαὶ καὶ καμπύλαι αἱ τροχιαὶ αὐτῶν. ου τοι μὲν ἐπὶ τῷ ἐκκλίναι ε θεντο τοὺς ὀφθαλμοὺς αὐτῶν ἐν τῇ γῇ, τῶν δὲ φορούντων τὴν εἰκόνα τοῦ ἐπουρανίου τιθέντων τοὺς ὀφθαλμοὺς αὐτῶν ἐν τῷ οὐρανῷ ἐπὶ τῷ κατορθῶσαι εὐθείαν ὁδὸν τὴν εἰς οὐρανοὺς ἀναφέρουσαν.","english":"These are certain invisible enemies who make those caught by them wretched by subjecting them to sin. He signifies the savage and cruel nature of those who oppose by saying that his soul was surrounded by his enemies, who shut up their own fat because of their attachment to matter. For those who are wholly material and fleshly, sold under sin, were also filled from great cheerfulness and luxury with fat, as it were, and richness. Therefore Symmachus renders it: \"They were shut up with their fat\"; and therefore their mouth speaks arrogance, since they bring forward nothing friendly or fitting with steadiness. These enemies, out of great boastfulness, as it were cast out, encircle the one who says these things, in order to harm and destroy the one who has come within their nets. For they practice nothing useful or good, since, having become transgressors of divine laws, by placing their eyes on the earth they turn aside and become lawless. For this is established from their having placed their eyes on the earth, wishing to look at things temporal and to mind earthly things, turning aside from not wishing to walk the straight way but the crooked ways—he who has these is counted miserable. For, he says, woe to those who forsake straight ways to walk in ways of darkness, whose ways are crooked and whose paths are winding. These, then, by turning aside, placed their eyes on the earth, while those who bear the image of the heavenly one place their eyes in heaven, in order to set straight the straight way that leads up to the heavens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"107 ̓Επεὶ μακροθυμοῦντος σοῦ κοιμᾶσθαί σε ε δοξαν μὴ παρ' αὐτὰ δίκην εἰσπραττόμενοι ἐφ' οι ς φονικῶς διέκειντο, ̓Ανάστηθι λοιπόν, ω κύριε, ι να προφθάσῃς αὐτοὺς ἐπὶ τῷ ὑποσκελισθῆναι. συνοίσει γὰρ αὐτοῖς παθεῖν τοῦτο, ι να μὴ ἀεὶ ἐπὶ τὸ κακὸν τρέχοντες αὐξάνωσι τὴν ἀπώλειαν αὐτῶν· περισχόντες γὰρ τὴν ψυχήν μου καὶ τὰ α λλα ποιοῦντες εἰ μὴ κωλυθεῖεν, τὰ μέγιστα αὐτὴν βλάπτουσιν· ο θεν ̔Υποσκέλισον αὐτούς, ι να μηκέτι κατ' ἐμοῦ δύνωνται, σοῦ ῥυσαμένου τὴν ψυχήν μου ἀφ' ἑκάστου ο ντος τοιούτου καὶ διὰ τοῦτο ἀσεβοῦς ὀνομαζομένου· ̔Ρῦσαι γὰρ τὴν ψυχήν μου ἀπὸ ἀσεβοῦς. Τὴν ῥομφαίαν ἑαυτοῦ ἐκ τῆς χειρὸς αὐτῶν λήψεται· ει χον γὰρ αὐτὴν εὐλόγως δοθεῖσαν. αι ρεται δὲ ἀπ' αὐτῶν οὐ χρωμένων ὡς δεῖ. διὸ καὶ ἐν τῇ γῇ ὀλιγοῦνται, τουτέστιν\n\nεὐτελίζονται. οἱ γὰρ περὶ τὰ ὑλικὰ καὶ χοϊκὰ γινόμενοι προσπαθοῦντες αὐτοῖς ἀποβάλλουσιν τῆς ψυχῆς τὸ ἀνάστημα καὶ τὸν πλοῦτον ο ν ει χον, εἰ μὴ τὰ ὑλικὰ προτέθειντο. διὰ τοῦτο καὶ μὴ ο ντες ὀνομάζονται ὡς ἐν τῷ Μὴ παραδῷς τὸ σκῆπτρόν σου τοῖς μὴ ου σιν. ε Τῶν ἐπὶ κακῷ συμφωνούντων καὶ ὁμονοούντων τῆς ζωῆς ὁ μερισμὸς ὠφέλιμος· ο γὰρ πρᾶξαι προτέθειντο κακὸν ὁμοφρονοῦντες, τοῦτο ἀποβάλλουσιν ἀτελὲς γινόμενον διαστασιάσαντες πρὸς αὐτούς, ὡς γέγονεν ἐπὶ τῶν προτεθειμένων πύργον καὶ πόλιν οἰκοδομῆσαι ἐπὶ κακῷ τῷ ἑαυτῶν· εὐεργετῶν γὰρ αὐτοὺς ὁ θεὸς συνέχεεν τὰς γλώσσας αὐτῶν, ὡς μηκέτι εἰδέναι ε καστον τὰ παρὰ τῶν πλησίον λεγόμενα, ι να ἡ προκαταλαβοῦσα α γνοια διαστασιάζειν αὐτοὺς πρὸς ἑαυτοὺς παρασκευάσασα ἀτελῆ τὴν πρόθεσιν αὐτῶν ἀποδείξῃ.","english":"Since you were being patient, they thought you were asleep, not exacting punishment immediately for the things they were murderously disposed to do. Rise up, then, O Lord, so that you may get ahead of them and trip them up. For it will be to their advantage to suffer this, so that they may not, always running toward evil, increase their own destruction. For having surrounded my soul and doing other things, if they were not hindered, they harm it most greatly. Therefore trip them up, so that they may no longer have power against me, since you have rescued my soul from each one who is such and for this reason is called impious. For rescue my soul from the impious. He will take his sword from their hand, for they had it reasonably given to them. But it is taken away from them because they do not use it as they ought. Therefore they are also made few in the land, that is, they are brought to nothing. For those who are occupied with material and earthly things, being attached to them, cast off the elevation of the soul and the wealth they had, if they had not set material things before themselves. For this reason even those who are not are named, as in Do not give your scepter to those who are not. The division of the life of those who agree and are of one mind for evil is beneficial. For the evil they set before themselves to do, agreeing together, they cast away, since it becomes incomplete when they are divided against one another, as happened with those who set out to build a tower and a city to their own harm. For God, doing them good, confused their tongues, so that each no longer knew what was said by their neighbors, in order that the ignorance that came first, having prepared them to be divided against one another, might show their purpose to be incomplete.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"τοῦτο ου ν ἐστι τὸ δηλούμενον ἐν τῷ Διαμέρισον αὐτοὺς ἐν τῇ ζωῇ αὐτῶν. Καὶ τῶν κεκρυμμένων σου ἐπλήσθη ἡ γαστὴρ αὐτῶν· κεκρυμμένα δὲ θεοῦ τὰ ἀνάξια τῆς μνήμης αὐτοῦ, ω ν πάντων τὰ κατάλοιπα τοῖς νηπίοις κατέλειπον μετὰ τὸ πλησθῆναι τὴν κοιλίαν αὐτῶν. ο τι δὲ ἀνάξια τῶν ο ψεων τοῦ θεοῦ τὰ ἐπίληπτα, παρίσταται ἐκ τοῦ Κάϊν ( ̓Εξῆλθεν γὰρ ου τος ἀπὸ προσώπου τοῦ θεοῦ) καὶ ἐκ τοῦ Οὐ διαμένουσι παράνομοι κατέναντι τῶν ὀφθαλμῶν σου. Τούτων τῶν μακρὰν θεοῦ τυγχανόντων ἐμφορηθέντες τὰ κατάλοιπα ει ασαν τοῖς νηπίοις αὐτῶν, χορτασθέντες ὑείων τουτέστιν ἀκαθάρτων. πάντων γὰρ τῶν μολυνόντων χαλεπώτεροι οἱ καὶ ἑαυτοὺς βλάπτοντες καὶ ἑτέρων αι τιοι γινόμενοι, ο δηλοῦται διὰ τοῦ Καὶ ἀφῆκαν τὰ κατάλοιπα τοῖς νηπίοις αὐτῶν. τέλειον γὰρ ἀπατῆσαι οὐχ οι οί τέ εἰσιν· διὸ περὶ αὐτῶν γέγραπται· ̓Ανθ' ω ν γὰρ ἠδίκουν νηπίους, φονευθήσονται, καὶ ἐξετασμὸς ἀσεβεῖς ὀλεῖ. Φέρεται γραφὴ ε χουσα ̓Εχορτάσθησαν υἱῶν· δι' ου ς υἱωνοὺς εἰς κόρον ε σχον. διαμερισθέντες ἐν τῇ ζωῇ ἑαυτῶν, πολύτροπον τὴν βλάβην ε σχον. οὐ μόνον γὰρ αὐτοὶ ἀλλὰ καὶ οἱ νήπιοι αὐτῶν ἐκορέσθησαν τῶν κεκρυμμένων τοῦ θεοῦ. 109 ̓Εκεῖνοι μὲν ου τω, φησίν, καθ' α ει ρηται, ̓Εγὼ δὲ ἐν δικαιοσύνῃ ὀφθήσομαι τῷ προσώπῳ σου· οὐ γὰρ τῶν κρυπτομένων ἀπὸ σοῦ ἡ ἀρετὴ ὡς ἡ ἐκείνων κακία.","english":"This is not what is indicated in the phrase \"Divide them in their life.\" And \"their belly was filled with your hidden things\"; and the hidden things of God are those unworthy of the memory of him, all of whose remnants they left to their infants after their belly was filled. That the blameworthy things are unworthy of the eyes of God is established from Cain (for he went out from the face of God) and from \"the lawless do not remain before your eyes.\" Being filled with these things that are far from God, they cast the remnants to their infants, having been satiated with swinish, that is, unclean things. For worse than all those who defile are those who both harm themselves and become causes of harm to others, which is indicated by \"And they left the remnants to their infants.\" For they are not capable of deceiving the perfect; therefore it is written concerning them: \"Because they wronged infants, they shall be put to death, and examination shall destroy the impious.\" A scripture is cited that reads \"They were filled with sons,\" through whom they had grandsons to satiety. Having been divided in their own life, they had harm of many kinds. For not only were they themselves filled, but also their infants were satiated with the hidden things of God. Those, he says, were so, as has been stated, but \"I shall be seen in righteousness before your face\"; for the virtue of those who are not hidden from you is not like their wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"κἀκεῖνοι μὲν αὐθάδεις ο ντες καὶ οἰόμενοι πάντων ει ναι πλήρεις μηδὲν ε χοντες ὡς ἀπεντεῦθεν δοκεῖν αὐτοὺς κεχορτάσθαι, ἐγὼ δὲ ἐκ μέρους γινώσκων α ρτι τότε χορτασθήσομαι, ο τ' α ν ὀφθῇ ἡ δόξα σου ὑφισταμένη κατὰ τὸ ἐρχόμενον τέλειον, ῳ προσβάλλειν τότε δυνατὸν Πρόσωπον πρὸς πρόσωπον. δυνατὸν ὀφθησομένην θεοῦ δόξαν ἐκλαβεῖν τὸν μονογενῆ υἱὸν περὶ ου γέγραπται· Οψεται πᾶσα σὰρξ τὸ σωτήριον αὐτοῦ, καὶ ὀφθήσεται ἡ δόξα κυρίου. πληροῦται τούτων ε καστον, ο τ' α ν Θεασώμεθα τὴν δόξαν τοῦ υἱοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας. Συναριθμείσθωσαν δὲ τοῖς ἐχθροῖς τοῖς ἀφ' ω ν ἐρρύσθη καὶ ἀόρατοι διάφοροι. ̔Ρηθείη δὲ καὶ πρὸς ἑκάστην λέξιν τὰ φαινόμενα. Εἰς τὸ τέλος, φησίν, τῷ παιδὶ κυρίου τῷ Δαυίδ. τέλος ἐν τούτοις ληπτέον κατὰ πάντων τῶν ἐχθρῶν νίκην· ὑπὲρ ταύτης γὰρ καὶ οἱ πόλεμοι καὶ πάντα τὰ συντείνοντα πρὸς ἀριστείαν βασιλέως. τέλος δὲ ὀρθῶς λέγεται τὸ ου χάριν τὰ α λλα, αὐτὸ δὲ οὐδενὸς ε νεκα. νίκης τοιγαροῦν ὑπαρξάσης οὐκ α λλῳ δεῖ εὐχαριστῆσαι η τῷ θεῷ τῷ ὀρέξαντι αὐτήν. ει ρηται γὰρ πρὸς αὐτὸν ὑπὸ τοῦ Εσδρα· Παρὰ σοῦ ἡ νίκη. ἀναφέρει δὲ τὴν ᾠδὴν ὁ Δαυὶδ τῷ κυρίῳ, ὡς παῖς καὶ θεραπευτὴς αὐτοῦ πάντας τοὺς λόγους τῆς εὐχαριστίας σοφῶς καὶ πιστῶς διεξιὼν ἐν τῇ ἡμέρᾳ (τουτέστιν ἐν τῷ φωτισμῷ) ἐκείνῃ, ο τε πάντες οἱ ἐχθροὶ καὶ ὁ τοῦ ̓Ισραὴλ βασιλεὺς Σαοὺλ κατελύθησαν, τοῦ Δαυὶδ ἀβλαβοῦς ἀπ' αὐτῶν ῥερυσμένου. καὶ ταῦτα ὡς πρὸς τὴν ἱστορίαν.","english":"And those men, being self-willed and thinking they were full of all things while having nothing, so that from this they seemed to have been satisfied, but I, knowing in part now, shall then be satisfied, when your glory is seen to subsist according to the coming of the perfect, to which it is then possible to attain face to face. It is possible for the only-begotten Son to receive the glory of God that will be seen, concerning whom it is written: \"All flesh shall see his salvation, and the glory of the Lord shall be seen.\" Each of these things is fulfilled when we behold the glory of the Son, glory as of the only-begotten from the Father, full of grace and truth. And let them be numbered among the enemies from whom he was rescued, and the invisible various ones. And let what appears be said also with respect to each phrase. \"For the end,\" he says, \"to the child of the Lord, to David.\" The end must be understood in these things as victory over all the enemies; for on behalf of this are both the wars and all things that contribute to the king's excellence. And the end is rightly called that for the sake of which other things exist, while it itself exists for the sake of nothing. Since victory, then, has come to be, there is no need to give thanks to another than God who extended it. For it has been said to him by Esdras: \"From you is the victory.\" And David refers the song to the Lord, as his child and servant, wisely and faithfully setting forth all the words of thanksgiving on that day (that is, in that illumination), when all the enemies and Saul the king of Israel were overthrown, David having been rescued unharmed from them. And these things are as regards the history.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"̓Επειδὴ δὲ πολλοῖς τῶν πιστῶν δοκεῖ ἐκ προσώπου τοῦ σωτῆρος ει ναι τὴν ᾠδήν, λεκτέον μετὰ ἀνάστασιν τὴν ἐκ νεκρῶν εἰρῆσθαι τὸν ἐπινίκιον υ μνον, ῥυσθέντος αὐτοῦ ἐκ\n\nπάντων τῶν φρυαξάντων ἐθνῶν καὶ μελετησάντων κενὰ λαῶν ἀλλὰ καὶ τῶν παραστάντων βασιλέων καὶ συναχθέντων ἀρχόντων ἐπὶ τὸ αὐτὸ κατ' αὐτοῦ. ἐρεῖς δὲ αὐτὸν ε ρρυσθαι καὶ ἐκ χειρὸς Σαούλ, ἐκ τοῦ τότε κρατοῦντος τῶν ̓Ιουδαίων, ῳ, μετὰ τοῦ τρόπου, οὐκ ἀπεικὸς γὰρ κεκρατηκέναι αὐτῶν τρόπον ὠμόθυμον καὶ σὺν αὐτῷ πνεῦμα πονηρὸν εἰρηκότων μὴ ε χειν βασιλέα θεόν· πῶς γὰρ οὐκ ε μελλον ἀρνησάμενοι θεὸν ὑπὸ φαύλου τινὸς βασιλεύεσθαι; Χείμαρροι δὲ ἀνομίας ἐκλήθησαν, ὡς α λλος φησίν, καὶ διὰ τὸ εἰς ἀνομίαν ε ρχεσθαι τοὺς μὴ γενναίως ὑφισταμένους τὰ πειρατήρια. εἰ δὲ περὶ τοῦ ἑπομένου τοῖς ἁμαρτάνουσι θανάτου καὶ τοῦ πρὸς αὐτὸν ἁρμονίαν ε χοντος ᾳ δου τυγχάνουσιν αἱ προκείμεναι λέξεις, καὶ ὠδῖνες θανάτου καὶ ᾳ δου τὰ ἁμαρτήματα τὰ πρὸς θάνατον ὑπάρχει. καταλλήλως ταύτῃ τῇ νοήσει χειμάρρους ἀνομίας ἐρεῖς τὰ ῥεύματα τῆς κακίας καὶ θανάτου παγίδας τὰς ἀποτελουμένας πρακτικῶς ἁμαρτίας. Κατὰ τὴν προτέραν ἀπόδοσιν ἁρμόζει τὰ προκείμενα τῇ κατὰ σάρκα τοῦ κυρίου οἰκονομίᾳ. ε χουσι γὰρ πολλὴν οἰκειότητα πρὸς τὸ Νῦν ἡ ψυχή μου τετάρακται καὶ τὸ Περίλυπός ἐστιν ἡ ψυχή μου ε ως θανάτου. Πολλὴν δὲ παρρησίαν ἀπὸ καθαρᾶς συνειδήσεως ἡ εὐχή, ἐπεὶ τὸ ἐπικαλεῖσθαι πρὸς τὸν κύριον ει πεν ἀναφορὰν ε χειν, πρὸς τὸν θεὸν δὲ τὴν κραυγὴν αὐτοῦ ἐφθακέναι. ο ρα μήποτε συμφώνως τῷ ̔Ημῖν δὲ ει ς θεὸς ὁ πατὴρ καὶ ει ς κύριος ̓Ιησοῦς Χριστός.","english":"Since it seems to many of the faithful that the song is spoken in the person of the Savior, it must be said that the victory hymn was uttered after the resurrection from the dead, when he had been delivered from all the raging nations and the peoples who meditated vain things, and also from the kings who stood against him and the rulers who were gathered together against him. And you will say that he was delivered also from the hand of Saul, from the one who then ruled over the Jews, to whom, along with his manner, for it is not unlikely that he had prevailed over them of a savage manner and, together with him, a wicked spirit, since they had said that they had no God as king; for how would they not, having denied God, be ruled by some worthless king? And they were called torrents of lawlessness, as another says, and because those who do not nobly withstand temptations come into lawlessness. But if the words before us concern the death that follows upon those who sin and the Hades that has harmony with it, then the pangs of death and of Hades are the sins that lead to death. In accordance with this understanding you will call the streams of evil torrents of lawlessness, and the sins accomplished in practice snares of death. According to the former interpretation, the words before us fit the economy of the Lord according to the flesh. For they have great affinity with \"Now my soul is troubled\" and \"My soul is deeply grieved even to death.\" And the prayer has great boldness from a pure conscience, since to call upon the Lord he said has the sense of an offering, and his cry had reached God. See lest it be in agreement with \"But to us there is one God the Father and one Lord Jesus Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"θεὸν τὸν πατέρα, κύριον δὲ τὸν υἱὸν ἐκληψόμεθα, εἰ μὴ α ρα κατὰ τοῦ αὐτοῦ ἀμφότερα λέγεται πατρὸς καὶ υἱοῦ θεοῦ καὶ κυρίου ο ντος διὰ τὸ ταὐτὸν τῆς θεότητος καὶ κυριότητος. Πῶς δὲ εἰπὼν Ηκουσεν ἐκ ναοῦ ἁγίου αὐτοῦ φωνῆς μου; μελλητικῶς λέγεται εἰσελεύσεσθαι εἰς τὰ ω τα τοῦ θεοῦ ἡ κραυγὴ αὐτοῦ. πρὸς τοῦτο ὁ μέν τις ἐρεῖ· η δη ἐπακούσαντος θεοῦ ὡς ἐκτὸς τῆς θλίψεως γενέσθαι τὸν εὐξάμενον, πιστεύει ο τι πάλιν κράξας πρὸς θεὸν ε χει αὐτὸν δεχόμενον εἰς τὰ ω τα καὶ ἐνώπιον αὐτοῦ τὴν ἀναπεμπομένην κραυγὴν ὑπ' αὐτοῦ. α λλου λέξοντος· ὁ δὲ αἰσθηθεὶς α μα τῷ ἐπικαλέσασθαι ἐκ ναοῦ ἁγίου αὐτοῦ ἐπινεύσαντα τὸν παρακληθέντα θαρρεῖ ο τι ἐκβάσεως τεύξεται τὰ περὶ ω ν ηυ ξατο, εἰσελευσομένης εἰς τὰ ω τα τοῦ θεοῦ καὶ ἐνώπιον αὐτοῦ τῆς ἀπὸ καθαρᾶς διαθέσεως ἀναπεμφθείσης κραυγῆς. Τὰ ο ρη ταῦτα μεθίστησιν ἀπὸ τῶν ἠπατημένων ὁ α πασαν τὴν ὡς κόκκον σινάπεως ε χων πίστιν· ̓Εὰν γάρ φησιν ὁ Παῦλος ε χω πίστιν ω στε ο ρη μεθιστάνειν. τούτων ὑπῆρχε καὶ τὸ πνεῦμα τοῦ σεληνιασμοῦ περὶ ου φησιν ὁ σωτήρ· Εἰ ει χετε πίστιν ὡς κόκκον σινάπεως, ἐλέγετε α ν τῷ ο ρει τούτῳ Μετάβηθι ενθεν ἐκεῖ. 113 ̓Ανέβη καπνὸς ἐν ὀργῇ αὐτοῦ· τῆς μοχθηρᾶς υ λης δαπανωμένης ἀναλογίαν ἐχούσης πρὸς τὰ ἐποικοδομούμενα ἐπὶ τῷ Χριστῷ, θεμελίῳ ο ντι, ὑπὸ φαύλων ἀνθρώπων ξύλα χόρτον καλάμην, πράξεις δὲ φαῦλαι καὶ γνῶμαι χείριστοι (διὸ καταναλούμενα ὑπὸ τῆς ἐλθούσης εἰς αὐτὰ ὀργῆς) καπνὸν ἀνέπεμψαν. Ανθρακες ἀνήφθησαν ἀπ' αὐτοῦ.","english":"We will understand \"God\" as the Father and \"Lord\" as the Son, unless perhaps both terms are spoken of the same one, since he is both Father and Son, God and Lord, because of the identity of divinity and lordship. But how is it that, having said, \"He heard my voice from his holy temple,\" it is said in a future sense that his cry will enter into the ears of God? To this someone will say: since God has already heard, so that the one who prayed has come to be outside of affliction, he believes that again, having cried out to God, he has him receiving into his ears and before him the cry sent up by him. Another will say: but he who perceived at once, when he called upon him, that the one entreated had assented from his holy temple, is confident that the matters for which he prayed will obtain an outcome, since the cry sent up from a pure disposition will enter into the ears of God and before him. These mountains he removes from those who have been deceived—the one who has all faith as a grain of mustard seed. For, says Paul, \"if I have faith so as to remove mountains.\" Of these was also the spirit of lunacy, about which the Savior says: \"If you had faith as a grain of mustard seed, you would say to this mountain, 'Move from here to there.'\" 113 \"Smoke went up in his anger\": the worthless material being consumed, having a proportion to the things built upon Christ, who is the foundation, by wicked men—wood, hay, stubble, and wicked deeds and the worst thoughts (therefore, being consumed by the anger that came upon them)—sent up smoke. \"Coals were kindled from him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"οἱ ανθρακες ὁτὲ μὲν τὰς κολάσεις σημαίνουσιν, ὁτὲ δὲ τοὺς διαπύρους καὶ θερμοὺς τοῦ θεοῦ λόγους καθαίροντας τοὺς τῆς ψυχῆς λογισμούς. τὰς κολάσεις σημαίνει ἐν τῷ ̓Εὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν, ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ανθρακας πυρὸς σωρεύσεις ὑπὸ τὴν κεφαλὴν αὐτοῦ. καὶ τὸ Πεσοῦνται ἐπ' αὐτοὺς ανθρακες πυρὸς καὶ καταβαλεῖς αὐτούς. ου τοι ε σονταί σοι βοήθεια. ὁ δὲ διάπυρος λόγος δηλοῦται περὶ ου ὁ ̔Ησαΐας Καὶ ἀπεστάλη ε ν τῶν σεραφείν. τῆς τοίνυν παρεσκευασμένης πρὸς ἀρετὴν ψυχῆς θερμαίνει καὶ πυρώσει τοὺς λογισμοὺς ω στε λαμπροὺς καὶ φαιδροὺς ἀποδεῖξαι, καταφλέξει δὲ τῶν ἁμαρτωλῶν τὰς πράξεις καθαίρων αὐτούς, τοὺς δὲ μὴ τοῦτο τὸ πῦρ δεξαμένους τὸ αἰώνιον πῦρ φλέξει. Τὸ δὲ Εκλινεν οὐρανοὺς καὶ κατέβη ἀκολούθως τῷ περὶ τῆς οἰκονομίας ἐπέδωκεν λόγῳ καὶ ου τος. ἐπεὶ γὰρ ἐν οὐρανοῖς οἰκεῖν λέγεται ὁ σωτήρ, α νθρωπος γενόμενος μεταβάλλει τὴν οι κησιν· ἐπὶ γὰρ τῆς γῆς ω φθη καὶ τοῖς ἀνθρώποις συνανεστράφη. οἰκεῖ δὲ ἐν οὐρανοῖς οὐ τοπικῶς οὐδὲ","english":"Coals\" sometimes signify punishments, and sometimes the burning and hot words of God that purify the reasonings of the soul. He signifies punishments in the passage \"If your enemy is hungry, feed him; if he is thirsty, give him drink; for in doing this you will heap coals of fire upon his head,\" and in \"Coals of fire will fall upon them, and you will cast them down.\" These will not be a help to you. But the burning word is made clear in the passage about which Isaiah says, \"And it was sent from among the seraphim.\" When the soul has been prepared for virtue, it warms and sets on fire its reasonings so as to show them bright and radiant, and it will burn up the deeds of sinners, purifying them; but those who do not receive this fire, the eternal fire will burn. And \"He bowed the heavens and came down\" he has given in accordance with the word concerning the economy, and this too. For since the Savior is said to dwell in the heavens, having become man he changes his dwelling; for he appeared on the earth and conversed with men. And he dwells in the heavens not locally nor","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"καταβαίνει μεταβατικῶς (ταῦτα γὰρ σωμάτων η σῶμα περικειμένων), ἀλλὰ καθ' ο οἰκεῖν λέγεται τοὺς οὐρανούς· ̓Εν μορφῇ γὰρ θεοῦ ὑπάρχων, μορφὴν δούλου λαβὼν κατελήλυθεν, οὐδὲ μιᾶς περὶ αὐτὸν τοπικῆς μεταβολῆς γινομένης. Καὶ ἐπέβη ἐπὶ χερουβεὶμ καὶ ἐπετάσθη. ἡ χερουβεὶμ φωνὴ εἰς πληθυσμὸν γνώσεως μεταλαμβάνεται· ε νθα ου ν πολλὴ γνῶσις, μᾶλλον δὲ ἀκραιφνεστάτη. ἐκεῖθεν ἐπιβαίνων διὰ τῆς ἐπῃρημένης καὶ μετεώρου νοήσεως πέταται. οὐκ ἀπογνωστέον δὲ καί τι ει δος ἀθανάτων ζῴων πληρεστάτην κεχωρηκέναι γνῶσιν τῷδε τῷ ὀνόματι σημαίνεσθαι. καὶ τούτοις ου ν τοῖς λογικοῖς ζῴοις ἐπιβὰς ὁ θεὸς ι πταται διὰ τῆς ὀξυτάτης νοήσεως. ̓Επετάσθη ἐπὶ πτερύγων ἀνέμων. εἰ μὲν ἐπὶ τῶν αἰσθητῶν ἀνέμων ἐκλήψεται τὸ λεγόμενον, ἐρεῖ τὸν θεὸν κατὰ τὸν προνοητικὸν αὐτοῦ λόγον ἐπιβάντα τῶν πτερύγων τῶν ἀνέμων, τουτέστι τῷ μετεωρισμῷ αὐτῶν α γειν αὐτοὺς ῃ αὐτὸς βούλεται· ̓Εξάγων γάρ ἐστιν ἀνέμους ἐκ θησαυρῶν αὐτῶν. εἰ δὲ τοὺς πνεύματι μετεωριζομένους καὶ δίκην ἀνέμων πνόας ἐκπέμποντας σοφοὺς α νδρας ἐκλάβοι τις ἀνέμους, καὶ τούτων ταῖς πτέρυξιν ὁ θεὸς ἐπιβαίνων ι πταται πανταχοῦ· πτέρυγες δὲ αὐτῶν αἱ ὑπέρτεροι καὶ ὑψιπετεῖς νοήσεις. καὶ ἀνέμους δὲ διδασκαλίας ει πεν ὁ ἀπόστολος Παῦλος, περὶ ἑτεροδόξων λέγων Παντὶ ἀνέμῳ διδασκαλίας ἐν τῇ κυβείᾳ τῶν ἀνθρώπων, ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν τῆς πλάνης. ω σπερ ου ν ἐπὶ ψεκτῶν διδασκάλων ει εν α νεμοι ω ν ταῖς πτέρυξιν ἐπιβαίνει τὰ λαοπλανᾶ πνεύματα, ου τως ταῖς πτέρυξιν παντὸς ἀνέμου ἀληθοῦς διδασκαλίας ἐπιβαίνων ὁ θεὸς ο που βούλεται πνεῖ.","english":"He descends in a transitional manner (for these things belong to bodies or to those clothed with a body), but in the sense in which he is said to inhabit the heavens. For being in the form of God, he took the form of a servant and came down, no local change whatsoever occurring in him. And he mounted upon the cherubim and flew. The word cherubim is understood as a multitude of knowledge; where, then, there is much knowledge, or rather the most pure knowledge. From there, mounting by exalted and lofty thought, he flies. Nor should one reject the idea that some kind of immortal living beings, possessing the fullest knowledge, is signified by this name. And so, mounting upon these rational living beings, God flies by the most swift thought. He flew upon the wings of the winds. If what is said is taken of the perceptible winds, it will mean that God, by his providential word, has mounted upon the wings of the winds, that is, by their elevation he leads them where he himself wills. For he is the one who brings winds out of their treasuries. But if one takes as winds those wise men who are elevated in spirit and send forth breath like the blasts of winds, God also, mounting upon their wings, flies everywhere; and their wings are the higher and heaven-soaring thoughts. And Paul the apostle called teachings winds, when he said concerning the heterodox, \"by every wind of teaching, in the deceit of men, in craftiness toward the scheming of error.\" Just as, then, in the case of blameworthy teachers, the spirits that lead people astray mount upon the wings of such winds, so God, mounting upon the wings of every wind of true teaching, blows where he wills.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"καὶ τοῦτό ἐστιν τὸ πετασθῆναι ἐπὶ πτερύγων ἀνέμων. Προηγουμένως καὶ ἀληθῶς οἰκῶν ὁ θεός ἐστιν φῶς ἀπρόσιτον τὸν υἱὸν ο ς ἐστιν φῶς ἀληθινόν, καὶ τὸ πνεῦμα τὸ α γιον τυγχάνον γνώσεως καὶ σοφίας υ παρξις, ω σπερ τούτου τοῦ φωτὸς λέγεσθαι Καὶ τὸ φῶς μετ' αὐτοῦ ἐστιν. κατὰ δεύτερον δὲ λόγον· διὰ τὴν περὶ τὴν οὐσίαν αὐτοῦ ἀκαταληψίαν σκότος λέγεται τεθεικέναι ἀποκρυφὴν αὐτοῦ. τὸ γὰρ ἀσαφὲς καὶ ἀκατάληπτον διὰ τὸ περὶ τὸ πρᾶγμα βάθος σκότος λέγεται. ταύτῃ γὰρ καὶ σκότος ει ρηται τὸ Νοήσει τε παραβολὴν καὶ σκοτεινὸν λόγον· καὶ ̓Ανακαλύπτων ὁ θεὸς βαθέα ἐκ σκότους, φανερῶν καὶ σαφηνίζων τὰ ὑπὸ ἀσαφείας καὶ δυσκαταληψίας κρυπτόμενα. Κύκλῳ αὐτοῦ σκηνὴ αὐτοῦ. ω σπερ τὸν ὑπὸ σκηνῆς περιεχόμενον οὐκ ε στιν θεάσασθαι μὴ εἰσελθόντα ἐν αὐτῇ, ου τως καὶ τὸν θεὸν ὑπὸ ἀσαφείας καὶ δυσκαταληψίας κυκλούμενον οὐκ ε στιν ἰδεῖν μὴ εἰσβάλλοντα ε νδον τοῦ τῆς δυσκαταληψίας περιπετάσματος. αὐτίκα γοῦν περὶ Μωυσέως ει ρηται ὡς α ρα Εἰσῆλθεν εἰς τὸν γνόφον ου η ν ὁ θεός· ἐπιστήσας γὰρ τῇ περὶ θεοῦ ἐννοίᾳ καὶ δημιουργίᾳ καὶ προνοίᾳ αὐτοῦ, ε γνω ει σω τούτων περιέχεσθαι τὸν θεόν, ὡς, ὀλίγον διοίξαντα ταύτην τὴν περὶ αὐτὸν σκηνήν, ἐκ τοῦ κατ' εἰκόνα τὸν ου ἡ εἰκὼν καὶ ἐκ τῆς δημιουργίας καὶ προνοίας τὸν δημιουργὸν καὶ προνοητὴν θεωρῆσαι. 116 13 ̓Εν πολλοῖς τόποις τῆς γραφῆς τὰς νεφέλας ἀλληγορικῶς φερομένας εὑρίσκομεν. τὸν γὰρ οι κον τοῦ ̓Ισραὴλ ἀμπελῶνα εἰπών, νεφέλας ἐντολὰς λαμβανούσας μὴκ' ε τι βρέχειν αὐτόν, οὐκ α λλας η τοὺς προφήτας εὑρίσκομεν.","english":"And this is what it means to fly upon the wings of the winds. God, who dwells primarily and truly, is unapproachable light; the Son, who is true light, and the Holy Spirit, who is the substance of knowledge and wisdom, are so to speak of this light, and it is said, And the light is with him. But in a secondary sense, because of the incomprehensibility of his essence, he is said to have made darkness his hiding place. For what is unclear and incomprehensible, because of the depth of the matter, is called darkness. In this way, too, darkness is spoken of: He will speak a parable and a dark saying; and God reveals deep things out of darkness, making manifest and clarifying the things hidden by obscurity and difficulty of comprehension. His tent is round about him. Just as it is impossible to see what is contained by a tent without entering into it, so too it is impossible to see God, who is encircled by obscurity and difficulty of comprehension, without pressing inside the curtain of incomprehensibility. Indeed, it is said of Moses, He entered into the thick darkness where God was. For having applied himself to the thought of God, to his creation and his providence, he knew that God is encompassed within these things, so that, having opened just a little this tent that surrounds him, from the things according to the image—of which he is the image—and from creation and providence, he might behold the creator and provider. In many places of Scripture we find the clouds borne allegorically. For when he called the house of Israel a vineyard and said that clouds were receiving commandments to rain no more upon it, we find these to be none other than the prophets.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"οὐκ ε τι γοῦν παρ' ἐκείνοις τὸ Τάδε λέγει κύριος, καὶ τὸ ̓Εγένετο λόγος κυρίου πρός με· μέχρι τούτων τῶν νεφελῶν ἡ ἀλήθεια λάμπει. αυ ται γοῦν αἱ νεφέλαι ψυχαῖς ῥέουσαι πνευματικῶν λόγων ὑετὸν οὐ γῆς ἀλλ' ἀέρος εἰσίν· τοῖς γὰρ ἐπιγείοις ἀποταξάμεναι καὶ μηκέτ' αὐτὰ φρονοῦσαι, μετεωριζόμεναι καὶ ἐπαιρόμεναι ὑπὸ τῆς σφῶν ἀρετῆς καὶ τοῦ ἐνεργοῦντος πνεύματος ἀέρος εἰσίν. τὸ ἐν αὐταῖς ου ν υ δωρ, πρὶν ὑπὸ ̓Ιησοῦ ἐκβάσεως καὶ σαφηνείας τυχεῖν, διὰ τὸ τοῖς πολλοῖς δυσθεώρητον σκοτεινὸν ει ναι λέγεται. ο τ' α ν δὲ λαλήσαντος τοῦ θεοῦ ἐν τῷ υἱῷ ἐπ' ἐσχάτων τῶν ἡμερῶν πληρωθῶσιν ὁ νόμος καὶ οἱ προφῆται, ̓Απὸ τῆς τηλαυγήσεως (τουτέστιν ἐπιλάμψεως αὐτοῦ) ἐνώπιον αὐτοῦ συνελεύσονται, νεφέλαι φανεραὶ καὶ ἀρίδηλοι\n\nγινόμεναι διὰ τὸ παρεῖναι τὸν προαναφωνηθέντα ὑπ' αὐτῶν. Σκοτεινῶν νεφελῶν εἰς φῶς διὰ σαφηνείας προελθουσῶν οὐδεμίας ἀπολογίας ὑπολείπεται πρόφασις τοῖς ἁμαρτάνουσιν· διὸ εὐθέως τηλαυγήσει τῶν νεφελῶν ἀκολουθεῖ χάλαζαν καὶ ανθρακας πυρὸς ει ναι. ει δη δὲ κολάσεων διὰ τῶν προσηγοριῶν σημαίνεται καὶ τῶν περὶ Χριστοῦ προφητευομένων ἐκβάσεως τετυχηκότων. ὁ θεὸς εὐθὺς οὐρανόθεν βροντᾷ, η τοι διὰ τῆς μεγαλοφωνίας τῶν πληρουμένων λόγων ὑπὸ ̓Ιησοῦ, η τῷ ἑκάστῃ διανοίᾳ ἐμβάλλειν θεολογίας ὑψολητάτους λόγους τὸν θεὸν περὶ τοῦ μονογενοῦς υἱοῦ, μόνον οὐχὶ τοῦτο κεκραγώς·","english":"At any rate, among them there is no longer the phrase \"Thus says the Lord,\" nor \"The word of the Lord came to me\"; the truth shines only as far as these clouds. These clouds, then, flowing with the rain of spiritual words upon souls, belong not to the earth but to the air; for having renounced earthly things and no longer thinking on them, being lifted up and raised on high by their own virtue and by the Spirit who works in them, they belong to the air. The water in them, before it obtains its outflow and clarity from Jesus, is said to be dark because it is hard for the many to discern. But whenever, God having spoken in the Son in these last days, the law and the prophets are fulfilled, \"from his brightness\" (that is, from his illumination) \"they will gather together before him,\" becoming bright and clearly visible clouds because the one fore-announced by them is present. When dark clouds have come forth into light through clarity, no pretext of defense is left to those who sin; therefore hail and coals of fire immediately follow the brightness of the clouds. And indeed punishments are signified by these names, and also the fulfillment of the things prophesied about Christ. God immediately thunders from heaven, either through the loud voice of the words fulfilled by Jesus, or by God's instilling into each mind the most sublime words of theology concerning the only-begotten Son, all but crying out this:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Ου τός ἐστιν ὁ υἱός μου ὁ ἀγαπητὸς ἐν ῳ ηὐδόκησα, ἀλλὰ καὶ ἀποκαλύπτων τὸν υἱὸν αὐτοῦ φωνὴν δίδωσιν ὁ υ ψιστος τοῖς ὑψηλῶς περὶ Χριστοῦ διαλαβοῦσιν, ο τε οὐχ αι μα καὶ σὰρξ αὐτοῖς ἀπεκάλυψεν ἀλλ' ὁ πατὴρ ὁ οὐράνιος τὸν ι διον υἱόν. ω σπερ δὲ τοῖς παρεσκευασμένοις τὸν νοῦν πρὸς θεοπτίαν καὶ τὴν ἀκοὴν τοῦ ε σω ἀνθρώπου διοίξασιν βροντᾷ ἐξ οὐρανοῦ ὁ κύριος καὶ ὁ υ ψιστος τὴν φωνὴν αὐτοῦ δίδωσιν, ι ν' ὑπὸ τῆς οὐρανόθεν ἐρχομένης βροντῆς μετεωρισθέντες ἐκστῶσι μὲν τῶν γηΐνων, προσπελάσωσι δὲ τῷ οὐρανῷ, τὴν εἰκόνα τοῦ ἐπουρανίου φέροντες, καὶ τὰ ὑψηλὰ τῶν νοημάτων πρὸς τοῦ ὑψίστου διδόμενα λάβωσιν· ου τω τοῖς ἐναντίως διακειμένοις ἐξαποστέλλει βέλη ὁ κύριος ἱκανῶς ε χοντα συνταράξαι τοὺς πρότερον περὶ τὸ κακὸν ὁμονοοῦντας. βέλη δὲ νῦν λέγει τοὺς προαναφωνοῦντας τὰς κολάσεις λόγους· ἱκαναὶ γὰρ αἱ ἀπειλαὶ ἐκταράξαι καὶ θορυβῆσαι τὴν ψυχήν, ο τ' α ν δὲ καὶ τὰς μετ' αἰνιγμάτων λεγομένας ἀπειλὰς σαφηνίσῃ καὶ φωτίσῃ ἀστραπῶν δίκην, τοὺς ὑπὸ τῶν βελῶν τῶν προειρημένων σκορπισθέντας συνταράξει. οἱ γὰρ σκορπιζόμενοι τὴν πρὸς τὸ κακὸν συμφωνίαν ἀποβάλλουσιν ὡς ἐν ταράχῳ καὶ συγχύσει γενόμενοι. Τῶν προειρημένων ἁπάντων συμβεβηκότων, ὀφθήσονται αἱ πηγαὶ τῶν ὑδάτων. καὶ εἰ μὲν πηγάς τις λέγοι ὑδάτων τὰς ἐνεσπαρμένας ἡμῖν περὶ θεοῦ καὶ τῶν καλῶν ἐννοίας, ὀφθήσεσθαι ταύτας ἐρεῖ ἀναστελλομένης τῆς ἐπικειμένης τῇ ψυχῇ ἀγνοίας καὶ κακίας. αυ ται γὰρ περιαιρεθεῖσαι οὐκ ε τι κρύψουσιν τὰς ἐν ἡμῖν πηγὰς τῶν ἀγαθῶν.","english":"This is my beloved Son, in whom I am well pleased; but the Most High also, revealing his Son, gives his voice to those who speak of Christ in a lofty manner, and it was not flesh and blood that revealed this to them, but the heavenly Father revealed his own Son. And just as to those who have prepared their mind for the vision of God and have opened the hearing of the inner man, the Lord thunders from heaven and the Most High gives his voice, so that, lifted up by the thunder coming from heaven, they may be transported from earthly things and draw near to heaven, bearing the image of the heavenly one, and may receive the lofty thoughts given by the Most High. But to those who are disposed in the opposite way, the Lord sends arrows sufficient to confound those who formerly were of one mind concerning evil. And by arrows he now means the words that proclaim punishments beforehand; for threats are sufficient to disturb and trouble the soul. And whenever he clarifies and illuminates, like lightning, the threats spoken with riddles, he will confound those who have been scattered by the arrows previously mentioned. For those who are scattered cast off their agreement with evil, as having come into disturbance and confusion. When all the things previously mentioned have come to pass, the springs of the waters will be seen. And if one calls the springs of waters the thoughts about God and about good things that have been sown within us, he will say that these will be seen when the ignorance and evil lying upon the soul is checked. For when these are removed, they will no longer hide the springs of good things within us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"εἰ δὲ καὶ πᾶσαν θεόπνευστον γραφὴν πνευματικὴν ὑπὸ ἀσαφείας κεκαλυμμένην πηγὰς ἐρεῖ ὀφθησομένας, ἐπίστησον· ο τ' α ν ου ν ἐπιστρεψάντων ἡμῶν πρὸς κύριον περιαιρεθῇ τὸ τῆς ἀγνοίας καὶ ἀσαφείας κάλυμμα, ὀφθήσονται αἱ ἐγκείμεναι τῶν ὑδάτων πηγαὶ ὡς εὐκόλως ἀφ' ἑκάστης ἀρύεσθαι κατὰ τὸ ̓Αντλήσατε υ δωρ μετ' εὐφροσύνης ἐκ τῶν πηγῶν τοῦ σωτηρίου. τοῦτο γὰρ τὸ υ δωρ εὐφρασίας ἐστὶν παρεκτικὸν οὐσῶν σωτηρίου πηγῶν, αι ἀπενεμήθησαν τῷ διορατικῷ καὶ νῦν ὁρᾶν τὸν θεὸν ε χοντι γένει κατὰ τὸ ̓Εν ἐκκλησίαις εὐλογεῖτε τὸν θεόν, κύριον ἐκ πηγῶν, ̓Ισραήλ. Τῆς οἰκουμένης ἐποικοδομήσης δι' ω ν πράττει καὶ λέγει καὶ νοεῖ θεμελίοις τισὶν προκαταβεβλημένοις, οὐκ α ν ἁμάρτοις τὰς ε ξεις καὶ διαθέσεις θεμέλια λέγων τῆς οἰκουμένης· ο τ' α ν διασκορπίσῃ τοὺς φαύλους τοῖς βέλεσιν αὐτοῦ καὶ συνταράξῃ ἐκλάμψει τῶν ἀστραπῶν αὐτοῦ, τῶν κρυπτῶν τῶν ἀνθρώπων φανερῶν γινομένων, φωτίζοντος τοῦ θεοῦ τὰ κρυπτὰ τοῦ σκότους καὶ φανεροῦντος τὰ θεμέλια τῆς οἰκουμένης, ἀνακαλύψει βαθέα ἐκ σκότους ἀπὸ τῆς ἐπιτιμήσεως τῆς οἰκουμένης ὑπ' αὐτοῦ κατὰ πάντων. εἰ δὲ καὶ θεμέλια οἰκουμένης λέγει τις τοὺς θείους α νδρας διὰ τὸ ευ τονον τοῦ βίου καὶ τὴν στερρότητα τῆς ἀρετῆς ἐφ' οι ς ἐποικοδομοῦνται οἱ κατὰ Χριστὸν πολιτευόμενοι, ἀνακαλύπτεσθαι καὶ τούτους τοὺς θεμελίους συμβήσεται, ἐπιτιμήσεως γινομένης κατὰ τῶν ἁμαρτανόντων. τῆς γὰρ κολάσεως τούτων μὴ ἁπτομένης τῶν θεμελίων φανέρωσις καὶ ἀνακάλυψις αὐτῶν ε σται. δ Οὐ παραυτὰ τοῖς ἁμαρτάνουσιν θεὸς ἐπαφεῖ τὰς τιμωρίας. εἰ γὰρ τοῦτο ἐγίνετο, τὸ πᾶν α ρδην ἀπώλλυτο.","english":"But if he also calls every God-inspired Scripture, spiritual and veiled by obscurity, springs that will be seen, consider: when we turn to the Lord, the veil of ignorance and obscurity is removed, and the springs of waters contained in it will be seen, so that one may easily draw from each, according to \"Draw water with gladness from the springs of salvation.\" For this water is productive of gladness, since the springs of salvation belong to the race that is clear-sighted and now able to see God, according to \"In the congregations bless God, the Lord from the springs, O Israel.\" Since the inhabited world builds itself up through what it does and says and thinks upon certain foundations laid beforehand, you would not err in calling the habits and dispositions of the inhabited world foundations; when he scatters the wicked with his arrows and confounds them by the flashing of his lightnings, the hidden things of men becoming manifest, as God illuminates the hidden things of darkness and makes manifest the foundations of the inhabited world, he will bring deep things to light out of darkness, from his rebuke of the inhabited world against all. But if someone also calls the foundations of the inhabited world the divine men, because of the well-tempered character of their life and the firmness of their virtue, upon which those who live according to Christ are built, these foundations too will come to be revealed, when rebuke is made against those who sin. For since punishment does not touch these foundations, there will be a manifestation and revelation of them. God does not immediately visit punishments upon those who sin. For if this happened, the whole would be utterly destroyed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"ἀλλ' ἀγαθότητι καὶ φιλανθρωπίᾳ πολλῇ, ἑκάστοτε πλήθους ἁμαρτημάτων γινομένου, οὐ καθ'\n\nἑκάστην ἡμέραν ὀργὴν ἐπάγει. καὶ τοῦτό ἐστιν τὸ ἐμπνέειν αὐτὸν πνεῦμα τῆς ὀργῆς ἑαυτοῦ διὰ τὸ προαναφωνεῖν τῆς ὀργῆς τὰς κολάσεις· Παιδεύσω γὰρ αὐτοὺς ἐν τῇ ὀργῇ τῆς θλίψεως αὐτῶν. 121 ̓Εξ ὑδάτων πολλῶν, η τοι τῶν ταραχωδῶν καὶ ἁλμυρῶν πραγμάτων τοῦ βίου τροπικῶς θαλάττης ὀνομαζομένων η ἀντικειμένων δυνάμεων συγκεχυμένων καὶ τεταραγμένων· ἐπίστησον δὲ εἰ καὶ δόγματα τῆς ἀθεότητος υ δωρ ἐστὶν πολὺ οὐ δυνάμενον σβέσαι τὴν ἀγάπην. δυνατοὺς δὲ ἐχθροὺς ἐξ ω ν ῥύεται ὁ θεὸς τοὺς ἀοράτους ῥητέον, τάχα δὲ καὶ τοὺς ἐν ὑπεροχαῖς ἀνθρώπους καὶ τοὺς ἀπατᾶν προτιθεμένους διὰ ψευδωνύμου γνώσεως, ο τ' α ν δεινοὶ περὶ σοφιστείαν ω σιν. οὐχ ἁμάρτοι δέ τις καὶ τοὺς ἰδίους λογισμούς, ο τ' α ν δυσαρεστῶνται τῇ προνοίᾳ η καὶ περὶ α λλην ἀσέβειαν ἐπανέχωσιν, ἐχθροὺς δυνατοὺς λέγων, καὶ ῥυσθῆναι ἐκ τῶν μισούντων, ο τ' α ν ὑπὲρ αὐτὸν κραταιωθῶσιν, ἀξιοῖ, μισούντων δὲ μάτην· οὐδὲ ει ς γὰρ διὰ τὸ φαῦλος ει ναι μισούμενος παρρησιάσεται πρὸς θεὸν ταύτην τὴν εὐχὴν εἰπεῖν, ἀλλ' ο τ' α ν διὰ Χριστὸν καὶ τὸν ὀρθὸν βίον μισῆται παρὰ τῶν ἁμαρτωλῶν τῶν τὴν θεοσέβειαν βδελυττομένων· ε λεγχον γὰρ τῆς ἑαυτῶν πολιτείας ἡγοῦνται τὴν τοῦ δικαίου ἀναστροφήν. ου τοι δὲ οἱ μισητικῶς πρὸς τὸν δίκαιον ε χοντες τότε μάλιστα ἐπιτίθενται, ο τ' α ν κακώσεως καιρὸς ἐνστῇ. τὸ γὰρ κρίμα τῆς προνοίας ἀγνοοῦντες οὐ δι' α λλο τι η δι' ἁμαρτίας θλίβεσθαι τὸν δίκαιον ὑπολαμβάνουσιν ὡς οἱ διαλεγόμενοι τῷ ̓Ιώβ.","english":"But by goodness and great love for humanity, when a multitude of sins occurs each time, he does not bring wrath according to each day. And this is his breathing out the spirit of his own wrath, because he foretells the punishments of wrath beforehand: For I will discipline them in the wrath of their affliction. From many waters—either the troubled and salty affairs of life, figuratively called a sea, or the opposing powers, confused and troubled—consider whether even the doctrines of godlessness are much water that cannot quench love. But the strong enemies from whom God rescues must be called the invisible ones, and perhaps also men in high positions and those who set out to deceive through falsely named knowledge, who are clever in sophistry. And one would not err in also calling his own thoughts strong enemies—when they are displeased with providence or persist in some other impiety—and in asking to be rescued from those who hate him, when they prevail against him, and from those who hate in vain. For no one, because he is base, when hated, will have the boldness to speak this prayer to God, but only when he is hated for Christ's sake and for a right life by sinners who abhor piety; for they consider the conduct of the righteous a reproof of their own manner of life. And these who are hatefully disposed toward the righteous attack especially when a time of affliction comes. For not knowing the judgment of providence, they suppose that the righteous man is afflicted for no other reason than sins, like those who conversed with Job.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"τοῦ γὰρ θεοῦ θλίψεσιν αὐτὸν ὑποβαλόντος ο πως ἀναδειχθῇ δίκαιος, ε φασκον ἐκεῖνοι ἀσεβείας καὶ ἁμαρτίας χάριν τούτοις περιπεπτωκέναι τὸν α νδρα· ἀλλὰ καὶ κατὰ τοῦ πταίοντος ἰσχυροὶ πάντες οἱ ἀλιτήριοι δαίμονες καὶ ὁ διάβολος, ὡς νοεῖσθαι νῦν κάκωσιν τὴν ἁμαρτίαν. 122 ̓Εν ἡμέρᾳ γὰρ κακώσεως ο τ' α ν τις πρὸς τὸν θεὸν καταφύγῃ ε ξει αὐτὸν ἀντιστήριγμα αὐτοῦ γινόμενον, τουτέστιν ἀντιστηρίζοντα αὐτὸν ι να μὴ κλονηθεὶς καταπέσῃ. καὶ περὶ τῆς τελείας γοῦν ψυχῆς ἀντιστήριγμα τὸν θεὸν λόγον ἐχούσης θαυμαστικῶς οἱ ἀποδεχόμενοι τὴν ἀνάβασιν καὶ λάμπρυνσιν αὐτῆς φάσκουσιν· Τίς αυ τη ἡ ἀναβαίνουσα λελευκανθισμένη, ἐπιστηριζομένη ἐπὶ τὸν ἀδελφὸν αὐτῆς; 123 ̓Αντιστήριγμα γὰρ ὁ κύριος γινόμενός τινι ἐξάγει αὐτὸν ἐκ τῆς στενότητος τῶν θλιβερῶν, πλατυσμὸν αὐτῷ δωρούμενος κατὰ τὸ ̓Εν θλίψει ἐπλάτυνάς μοι. ἐν θλίψει δὲ πλατύνεταί τις οὐκ ε ξω τῆς θλίψεως πάντως γινόμενος ἀλλὰ γενναίως καὶ εὐλαβῶς πρὸς αὐτὴν τεταμένος. 124 ̔Ρύσεταί με ἐξ ἐχθρῶν μου δυνατῶν καὶ ἐκ τῶν μισούντων με, κα ν ο τι μάλιστα πλείστην ε χωσι δύναμιν· ἠθέλησεν γάρ με πάντα τὰ θελήματα αὐτοῦ ποιοῦντα. Πάνυ γε καθαροῦ καὶ τελείου ἡ παρρησία, μηδὲν κα ν τὸ βραχύτατον καταγινώσκοντος ἑαυτοῦ, ο θεν οἱ τὸν ψαλμὸν τοῦτον ἐκ προσώπου τοῦ σωτῆρος εἰρῆσθαι θέλοντες καὶ ταύτην τὴν λέξιν προσάπτουσιν αὐτῷ πεπειραμένῳ κατὰ πάντα καθ' ὁμοιότητα χωρὶς ἁμαρτίας. δικαιοσύνην δὲ τὴν καθόλου πρακτικὴν ἀρετὴν λέγει, καθαριότητα δὲ χειρῶν τὰς πρακτικὰς ἐνεργείας καθαρὰς καὶ ἀμολύντους γινομένας τῷ ἀπὸ βελτίστης ε ξεως ἐπιτελεῖσθαι·","english":"For since God subjected him to afflictions, how could he be shown to be righteous, when those men claimed that this man had fallen into these things because of impiety and sins? But also against the one who stumbles, all the sinful demons and the devil are strong, so that sin is now understood as affliction. For on a day of affliction, whenever someone flees for refuge to God, he will have him as his support, that is, supporting him so that he not be shaken and fall. And indeed, concerning the perfect soul that has God the Word as its support, those who acknowledge its ascent and illumination say with wonder: Who is this that comes up, made white, leaning upon her brother? For the Lord, becoming a support to someone, leads him out of the narrowness of afflictions, granting him enlargement, according to \"In affliction you enlarged me.\" And in affliction one is enlarged, not at all coming outside the affliction, but stretching toward it nobly and reverently. He will rescue me from my strong enemies and from those who hate me, even if they have the greatest power; for he willed me, doing all his wills. Indeed, the boldness belongs to one altogether pure and perfect, who condemns nothing in himself, not even the slightest thing; whence those who wish this psalm to have been spoken in the person of the Savior also attach this phrase to him, who was tempted in all things in likeness, without sin. And he calls righteousness the practical virtue in general, and cleanness of hands the practical activities becoming pure and undefiled by being performed from the best disposition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"πολλαχοῦ γὰρ τὰς χεῖρας ἐπὶ τῶν πρακτικῶν δυνάμεων λεγομένας ε στιν εὑρεῖν. Ταῦτα δὲ οὐκ ἀλαζονικῶς φησιν, ω ς τινες οι ονται, ἀλλ' ἀνατιθεὶς τῷ θεῷ τὴν αἰτίαν τῶν κατορθωμάτων. φυλάσσει δὲ τὰς ὁδοὺς κυρίου ὁ ταῖς ἐντολαῖς αὐτοῦ πορευόμενος, καὶ οὐκ ἀσεβεῖ ἀπὸ τοῦ θεοῦ ἑαυτοῦ ὁ ὀρθῶς περὶ τῶν τῆς ἀληθείας δογμάτων διειληφώς, ἀμέμπτως περὶ θεοῦ ἐννοῶν καὶ ἁγίως περὶ Χριστοῦ διαλαμβάνων καὶ εὐσεβῶς περὶ τοῦ ἁγίου πνεύματος ἐνθυμούμενος καὶ περὶ τῶν α λλων δογμάτων ο ν δεῖ τρόπον δοξάζων. Εἰ γὰρ καὶ ἀνεξεύρητα τὰ κρίματα αὐτοῦ καὶ ἀβύσσῳ ἐοικότα διὰ τὸ ἀκατάληπτον, ἀλλ' ου ν δυνατὸν ἐνώπιον αὐτὰ ε χοντα μὴ δυσαρεστεῖσθαι τῇ προνοίᾳ μηδὲ ἀσεβεῖν εἰς τὸν προνοούμενον. εἰ γὰρ καὶ μὴ καταλαμβάνωμεν ἀλλά γε διατεθέντες ο τι θεοῦ κρίσει\n\nταῦτα ἐπιτελεῖται, εὐαρεστούμεθα αὐτοῖς. καὶ αὐτὸ δὲ τὸ ο νομα τὸ Κρίματα τὴν ὀρθότητα τῆς διοικήσεως σημαίνει· ἐμπεριέχεται γὰρ καὶ συνεξακούεται τῷ κατὰ δικαιοσύνην γεγονέναι, τῶν παρὰ τὸ ὀρθὸν ἐπιτελουμένων κριμάτων αὐτὸ τοῦτο ἀδίκων καὶ διεστραμμένων. Ενεκεν γὰρ τούτου, φησίν, ἐξελεύσεται τὸ κρίμα διεστραμμένον. Τῶν τοῦ θεοῦ, φησίν, δικαιωμάτων ἀντέχομαι· ἀναχωροῦσι γὰρ ἐκείνων τῶν μὴ περιεχομένων αὐτῶν. δικαιώματα δὲ ῥητέον τὰ κατ' ἰσότητα καὶ δικαιοσύνην νενομοθετημένα, ὡς τὸ ̓Εὰν κτήσῃ παῖδα ̔Εβραῖον, καὶ τὰ ἑξῆς. τούτων γὰρ ἁπάντων προτέτακται Καὶ ταῦτα τὰ δικαιώματα α παραθήσεις, καὶ τὰ ἑξῆς. δύναται δὲ τὰ α μα τοῖς δικαιώμασιν ὠνομασμένα κρίματα σημαίνειν τοὺς δεδοκιμασμένους καὶ ἐξητασμένους τοῦ θεοῦ λόγους·","english":"For in many places one can find the hands spoken of in relation to the practical powers. He says these things not boastfully, as some suppose, but ascribing to God the cause of his successes. The one who walks in his commandments keeps the ways of the Lord, and he does not fall away from God—the one who has rightly grasped the doctrines of the truth, thinking blamelessly about God and forming holy judgments about Christ and devoutly meditating on the Holy Spirit and glorifying the other doctrines in the manner that is required. For even if his judgments are unsearchable and like an abyss because of their incomprehensibility, nevertheless it is possible for one who holds these things before him not to be displeased with providence nor to be impious toward the one who provides. For even if we do not comprehend, yet being disposed to the fact that these things are accomplished by God's judgment, we are well pleased with them. And the very name \"Judgments\" signifies the uprightness of the administration; for it is included and heard together with the fact that it has come about according to righteousness, while judgments that are performed contrary to what is right are themselves unjust and perverted. For because of this, he says, the judgment will go forth perverted. He says, I hold fast to the statutes of God; for they depart from those who do not hold fast to them. And statutes must be called the things legislated according to equality and righteousness, as \"If you acquire a Hebrew slave,\" and what follows. For before all these is set, \"And these statutes you shall set before them,\" and what follows. But the things named together with the statutes can signify judgments—the approved and tested words of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"ου τοι γὰρ διὰ τὸ μὴ ἐλέγχεσθαι η ἀνατρέπεσθαι κεκριμένοι ο ντες κρίματα ει ρηνται· ταύτῃ γὰρ καὶ οἱ λογισμοὶ τῶν δικαίων κρίματα, τουτέστιν ἠκριβωμένοι καὶ δεδοκιμασμένοι, καὶ αὐτὸ τοῦτο κανόσιν ἐοικότες. Τάχα οἱ μὴ διὰ θεὸν ἀλλὰ διὰ δόξαν η ε τερόν τι τὸ α μωμον ε χοντες καὶ ἀναμάρτητον α μωμοι μὲν ει ναι δύνανται, οὐ μὴν μετὰ θεοῦ· οἱ δὲ διὰ θεόν τ' ἀγαθὸν καὶ μὴ α λλου του χάριν ἀσπασάμενοι μετὰ θεοῦ εἰσιν α μωμοι· αυ τη γὰρ ἡ πρὸς θεὸν ενωσις ἀμώμους καὶ ἀγαθοὺς φυλάττει. οἱ δὲ ἀποζευγνύμενοι καὶ χωριζόμενοι θεοῦ μωμητοὶ εὐθὺς γίνονται, τεκνὰ μωμητὰ διὰ τὸ ἁμαρτεῖν γινόμενα. 129 ̔Ο τὰ προειρημένα πάντα κατορθώσας, πῶς ἰδίαν αὐτοῦ ἀνομίαν λέγει; ἐπιστήσεις μήποτ' ου ν ο βούλεται λέγειν ἐστὶν τοῦτο· ̔Η διάνοια τοῦ ἀνθρώπου ἐπὶ τὰ πονηρὰ ε γκειται ἐπιμελῶς ἐκ νεότητος, ὡς ἐπιρρεπῶς ε χειν πρὸς τὸ ἁμαρτάνειν ἡδονῇ θελγόμενος. ὁ ου ν τῷ νόμῳ τοῦ θεοῦ ἑαυτὸν ἐπιδεδωκὼς φυλάττεται ἀπὸ τῆς ἐνσκιρωσάσης τῶν ἀνθρώπων ἀνομίας. τάχα δὲ καὶ τὸ λεγόμενον ἐν ἡμῖν τῆς σαρκὸς φρόνημα, εχθρα ο ν πρὸς θεὸν καὶ τῷ νόμῳ αὐτοῦ μὴ ὑποταττόμενον, ἀνομία τοῦ ἀνθρώπου ἐστίν, ἀφ' η ς φυλάττεταί τις πνεύματι τὰς πράξεις τοῦ σώματος θανατῶν καὶ ἀπεχόμενος τῶν τῆς σαρκὸς ε ργων. Δικαιοσύνην ἐνταῦθα καλεῖ τὴν ἐκ πίστεως ̓Ιησοῦ Χριστοῦ συνισταμένην. Δικαιοσύνη γὰρ θεοῦ πεφανέρωται εἰς πάντας τοὺς πιστεύοντας· τῷ γὰρ ὀρθῶς πιστεύοντι ̔Η πίστις εἰς δικαιοσύνην λογίζεται. συζύγως δὲ καθαριότητα χειρῶν ἐρεῖς τὰ λαμπρῶς καὶ ἀμολύντως ἐνεργούμενα τῆς πίστεως ε ργα, ω ν χωρὶς ἡ πίστις νεκρά ἐστιν.","english":"For they are called judgments not because they are not convicted or overturned, being judged; for in this way also the thoughts of the righteous are judgments, that is, exact and approved, and for this very reason resembling rules. Perhaps those who have what is blameless and sinless not for God's sake but for glory or some other reason can be blameless, yet not with God; but those who have embraced the good for God's sake and not for the sake of anything else are blameless with God; for this very union with God keeps them blameless and good. But those who are disjoined and separated from God immediately become blameworthy, becoming blameworthy children through sinning. 129 The one who has set right all the things previously mentioned, how does he speak of his own lawlessness? You will observe that perhaps this is what he means: The mind of man is earnestly inclined to evil from youth, so that he is prone to sinning, charmed by pleasure. The one, therefore, who has given himself over to the law of God is guarded from the lawlessness of men that has become hardened in them. And perhaps also what is called in us the mind of the flesh, hostile to God and not subject to his law, is the lawlessness of man, from which one is guarded by putting to death the deeds of the body by the Spirit and abstaining from the works of the flesh. Here he calls righteousness that which is established from faith in Jesus Christ. For the righteousness of God has been revealed to all who believe; for to the one who believes rightly, faith is reckoned as righteousness. And in conjunction with this you will call purity of hands the works of faith that are performed brightly and undefiledly, without which faith is dead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"131 ̓Αθρόας μεταβολῆς προσώπου γεγενημένης, ἐρεῖ τις πρὸς τὸν θεὸν τοὺς προκειμένους στίχους λέγεσθαι διὰ τὰ ἑπόμενα· οὐκ α λλῳ γὰρ ἐρεῖ τὸ Οτι σὺ λαὸν ταπεινὸν σώσεις καὶ ὀφθαλμοὺς ὑπερηφάνων ταπεινώσεις, η τῷ θεῷ. α λλος δὲ λέξει μὴ πρὸς τὸν θεὸν ἀλλὰ πρὸς α νθρωπον ταῦτα λέγεσθαι τῷ τὸν ὁσίοις συνδιατρίβοντα μιμεῖσθαι ἐκείνων τὴν ἀρετήν, τὸν δὲ σὺν φαύλοις ο ντα διαστροφὴν ὑφίστασθαι, ῃ φησιν ἡ θεία τῶν Παροιμιῶν γραφή· ̔Ο συμπορευόμενος σοφοῖς σοφὸς ε σται, ὁ δὲ συμπορευόμενος αφροσιν γνωσθήσεται. ἑρμηνεύσεις ου τως· Μετὰ τοῦ ὁσίου, ω δέσποτα, ὁσιωθήσῃ, παρέχων αὐτῷ τὴν ἐκ σοῦ χορηγουμένην ὁσιότητα ι να τελειωθέντα κατ' αὐτὴν εἰς τὴν ἁρμόζουσαν ἐπαγγελίαν εἰσάξῃς, καὶ τὰ α λλα ἀκολούθως τῷ πρὸ αὐτοῦ. Ευ δέ φησιν καὶ τὸ εἰπεῖν Διαστρέψεις· δυναμένου γὰρ εἰπεῖν Μετὰ στρεβλοῦ διαστρέφῃ, τοῦτο μὲν οὐκ ει ρηκεν ἀλλὰ Διαστρέψεις. τὴν γὰρ πρὸς τὰ φαῦλα πορείαν κωλύων ὁ θεὸς διαστρέφει τὸν ε πειτα κατατρέχοντα, φράσσων τὴν ὁδὸν αὐτοῦ ἐν σκώλοψιν καὶ τὰς τρίβους αὐτοῦ ἀνοικοδομῶν· ἀρχὴ γὰρ εὐεργεσίας τὸ κωλύεσθαι τῶν κακῶν. ̔Ο δὲ ἐπ' ἀνθρώπου ἐξειλῆφθαι βουλόμενος ἐρεῖ τὸν συνόντα ὁσίῳ α νδρα ἐκ τῶν πραττομένων ὁσίων ὁσιοῦσθαι, ὡς ̓Ελισσαιὲ μετὰ τοῦ ̔Ηλία καὶ Τιμόθεος μετὰ τοῦ Παύλου· καὶ ὁ σὺν τῷ ἀθῴῳ σπεύδων ει ναι, τὴν ἐκείνου ἀρετὴν σπασάμενος, ἀθῷος ε σται. ὁμοίως δὲ καὶ ὁ ἀνδρὶ ἐκλεκτῷ συνδιατρίβων καὶ ὁ στρεβλῷ δὲ συνὼν κατὰ τὸ ἐθέλειν αὐτῷ ἐξομοιοῦσθαι διαστρέψει ἑαυτοῦ τὸν βίον. ὁ δὲ ου τως τοὺς στίχους","english":"Since a sudden change of countenance has occurred, someone will say that the preceding verses are spoken to God because of what follows; for to whom else will he say, \"For you will save a humble people, and you will bring down the eyes of the proud,\" except to God? But another will say that these things are spoken not to God but to a man, since one who associates with the holy imitates their virtue, while one who is with the wicked undergoes distortion, as the divine Scripture of Proverbs says: \"He who walks with the wise will be wise, but he who walks with fools will be known.\" You will interpret it thus: \"With the holy, O Master, you will be made holy,\" granting him the holiness supplied from you, so that having been perfected according to it you may lead him into the fitting promise, and the rest in accordance with what precedes it. And well does he say also \"you will distort\"; for though he could have said \"with the crooked you are distorted,\" he has not said this but \"you will distort.\" For God, hindering the course toward evil things, distorts the one who thereafter pursues it, blocking his way with obstacles and rebuilding his paths; for the beginning of beneficence is being hindered from evils. But he who wishes it to be understood of a man will say that a man who is with a holy man is made holy from the holy deeds performed, as Elisha with Elijah and Timothy with Paul; and he who hastens to be with the innocent, having drawn upon himself that man's virtue, will be innocent. Likewise also he who associates with a chosen man, and he who is with a crooked man, by his wish to be like him, will distort his own life. But he who thus [understands] the verses","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"σαφηνίσας μεταβαλεῖ πρὸς τὸν θεὸν τὸ πρόσωπον ἀπὸ τοῦ Οτι σὺ λαὸν ταπεινὸν σώσεις. Τὸ δεκτικὸν φωτὸς τῆς ψυχῆς μόριον η τοι δύναμις, τουτέστιν ὁ νοῦς ο καὶ λογιστικόν τινες καλοῦσιν, λύχνος αὐτῆς ει ναι λέγεται, οὐκ ω ν αὐτὸς κατ' οὐσίαν φῶς ἀλλὰ φωτὸς δεκτικός. τὸ δὲ σκότος αὐτῆς τὸ θυμοειδὲς καὶ ἐπιθυμητικόν ἐστιν. ο τ' α ν ου ν ὁ νοῦς φωτισθῇ ὑπὸ τοῦ κυρίου μεταδόντος αὐτῷ τῶν ἰδίων αὐγῶν, τὸ τηνικάδε καὶ τὰ τῆς ψυχῆς α λογα κινήματα φωτίζεται ἐπιστημονικῶς ἐπιτελούμενα, οὐχ ο τι ἐξ αὐτῶν τὰ α λογα μετέχει φωτὸς (ἐπιστήμης γὰρ ἀνεπίδεκτα) ἀλλ' ο τι ὑπὸ νοῦ πεφωτισμένου ὑπὸ ἐπιστήμης καὶ ἀρετῆς ο ν δεῖ τρόπον α γονται. ο τ' α ν ου ν ὑπὸ τοῦ κυρίου φωτισθῇ ὁ νοῦς ο ς ει ρηται λύχνος, ἀναγκαίως ἀκολουθήσει καὶ τὸ φωτισθῆναι τὸ εἰρημένον ἡμῶν σκότος. εἰ δὲ τὸ ἐν ἡμῖν πεφυκὸς φωτίζεσθαι, τουτέστιν ὁ νοῦς, δι' α γνοιαν καὶ ἀνεπιστημοσύνην σκότος ει η, πολλῷ πλέον αἱ α λογοι τῆς ψυχῆς δυνάμεις, οὐκ ε χουσαι πεφωτισμένον ἡγεμόνα, ἐπιτεταμένον ει εν σκότος. καὶ τοῦτό ἐστιν ο φησιν ὁ σωτήρ· Εἰ ου ν τὸ ἐν σοὶ φῶς σκότος ἐστίν, τὸ σκότος πόσον; εἰ γὰρ ὁ ὀφθαλμὸς τοῦ σώματος, τουτέστιν ὁ νοῦς, ὀφείλων ει ναι λύχνος ἐστέρηται φωτός, πολλῷ πλέον τὸ α λλο, ι ν' ου τως ει πω, σῶμα τῆς ψυχῆς σκότος ὑπάρχει, σῶμα δὲ οὐχ ο περίκειται ἀνθρώπινον ἀλλὰ τὸ κατὰ τὴν α λογον σύστασιν αὐτῆς τυγχάνον. Τάχα δὲ καὶ οἱ τὴν γνῶσιν τῆς ἀληθείας πεφωτισμένοι ἐξημμένον ε χουσι τὸν λύχνον, τοῦ κυρίου αὐτοῖς τοῦτο δεδωκότος·","english":"Having clarified this, he will turn his face toward God, [starting] from \"For you will save a humble people.\" The part of the soul receptive of light—that is, the power, namely the mind, which some also call the rational faculty—is said to be its lamp, not being light in essence itself but receptive of light. Its darkness, however, is the spirited and the desiring [part]. Whenever, then, the mind is illuminated by the Lord, who imparts to it his own rays, at that time also the irrational movements of the soul are illuminated, being accomplished in a manner that accords with knowledge—not because the irrational [parts] themselves partake of light (for they are incapable of receiving knowledge), but because they are led in due measure by a mind illuminated by knowledge and virtue. Whenever, then, the mind—which is called a lamp—is illuminated by the Lord, it will necessarily follow that what is called our darkness is also illuminated. But if that which is naturally capable of being illuminated in us—that is, the mind—should be darkness through ignorance and lack of knowledge, much more are the irrational powers of the soul, not having an illuminated guide, in intensified darkness. And this is what the Savior says: \"If, then, the light in you is darkness, how great is the darkness?\" For if the eye of the body—that is, the mind—which ought to be a lamp, is deprived of light, much more is the rest, so to speak, the body of the soul, in darkness—not the human body that surrounds it, but that which consists in its irrational constitution. Perhaps, too, those who have been illuminated with the knowledge of the truth have their lamp kindled, the Lord having given them this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"τὰς δὲ πράξεις κατ' ὀρθὸν α γοντες ἐκ τοῦ πεφωτίσθαι τὸν νοῦν καὶ τὸ σκότος αὐτῶν ε χουσιν φωτιζόμενον. οὐχ η κιστα δὲ καὶ τοῦτο ῥηθείη. οἱ θεωρίαν ἐπιστημονικὴν περὶ τῶν νοητῶν καὶ ἀοράτων πραγμάτων ἐσχηκότες πεφωτισμένον ὑπὸ κυρίου ε χουσι λύχνον, ἀλλὰ καὶ περὶ τῶν αἰσθητῶν ευ μάλα κατὰ τὴν γνώμην διακείμενοι τὴν αι σθησιν φωτεινῶς ἀντιλαμβανομένην τῶν πραγμάτων ε χουσιν, η τις σκότος ἐστὶν τῷ μὴ πεφυκέναι καθ' ἑαυτὴν φωτίζεσθαι τουτέστιν ἐπιστήμην δέχεσθαι· η γὰρ α ν καὶ τὰ α λογα ἐπιστήμην ἐδέχοντο αι σθησιν ε χοντα; Οὐκ α λλως ῥυσθῆναι δυνατὸν ἀπὸ τῶν περιεστηκότων πραγμάτων πικρῶν η ἐν θεῷ γινόμενον· ἐν θεῷ δέ τις γίνεται μετέχων αὐτοῦ. ὡς γὰρ ἐκ τῶν ἀγνοημάτων ῥύεταί τις ἐν ἐπιστήμῃ γεγενημένος, ου τως ἐν θεῷ τις σπεύδων ει ναι ῥυσθήσεται ἀπὸ πειρατηρίου, εἰς πειρασμὸν μὴ εἰσερχόμενος οὐ τῷ ἐκτὸς πειρασμοῦ γενέσθαι ἀλλὰ τῷ μὴ ἁλῶναι ταῖς παγίσιν αὐτοῦ. διὰ τοῦτο γὰρ καὶ ὁ ὁμολογῶν ̓Ιησοῦν ε μπροσθεν τῶν ἀνθρώπων ἐν αὐτῷ ἐστιν· Πᾶς γὰρ ο ς α ν ὁμολογήσῃ ἐν ἐμοὶ ε μπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ε μπροσθεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. ὁμολογεῖ τις γὰρ ̓Ιησοῦν μετέχων αὐτοῦ, καὶ ὁμολογεῖται ὑπὸ τοῦ θεοῦ ἐν αὐτῷ τυγχάνων. διατειχίζει δὲ ἡμᾶς ἀπὸ τοῦ θεοῦ τὸ πλῆθος τῶν πρὸς ἡμῶν παραλόγως πραττομένων καὶ διΐστησιν, ῃ φησιν ὁ προφήτης· Μὴ οὐκ ἰσχύει ἡ χεὶρ κυρίου ῥύσασθαι; η ἐβάρυνεν τὸ ου ς αὐτοῦ τοῦ μὴ εἰσακοῦσαι; ἀλλὰ τὰ ἁμαρτήματα ὑμῶν διϊστῶσιν ἀνὰ μέσον ὑμῶν καὶ τοῦ θεοῦ.","english":"But those who direct their actions rightly, because their mind has been enlightened, also have their darkness illuminated. And this too would not least be said: those who have obtained scientific contemplation concerning intelligible and invisible things have a lamp enlightened by the Lord; but also those who are very well disposed in their judgment concerning sensible things have perception that grasps things luminously—which is darkness to the one not naturally able to be enlightened by itself, that is, to receive knowledge; for otherwise would even irrational creatures receive knowledge, having perception? It is not possible to be delivered from the bitter circumstances that surround one except by being in God; and one comes to be in God by partaking of him. For just as one is delivered from ignorances by having come to be in knowledge, so one who hastens to be in God will be delivered from the pirate's den, not entering into temptation—not by having come to be outside temptation, but by not being caught in its snares. For this reason also the one who confesses Jesus before men is in him: For everyone who confesses in me before men, I also will confess in him before my Father who is in the heavens. For one confesses Jesus by partaking of him, and is confessed by God when he is found in him. But the multitude of things done by us contrary to reason walls us off from God and separates us, as the prophet says: Is the hand of the Lord not strong to deliver? Or has he made his ear heavy so as not to hear? But your sins separate between you and God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"καὶ ο τ' α ν ου ν ἐν θεῷ τις γένηται κολλώμενος αὐτῷ καὶ ε ν πρὸς αὐτὸν γινόμενος, ὑπερβαίνει τὸ τῶν ἁμαρτημάτων τεῖχος εἰς νῶτον καὶ ὀπίσω αὐτὰ ῥίπτων, ι να μὴ ὑπὸ μηδενὸς διειργόμενος τοῦ θεοῦ προσβάλῃ αὐτῷ πρόσωπον πρὸς πρόσωπον. Τάχα δὲ καὶ ὁ τῶν σωματικῶν καὶ αἰσθητῶν ο γκος, χωρῶν μεταξὺ τῆς νοήσεως ἡμῶν καὶ τοῦ θεοῦ, διαζεύγνυσιν ἡμᾶς αὐτοῦ. ο τ' α ν ου ν ἐπιστημονικῶς κατὰ τὸ δυνατὸν τῇ περὶ θεοῦ ἐννοίᾳ ἀνωτέρω πάντων σωμάτων καὶ αἰσθήσεως αὐτὸν καταλάβωμεν ἑνωθῆναι αὐτῷ γλιχόμενοι, ἀναχωροῦμεν τῶν αἰσθητῶν καὶ σωμάτων ὡς ὑπερπηδῆσαι τὸν κόσμον καὶ τὰ ὁρατὰ πάντα, ι ν' ου τω τῷ θεῷ παραστῆναι δυνηθῶμεν. 134 ̔Ο ἡμέτερος θεὸς α μωμον ε χει τὴν πρὸς αὐτὸν α γουσαν ὁδόν. αυ τη δέ ἐστιν ἡ ἀρετή, η ν ὁδεύοντες διὰ μελέτης καὶ ἀσκήσεως α μωμοι ἀποδειχθησόμεθα πρὸς αὐτὸν ἐρχόμενοι. μάλιστα δὲ α μωμος ει η\n\nὁδὸς θεοῦ ὁ εἰπών· ̓Εγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή. διὰ ταύτης γὰρ τῆς ὁδοῦ πρὸς τὸν πατέρα ἐλθεῖν ε στιν. Τὸ λόγιον κυρίου πεπυρωμένον, τῷ α δολον καὶ καθαρὸν ει ναι, η τῷ πῦρ ει ναι θερμαῖνον τοὺς μετέχοντας ἀναλίσκειν τὴν τῆς υ λης ἀχυρμίαν. Υ ̔ περασπιστής ἐστιν πάντων τῶν ἐλπιζόντων ἐπ' αὐτόν. Οἱ ἐπιγνώμονες τῆς προσούσης αὐτοῖς ἀσθενείας, ο τ' α ν ἰσχυροτέρους φωράσωσι τοὺς προσπολεμοῦντας, ἐπὶ θεὸν τὴν ἐλπίδα ῥίψαντες ὑπέρμαχον ε χειν αὐτὸν ἀξιοῦσι, Πολέμησον, λέγοντες, τοὺς πολεμοῦντάς με. καὶ ου τως θεὸς τῇ ἑαυτοῦ ἀσπίδι ὑπερμαχεῖ αὐτῶν κατὰ τὸ Οπλῳ κυκλώσει σε ἡ ἀλήθεια αὐτοῦ.","english":"And whenever someone comes to be in God by cleaving to him and becoming one toward him, he surpasses the wall of sins, casting them behind his back, so that, hindered by nothing from God, he may approach him face to face. And perhaps also the bulk of bodily and perceptible things, standing between our thought and God, separates us from him. Whenever, then, we grasp him scientifically, as far as is possible, by the conception concerning God, above all bodies and perception, longing to be united to him, we withdraw from perceptible and bodily things so as to leap over the world and all things visible, in order that we may thus be able to stand before God. Our God has a blameless way leading to him. And this is virtue, traveling on which through study and practice we shall be shown blameless as we come to him. And especially blameless is the way of God—he who said, I am the way and the truth and the life. For through this way it is possible to come to the Father. The oracle of the Lord is fired, either because it is guileless and pure, or because it is fire warming those who partake of it and consuming the chaff of matter. He is a shield of all who hope in him. Those who recognize the weakness present in them, whenever they detect that their attackers are stronger, casting their hope upon God, deem it worthy that he be their champion, saying, Fight against those who fight against me. And thus God with his own shield champions them, according to His truth shall encircle you with a shield.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Οὐδεὶς γὰρ ἀληθῶς καὶ κυρίως θεὸς πλὴν τοῦ θεοῦ λόγου, ο ς καὶ μονογενὴς θεὸς ει ρηται διὰ τὸ μόνος ει ναι ὡς ὁ πατὴρ θεός. πάντες γὰρ οἱ α λλοι παρουσίᾳ θεοῦ λόγου θεοὶ κατασκευάζονται. ἐκείνους γὰρ θεοὺς ει πεν, πρὸς ου ς ὁ λόγος τοῦ θεοῦ ἐγένετο. ὁ δέ γε σωτὴρ οὐ μετέχων θεότητος θεός ἐστιν, ποιητικὸς ω ν θεῶν. Εἰπὼν μηδένα θεὸν κυρίως ει ναι πλὴν τοῦ κυρίου λέγει μηδὲ θεὸν ει ναί τινα ὡς τὸν θεὸν ἡμῶν. οὐδεὶς γὰρ τῶν κατὰ μετοχὴν θεῶν ὡς ὁ κύριος ̓Ιησοῦς Χριστὸς ει ναι δύναται η ὁ θεὸς ἡμῶν ὡς ὁ τοῦ μονογενοῦς πατήρ· ̔Ημῖν γὰρ ει ς θεὸς ὁ πατὴρ καὶ ει ς κύριος ̓Ιησοῦς ὁ Χριστός. εἰ δὲ καὶ ἐκ παραλλήλου οἱ δύο στίχοι εἰρῆσθαι δύνανται, καὶ αὐτὸς ἐπιστήσεις. 137 ̓Ενταῦθα Περιζωννύων με δύναμιν λέγεται. παρὰ δὲ Παύλῳ τὴν ἀλήθειαν περιζώννυνται οἱ τὴν πανοπλίαν τοῦ θεοῦ ἐνδυσάμενοι, ἐξ ου συνάγεται τὴν ἀλήθειαν ει ναι τὸν Χριστὸν τὴν θεοῦ δύναμιν· φησὶν γὰρ ὁ σωτήρ· ̓Εγώ εἰμι ἡ ἀλήθεια· ὁ δὲ Παῦλος· Χριστὸς θεοῦ δύναμις. Καὶ ε θετο α μωμον τὴν ὁδόν μου, τουτέστιν ἀπέδειξεν. τὸ γὰρ θεῖναι νῦν τὸ ἀποδεῖξαι σημαίνει, ω σπερ καὶ τὸ Ον ε θηκεν κληρονόμον πάντων. Καλῶς δ' ε χει καὶ ἀπὸ τούτου τοῦ στίχου ἐκ προσώπου Χριστοῦ τὸν ο λον ψαλμὸν ἀπηγγέλθαι. ὁ ταῦτα δὲ λέγων, ἀναιρήσας τὰς ὀφιώδεις κακίας καὶ τὰς ἐνεργησάσας αὐτὰς πονηρὰς δυνάμεις, ὑπὸ θεοῦ τοὺς τοῦ ε σω ἀνθρώπου πόδας (τουτέστιν τὰς πορευτικὰς δυνάμεις) κατηρτισμένους ε χει, ι να δυνηθῇ εἰπεῖν Ανευ ἀνομίας ε δραμον καὶ κατηύθυνα·","english":"For no one is truly and properly God except the Word of God, who is also called the only-begotten God because he alone is God as the Father is. For all others are made gods by the presence of the Word of God. For he called those gods to whom the word of God came. But the Savior is God not by participation in divinity, being a maker of gods. Having said that no one is properly God except the Lord, he says that no one is God as our God. For none of those who are gods by participation can be as the Lord Jesus Christ, or as our God, the Father of the only-begotten. For for us there is one God, the Father, and one Lord, Jesus Christ. But if the two lines can also be spoken as parallel, you yourself will observe. Here he is said to be girding me with power. But in Paul, those who have put on the whole armor of God are girded with truth, from which it is gathered that the truth is Christ, the power of God; for the Savior says, I am the truth; and Paul says, Christ the power of God. And he made my way blameless, that is, he demonstrated it. For to set now means to demonstrate, just as also, He set him heir of all things. And it is well that from this line too the whole psalm is spoken in the person of Christ. And the one who says these things, having destroyed the serpent-like evils and the wicked powers that wrought them, has his feet (that is, his powers of movement) of the inner man set in order by God, so that he might be able to say, Without lawlessness I ran and was directed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"καὶ πληρώσας τὴν πορείαν ἐν τοῖς ὑψηλοῖς ἀκούσεται πρὸς τοῦ θεοῦ Σὺ δὲ αὐτὸς στῆθι μετ' ἐμοῦ. καὶ τὸ ἑστάναι δ' ἐν τοῖς ὑψηλοῖς οὐκ ἐξ ἑαυτοῦ τις ἀλλ' ἐκ τοῦ θεοῦ ε χει. Ωσπερ τὰ α λλα καλά, ου τω καὶ τὸ πολεμεῖν πρὸς τὰς ἀντικειμένας δυνάμεις πρὸς τοῦ θεοῦ διδασκόμεθα. τὰς γὰρ χεῖρας τῆς ψυχῆς (λέγω δὴ τὰς δραστηρίους αὐτῆς δυνάμεις) τυποῖ, ω στ' ἐπιστημονικῶς κατέχειν τὴν νοητὴν ἀσπίδα καὶ τὴν μάχαιραν τοῦ πνεύματος καὶ α λλα ο σα πνευματικὰ ἀμυντήρια καὶ τὸ πῶς χρῆσθαι δεῖ τοῖς τοιούτοις παιδεύων. ἀλλὰ γὰρ καὶ ὁ σωτήρ, α νθρωπος γενόμενος, ὑπὲρ ἡμῶν πολεμήσας ἐδίδαξεν ἡμᾶς καταπαλαίειν καὶ καταπολεμεῖν τὴν ἀντικειμένην δύναμιν· καὶ εἰς εὐχὴν δέ φησιν τὰς χεῖρας ἐκτείνων· Περιγίνομαι τῶν δυσμενῶν. Συμβολικῶς βραχίονας ὀνομαζομένας χαλκοῦν ε θετο τόξον, διὰ μὲν τοῦ χαλκοῦ τὸ α τρωτον η ευ τονον παριστάς, διὰ δὲ τοῦ τόξου τὸ ἀπολύεσθαι βέλη ἀπὸ τῶν βραχιόνων τῶν ἡμετέρων τρῶσαι δυνάμενα τοὺς ἀντιτεταγμένους. Πρὸς τούτοις α πασιν καὶ ὑπερασπισμὸν σωτηρίας μοι δέδωκας, τὸν σὸν υἱὸν καταπέμψας τῇ ἰδίᾳ ἀσπίδι ὑπὲρ ἐμοῦ μαχησόμενον. ̓Αλλὰ καὶ ἡ παιδεία σου, φησίν, ἀνώρθωσέν με εἰς τέλος, η τοι ἡ παιδευτικὴ διδασκαλία καὶ ἡ ἐπίπονος ἀγωγή. Εἰς τέλος δέ, τουτέστιν εἰς τελείαν ἀνάστασιν καὶ στάσιν με η γαγεν. ἡ γὰρ παιδεία σημαίνει τὴν παιδευτικὴν ὡς ἐν τῷ ̓Επιλαβοῦ ἐμῆς παιδείας, μὴ ἀφῇς, ἀλλὰ καὶ τὴν ἐπίπονον διὰ τοῦ Μὴ ὀλιγώρει παιδείας κυρίου. αυ τη δὲ ἡ ἑκατέρως παιδεία σου διδάσκαλος τῶν καλῶν μοι γεγένηται.","english":"And having completed his course in the heights, he will be heard by God: But you yourself stand with me. And to stand in the heights is not from oneself but from God. Just as other good things, so also the waging of war against the opposing powers is taught by God. For he forms the hands of the soul (I mean its active powers), so as to hold knowledgeably the noetic shield and the sword of the spirit and whatever other spiritual defenses there are, and teaches how one must use such things. But indeed also the Savior, having become man, having fought on our behalf, taught us to overthrow and war down the opposing power; and he says, stretching out his hands in prayer: I prevail over the enemies. Symbolically, what are called arms he set as a bronze bow, by the bronze indicating the invulnerable and well-strung, and by the bow the shooting of arrows from our arms able to wound those arrayed against us. In addition to all these things, you have given me the protection of salvation, sending down your Son to fight on my behalf with his own shield. But also your discipline, he says, set me upright to the end, that is, the disciplinary teaching and the laborious training. And to the end, that is, to a perfect resurrection and standing, it led me. For discipline signifies the disciplinary, as in Take hold of my discipline, do not let it go, but also the laborious, through Do not despise the discipline of the Lord. And this discipline of yours, in both senses, has become for me a teacher of good things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Διὰ μυρίων συνεργηθεὶς ὑπὸ θεοῦ θάρσος ἀνέλαβεν καταδιῶξαι τοὺς ἐχθρούς· τῆς δὲ καταδιώξεως τέλος ἡ ἐκείνων εἰς τέλος ε κλειψις. οὐ γὰρ κόπος ου τε φόβος μοι ἐνεπόδισεν. Φειδόμενος τῶν\n\nἐχθραινόντων ἐκθλίβει αὐτούς, ο πως μὴ βέβαιοι καὶ ἀμετακίνητοι ἐν τῇ ε χθρᾳ γένωνται. οὐ γὰρ ἀπολέσαι αὐτοὺς προελόμενος θλίψει περιβαλεῖ, ἀλλ' ι ν' αἰσθηθέντες οι κακῶν εἰσιν παύσωνται τῆς φιλέχθρου προαιρέσεως. Τὸ πεσεῖν τοῦς ἐχθροὺς ὑπὸ τοὺς πόδας τοῦ ἁγίου οὐκ α λλο τι σημαίνει η ὑποταγὴν τῶν διαφόρων. ὡς γὰρ φαῦλον τὸ ἑστάναι ἐν τῇ χειρίστῃ ε ξει, ἀρχὴ σωτηρίας τὸ πεσεῖν ἀπ' αὐτῆς. πεσὼν γάρ τις ἀπ' αὐτῆς οὐκ ε τι ἀντιτείνει, ἀλλ' ει κει καὶ ὑποτάσσεται. Πάντας τοὺς ἐπανισταμένους ἐπ' ἐμὲ συνεπόδισας, οὐκ ἐπιτρέπων αὐτοῖς ε μπροσθεν τῆς κακίας ἐλαύνειν. κωλυθέντες γὰρ τῆς ἐπὶ τὸ κακὸν ὁρμῆς ὑποκάτω μου γενήσονται, οὐκ ε τι διάφορόν με λογιζόμενοι ἀλλ' α ρχοντα καὶ κεφαλὴν αὐτῶν, ι ν' ἀντὶ μισούντων φιλοῦντες γένωνται· ῃ γὰρ τοιοῦτοί εἰσιν, ἐξωλότρευσας· οὐ γὰρ τὴν οὐσίαν αὐτῶν ἀλλὰ τὸ συμβὰν αὐτοῖς ἐξολοτρεύει. πάνυ γὰρ ἁρμόζει τῇ ἀγαθότητι τοῦ θεοῦ τὸ κακὸν ἀφανίζειν ἀλλ' οὐ τὴν οὐσίαν ῃ συμβέβηκεν τοῦτο. Φησὶν γὰρ πρός τινας· Καὶ ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι ὑμῶν, τῷ τὰς χεῖρας ὑμῶν, τουτέστι τὰς πράξεις, φονικὰς καὶ πλήρεις αι ματος ει ναι.","english":"Having been assisted by God through countless things, he took courage to pursue the enemies; and the end of the pursuit is their complete disappearance. For neither toil nor fear hindered me. Sparing those who are hostile, he presses them hard, so that they may not become firm and unmoved in enmity. For not intending to destroy them will he surround them with affliction, but so that, having perceived that they are in evils, they may cease from their hostile disposition. The falling of the enemies under the feet of the saint signifies nothing other than the subjection of the various. For just as standing in the worst state is base, so the beginning of salvation is to fall from it. For one who has fallen from it no longer resists, but yields and is subjected. You have shackled all those who rose up against me, not permitting them to drive forward in wickedness. For having been hindered from their impulse toward evil, they will be beneath me, no longer reckoning me as different but as their ruler and head, so that instead of hating they may love; for in that they are such, you have utterly destroyed them; for you destroy not their substance but what has happened to them. For it is entirely fitting to the goodness of God to make evil disappear, but not the substance in which this has happened. For he says to certain ones: And if you multiply your supplication, I will not hear you, because your hands, that is your deeds, are murderous and full of blood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Τούτους τοὺς περὶ ω ν ὁ λόγος παχυνθέντας τῷ τὰ ἐπίγεια φρονεῖν καὶ ὑλικοὺς γεγενημένους, φοροῦντας τὴν εἰκόνα τοῦ χοϊκοῦ, λεπτυνῶ διὰ προτροπῶν, νουθεσιῶν, ἀπειλῶν, ἐπιπόνου ἀγωγῆς, ι ν' ὡς χοῦς γεγενημένοι κατὰ πρόσωπον τοῦ θείου πνεύματος, ἀνέμου τροπικῶς ὀνομαζομένου, α παν τὸ χοϊκὸν διαριφὲν ὑπ' αὐτῶν ὑπὸ τῆς πνοῆς τοῦ πνεύματος καθαρὸν παντὸς χοῦ τὸ ὑποκείμενον αὐτῶν ἐάσῃ, ῳ συμβεβήκει χοϊκῷ ει ναι. ει εν δὲ καὶ ἑκουσίως ἐπὶ τοῦτο καλούμενοι, οι ς φησιν ὡς πρὸς ο λην πόλιν ὁ κύριος· ̓Εκτίναξαι τὸν χοῦν σου, ̔Ιερουσαλήμ. Αὐτοὺς δὲ τούτους καὶ ὡς πηλὸν πλατειῶν λεανεῖ, η τοι ὁ κύριος η ὁ μιμητὴς αὐτοῦ δίκαιος. λεαινόμενος δὲ ου τος ὁ πηλὸς δυνήσεται α γγος ὀστράκινον γενέσθαι, χρησιμεύων ἐν τῇ μεγάλῃ οἰκίᾳ ἐν ῃ χρυσᾶ καὶ ἀργυρᾶ καὶ ξύλινα καὶ ὀστράκινα σκεύη ἐστίν· ἀλλ' ἐπεὶ τὰ μὲν χρυσᾶ καὶ ἀργυρᾶ εἰς τιμήν, τὰ δὲ ξύλινα καὶ ὀστράκινα εἰς ἀτιμίαν ἐστίν, ὁ ἐκκαθαίρων ἑαυτὸν ἀπὸ τούτων γίνεται σκεῦος τιμῆς ἡγιασμένον καὶ ευ χρηστον τῷ δεσπότῃ εἰς πᾶν ε ργον ἀγαθὸν ἡτοιμασμένον, τοὺς ο ντας τέως πηλὸν πλατειῶν, τουτέστι βόρβορον ἡδονῶν καὶ ἐπιθυμιῶν, ἀπαλλάττων πάσης τραχύτητος τῆς ἀπὸ τῶν παθῶν. ὁ ταῦτα λέγων, ὁμαλότητα διὰ τοῦ λεαίνειν ἐμποιῶν αὐτοῖς, α ρτι αὐτοὺς σκεύη ὀστράκινα ποιήσει, ι ν' αὐθαιρέτῳ ὁρμῇ ἑαυτοὺς ἐκκαθάρωσιν ὡς εἰς τιμὴν σκεύη γεγενῆσθαι χρυσέα η ἀργυρέα.","english":"These, the people around the letter omega, having grown fat by thinking earthly things and having become material, wearing the image of the man of dust, I will thin down through exhortations, admonitions, threats, and a laborious discipline, so that, having become like dust before the face of the divine Spirit—wind being figuratively named—all the dust-like in them, scattered by them, by the breath of the Spirit, may leave their underlying substance clean of all dust, which had happened to be dust-like. And if they are willingly called to this, to whom the Lord says, as to a whole city: Shake off your dust, Jerusalem. And these very ones, as mud of the streets, he will smooth—either the Lord or his imitator, the righteous man. And this mud, being smoothed, will be able to become an earthenware vessel, useful in the great house in which there are vessels of gold and silver and wood and earthenware; but since the gold and silver are for honor, while the wood and earthenware are for dishonor, the one who purifies himself from these becomes a vessel of honor, sanctified and useful to the master, prepared for every good work, freeing those who for now are mud of the streets—that is, the mire of pleasures and desires—from all the roughness that comes from the passions. He who says these things, producing evenness in them through the smoothing, will presently make them earthenware vessels, so that by their own free impulse they may purify themselves, as having become vessels for honor, of gold or of silver.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"ὡς γὰρ ἑαυτούς τινες ἐκ χρυσῶν καὶ ἀργυρῶν σκεύη ὀστράκινα γεγόνασιν (Υἱοὶ γὰρ Σιὼν οἱ τίμιοι ἐπηρμένοι ἀργυρίῳ πῶς ἐλογίσθησαν εἰς ἀγγεῖα ὀστράκινα ε ργα χειρῶν κεράμεως;), ου τως ἐξ οἰκείας προαιρέσεως ἐξ ὀστρακίνων χρυσᾶ η ἀργυρᾶ γενήσονται. Διττοῦ δὲ τοῦ τῆς γνώσεως ὀνόματος σημαινομένου δηλοῖ ὁτὲ μὲν τὸ ἐπίστασθαι, ὁτὲ δὲ τὸ ἡνῶσθαι καὶ ἀνακεκρᾶσθαι τὸν γινώσκοντα τῷ γινωσκομένῳ. κατὰ τὸ πρότερον σημαινόμενον πάντας γινώσκει ὁ θεός, καὶ οὐ τοὺς σπουδαίους μόνους. πρὸς γὰρ τοὺς φαύλους ὁ σωτὴρ ει πεν· ̔Υμεῖς ἐστε οἱ δικαιοῦντες ἑαυτοὺς ε μπροσθεν τῶν ἀνθρώπων, ὁ δὲ θεὸς γινώσκει τὰς καρδίας ὑμῶν· καὶ ἐν τῷ προφήτῃ· Διότι ε γνων πάσας τὰς ἁμαρτίας ὑμῶν. κατὰ δὲ τὸ δεύτερον σημαινόμενον μόνους τοὺς δικαίους εἰδέναι λέγεται· Εγνω γὰρ κύριος τοὺς ο ντας αὐτοῦ, τοὺς δὲ φαύλους ἠγνόει. ῃ φησιν πρὸς αὐτοὺς ὁ σωτήρ· ̓Αποχωρεῖτε ἀπ' ἐμοῦ ἐργάται ἀνομίας, οὐδέποτε ε γνων ὑμᾶς. καὶ ὁ ἀπὸ τῶν ἐθνῶν ου ν λαὸς μὴ γινωσκόμενος ὑπὸ τοῦ σωτῆρος, ο τε ει δωλα καὶ δαιμόνια ἐθεράπευεν καὶ τὴν α λλην α πασαν ε πραττεν κακίαν, μεταβαλὼν διὰ μετανοίας δουλεύειν τῷ Χριστῷ προσελήλυθεν. Ευ δὲ καὶ τὸ εἰπεῖν Ον οὐκ ε γνων. οὐ γὰρ ει πεν· Λαὸς ο ν οὐ γινώσκω ἐδούλευσέν μοι. ὁ γὰρ ε τι τὰ τῆς κακίας ἐνεργῶν οὐ γινώσκεται· ὁ δὲ παυσάμενος τῶν ἁμαρτημάτων οὐκ ἐγνώσθη μὲν πρότερον, γινώσκεται δὲ νῦν.","english":"For just as some have turned themselves from golden and silver vessels into earthenware vessels (for how were the precious sons of Zion, who were lifted up with silver, reckoned as earthen vessels, works of a potter's hands?), so by their own free choice they will become golden or silver vessels from earthenware ones. Since the name of knowledge has a double meaning, it indicates sometimes understanding, and sometimes that the one who knows is united and mingled with the one who is known. According to the former meaning, God knows all people, and not only the earnest. For the Savior said to the wicked: You are those who justify yourselves before men, but God knows your hearts; and in the prophet: For I knew all your sins. But according to the second meaning, he is said to know only the righteous; for the Lord knew those who are his, but the wicked he did not know, to whom the Savior says: Depart from me, workers of lawlessness, I never knew you. And the people from the nations, then, not being known by the Savior—who once served idols and demons and practiced every other evil—having changed through repentance to serve Christ, has come near. And well did he say, Whom I did not know. For he did not say: The people whom I do not know served me. For the one still working the things of evil is not known; but the one who has ceased from sins was not known before, but is known now.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"τούτοις συνᾴδει τὸ ἀποστολικὸν φάσκον· ̓Αλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ ου σιν θεοῖς, νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ. ο τε γὰρ ἠγνόουν θεόν, ἠγνοοῦντο ὑπ' αὐτοῦ, γνόντες δὲ αὐτὸν ἐγνώσθησαν ὑπ' αὐτοῦ. Ισως δὲ δόξειέν τισιν παρέλκον ει ναι τὸ εἰρημένον Εἰς ἀκοὴν ὠτίου ὑπήκουσέν μοι, τῷ πάντα τὸν ὑπακούοντα ὠτίῳ ὑπακούειν. οὐ παρελκόντως δὲ οὐδὲ περιττῶς πρόσκειται τὸ ὠτίον τῷ πάντα τὸν ὑπακούοντα, τῷ θεῷ μὴ ἀνθρωπίνῃ καὶ θνητῇ ἀκοῇ χρᾶσθαι ἀλλ' ὠτίῳ θείῳ ἐκ προσθήκης τῷ ε χοντι παραγινομένῳ· Προσέθηκεν γάρ μοι ὠτίον ἀκούειν. Υἱοὶ ἀλλότριοι ἐπαλαιώθησαν, καὶ τὰ ἑξῆς. τῶν ἀγαθῶν ἀρχὴ καὶ πηγὴ τυγχάνων ὁ θεὸς πατὴρ γίνεται τῶν ἀγαθοεργούντων, καὶ ο σον ἐν τῷ ποιεῖν τὰ δέοντα τυγχάνουσιν ου τοι ι διοι υἱοὶ τοῦ θεοῦ μετέχοντες τοῦ μονογενοῦς υἱοῦ αὐτοῦ. εἰ δὲ ἀπροσεκτήσαντες τῶν ἐναντίων μεθέξουσιν (ταῦτα δ' ἐστὶν τὰ κακὰ), ἀλλοτριωθεῖεν θεοῦ, οι ς ἀκολουθήσει καὶ τὸ παλαιωθῆναι. κοινωνοῦντες γὰρ τῇ ἀρετῇ, λαμπρᾷ καὶ ἀμαράντῳ σοφίᾳ καὶ ἀγήρῳ, ἀεὶ νεάζοντες ἐτύγχανον, μεταπεσόντες δὲ εἰς τὴν κακίαν παλαιωθεῖεν ὑπὸ τῆς φθορᾶς αὐτῶν (ι ν' ου τως ει πω) τριβακούμενοι. Καὶ ε τι ἐπεὶ περὶ ̓Ιουδαίων ἐστὶν ὁ στίχος, ου τοι δὲ παρακάθηνται τῇ παλαιότητι τοῦ γράμματος οὐδὲ κατὰ ποσὸν ε πεσθαι τῇ καινότητι τοῦ πνεύματος ἀνεχόμενοι, Υἱοὶ ἀλλότριοι καὶ πεπαλαιωμένοι γεγένηνται· ου τοι δὲ καὶ ἐπαμφοτερισταὶ καὶ δίψυχοι γεγενημένοι χωλεύειν ἀπὸ τῶν σφῶν τριβῶν λέγονται. τὸ γὰρ ἐπαμφοτερίζειν χωλεύειν ̓Ηλίας ει πεν φάσκων·","english":"With this agrees the apostolic saying: \"But then, indeed, not knowing God, you served those who by nature are not gods; but now, having known God, or rather having been known by God.\" For while they did not know God, they were not known by him; but having known him, they were known by him. Perhaps it may seem to some that what is said is superfluous: \"In the hearing of the ear he obeyed me,\" since everyone who obeys obeys with the ear. But it is not superfluously nor redundantly that \"the ear\" is added to \"everyone who obeys\"—since God does not use human and mortal hearing but a divine ear, by addition, for the one who comes to have it. For \"he added to me an ear to hear.\" Foreign sons grew old, and so on. God, being the beginning and source of good things, becomes the father of those who do good, and insofar as these attain to doing what is required, they are his own sons, partaking of his only-begotten Son. But if, having become careless, they partake of the opposite things (and these are evils), they would be alienated from God, to which will also follow their growing old. For sharing in virtue—bright and unfading wisdom and ageless—they were always growing young; but having fallen away into vice, they would grow old, worn away by their own corruption (to speak thus). And further, since the verse is about the Jews, these sit by the oldness of the letter, not enduring even in the least to follow the newness of the spirit; \"foreign sons\" and \"grown old\" have they become. And these, having become double-minded and of two souls, are said to limp from their own paths. For to be double-minded is to limp, as Elijah said, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Εως πότε χωλανεῖτε ἐπαμφοτέραις ταῖς ἰγνύαις; εἰ ε στιν κύριος, πορεύεσθε ὀπίσω αὐτοῦ. καὶ τάχα πᾶς ὁ τὴν θείαν γραφὴν προσηκάμενος, μὴ ὡς δεῖ διανοούμενος αὐτήν, χωλεύειν ἐν αὐτῇ λέγεται τοῦ μὴ παραδεξαμένου αὐτήν, μήτε βαδίζοντος μήτε χωλεύοντος ἐν αὐτῇ. Λέγεται ζῆν ὁ θεός, οὐ ζωῆς μεταλαμβάνων ἀλλὰ ταύτην παρέχων. καὶ αὐτὸς γοῦν περὶ ἑαυτοῦ πολλάκις τὸ Ζῶ ἐγώ, λέγει κύριος, φησίν. ἀλλὰ καὶ ὁ σωτὴρ φάσκων Καθὼς ἀπέστειλέν με ὁ ζῶν πατήρ, κἀγὼ ζῶ διὰ τὸν πατέρα, παρίστησιν, ο τι ζῇ οὐ κοινωνίᾳ ζωῆς· αὐτὸς γάρ ἐστιν ἡ ζωή, ἐξ ου συνάγεται ὁμοούσιον ει ναι τῷ πατρὶ τὸν υἱόν· εἰ γὰρ ζωὴ ὁ υἱὸς οὐ μετουσίᾳ ζωῆς ἀλλὰ ζωοποιῶν αὐτὸς τοὺς μετέχοντας αὐτοῦ, ζῇ δὲ καὶ ὁ πατὴρ χορηγῶν ζωὴν κατὰ τὰ αὐτὰ τῷ υἱῷ τῆς αὐτῆς ἐνεργείας ἀποδιδομένης πρὸς πατρὸς καὶ υἱοῦ, ἡ αὐτὴ ει η πατρὸς καὶ υἱοῦ οὐσία. καὶ αυ τη δὲ ἡ λέξις τοῦτο παρίστησιν· Ζῶν, φησίν, ὁ πατήρ, κἀγὼ ζῶ διὰ τὸν πατέρα, ὡσεὶ ε λεγεν, διὰ τὸ τοιοῦτον ε χειν πατέρα ο ς κατ' οὐσίαν ζῇ καὶ αὐτὸς ζῶν ὑπάρχει. Αὐτὸς ὁ ζῶν θεὸς καὶ εὐλογητός ἐστιν, εὐλογήσας τοὺς ἁγίους ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις. ῥηθείη α ν εὐλογητὸς τῷ πᾶσαν εὐλογίαν περὶ αὐτὸν ει ναι. πᾶν γὰρ τὸ περὶ αὐτοῦ λεγόμενον καὶ φρονούμενον καὶ εὐλόγως λέγεται καὶ φρονεῖται. 149 ̔Ο τῆς σωτηρίας μου θεὸς ὑψοῦται, αι σθησίν μου λαβόντος τοῦ μεγέθους αὐτοῦ· ω ν γὰρ μεγάλα τὰ ε ργα, καὶ αὐτοὶ μεγάλοι. ἐπεὶ ου ν ὑψηλὸν ε ργον ἡ σωτηρία τοῦ λογικοῦ ζῴου, ἀνάγκη ὑψηλὸν ει ναι τὸν ταύτης αι τιον.","english":"How long will you go limping on both knees? If he is lord, go after him. And perhaps everyone who has accepted the divine Scripture but does not understand it as one ought is said to limp in it—unlike the one who did not accept it, who neither walks nor limps in it. God is said to live, not as partaking of life but as providing it. At any rate, he himself often says concerning himself: \"As I live, says the Lord.\" But the Savior also, saying, \"As the living Father sent me, and I live because of the Father,\" shows that he lives not by participation in life; for he himself is the life, from which it is concluded that the Son is consubstantial with the Father. For if the Son is life, not by participation in life but as himself giving life to those who partake of him, and the Father also lives, granting life—since the same activity is ascribed to Father and Son—then the essence of Father and Son is the same. And this very phrase shows it: \"The Father lives,\" he says, \"and I live because of the Father,\" as if he were saying, \"because I have such a Father, who lives by essence, I too exist as living.\" The living God himself is also blessed, having blessed the saints with every spiritual blessing in the heavenly places. He might be called blessed in that every blessing is around him; for everything said and thought concerning him is both said and thought with good reason. The God of my salvation is exalted, when I have received the perception of his greatness; for as his works are great, so are they great. Since, then, the salvation of the rational creature is a lofty work, the cause of it must necessarily be lofty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"̔Υψοῦται δὲ θεὸς οὐκ ἐκ ταπεινοῦ τόπου εἰς ὑψηλὸν μεταβάλλων, ἀλλ' ἡμῶν μεγάλα περὶ αὐτοῦ φρονεῖν διεγνωκότων. Ητοι γὰρ εὐχαριστῶν ὑπὲρ τῆς τούτων προκοπῆς καὶ σωτηρίας ἐξομολογεῖται, η τὰς ἁμαρτίας αὐτῶν εἰς ἑαυτὸν ἀναδεξάμενος τῆς μετανοίας αὐτῶν πρεσβευτὴς γινόμενος· ἀμφότερα γὰρ σημαίνει ἡ ̓Εξομολογήσομαί σοι φωνή. ἀλλὰ καὶ ψάλλει ἐν ὀνόματι τοῦ πατρὸς ὁ υἱός, πάντα ἐργαζόμενος κατὰ τὸ θέλημα τοῦ πατρός. Τὰς σωτηρίας τοῦ βασιλέως Χριστοῦ μεγαλύνων ὁ πατήρ, οὐχ α ς αὐτὸς ὁ βασιλεὺς σῴζεται ἀλλ' α ς παρέχει τοῖς πρὸς αὐτοῦ σῳζομένοις. θεοῦ δ' ἐστὶν ὁ βασιλεύς, οὐχ ὡς αὐτοῦ τοῦ θεοῦ βασιλεύων ἀλλὰ τῶν τῷ θεῷ ἀνακειμένων. καὶ γὰρ τὸν α ρχοντα ὁτὲ μὲν τῶν ἀρχομένων ει ναι λέγομεν ὡς ἡγούμενον αὐτῶν, ὁτὲ δὲ τοῦ βασιλέως α ρχοντα κατὰ\n\nτοὺς νόμους αὐτοῦ. Ελεος ποιεῖ τῷ Χριστῷ, ἐλεῶν τοὺς ὑπὸ Χριστὸν ὑπὲρ ω ν ἱερᾶται καὶ ω ν βασιλεύει· ἱερέα καὶ βασιλέα σημαίνει ἡ Χριστὸς φωνή. Εἰ μὲν περὶ τοῦ Δαυὶδ τουτέστι παντὸς τοῦ ἱκανοῦ τῇ χειρὶ ει η ἡ λέξις, δηλοῖ ἐλεοῦντα τὸν θεὸν τοὺς πρακτικοὺς α νδρας, ἱκανοὺς ο ντας ἐν ταῖς ἐνεργείαις, καὶ ει τινες σπέρμα αὐτῶν τυγχάνουσιν ἐκ διδασκαλίας καὶ μιμήσεως τοῦ σφῶν βίου· ο ν δὲ ποιεῖ τούτοις ε λεον οὐ πρόσκαιρος καὶ πρὸς ὀλίγον ἐστὶν ἀλλ' ε ως αἰῶνος. εἰ δὲ περὶ θεοῦ τοῦ ἀληθῶς Δαυὶδ ὁ λόγος ( ̓Αναστήσω γὰρ ὑμῖν ποιμένα ε να τὸν δοῦλόν μου Δαυίδ), αἰώνιον ε λεος αὐτῷ ποιεῖ καὶ τῷ σπέρματι αὐτοῦ τῷ τὸ χρῖσμα καὶ τὴν ἱερωσύνην αὐτοῦ ἀκατάλυτον ει ναι· τῆς γὰρ παλαιᾶς ἱερωσύνης μετατιθεμένης ἀπαράβατος ἡ Χριστοῦ ἱερωσύνη.","english":"But God is exalted, not as changing from a low place to a high one, but because we have resolved to think great things concerning him. For either he gives thanks for their progress and salvation and confesses, or, having taken their sins upon himself, he becomes an advocate of their repentance; for the phrase \"I will confess to you\" signifies both. But the Son also sings in the name of the Father, doing all things according to the will of the Father. The Father magnifies the salvations of the King, Christ—not those by which the King himself is saved, but those which he provides to those being saved by him. And the King is God's, not as ruling over God himself, but over those consecrated to God. For we say that a ruler is sometimes of those who are ruled, as their leader, and sometimes a ruler of the king according to his laws. He shows mercy to Christ, having mercy on those under Christ, on whose behalf he serves as priest and over whom he reigns; for the name \"Christ\" signifies both priest and king. If the phrase is about David—that is, every man who is capable with his hand—it shows that God has mercy on practical men, who are capable in their deeds, and on any who happen to be their seed through teaching and imitation of their life; and the mercy he shows to these is not temporary and for a little while, but forever. But if the word is about God, the true David (for \"I will raise up for you one shepherd, my servant David\"), he shows eternal mercy to him and to his seed, so that his anointing and his priesthood are indestructible; for since the old priesthood is being transferred, the priesthood of Christ is unchangeable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"153 Οἱ οὐρανοὶ ου ν τὴν τοῦ θεοῦ διηγοῦνται δόξαν· δόξα δὲ θεοῦ η τοι ὁ μονογενὴς κατὰ τὸ Τῆς δόξης ἀπαύγασμα, η ἡ διάταξις καὶ ἡ ὑπεροχὴ τῆς βασιλείας αὐτοῦ κατὰ τὸ Καὶ ὀφθήσεται ἡ δόξα κυρίου. ταύτην ου ν διηγοῦνται ὑμνοῦσαι καὶ θεολογοῦσαι αἱ οἰκεῖαι τοῖς οὐρανοῖς δυνάμεις, ὁμωνύμως οι ς οἰκοῦσιν οὐρανοῖς ὀνομαζόμεναι κατὰ τὸν τῆς μετωνυμίας τρόπον. τὴν δὲ ποίησιν τῶν δραστηρίων θεοῦ δυνάμεων, χειρῶν αὐτοῦ ὀνομαζομένων, ἀναγγέλλει τὸ στερέωμα, οὐ τοσοῦτον λόγοις ἀλλ' ε ργοις αὐτοῖς. Οἱ τὸν θεωρητικὸν ἀσπαζόμενοι βίον θησαυρίζουσιν ἐν οὐρανῷ, κἀκεῖ τὴν καρδίαν ε χοντες· οὐρανοί εἰσιν διηγούμενοι τὴν προειρημένην θεοῦ δόξαν διὰ θεωρίας τῆς περὶ τῶν νοητῶν πραγμάτων. οἱ δὲ τὸν πρακτικὸν ἀποδεξάμενοι δι' ω ν ἐπιτελοῦσιν ε ργων στερέωμα τυγχάνουσιν, τουτέστιν ἑδραῖοι καὶ ἀμετακίνητοι· ἀπαγγέλλουσιν τὴν ποίησιν τῶν τοῦ θεοῦ χειρῶν, ἐργαζόμενοι τὰ θεοῦ ε ργα καὶ δι' αὐτῶν βοῶντες ε ργα τε τυγχάνοντες θεοῦ. ̓Αλλὰ καὶ ἡ ἡμέρα, τουτέστιν ἡ φωτεινὴ νόησις, ἑτέρᾳ φωτεινῇ νοήσει σύμφωνος ου σα ἐρεύγεται ῥῆμα, οι ον ἡ παλαιὰ γραφὴ διὰ τὸ φωτεινὴν ει ναι ἡμέρα ἐστίν· ̓Εκάλεσεν γὰρ ὁ θεὸς τὸ φῶς ἡμέραν. αυ τη πληρωθεῖσα τῶν τοῦ πνεύματος τροφῶν, ἀπὸ τοῦ πληρώματος ἐρευγομένη, προφέρεται ῥῆμα τῇ καινῇ διαθήκῃ· ἀλληγορικῶς καὶ αυ τη ἡμέρα ὀνομαζομένη. ̔Η δὲ νύξ, ἡ βαθυτάτη τῶν πραγμάτων διάληψις, γνῶσιν ἀπαγγέλλει ἑτέρᾳ τοιαύτῃ νυκτί.","english":"The heavens declare the glory of God; and the glory of God is either the Only-begotten, according to \"the effulgence of his glory,\" or the ordering and preeminence of his kingdom, according to \"and the glory of the Lord shall be seen.\" This, then, the powers proper to the heavens declare, singing hymns and theologizing, named homonymously with those who dwell in the heavens, according to the trope of metonymy. But the making of the active powers of God, which are called his hands, the firmament announces—not so much by words as by deeds themselves. Those who embrace the contemplative life store up treasure in heaven, and having their heart there, they are heavens, declaring the aforementioned glory of God through the contemplation of intelligible things. But those who have accepted the practical life, through the works they perform, are a firmament—that is, steadfast and immovable; they report the making of the hands of God, working the works of God and by them crying out that they too are works of God. But also the day—that is, the luminous understanding—being in harmony with another luminous understanding, belches forth a word, as the old Scripture is a day because it is luminous; for God called the light day. This day, filled with the Spirit's foods, belching forth from the fullness, brings forth a word for the new covenant, being allegorically called a day as well. And the night—the deepest apprehension of things—announces knowledge to another night like itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"ο τ' α ν γὰρ τὸ πνεῦμα τὸ πάντα ἐρευνῶν καὶ τὰ βάθη τοῦ θεοῦ ε χων τις ἐρευνᾷ τι τῶν βαθυτέρων τοῦ θεοῦ μυστηρίων, γνοὺς αὐτὸ ἐκ τούτου ἐπὶ τὰ ὁμοίως ἀσαφῆ μετέρχεται, κἀκείνων ἐπιστήμην ε ξει. Λαλιαὶ δέ εἰσιν αἱ προκατασκευάζουσαι καὶ προοδοποιοῦσαι τοῖς λόγοις, λόγοι δὲ εστωσαν οἱ τιθέμενοι τὰ πνευματικὰ διηγήματα καὶ τελείως τὰς πίστεις αὐτῶν ἀποδεικτικῶς ἐπιφέροντες. οὐκ εἰσὶν ου ν λαλιαὶ οὐδὲ λόγοι πρὸς ὑπακοὴν θεοῦ, Ων οὐχὶ ἀκούονται αἱ φωναὶ αὐτῶν. διὰ τοῦτο γὰρ ει ρηνται ὑπὸ τοῦ κυρίου, ι να ἀκουσθῶσιν οι ς ει ρηνται· ο θεν οὐδεὶς καταλείπεται λόγος ἀπολογίας τοῖς μὴ ποιοῦσιν μηδὲ φρονοῦσιν α ὑφηγοῦνται αἱ φωναὶ τῶν προειρημένων λαλιῶν καὶ λόγων. Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ τὰ ἑξῆς. ο σοι τυγχάνουσιν γῆ ἐπιτηδείως πρὸς σπόρον ε χοντες, ου τοι χωροῦσι τὸν φθόγγον τῶν λαλιῶν καὶ λόγων, τουτέστιν τὴν λέξιν τὴν κατὰ τὸ αἰσθητὸν τῆς γραφῆς· οἱ δὲ ὑπερβεβηκότες τὴν τούτων κατάστασιν ὡς χρηματίσαι πέρατα τῆς οἰκουμένης δέξονται τῶν λαλιῶν καὶ τῶν λόγων τὰ ῥήματα, σαφῶς περὶ πάντων παιδευόμενοι. ἀμέλει καὶ ὁ τῶν ἀποστόλων πρόκριτος οὐ φθόγγου ̓Ιησοῦ ἀλλὰ ῥημάτων ἀκούων ̔Ρήματα, ε φη, ζωῆς αἰωνίου ε χεις· καὶ αὐτὸς δὲ ὁ σωτήρ· Τὰ ῥήματα α λελάληκα ὑμῖν πνεῦμά ἐστιν. οι ς γὰρ ταῦτ' ε λεγεν ἀποστόλοις, οὐκέτι γῆ ἀλλὰ καὶ πέρατα οἰκουμένης η σαν. Κατὰ δὲ τὸν τῆς ἀναγωγῆς νόμον σκήνωμα θεοῦ ἡ ἐκκλησία ει ναι δύναται, τεθεῖσα ἐν τῷ ἡλίῳ τουτέστιν ο σον καὶ ο που η λιος φαίνει· συντρέχει γὰρ ταῖς ἡλιακαῖς αὐγαῖς ὁ εἰς πᾶσαν τὴν γῆν","english":"For the Spirit, who searches all things and has the depths of God, when someone searches out any of the deeper mysteries of God, having known it from this, proceeds to things similarly unclear, and will have knowledge of those as well. And \"speeches\" are those things that prepare beforehand and make a way for the \"words,\" and let \"words\" be those that set forth the spiritual narratives and perfectly bring forward their proofs demonstratively. Therefore there are no speeches or words toward obedience to God, whose voices are not heard. For this reason it was said by the Lord, that they might be heard to whom they were spoken; whence no word of defense is left to those who neither do nor think the things that the voices of the aforementioned speeches and words set forth. \"Their sound went out into all the earth,\" and the rest. Those who happen to be earth suitably disposed for seed, these receive the sound of the speeches and words, that is, the expression according to the sensible sense of the Scripture; but those who have transcended their condition, so as to be reckoned the ends of the inhabited world, will receive the utterances of the speeches and words, being clearly instructed about all things. Indeed, the foremost of the apostles, hearing not the sound of Jesus but his words, said, \"You have words of eternal life\"; and the Savior himself: \"The words which I have spoken to you are spirit.\" For those to whom he said these things—the apostles—were no longer earth but also the ends of the inhabited world. And according to the law of anagogy, the church can be a tabernacle of God, set in the sun, that is, as far and wherever the sun shines; for the one [going] into all the earth runs together with the sun's rays.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"ἐξεληλυθὼς φθόγγος καὶ τὰ ῥήματα αὐτοῦ εἰς τὰ πέρατα τῆς οἰκουμένης φθάσαντα. δύναται δὲ καὶ ε καστος τῶν χωρούντων θεοῦ δόξαν, σκήνωμα αὐτοῦ ὀνομαζόμενος, ἐν τῷ ἡλίῳ τῆς δικαιοσύνης τουτέστιν Χριστῷ τεθεῖσθαι· τῶν γὰρ τοιούτων σκηνωμάτων κρηπὶς καὶ θεμέλιος τὸ φῶς τὸ ἀληθινόν. τάχα δὲ καὶ ἐπεὶ Φῶς τοῦ κόσμου καὶ Φῶς ἀληθινὸν καὶ Ηλιος δικαιοσύνης ὁ σωτὴρ λέγεται, οὐχ οι όν τε τούτου τοῦ φωτὸς νόησιν εἰληφέναι ἀγνοοῦντα τὸ αἰσθητὸν φῶς ὁ προσβαλὼν τῷ ὑπερέχοντι τῶν αἰσθητῶν. ε στιν δὲ ὁ η λιος ἐκ τῆς τούτου νοήσεως φαντασίαν λαμβάνων τοῦ νοεροῦ φωτός, ω σπερ οἰκοῦν τὸ φῶς τὸ ἀληθινὸν ἐν τῷ αἰσθητῷ ἡλίῳ εὑρήσει. οὐ γὰρ προσεκτέον τισὶν ἑτεροδόξοις λέγουσιν ο τι μετὰ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν ὁ σωτὴρ ἐν τῇ ἡλιακῇ σφαίρᾳ ἀπέθετο ο ἐφόρεσεν σῶμα φυλάττεσθαι μέχρι τῆς δευτέρας καὶ ἐνδόξου αὐτοῦ παρουσίας. ̓Εν τῷ ἡλίῳ ε θετο τὸ σκήνωμα αὐτοῦ, καὶ τὰ ἑξῆς. πρὸς τῇ λέξει νοήσεις κατὰ ἀναγωγήν, ο τι ὁ η λιος τῆς δικαιοσύνης ἐκ παστοῦ τῶν κόλπων τῶν πατρικῶν ἐκπορευόμενος κατὰ τὸ ̓Εγὼ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ η κω, ἐκπορεύεται οι α νυμφίος σύζυγον ε χων τὴν λογικὴν φύσιν, τουτέστι τὴν ενδοξον ἐκκλησίαν· ῃ φησιν ὁ ̓Ιωάννης· ̔Ο ε χων τὴν νύμφην νυμφίος ἐστίν. ἑαυτὸν γὰρ κενώσας μορφὴν δούλου ε λαβεν· γεγηθὼς καὶ ἀγαλλόμενος ἀνύει τὸν δρόμον τῆς οἰκονομίας η ς ἑκουσίως ἀνεδέξατο, ἰσχυροτάτου γίγαντος τὴν ὁρμὴν ἀναλαμβάνων. ου τος δὲ ἀπ' α κρου τοῦ οὐρανοῦ τὴν ἀρχὴν τῆς ἐξόδου ε χων κατήντησεν εἰς ακρον τοῦ οὐρανοῦ, ἀναβαίνων ἐκεῖ ο θεν καὶ τὴν ἀρχὴν ωρμησεν. φησὶν γοῦν·","english":"A sound has gone out, and his words have reached the ends of the inhabited world. And each one of those who have room for the glory of God, being called his tabernacle, can be placed in the sun of righteousness, that is, in Christ; for the foundation and base of such tabernacles is the true light. And perhaps also, since the Savior is called the Light of the world and the true Light and the Sun of righteousness, it is not possible for one who has received the understanding of this light to be ignorant of the perceptible light—the one who has approached the One who surpasses perceptible things. And he is the sun, taking from the understanding of this a representation of the intelligible light, just as he will find the true light dwelling in the perceptible sun. For one must not give heed to certain heterodox persons who say that after the resurrection from the dead the Savior laid aside in the sphere of the sun the body he wore, to be kept until his second and glorious coming. In the sun he set his tabernacle, and the rest. In addition to the wording, you will understand by way of ascent that the sun of righteousness, coming forth from the bridal chamber of the Father's bosom according to \"I came forth from God and have come,\" goes forth as a bridegroom having as his spouse the rational nature, that is, the glorious Church; of which John says: \"He who has the bride is the bridegroom.\" For having emptied himself he took the form of a servant; rejoicing and exulting he accomplishes the course of the dispensation which he willingly undertook, taking up the impulse of a most mighty giant. And this one, having the beginning of his going forth from the end of heaven, arrived at the end of heaven, ascending there from where he also set out. He says, then:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"̓Εὰν ιδητε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ο που η ν τὸ πρότερον, καὶ Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου. ̓Αλλὰ καὶ τὴν θέρμην αὐτοῦ οὐδεὶς οι ός τέ ἐστιν ἀποκρυβῆναι· τοῦ γὰρ πυρὸς ου ἐλήλυθεν βαλεῖν ἐπὶ τῆς γῆς πάντες μεταλαμβάνουσιν, ω ς τινας τῷ πνεύματι ζέοντας γενέσθαι. 156 ̔Η τοῦ κυρίου μαρτυρία, η ν μαρτυρεῖ τοῖς καλοῖς ε ργοις καὶ τῇ γνώσει τῆς ἀληθείας, πιστή ἐστιν· οὐκ ἀπὸ τοῦ πιστεύειν ἀλλ' ἀπὸ τοῦ ἀξία ει ναι τοῦ πιστεύεσθαι κέκληται, ω σπερ καὶ τὸ Πιστὸς ὁ λόγος ἀπὸ τοῦ ἀξιοπίστου ει ρηται καὶ περὶ αὐτοῦ δὲ τοῦ θεοῦ ει ρηται ̔Ο θεὸς πιστὸς καὶ οὐκ ε στιν ἀδικία ἐν αὐτῷ καὶ Πιστὸς ὁ θεὸς δι' ου ἐκλήθητε. διὰ γὰρ τὸ ἀξιόχρεως καὶ τοῦ πιστεύεσθαι α ξιος ει ναι ου τως ὠνομάσθη, ἀλλὰ καὶ διὰ τὸ βέβαιον καὶ ἀμετάβλητον. ̔Η ου τως γοῦν πιστὴ τοῦ κυρίου μαρτυρία σοφοὺς ποιεῖ τοὺς στραφέντας καὶ γενομένους ὡς τὰ παιδία κατὰ τὸ βούλημα ̓Ιησοῦ. σοφίζει δὲ καὶ τὰ ἀρτιγέννητα βρέφη, τὰ διὰ τοῦ εὐαγγελίου γεννηθέντα. τάχα δὲ κἀκείνους τοὺς νηπίους σοφίζει, τοὺς μὴ ἐντραφέντας ἀσκήσεσιν καὶ σὺν γυμνασίαις λόγων ἀνθρωπίνων ἀλλὰ τοὺς ἀγραμμάτους καὶ ἰδιώτας. Τὰ δὲ δικαιώματα κυρίου πάσης σκολιότητος ἐκτὸς ο ντα εὐθεῖά ἐστιν, εὐθεῖς ποιοῦντα τοὺς παραδεχομένους αὐτά, ω στε καὶ πᾶσαν λύπην ἀποβαλόντας ἐν εὐφροσύνῃ θείᾳ γενέσθαι τὴν ψυχήν. ̔Αγνὸς δὲ ει ρηται ὁ τοῦ θεοῦ φόβος, οὐκ ω ν παθητικὸς οι ος ὁ ἐκβαλλόμενος ἀπὸ τῆς τελείας ἀγάπης ἀλλ' εὐλαβείᾳ καὶ θείῳ σεβασμῷ ὁ αὐτὸς ω ν.","english":"If you see the Son of Man ascending to where he was before, and No one has ascended into heaven except the one who descended from heaven, the Son of Man. But no one is able to hide from his heat; for all partake of the fire which he came to cast upon the earth, so that some become boiling in spirit. The testimony of the Lord, which he testifies to good works and to the knowledge of the truth, is faithful; it is called faithful not from believing but from being worthy to be believed, just as also the saying Faithful is the word is spoken from its being trustworthy, and it is said concerning God himself: God is faithful and there is no injustice in him, and Faithful is God through whom you were called. For he was named thus because of his being sufficient and worthy to be believed, but also because of his being firm and unchangeable. So then, the testimony of the Lord, being faithful in this way, makes wise those who have turned and become like little children according to the will of Jesus. And it makes wise even the newborn infants, those born through the gospel. And perhaps it makes wise also those simple ones, those not reared in exercises and with trainings in human words, but the unlettered and ordinary. And the statutes of the Lord, being outside all crookedness, are straight, making straight those who receive them, so that the soul, casting off all grief, comes to be in divine gladness. And the fear of God is called pure, not being such as the passionate fear which is cast out by perfect love, but being the same by reverence and divine awe.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"ου τος δὲ τοὺς προσηκαμένους ἁγνοὺς ἀπεργάζεται, ἀλλὰ καὶ παρεκτείνει μέχρι τοῦ μέλλοντος αἰῶνος, οὐκ ω ν πρόσκαιρος καὶ ὀλιγοχρόνιος. Τὰ κρίματα τοῦ κυρίου ἀληθινά. ὁ πάντα ὁ κατὰ τὴν ἰδίαν ἀλήθειαν ἐπιτελῶν καὶ κρίνων ἀληθινῶς κρίνει· ῃ φησιν ὁ ἀπόστολος· Οι δαμεν γὰρ ο τι τὸ κρίμα τοῦ θεοῦ ἐστιν κατὰ ἀλήθειαν ἐπὶ τοὺς τὰ τοιαῦτα πράσσοντας. α ου ν κατὰ ἀλήθειαν κρίνει ὁ θεός, κρίματά ἐστιν ἀληθινά– ει ρηται δὲ ἀληθινὰ πρὸς ἀντιδιαστολὴν ψευδῶν καὶ ἀδίκων κριμάτων. ταῦτα δὴ τὰ ἀληθινὰ κρίματα δεδικαιωμένα ἐστὶν ἐπὶ τὸ αὐτό, ο τ' α ν α μα καὶ ἐπὶ τὸ αὐτὸ γένηται. τάχα γὰρ εἰ ε καστον καθ' ἑαυτὸ θελήσοι τις ἰδεῖν, τὴν ἀληθότητα καὶ δικαιοσύνην αὐτοῦ τρανῶς οὐκ ο ψεται· η ρτηνται γὰρ ἀλλήλων ὡς ε καστον τοῦ ἐχομένου μαρτυρεῖσθαι οι όν ἐστιν. Ταῦτα τὰ προτεθεωρημένα τῷ\n\nἐπιμεληθέντι τῆς ἑαυτοῦ διανοίας ἐπιθυμητὰ ὑπὲρ τὰ παρὰ ἀνθρώποις τίμιά ἐστιν. ὁ γὰρ ἀποστήσας τὴν ἐπιθυμητικὴν ἑαυτοῦ δύναμιν ἀπὸ χρυσοῦ καὶ λίθων τιμίων πόθῳ τῷ πρὸς τὸ ο ντως ἀγαθὸν πᾶσαν αὐτὴν ἀναλώσει εἰς τὰ ἀληθῶς ὀρεκτά, καὶ γλυκύτερα αὐτὰ αἰσθήσεται τῶν ὡς ἐν αἰσθητοῖς γλυκυτάτων κηρίου καὶ μέλιτος. οὐ γεύσει δὲ σωματικῇ ἀλλ' αἰσθήσει θείᾳ ἀντιλήψεται τῆς γλυκύτητος τῶν προειρημένων. Ταῦτα δὴ φυλάξει ὁ τοῦ κυρίου δοῦλος. Καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά· οὐ περὶ ἑαυτοῦ μόνου τοῦτο λέγων ἀλλὰ καὶ περὶ παντὸς δούλου κυρίου. Εἰ μὲν ἐπὶ τῇ φυλακῇ τούτων πρόσκαιρόν τι καὶ αἰσθητὸν ἀπηντᾷ, οὐκ η ν ἀνταπόδοσις πολλή·","english":"This one purifies those who have received it, and extends even to the age to come, not being temporary and short-lived. The judgments of the Lord are true. He who accomplishes all things according to his own truth and judges truly judges; as the apostle says: For we know that the judgment of God is according to truth upon those who practice such things. Therefore, since God judges according to truth, his judgments are true; and they are called true by way of contrast with false and unjust judgments. These true judgments are justified together, so that they come to be at once and together. For perhaps if one wished to see each one by itself, he would not clearly see its truth and righteousness; for they are linked to one another, so that each is attested by what follows it, as is the case. These things, foreknown by him who has taken care of his own mind, are desirable beyond the things honored among men. For he who has withdrawn his desiring power from gold and precious stones will spend it all, in longing for the truly good, upon the truly desirable things, and will perceive them as sweeter than the sweetest of things perceived by the senses, honeycomb and honey. And he will grasp the sweetness of the things aforesaid not by bodily taste but by divine perception. These things the servant of the Lord will guard. For your servant guards them—saying this not about himself alone but about every servant of the Lord. If, then, in guarding these things some temporary and sensible thing meets him, the recompense was not great—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"ἐπειδὴ δὲ ὑπερκόσμιος καὶ ὑπερουράνιος ἡ ἐπὶ τῇ τούτων φυλακῇ ἀνταπόδοσις, ἀκόλουθον πολλὴν αὐτὴν ει ναι. Τὰς μὲν φανερὰς καὶ ἀποτελεσματικὰς ἁμαρτίας πᾶς τις ει σεται, τὰ δὲ ἐν κρυπτῷ γινόμενα παραπτώματα ἐν ταῖς ἐνθυμήσεσιν καὶ λογισμοῖς ὁ φωράσων σπάνιος· τὸ γὰρ Τίς ἐνταῦθα τὸ σπάνιον δηλοῖ. Παῦλος γοῦν οὐδὲν ἑαυτῷ συνειδὼς, ἐπιστάμενος ο τι σπάνιον τὸ συνιέναι τὰ προειρημένα παραπτώματα Οὐκ ἐν τούτῳ, ε φη, δεδικαίωμαι. ̔Εξῆς γοῦν τῷ Παραπτώματα τίς συνήσει; κεῖται τὸ ̓Απὸ τῶν κρυφίων μου καθάρισόν με· μονονουχὶ τοῦτο τοῦ δικαίου λέγοντος, ἐπεὶ ἐν τοῖς λογισμοῖς τοῖς κρυφίοις τῆς καρδίας συμβαίνει ῥύπον ει ναι ο ν οὐκ α λλοι μόνον ἀλλὰ κἀγὼ αὐτὸς ἀγνοῶ, σὺ περίελε αὐτόν, τῶν κρυπτῶν τυγχάνων γνώστης. συμβαίνει γὰρ τοῦτον τὸν ῥύπον, εἰ μὴ ἀφανισθείη, ἐπιταθέντα ἀφορμὴν καὶ πρόφασιν γενέσθαι τοῦ ἁλῶναί με ὑπὸ ἀλλοτρίοις· φειδόμενος ου ν τοῦ σοῦ δούλου μὴ ἐάσῃς αὐτὸν ὑπὸ ἀλλοτρίοις ἁλῶναι, ἀπὸ τῶν κρυφίων καθαρίσας αὐτόν. τὰ γὰρ ἐν κρυπτῷ ἁμαρτήματα μὴ ἐκκοπτόμενα μεταπέσοι α ν ποτε εἰς πρακτικὴν ἁμαρτίαν, δι' η ν περιτεύξεταί τις ἀλλοτρίοις θεοῦ η τοι πράγμασιν η τοι πονηραῖς δυνάμεσιν. φείσεται δὲ τοῦ ἑαυτοῦ δούλου ὁ θεός, ο τ' α ν μὴ φείσεται τοῦ ἰδίου υἱοῦ ὑπὲρ πάντων παραδοὺς αὐτόν· τὸ γὰρ φείσασθαι τοῦ υἱοῦ πάντων ἀπώλεια, τὸ δὲ μὴ φείσασθαι πρὸς τὸ σωτηρίαν πᾶσιν γενέσθαι. καὶ αὐτὸς ὁ υἱὸς ἐκτὸς ε σται πάσης βλάβης, ταύτην δέχεσθαι οὐδ' ο λως πεφυκώς. Μεγάλην δὲ ἁμαρτίαν τὴν ἀποτελεσματικήν φησιν.","english":"Since the recompense for keeping these is supracosmic and supraheavenly, it follows that it is great. Everyone knows the manifest and actual sins, but rare is the one who will detect the transgressions that occur in secret, in thoughts and reasonings; for the word \"Who\" here indicates what is rare. Paul, then, though conscious of nothing against himself, knowing that it is rare to understand the aforementioned transgressions, said, \"I am not justified in this.\" Next, then, to \"Transgressions, who will understand?\" is placed \"From my secret faults cleanse me\"—the righteous man saying, as it were, this very thing: since in the secret reasonings of the heart there happens to be a stain that not only others but I myself do not know, do you remove it, being the knower of hidden things. For it happens that this stain, if it is not done away with, once intensified becomes an occasion and pretext for my being caught by things belonging to others. Spare your servant, then; do not allow him to be caught by things belonging to others, but cleanse him from his secret faults. For sins committed in secret, if not cut off, might at some point fall into actual sin, on account of which one will encounter things belonging to God—whether things or evil powers. But God will spare his own servant, when he did not spare his own Son, delivering him up for all; for to spare the Son is the destruction of all, but not to spare him is for him to become salvation for all. And the Son himself will be outside all harm, not being by nature such as to receive it at all. And he calls great sin the actual sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"εἰ γὰρ μὴ ἀπὸ τῶν κρυφίων μου καθαρισθείην, ἐπιμένοντα ταῦτα τὰ παραπτώματα εἰς πρᾶξιν φαύλην μεταφέρει, καὶ γίνομαι ὑπεύθυνος ἁμαρτίᾳ μεγάλῃ. Οτ' α ν ταῦτά μοι ὑπαρχθῇ παρὰ σοῦ, τότε εἰς εὐδοκίαν ἐστὶν τὰ λόγια τοῦ στόματός μου, α προήνεγκα εὐχόμενός σοι, ὑμνῶν σε, εὐχαριστῶν σοι· εἰς εὐδοκίαν δ' ἐστὶν τὰ λόγια τὰ ἀποδοχῆς α ξια. ̔Η μελέτη τοῦ διανοητικοῦ μου γινομένη ἐν λογισμοῖς καὶ νοήσεσιν, ἐκτὸς ου σα παντὸς μώμου, ἐνώπιόν σου τυγχάνει διαπαντός. τὸ μέντοι τῆς μελέτης αμεμπτον οὐκ α λλοθεν η ἐκ σοῦ ὑπῆρκται καθαρίσαντός με ἀπὸ τῶν κρυφίων μου. Σοῦ βοηθοῦντος, ω δέσποτα, οὐδενὶ ὑποπίπτω τῶν πνευματικῶς προσπολεμούντων. εἰ δὲ καὶ παρ' ἐμὴν ἀπροσεξίαν ἁλῶναι τοῖς ἐναντίοις συμβῇ, σύ με ἐκ τῶν κρατησάντων λύτρωσαι, α μα βοηθὸς καὶ λυτρωτής μου εὑρισκόμενος. Τὸν θλιβόμενον εὐθυμοποιῶν η τοι ὁ ἐνυπάρχων τῇ ψυχῇ λόγος η τὸ α γιον πνεῦμα διεγεῖρον αὐτόν φησιν· ̓Επακούσαι σου κύριος ἐν ἡμέρᾳ θλίψεως. διὰ τῆς προκοπῆς μανθάνει ὁ θλιβόμενος μὴ ὀλιγωρεῖν μηδὲ τὰς ἐλπίδας καταβάλλειν ἀλλ' ἐξέχεσθαι τοῦ θεοῦ διὰ προσευχῶν· τοῦ γὰρ ἐπακούειν θεὸν ἡγεῖται εὐχή. εἰς προσευχὰς ου ν παρακαλεῖ τὸν θλιβόμενον διὰ τοῦ φάναι· ̓Επακούσαι σου κύριος ἐν ἡμέρᾳ θλίψεως, ὑπερασπίσαι σου τὸ ο νομα τοῦ θεοῦ ̓Ιακώβ. ἡ προσηγορία τοῦ θεοῦ ἡ προσοικειωθεῖσα τῷ ̓Ιακὼβ ἀσπὶς ὑπάρχουσα σοῦ ἐστιν. ζητητέον δὲ διὰ τί, θεοῦ χρηματίσαντος τοῦ ̓Αβραὰμ καὶ τοῦ ̓Ισαὰκ καὶ τοῦ ̓Ιακώβ, τὸ ο νομα τοῦ θεοῦ ̓Ιακώβ, οὐχὶ τοῦ θεοῦ ̓Αβραὰμ η ̓Ισαάκ, ὑπερασπίζει τοῦ θλιβομένου.","english":"For if I were not cleansed from my secret faults, these transgressions that remain would carry over into base action, and I would become liable for a great sin. But when these things are granted me by you, then the words of my mouth are acceptable, which I brought forth in praying to you, in hymning you, in giving thanks to you; and the words that are worthy of acceptance are acceptable. The meditation of my understanding, arising in reasonings and thoughts, being outside all blemish, stands always before you. Yet the blamelessness of the meditation has its source from nowhere else than from you, who cleansed me from my secret faults. With you as my helper, O Master, I fall under none of those who war against me spiritually. But if it should happen that I am caught by my own carelessness by the adversaries, do you redeem me from those who have seized me, being found at once my helper and redeemer. Encouraging the afflicted one—either the word that dwells within the soul or the Holy Spirit stirring him—he says: May the Lord hear you in the day of affliction. Through progress the afflicted one learns not to be fainthearted nor to cast down his hopes, but to wait for God through prayers; for he regards prayer as God's hearing. He therefore exhorts the afflicted one to prayers by saying: May the Lord hear you in the day of affliction, may the name of the God of Jacob shield you. The appellation of God that has been made near to Jacob, being a shield, is yours. But one must inquire why, when God was named as the God of Abraham and of Isaac and of Jacob, the name of the God of Jacob, and not of the God of Abraham or of Isaac, shields the afflicted one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"μήποτε ου ν, ἐπεὶ ἐν πολλαῖς κακοπαθείαις καὶ ἐπιπόνοις ὁ ̓Ιακὼβ\n\nγεγένηται ὡς τὸν βίον αὐτοῦ σύμβολον τῆς ἀθλητικῆς πολιτείας ει ναι, ὁ θλιβόμενος ἀσκούμενος ἐγκαρτερεῖν ταῖς θλίψεσιν καὶ ἀγωνίζεσθαι πρὸς αὐτὰς ὑπερασπίζεται ὑπὸ τῆς θεοῦ προσηγορίας, η τοῦ ̓Ιακώβ ἐστιν, ι να πτερνιστὴς κατ' ἐκεῖνον γεγενημένος πτερνίσῃ καὶ καταπαλαίσῃ τὰ θλιβερὰ καὶ τὰ ἐνεργοῦντα αὐτὰ πνεύματα πονηρά. ̓Εξ ἁγίου δὲ καταπέμπει βοήθειαν η τοῦ οὐρανίου ναοῦ (ὁ γὰρ ναὸς παρ' ̔Εβραίοις α γιον ὀνομάζεται) η ἐξ ἁγίου τοῦ κυρίου καὶ σωτῆρος ἡμῶν ̓Ιησοῦ Χριστοῦ περὶ ου λέγεται· ̔Ο θεὸς ἐκ Θεμᾶν η ξει καὶ ὁ α γιος ἐξ ο ρους Φαρᾶν κατασκίου δασέος. αυ τη δὲ ἡ ἐξήγησις κυριωθήσεται ἐκ τοῦ ἐπιφερομένου στίχου. ̓Εκ Σιὼν γὰρ ἀντιλάβοιτό σου, τῷ ἐκεῖθεν τὸν σωτῆρα τῷ γένει τῶν ἀνθρώπων ἐπιλάμπειν κατὰ τὸ ̓Εκ Σιὼν ἡ εὐπρέπεια τῆς ὡραιότητος αὐτοῦ. μαρτυρηθείη δὲ καὶ ἡ πρώτη ἐκδοχή, ἐκ Σιὼν τῆς ἐπουρανίου ἀντιλαμβανομένου θεοῦ. Μνησθείη πάσης θυσίας σου, ἐπεύχεται, τῷ θλιβομένῳ τοῦτο σημαίνων· ε σται τὸ ῥυσθῆναί σε ἐκ τῆς θλίψεως ω στε εὐχαριστητικῶς θυσίαν προσενεγκεῖν, ι να πάσης τῆς ου τως προσαγομένης θυσίας σου μνησθείη ὁ θεὸς ου σης πνευματικῆς. ̓Αλλὰ καὶ τὸ ὁλοκαύτωμά σου ἀποδεχόμενος πιανάτω· σημειωτέον διαφέρειν θυσίαν ὁλοκαυτώματος. τάχα γὰρ ἐπὶ τῶν ἀψύχων προσαγομένων ἐπὶ τὸν βωμὸν κεῖται τὸ θυσίας ο νομα, τοῦ ὁλοκαυτώματος ἐμψύχου θύματος ο ντος. Δίδωσι θεὸς κατὰ τὴν καρδίαν τοῦ εὐχομένου, ο τ' α ν τοιαῦτα αἰτῆται, α καὶ θεῷ πρέπει διδόναι καὶ τῷ λαμβάνοντι συμφέρει.","english":"Lest perhaps, since Jacob has come to be in many hardships and painful toils, so that his life is a symbol of the athletic contest, the one who is afflicted, being trained to endure in afflictions and to struggle against them, is defended by the appellation of God—which is that of Jacob—so that, having become a supplanter like him, he might supplant and throw down the afflictions and the evil spirits that work them. And from a holy one he sends help—either from the heavenly temple (for the temple among the Hebrews is called holy), or from a holy one, our Lord and Savior Jesus Christ, concerning whom it is said: God will come from Teman, and the holy one from the mountain of Paran, thick with shadowy forest. And this interpretation will be confirmed by the verse that follows. For out of Zion may he take hold of you, since from there the Savior shines upon the human race, according to Out of Zion the splendor of his beauty. But the first reading may also be attested—that God takes hold from the heavenly Zion. May he remember every sacrifice of yours, he prays, signifying this to the afflicted one: it will come about that you are delivered from the affliction, so as to offer a sacrifice in thanksgiving, in order that God may remember every sacrifice of yours thus offered, being spiritual. But also, accepting your whole burnt offering, may he make it fat; and it must be noted that a sacrifice differs from a whole burnt offering. For perhaps the name of sacrifice applies to soulless offerings brought to the altar, while the whole burnt offering is a living victim. God gives according to the heart of the one who prays, whenever he asks for such things as are both fitting for God to give and beneficial to the one who receives.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"ἡ γὰρ περὶ τούτων αι τησις ὀρθῶς γινομένη ε ξει τὸν θεὸν παρέχοντα. Καὶ πᾶσαν τὴν βουλήν σου πληρώσαι· βουλὴν τουτέστιν τὴν βούλησιν ὀρθῶς γινομένην πληρώσαι. πληροῦται δὲ βούλησις, ο τ' α ν μὴ διαμάρτῃ ἐν ταῖς σκέψεσιν, ἀλλ' ἐκεῖνα ἀπαντήσῃ περὶ ω ν προεβουλεύσατο. Εστιν δὲ τοῦτο περὶ ου ει ρηται· ̓Ιδοὺ ἐτέχθη ἡμῖν σήμερον σωτήρ, ο ς ἐστιν Χριστὸς κύριος. λέγεται σωτήριον λέγειν τὴν σωτηρίαν η ν σῴζεται, ῳ ἐπακούει θεὸς ἐν ἡμέρᾳ θλίψεως, ἐφ' ῃ σωτηρίᾳ ἀγαλλίασις ε σται. Καὶ ἐν ὀνόματι κυρίου θεοῦ ἡμῶν μεγαλυνθησόμεθα. α λλων ἐπὶ κοσμικοῖς πράγμασιν μεγαλυνομένων, ἡμεῖς ̓Εν ὀνόματι κυρίου θεοῦ ἡμῶν μεγαλυνθησόμεθα. σημαίνει δὲ τὴν ἐν τῷ ο ντως ἀγαθῷ προκοπὴν τὸ Μεγαλυνόμεθα. οὐ γὰρ ει πεν· μεγάλοι ἐσμέν. ταύτῃ τοι καὶ ὁ Ἰ σαὰκ προβαίνων μείζων ἐγίνετο, ε ως μέγας ἐγένετο σφόδρα. μεγαλύνεται δέ τις ἐν ὀνόματι κυρίου τὰ γνησίου καὶ τελείου δούλου ἐπιτελῶν. ̓Εγκώμιον μέγα τοῦ περὶ ου ὁ λόγος τὸ πληρωθήσεσθαι ὑπὸ κυρίου πάντα τὰ αἰτήματα αὐτοῦ οὐδὲν αἰτουμένου, ω ν μὴ παρέχει ὁ θεός. πλήρωσις δὲ αἰτήσεων τὸ ἐκβῆναι καὶ εἰς υ παρξιν ἐλθεῖν ἐκεῖνα, ὑπὲρ ω ν τις ἠξίωσεν. Τῆς χριστοῦ φωνῆς ὁτὲ μὲν ἐπὶ τοῦ ἱερέως, ὁτὲ δ' ἐπὶ τοῦ βασιλέως, ὁτὲ δὲ ἐπὶ τῆς κατὰ σάρκα τοῦ θεοῦ λόγου οἰκονομίας· ὁ μέν τις φήσει ἐπὶ τοῦ Δαυὶδ εἰρῆσθαι, ὁ δὲ ἐπὶ ̓Εζεκίου περὶ ου καὶ τὴν ὑπόθεσιν ει ληφεν τοῦ ψαλμοῦ, ὁ δὲ καὶ εἰς τὴν οἰκονομίαν ἀνθρωπίνως εἰρημένον.","english":"For the inquiry concerning these things, when it is made rightly, will have God providing. And may he fulfill all your counsel—that is, may he fulfill your will, when it is made rightly. And a will is fulfilled when one does not fail in one's deliberations, but those things meet one about which one had previously deliberated. And this is concerning him of whom it is said: \"Behold, today a Savior has been born to us, who is Christ the Lord.\" He is said to speak of a saving act—the salvation by which one is saved—to whom God listens in the day of affliction, at which salvation there will be exultation. And in the name of the Lord our God we shall be magnified. While others are magnified in worldly matters, we shall be magnified in the name of the Lord our God. And \"we shall be magnified\" signifies progress in the truly good. For he did not say, \"We are great.\" In this way also Isaac, advancing, became greater, until he became very great. And one is magnified in the name of the Lord when he accomplishes the works of a genuine and perfect servant. A great commendation of him about whom the word is spoken is that all his petitions will be fulfilled by the Lord, since he asks nothing that God does not provide. And the fulfillment of petitions is that those things for which one has deemed it worthy to ask come to pass and come into existence. The voice of Christ is sometimes spoken of the priest, sometimes of the king, and sometimes of the economy according to the flesh of the Word of God. One person will say it was spoken of David, another of Hezekiah, concerning whom he also took up the theme of the psalm, and another that it was spoken in a human way with reference to the economy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Τάχα δὲ καὶ τῶν πιστευόντων ἁπάντων συμπληρούντων τὸ σῶμα Χριστοῦ κατὰ τὸ Ου τω καὶ ὁ Χριστὸς ε ν σῶμα, πολλὰ δὲ μέλη, σῴζεσθαι λέγεται ὁ Χριστός, ο τ' α ν οἱ γενόμενοι αὐτοῦ σῶμα καὶ μέλη σωτηρίαν ε χωσιν. Ευ δὲ καὶ τὸ εἰπεῖν Νῦν ε γνων. νῦν γὰρ τουτέστιν ἐν τῷ παρόντι αἰῶνι γινώσκομεν τὸν Χριστὸν σῳζόμενον τῷ ἀπεντεῦθεν ἀρραβῶνα σωτηρίας δέχεσθαι. ̓Επακούει τοῦ Χριστοῦ κατὰ πᾶσαν ἀπόδοσιν προειρημένην. τὰ δεξιὰ δὲ τοῦ θεοῦ, τουτέστιν ὁ λόγος αὐτοῦ, σωτηρίαν ποιεῖ, οὐχ ὡς ε τυχεν ἀλλ' ἐν δυναστείαις οι α στρατηγὸς η βασιλεὺς α ριστος. Ιππους μὲν νοῶν τὰ σκιρτητικὰ τῶν παθῶν οι ς ἐπιβαίνουσιν αἱ ἀντικείμεναι δυνάμεις, αρματα δὲ τὴν σύμπνοιαν τῶν ὁρμητικῶν παθῶν ἐν οι ς παρασκευάζονται καθ' ἡμῶν· ἀλλ' εἰ καὶ ου τοι ἐν τούτοις, ἀλλ' ἡμῶν ἀμυντήριον ἀκαταμάχητον ἡ τοῦ θεοῦ προσηγορία.\n\n165 ̔Ο κατασταθεὶς βασιλεὺς ἐπὶ Σιὼν ο ρος κυρίως καὶ ἀληθῶς βασιλεύς ἐστιν, εὐφραινόμενος θείαν εὐφροσύνην ἀπὸ τῆς παρούσης αὐτῷ δυνάμεως θεοῦ. πᾶς δὲ ὁ ψαλμὸς ἑρμηνευθείη περὶ Χριστοῦ βασιλέως καὶ τοῦ συμβασιλεύοντος αὐτῷ, ι να μὴ ἐφ' ἑκάστης λέξεως τοῦτο σημαίνειν ἀναγκαζώμεθα. ̔Ο ἐπιθυμίαν σαρκὸς μὴ τελῶν τῷ πνεύματι περιπατεῖ. ου τος ἀνακραθεὶς τῷ πνεύματι ἐπιθυμίαν καρδίας λαμβάνει ἀπὸ θεοῦ. ὁ γὰρ τῶν τῆς σαρκὸς ὀρεκτῶν ἀπεσχημένος, α ὀρέγεται ἡ καρδία τουτέστιν ὁ νοῦς, λαμβάνει παρὰ θεοῦ ἐμπιμπλῶντος ἐν ἀγαθοῖς τὴν ἐπιθυμίαν αὐτοῦ. ἀλλὰ καὶ τυχών τις ω ν δεῖται οὐκ ἐστερήθη ὑπὸ κυρίου τῆς δεήσεως τῶν χειλέων αὐτοῦ.","english":"Perhaps also, when all the believers together complete the body of Christ, according to \"So also Christ is one body, and many members,\" Christ is said to be saved—when those who have become his body and members have salvation. And well is it said, \"Now I have known.\" For \"now\"—that is, in the present age—we know Christ being saved, in that from here on he receives the pledge of salvation. He hears Christ according to every meaning previously stated. And the right hand of God—that is, his Word—works salvation, not as it happens but in mighty deeds, as a general or a king of the first rank. By \"horses\" he means the prancing impulses of the passions, which the opposing powers mount; by \"chariots,\" the concord of the driving passions by which they are equipped against us. But even if these are in such things, our unassailable defense is the name of God.\n\nThe king established upon Mount Zion is strictly and truly a king, rejoicing with a divine joy from the divine power present to him. But the whole psalm may be interpreted concerning Christ the king and him who reigns together with him, so that we are not compelled to signify this at every word. He who does not fulfill the desire of the flesh walks in the spirit. This man, mingled with the spirit, receives the desire of his heart from God. For he who has abstained from the appetites of the flesh receives from God—who fills his desire with good things—what his heart, that is, his mind, longs for. But also, when one has obtained what he needs, he has not been deprived by the Lord of the petition of his lips.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"166 ̓Απὸ τοῦ Οτι προέφθασας αὐτὸν ἐν εὐλογίαις χρηστότητος αἰτιολογικῷ συνδέσμῳ τῷ Οτι χρησάμενος ε δειξεν ο τι εὐφραίνεται καὶ ἀγαλλιᾷ ἐπὶ τῷ προευφθάσθαι ἐν εὐλογίαις χρηστότητος. τὰ δὲ πρὸς ἀντιδιαστολὴν εὐλογιῶν, μὴ χρηστότητος, πρόσκειται ἐνταῦθα τῆς χρηστότητος· εὐλογῶν γὰρ ̓Ιακὼβ τοὺς υἱοὺς εὐλογίας τρόπῳ ἀπαντήσεσθαι τοῖς υἱοῖς ἐπίπονά τινα ει πεν, ὡς τὸ ̓Επικατάρατος ὁ θυμὸς αὐτῶν. καὶ ει τι τοιοῦτον ε λαττον προκείμενον, βασιλέα καὶ τὸν μιμητὴν αὐτοῦ προφθάνει ὁ θεὸς ἐν εὐλογίαις χρηστότητος, ἀναβιβάζων εἰς τὰς ὑπερκοσμίους ἐπαγγελίας ω ν ἐν ἀρραβῶνι ἀπεντεῦθέν ἐστιν γενέσθαι. ̓Εκ τῶν ε ργων καὶ ἐπιτηδευμάτων ἑαυτοῦ τις στεφανοῦται. ἀμέλει ὁ δικαίως τὸ δίκαιον διώξας ἀπολήψεται τὸν τῆς δικαιοσύνης στέφανον, καὶ ὁ ὀρθῶς περὶ τῆς τριάδος δοξάσας κομιεῖται τὸν ἀμαράντινον στέφανον τῆς δόξης. κατατρυφήσας δέ τις τοῦ κυρίου στεφάνῳ τρυφῆς ὑπερασπίζεται, καὶ ὁ χάριτι σωθεὶς στέφανον χαρίτων δέχεται εἰς τὴν ἑαυτοῦ κορυφήν. ἀλλὰ καὶ ὁ θησαυρίσας μετὰ χρυσίου καὶ ἀργυρίου τιμίους λίθους, ὑφ' ω ν εἰργάσατο λίθων τιμίων, στεφθήσεται, θεοῦ ἀναδοῦντος αὐτοῦ τὴν τῆς ψυχῆς κεφαλὴν τῷ στεφάνῳ τῷ ἐκ λίθων τιμίων· καὶ πρὸς δύναμιν δὲ θείαν κεκοσμημένην πάσῃ ἀρετῇ λέγεται Πάντα λίθον χρηστὸν ἐνδέδεσαι. ̔Ο ου ν στεφανῶν θεὸς ἐν ἐλέει καὶ οἰκτιρμοῖς στεφανώσει ἐκ λίθων τιμίων πεποιημένον στέφανον, ω σπερ καὶ ἐλπίδι τοὺς ἐπ' αὐτῷ καραδοκοῦντας· Εστι γὰρ κύριος Σαβαὼθ ὁ στέφανος τῆς ἐλπίδος ὁ πλακεὶς τῇ δόξῃ.","english":"By using the causal conjunction \"For\" in \"For you have gone before him with blessings of goodness,\" he showed that he rejoices and exults because he has been preceded with blessings of goodness. And here \"of goodness\" is added to distinguish it from blessings that are not of goodness. For when Jacob blessed his sons, he said that in the manner of a blessing certain painful things would come upon his sons, as in \"Cursed is their anger,\" and any other such lesser statement. But God goes before the king and his imitator with blessings of goodness, leading them up to the promises that transcend the world, of which it is possible to have a pledge even from here. By his own works and pursuits a person is crowned. Indeed, the one who has justly pursued justice will receive the crown of justice, and the one who has rightly held the opinion concerning the Trinity will obtain the unfading crown of glory. And one who has taken delight in the Lord is protected by a crown of delight, and the one saved by grace receives a crown of graces upon his own head. But also the one who has stored up precious stones along with gold and silver will be crowned with the precious stones by which he has worked, God binding up the head of his soul with the crown made of precious stones; and to the divine power adorned with every virtue it is said, \"You have bound every precious stone.\" Therefore God, who crowns in mercy and compassion, will crown with a crown made of precious stones, just as also with hope those who wait eagerly upon him. For the Lord Sabaoth is the crown of hope, who was fashioned for glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"ἐπειδὴ δὲ ὁ ἀπόστολος γράφει τοῖς ἑαυτοῦ μαθηταῖς Χαρὰ καὶ στέφανός μου, μήποτε καὶ οἱ Χριστοῦ γνώριμοι, λίθοι τίμιοι διὰ τὴν ευ τονον ἀρετὴν ο ντες, στέφανος πλακέντες ἐπιτεθήσονται τῇ Χριστοῦ κεφαλῇ μᾶλλον, Παύλου λέγοντος τοῖς μαθηταῖς Χαρὰ καὶ στέφανός μου. Ζωὴν ᾐτήσατό σε καὶ εδωκας αὐτῷ. εἰ μὲν ὁ μιμητὴς Χριστοῦ ει η ὁ περὶ ου ὁ λόγος, ζωὴν αἰτησαμένῳ αὐτὸν τὴν αἰώνιον δέδωκεν ὁ θεός· Τὸ χάρισμα γὰρ τοῦ θεοῦ ζωὴ αἰώνιός ἐστιν. εἰ δὲ περὶ Χριστοῦ λέγει τὸ ζωὴν αἰτησαμένῳ αὐτῷ, ε δωκεν ὁ πατήρ, ι να ζωοποιήσῃ τοὺς νεκρούς. Μακρότητα ἡμερῶν εἰς αἰῶνα αἰῶνος· πρὸς τῷ ζωὴν ᾐτηκέναι καὶ μακρότητα ἡμερῶν ᾐτήσατο, ι ν' ε χῃ αὐτὴν ἀθανάτως καὶ ἀπεράντως. μακρότητα ἡμερῶν δέχεται καὶ ὁ φωτίσας ἑαυτῷ φῶς γνώσεως, ὡς ε καστον δόγμα τῆς ἀληθείας πεφωτισμένον ε χειν· ἑκάστη γὰρ περιγραφὴ νοήσεως ἡμέρα τίς ἐστιν. Τὸ σωτήριον τοῦ θεοῦ δόξαν περιποιεῖ μεγάλην τῷ ἐκ νεκρῶν ἀναστάντι βασιλεῖ καὶ παντὶ τῷ συναναστάντι αὐτῷ. Δοξὰν καὶ μεγαλοπρέπειαν ἐπιθήσεις ἐπ' αὐτόν, δόξαν ταύτην τὴν κατὰ τὴν ἀνάστασιν. τὸ δ' ̓Επιθήσεις σημαίνει ο τι καὶ πρὸ ταύτης τῆς δόξης ἑτέραν ει χεν κατὰ τὸ ̓Εδόξασα καὶ πάλιν δοξάσω. ε στιν δὲ μεγαλοπρέπεια τὸ ἐν μεγάλοις πρέπον. τὸ πρέπον ου ν περὶ τὸν σωτῆρα ἐν μεγάλοις γεγένηται. τί γὰρ μεῖζον τοῦ νεκροὺς ἐγείρειν καὶ ἐπὶ τῆς θαλάσσης βαδίσαι η τῶν παραπλησίων τεραστίων αὐτοῦ; ἀλλὰ καὶ ἐκ νεκρῶν αὐτοῦ ἀναστάντος, ἐν μεγάλοις τὸ πρέπον αὐτῷ ὑπῆρκται· εἰς οὐρανοὺς γὰρ ἀνελήφθη καὶ ἐν δεξιᾷ τοῦ πατρὸς ἐκάθισεν, Οτι δώσεις αὐτῷ εὐλογίαν εἰς αἰῶνα αἰῶνος.","english":"Since the apostle writes to his own disciples, \"My joy and crown,\" perhaps also the friends of Christ, being precious stones because of their well-ordered virtue, will be woven into a crown and placed rather upon the head of Christ, as Paul says to his disciples, \"My joy and crown.\" \"You asked life of him, and you gave him.\" If the one of whom the passage speaks is an imitator of Christ, God has given him eternal life when he asked for it; for \"the gift of God is eternal life.\" But if he speaks concerning Christ, that \"to him who asked life, the Father gave it,\" so that he might give life to the dead. \"Length of days for ever and ever\": in addition to having asked for life, he also asked for length of days, so that he might have it immortally and without end. Length of days is also received by the one who has illuminated for himself the light of knowledge, so as to have each doctrine of the truth illuminated; for each delineation of thought is a kind of day. The salvation of God procures great glory for the king who has risen from the dead and for all who have risen with him. \"Glory and majesty you will place upon him\"—this glory that is at the resurrection. And \"you will place\" signifies that even before this glory he had another, according to \"I glorified and again I will glorify.\" And majesty is what is fitting among great things. The fitting, then, in the case of the Savior has come to be among great things. For what is greater than raising the dead and walking upon the sea, or his other similar wonders? But also when he himself rose from the dead, what is fitting for him among great things has been supplied; for he was taken up into the heavens and sat at the right hand of the Father, \"Because you will give him blessing for ever and ever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"ταῦτα πάντα περὶ αὐτὸν ὑπῆρκται, ο τι εὐλογία αὐτῷ εἰς αἰῶνα αἰῶνος δίδοται παρὰ τοῦ\n\nπατρὸς καθ' η ν εὐλογεῖ τοὺς προσπελάζοντας αὐτῷ, τότε μάλιστα ο τε κατάρα ὑπὲρ ἡμῶν γεγενημένος ἐξηγόρασεν ἡμᾶς ἀπὸ τῆς τοῦ νόμου κατάρας ἐπὶ τῷ εἰς τὰ ε θνη γενέσθαι τὴν εὐλογίαν τοῦ ̓Αβραάμ. Εὐφρανεῖς αὐτὸν ἐν χαρᾷ μετὰ τοῦ προσώπου σου. ω σπερ ἀπὸ θεοῦ πατρὸς καὶ κυρίου ̓Ιησοῦ Χριστοῦ ἡ αὐτὴ χάρις καὶ εἰρήνη δίδοται, ου τω τὴν αὐτὴν χαρὰν ἐκ θεοῦ καὶ τοῦ προσώπου αὐτοῦ γίνεσθαι συμβαίνει· πρόσωπον δὲ θεοῦ ὁ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ. ταῦτα δὲ γενήσεται περὶ τὸν βασιλέα ἐλπίζοντα ἐπὶ θεὸν κύριον τυγχάνοντα τῶν ἐλπιζομένων. πείρᾳ γὰρ προσβαλὼν τοῖς προσδοκωμένοις εὐφραίνεται μετὰ τοῦ προσώπου τοῦ θεοῦ. Καὶ α λλως· ἐπεὶ πρόσωπον ἡ εἰκών σου τυγχάνει, αυ τη δ' ἐστὶν ὁ θεὸς λόγος, μετὰ τούτου τοῦ προσώπου γινόμενος ὁ βασιλεὺς ναὸς αὐτοῦ χρηματίζει καὶ σύμμορφος αὐτοῦ γινόμενος εὐφραίνεται ἐν χαρᾷ. Παρὰ τοῦ ὑψίστου ε λαιον λαβὼν τῷ κέχρισθαι ἐλαίῳ ἀγαλλιάσεως, ̓Απαράβατον ε χει τὴν ἐκ τῆς χρίσεως ἱερωσύνην, κατὰ τὴν τάξιν Μελχισέδεκ ω ν εἰς τὸν αἰῶνα ἱερεύς. τὸ γὰρ μὴ σαλευθῆναι αὐτὸν δηλοῖ μὴ πρόσκαιρον αὐτὸν ε ξειν ἀξίαν ἀφ' η ς ἐστιν σαλευθῆναι μεταβάλλοντα εἰς ε τερόν τι. Οὐ τισὶν ἀλλὰ πᾶσιν τοῖς ἐχθροῖς τοῦ θεοῦ εὑρίσκεται ἡ χεὶρ αὐτοῦ η τοι κολάσεις αὐτοῖς ἐπιφέρουσα η πολεμοῦσα τοὺς ἀντιτεταγμένους τῷ θείῳ νόμῳ κατὰ τὸ Πολεμεῖ κύριος κρυφαίᾳ χειρὶ ἐπὶ ̓Αμαλήκ. καὶ τάχα ἐχθροὺς δύναται ἐνταῦθα λέγειν τοὺς ἀπρονοησίαν εἰσάγοντας καὶ ἀθεότητα ἀσπαζομένους.","english":"All these things have existed for him, so that blessing is given to him forever and ever by the Father, according to which he blesses those who draw near to him—then especially when he who became a curse for us redeemed us from the curse of the law, so that the blessing of Abraham might come to the Gentiles. You will gladden him with joy with your face. Just as the same grace and peace are given from God the Father and the Lord Jesus Christ, so it happens that the same joy comes from God and from his face; and the face of God is the impress of his substance. These things will happen to the king who hopes in God, the Lord, who obtains what is hoped for. For having come to the things hoped for by experience, he is gladdened with the face of God. And otherwise: since your image is a face, and this is God the Word, the king who is with this face is called his temple, and becoming conformed to him, he is gladdened with joy. Having received oil from the Most High by being anointed with the oil of exultation, he has an inviolable priesthood from the anointing, according to the order of Melchizedek, being a priest forever. For his not being shaken shows that he will not have a temporary worth, from which he could be shaken by changing into something else. His hand is found not against some but against all the enemies of God, either bringing punishments upon them or warring against those arrayed against the divine law, according to \"The Lord wars with a hidden hand against Amalek.\" And perhaps he can here mean as enemies those who introduce providence and embrace godlessness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"τούτοις γὰρ μὴ τιθεμένοις θεὸν εὑρεθείη ἡ χεὶρ θλίβουσα καὶ ἐπιτιμίαν αὐτοῖς ἐπιφέρουσα, ὡς τότε αὐτοὺς γνῶναι ο τι θεὸς ἐπιστατεῖ τῶν ο λων. Μισοῦντας ἐνταῦθα θεὸν λέγει τοὺς ἁμαρτάνοντας. εἰ γὰρ ἐν τῷ τηροῦντι τὰς ἐντολὰς ἡ ἀγάπη τοῦ θεοῦ τελειοῦται κατὰ τὸ ̓Εάν τις ἀγαπᾷ με, τὸν λόγον τὸν ἐμὸν τηρήσει, ἀκολουθήσει τὸν μὴ τηροῦντα τὸν λόγον καὶ τὰς ἐντολὰς τοῦ θεοῦ μισεῖν τὸν θεόν. ὁ δὲ ου τως μισῶν ἀπολωλέναι λέγεται. ἐπεὶ ου ν προσδοκία ἐστὶν ἐλεύσεσθαι τὸν σωτῆρα ο ντα θεοῦ δεξιὰν ἐπὶ τῷ ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός, εἰκότως λέγεται· ̔Η δεξιά σου ευ ροι πάντας τοὺς μισοῦντάς σε. Τίνι δὲ διαφέρει κατὰ τὰς γραφὰς χεὶρ δεξιᾶς θεωρητέον. τὴν χεῖρα ἐπὶ τῶν κολάσεων τάττει, ὡς τὸ ̔Η χείρ σου ε θνη ἐξωλόθρευσεν, καὶ Νῦν ἀποστείλας τὴν χεῖρα πατάξω σε (Καὶ γὰρ χεὶρ κυρίου ἡ ἁψαμένη μού ἐστιν)· τὴν δὲ δεξιὰν ἐπὶ τῆς σωτηρίας καὶ τῶν α λλων ἀγαθῶν· Εσωσεν γὰρ αὐτὸν ἡ δεξιὰ αὐτοῦ, καὶ Δεξιὰ κυρίου ἐποίησεν δύναμιν, καὶ Δεξιὰ κυρίου υ ψωσέν με, καὶ τὰ τοιαῦτα. εἰκότως ου ν καὶ ἐνταῦθα τὴν μὲν χεῖρα εὑρίσκεσθαι τοῖς ἐχθροῖς τιμωρουμένην αὐτούς φησιν, τὴν δὲ δεξιὰν εὑρίσκειν τοὺς μισοῦντας ο πως εὑρεθέντες μηκέτι ω σιν ἐν ἀπωλείᾳ. Τὸ Θήσεις αὐτοὺς ἀναφέρεσθαι ἐπὶ τοὺς ἐχθροὺς νομίζω, ου ς τινας διὰ τὸ κολάσει παραδεδόσθαι θήσει ὡς κλίβανον πυρὸς οὐκ ἀεὶ καὶ ἐπ' α πειρον ἀλλ' ε ως τοῦ καιροῦ τῆς ἐπιλάμψεως τοῦ θεϊκοῦ προσώπου. σημαίνει δὲ κἀνταῦθα ὁ καιρὸς οὐ χρόνον ἀλλὰ τὴν ποίαν κατάστασιν τῶν δυναμένων χωρῆσαι τὸ θεοῦ πρόσωπον.","english":"For if they do not acknowledge God, may the hand that oppresses them and brings punishment upon them be found against them, so that they may then know that God presides over all things. Here he calls those who sin \"those who hate God.\" For if the love of God is perfected in the one who keeps the commandments, according to \"If anyone loves me, he will keep my word,\" it follows that the one who does not keep the word and the commandments of God hates God. And the one who hates in this way is said to have perished. Since, then, there is an expectation that the Savior, who is the right hand of God, will come to seek and save what has perished, it is reasonably said: \"Your right hand will find all those who hate you.\" But one must consider in what way a \"hand\" differs from a \"right hand\" in the Scriptures. He assigns the hand to punishments, as in \"Your hand destroyed the nations,\" and \"Now, having sent out my hand, I will strike you\" (for the hand of the Lord is what has touched me); but the right hand he assigns to salvation and other good things: for \"His right hand saved him,\" and \"The right hand of the Lord has done mighty things,\" and \"The right hand of the Lord exalted me,\" and the like. Reasonably, then, even here he says that the hand is found against the enemies, punishing them, but that the right hand finds those who hate him, so that, having been found, they may no longer be in perdition. I think that \"You will make them be carried up against your enemies\" refers to certain people whom, because they have been handed over to punishment, he will make like a furnace of fire—not forever and without end, but until the time of the shining forth of the divine face. And here too the \"time\" signifies not a duration but the kind of state of those who are able to contain the face of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"νομίζω δὲ καὶ τὸ τοῦ κλιβάνου ο νομα μὴ μάτην παρειλῆφθαι· ὡς γὰρ οὐ μάτην οὐδ' ὡς ε τυχεν ἐκκαίεται κλίβανος ἀλλ' ἐπί τινι τέλει χρηστῷ η ἀρτοποιΐᾳ η α λλῳ τινὶ τοιούτῳ, ου τω καὶ τὰς κολάσεις τίθεται θεὸς ἐπὶ τῷ καιρὸν ἀπαντῆσαι τοιοῦτον καθ' ο ν ἐνιδεῖν τῷ προσώπῳ αὐτοῦ δυνήσονται. Τοὺς διαναπαυομένους ἐπὶ κακίᾳ καὶ ψευδοδοξίᾳ τῷ θέλγεσθαι ὑπὸ ἡδονῆς συνταράξει ὁ θεὸς ἐν ὀργῇ αὐτοῦ, θορυβουμένους ἐπὶ προσδοκίᾳ τιμωρίας. τούτους δὲ ου τω διατεθέντας καταφάγεται πῦρ οὐ σωματικὸν πάντως ἀλλὰ τὸ ἀκολουθοῦν τῇ νόσῳ τῆς ψυχῆς, η τοι μεταμελουμένης ἐφ' οι ς ε δρασεν κακοῖς αὐτῆς τῆς μεταμελείας δίκην πυρὸς διεσθιούσης αὐτήν, η τῆς δυσαρεστήσεως γεννώσης αὐτῇ πῦρ ἀνάλογον ταῖς τοῦ σώματος νόσοις. ω σπερ γὰρ αἱ σωματικαὶ τροφαὶ πέρα τοῦ δέοντος προσενεχθεῖσαι η νοσοποιὸν ποιότητα ε χουσαι πυρετοὺς ἐγείρουσιν τοῖς\n\nβεβρωκόσιν, ου τω τοῖς τραφεῖσιν τὴν κακίαν καὶ τὰ φαῦλα δόγματα ἀκολουθήσει ἐκ τούτων τῶν τροφῶν κατάλληλον πῦρ, ο καταφάγεται αὐτοὺς οὐκ ἀναλίσκον αὐτῶν τὴν τῆς ψυχῆς οὐσίαν (ἀνώλεθρος γὰρ αυ τη) ἀλλὰ τὴν ποιότητα, καθ' η ν ξύλα χόρτον καλάμην α χυρα καὶ ζιζάνια γεγένηνται, ι να τῶν ἐπισυμβάντων ἀναλωθέντων καθαρὰ ἡ δεδεγμένη αὐτὰ οὐσία ὀφθῇ. Καὶ ἐνταῦθα δείκνυται οὐχ ἡ οὐσία αὐτῶν ἀπολλυμένη ἀλλ' α κακῶς ἐκαρποφόρησαν· ε ξεις δὲ μοχθηραὶ καὶ φαῦλα ε ργα ἐστίν.","english":"I think that the name of the oven has not been introduced without purpose. For just as an oven is not kindled without purpose or at random, but for some good end—either for baking bread or for some other such thing—so also God appoints punishments for the purpose that a fitting season may come, in which they will be able to look upon his face. God in his wrath will confound those who take their rest in wickedness and false opinion, being charmed by pleasure, so that they are troubled by the expectation of punishment. And those who are thus disposed fire will consume—not physical fire by any means, but the fire that follows upon the sickness of the soul: either the soul repenting of the evils it has done, with the repentance itself devouring it like fire, or the discontent generating for it a fire analogous to the diseases of the body. For just as bodily foods, when taken beyond what is due or possessing a disease-producing quality, kindle fevers in those who have eaten them, so also for those who have been nourished on wickedness and base doctrines there will follow from these foods a fire suited to them, which will consume them—not destroying the substance of their soul (for it is imperishable), but the quality according to which they have become wood, grass, stubble, and weeds, so that when the things that have befallen them are consumed, the substance that received them may be shown to be pure. And here it is shown that it is not their substance that is being destroyed, but the things they bore fruit badly; and evil habits and base deeds are these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Ωσπερ τὰ καρπὸν τέλειον φέροντα φυτὰ ἐξ αὐτοῦ τοῦ πληρωθέντος καρποῦ προβάλλονται σπέρμα ἐπὶ τῷ ομοια αὐτοῖς ε τερα φυτὰ γενέσθαι, ου τως οἱ ἐν κακίᾳ καὶ δυσσεβείᾳ καρποφορήσαντες διδασκαλίας σπέρμα καταβάλλονται ἐπὶ τῷ ὁμοίους αὐτῶν φαύλους καὶ δυσσεβεῖς ποιῆσαι. τούτου τὸ σπέρμα ἀφανίζει θεὸς ἀπὸ τῶν υἱῶν τῶν ἀνθρώπων. Εκλιναν εἰς αὐτὸν κακὰ η τοι α θεα περὶ αὐτοῦ δόγματα η τὴν αἰτίαν τῆς κακίας προσάπτοντες αὐτῷ· ἐξέκλιναν δὲ κακὰ εἰς τὸν σωτῆρα οἱ προδόται καὶ ἐχθροὶ αὐτοῦ ἀποδεδειγμένοι. σημειωτέον ο τι κατ' εκκλισιν ἐπιτελεῖται τὰ κακὰ καὶ οὐ κατ' εὐθύτητα ω σπερ τὰ ἀγαθά. διὰ πάντων δὲ οἱ φαῦλοι διαστραφέντες καὶ ἀδυνάτοις ἐγχειροῦσιν· διαλογίζονται γὰρ ἐπιβουλευτικῶς κατὰ τοῦ βλάβην μὴ ὑπομένοντος. τάχα δὲ καὶ πᾶς κακός, δι' ω ν ἁμαρτάνει, διαλογίζεται βουλὴν τὴν μὴ δυναμένην στῆναι τῷ ἀβέβαιον καὶ μὴ μένουσαν ει ναι τὴν κακίαν. Οτι θήσεις αὐτοὺς νῶτον· ἐν τοῖς περιλοίποις σου ἑτοιμάσεις τὸ πρόσωπον αὐτῶν. ου ς ἀποστρέφεται ὁ θεός, τούτους νῶτον τίθεται δυναμένους ει ναι πρόσωπον. Η καὶ ου τως· τοὺς μὴ οι ους τε ὁρᾶν τὸ πρόσωπον τοῦ θεοῦ τῷ μὴ ε χειν καρδίαν καθαρὰν τίθεται κατανοεῖν τὰ ὀπίσω αὐτοῦ τὰ μετ' αὐτὸν ο ντα δημιουργήματα, ι να τὴν κτίσιν αὐτοῦ θεωροῦντες ε ννοιαν αὐτοῦ λάβωσιν, ι να καὶ ἀποβαλόντες δι' α ἀδυνάτως ε σχον καθαρὸν ε χειν πρόσωπον, προσβαλόντες τῷ θεῷ αὐτὸ τὸ τοῦ θεοῦ πρόσωπον ι δωσιν. διό φησιν· Καὶ ἐν τοῖς περιλοίποις σου ἑτοιμάσεις τὸ πρόσωπον αὐτῶν. περίλοιπα δὲ τοῦ θεοῦ τὰ ἀνωτέρω τῶν αἰσθητῶν κτισμάτων αὐτοῦ ἐστιν.","english":"Just as plants that bear perfect fruit put forth seed from the fruit itself once it is filled, so that other plants like themselves may come to be, so those who have borne fruit in wickedness and impiety cast down the seed of teachings, so as to make others base and impious like themselves. God destroys the seed of this one from among the sons of men. They inclined toward him evils—that is, either doctrines about him, or the cause of evil, attaching it to him. The traitors and those shown to be his enemies inclined evils toward the Savior. It should be noted that evils are accomplished by inclination and not by straightness, as good things are. Through all things the base, having been twisted, also attempt what is impossible; for they reason with treacherous intent against one who does not submit to harm. And perhaps every wicked man, through the things in which he sins, reasons out a plan that cannot stand, since wickedness is unstable and does not remain. For you will set them as a back; in your remnants you will prepare their face. Those whom God turns away, these he sets as a back, though they are able to be a face. Or also in this way: those who are not able to see the face of God, because they do not have a pure heart, he sets to perceive his back—the created works that are after him—so that by contemplating his creation they may receive a notion of him, so that even having cast off that through which they were unable to have a pure face, and having approached God, they may see the very face of God. Therefore he says: And in your remnants you will prepare their face. And the remnants of God are the things above his sensible creatures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"173 ̓Επεὶ συγκαταβαίνων τῇ ἀσθενείᾳ ἡμῶν ἀσθενές τι ἀνείληφας ο περ ἰσχυρότερον τῶν ἀνθρώπων ἐστίν, σταυρωθεὶς ἐξ ἀσθενείας, ̔Υψώθητι ἐν τῇ δυνάμει σου. Τὸ ᾳ δειν ἐπὶ θεωρίας ληπτέον, τὸ δὲ ψάλλειν ἐπὶ τῷ κατὰ ἀρετὴν ἐνεργεῖν. θεωροῦντες ου ν τὸ νοητὸν τῶν δυναστείων καὶ πράττοντες κατ' αὐτάς, Αισομεν καὶ ψαλοῦμεν τὰς δυναστείας σου, α ς ἐδυναστεύσας οι α τροπαιοῦχος βασιλεὺς κατὰ διαβόλου καὶ τῶν ἀντικειμένων δυνάμεων. δύναται δηλοῦν καὶ τὸ Χαριστηρίους αι νους ἀνακρουσόμεθά σοι δυναστεύσαντι κατὰ τοῦ θανάτου. 175 ̓Αντίληψις ἑωθινὴ κατορθοῦται, τοῦ ἡλίου τῆς δικαιοσύνης ἀνίσχοντος καὶ ἀρχὴν ἡμέρας κατασκευάζοντος· ἡ γὰρ ἀνατολὴ τοῦ ἀληθινοῦ φωτὸς τῇ νυκτὶ τῆς ἀγνοίας καὶ πλάνης τέλος ἐπιθεῖσα ε ω πνευματικὴν ἀνέλαμψεν. αυ τη δὲ ἀρχομένη ἐπὶ τέλος φωτισμοῦ τελείου καταντήσει, δι' ο ν φωτισμὸν πάντα τὰ α λλα πνευματικὰ πνευματικῶς ἐτελέσθη τῷ τέλος ει ναι, ου χάριν τὰ α λλα πάντα, αὐτὸ δὲ οὐδενὸς ε νεκα, ο καὶ εσχατον ὀρεκτὸν καλοῦσιν τῷ μὴ ει ναι ἀνωτέρω τούτου ου τις ὀρεχθείη τῷ τοῦτο ει ναι τὸ τελικώτατον ἀγαθόν. ̔Η προγραφὴ ου ν τοῦ προκειμένου ψαλμοῦ εἰς τέλος ᾳ δεται τῆς ἑωθινῆς ἀντιλήψεως τῷ Δαυίδ, τουτέστιν τῷ ἐκ σπέρματος αὐτοῦ τὸ κατὰ σάρκα γεγενημένῳ. καὶ τοῦτο δὲ τηρητέον ο τι φυλάττει πρόσωπον ε ν λέγον ἀπ' ἀρχῆς μέχρι τέλους ὁ ψαλμὸς οὐδὲ μιᾶς μεταβολῆς εὑρισκομένης περὶ τὸ λέγον πρόσωπον. καὶ ἐπεὶ ἡ καινὴ διαθήκη λέξεις ἀπὸ τοῦ ψαλμοῦ ε λαβεν ὡς ὑπὸ τοῦ Χριστοῦ ῥηθείσας, ἀνάγκη πάντα αὐτὸν ἐκ προσώπου τοῦ Χριστοῦ ἑρμηνεῦσαι.","english":"Since, condescending to our weakness, you took up something weak—which is stronger than men—having been crucified out of weakness, Be exalted in your strength. The “know” must be understood with respect to contemplation, and the “sing psalms” with respect to acting according to virtue. Contemplating therefore the intelligible meaning of the dominions and acting in accordance with them, We will sing and psalm the dominions of yours, which you ruled as a trophy-bearing king against the devil and the opposing powers. It can also signify: We will strike up thanksgiving hymns to you who ruled against death. The morning help is set right, when the sun of righteousness rises and makes the beginning of day; for the rising of the true light, having put an end to the night of ignorance and error, shone forth a spiritual dawn. And this, when it begins, will arrive at the end of perfect illumination, through which illumination all other spiritual things were perfected spiritually by the fact of being an end, for the sake of which all other things exist, while it itself exists for the sake of nothing, which they also call the last object of desire, because there is nothing above it that one might desire, since it is the most final good. The superscription therefore of the psalm set before us is sung “unto the end” of the morning help “by David,” that is, by him who was born of his seed according to the flesh. And this too must be observed, that the psalm keeps one person speaking from beginning to end, not a single change being found concerning the speaking person. And since the new covenant took words from the psalm as spoken by Christ, it is necessary to interpret the whole of it from the person of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"δηλώσομεν δὲ τὰς λέξεις, αι ς ἡ καινὴ διαθήκη ἐχρήσατο, ἐπ' αὐτὰς φθάσαντες.\n\n176 Σημειωτέον δὲ ο τι ὀρθῇ πτώσει ἀντὶ κλητικῆς κέχρηται· ἀντὶ γὰρ τοῦ εἰπεῖν Θεέ μου θεέ μου ι να τί, ̔Ο θεὸς ὁ θεός μου ει πεν· ε θος δὲ τῇ γραφῇ ἐν πολλοῖς τοῦτο ποιεῖν. ο ου ν βούλεται εἰπεῖν τοῦτό ἐστιν· ὁ καθόλου καὶ ἀληθινὸς θεὸς θεός μου τυγχάνων πρόσχες μοι πολεμουμένῳ καὶ πολλοῖς ἐπιπόνοις περιτύχοντι· Ινα τί γὰρ ἐγκατέλιπές με; πυνθανομένου δὲ τὴν αἰτίαν τῆς ἐγκαταλείψεως ἡ φωνή. ἐπεὶ γὰρ συνῄδει ἑαυτῷ ακραν καθαρότητα (οὐκ ῃ δει γὰρ ἁμαρτίαν), ἠπίστατο μὴ ἐπὶ ἁμαρτίᾳ ἐγκαταλελεῖφθαι ἀλλὰ δι' ε τερόν τι τῷ παντὶ συμφέρον. τοῦτ' ου ν βούλεται φανερὸν γενέσθαι, οὐ δι' ἑαυτὸν πάσχοντα ἀλλὰ διὰ τοὺς ὁρῶντας αὐτόν· γνόντες γὰρ ο τι δι' αὐτοὺς ἐγκατελείφθη ὑμνήσουσιν αὐτὸν ὡς σωτῆρα. Λεκτέον τοίνυν λόγους παραπτωμάτων, οὐ τὰς περὶ τῶν παραπτωμάτων προφοράς. ὡς γάρ φαμεν λόγον οὐρανοῦ καθ' ο ν γέγονεν καὶ λόγον ἡλίου δι' ο ν ὑπῆρκται, ου τω καὶ λόγον παραπτωμάτων ἐροῦμεν καὶ οὐκ αὐτὰ τὰ παραπτώματα ἀνειληφέναι τὸν σωτῆρα εἰς τὸ ἑαυτοῦ σῶμα. τούτους δὲ τοὺς τῶν παραπτωμάτων λόγους πρὸ τοῦ πάθους εφερεν αὐτοῦ τὸ σῶμα, ἀναστὰς δὲ ἐκ νεκρῶν, ο τε καὶ σεσῶσθαι λέγεται, μακρὰν ἀπὸ τῆς σωτηρίας αὐτοῦ τοὺς λόγους τῶν προειρημένων ἁμαρτημάτων ε σχεν, ἀπεκδυσάμενος τὰς ἐνεργούσας τὰ παραπτώματα ἀρχὰς καὶ ἐξουσίας ο τε ἐθριάμβευσεν αὐτὰς ἐν αὐτῷ παρρησιασάμενος ἐπὶ τῷ σταυρῷ.","english":"We will explain the words that the new covenant used, having come to them.\n\n176 It must be noted that he has used the nominative case instead of the vocative; for instead of saying \"O God, my God, why,\" he says \"O God, my God, he said.\" And it is the custom of Scripture to do this in many places. What he wishes to say, then, is this: \"You who are the universal and true God, being my God, attend to me as I am warred against and have encountered many hardships. For why have you forsaken me?\" And the voice asks the reason for the forsaking. For since he was conscious of his own extreme purity (for he did not know sin), he understood that he had not been forsaken on account of sin but for some other reason beneficial to the whole. This, then, he wishes to make clear—not as one suffering for his own sake but for the sake of those who see him; for when they have learned that he was forsaken for their sakes, they will praise him as Savior. One must speak, then, of the principles of transgressions, not of the utterances concerning transgressions. For just as we speak of the principle of heaven by which it came to be, and the principle of the sun by which it exists, so too we shall speak of the principle of transgressions, and not that the Savior took up the transgressions themselves into his own body. But these principles of transgressions his body bore before the passion; and when he rose from the dead—which is also said to be saved—he kept the principles of the aforementioned sins far from his salvation, having stripped off the principalities and powers that work transgressions, and having triumphed over them in himself, having spoken boldly on the cross.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Οὐ μόνον ἐπιπόνων καὶ σκυθρωπῶν περιεστηκότων α νὺξ ἀλληγορικῶς ἐστιν βοῶ πρός σε Θεέ μου ο πως μὴ πάθω τι, ἀλλὰ γὰρ καὶ φαιδρῶν καὶ λαμπρῶν ο ντων τῶν κατ' ἐμὲ πάλιν κράξω ο πως μὴ βλαβερόν τι ἐξ ἐπάρματος γένηται. ταῦτα δὲ περὶ ἡμῶν ἐξομολογούμενος ὁ σωτὴρ λέγει· ου τω δέ μου βοῶντος οι δα ο τι εἰσακούσῃ. μεθ' ὑποστιγμῆς γὰρ ἀναγνωστέον· Καὶ νυκτὸς δὲ κεκράξομαι, οὐκ ἀνοίας μοι λογιζομένης, ο τε τὰ περιεστηκότα ἐστὶν σκυθρωπά, τῶν πολλῶν ἐν ταῖς περιστάσεσιν σκοτιζομένων ὡς καὶ αὐτὸ τοῦτο τί δεῖ κράζοντα πρὸς θεὸν λέγειν ἀγνοεῖν· ἐπίσταμαι γὰρ ἐγὼ τίνος ε νεκα περὶ ἐμὲ νυκτερινὴ κατάστασίς ἐστιν. Καὶ οἱ πατέρες δὲ ἐξ ω ν εἰμι τὸ κατὰ σάρκα (ου τοί εἰσιν οἱ πατριάρχαι) ἐπὶ σοὶ ηλπισαν προσδοκῶντες τὴν ἐμὴν ἐπίλαμψιν. ἀλλὰ καὶ ἐλπίσαντες οὐκ ἀπέτυχον· ἐρρύσθησαν γὰρ ἀπὸ θανάτου καὶ διαβόλου, ἐμοῦ λυτρωσαμένου καὶ ῥυσαμένου αὐτούς. πρὸς σὲ γὰρ καὶ αὐτοὶ βοήσαντες τὴν δι' ἐμοῦ καὶ ἐξ ἐμοῦ σωτηρίαν ε σχον. οὐ γὰρ κατῃσχύνθησαν ἐπὶ σὲ ἐλπίσαντες· ἀπέσχον γὰρ τὰ τῆς ἐλπίδος καὶ προσδοκίας. Ιστωσαν δὲ οἱ ταῦτα λέγοντες, νομομαθεῖς ει ναι ἐπαγγελλόμενοι, ψευδοδοξοῦντες περὶ τῆς προνοίας. τὰ γὰρ αὐτὰ λέξειεν α ν τις ̔Ησαΐου πριζομένου, καὶ οι τινες α λλοι ὑπὲρ εὐσεβείας πεπόνθασιν. ἡμεῖς γὰρ τὸ ῥυσθῆναι καὶ σωθῆναι ἐκ τῶν περιεστηκότων ἐπιπόνων οὐ τὸ ἐκτὸς αὐτῶν γενέσθαι φαμέν, ἀλλὰ τὸ ἀνδρείως καὶ τλητικῶς αὐτὰ ἐνεγκεῖν, ω στε μὴ βλαβῆναι τὴν διάνοιαν ἐκκρουομένης τῆς ὀρθῆς προθέσεως ἐκ τῶν πόνων.","english":"Not only when painful and gloomy circumstances surround me—which \"night\" allegorically signifies—do I cry out to you, my God, that I may not suffer anything, but even when my circumstances are bright and splendid I will again cry out, lest something harmful arise from exaltation. The Savior says these things about us in confession: \"Thus, while I cry out, I know that you will hear.\" For the reading should be with a comma: \"And by night I will cry out,\" not that folly is reckoned to me when the circumstances surrounding me are gloomy—since the many are darkened in their afflictions, so as even to be ignorant of this very thing, what one ought to say when crying out to God. For I know for whose sake there is a nighttime condition around me. And the fathers, from whom I am according to the flesh (these are the patriarchs), hoped in you, awaiting my illumination. But even having hoped, they did not fail; for they were rescued from death and the devil, since I redeemed and rescued them. For when they too cried out to you, they obtained salvation through me and from me. For they were not put to shame, having hoped in you; for they obtained the things of hope and expectation. But let those who say these things know, who profess to be learned in the law, that they hold false opinions about providence. For one might say the same words of Isaiah when he was being sawn, and of certain others who suffered for piety's sake. For we say that being rescued and saved from the painful circumstances that surround us is not to be outside them, but to bear them bravely and patiently, so that the mind is not harmed, when right purpose is driven out by toils.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"τοὺς γοῦν μάρτυρας τῆς ἀληθείας, μυρία ο σα παθόντας καὶ ἐναποθανόντας ταῖς βασάνοις, ἐρρύσθαι καὶ σεσῶσθαι ἐκ τῶν θλίψεων λέγομεν· οἱ γὰρ ἐκτὸς τῶν θλιβερῶν δι' ἀρνήσεως γεγενημένοι οὐ μόνον οὐκ ἐρρύσθησαν καὶ ἐσώθησαν ἀπὸ τῶν πειρασμῶν, ἀλλὰ καὶ κατεπόθησαν ὑπ' αὐτῶν. Τάχα γὰρ ὁ ἐκ σπέρματος συλληφθείς, τελεσφορηθεὶς ἐν τῇ γαστρὶ πληρωθέντος τοῦ καιροῦ τῆς ἀποτέξεως, ὑπ' αὐτῆς τῆς μήτρας ἐπὶ τὰ ε ξω προβάλλεται. μόνον δὲ τὸν σωτῆρα ὁ πατὴρ ἐκ τῆς γαστρὸς τῆς παρθένου ἐκσπᾷ, οὐκ ε ξωθεν σπέρματος αὐτῇ καταβληθέντος ἀλλ' ἐξ αὐτῆς τοῦ θείου τόκου ἐξεσπασμένου. Τοῖς α λλοις ἀνθρώποις τὸ ἐλπίζειν καὶ προσδοκᾶν τὰ μέλλοντα μετὰ συμπλήρωσιν τοῦ λόγου ἐφ' ἡλικίαις γενομένοις ἐπέρχεται. μόνον δὲ τὸ ἐκ Μαρίας βρέφος ἀπὸ μαστῶν τῆς μητρὸς ἐλπίζει τελειότητα· θεὸν γὰρ ε χει τὴν ἐλπίδα· οὐδέποτε γὰρ ἐν κακίᾳ γεγένηται, πάντων ἀνθρώπων μετὰ α γνοιαν καὶ πονηρίαν τὸ ἀγαθὸν ἀσπαζομένων.\n\nκαὶ τοῦτο δηλῶν ̔Ησαΐας ε λεγεν· Πρὶν η γνῶναι αὐτὸν ἀγαθὸν η κακὸν ἀπειθεῖ πονηρίᾳ τοῦ ἐκλέξασθαι τὸ ἀγαθόν. Πρὸ τῆς ἐνανθρωπήσεως ὁ ̓Ιησοῦς μόνην τὴν πρὸς πατέρα εφερεν οἰκειότητα· η ν γὰρ αὐτοῦ πατὴρ ὁ θεός, καὶ αὐτὸς υἱὸς θεοῦ. ἀφ' ου δὲ σὰρξ γενόμενος ἐκ κοιλίας προῆλθεν σχέσιν ε σχεν τὴν πρὸς τὸν πατέρα τὴν πρὸς θεόν. διό φησιν· Εἰ καὶ ἀεὶ πατήρ μου τυγχάνεις, ἀλλὰ καὶ θεός μου ει ναι ηρξω ἐκ κοιλίας μητρός. Παρούσης θλίψεως συνὼν ὁ θεὸς οι ός τέ ἐστιν καρτερίαν παρασχεῖν ὡς γενναιάζειν τὸν θλιβόμενον, ἀπόντος δὲ θεοῦ ἰσχυρὰ τὰ περιεστηκότα.","english":"We say, then, that the witnesses of the truth, who suffered countless things and died amid their tortures, were rescued and saved from their afflictions; for those who have come to be outside afflictions through denial were not only not rescued and saved from their trials, but were even swallowed up by them. For perhaps one conceived from seed, once brought to full term in the womb when the time of delivery is completed, is thrust forth by the womb itself into the outside. But the Father alone snatches the Savior from the womb of the virgin, not from seed cast into her from outside, but from herself the divine offspring being drawn forth. For other human beings, hoping and expecting what is to come comes upon them when they have reached maturity in age after the completion of reason. But only the infant from Mary hopes for perfection from its mother's breasts; for it has God as its hope; for it has never been in wickedness, whereas all human beings embrace the good after ignorance and wickedness.\n\nAnd Isaiah, making this clear, said: Before he knows good or evil, he disobeys wickedness to choose the good. Before his incarnation Jesus had only the kinship toward the Father; for God was his Father, and he was the Son of God. But from the time he became flesh and came forth from the womb, he had a relation toward the Father, toward God. Therefore he says: Even if you are always my Father, yet you have begun to be also my God from my mother's womb. When affliction is present, God being with one is able to provide endurance so that the afflicted one plays the man; but when God is absent, the circumstances that surround one are strong.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"ευ χεται ου ν ὁ τὸν ψαλμὸν λέγων, τύπος ἡμῖν τοῖς ἀνθρώποις γινόμενος καὶ διδάσκων ἡμᾶς ἐν πειρασμοῖς ου τω προσεύχεσθαι, μὴ τοιαῦτα αὐτῷ πραχθῆναι ἐφ' οι ς α ν χωρῇ θεός, ι να παρόντος θεοῦ καταπαλαίσῃ τοὺς ἐγείροντας τὴν θλῖψιν. εἰ γὰρ ἀποσταίη τινὸς ὁ θεός, οὐχ ὑπάρξει ἐκείνῳ βοηθός. Μόσχοι δ' α ν ει εν καὶ αἱ περὶ τὰ γήϊνα καὶ σωματικὰ ἐνεργοῦσαι πονηραὶ δυνάμεις (γεωπόνον γὰρ τοῦτο τὸ ζῷον), αἱ δὲ ψευδοδοξίας προϊστάμεναι δι' ἀπατηλῶν λόγων καὶ σοφισμάτων κερατίζουσαι ταῦροι τυγχάνουσιν πίονες ο ντες διὰ τὸ δῆθεν πολυμαθὲς καὶ κεκομψευμένον τῆς φράσεως. δυνατὸν δὲ καὶ τοὺς ̓Ιουδαίους κατὰ νόμον βουθυτοῦντας ἐξ ω ν ἐπιτηδεύουσιν μόσχους ὠνομασμένους περικυκλοῦν ἐχθρικῶς τὸν κύριον· Πόντιος δὲ Πιλᾶτος καὶ ει τινες α λλοι ἐν ὑπεροχῇ ταῦροι κερατισταὶ ὑπάρχοντες, περιέχειν σπουδάζουσιν αὐτόν. Λέγοι δ' α ν ταῦτα ὁ σωτὴρ καὶ περὶ τοῦ σώματος αὐτοῦ, τῆς ἐκκλησίας, ἰδὼν ἀνθρώπους χαμαιπεταῖς καὶ γῆν ἐργαζομένους πολεμικῶς περικυκλοῦντας αὐτοῦ τὸ σῶμα, τὸ ̓Εκύκλωσάν με μόσχοι πολλοί. τοὺς δὲ α ρχοντας, τούτου τοῦ αἰῶνος σοφίαν ἐπαγγελλομένους, ἑωρακὼς περιθέοντας αὐτοῦ τὸ σῶμα ἐρεῖ· Ταῦροι πίονες περιέσχον με. παριστὰς δὲ αὐτῶν τὸ ἐξηγριωμένον τῆς πονηρίας καὶ τὸ ε τοιμον εἰς τὸ θλῖψαί φησιν· Ηνοιξαν ἐπ' ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ἁρπάζων καὶ ὠρυόμενος. στόμα γὰρ ἠνεῳγμένον αὐτῶν εἰς τὸ ἁρπάσαι τοὺς ἀπατωμένους ὁ σοφιστικὸς ει η λόγος.","english":"The one who speaks the psalm prays, becoming a type for us human beings and teaching us to pray in temptations that such things not be done to him in which God may have a place, so that, with God present, he may overthrow those who stir up affliction. For if God should depart from someone, a helper will not exist for that one. And \"calves\" would be the evil powers that work around earthly and bodily things (for this animal is a toiler of the soil), while those who preside over false opinion through deceptive words and sophisms, butting with their horns, are \"fat bulls,\" being so through the supposedly great learning and refinement of their speech. It is also possible that the Jews, who sacrifice oxen according to the law, are named \"calves\" from the practices they pursue, encircling the Lord hostilely; and Pontius Pilate and any others in positions of authority are \"horned bulls,\" striving to encompass him. The Savior might say these things also about his body, the church, seeing people who creep on the ground and work the earth hostilely encircling his body: \"Many calves encircled me.\" And seeing the rulers of this age, who profess wisdom, running around his body, he will say: \"Fat bulls encompassed me.\" Setting forth the savagery of their wickedness and their readiness to afflict, he says: \"They opened their mouth against me like a lion snatching and roaring.\" For their opened mouth for snatching those who are deceived would be the sophistical argument.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"τάχα δὲ ̔Ως λέων ὁ ἁρπάζων καὶ ὠρυόμενος ἀναφέρεται ἐπὶ τὸν διάβολον, ἀφ' ου λέοντος ἐξέσπασεν ὁ ποιμὴν ὁ καλὸς δύο σκέλη καὶ λοβὸν ὠτίου, καταπίοντος διὰ μὲν παρακοῆς τὸ ου ς τοῦ ἀνθρώπου τῆς ψυχῆς, διὰ δὲ τῶν σκελῶν τὴν πορείαν αὐτῆς. 184 ̓Επεὶ σῶμα Χριστοῦ οἱ πεπιστευκότες εἰσίν, τὰ τῶν πεπιστευκότων πάθη εἰς ἑαυτὸν ἀναλαβὼν πεπονθέναι λέγει ταῦτα, α συμβέβηκεν τοῖς συμπληροῦσιν αὐτοῦ τὸ σῶμα. ἐπεὶ ου ν σκορπισμὸν ὑπέμειναν τὰ πρόβατα παταχθέντος τοῦ ποιμένος, φησὶν ̔Ωσεὶ υ δωρ ἐξεχύθη· τὸ γὰρ ἐκκενωθὲν υ δωρ σκορπίζεται. ̓Αλλὰ καὶ περὶ τῶν ἀποστόλων φησὶν τὸ Διεσκορπίσθη πάντα τὰ ὀστᾶ μου· αὐτοὶ γὰρ ὀστᾶ αὐτοῦ τυγχάνουσιν διὰ τὸ ευ τονον καὶ διακρατεῖν πᾶν τὸ σῶμα. Τάχα γίνεταί τινος ἡ καρδία τηκομένη οι α κηρὸς ἐν μέσῳ τῆς κοιλίας, ο τ' α ν ι δῃ τοὺς ὠδινηθέντας καὶ γεννηθέντας ὑπ' αὐτοῦ συμφορὰν ὑπομένοντας. ἐπεὶ τοίνυν καὶ τὰ προειρημένα περὶ τοὺς μαθητὰς ̓Ιησοῦ γέγονεν, ἡ καρδία αὐτοῦ διακειμένη πρὸς αὐτοὺς ἀγαπητικῶς, πυρουμένη κηροῦ πάθος ἀνεδέξατο ἐν μέσῳ τῆς κοιλίας συμπαθούσης οι ς ετεκεν. ἀλλὰ καὶ τὸ γλυκὺ τῆς καρδίας ο τε κηρὸς ὑπῆρχεν ἐτάκη, ο τε τροφὴ γέγονεν καὶ εἰς γαστέρα ἐχώρησεν· τὰς γὰρ νοήσεις τῆς καρδίας ὡς κηρὸν τραφέντας εἰς κοιλίαν κατέβαλον, τηκόμενον καὶ λεπτυνόμενον διὰ τῆς συνεχοῦς μελέτης, ἐπὶ τῷ εἰς τὴν σύστασιν τοῦ τραφέντος ἀναδοθῆναι. ̓Αλλὰ καὶ ἡ ἰσχὺς εἰς τὴν κάμινον τοῦ βίου εἰσαχθεῖσα ὀστράκῳ παραπλησίως ἐξηράνθη·","english":"Perhaps \"as a lion that snatches and roars\" is referred to the devil, from which lion the good shepherd tore out two legs and a lobe of an ear, since he swallows the ear of the human soul through disobedience, and through the legs its walk. Since those who have believed are the body of Christ, he says that he has suffered these things, taking upon himself the sufferings of those who have believed, which have befallen those who complete his body. Since, then, the sheep endured scattering when the shepherd was struck, he says, \"Like water I was poured out\"; for water that has been poured out is scattered. But he also says concerning the apostles, \"All my bones were scattered\"; for they themselves are his bones, because of their firmness and their holding the whole body together. Perhaps someone's heart becomes melted like wax in the midst of the belly, when he sees those who have been in travail and born by him enduring calamity. Since, therefore, the things foretold have also happened to the disciples of Jesus, his heart, disposed toward them in love, being set on fire, received the affection of wax in the midst of the belly, sympathizing with those whom it bore. But also the sweetness of the heart, which was like wax, was melted, and it became food and passed into the belly; for they cast down the thoughts of the heart, nourished like wax, into the belly, melted and made thin through continual meditation, so as to be given up for the constitution of what was nourished. But also the strength, brought into the furnace of life, was dried up like a potsherd.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"μετὰ πεῖραν γὰρ θλιβερῶν ὡς ἐκ καμίνου τις ἐξαφθεὶς ξηρασίαν ὀστράκου ἀναδέξεται, οὐκέτι ὑγραινόμενος οι α πηλὸς ὑπὸ τῆς ὑγρότητος τοῦ πηλοῦ καὶ τοῦ ῥευστοῦ τῶν ἡδονῶν. Τῶν ἀκροατῶν διεσκορπισμένων οὐκέτι παρόντων εἰς ου ς ἡ γλῶττα ἐνήργει διδάσκουσα καὶ διαλεγομένη, ἀνενέργητος ει η τῷ λάρυγγι κεκολλημένη· ἡ γὰρ προφέρουσα λόγον κινεῖται οὐκ ἐμποδιζομένη ὑπὸ τῆς πρὸς τὸν λάρυγγα\n\nκολλήσεως. Χοῦν θανάτου τάχα λεκτέον τὸ παρὰ Παύλῳ σῶμα θανάτου ὀνομασθέν· χοῦς γὰρ ἀληθῶς τοῦτο πεπλασμένον ἀπὸ τῆς γῆς. χοῦς δὲ θανάτου ει ρηται τὸ πάντως τὸν γεννώμενον καὶ τεθνήξεσθαι. εἰ γὰρ τὸ τεχθήσεσθαι συμπλέκεσθαί ἐστι σώματι, ἀνάγκη καὶ διάλυσιν γενέσθαι η τις ἐστὶν θάνατος. εἰς τοῦτο ου ν τὸ σῶμα τὸ ἐκ τῆς παρθένου ἐμβὰς ὁ σωτὴρ Εἰς χοῦν, ε φη, θανάτου κατήγαγές με. τάχα καὶ εἰς η ν κατῆλθεν νεκρότητα καὶ τὸν ᾳ δην δι' ἡμᾶς χοῦς ἐστιν θανάτου· γέγονε γὰρ ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας. 187 ̔Η Ωρυξαν χεῖράς μου καὶ πόδας λέξις τὸν διὰ σταυροῦ σημαίνει θάνατον τῶν ἐπὶ τοῦτο ἐρχομένων, ἐξορυττομένων τὰς χεῖρας καὶ τοὺς πόδας διὰ τῆς τρυπήσεως τῶν η λων. ̓Εξηρίθμησαν πάντα τὰ ὀστᾶ μου. ἐξαριθμεῖσθαι πάντα τὰ ὀστᾶ τοῦ σώματος δύναται, ο τ' α ν γυμνωθῇ τῶν συμπεπαρμένων σαρκῶν· καὶ τοῦ Χριστοῦ σώματος μὲν ὀστᾶ προαποδέδονται οἱ ἀποστόλοι, σάρκες δὲ αὐτοῦ ῥηθεῖεν οἱ ἐπιπολαιότερον καὶ σωματικώτερον πεπιστευκότες. ο τε ου ν ἐπὶ τὸ αὐτό ἐστιν τὸ σῶμα, τὰ μὲν ὀστᾶ διακρατεῖ τὰς σάρκας, αἱ δὲ σάρκες περὶ τὰ ὀστᾶ τυγχάνουσιν καλύπτουσαι αὐτά.","english":"For after the trial of afflictions, as one set on fire, as it were, from a furnace, he will receive the dryness of a potsherd, no longer being moistened like clay by the moisture of the clay and the fluidity of pleasures. Since the hearers had been scattered and were no longer present, for whom the tongue used to work, teaching and discoursing, it would be inactive, stuck fast to the throat; for the tongue that brings forth speech is moved without being hindered by its sticking to the throat. Perhaps the dust of death must be called that which Paul named the body of death; for this is truly dust molded from the earth. And the dust of death is spoken of as that which will certainly both be born and die. For if to be born is to be entangled with a body, there must also be a dissolution, which is death. Into this body, then, the Savior, who came forth from the virgin, entered. Into the dust of death, he says, you brought me down. Perhaps also into the deadness into which he descended, and into Hades, for our sake, is the dust of death; for he was in the heart of the earth three days and three nights. 187 “They dug my hands and feet” — the phrase signifies the death by the cross of those who come to this, their hands and feet being dug out through the piercing of the nails. “They counted all my bones.” All the bones of the body can be counted when it has been stripped of the flesh that has been compacted together; and of the body of Christ, the bones that were given beforehand are the apostles, but his flesh might be called those who have believed more superficially and more bodily. Whenever, then, the body is together, the bones hold the flesh together, and the flesh is found covering the bones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"ο τ' α ν ου ν φόβος τις ἐκταράξῃ φευγόντων τῶν ἐπιπολαιότερον πεπιστευκότων, καταλείπονται μόνοι οἱ στερροὶ καὶ ευ τονοι ζηλωταὶ ὡς ἐξαριθμεῖσθαι αὐτοὺς γυμνωθέντας πεφευγότος τοῦ πλήθους. Αὐτοὶ δὲ κατενόησαν καὶ ἐπεῖδόν με· καίτοι οὐκ αὐτῶν περιγεναμένων μου (ἐγὼ γὰρ ἑκουσίως αὐτὰ ἀνειλόμην), Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς καὶ ἐπὶ τὸν ἱματισμόν μου ε βαλον κλῆρον. Πρὸς τῇ ἱστορίᾳ ἀλληγορικώτερον ̔Ιμάτια καὶ ̔Ιματισμὸς ̓Ιησοῦ ει ναιδύνανται αἱ πρόχειροι τῶν γραφῶν λέξεις· ταύτας γὰρ ἀμφίσκεται καὶ περιβάλλεται ὁ θεὸς λόγος ὑφεστὼς κατὰ τὰ πνευματικὰ νοήματα. οἱ ου ν ἑτερόδοξοι δήμιοι καὶ πνεύματα κυριοκτόνα τὰ ἱμάτια τοῦ σωτῆρος μερίζονται τὰς τῶν γραφῶν λέξεις. ε καστος γὰρ αὐτῶν τὰς μὲν δέχεται τῶν γραφῶν, τὰς δὲ ου, καίτοι τοῦ χιτῶνος ̓Ιησοῦ ἀσχίστου τυγχάνοντος διὰ τὸ ει ναι α ρραφον· οὐ γὰρ βεβιασμένην ε νωσιν ἀλλὰ συμφυῆ ε χει. ε στιν δὲ καὶ α νωθεν διὰ τὸ θεόπνευστος ει ναι ὑφαντὸς δι' ο λου· διὰ πάσης γὰρ δυνάμεως ἡ γραφὴ α νωθέν ἐστιν. ̔Η δὲ ἐκκλησία οὐ μερίζεται τὰ ἱμάτια οὐδὲ κλῆρον βάλλει ἐπ' αὐτοῖς· ο λα γὰρ ε χει καὶ ἐνδέδυται παραστᾶσα ἐκ δεξιῶν ̓Ιησοῦ οι α Βασιλὶς ἐν ἱματισμῷ διαχρύσῳ περιβεβλημένη πεποικιλμένη. ὑπεραναβᾶσα δὲ ταῦτα τὰ ἱμάτια καὶ αὐτὸν ̓Ιησοῦν ἐνδύσεται ο ντα σοφίαν καὶ δύναμιν πατρός, σοφὴ καὶ δυνατὴ γινομένη. Ταῦτα δὲ ποιούντων ἐκείνων, Μὴ μακρύνῃς τὴν βοήθειάν μου· σοῦ γὰρ βοηθοῦντος καὶ εἰς τὴν ἀντίληψίν μου προσέχοντος, τριταῖος ἀναστὰς ἐκ νεκρῶν ματαίαν τὴν κατ' ἐμοῦ ἐπιβουλὴν ἀναδείξω.","english":"If then some fear disturbs them, since those who believed more superficially flee, only the steadfast and vigorous zealots are left, so that they may be counted when, stripped bare, the multitude has fled. But they themselves considered and looked upon me; although they did not prevail over me (for I took these things up willingly), They divided my garments among themselves and cast lots for my clothing. In addition to the history, in a more allegorical sense the garments and clothing of Jesus can be the readily available words of the Scriptures; for God the Word, subsisting according to the spiritual meanings, is clad and wrapped in these. Therefore the heterodox executioners and the spirit-beings that kill the Lord divide the garments of the Savior, that is, the words of the Scriptures. For each of them accepts some of the Scriptures and not others, although the tunic of Jesus remains undivided because it is seamless; for it has not a forced union but a natural one. And it is woven from above throughout because it is divinely inspired; for the Scripture is from above through every power. But the Church does not divide the garments nor cast lots for them; for she has all things and is clothed with them, standing at the right hand of Jesus as a Queen arrayed in a garment of gold, embroidered and wrapped around. And rising above these garments, she will put on Jesus himself, who is the wisdom and power of the Father, becoming wise and powerful. But while they do these things, Do not remove your help far from me; for when you help and attend to my support, having risen on the third day from the dead, I will show their plot against me to be vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"189 ̓Επεὶ οἱ περικυκλώσαντές με ἐχθροὶ κατ' ἐμοῦ φονῶντες μάχαιραν ε χουσιν οὐ σῶμα ἀλλὰ ψυχὴν τρῶσαι δυνατήν, ̔Ρῦσαι ἀπὸ τῆς τούτων ῥομφαίας τὴν ψυχήν μου, ἀβλαβῆ αὐτὴν ἀπὸ ταράχου καὶ δειλίας φυλάττων. εἰ γὰρ καὶ ἱκανῶς παρεσκεύασται ἡ ἡμετέρα ψυχή, ἀλλά γε θεωροῦσα τὸν διάβολον μετὰ πάσης τῆς τῶν δαιμόνων φάλαγγος καὶ τοῦ στίφους τῶν ἀντικειμένων ἐνεργειῶν καὶ πονηρῶν ἀνθρώπων, ὑπ' αὐτῶν ἐνεργουμένων ταραχθεῖσα (τρεπτῆς γάρ ἐστι φύσεως) σύμμαχον ε χειν παρακαλεῖ τὸν δυνάμενον ῥύσασθαι ἀπὸ τῆς ῥομφαίας τῶν πολεμίων. Τάχα δὲ καὶ αὐτὸς ὁ διάβολος ἀλληγορικῶς ῥομφαία λέγοιτο, ἐπεὶ τολμᾷ κατὰ πάσης ψυχῆς τρῶσαι αὐτὴν προαιρούμενος· καὶ ἐκ ταύτης τοίνυν τῆς ῥομφαίας ῥυσθῆναι παρακαλεῖ. Ου ς πρότερον πληθυντικῶς περικυκλώσαντας αὐτὸν κύνας ει πεν, νῦν ἑνικῶς διὰ τὸ γένος καλεῖ. μονογενῆ δὲ αὐτοῦ τὴν ψυχὴν ει πεν διὰ τὸ μεμονῶσθαι καὶ κεχωρίσθαι τῶν α λλων ψυχῶν. πᾶσαι μὲν γὰρ ἐκεῖναι ε γνωσαν ἁμαρτίαν, αυ τη δὲ ου. κἀκείναις μὲν ἐκ διαλειμμάτων ἐπιφοιτᾷ καὶ σύνεστιν ὁ θεὸς λόγος, ταύτῃ δὲ ἀχωρίστως καὶ ἀδιαστάτως μέχρι τέλους ἀδιάζευκτος διαμενεῖ. ταῦτ' ου ν τὰ","english":"Since the enemies who surrounded me, plotting murder against me, have a sword able to wound not the body but the soul, rescue my soul from their sword, keeping it unharmed by disturbance and cowardice. For even if our soul has been sufficiently prepared, nevertheless, when it beholds the devil with the whole phalanx of demons and the swarm of hostile powers and wicked men, who are energized by them, it is disturbed (for it is of a changeable nature) and implores as an ally the one who is able to rescue it from the sword of the enemies. Perhaps the devil himself might also be called a sword allegorically, since he dares to wound every soul, intending to do so; and from this sword, then, it implores to be rescued. Those whom he previously called dogs, in the plural, as surrounding him, he now calls in the singular, on account of their kind. And he called his soul only-begotten because it has been set apart and separated from the other souls. For all those others knew sin, but this one did not. And to those others the divine Word comes and is present at intervals, but to this one he will remain inseparable and undivided and unseparated until the end. These things, then,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"ἐξαίρετα αὐτῇ συνόντα μονογενὴς ει ναι αὐτοῦ λέγεται. Τάχα δὲ καὶ ἡ παραστᾶσα αὐτῷ ενδοξος ἐκκλησία, οὐκ ε χουσα σπῖλον η ῥυτίδα, συμπληρουμένη ἐκ τῶν ἀμώμως τελείων, μονογενὴς αὐτοῦ τυγχάνει, ω ν προκοπτόντων εἰς τάγματα πολλὰ διῃρημένων διὰ τὴν ἐκ τῆς προκοπῆς διαφοράν· ἑξήκοντα γοῦν οὐσῶν βασιλίδων καὶ ὀγδοήκοντα παλλακῶν καὶ νεανίδων ω ν οὐκ ε στιν ἀριθμός, μία αυ τη ὑπὲρ πάσας ἐστὶν περιστερὰ τελεία μονογενὴς ου σα τῇ μητρὶ αὐτῆς τῇ α νω ̔Ιερουσαλήμ. 191 ̓Απὸ τοῦ μικρῷ πρόσθεν εἰρημένου λέοντος διαβόλου νῦν σωθῆναι παρακαλεῖ, ἀλλὰ καὶ τὴν ταπείνωσιν ἑαυτοῦ καθ' η ν ̓Εταπείνωσεν ἑαυτὸν ὑπήκοος γενόμενος τῷ πατρὶ μέχρι θανάτου, θανάτου δὲ σταυροῦ. σωθῆναι δὲ βούλεται καὶ ἀπὸ κεράτων μονοκερώτων, α λλου ει δους ἀντικειμένης δυνάμεως βασιλείαν ἐπαγγελλομένης· βασιλείας γὰρ σύμβολον τὸ κέρας. εἰσὶν δὲ οἱ νομίζοντες τὸν σταυρὸν σημαίνεσθαι ἀπὸ τῆς προκειμένης λέξεως κέρατος σχῆμα φέροντα. Καὶ ταύτην τὴν λέξιν ἐκ προσώπου Χριστοῦ εἰρῆσθαι ἡ πρὸς ̔Εβραίους ̓Επιστολή φησιν, ἀναφθεγγομένου πρὸς τὸν πατέρα· Ω πάτερ, τὸ σὸν ο νομα, τουτέστιν τὴν σὴν ἰδιότητα καὶ οἰκειότητα, τὴν ε ννοιάν σου διηγήσομαι, φανερὰν αὐτὴν ποιῶν τοῖς γεναμένοις μου ἀδελφοῖς οι ς τὸ ἐμὸν πνεῦμα κατέπεμψας· πρὸς ου ς ῥηθείη α ν ο τι ̓Εστὲ υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ ἐν ταῖς καρδίαις ὑμῶν. ου τοι δέ εἰσιν οἱ τὸ πνεῦμα τῆς υἱοθεσίας ἐκ θεοῦ λαβόντες, ι να τοῦ θεοῦ μὲν υἱοί, ἀδελφοὶ δὲ τοῦ μονογενοῦς ω σιν.","english":"Those things that are excellent, existing together with her, he is said to be her only-begotten. And perhaps also the glorious church standing beside him, having no spot or wrinkle, being completed from those who are blamelessly perfect, is his only-begotten, since those who are advancing are divided into many ranks because of the difference arising from their advancement. For though there are sixty queens and eighty concubines and young women whose number is not, she alone is above all a perfect dove, being only-begotten to her mother, the Jerusalem above. From the lion, the devil, mentioned a little before, he now prays to be saved, but also from his humiliation by which he humbled himself, becoming obedient to the Father unto death, even death on a cross. And he wishes to be saved also from the horns of unicorns, that is, of another kind of opposing power that promises a kingdom; for the horn is a symbol of a kingdom. And there are those who think that the cross is signified by the preceding word \"horn,\" since it bears the shape of a horn. And the Epistle to the Hebrews says that this word was spoken from the person of Christ, when he declares to the Father: O Father, your name, that is, your peculiar property and kinship, your meaning I will declare, making it manifest to those who have become my brothers, to whom you sent down my Spirit; to whom it might be said: You are sons, God sent the Spirit of his Son into your hearts. And these are those who have received from God the Spirit of adoption, so that they might be sons of God and brothers of the only-begotten.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"καὶ ἐκ νεκρῶν γοῦν ἀναστάς, ἐπιφανεὶς ταῖς γυναιξίν, Πορευθεῖσαι, ε φη, ει πατε τοῖς ἀδελφοῖς μου ο τι ἠγέρθην. ἐν μέσῳ δὲ τῆς ἐκ τούτων συναγομένης ἐκκλησίας ὑμνήσει τὸν πατέρα, αι νους καὶ παιᾶνας θεολογικοὺς ἀναπέμπων. Κατὰ πλείονας τρόπους τοῦ ̓Ιακὼβ ὀνομαζομένου (σημαίνει γὰρ ἡ προσηγορία αυ τη ὁτὲ μὲν τὸν θεῖον α νδρα, υἱὸν μὲν ̓Ισαάκ, πατέρα δὲ τῶν δώδεκα πατριαρχῶν, ὁτὲ δὲ τὸν ἐκ τούτου προελθόντα δωδεκάφυλον λαόν, ὁτὲ δὲ τὰς δέκα φυλὰς μόνας ἀποσχισθείσας τοῦ οι κου Δαυὶδ καὶ ἀκολουθησάσας τῷ ̔Ιεροβοάμ, ὁτὲ δὲ τὸν σωτῆρα αὐτὸν κατὰ τὸ ̓Ιακὼβ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ· ̓Ισραὴλ ὁ ἐκλεκτός μου, προσεδέξατο αὐτὸν ἡ ψυχή μου· ταύτην γὰρ τὴν προφητείαν περὶ τοῦ σωτῆρος ὁ Ματθαῖος εἰρημένην εγραψεν) ζητητέον κατὰ τί τῶν σημαινομένων ει ρηται τὸ Απαν τὸ σπέρμα ̓Ιακώβ, δοξάσατε αὐτόν. καὶ ὁ μὲν πολὺς ἐρεῖ· τοῦ πατριάρχου ̓Ιακὼβ τὸ σπέρμα τὸ δωδεκάφυλον ἐντραφὲν τῇ ἀναγνώσει τοῦ νόμου καὶ τῶν προφητῶν δοξάσαι βούλεται τὸν θεὸν καὶ διὰ νοημάτων καὶ λόγων καὶ ε ργων ἀγαθῶν. τάχα δέ, ἐπεὶ ψεῦδος ει η τοῦτο πολλῶν ἐκ τοῦ ̓Ιακὼβ γεγενημένων ἀπίστων καὶ προδοτῶν ̓Ιησοῦ, λέξει τις ο τι τοῦ ̓Ιακὼβ τοῦ πτερνιστοῦ καὶ καταπαλαίσαντος τὸν θάνατον καὶ τὴν ἀντικειμένην δύναμιν ( ̓Ιησοῦς δέ ἐστιν ου τος) τὸ σπέρμα αὐτοῦ τὸ γενόμενον ἐκ διδασκαλίας δοξάσαι τὸν θεὸν α παν δυνήσεται. ἐπειδὴ δὲ καὶ ̓Ισραήλ ἐστιν ο ν προσεδέξατο ἡ ψυχὴ τοῦ θεοῦ ἐκλεκτὸν ο ντα σπέρμα αὐτοῦ, ῃ ̓Ισραήλ ἐστιν φοβηθήσεται τὸν θεόν.","english":"And after he rose from the dead, having appeared to the women, he says, “Go, tell my brothers that I have risen.” And in the midst of the church gathered from these, he will sing praise to the Father, sending up hymns and theological songs. Since Jacob is named in several ways (for this designation sometimes means the divine man, the son of Isaac and father of the twelve patriarchs; sometimes the twelve-tribed people that came from him; sometimes the ten tribes alone, which separated from the house of David and followed Jeroboam; and sometimes the Savior himself, according to “Jacob my servant, I will help him; Israel my chosen, my soul has accepted him”—for Matthew wrote that this prophecy was spoken concerning the Savior), one must inquire according to which of these meanings it is said, “All the seed of Jacob, glorify him.” And the many will say that he wishes the seed of the patriarch Jacob—the twelve tribes, nurtured in the reading of the law and the prophets—to glorify God both through thoughts and words and good works. But perhaps, since it would be false that many of those born from Jacob were unbelievers and betrayers of Jesus, someone will say that it is the seed of Jacob who supplanted and wrestled down death and the opposing power (and this is Jesus)—his seed that comes from teaching—that will be able to glorify God in every way. And since Israel is also the one whom the soul of God accepted, being his chosen seed, Israel will fear God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"καὶ ε καστος δὲ τῶν μιμητῶν ̓Ιησοῦ, εἰ μὲν ε χει τὴν πάλην πρὸς ἀρχὰς καὶ ἐξουσίας καὶ κοσμοκράτορας τοῦ σκότους τούτου, ̓Ιακώβ ἐστιν πτερνίζων τοὺς ἀντιπάλους· εἰ δὲ καρδίαν ε χει καθαρὰν καὶ νοῦν διαυγῆ, ο ψεται τὸν θεόν, ̓Ισραὴλ κατὰ τοῦτο τυγχάνων. παντὸς ου ν τοῦ τοιούτου τὸ σπέρμα θεὸν φοβηθήσεται. 194 ̓Επεὶ οὐκ ἐξουδένωσεν ἐμοῦ τοῦ πτωχοῦ τὴν δέησιν οὐδὲ προσώχθισεν μυχθίζων αὐτήν, τούτου χάριν εὐχάριστοι γινόμενοι ἐπὶ τῷ ἐπηκοῦσθαι ὑπὸ κυρίου τὴν δέησιν ὑπὲρ ἡμῶν γινομένην αἰνέσατε καὶ δοξάσατε καὶ φοβήθητε αὐτόν. εἰ γὰρ καὶ ὡς πτωχὸς πρὸς αὐτὸν προσηυξάμην, ἀλλ' εἰδέναι ὀφείλετε ο τι ἐγὼ πλούσιος ω ν, θησαυρὸς ω ν τοῦ πληρώματος τῶν ἀγαθῶν, δι' ὑμᾶς ἐπτώχευσα ι να διὰ τῆς ἐμῆς πτωχείας πλουσίους ὑμᾶς ποιήσω· οὐ γὰρ οι οί τε η τε σάρκα περικείμενοι δέξασθέ μου τὸν πλοῦτον τέως ἐκ μέρους γινώσκοντες καὶ προφητεύοντες. πτωχεύσας ου ν δι' ὑμᾶς,\n\nὑπὲρ ὑμῶν πρὸς κύριον ἐκέκραξα, καὶ ὑπήκουσέν μου δοὺς ὑμῖν ἐκεῖνα ἐφ' οι ς πλούσιοι ἀπεφάνθητε. ου τω γάρ μου περὶ ὑμῶν πρεσβευομένου, Οὐκ ἀπέστρεψεν τὸ πρόσωπον αὐτοῦ ἀπ' ἐμοῦ, ἀλλ' ε τι μᾶλλον ἐπέλαμψέν μοι αὐτό· διὸ καὶ τὴν κραυγήν μου προσήκατο. Ανθρωποι μὲν ἐπὶ φανεροῖς ε ργοις καὶ ἐπιτηδεύμασιν ἐπαινοῦσιν, θεὸς δὲ τὸ κρυπτὸν ὁρῶν ἐπὶ τελείᾳ ἀρετῇ καὶ γνώσει ὑπερβαλλούσῃ ἐπαινεῖ. μεγάλου τινὸς ου ν ἐστιν μετὰ παρρησίας εἰπεῖν· Παρὰ σοῦ, ω θεέ, ὁ ε παινός μου, οὐκ ἐπὶ τῶν τυχόντων ἀλλ' ἐπ' ἐκκλησίας μεγάλης· μεγάλη δὲ ἐκκλησία ἡ ἐκ τῶν καθ' ε καστον μεγάλων συναγομένη, ὡς ἐκκλησία πολλὴ ἡ ἐκ πολλῶν συλλεγομένη.","english":"And each of the imitators of Jesus, if he has the wrestling against principalities and powers and the world-rulers of this darkness, is Jacob, tripping up his opponents; but if he has a pure heart and a lucid mind, he will see God, being in this respect Israel. Therefore the seed of every such man will fear God. Since he did not despise the supplication of me, the poor man, nor was he angry, muttering at it, for this reason, becoming thankful that the supplication made on our behalf was heard by the Lord: praise and glorify and fear him. For even if I prayed to him as a poor man, yet you ought to know that I, being rich, being a treasury of the fullness of good things, became poor for your sake, so that through my poverty I might make you rich; for you who are clothed in flesh were not able to receive my wealth, for a time knowing and prophesying in part. Having become poor, then, for your sake, I cried out to the Lord on your behalf, and he heard me, giving you those things by which you were shown to be rich. For when I interceded for you in this way, he did not turn his face away from me, but rather shone it upon me all the more; therefore he also accepted my cry. Men praise on the basis of visible works and pursuits, but God, seeing what is hidden, praises on the basis of perfect virtue and surpassing knowledge. It is a great thing, then, to say with boldness: From you, O God, is my praise—not among ordinary people but in a great church; and a great church is the one gathered from the great individually, as a numerous church is the one collected from many.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"Εὐχή ἐστιν ὁμολογία γινομένη εὐχαριστίας, εἰ τῶνδέ τινων θεόθεν τεύξοιτο. Διττοῦ πλούτου κατὰ τὰς γραφὰς λεγομένου, ὡς τοὺς μὲν πλουτεῖν ἐν ε ργοις ἀγαθοῖς καὶ παντὶ λόγῳ καὶ πάσῃ γνώσει, τοὺς δὲ πλουσίους ει ναι ἐκ ψευδοδόξων δογμάτων καὶ πράξεων δυσαρέστων, ἀκόλουθον ἑκατέρῳ πλούτῳ ἐναντίαν ει ναι πενίαν. καὶ ὁ τὸν μὲν θεῖον πλοῦτον ε χων, τοῦ φαύλου στερούμενος, ε χοι α ν τὴν ἐναντίαν αὐτῷ πενίαν ὡς α μα πλούσιον καὶ πένητα ἐπαινετῶς αὐτὸν ει ναι· ὡς αυ ὁ τὸν μοχθηρὸν πλοῦτον ε χων ε χοι α ν καὶ τὴν ψεκτὴν πενίαν ἀντικειμένην τῷ πλούτῳ τῷ ἀληθινῷ. Περὶ τῶν ου ν ἐπαινετῶς πενομένων τὸ Φάγονται πένητες καὶ ἐμπλησθήσονται ει ρηται. ἐρεῖς δὲ πένητας καθ' α ει ρηται η δη καὶ τοὺς ἀπὸ τῶν ἐθνῶν πρότερον ἐλπίδα μὴ ε χοντας καὶ ἀθέους ἐν κόσμῳ φαγομένους καὶ ἐμπλησθησομένους προσιόντας τῇ πίστει. Πέρατα γῆς μνημονεύοντα θεοῦ καὶ ἐπιστρέφοντα η τοι τὰ ε θνη η οἱ περάσαντες ἀπὸ γῆς τῷ τὸ πολίτευμα ε χειν ἐν οὐρανῷ. Καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν. ̓Ιουδαῖοι ο τε τὴν ̓Ιουδαίαν ῳ κουν προσκυνεῖν ἐνώπιον θεοῦ ἐδόκουν ἐρχόμενοι ἐπὶ τὰ ̔Ιεροσόλυμα καὶ τὸν ναὸν ο ν ᾠκοδόμησεν Σαλομῶν. ταύτην τὴν τυπικὴν ἐν τόπῳ προσκύνησιν οὐχ οι ά τε η ν ἐπιτελεῖν τὰ ε θνη οἰκοῦντα μέχρι τῶν γῆς ἐσχάτων· προσκυνεῖν δὲ πνεύματι καὶ ἀληθείᾳ ἐδιδάχθησαν, μένοντα ο ποι ποτ' α ν ω σιν, ἐνώπιον θεοῦ τὴν προσκύνησιν ποιούμενα, ο τε ὡς βούλεται θεὸς πολιτεύονται. τούτῳ συνᾴδει καὶ ἡ προφητεία λέγουσα·","english":"Prayer is a confession made in thanksgiving, if one should obtain certain things from God. Since wealth is spoken of in the Scriptures as twofold—some being rich in good works and in every word and all knowledge, while others are rich from false opinions and displeasing actions—it follows that to each wealth there is an opposite poverty. And he who has the divine wealth, being deprived of the worthless kind, would have the poverty opposite to it, so that he is at once rich and poor in a praiseworthy manner; just as he who has the wicked wealth would also have the blameworthy poverty, which is opposed to the true wealth. Concerning those who are praiseworthy in their poverty, it has been said: The poor shall eat and be filled. And you will call poor, in the sense already stated, those from the Gentiles who formerly had no hope and were atheists in the world, who shall eat and be filled as they come to the faith. Those who remember God and turn—the ends of the earth—are either the Gentiles, or those who have passed over from the earth by having their citizenship in heaven. And all the families of the Gentiles shall worship before him. The Jews once thought to worship in Judea before God, coming to Jerusalem and the temple that Solomon built. This typical worship in a place it was not possible for the Gentiles to perform, who dwell as far as the ends of the earth; but they were taught to worship in spirit and truth, remaining wherever they may be, making their worship before God, and conducting their lives as God wills. With this agrees also the prophecy that says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ, ε καστος ἐκ τοῦ τόπου αὐτοῦ, πᾶσαι αἱ νῆσοι τῶν ἐθνῶν, ω ς φησιν Σοφονίας. Πίονες γῆς ει ναι δύνανται οἱ τοῖς γηΐνοις ἐντεθραμμένοι, οι τινες, εἰς μετάνοιαν κεκλημένοι πνεύματι, τὰς πράξεις τοῦ σώματος θανατοῦντες ὡς μηκέτι τὰ ἐπίγεια φρονεῖν, φαγόντες τὴν ὑπὸ ̓Ιησοῦ ὀρεγομένην πνευματικὴν τροφὴν προσεκύνησαν τῷ θεῷ πνεύματι καὶ ἀληθείᾳ. δυνατὸν δὲ πίονας τῆς γῆς εἰπεῖν τῶν ἐπὶ γῆς τοὺς διαφέροντας η τοι κοσμικὴν σοφίαν μετερχομένους η πλουτοῦντας καὶ α ρχοντας αἰσθητῶς· καὶ ου τοι γὰρ φαγόντες τὴν παρὰ ̓Ιησοῦ τροφὴν ἀλεξητήριον ου σαν τῶν προκαταλαβόντων κακῶν προσκυνήσουσι τῷ θεῷ, εὑρόντες αὐτὸν ὑπὲρ πᾶσαν η ν ει χον σοφίαν καὶ πλοῦτον καὶ ἀρχήν. Καταβαίνοντας δὲ εἰς γῆν ει ποι α ν τις τοὺς ἐξ οὐρανοῦ εἰς γῆν κατιόντας ἀγγέλους πάντας καὶ τῷ δεσπότῃ καὶ σωτῆρι προσκυνοῦντας κατὰ τὸ Προσκυνησάτωσαν αὐτῷ πάντες α γγελοι θεοῦ· ἐπίστησον δὲ εἰ καταβαίνειν εἰς γῆν δύνανται οἱ τὸν κοινὸν ἀναδεχόμενοι θάνατον, οι τινες προσκυνήσουσιν τὸν κύριον ὑπὲρ αὐτῶν εἰς τὰ κατώτερα μέρη τῆς γῆς γενόμενον. Καλῶς δὲ τὴν ἑαυτοῦ ψυχὴν ζῆν ει πεν ἀλλ' οὐ δουλεύειν αὐτῷ τῷ δὲ σπέρμα δουλεύειν. ἡ γὰρ ληφθεῖσα φύσις ἡνώθη τῇ λαβούσῃ θεότητι καὶ τῆς αὐτῆς δόξης μετείληφε καὶ τιμῆς. Τὸ Γενεὰ πορεύεται καὶ γενεὰ ε ρχεται ἐπὶ τῶν δύο λαῶν ἐκλαμβάνοντές τινες γενεὰν πορευομένην τοὺς ἐκ περιτομῆς εἰρήκασιν τῷ ἀποπεφοιτηκέναι τοῦ κυρίου διὰ τὸ γενεὰ σκολιὰ καὶ πονηρὰ γεγονέναι. ἐρχομένη δὲ γενεὰ ἡ ἀπὸ τῶν ἐθνῶν κλῆσις πρὸς αὐτὸν τὸν καλοῦντα σωτῆρα ἐπειγομένη.","english":"And they will worship before him, each one from his place, all the islands of the nations, as Zephaniah says. Those who have been nurtured on earthly things can be the fat ones of the earth; these, having been called to repentance by the Spirit, put to death the deeds of the body so as no longer to mind earthly things, and having eaten the spiritual food that is desired by Jesus, they worshipped God in spirit and in truth. But one may call the fat ones of the earth those among people on earth who are distinguished either by pursuing worldly wisdom or by being rich and ruling in the sensible realm; for these too, having eaten the food from Jesus, which is a remedy for the evils that had previously taken hold, will worship God, having found him to be beyond all the wisdom and wealth and rule they possessed. And if someone should call those who come down from heaven to earth \"those who descend to the earth\"—all the angels who come down and worship the Master and Savior, according to \"Let all the angels of God worship him\"—consider whether those who undergo the common death can descend to the earth, who will worship the Lord who for their sake came to be in the lower parts of the earth. And rightly he said that his own soul lives but does not serve him, while the seed serves. For the nature that was taken was united to the Godhead that took it and has partaken of the same glory and honor. The phrase \"A generation goes and a generation comes\" some interpret concerning the two peoples, and they have said that the generation that goes is those of the circumcision, because they have departed from the Lord by having become a crooked and evil generation. But the generation that comes is the calling from the nations, hastening toward the Savior himself who calls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"αυ τη ου ν ἀναγγελήσεται τῷ κυρίῳ πρὸς τῶν πρεσβευόντων\n\nὑπὲρ αὐτῆς λεγόντων· Πρὸς σὲ ε θνη η ξουσιν ἀπ' ἐσχάτου τῆς γῆς, καὶ Πάντα τὰ ε θνη ο σα ἐποίησας η ξουσιν καὶ προσκυνήσουσιν ἐνώπιόν σου. ταύτην γὰρ αὐτὸν ἐρχομένην τὴν γενεὰν οὐκ ἐκβάλλει ὁ λέγων σωτήρ· Τὸν ἐρχόμενον πρός με οὐ μὴ ἐκβάλω ε ξω. ευ δὲ καὶ τὸ εἰπεῖν τὸν ἐρχόμενον καὶ οὐ τὸν ἐλθόντα· τὸν γὰρ ἀεὶ ἐνεργοῦντα τὸ πρὸς αὐτὸν η κειν τῷ πράττειν τὰ τῆς ἀρετῆς οὐκ ἐκβάλλει ε ξω. καὶ γενεὰ ου ν περὶ η ς ὁ λόγος οὐκ η λθεν ἀλλ' ε ρχεται πρὸς αὐτὸν τὰ τῆς πίστεως περιέπουσα. αὐτοὶ δὲ ου τοι οἱ ἀναγγέλλοντες τῷ κυρίῳ τὴν ἐρχομένην γενεὰν καὶ τὴν τοῦ θεοῦ δικαιοσύνην τὴν διὰ πίστεως ̓Ιησοῦ εἰς πάντας τοὺς πιστεύοντας ἐνεργουμένην ἀναγγελοῦσιν τῷ τεχθησομένῳ θεῖον τόκον λαῷ, ῳ ὁ κύριος ἐποίησεν, περιποιησάμενος αὐτὸν διὰ τοῦ ἰδίου αι ματος, καλέσας τὸν οὐ λαὸν λαὸν ἑαυτοῦ.\n\n201 ̔Ο διὰ τὸ κατορθῶσαι τὸ πρᾶον καὶ εὐσταθὲς Χριστοῦ πρόβατον χρηματίσας περὶ τοῦ καλοῦ ποιμένος ἐρεῖ Κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει. ἀπάγει γάρ με ἐπὶ τὴν σωτήριον νομήν, ε νθα θεῖαι βοτάναι, περὶ η ς αὐτὸς ὁ ποιμὴν περὶ τοῦ ἰδίου προβάτου φησὶν Εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει. Τάχα δὲ τόπος χλόης ἡ θεία παίδευσις ει ναι δύναται, ε νθα πνευματικὴ πόα εὑρίσκεται ἠθικὴ ου σα διδασκαλία. ἐν τούτῳ ου ν τῷ τόπῳ Κατεσκήνωσέν με, οὐ κατῴκισεν· βούλεται γάρ με, ἐς ο σον προκόπτω, χρᾶσθαί με τῇ τοιαύτῃ νομῇ τελείως. ει ς γὰρ οὐ ποιμένος ἀλλὰ παιδευτοῦ καὶ διδασκάλου, ἐκ προβάτου α νθρωπος γεγονώς, πειραθήσομαι.","english":"Will this not be announced to the Lord by those who act as ambassadors for her, saying: To you the nations will come from the farthest end of the earth, and All the nations that you have made will come and worship before you. For the Savior does not cast out this generation that comes to him, when he says: The one who comes to me I will certainly not cast out. And it is well said, \"the one who comes\" and not \"the one who has come\"; for the one who is always actively engaged in coming to him by doing the works of virtue, him he does not cast out. And the generation of which the word speaks has not come but is coming to him, cherishing the things of faith. And these very ones who announce to the Lord the coming generation, and the righteousness of God that is worked through faith in Jesus unto all who believe, will announce it to the people who will be born by divine birth, a people whom the Lord made, having obtained them for himself through his own blood, calling the people who were not a people his own people.\n\nHe who, because he has rightly ordered the gentle and steadfast sheep of Christ, has been called a sheep of the good Shepherd, will say: The Lord shepherds me, and nothing will be lacking to me. For he leads me to the saving pasture, where are the divine plants, concerning which the Shepherd himself says of his own sheep: He will go in and go out and find pasture. And perhaps the place of green grass is divine instruction, where spiritual grass is found, which is moral teaching. In this place, then, He made me dwell, not \"he settled me\"; for he wants me, to the extent that I progress, to enjoy such pasture perfectly. For I, having become a man from a sheep, will be tested for the sake of a shepherd—no, rather of a trainer and teacher.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"̓Επὶ υ δατος ἀναπαύσεως ἐξέθρεψέν με. τὸ γὰρ ἠθικὸν μάθημα οὐ μόνον α κος ἐστὶ δίψης, ἀλλὰ καὶ λύσιν ἁμαρτημάτων παρέχει. Τὴν ψυχήν μου ἐπέστρεψέν με· εἰ γὰρ καὶ πρόβατον ο ν πεπλάνημαι ἐκτὸς τῆς νομῆς διὰ τοῦ ἁμαρτάνειν γεγονός, ἀλλ' ὁ ἐπιστρέφων τὸ πεπλανημένον ποιμὴν τὴν ψυχήν μου ἐπέστρεψεν. σημειωτέον ο τι οὐδεὶς κακὸς φύσει τῷ δεκτικὸς ει ναι ἐπιστροφῆς. ἐπιστρέφεται δέ τις ἐκεῖ ε νθα τὴν ἀρχὴν διῆγεν. συμβεβηκυῖα α ρα ἡ ἁμαρτία τοῖς ἀποστραφεῖσι θεόν· διὸ καὶ ἀναιρεθείη. Περὶ τοῦ ποιμένος φησὶν τὸ ̔Ωδήγησέν με, προάγοντος καὶ ὁδοποιοῦντος ι ν' ἐπιβαίνωμεν αι ς αὐτὸς ε τριψε τρίβοις ἐπακολουθοῦντες τοῖς ι χνεσιν αὐτοῦ. ο τ' α ν γὰρ τὰ ι δια πρόβατα ἐκβάλῃ, ε μπροσθεν αὐτῶν πορεύεται, καὶ τὰ ι δια πρόβατα αὐτῷ ἀκολουθεῖ. δικαιοσύνην δὲ λέγει τὴν ε ξιν καθ' η ν πρακτικοὶ τῶν δικαίων ἐσμέν, τρίβους δὲ αὐτῆς τὰ κατ' αὐτὴν ἐπιτελούμενα. η τάχα δικαιοσύνη ἐστὶν ἡ καθ' ο λου καὶ γενικὴ ἀρετή, τρίβοι δὲ αὐτῆς αἱ κατ' ει δος ἀρεταί. ε νεκεν ου ν τῆς ἐπικληθείσης αὐτοῦ ἐπ' ἐμὲ προσηγορίας ὡδήγησέν με ἐπὶ τὰς προειρημένας τρίβους τῆς δικαιοσύνης. Οτ' α ν συνῇ θεός, οὐδὲν τῶν ἐπιβλαβῶν βλάψαι η ζημιῶσαι δύναται, ω ς φησιν ὁ προφήτης· ̓Ιδοὺ κύριος βοηθήσει μοι· τίς κακώσει με; ει ποτ' ου ν καὶ πορευθείην ἐν θλιβεροῖς καὶ ἐπιπόνοις α λέγεται σκιὰ θανάτου, οὐ φοβηθήσομαι τὰ κακωτικά, θεὸν ε χων μετ' ἐμαυτοῦ. κακὰ δὲ ἐνταῦθα οὐ τὰ κυρίως λέγει ἀλλὰ τὰ ἐπίπονα, πενίαν, νόσον, δυσφορίαν καὶ τὰ παραπλήσια, περὶ ω ν ὁ Ἰώβ· Τὰ κακὰ οὐχ ὑποίσομεν.","english":"By the water of rest he nourished me. For the ethical teaching is not only a remedy for thirst, but also provides release from sins. He converted my soul; for even if I, a sheep, have wandered outside the pasture by sinning, nevertheless the shepherd who converts the wandering one converted my soul. It must be noted that no one is evil by nature, since one is capable of conversion. And a person is converted there where he spent his beginning. Sin, therefore, is accidental to those who have turned away from God; wherefore it shall also be destroyed. Concerning the shepherd he says, He guided me, since he goes before and makes the way, so that we may walk upon the paths which he himself trod, following in his footsteps. For when he brings out his own sheep, he goes before them, and his own sheep follow him. And he calls righteousness the disposition according to which we are practical in righteous deeds, and its paths the things accomplished according to it. Or perhaps righteousness is the universal and general virtue, and its paths are the virtues in their specific forms. For the sake of the name invoked upon me, therefore, he guided me upon the aforementioned paths of righteousness. When God is with us, none of the harmful things can harm or injure, as the prophet says: Behold, the Lord will help me; who will harm me? If ever, then, I walk in distressing and painful circumstances—which are called the shadow of death—I shall not fear the things that harm, having God with me. And here he does not mean evils in the strict sense, but distressing things: poverty, sickness, hardship, and the like, concerning which Job said: We shall not endure the evils.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"οὐ γὰρ θεόν τις ε χων μεθ' ἑαυτοῦ γίνεται ε νθα κακὰ τὰ ἀντικείμενα τοῖς κυρίως ἀγαθοῖς· μακρὰν γὰρ ἡ ἁμαρτία παντὸς συνόντος θεῷ. Τὴν μὲν ῥάβδον ἐπιτιμᾶν φησιν καὶ παιδεύειν κατὰ τὸ Τί θέλετε; ἐν ῥάβδῳ ελθω πρὸς ὑμᾶς; τὴν δὲ βακτηρίαν ὑποστηρίζειν διὰ συμβουλῆς προτροπῆς τε καὶ παραινέσεως. 205 ̓Εν ἀρχαῖς ἐφάσκομεν τὸν ἐν ταῖς προκοπαῖς ο ντα κατασκηνοῦν εἰς τόπον χλόης. ἐπεὶ ου ν ὁ προκόπτων καὶ ἐπὶ τὸ τέλος φθάσειεν, οὐκ ε τι μείνας πρόβατον ἀλλὰ λογικὸς ἀναδειχθείς, τράπεζαν ε χει λογικῶν τροφῶν ηὐτρεπισμένην ὑπὸ κυρίου. τῷ γὰρ κυρίῳ τυγχάνοντι καὶ σοφίᾳ ἑτοιμασάσῃ τὴν ἑαυτῆς τράπεζαν, ἐφ' ῃ τὰ ι δια θύματα παρέθηκεν, εὐχαριστῶν φησιν ̔Ητοίμασας\n\nἐνώπιόν μου τράπεζαν, οὐκ ε τι ἐπαγωγικὴν καὶ ἠθικὴν διδασκαλίαν καθὰ πρότερον ἀλλὰ μυστικὴν καὶ τὴν τῆς ἀληθείας θεωρίαν. ἐπίστησον δὲ εἰ καί, ο σον τίς ἐστιν ἐν τῷ βίῳ τούτῳ, δι' ἐσόπτρου καὶ δι' αἰνίγματος τὴν ἀλήθειαν βλέπων πρόβατόν ἐστιν ὑπὸ ποιμένι ἀγόμενον, μεταβὰς δὲ ἐπὶ τὸν μέλλοντα αἰῶνα πρόσωπον πρὸς πρόσωπον προσβάλλων τῇ ἀληθείᾳ, πνευματικῇ προσβάλλει τραπέζῃ κατὰ τὸ Κἀγὼ διαθήσομαι ὑμῖν διαθήκην ἐσθίειν καὶ πίνειν ἐπὶ τῆς τραπέζης τοῦ πατρὸς ἐν τῇ ἀληθείᾳ· ο θεν καὶ τὸ ̔Ητοίμασας ει ρηται. ἀπεντεῦθεν γὰρ ἡτοίμασεν ὁ θεός, Α ὀφθαλμὸς οὐκ ι δεν καὶ ου ς οὐκ η κουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, α ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν. καὶ τὸ ̓Ενώπιον δέ μου δηλοῖ πεφανερῶσθαί μοι καὶ ἐγνῶσθαί μοι τὴν Τράπεζαν ἐξ ἐναντίας τῶν θλιβόντων με, πολλῶν ἐχθρεύειν μοι βουλομένων καὶ διὰ τοῦτο θλιβόντων με.","english":"For no one who has God with him becomes a place where the things opposed to the truly good are evil; for sin is far from everyone who is with God. The rod, he says, rebukes and disciplines, according to \"What do you wish? Shall I come to you with a rod?\" But the staff supports through counsel, encouragement, and exhortation. In the beginning we said that the one who is in progress dwells in a place of grass. Since, then, the one making progress has also reached the end, no longer remaining a sheep but shown forth as rational, he has a table of rational foods prepared by the Lord. For to the Lord, who is also Wisdom, having prepared her own table, on which she set forth the divine sacrifices, he says in thanksgiving: \"You have prepared a table before me\"—no longer introductory and ethical teaching as before, but mystical and the contemplation of truth. Consider also whether, as great as one is in this life, seeing the truth through a mirror and in a riddle, he is a sheep led by a shepherd; but having passed over to the age to come and encountering the truth face to face, he encounters a spiritual table, according to \"And I will make a covenant with you to eat and drink at the table of the Father in truth\"; whence also \"You have prepared\" is spoken. For from this God prepared \"what eye has not seen and ear has not heard and has not ascended upon the heart of man,\" which God has prepared for those who love him. And \"before me\" shows that the table has been made manifest to me and known to me, in the presence of those who afflict me, since many wish to be hostile to me and for this reason afflict me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"ἐνίστασθαί με ἰσχυρῶς πρὸς αὐτοὺς ὁ κύριος θέλων ἡτοίμασεν ἐνώπιόν μου τράπεζαν, ἐν ῃ ἐπίκειται στερεὰ τροφή, ι να ταύτης ἀθλητικῶς ἐμφορηθεὶς ἀντιστῆναι γενναίως πρὸς τοὺς θλιβόντας δυνηθῶ. καὶ γὰρ ο τε ἀγαθῶν τελείων τυγχάνομεν, ἰσχυροὺς καὶ πλείονας ε χομεν τοὺς ἀντικειμένους· ῃ φησιν ὁ ἀπόστολος· Θύρα γάρ μοι ἀνέῳγεν μεγάλη, καὶ οἱ ἀντικείμενοι πολλοί. Τουτέστιν τὸν νοῦν δαψιλῶς ἐπιχέων αὐτό· τοῦτο δὲ τὸ χρῖσμα ἱερατικόν ἐστι μύρον ου σύμβολον εφερεν ̓Ααρών· ̔Ως μύρον γάρ φησιν ἐπὶ κεφαλὴν τὸ καταβαῖνον ἐπὶ πώγωνα, τὸν πώγωνα τὸν ̓Ααρών. 207 ̓Επεὶ μὴ μόνον τράπεζαν ἡτοίμασεν ἡ σοφία ἀλλὰ καὶ εἰς κρατῆρα ἐκέρασεν τὸν ἑαυτῆς οι νον, ἐξ αὐτῆς γεγενημένον ου σης ἀμπέλου ἀληθινῆς, ἐκέρασεν δὲ τοῦτον τὸν οι νον, καταμίξασα τὰ θεῖα θεωρήματα λέξεσιν ἀνθρωπίναις. ἐκ τούτου τοῦ κρατῆρος μερίζουσα ἑκάστῳ δίδωσι ποτήριον, ο περ ποτήριον κράτιστον ο ν, τουτέστι τίμιον καὶ ἐξαίρετον τοῦ λαβόντος, λέγεται ὡς καὶ τὸ πνεῦμα τὸ α γιον χρηματίζει· τοῦ εἰληφότος αὐτό φησιν Καὶ τὸ ποτήριόν μου. εἰ δὲ φέροιτο τὸ Ποτήριόν σου τοιαύτην ε χον διάνοιαν, σοῦ τοῦ κυρίου τὸ ποτήριόν ἐστιν, ο περ ι να πίω δέδωκας. οὐ γὰρ ἀνθρώπινον τὸ προειρημένον κρᾶμα τὸ πρὸς τῆς σοφίας προτεινόμενον. Οὐ τοσοῦτον ἐξ ε ργων τις καρποῦται σωτηρίαν, ο σον ἐκ χάριτος θεοῦ ἐλεήμονος ο ντος. ̔Ο γὰρ θεὸς πλούσιος ω ν ἐν ἐλέει διὰ πολλὴν προσοῦσαν αὐτῷ πρὸς ἀνθρώπους ἀγάπην Χριστῷ συνεζωοποίησεν τοὺς νεκροὺς δι' ἁμαρτήματα καὶ τὰ παραπτώματα γεγενημένους· ο θεν καὶ ὁ α γιός φησιν·","english":"The Lord, wishing me to stand firmly against them, prepared a table before me, on which solid food is set, so that, filled with it like an athlete, I might be able to resist bravely those who oppress me. For when we attain to perfect goods, we have the adversaries strong and numerous; as the apostle says: \"For a great door has been opened to me, and there are many adversaries.\" That is, pouring out richly upon the mind itself; and this anointing is a priestly myrrh, of which Aaron bore the symbol; for \"As myrrh,\" he says, \"coming down upon the head, upon the beard, the beard of Aaron.\" Since wisdom not only prepared a table but also mixed her own wine into a mixing bowl—wine that came from herself, being the true vine—she mixed this wine, blending divine contemplations with human words. From this mixing bowl, distributing to each, she gives a cup, which cup is most excellent, that is, precious and choice for the one who receives it, just as the Holy Spirit also is called; of the one who received it he says, \"And my cup.\" But if the phrase \"Your cup\" were understood in such a sense, it is your cup, O Lord, which you have given me to drink. For the aforementioned mixture set forth by wisdom is not human. Not so much does one reap salvation from works as from the grace of a merciful God. For God, being rich in mercy, because of the great love he has for mankind, made the dead alive together with Christ—those who had become dead through sins and trespasses; whence also the saint says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Καὶ τὸ ε λεός σου καταδιώξεται, ἀεὶ ἐπερχόμενον καὶ ἐπιχεόμενόν μοι. οὐ γὰρ ποτὲ μὲν ποτὲ δὲ ου, ἀλλὰ Πάσας τὰς ἡμέρας τῆς ζωῆς μου καταδιώκει με. πᾶσαι δὲ αἱ ἡμέραι τῆς ζωῆς η τοι οἱ διάφοροι φωτισμοὶ τῆς ἀληθείας καθ' ου ς ζωοποιούμεθα τυγχάνουσιν, η ὁ διὰ βίου παρὼν ἡμῖν Χριστός. Εἰς τόπον μὲν χλόης κατασκηνοῖ, ἐν οι κῳ δὲ κυρίου κατοικεῖ, οὐκ ἐπί τινα καιρὸν ἀλλὰ πάσας τὰς ἡμέρας τῆς ζωῆς τῆς ἀθανάτου, ἀδιαστάτως καὶ ἐπαλλήλως φωτιζόμενος. 210 –2 Μυστικώτερον δὲ τοῦ κυρίου γέγονεν ἡ γῆ, ὁπηνίκα κατελθὼν ἠλευθέρωσεν αὐτὴν τῶν τυραννικῶς κρατούντων αὐτὴν δαιμόνων, καταλύσας πάντα τὰ ἐπ' αὐτῆς ἀπατηλῶς ἐπιτελούμενα, μαγείαν, φαρμακείαν, τὰ χρηστήρια τῶν ἐπὶ γῆς δαιμόνων σὺν τοῖς περὶ ἀγαλμάτων καὶ θυσιῶν νόμοις. ἀλλὰ καὶ τὸ πλήρωμα αὐτῆς τοῦ κυρίου ἐστίν, η τοι τὰ πάντα ἐπ' αὐτῆς ε θνη οἰκοῦντα· τὸ πλήρωμα τῶν ἀγαθῶν ο ἐπέβαλεν αὐτῇ κατὰ τὸ Τοῦ ἐλέους κυρίου πλήρης ἡ γῆ, Καὶ αἰνέσεως αὐτοῦ πλήρης ἡ γῆ. ἀλλὰ καὶ ἡ οἰκουμένη· αυ τη δέ ἐστιν ἡ ὑφ' ἡλίῳ ἐκκλησία αὐτοῦ α μα τοῖς κατοικοῦσιν αὐτήν. κατοικοῦσι δὲ ταύτην τὴν οἰκουμένην οἱ ἐκκλησιαστικῶς φρονοῦντές τε καὶ βιοῦντες. Αὐτὸς ἐπὶ θαλασσῶν ἐθεμελίωσεν αὐτήν, θαλασσῶν δὲ νοουμένων τῶν κατὰ τοὺς πειρασμοὺς περιστάσεων πολλὴν τρικυμίαν καὶ ἁλμυρίδα ἐχόντων. τότε γὰρ θεμελίωσιν καὶ ε δραν ἀμετακίνητον ἡ ἐκκλησία λαμβάνει, ο τ' α ν τρικυμιῶν προσβαλλουσῶν α σειστος κατὰ τὴν πίστιν διαμένῃ. Καὶ ἐπὶ ποταμῶν","english":"And your mercy shall follow me, always coming upon me and poured out upon me. For it is not sometimes and sometimes not, but all the days of my life it follows me. And all the days of my life are either the various illuminations of the truth, by which we are given life, or the Christ who is present with us throughout life. In a place of green pasture he gives me rest, and in the house of the Lord he dwells, not for a time but all the days of immortal life, being enlightened without interruption and in succession. 210–2 But more mystically, the earth became the Lord's when, having come down, he freed it from the demons who tyrannically held it, having abolished all the deceptive things performed upon it—magic, sorcery, the oracles of the demons upon the earth, together with the laws concerning idols and sacrifices. But also its fullness belongs to the Lord, that is, all the nations dwelling upon it; the fullness of good things he bestowed upon it, according to \"The earth is full of the mercy of the Lord,\" and \"The earth is full of his praise.\" But also the inhabited world; and this is his Church under the sun, together with those who dwell in it. And those dwell in this inhabited world who think and live in accordance with the Church. He founded it upon the seas, \"seas\" being understood as the circumstances that arise from temptations, which have great turbulence and saltiness. For then the Church receives a foundation and an unshakable firmness, so that when the waves beat against it, it remains unshaken in the faith. And upon the rivers","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"ἡτοίμασεν αὐτήν. εὐτρεπῆ τὴν προειρημένην οἰκουμένην καὶ γῆν κατεστήσατο διὰ τῆς δοθείσης νομοθεσίας πρὸς τὸ δέξασθαι τὸ α γιον πνεῦμα, ἀφ' ου ὡς ἀπὸ πηγῆς τὰ ποικίλα χαρίσματα ῥέουσιν ποταμοὶ υ δατος ζῶντος. ἐπὶ τῷ γὰρ ε χειν τούτους τοὺς ποταμοὺς ἡτοίμασεν αὐτήν, θεμελιώσας αὐτήν, ὡς προείρηται, ἐπὶ θαλασσῶν. 211 ̓Απόκρισις φέρεται πρὸς τὸν ἐρωτήσαντα ἑρμηνεύουσα ὁποῖός ἐστιν ου τος. ἀθῷος δὲ χερσίν ἐστιν ὁ ἀμέμπτους καὶ ἀθῴους πράξεις ε χων, καθαρὰν δὲ καρδίαν ε χει ὁ βελτίστην ε ξιν ἀναλαβὼν καὶ θεωρητικὸς ω ν τῆς ἀληθείας. 212 ̓Επὶ ματαίῳ τὴν ψυχήν ἐστιν λαβεῖν, ο τ' α ν τις λογικὴν ψυχὴν ε χων γινώσκουσαν τί τὸ ὠφέλιμον καὶ βλαβερὸν μὴ χρῷτο τῇ γνώσει ταύτῃ, ω στε φεύγειν τὸ βλαβερὸν καὶ αἱρεῖσθαι τὸ ὠφέλιμον· ὡς καὶ νόμον ἐπὶ ματαίῳ εἰληφέναι φαμὲν τὸν ἀπ' αὐτοῦ μαθόντα τὰ ὑπαγορευόμενα καὶ ἐναλλὰξ χρώμενον ἐν τῷ ποιεῖν τὰ ἀπηγορευμένα. ὁ ου ν ἑπόμενος ταῖς κρίσεσιν τῆς ψυχῆς ταῖς περὶ ἀγαθῶν καὶ κακῶν ὡς ἀναχωρῆσαι τῶν φαύλων μεταποιεῖσθαι δὲ τῶν ἀγαθῶν, ου τος Οὐκ ε λαβεν ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ. Τάχα δὲ καὶ λαβών τις ψυχὴν λογικήν, δεκτικὴν ἀρετῶν καὶ ἐπιστημῶν, καὶ μὴ δεξάμενος ταῦτα ω ν ἐστιν δεκτικός, ἀλλ' ἀπάτῃ τοῦ βίου καὶ μερίμνῃ βιωτικῇ καταξανθεὶς ἡδοναῖς καὶ πάθεσιν, ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ ει ληφεν. ὁ δ' ἐναντίως τούτῳ διακείμενος οὐκ ἐπὶ ματαίῳ αὐτὴν ε λαβεν. καὶ ο λος ματαιότης ματαιοτήτων ὁ τῶν πολλῶν βίος ἐστίν. Πρόσεστι τῷ περὶ ου ὁ λόγος καὶ εὐορκεῖν καὶ τὸ μὴ ἐπὶ δόλῳ πανούργως ὀμνύειν τῷ πλησίον.","english":"He prepared her. He established the aforementioned inhabited world and earth, well-fitted through the legislation that was given, for receiving the Holy Spirit, from whom, as from a spring, the varied charisms flow as rivers of living water. For because they have these rivers, he prepared her, having founded her, as was said before, upon the seas. An answer is brought to the one who asked, interpreting what sort this one is. He is innocent in hands who has blameless and innocent deeds, and he has a pure heart who has taken up the best disposition and is contemplative of the truth. It is to take the soul in vain, whenever someone having a rational soul that knows what is beneficial and harmful does not use this knowledge, so as to flee the harmful and choose the beneficial; as we also say that he has received the law in vain who has learned from it the things enjoined and then does the forbidden things in turn. Therefore the one who follows the judgments of the soul concerning good and evil, so as to withdraw from evil things and to pursue good things, this one did not take his soul in vain. But perhaps also someone who has taken a rational soul, receptive of virtues and forms of knowledge, and has not received these things of which it is receptive, but, crushed by the deceit of life and by worldly care, by pleasures and passions, has taken his soul in vain. But the one disposed in the opposite way to this did not take it in vain. And the whole vanity of vanities is the life of the many. There belongs to the one about whom the account speaks also the keeping of oaths and the not swearing cunningly with deceit against one's neighbor.","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":142,"ref":"p142","source":"ὀμνύει δὲ α νευ δόλου μόνος καὶ πᾶς ὁ φυλάττων τὸ Ναὶ ναὶ καὶ τὸ Ου ου. α θλον δὲ ε ξει παρὰ θεοῦ σωτῆρος αὐτοῦ εὐλογίαν η τις φθάννει ἐπὶ κεφαλὴν δικαίου. πνευματικὴ δὲ πάντως αυ τη, οὐ χοϊκή. σὺν ταύτῃ δὲ τῇ εὐλογίᾳ καὶ ἐλεημοσύνην λήψεται παρὰ θεοῦ τοῦ σῴζοντος αὐτὸν ἐλέῳ καὶ χάριτι, διὰ τοῦτο καὶ μακάριος ἐσόμενος ο τι ἐλεητικὸς καὶ κοινωνητικὸς γεγενημένος ἐλεηθήσεται. Μακάριοι γὰρ οἱ ἐλεήμονες, ο τι αὐτοὶ ἐλεηθήσονται. 214 ̓Επεὶ μὴ περὶ ἑνός τινος ἀναβαίνοντος εἰς τὸ ο ρος τοῦ κυρίου καὶ ἱσταμένου εἰς τόπον α γιον αὐτοῦ ἡ ἐρώτησις γέγονεν, οὐδὲ ἡ ἀπόκρισις περὶ ἑνὸς ἀλλὰ περὶ παντὸς ἀθῴου χερσὶν καὶ καθαροῦ τῇ καρδίᾳ. διὸ καὶ ἐπιφέρει τὸ Αυ τη ἡ γενεὰ ζητούντων αὐτὸν ἀντὶ τοῦ Πάντες οἱ τοιοῦτοι καὶ τὴν ἐκ τῶν προειρημένων ἀρετὴν ἐσχηκότες γενεὰ ζητοῦντές εἰσι τὸν κύριον· ζητοῦντες δὲ ἐπὶ τῷ εὑρεῖν τὸ πρόσωπον τοῦ θεοῦ ̓Ιακώβ, ο ν θεωρῆσαι θέλουσιν ι να βελτιωθέντες ἐκ τῆς κατανοήσεως καὶ ἐκλάμψεως αὐτοῦ ει πωσιν· ̓Εσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου, κύριε. Προτρέχοντες θεῖοι α γγελοι προσεφώνουν τοῖς ἐφεστηκόσιν ταῖς οὐρανίαις πύλαις· Αρατε πύλας, οἱ α ρχοντες ὑμῶν, τὰς ὑμετέρας ω ν ἡγεῖσθε καὶ φύλακές ἐστε. ὡς γὰρ κατιών, κλίνας οὐρανὸν καὶ οὐκ ἀνοίξας κατῆλθεν, ου τως ἀναληφθείς, οὐκ ἀνοιχθεισῶν πυλῶν, εἰσῆλθεν, ἀλλὰ αἰρομένων. ει τα ἐπεὶ αυ ται αἱ πύλαι καὶ λογικαὶ τυγχάνουσιν, καὶ πρὸς αὐτὰς οἱ α γγελοί φασιν· ̓Επάρθητε, πύλαι αἰώνιοι. αυ ται δὲ αἱ πνευματικαὶ πύλαι οὐ πρόσκαιροι, ἐπεὶ μὴ σωματικαί, ἀλλ' αἰώνιοι διὰ τὸ α ϋλον καὶ ἀκήρατον·","english":"He swears by himself, he who is without guile, and everyone who keeps the Yes as yes and the No as no. And he will have as a prize from God his savior a blessing, which comes upon the head of the righteous. And this blessing is spiritual in every way, not earthly. Together with this blessing he will also receive almsgiving from God, who saves him by mercy and grace; for this reason he will also be blessed, because having become merciful and generous, he will be shown mercy. For blessed are the merciful, because they themselves will be shown mercy. Since the question was not about one person going up to the mountain of the Lord and standing in his holy place, neither is the answer about one person but about everyone innocent in hands and pure in heart. Therefore he also adds, This is the generation of those who seek him, instead of: All such people, who have the virtue from the things previously said, are a generation seeking the Lord; and they seek in order to find the face of the God of Jacob, whom they wish to behold, so that, improved by the contemplation and radiance of him, they may say: The light of your face has been marked upon us, O Lord. Divine angels, running ahead, addressed those stationed at the heavenly gates: Lift up the gates, you who are their rulers, those over which you preside and which you guard. For just as when he came down, he came down bending the heaven and not opening it, so when he was taken up, he entered in not with the gates opened but with them being lifted up. Then, since these gates are also rational, the angels say to them: Be lifted up, eternal gates. And these spiritual gates are not temporary, since they are not bodily, but eternal, because they are immaterial and incorruptible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"πλὴν φάσκοντες ἀρθῆναι καὶ ἐπαρθῆναι τὰς πύλας, οὐχ ε να τῶν ἐπιδόξων εἰσελεύσεσθαι ἀλλὰ τὸν Βασιλέα τῆς δόξης φασίν. Βασιλεὺς δὲ δόξης ὁ σωτὴρ τῷ α ρχειν πάντων τῶν ἐπιδόξων κατὰ θεὸν ει ρηται καὶ ὡς τὴν παρὰ πάντων κομιζόμενος δόξαν καὶ τὴν ἀληθῆ καὶ μόνιμον ε χων βασιλείαν. ταύτην δὲ παρέχων τοῖς ἀξίοις, καὶ κύριος αὐτῆς ει ρηται κατὰ τὸ Εἰ γὰρ ε γνωσαν, οὐκ α ν τὸν κύριον τῆς δόξης ἐσταύρωσαν. ἀλλ' ἐπεὶ μὴ μόνος ὁ θεὸς λόγος ἀνῆλθεν ἀλλ' ἐπιφερόμενος η ν ἀνείληφεν σάρκα ἐψυχωμένην ψυχῇ νοερᾷ, ξενιζόμεναι αἱ α νω δυνάμεις ἐπυνθάνοντο Τίς ἐστιν ου τος ὁ βασιλεὺς τῆς δόξης; σάρκα γὰρ περικείμενον τὸν λεχθέντα Βασιλέα τῆς δόξης ἰδοῦσαι, ἐθαύμαζον. Πάλιν\n\nδὲ οἱ προτρέχοντες, Κύριος, ε λεγον, κραταιὸς καὶ δυνατός, αντικρυς τοῦτο βοῶντες· ο ν ι στε παμβασιλέα καὶ τῶν ο λων δεσπότην κραταιὸν καὶ δυνατόν, ου τός ἐστιν σῶμα περικείμενος, ἀριστεύσας κατὰ τῶν ἀφ' ἡμῶν πεσόντων καὶ τυραννικὴν ε ξιν ἀναλαβόντων, Κύριος ω ν δυνατὸς ἐν πολέμῳ, ὀφθεὶς τῷ πάντας καταλελυκέναι ἀντιδοξῆσαι καὶ ἀνθίστασθαι θελήσαντας. Ταῦτα ἀκούσαντες οἱ α ρχοντες μετὰ καὶ τῶν αἰωνίων πυλῶν αὐτῶν οὐκ ἠρκέσθησαν τὸ προσταχθὲν μόνον ποιῆσαι, ἀλλὰ καὶ ταῖς ὑπερτέρω δυνάμεσιν ἐπιστατούσαις καὶ αὐταῖς ταῖς πύλαις τῶν ἀνωτέρων οὐρανῶν α περ η κουσαν ἀνήγγειλαν, κηρύττουσαι τὸ Αρατε πύλας, οἱ α ρχοντες ὑμῶν, καὶ τὰ ἑξῆς. καὶ πυθομέναις πάλιν αὐταῖς ἀπεκρίναντο η ν ε σχον καὶ αυ ται ἀπόκρισιν, Κύριος δυνάμεων εἰποῦσαι Αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης. Δυνάμεων δὲ κύριον αὐτὸν ει πον ὡς α ρχοντα στρατοπέδων.","english":"Moreover, saying that the gates were lifted up and raised, they declare that not one of the glorious ones shall enter, but the King of glory. And the King of glory is the Savior, called so because he rules over all the glorious ones according to God, and because he receives glory from all and possesses the true and enduring kingdom. And providing this to those who are worthy, he is also called its Lord, according to the words, \"For if they had known, they would not have crucified the Lord of glory.\" But since the divine Word did not ascend alone, but was carrying and had taken up flesh animated by a rational soul, the powers above, being astonished, inquired, \"Who is this King of glory?\" For seeing the one called the King of glory clothed in flesh, they marveled. Again\n\nthe forerunners said, \"The Lord, strong and mighty,\" crying this out plainly: that this is the one who is King of all and Master of all things, strong and mighty, clothed in a body, who prevailed against those who fell from us and took on a tyrannical condition, the Lord who is mighty in war, shown to have destroyed all who wished to hold opposing opinions and to resist. Hearing these things, the rulers, together with their eternal gates, were not content to do only what was commanded, but also announced to the higher powers that preside and to the very gates of the higher heavens what they had heard, proclaiming, \"Lift up your gates, you rulers,\" and the rest. And when they inquired again, they also gave them an answer, saying, \"The Lord of hosts—he is the King of glory.\" And they called him Lord of hosts as commander of armies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"σημειωτέον δὲ ο τι οἱ τὰ ̔Εβραίων ἠκριβωκότες φασὶν τὴν Σαβαὼθ φωνὴν ἐν τῷ ̔Εβραικῷ κειμένην. εἰς ̔Ελλάδα φωνὴν οἱ ἑβδομήκοντα μεταλαμβάνοντες ὁτὲ μὲν τὸ Κύριος τῶν δυνάμεων, ὁτὲ δὲ Κύριος στρατιῶν, ὁτὲ δὲ τὸ Παντοκράτωρ εταξαν. λέγουσι γοῦν καὶ ἐν τῷ τόπῳ τούτῳ κειμένου τοῦ Σαβαώθ, μετάληψις εἰς τὸ Κύριος τῶν δυνάμεων γέγονεν. εἰ δὲ τὸ Σαβαὼθ ἐπὶ τοῦ σωτῆρος κεῖται, ἑρμηνεύεται δὲ καὶ εἰς τὸ Παντοκράτωρ, εἰκότως ἡ Παντοκράτωρ φωνὴ τοῦ σωτῆρος κατηγορηθείη· εἰ γὰρ Πάντα δι' αὐτοῦ γέγονεν καὶ Αὐτός ἐστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν, κρατεῖ δὲ προνοητικῶς τῶν δι' αὐτοῦ πάντων γεγενημένων καὶ πρὸ πάντων ἐστὶν τῶν ἐν αὐτῷ συστάντων, ἀκολούθως Παντοκράτωρ λέγεται. αὐτοῦ γοῦν ἐστι πρόσωπον λέγον ἐν Ζαχαρίᾳ Ου τω λέγει κύριος παντοκράτωρ ̓Οπίσω δόξης ἀπέστειλέν με, καὶ Γνώσῃ ο τι κύριος παντοκράτωρ ἀπέστειλέν με πρός σε. παντοκράτωρ γὰρ ὑπὸ παντοκράτορος ἀποστελλόμενος ὁ υἱός ἐστιν, ὑπὸ τοῦ πατρὸς πεμπόμενος. ἀριδηλότατα δὲ ἐν τῇ ̓Ιωάννου ̓Αποκαλύψει παντοκράτωρ ὁ σωτὴρ λέγεται· Τάδε γὰρ λέγει κύριος, ὁ μαρτὺς ὁ πιστὸς καὶ ἀληθινός, ὁ η ν καὶ ὁ ω ν καὶ ὁ ἐρχόμενος, κύριος ὁ θεὸς ὁ παντοκράτωρ. ἀναμφισβητήτως γὰρ ταῦτα περὶ τοῦ υἱοῦ ει ρηται. Οι δα μὴ καταισχυνθησόμενον ἐμαυτόν, ω σπερ καταισχύνονται οἱ ἐπ' α λλοις τισὶ πεποιθότες· ̔Ο πεποιθὼς γὰρ ἐπὶ πλούτῳ ου τος πεσεῖται. συνεκδοχικῶς δὲ περὶ πάντων τῶν προσκαίρων τοῦτο λεκτέον. τὴν γὰρ πρὸς σὲ πεποίθησιν ε χων ευ χομαι μὴ διαμαρτεῖν τῶν σπουδαζομένων, ο πως μὴ ὀφλήσω παρὰ τοῖς ἐχθροῖς γέλωτα·","english":"It should be noted that those who have accurately studied the Hebrew say that the word Sabaoth is found in the Hebrew text. The Seventy, when translating it into the Greek language, rendered it at one time as \"Lord of hosts,\" at another as \"Lord of armies,\" and at another they set down \"Almighty.\" At any rate, they say that in this place too, where Sabaoth is found, the translation into \"Lord of hosts\" has been made. But if Sabaoth is applied to the Savior, and it is also interpreted as \"Almighty,\" then reasonably the word \"Almighty\" may be predicated of the Savior. For if all things came to be through him, and he is before all things, and all things hold together in him, and he providentially governs all things that have come to be through him, and he is before all things that hold together in him, then consequently he is called Almighty. At any rate, it is his own person that speaks in Zechariah: \"Thus says the Lord Almighty: After glory he has sent me,\" and \"You shall know that the Lord Almighty has sent me to you.\" For the Son is an Almighty one sent by an Almighty one, sent by the Father. And most plainly in the Revelation of John the Savior is called Almighty; for it says: \"Thus says the Lord, the faithful and true witness, the one who is and who was and who is coming, the Lord God Almighty.\" For these things have been spoken indisputably about the Son. [I pray] that I may not be put to shame, just as those are put to shame who have trusted in certain other things; for \"the one who trusts in wealth, this one shall fall.\" And this must be said by synecdoche concerning all temporary things. For having confidence toward you, I pray that I may not fail in the things I strive for, so that I may not incur laughter among my enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"ἐχθροί μου δὲ διάβολος καὶ αἱ α λλαι πονηραὶ δυνάμεις καὶ α νθρωποι θεοσεβείας ἐκτός. τεθάρσηκα γὰρ καθ' ο λου τοῦτο μαθών, οὐ καταισχυνθήσεσθαι πάντας τοὺς ὑπομένοντάς σε. Τάχα δὲ ἁρμόζει ταῦτα τοῖς πρὸ τῆς ἐπιδημίας ἁγίοις. προσδοκῶσιν αὐτὸν καὶ ὑπομένουσιν τὴν δεῦρο κάθοδον αὐτοῦ. ἐληλυθότος γὰρ αὐτοῦ, τέλος ι σχει ὁ γέλως τῶν ἐχθρῶν, ο ν ἐκάγχαζον κατὰ τῶν ἐπὶ θεὸν ἐλπιζόντων. Τὸ Διὰ κενῆς τὸ μάταιον καὶ κενὸν σημαίνει. τοιοῦτό ἐστιν τὸ ἐν Παροιμίαις Αυ τη ἡ ὁδὸς πάντων τῶν συντελούντων τὰ α νομα, αἰσχύνην φέρουσα τοῖς διὰ κενῆς ἀνομοῦσιν· οὐ γὰρ ἐπί τινι τέλει χρηστῷ ὡς οἱ φύλακες τοῦ νόμου τὰ τῆς ἀνομίας ἐπιτελοῦσιν. 218 ̔Οδοὺς κυρίου ῥητέον τὰς ἐντολὰς αὐτοῦ. ἀλλὰ καὶ αὐτὰς Τὰς ἐπὶ ταῖς ὁδοῖς τρίβους δίδαξόν μέ φησιν, ι να τὰ ι χνη α ε τριψαν οἱ προοδεύσαντες ε χων ἀπλανῆ τι ποιήσωμαι τὴν πορείαν. ἐπειδὴ δὲ μὴ ἀπαρκεῖ πρὸς τελείαν σωτηρίαν μόνος ὁ πρακτικὸς βίος, ι να σὺν τούτῳ καὶ τὸν θεωρητικὸν κατορθώσω, ̔Οδήγησόν με παιδευτικῶς ἐπὶ τὴν ἀλήθειάν σου. Καὶ α λλως δὲ κατὰ τὸν τόπον λεχθήσεται· τοῦ νόμου καὶ τῶν προφητῶν ὁδῶν κυρίου τυγχανουσῶν, οὐκ α λλος αὐτὰς γνωρίσαι τῷ ποθοῦντι πειραθῆναι αὐτῶν οι ός τε η ὁ κύριος. αὐτὸς γὰρ γνωρίσας ἡμῖν τὰς ὁδοὺς αὐτοῦ καὶ τὰς τρίβους διδάξας, διὰ τοῦ λελαληκέναι τοῖς πατράσιν ἐν τοῖς προφήταις, ̔Οδήγησόν με ἐπὶ τὸν εἰπόντα· ̓Εγώ","english":"But my enemies are the devil and the other evil powers, and men outside of godliness. For I have taken courage, having learned wholly this: that you will not put to shame all those who wait for you. Perhaps these things fit the saints before the visitation, who expect him and wait for his descent here. For when he has come, the laughter of the enemies has an end, which they laughed against those who hope in God. \"In vain\" signifies the futile and empty. Such is that in Proverbs: \"This is the way of all who accomplish lawlessness,\" bringing shame to those who are lawless in vain; for not for any good end, as the guardians of the law do, do they accomplish the things of lawlessness. The ways of the Lord must be called his commandments. But also the very paths upon the ways, he says, teach me, so that, having the footprints of those who went before, I may make my journey without wandering. And since the practical life alone is not sufficient for perfect salvation, so that together with this I may also set right the contemplative, \"Guide me\" instructively \"to your truth.\" And otherwise also the passage will be spoken: since the law and the prophets are ways of the Lord, no one else is able to make them known to the one who longs to experience them than the Lord. For he himself, having made known to us his ways and taught the paths, through having spoken to the fathers in the prophets, \"Guide me\" to the one who said: \"I am","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"εἰμι ἡ ἀλήθεια, ἐπ' ἐσχάτου τῶν ἡμερῶν λαλήσας ἐν υἱῷ. καὶ γὰρ σύ, ω θεέ, σωτήρ μου τυγχάνεις· δι' ω ν γὰρ ἐδίδαξάς με, σωτηρίαν μοι παρέσχου. 219 ̔Ως ἰδία ἐνέργεια τοῦ φωτὸς τὸ φωτίζειν καὶ τῆς ἐπιστήμης εἰς τὸ γινώσκειν α γειν, ου τω τοῦ θεοῦ οἰκεία ἐνέργεια τὸ οἰκτείρειν καὶ ἐλεεῖν ο θεν καὶ Πατὴρ τῶν οἰκτιρμῶν ει ρηται. ο ου ν βούλεται λέγειν ὁ α γιος τοιοῦτόν ἐστιν· οἰκτίρμων τυγχάνων πατὴρ τῷ πηγὴ καὶ ἀρχὴ αὐτῶν ει ναι Μνήσθητι τούτων τῶν σῶν γενημάτων. εἰ γὰρ καὶ πρὸς ὀλίγον ὠργίσθῃς τοῖς ἡμαρτηκόσιν, ἀλλ' ἡ ὀργὴ οὐ κατὰ φύσιν σου ου σα ἀλλὰ χρησίμως ὑποστᾶσα ἐπὶ τῷ ἀναιρῆσαι κακίαν παυσάσθω, μνήμην σου λαμβάνοντος τῶν κατὰ φύσιν σου οἰκτιρμῶν. εἰώθαμεν δὲ καὶ ἡμεῖς, ἀγανακτοῦντες τοῖς ἡμετέροις, καὶ ι λεω ἀνθρώποις λέγειν Μνήσθητι τῆς ἀγαθότητός σου καὶ μίμησαι σεαυτὸν καταλλασσόμενος τοῖς ὑπὸ τὴν ἀγανάκτησιν. Ωσπερ ου ν οἱ οἰκτιρμοὶ καταλλήλως τῷ θεῷ πρόσεισιν, ου τω καὶ τὰ ἐλέη αὐτοῦ κατὰ φύσιν αὐτῷ παρόντα ̓Απὸ τοῦ αἰῶνός εἰσιν, ο θεν καὶ εἰς τὸν αἰῶνα μένουσιν κατὰ τὸ Οτι εἰς τὸν αἰῶνα τὸ ε λεος αὐτοῦ· καὶ πρός τινα δέ φησιν ὁ θεὸς ̓Ελέῳ αἰωνίῳ ἠλέησά σε. Οὐδεὶς μετανοῶν ἐπὶ παροῦσιν καὶ ε τι ἐνεργουμένοις ἁμαρτήμασιν ἐξομολογεῖται ἀλλ' ἐπὶ παυσαμένοις καὶ οὐκ ε τ' ου σιν. τοῦτο γοῦν λέγει καὶ νῦν, φάσκων ̔Αμαρτίας νεότητός μου καὶ ἀγνοίας μου μὴ μνησθῇς. τὰ γὰρ ἐν νεότητι ἡμαρτημένα καὶ ἠγνοημένα οὐκ ε τ' ἐνεργεῖται τῷ τὴν νεότητα διαβεβηκότι. τάχα δὲ τὸ τῆς νεότητος ο νομα οὐχ ἡλικίαν ἐνταῦθα δηλοῖ ἀλλὰ τὸ α στατον καὶ ἀβέβαιον τοῦ η θους.","english":"I am the truth, having spoken in the Son at the last of the days. For you also, O God, are my savior; for through the things you taught me, you provided salvation for me. As it is the proper activity of light to illuminate and of knowledge to lead into knowing, so it is God's own activity to show compassion and to have mercy; whence he is also called the Father of mercies. What the saint wishes to say is this: since you are a compassionate Father in that you are the source and origin of these things, remember these your offspring. For even if you were angered for a little while against those who sinned, yet let the anger—which is not according to your nature but was assumed for a useful purpose, to destroy evil—cease, since you take thought of the mercies that are according to your nature. And we too are accustomed, when we are indignant with our own people, even with pitiable men, to say: Remember your goodness and imitate yourself, being reconciled to those under your indignation. Just as, therefore, his compassions come to God as things fitting for him, so also his mercies are present to him according to nature. They are from eternity, whence they also remain forever, according to \"For his mercy is forever\"; and to a certain person God says, \"With everlasting mercy have I had mercy on you.\" No one who repents confesses sins that are present and still at work, but sins that have ceased and are no longer. This, then, he says also now, declaring: Do not remember the sins of my youth and my ignorances. For the things sinned and ignorantly done in youth are no longer at work in one who has passed beyond youth. Perhaps, however, the name of \"youth\" here does not indicate age but the unstable and unsteady character.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"ο σον γάρ τις ἐν τοιαύτῃ καταστάσει ἐστίν, ἀγνοεῖ καὶ ἁμαρτάνει, ε ως ὁ θεὸς αι σθησιν καὶ ε ννοιαν δῷ ῃ φησὶν ἡ γραφὴ Ινα δῷ ἀκάκοις πανουργίαν, παιδὶ δὲ νέῳ αι σθησίν τε καὶ ε ννοιαν. ̓Αξιώσας ου ν ο πως μὴ μνησθῇ τῶν τῆς νεότητος αὐτοῦ ἁμαρτιῶν καὶ ἀγνοιῶν, ἐπήγαγεν εὐθὺς τὸ Κατὰ τὸ ε λεός σου μνήσθητί μου. κατὰ ἐλεημοσύνην γὰρ μιμνήσκεται ὁ θεὸς ου τῶν πταισμάτων οὐ μνημονεύει. Κατὰ φύσιν ι λεως ω ν καὶ ἀγαθὸς ὁ θεὸς σύμφυτον ε χει χρηστότητα, η ς ε νεκα σὺν ἐλέῳ μνημονεύει τοῦ μετανοοῦντος. Καὶ εὐθής ἐστιν η τοι διὰ τὸ πρὸς ἁμαρτίαν μὴ πεφυκέναι η διὰ τὸ εὐθύνας ἀπαιτεῖν τοὺς ἁμαρτάνοντας, ο θεν καὶ Νομοθετήσει ἁμαρτάνοντας ἐν ὁδῷ. τοὺς γὰρ ε τι ἐνεργοῦντας τὸ κακὸν ὑποβάλλει νόμῳ, ο πως κωλυθέντες τοῦ ἁμαρτάνειν τὴν σωτήριον ὁδεύσωσιν ὁδόν. 223 ̔Ο νομοθετῶν θεὸς ὁδηγήσει τοὺς πραότητα καὶ εὐστάθειαν ε χοντας ἐν κρίσει τουτέστιν ἐξητασμένως καὶ ἠκριβωμένως. ὁ γὰρ μαθὼν δύο ὁδοὺς πρὸ προσώπου τοῦ ἀνθρώπου ει ναι, τὴν τῆς ζωῆς καὶ τοῦ θανάτου, καὶ τὴν μὲν τοῦ θανάτου ἀποστραφείς, ὁδεύων δὲ τὴν τῆς ζωῆς ὁδόν, ̓Εν κρίσει βαδίζει, ποδηγούμενος ὑπὸ κυρίου, διὰ τὸ γαληνὸν καὶ εὐσταθὲς τῆς διανοίας· οἱ γὰρ πραεῖς ἀταραξίαν ε χουσι λογισμῶν. Αὐτὸς δὲ ὁ κύριος μετὰ τὸ ὁδηγῆσαι ἐν κρίσει τοὺς πραεῖς διδάξει αὐτοὺς καὶ τὰς ἑαυτοῦ ὁδούς, η τοι τὰς πρὸς αὐτὸν φερούσας η α ς αὐτὸς πορεύεται· ὁ γὰρ ὀπίσω κυρίου πορευόμενος τὰς ὁδοὺς αὐτοῦ μανθάνει.","english":"For whoever is in such a state is ignorant and sins, until God gives perception and understanding, as the Scripture says: \"That he may give prudence to the innocent, and to the young child perception and understanding.\" Having therefore asked that he not remember the sins and ignorances of his youth, he immediately added: \"According to your mercy remember me.\" For according to his mercy God remembers him whose transgressions he does not call to mind. Being merciful and good by nature, God has an innate kindness, for the sake of which he remembers the penitent with mercy. And he is upright, either because he has not been inclined by nature to sin, or because he exacts account from those who sin; whence also \"He will give law to those who sin in the way.\" For those still practicing evil he subjects to law, so that, being restrained from sinning, they may walk the saving way. God, who gives the law, will guide those who have meekness and stability \"in judgment,\" that is, in an examined and precise manner. For he who has learned that there are two ways before man, that of life and that of death, and has turned away from the way of death and walks the way of life, \"walks in judgment,\" being led by the Lord, because of the calm and stability of his mind; for the meek have a tranquility of thoughts. And the Lord himself, after guiding the meek in judgment, will teach them also his own ways—either those that lead to him, or those which he himself walks; for he who walks behind the Lord learns his ways.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Πᾶσαι αἱ πρὸς κύριον φέρουσαι ὁδοὶ η α ς αὐτὸς βαδίζει τὸν εἰρημένον τρόπον κατ' ἀλήθειαν κατορθούμεναι καὶ σὺν χρηστότητι γινόμεναι ε λεός εἰσι καὶ ἀλήθεια· δεῖ γὰρ ἐλεηθῆναι πρότερον, ι να τις ἐπιβῇ αὐταῖς καὶ ου τω δι' αὐτοῦ τοῦ ὁδεύειν ἐπ' αὐτὴν τὴν ἀλήθειαν φθάσῃ. οὐ πᾶσιν δὲ ε λεος καὶ ἀλήθεια θεωροῦνται αἱ ὁδοὶ τοῦ κυρίου ἀλλὰ Τοῖς ἐκζητοῦσι τὴν διαθήκην αὐτοῦ καὶ τὰ μαρτύρια αὐτοῦ· ὁ γὰρ ἐκτὸς ω ν τῆς διαθήκης καὶ τῶν μαρτυρίων α πειρός ἐστιν τῆς χρηστότητος καὶ τοῦ κάλλους τῶν κυριακῶν ὁδῶν. ̓Εκζητητέον ου ν τὴν διαθήκην η ν διέθετο ὁ θεὸς τοῖς πατράσιν ἐξάγων αὐτοὺς ἐκ τῆς πνευματικῆς Αἰγύπτου τουτέστιν τῆς πολυθέου πλάνης. ἐκζητήσαντες γὰρ καὶ ἐρευνήσαντες αὐτὴν εἰσόμεθα καὶ τὴν καινὴν διαθήκην η ν ἐβεβαίωσεν ̓Ιησοῦς τῷ αι ματι τῷ ἰδίῳ· πᾶσα γὰρ διαθήκη ἀνίσχυρος μὴ θάνατον ἐσχηκότος τοῦ διατιθεμένου, ῃ φησιν ὁ ἀπόστολος· Διαθήκη γὰρ ἐπὶ\n\nνεκροῖς βέβαια, ἐπεὶ μήποτε ἰσχύει ο σον ζῇ ὁ διατιθέμενος. διὸ πληρῶσαι τὴν ἑαυτοῦ διαθήκην ὁ ̓Ιησοῦς βουλόμενος θάνατον ἀνεδέξατο. ἐκζητητέον δὲ ἐν τῇ διαθήκῃ καὶ τὰ μαρτύρια τοῦ θεοῦ, τοὺς μεμαρτυρηκότας καὶ ἐμπνευσθέντας ὑπ' αὐτοῦ λόγους. Ενεκα τῆς σῆς προσηγορίας, ω δέσποτα, ἐγὼ ὁ σὸς οἰκέτης ἐκζητήσω τὴν διαθήκην σου, ἐλευθερίαν ἐξ αὐτῆς προσδοκῶν η κληρονομίαν η ν ὡς υἱῷ γενομένῳ ω ρισας· ἀλλὰ καὶ ̔Ιλάσθητι τῇ ἁμαρτίᾳ μου, οὐ τῇ ε τι ἐνεργουμένῃ ἀλλὰ παυσαμένῃ. Πολλὴ γάρ ἐστιν, οὐ κατὰ ποσότητα ἀλλὰ κατὰ σύγκρισιν τῆς προσεῖναι ὀφειλούσης καθαρότητος. 226 ̔Ο φοβούμενος θεὸν σπανίζει μέν, οὐκ ἀνεύρετος δέ ἐστιν.","english":"All the ways that lead to the Lord—which he himself walks in the manner that has been spoken of, being rightly ordered in truth and coming to be with goodness—are mercy and truth. For one must first receive mercy, in order that one may set foot upon them and thus, by the very act of walking on them, arrive at truth itself. But the ways of the Lord are not seen as mercy and truth by all, but by those who seek out his covenant and his testimonies. For the one who is outside the covenant and the testimonies is unacquainted with the goodness and the beauty of the Lord's ways. Therefore one must seek out the covenant that God made with the fathers when he led them out of the spiritual Egypt, that is, out of the polytheistic error. For when we have sought it out and searched it, we shall also know the new covenant that Jesus ratified with his own blood. For every covenant is without force if the one making it has not undergone death, as the apostle says: For a covenant is confirmed over the dead, since it is never in force as long as the one making it lives. Therefore Jesus, wishing to fulfill his own covenant, accepted death. And in the covenant one must also seek out the testimonies of God—the words that have been testified and inspired by him. For the sake of your name, O Master, I, your servant, will seek out your covenant, expecting from it freedom or the inheritance that you have appointed for me as for a son. But also: Be merciful to my sin—not to the sin that is still at work, but to the one that has ceased. For it is great, not in quantity but in comparison with the purity that ought to be present. The one who fears God is lacking, but is not undiscoverable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"τούτῳ ου ν νομοθετεῖ ὁ κύριος ὁδόν, η ν ᾑρετίσατο η τοι αὐτὸς ὁ κύριος η ὁ φοβούμενος αὐτόν. 227 ̔Η ψυχὴ τοῦ εὐλαβοῦς τῶν ἀγαθῶν περαιτέρω μὴ γινομένη ἐν αὐτοῖς αὐλίζεται, ἐνεργοῦσα αὐτὰ ἀεί. διὸ καὶ καθόλου τεύξεται τὸ σπέρμα ε χειν κληρονομοῦν τὴν γῆν, οὐ τὴν ὑπὸ πόδας ἀλλὰ τὴν τῶν πραέων. Μονογενῆ ἑαυτὸν φάσκει κατὰ τὸν λέγοντα· Κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσι τὴν ψυχήν μου. διὸ καὶ πτωχός εἰμι, οὐκ ε χων τὴν ἐκ τῶν ὁμοζήλων ἀρωγήν. ἰστέον δ' ο τι τὸ μονογενὲς σημαίνει τὸ μόνον, ω σπερ καὶ τὸν η λιον μονογενῆ ἐρεῖς· οὐ ταὐτὸν α ν τῷ μονογενεῖ υἱῷ· ο που γὰρ πρόσκειται τῷ μονογενεῖ υἱὸς η παρὰ πατρὸς μονογενές, λέγεται τὸ μόνον ἐξ ἐκείνου τυγχάνον. Θλίψεις δὲ τῆς καρδίας νοήσεις καὶ τοὺς διοχλοῦντας ἐναντίους λογισμούς. ̓Εκ τῶν ἀναγκῶν μου ἐξάγαγέ με· ἐκ τῶν περιεστηκότων βιαζομένων καὶ ἀναγκαζόντων ἐκκροῦσαι τὴν πρόθεσίν μου ὡς ἐκ μεγάλων ἀναγκῶν ἐξάγαγέ με. Αι σθησιν τῶν ἁμαρτημάτων ἑαυτοῦ λαβών τις ταπεινούμενος διὰ τὸ ἀπαρρησίαστον καὶ κάμνων διὰ καρποὺς μετανοίας ἐρεῖ τὸ Ιδε τὴν ταπείνωσίν μου καὶ τὸν κόπον μου καὶ αφες πάσας τὰς ἁμαρτίας μου. Οτ' α ν παύσηταί τις ω ν πρότερον ἐνήργει ἁμαρτημάτων, ἐχθροὺς ε ξει τοὺς ἐνεργοῦντας αὐτὰ δαίμονας. ου τοι δὲ καὶ πολλοὶ κατὰ τοῦ ἐπιβουλευομένου γινόμενοι μῖσος α δικον μισοῦσιν αὐτόν· μῖσος δὲ α δικόν ἐστι τὸ γινόμενον κατὰ τῶν μὴ α ξια μίσους πραττόντων, δικαίως μισουμένων τῶν φαύλων. Φύλαξον τὴν ψυχήν, ο πως μὴ ὑποπέσῃ τοῖς ἀδίκως μισοῦσι· ἀλλὰ καὶ ῥῦσαι αὐτὴν ἀπὸ πράξεων τοιούτων ἐφ' αι ς κρατῆσαι αὐτῆς δυνήσονται.","english":"To this one the Lord does not prescribe a way—either the way which the Lord himself chose, or the way of the one who fears him. The soul of the devout person, not going beyond the good things, lodges among them, always working them. Therefore also in general his seed will obtain to have an inheritance of the land—not the land under foot, but the land of the meek. He calls himself only-begotten, according to the one who says: And I was left alone, and they seek my soul. Therefore I am also poor, not having the help that comes from those who share my zeal. But one must know that \"only-begotten\" signifies \"only,\" just as you would also call the sun only-begotten; it is not the same as the only-begotten Son. For where \"Son\" is added to \"only-begotten,\" or \"only-begotten from the Father,\" it is said of that which is the only one proceeding from him. By \"afflictions of the heart\" you will understand also the opposing thoughts that trouble it. Out of my necessities lead me out: out of the things that stand around, forcing and compelling me to strike away my purpose—lead me out as from great necessities. One who has taken perception of his own sins, being humbled because of his lack of boldness and growing weary for the fruits of repentance, will say: See my humiliation and my toil, and forgive all my sins. Whenever someone ceases from the sins he previously practiced, he will have as enemies the demons who work them. And these, becoming many against the one plotted against, hate him with an unjust hatred. Unjust hatred is that which arises against those who do nothing worthy of hatred, since the wicked are justly hated. Guard the soul, so that it does not fall under those who hate unjustly; but also rescue it from such deeds, by which they will be able to gain mastery over it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"229 ̓Ακάκους λέγει η τοὺς στερομένους κακίας η τοὺς ἁπλουστέρους, εὐθεῖς δὲ τοὺς κατορθώσαντας τὴν τελείαν ἀρετήν. ου τοι ου ν ̓Εκολλῶντό μοι (δι' ὁμοφροσύνην), ο τι ὑπέμεινά σε, κύριε. τάχα δὲ καὶ ἀκάκους λέγει τοὺς ἐξ ἀνθρώπων σπουδαίους, εὐθεῖς δὲ τοὺς θείους ἀγγέλους κολλωμένους αὐτῷ τῷ καὶ θείας δυνάμεις γίνεσθαι περὶ τὸν σπουδαῖον. Οὐδεὶς ἁμαρτάνων κριθῆναι βούλεται ἐφ' οι ς πεποίηκεν καὶ μάλιστα πρὸς τοῦ τὰ κρυπτὰ ὁρῶντος. ὁ δὲ ἐν ἀκακίᾳ πορευθεὶς τουτέστιν προκόψας ἀξιοῖ τούτου τυχεῖν· οι δεν γὰρ μισθοῦ η κληρονομίας τευξόμενος, Καὶ ἐπὶ τῷ κυρίῳ ἐλπίζων οὐ μὴ ἀσθενήσω· ο σον περιέχομαι τῆς πρὸς θεὸν ἐλπίδος, ὑπ' αὐτῆς ἐνδυναμούμενος οὐκ ἀσθενήσω. φέρεται γραφὴ λέγουσα· Οὐ μὴ σαλευθῶ. καὶ διὰ ταύτης ου ν δηλοῦται· ἐπεὶ ἡ ἐλπὶς ἡ πρὸς θεὸν ε δραν μοι βεβαίαν καὶ ἀμετακίνητον παρέχει, ̓Ελπίζων ἐπὶ τῷ κυρίῳ οὐ μὴ σαλευθῶ. 231 ̓Επεὶ οὐχ ὁ ἑαυτὸν συνιστάνων δόκιμός ἐστιν ἀλλ' ο ν ὁ κύριος συνίστησιν, μαρτυρήσας ἑαυτῷ τὸ ἐν ἀκακίᾳ πεπορεῦσθαι καὶ τὸ μὴ ἀσθενῆσαι βούλεται ὑπὸ κυρίου δοκιμασθῆναι καὶ πειρασθῆναι μὲν δι' ἀγώνων, ι να ἀναφανῇ δίκαιος, πειρασθῇ δὲ ο πως πεῖραν δεδωκὼς καρτερίας ε χῃ τὸ δόκιμον. Καὶ πρότερον η δη ὡς ἀναλογίαν ἐχόντων τῶν νεφρῶν πρὸς τὴν καρδίαν ει ρηται. πυρωθῆναι ου ν ἑκάτερα ταῦτα ἀξιοῖ δι' ἐπιπόνου ἀγωγῆς, ι να ὡς χρυσὸς δόκιμος ἀναδειχθῇ. Οὐκ α ν ἠξίωσα παθεῖν τὰ προειρημένα ἐπίπονα, εἰ μὴ κατανενοήκειν τὸν ε λεόν σου","english":"He calls \"innocent\" either those who are deprived of evil or the more simple, and \"upright\" those who have achieved perfect virtue. They did not cling to me (through like-mindedness), because I waited for you, Lord. Perhaps he calls \"innocent\" the earnest among men, and \"upright\" the divine angels who cling to him who also becomes divine powers around the earnest person. No one who sins wishes to be judged for what he has done, and especially by the one who sees hidden things. But he who has walked in innocence—that is, who has advanced—deems himself worthy to obtain this; for he will obtain a reward or inheritance. And hoping in the Lord, I shall not be weak: to the extent that I am possessed by hope in God, being strengthened by it, I shall not be weak. A scripture is cited saying: I shall not be shaken. And through this it is made clear: since hope in God provides me with a firm and immovable foundation, hoping in the Lord I shall not be shaken. Since it is not the one who commends himself who is approved, but whom the Lord commends, having testified to himself that he has walked in innocence and has not been weak, he wishes to be approved by the Lord and to be tested through struggles, so that he may appear righteous, and to be tested so that, having given proof of endurance, he may have the approved state. And previously it has been said that the kidneys have a correspondence to the heart. He deems both of these worthy to be purified through toilsome discipline, so that he may be shown approved like gold. I would not have deemed worthy to suffer the aforementioned toilsome things, if I had not understood your mercy","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"συμβαλούμενόν μοι εἰς τὸ ἐνεγκεῖν αὐτά. ὁ ε λεος σοῦ ὁ τεθεωρημένος μοι τῷ κατέναντι τῶν ὀφθαλμῶν μου ει ναι συνεργεῖ πρὸς τὸ εὐαρεστῆσαι ἐν τῇ ἀληθείᾳ σου· κατὰ ἀλήθειαν γὰρ καὶ οὐκ ἐπιπλάστως εὐαρεστεῖν ποιεῖ ἡ τοῦ θεοῦ ἐλεημοσύνη. Τὰς πρακτικὰς τῆς ψυχῆς δυνάμεις χεῖρας τροπικῶς καλουμένας ἐν ἀθῴοις νίπτεταί τις οὐδὲν φαῦλον ἀλλ' ει τι σπουδαῖον ἐνεργῶν ἐν αὐταῖς. τάχα δὲ καὶ ὁ μολύνας αὐτὰς ἐν ἐργασίᾳ πονηρῶν νίπτεται καὶ ἀποπλύνει αὐτὰς ἀνθ' υ δατος χρώμενος τῇ ἀγαθοεργίᾳ. ̔Ο πάντων τῶν προειρημένων βλαβερῶν ἐκτὸς γεγονὼς καὶ νιψάμενος ἐν ἀθῴοις τὰς χεῖρας δίκην ἀθῴου ἱερέως κυκλώσει τὸ πνευματικὸν θυσιαστήριον τοῦ κυρίου, ἐφ' ο τὰς πνευματικὰς θυσίας τις ἀναβιβάζει η τοι τὰς καθαρὰς εὐχὰς η τὰς νομίμους πράξεις. Τοῦ ἀκοῦσαι τῶν αἰνούντων σε ἀγγέλων καὶ ψυχῶν καὶ πνευμάτων δικαίων φωνὴν η περικύκλῳ τοῦ θυσιαστηρίου γεγένημαι η ἐνιψάμην ἐν ἀθῴοις τὰς χεῖράς μου καὶ πάντων τῶν προαγόντων ἀπεσχόμην, ἀλλὰ καὶ τοῦ Διηγήσασθαι πάντα τὰ θαυμάσιά σου α τεραστίως καὶ παραδόξως ἐπιτελεῖς. 234 ̔Ο τὸν κύριον ἐξ ο λης ψυχῆς ἀγαπῶν καὶ τὰ τοῦ θεοῦ πάντα, ω ν ε ν καὶ ἡ εὐπρέπεια τοῦ οι κου αὐτοῦ τυγχάνει, ἀγαπᾷ· εὐπρέπεια δὲ τοῦ οι κου τοῦ θεοῦ ἡ τῶν δογμάτων ἀλήθεια καὶ ἡ διαταγὴ τῶν κανόνων τῆς ἐκκλησίας οι κου νοουμένης. πρὸς τούτοις δὲ καὶ τὸ σκήνωμα τῆς δόξης τοῦ οι κου τοῦ θεοῦ ἀγαπᾶν φησιν. καὶ τάχα μὲν ἡ σκηνὴ τοῦ μαρτυρίου η ν Μωυσῆς κατεσκεύασεν ἐν τῇ ἐρήμῳ τὸ σκήνωμα τῆς δόξης τοῦ θεοῦ ἐστιν· σύμβολον δὲ προκοπῆς τοῦτο.","english":"joining with me to bear them. Your mercy, which has been observed by me, being before my eyes, cooperates toward my being well-pleasing in your truth; for the almsgiving of God makes one well-pleasing in truth and not in a fabricated way. The practical powers of the soul, called \"hands\" figuratively, one washes among the innocent, doing nothing base but rather something earnest in them. And perhaps also one who has defiled them in the working of wicked deeds washes and rinses them, using good works in place of water. He who has come to be outside all the aforementioned harmful things and has washed his hands among the innocent, after the manner of an innocent priest, will encircle the spiritual altar of the Lord, upon which one offers up spiritual sacrifices—either pure prayers or lawful deeds. To hear the voice of the angels and souls and spirits of the righteous who praise you, either I have come to be around the altar, or I have washed my hands among the innocent and have abstained from all the things that come first, but also from declaring all your wonders, which you accomplish wondrously and paradoxically. He who loves the Lord with his whole soul also loves all the things of God, of which the comeliness of his house also consists; and the comeliness of the house of God is the truth of the doctrines and the order of the canons of the church, \"house\" being understood. In addition to these, he says, he loves the tabernacle of the glory of the house of God. And perhaps the tabernacle of witness, which Moses constructed in the wilderness, is the tabernacle of the glory of God; and this is a symbol of progress.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"ο ν δὲ ᾠκοδόμησεν Σολομῶν μετὰ τὴν ὁδοιπορίαν εἰς τὴν ̔Ιερουσαλὴμ οι κός ἐστιν ου τὴν εὐπρέπειαν ἀγαπᾷ τελειότητος τύπον φέρων. Ευ χεται δὲ μὴ ὡσαύτως τοῖς ἀσεβέσι διαθεῖναι, ι να μὴ συναπόληται αὐτοῖς ἡ ψυχὴ αὐτοῦ· εὐσεβῆ γάρ τις γνώμην ε χων οὐ πείσεται τοῦτο. παρακαλεῖ δὲ μηδὲ φονικὸς γενέσθαι, ο πως ἡ ζωὴ αὐτοῦ ἀνδράσιν αἱμάτων μὴ συναπόληται· ἐν πράξεσιν γὰρ τούτων ἀδικία ἐστὶν ἡ καθόλου κακία. Εἰ καὶ τὰ κάλλιστα συνειδὼς αὐτῷ τὰ προειρημένα ει πεν, εὐλαβούμενος μὴ οὐκ ἐν τούτῳ δεδικαίωται λανθανόντων πολλάκις τῶν ἐν κρυπτῷ ἁμαρτημάτων, λυτρωθῆναι καὶ ἐλεηθῆναι ἀξιοῖ.\n\n236 Σωτὴρ ἡμῶν ὁ θεός ἐστιν ῥυόμενος ἡμᾶς ἐξ ἁμαρτιῶν καὶ τοῦ θανάτου, φωτισμὸς δὲ λύων τὴν ἀχλὺν τῆς κακίας καὶ τῆς ἀγνοίας καὶ ἐναυγάζων τῷ φωτὶ τῆς γνώσεως. ὁ ου τως ου ν ἑνωθεὶς καὶ πεφωτισμένος ὑπὸ κυρίου, Τίνα φοβηθήσεται; οὐδεὶς γὰρ οι ός τέ ἐστι βλάψαι τὸν ἀγαθῶν τοιούτων καὶ ἀσφαλείας τετυχηκότα. Κύριος ὑπερασπιστὴς τῆς ζωῆς μου· ἀπὸ τίνος δειλιάσω; θεοῦ τῇ ἑαυτοῦ ζωῇ ὑπερμαχοῦντος τῆς ζωῆς ̓Απὸ τίνος δειλιάσω; τὸ ̓Απὸ τίνος ἐξευτελισμὸν δηλοῖ τοῦ ἐπανιστανομένου κατ' αὐτοῦ τοῦ ὑπὸ θεοῦ φρουρουμένου· Εἰ γὰρ ὁ θεὸς ὑπὲρ ἡμῶν, τίς ὁ καθ' ἡμῶν; 237 ̔Ρηθείη ταῦτα καὶ περὶ αἰσθητῶν ἐχθρῶν καὶ περὶ φάλαγγος ἀοράτων πολεμίων· ̓Εὰν γάρ φησιν ἐπαναστῇ ἐπ' ἐμὲ πόλεμος, ἐν ταύτῃ τῇ μὴ φοβουμένῃ αὐτοὺς καρδίᾳ μου ἐλπίζω, ὑπέρμαχον θεὸν ε χειν θαρρήσας.","english":"The house that Solomon built after the journey to Jerusalem is a type bearing the beauty of perfection. And he prays that he may not be disposed in the same way as the impious, lest his soul perish together with them; for one who has a pious disposition will not suffer this. He also entreats that he may not become murderous, so that his life may not perish together with men of blood; for in their deeds injustice is the universal evil. Even though he was conscious in himself of the excellent things previously spoken, fearing lest he is not justified in this—since sins in secret often escape notice—he deems it worthy to be redeemed and shown mercy.\n\nOur God is Savior, rescuing us from sins and from death, and illumination, dissolving the mist of evil and of ignorance and shining upon us with the light of knowledge. He, then, who has been thus united and enlightened by the Lord—whom shall he fear? For no one is able to harm one who has obtained such good things and safety. The Lord is the protector of my life; from whom shall I shrink? Since God fights as champion on behalf of his own life—From whom shall I shrink? The phrase From whom indicates the contempt of the one who rises up against him who is guarded by God. For if God is for us, who is against us? Let these things be said both concerning perceptible enemies and concerning a phalanx of invisible foes. For if, he says, war rises up against me, in this heart of mine that does not fear them I hope, having taken courage that I have God as my champion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"Εστιν ο αἰτεῖται καὶ ἐκζητεῖ τὸ Κατοικεῖν ἐν οι κῳ κυρίου, τουτέστιν τῇ ἐκκλησίᾳ διὰ τοῦ φρονεῖν τὰ ἐκκλησιαστικὰ πάσας τὰς ἡμέρας τῆς πεφωτισμένης ζωῆς ἑαυτοῦ. δύναται δὲ τὸ Μίαν ᾐτησάμην ου τως ἀκουσθῆναι· ἐπὶ γῆς τέως διατρίβων, εἰ καὶ πολλῶν ἀγαθῶν τυχεῖν παρακαλῶ, πρὸ πάντων ταύτην ᾐτησάμην τὴν αι τησιν, τὸ ̓Εν οι κῳ κυρίου κατοικεῖν τῷ κατὰ τάξιν καὶ μὴ ἀθρόως ἐν πᾶσιν τοῖς ἀγαθοῖς οι όν τε γενέσθαι· η τάχα προσυπακουστέον τῷ Μίαν ᾐτησάμην τὸ ἐξαίρετον η μεγάλην. ̓Επεὶ καὶ ἐν τοῖς εμπροσθέν φησιν ἠγαπηκέναι τὴν εὐπρέπειαν τοῦ οι κου κυρίου, ὁ ταύτην ποθῶν θεωρεῖν ευ χεται ἐν τῷ οι κῳ γενέσθαι, ι ν' ἐγγὺς αὐτῆς τυγχάνων γνησίως προβάλλων ἀλλὰ καὶ ὑπεραναβὰς ἐπισκέψηται τουτέστιν περιαθρήσῃ τὸν ναὸν αὐτοῦ, τάχα οὐδὲ ἀναχωρῆσαι αὐτοῦ ε τι θελήσας μιμούμενος\n\nτὸν Σαμουήλ. καὶ ὁ μὲν ἁπλῶς περὶ τῶν ὑποβεβηκότων δογμάτων τῆς ἐκκλησίας διειληφὼς θεωρεῖ τὴν τερπνότητα κυρίου, προσβάλλων δέ τις τοῖς περὶ τῆς τριάδος περιαθρήσει τὸν ναὸν αὐτοῦ. Πολλάκις η δη διαφορὰν σκηνῆς καὶ οι κου ο τε α μα ὀνομάζονται εἰρήκαμεν, ὡς τῆς μὲν προκοπὴν δηλούσης, τοῦ δὲ τελειότητα. ο τε τοίνυν ἐνέστηκέν τινι ε τι ἡ τῶν κακῶν ἡμέρα, οὐκ ἐν τῷ οι κῳ τοῦ θεοῦ ει ναι δύναται, ἀλλ' ἐν τῇ σκιᾷ κρύπτεται ὑπὸ κυρίου τῷ τὴν προκοπὴν σκεπάζειν τὸν κακίας ἀπαλλαττόμενον· οὐ γὰρ ὁ α ρτι μετανοῶν ἐπὶ τελειότητα ἰέναι οι ός τε. Τάχα δὲ τὸ ο νομα τῶν κακῶν σημαίνειν τὰ περιστατικὰ καὶ ἐνταῦθα δύναται. ̓Εσκέπασέν με ἐν ἀποκρύφῳ τῆς σκηνῆς αὐτοῦ, τῆς παιδεύσεως καθ' η ν προκόπτομεν.","english":"There is that which he asks and seeks: to dwell in the house of the Lord, that is, in the church, through thinking the things of the church all the days of his enlightened life. And the phrase \"One thing I have asked\" can be understood thus: while I am still sojourning on earth, even if I pray to obtain many good things, before all things I have asked this request—to dwell in the house of the Lord by being in order and not suddenly in all good things; or perhaps with \"One thing I have asked\" one must supply \"excellent\" or \"great.\" Since also in what precedes he says that he has loved the beauty of the house of the Lord, he who longs to contemplate this prays to be in the house, in order that, being near it and genuinely setting it forth, but also going up beyond, he may visit—that is, look around—his temple, perhaps not even wishing to depart from it any further, imitating Samuel. And he who has understood simply the lower doctrines of the church contemplates the delightfulness of the Lord, but one who applies himself to the things concerning the Trinity will look around his temple. We have often said that there is a difference between tabernacle and house, and they are not named together, since the former indicates progress, the latter perfection. Therefore, whenever the day of evils is still present in someone, he cannot be in the house of God, but is hidden in the shadow by the Lord, who covers the one being freed from evil with progress; for the one who is only now repenting is not able to go on to perfection. And perhaps the name of evils can here signify circumstances. \"He has covered me in the secret of his tabernacle,\" of the discipline by which we make progress.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"τὰ μέν ἐστι προφανῆ, τὰ δὲ ἀπόκρυφα καὶ ἀνακεχωρηκότα οι α τὰ μυστικά. ἐν τῷ προκόπτειν ου ν σκεπάζει ὁ θεὸς οὐκ ἐν τοῖς ἐπιπολαίοις ἀλλ' ̓Εν τῷ ἀποκρύφῳ τῆς σκηνῆς αὐτοῦ. πρόσκειται δὲ τὸ Αὐτοῦ πρὸς παράστασιν τοῦ μὴ πᾶσαν σκηνὴν τουτέστι προκοπὴν κατὰ θεὸν ει ναι. ̓Εν πέτρᾳ υ ψωσέν με, μετὰ τὴν προκοπὴν φθάσαντά με ἐπὶ τὸν στερρότατον καὶ ἀρραγῆ τῆς τελειώσεως λόγον πέτραν ἀλληγορικώτερον ὀνομαζόμενον· αὐτὸς ὁ κύριος υ ψωσέν με. κατάλληλον τῇ προκοπῇ τὸ Εκρυψεν, τῇ τελειότητι τὸ Υψωσεν. δυνατὸν δὲ καὶ τὴν διὰ νόμου καὶ προφητῶν ἀγωγὴν σκηνὴν λέγειν η ς ἐν τῷ ἀποκρύφῳ τουτέστιν ἐν τῷ μυστικῷ νῷ κρύπτει τὸν παιδευόμενον ὁ θεός, ὑψῶν αὐτὸν ἐν πέτρᾳ πνευματικῇ οὐκ α λλῃ τοῦ Χριστοῦ τυγχανούσῃ. Καὶ νῦν μετὰ τὸ διαβῆναι τὴν προκοπὴν καὶ ἐπὶ τὸ τέρμα τῆς ἀληθείας ἐφθακέναι ὑψοῖ τὴν κεφαλήν, η τοι νοῦν τὸν ἐμὸν η Χριστὸν α ρχοντα νοῦ γεγενημένον, ἐπὶ τοὺς ἐχθρούς μου, ο πως ὑπὸ πόδας καὶ ὑποτεταγμένους αὐτοὺς ε χω. ̓Εκύκλωσα καὶ ε θυσα ἐν τῇ σκηνῇ αὐτοῦ θυσίαν αἰνέσεως. Κατάλληλον τῷ Εκρυψέν με ἐν σκηνῇ αὐτοῦ ἐν ἡμέρᾳ κακῶν μου καὶ τὸ προκείμενον· τότε γὰρ θυσίαν ἀλαλαγμοῦ μετὰ νίκην ἐπιτελουμένην θύσει, κυκλώσας ἐν τῇ σκηνῇ αὐτοῦ. ἀλαλάξαι δέ ἐστιν τὸ ἀθρόως ἐπὶ ἡττηθεῖσιν ἐχθροῖς βοῆσαι. ὁ ου ν τῶν ἐχθρῶν περιγινόμενος τὴν ἐπὶ νίκῃ χαριστήριον θυσίαν εἰκότως ἐν τῇ σκηνῇ, τουτέστιν ἐν τῇ προκοπῇ, προσάγει. Αισω καὶ ψαλῶ τῷ κυρίῳ. Οὐ μόνον θεωρήσω τὰ τῆς ἀληθείας ο περ δηλοῦται διὰ τοῦ Αισω, ἀλλὰ καὶ κατ' ἀρετὴν ἐνεργήσω ο παρίσταται διὰ τοῦ Ψαλῶ, ἀρεσκόντως θεῷ ποιῶν ἀμφότερα.","english":"Some things are manifest, others hidden and withdrawn, namely the mystical. As one advances, God shelters him not in superficial things but in the secret of his tabernacle. The word \"His\" is added to show that not every tabernacle—that is, every advance—is according to God. \"In a rock he exalted me\": after the advance, having reached the most solid and unbreakable word of perfection, allegorically called a rock—the Lord himself exalted me. \"He hid\" fits the advance; \"he exalted\" fits perfection. It is also possible to call the guidance through the law and the prophets a tabernacle, in whose secret—that is, in the mystical sense—God hides the one being trained, exalting him on a spiritual rock, which is none other than Christ. And now, after passing through the advance and reaching the goal of truth, he exalts my head—either my mind or Christ, who has become the head of the mind—over my enemies, so that I may have them under my feet and subjected. \"I encircled and sacrificed in his tabernacle a sacrifice of praise.\" What follows fits \"He hid me in his tabernacle in the day of my troubles\": for then he will sacrifice a sacrifice of shouting, accomplished after victory, having encircled in his tabernacle. To shout is to cry out suddenly over defeated enemies. So the one who prevails over his enemies reasonably offers the thanksgiving sacrifice for victory in the tabernacle—that is, in the advance. \"I will sing and I will sing psalms to the Lord.\" Not only will I contemplate the things of truth, which is indicated by \"I will sing,\" but I will also act according to virtue, which is presented by \"I will sing psalms,\" doing both in a way pleasing to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"τοῦτο γὰρ σημαίνει τὸ Αισομαι καὶ ψαλῶ τῷ κυρίῳ. 239 ̓Επιστάμενος ὁ ταῦτα λέγων εὐχαῖς δικαίων ἐπακούοντα τὸν θεόν, ἀπὸ τῆς αὐτῆς διαθέσεως τοῖς δικαίοις κεκραγὼς εἰσακουσθήσεσθαι ἀξιοῖ. Εἰ τὸ κατ' ἀξίαν σκοπήσοις, κύριε, οὐκ εἰσακούσῃ θνητοῦ τινος· οὐδεὶς γὰρ τηλικαύτην κραυγὴν ἀναπέμψει ὡς φθάσαι πρὸς σέ. εἰς τὴν σὴν ου ν ἀγαθότητα ἀποβλέψας ̓Ελέησόν με· ου τω γὰρ καὶ Εἰσακούσῃ μου. ἀμφότερα δὲ τότε ἐλεηθῆναι καὶ εἰσακουσθῆναι οὐκ ἐξ ἐπιπολῆς χειλέων ἀλλ' ἀπ' αὐτῆς καρδίας ει πον πρὸς σέ. διὰ τούτου παρίσταται ο τι οὐ πάντως τῆς προφορικῆς φωνῆς ἀλλὰ μάλιστα τῆς φωνῆς τῆς καρδίας εἰσακούει θεός. ̓Εξεζήτησέν σε τὸ πρόσωπόν μου· καὶ τοῦτο δὲ ει πέν σοι ἡ καρδία μου, τὸ ἐμοῦ τῆς καρδίας πρόσωπον οὐκ α λλο τυγχάνον τοῦ νοῦ ἐκζητήσει σε. τεύξομαι δὲ τῆς μετὰ τὴν ἐκζήτησιν εὑρέσεως πρόσωπον πρὸς πρόσωπον προσβάλλων σοι, καταργηθέντος τοῦ δι' ἐσόπτρου καὶ ἐν αἰνίγματι. ̓Επιστήσας ε γνων τὸ πρόσωπον τοῦ ε σω ἀνθρώπου κατ' εἰκόνα καὶ ὁμοίωσιν τὴν σὴν τετυπωμένον· ο θεν ζητῶ ἰδεῖν σου τὸ πρόσωπον. κατανοήσας γὰρ αὐτὸ φωτισμὸν πλείονα ε ξω. τότε δὲ ζητεῖν δύναμαι, ο τ' α ν σὺ ἐπιφάνῃς τὸ πρόσωπόν σου· εἰ μὴ γὰρ τοῦτο γένηται, προσβάλλειν αὐτῷ οὐ δυνήσομαι. διό φημι· Μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπ' ἐμοῦ. Νομοθέτησόν με, ι να τοιοῦτον νόμον παρὰ σοῦ λαβὼν ὁδεύσω τὸν εἰπόντα· ̓Εγώ εἰμι ἡ ὁδός. Καὶ ὁδήγησόν με τῇ εὐθείᾳ καὶ ἀκαμπεῖ ὁδῷ σου ε νεκα τῶν ἐπικειμένων ἐχθρῶν, σκάνδαλα ἐχόμενα τρίβου τιθέντων μοι. ε τι μὴν τῆς ἀρετῆς μεσότητος","english":"For this is what \"I shall sing and make melody to the Lord\" means. The one who says these things, knowing that God hears the prayers of the righteous, cries out from the same disposition as the righteous and asks to be heard. If you look at worthiness, Lord, you will not hear any mortal; for no one will send up such a great cry as to reach you. Looking to your goodness, \"Have mercy on me\"; for thus also \"you will hear me.\" But to be both pitied and heard then, they spoke to you not from the surface of the lips but from the heart itself. By this it is established that God hears not altogether the spoken voice but especially the voice of the heart. \"My face has sought you\"; and this too my heart said to you—the face of my heart being nothing other than the mind—will seek you. And I shall obtain the finding that comes after the seeking, approaching you face to face, when that which is through a mirror and in a riddle has been done away. Having given heed, I knew the face of the inner man, formed according to your image and likeness; therefore I seek to see your face. For having contemplated it, I shall have greater illumination. Then I am able to seek, when you shine your face; for unless this happens, I shall not be able to approach it. Therefore I say: \"Do not turn your face away from me.\" \"Give me a law,\" so that having received such a law from you I may walk the one who said, \"I am the way.\" \"And guide me in your straight and unbending way\" because of the enemies who lie in wait, placing stumbling blocks attached to my path. Yet further, of virtue's mean","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"ου σης ὑπερβολῆς καὶ ἐλλείψεως τοῦ τηρεῖν τὸ σύμμετρον, σὺ δέσποτα, ὁδήγησον, φέρων με εἰς τὸ τέλος αὐτῆς ε νεκα τῶν ἐχθρῶν μου τῶν ἐνεργούντων τὴν κακίαν. καθ' ὑπερβολὴν ἐνεργοῦντες παρὰ θύραν ἱστάμενοι τῆς ἀρετῆς δι' ἀπάτης λαμβάνουσιν τοὺς μὴ ἐφιστάνοντας τῇ διαφορᾷ μεσότητος καὶ ὑπερβολῆς. εἰ δὲ καὶ εὐθείαν ὁδὸν τὴν τῶν ἀληθῶν δογμάτων πορείαν λέγοις, ι σθι ο τι μὴ ὁδηγοῦντος θεοῦ οἱ τὰ παρακείμενα ψευδῆ δόγματα τῆς ἀληθείας α γοντες α ρχοντες τούτου τοῦ αἰῶνος ἐχθροί εἰσιν, ω ν ε νεκα, ο πως μὴ ἐμπέσωμεν εἰς τὴν ἀπάτην αὐτῶν, παρακαλοῦμεν ὁδηγηθῆναι ὑπὸ κυρίου τὴν εὐθείαν ὁδόν. 241 ̓Επεὶ εἱλόμην ὁδεύειν τὴν εὐθείαν ὁδόν, πάντες οἱ πονηροὶ θλίβειν με προτέθεινται· σὺ δέ, κύριε, κηδόμενός μου Μὴ παραδῷς με εἰς ψυχὰς αὐτῶν· η τοι εὐχόμενος μὴ παραδοθῆναι αὐτοῖς η μὴ συναριθμηθῆναι ταῖς ψυχαῖς αι ς ει χον οἱ θλίβοντες αὐτὸ τοῦτο μάρτυρες α δικοι ει ναι ἑλόμενοι. ἀλλ' ἡ ἀδικία ῃ ἑαυτοὺς προσῳκείωσαν ἀσύστατος καὶ ἀβέβαιος ου σα ἐψεύσατο ἑαυτήν· οὐχ οι α γὰρ ει ναι ἐπαγγέλλεται, τοιαύτη εὑρέθη. ἡ γὰρ ̓Εψεύσατο φωνὴ οὐκ ἀεὶ τὸ ἐναντίον τῇ ἀληθείᾳ σημαίνει, ὡς τὸ ἐν τῷ προφήτῃ Αλων καὶ οι νος ἐψεύσατο αὐτοὺς ἀντὶ τοῦ οὐχ ὡς ἐπηγγέλλετο· κατ' ε τος ἡ α λων καὶ οι νος εὑρεθέντα ἐψεύσαντο ἐλαττωθέντα. Γῆ ζώντων ἐκλήθη ἡ ἐν ἐπαγγελίαις γῆ κατὰ τὴν αἰώνιον ζωήν, ἐπεὶ οὐδεὶς ἐν αὐτῇ μετέχει τοῦ ἑπομένου τῇ ἁμαρτίᾳ θανάτου. αυ τη δὲ ἡ γῆ ἐν τοῖς μὴ βλεπομένοις καὶ αἰωνίοις ι δρυται, καὶ ἐπ' αὐτῆς ἐστιν τὰ ἀληθῶς καὶ κυρίως τοῦ θεοῦ ἀγαθά. ο τοίνυν λέγει ὁ α γιος τοιοῦτόν ἐστιν·","english":"...of your excess and deficiency in keeping to the mean, do you, O Master, guide me, bringing me to the end of it for the sake of my enemies who work evil. Working beyond measure, standing at the door of virtue, through deceit they capture those who do not attend to the difference between the mean and excess. But if you would call the straight road the course of true doctrines, know that without God as guide, those who lead people away from the truth to the false doctrines lying nearby—the rulers of this age—are enemies; for their sake, so that we may not fall into their deceit, we beseech to be guided by the Lord along the straight road. Since I chose to walk the straight road, all the wicked have set themselves to afflict me; but you, Lord, caring for me, do not hand me over into their souls—that is, praying not to be handed over to them, or not to be numbered among the souls that those who afflicted him had, these very ones being witnesses that they chose to be unjust. But the injustice with which they made themselves at home, being unstable and unreliable, lied to itself; for it was not found to be such as it promised to be. For the word \"lied\" does not always signify the opposite of the truth, as in the prophet: \"The wheat and the wine lied to them,\" instead of: they did not turn out as was promised; for the wheat and wine, when found, lied in that they fell short. The land of the living was the name given to the land promised according to eternal life, since no one in it shares in the death that follows sin. And this land is established among things unseen and eternal, and on it are the truly and properly good things of God. What the saint says, then, is as follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"πιστεύω ζωῆς αἰωνίου μετασχεῖν, ι να κατ' αὐτὴν ζῶν μετοικισθῶ εἰς τὴν τῶν ζώντων γῆν, ω στε ἰδεῖν τὰ ἐπ' αὐτῆς τοῦ κυρίου ἀγαθὰ τὰ κατὰ τὰς ἐπαγγελίας ἀποκείμενα τοῖς ὁσίως βεβιωκόσιν. ευ δὲ εἰπεῖν καὶ τὸ ̓Ιδεῖν καὶ μὴ φαγεῖν καὶ α ψασθαι η ε τερόν τι· τὸ γὰρ ο λον ἐν τῷ θεωρεῖσθαι τὰ θεῖα ἀγαθὰ παρέχει τὴν ὠφέλειαν. Ητοι πρὸς ἑαυτὸν διαλεγόμενος τοῦτό φησιν η παντὶ ἀκούοντι αὐτοῦ. δύναται δὲ καὶ α νωθεν προτροπὴ αὐτῷ ὑπὸ τοῦ πνεύματος φέρεσθαι τοιαύτη, ἐπεὶ ἐπίστευσας τοῦ ἰδεῖν τὰ ἀγαθὰ ἐν τῷ μέλλοντι αἰῶνι ὑπόμεινον τὸν κύριον η ὑπόμεινον τὴν δεῦρο τοῦ σωτῆρος κάθοδον· δι' αὐτῆς γὰρ ἀνελθεῖν ἐπὶ τὴν θέαν τῶν ἀγαθῶν δυνήσῃ. ̓Ανδρίζου τουτέστιν ἀνδρείαν ἀνάλαβε μὴ κατ' ἰσχὺν σώματος ἀλλὰ κραταιουμένης τῆς καρδίας σου. ου τω γὰρ ὑπομεῖναι τὸν κύριον δυνήσῃ κατὰ πάντας τοὺς προειρημένους τρόπους. Σημαίνει δὲ τὸ ο νομα τοῦ λάκκου καὶ τὸν τόπον τὸν φυλάττοντα τοὺς κατακρίτους. 245 ̓Επεὶ ου ν πολλῶν ἐνδεὴς ω ν ε γνων πρὸς σοῦ ταῦτα ἀναπληροῦσθαι δύνασθαι, πρὸς σὲ βοῶν ἀξιῶ εἰσακοῦσαί σε τῆς φωνῆς τῆς δεήσεώς μου ἐν τῷ δέεσθαι οὐ πρὸς α λλον τινὰ η σέ· οὐδὲ γὰρ α λλος ἀναπληρῶσαι δύναται τὰ ω ν ἐλλειπής εἰμι. Ναὸς δὲ θεοῦ ει η α ν καὶ ὁ ὑπερουράνιος χῶρος καὶ αἱ ἐν αὐτῷ δυνάμεις χωροῦσαι παρουσίαν θεοῦ κατὰ τὸ ἐφικτόν. ει η δὲ καὶ ὁ λόγος τοῦ θεοῦ ὁ φάσκων· ̔Ο πατὴρ ὁ μένων ἐν ἐμοὶ ποιεῖ τὰ ε ργα. Ευ χεται ου ν λέγων· ἐπεὶ πάντως τῷ ἀδικοῦντι ἀπώλεια ε πεται, δικαιοσύνην παρέχων μοι μὴ ἐάσῃς με ἐν ἀδικίᾳ γενέσθαι, ο πως μὴ ἀπόλωμαι μετὰ τῶν ἐργαζομένων αὐτήν.","english":"I believe that I may partake of eternal life, so that, living according to it, I may be removed to the land of the living, so as to see upon it the good things of the Lord that are laid up, according to the promises, for those who have lived holy lives. And it is well to say both \"to see\" and not \"to eat\" and \"to touch\" or anything else; for the whole matter provides its benefit in the contemplation of the divine good things. Either, then, he says this conversing with himself, or to everyone who hears him. But such an exhortation can also be brought to him from above by the Spirit: since you have believed that you will see the good things in the age to come, wait for the Lord, or wait for the Savior's coming here below; for through it you will be able to ascend to the vision of the good things. Be courageous—that is, take up courage, not according to the strength of the body, but with your heart being strengthened. For in this way you will be able to wait for the Lord in all the ways previously mentioned. And the name of the pit also signifies the place that guards those condemned. Since, therefore, being in need of many things, I knew that these things could be fulfilled by you, I beseech you, crying out to you, that you hear the voice of my supplication when I pray—not to anyone else but to you; for no other can supply the things in which I am lacking. And a temple of God would be both the region above the heavens and the powers in it that contain the presence of God to the extent possible. And it would also be the Word of God, who says: \"The Father who remains in me does the works.\" He prays, then, saying: since destruction certainly follows upon the one who does injustice, granting me righteousness, do not allow me to be found in injustice, so that I may not perish with those who practice it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"248 ̔Ο διορατικὸς ἐπιστημονικῶς τοῖς πράγμασιν προσερχόμενος ὡς βλαπτικὰ τὰ φαῦλα ἀποστρέφεται, αἱρούμενος τὰ ἀγαθὰ ὠφέλιμα ο ντα. ὁ δὲ φαῦλος ἡδονῇ θελγόμενος ἐργάζεται κακὰ οὐχ ὁρῶν αὐτῶν τὸ βλαβερόν. ἐπεὶ ου ν λογικῶς οὐκ αἰσθάνεται τῶν βλαβερῶν, ευ χεται ὁ α γιος ἀποτῖσαι τῷ φαύλῳ κατὰ τὰ ε ργα αὐτοῦ ἐπίπονα, ο πως κα ν διὰ τοὺς πόνους ἀποστραφῇ τὰ κακὰ αι τια κολάσεως αὐτῷ γεγενημένα. Ων πράττει ὁ α νθρωπος, τὰ μὲν αὐτοῦ ε ργα, τὰ δὲ τῶν χειρῶν αὐτοῦ ἐστιν· αὐτὸς γὰρ κατὰ διάθεσιν ἐργάζεται. αἱ δὲ ἐνεργητικαὶ δυνάμεις χεῖρες αὐτοῦ καλούμεναι ἐπιτελοῦσι τῶν ἁμαρτημάτων τὰ\n\nπρακτικά. ἀξιοῖ ου ν καθ' ε τερα ἀνταπόδοσιν γενέσθαι, Οτι οὐ συνῆκαν εἰς τὰ ε ργα κυρίου καὶ εἰς τὰ ε ργα τῶν χειρῶν αὐτοῦ. τῶν ε ργων τοῦ θεοῦ τὰ μὲν ὁρατά, τὰ δὲ ἀόρατα τυγχάνει. τοὺς γοῦν μὴ συνέντας τὰ ε ργα τοῦ θεοῦ καὶ τὰ ε ργα τῶν χειρῶν αὐτοῦ ἀνταπολαβεῖν βούλεται τὸ ἀνταπόδομα αὐτῶν· αὐτοὶ γὰρ προαιρετικῶς ει λοντο τὸ μὴ συνιέναι τὰ ε ργα ῳ ἠκολούθησε τὸ τιμωρίας αὐτοὺς ὑποπεσεῖν. 250 ̓Επὶ τῷ βοηθῷ καὶ ὑπερασπιστῇ κυρίῳ ἐλπίσασα ἡ καρδία μου ἐβοηθήθη, ὡς μηδὲν ἐν αὐτῇ ει ναι ἐνθύμημα αἰσχρὸν η δόγμα φαῦλον. βοηθουμένης γὰρ καρδίας ἐστὶν τὸ συγκατατίθεσθαι οι ς δεῖ καὶ ἀνανεύειν πρὸς τὰ ἐναντία. ου τω δὲ τῆς καρδίας μου βοηθείσης ̓Ανέθαλεν ἡ σάρξ μου ἐν τῷ πράττειν αὐτά. τάχα δὲ καὶ ἡ ἐλπίζουσα καρδία βοηθηθείη, ἀπολαμβάνουσα κατὰ τὸν τῆς ἀναστάσεως καιρὸν ἀνατείλασαν τὴν σάρκα. παραπλήσιον τούτῳ τὸ Καὶ τὰ ὀστᾶ ἡμῶν ὡς βοτάνη ἀνατελεῖ.","english":"The one who sees clearly, approaching things in a scientific manner, turns away from evil things as harmful, choosing good things as beneficial. But the base person, charmed by pleasure, works evils without seeing their harmfulness. Since, then, he does not perceive harmful things rationally, the saint prays that he may repay the wicked according to his works—painful things—so that even through pains he may turn away from the evils that have become a cause of punishment for him. Of the things a man does, some are his own works, and some are of his hands; for he himself works according to his disposition. But the active powers called his hands accomplish the practical aspects of sins. He deems it right, then, that repayment be made according to each, Because they did not understand into the works of the Lord and into the works of his hands. Of the works of God, some are visible and some invisible. Those, then, who did not understand the works of God and the works of his hands—he wishes them to receive back their recompense; for they chose by their own free will not to understand the works, and to this followed their falling under punishment. My heart, having hoped in the Lord as helper and protector, was helped, so that there was in it no shameful thought or base opinion. For it belongs to a heart that is helped to assent to what it ought and to turn away from the opposite. And when my heart was thus helped, My flesh flourished in doing them. Perhaps also the heart that hopes would be helped, receiving at the time of the resurrection the flesh that has sprung up. Similar to this is And our bones shall spring up like grass.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"σπέρματος γὰρ λόγον τὸ νῦν ἡμῶν σῶμα ε χει πρὸς τὸ ἐξ ἀναστάσεως· αὐτὸ γὰρ τοῦτο σπαρὲν ἐν φθορᾷ ἀναθάλλει ἐν ἀφθαρσίᾳ σπειρόμενον· ο θεν καὶ τῷ παραδείγματι τῷ σπειρομένῳ εἰς τὰ περὶ ἀναστάσεως ἐχρήσατο Παῦλος. Καὶ ἐκ θελήματός μου ἐξομολογήσομαι αὐτῷ. πολλοὶ φόβῳ κολάσεως η αἰσχύνης ε νεκα τῆς πρὸς ἀνθρώπους ἀπαγορεύουσι τὰ ἁμαρτήματα κατὰ διάθεσιν ἡδόμενοι ἐπ' αὐτοῖς. ὁ δὲ κριτικὸς ἀνὴρ ἐνιδὼν τῷ μύσει καὶ βλαβερῷ τῶν ἁμαρτημάτων ἑκουσίως ἀποστρέφεται αὐτά, ἐξ ἰδίου θελήματος περὶ αὐτῶν ἐξομολογούμενος θεῷ. ἐὰν δὲ εὐχαριστίαν σημαίνοι τὸ ̓Εξομολογήσομαι αὐτῷ, ἐκ θελήματός τις αὐτὸ ποιεῖ, ἐπὶ πᾶσιν τοῖς συμβαίνουσιν εὐχαριστῶν κα ν ἀηδῆ τινα ει ναι δοκῇ. οἱ γὰρ ἐπὶ τοῖς τέρπουσι μόνοις εὐχαριστοῦντες οὐκ ἐξ ἰδίου θελήματος ἀλλ' ὑφ' ἡδονῆς α γονται ἐπὶ τοῦτο. 251 ̔Ο τοῦ θεοῦ λαὸς οὐκ α λλο τι ε χει κραταίωμα η τὸν κύριον αὐτὸν ε ρυμα καὶ ε ρκος αὐτῶν γινόμενον. αὐτὸς δὲ ου τος ὁ κύριος καὶ ὑπερασπιστής ἐστιν τῶν σωτηριῶν τοῦ Χριστοῦ. πᾶς δὲ Χριστοῦ μετέχων ὁμωνύμως αὐτῷ χριστὸς καλεῖται. ω ν ου ν σῴζεται σωτηριῶν ὁ ου τω χριστὸς αὐτοῦ ὑπερασπιστής ἐστιν, α ν δὲ χριστοῦ τοῦ ο ντος υἱοῦ αὐτοῦ ὑπερασπιστὴς τῶν σωτηριῶν η σωτηρίας ἀκουστέον καθ' α ς σῴζει. Σῶσον τὸν λαόν σου τοῦτον ου κραταίωμα τυγχάνεις, εὐλογῶν τὴν κληρονομίαν σου οὐκ α λλην τοῦ λαοῦ σου ου σαν· εὐλόγησον δὲ αὐτὴν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις, ἐπάρας καὶ μετεωρίσας δι' ἀρετῆς αὐτοὺς ἀλλὰ καὶ ποιμαίνων αὐτοὺς εἰς πάντα τὸν αἰῶνα τοῦτον.","english":"For the present body of ours has the relation of a seed to what comes from the resurrection; for this very thing, sown in corruption, springs up again, being sown in incorruption; whence also Paul used the example of the seed that is sown for the matters concerning the resurrection. And of my own will I will give thanks to him. Many, through fear of punishment or shame before men, refrain from sins while in their disposition taking pleasure in them. But the discerning man, having seen the pollution and harmfulness of sins, turns away from them willingly, giving thanks to God concerning them of his own will. But if \"I will give thanks to him\" signifies thanksgiving, one does this of his own will, giving thanks for all that happens even if some things seem unpleasant. For those who give thanks only for pleasant things are not moved to this by their own will but by pleasure. The people of God has no other stronghold than the Lord himself, who becomes their rampart and wall. And this same Lord is also the protector of the salvations of Christ. But everyone who partakes of Christ is called christ, sharing his name. Of those, then, who are saved, he is thus the protector of his salvations; but if he is the protector of the salvations of Christ, his true Son, then \"salvations\" or \"salvation\" must be understood according to the ways in which he saves. Save this people of yours, for you are their stronghold, blessing your inheritance, which is none other than your people; and bless it with every spiritual blessing in the heavenly places, having raised and lifted them up through virtue, and also shepherding them for this whole age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"ἐν γὰρ τῷ μέλλοντι ὑπερβάντες τὴν θρεμμάτων κατάστασιν παιδευτῇ καὶ διδασκάλῳ σοι χρήσονται. 253 ̔Ο προκείμενος ψαλμὸς μέγιστα περιέχων μυστήρια εἰκότως κατὰ τὸν εἰκοστὸν ογδοον ἀριθμὸν τέτακται ο ντα δυνάμει ἑβδομάδα. ἐὰν γοῦν συνθῇς τοὺς ἑξῆς ἀριθμοὺς ἀπὸ μονάδος ε ως ἑβδομάδος, εἰκοστὸς ογδοος ἀπαρτίζεται· ο θεν καὶ τρίγωνός ἐστιν ἑκάστης αὐτοῦ πλευρᾶς συγκειμένης ἐξ ἑβδομάδος. ε στιν δὲ καὶ τέλειος ἀριθμός, δεύτερος μετὰ τὸν ε κτον. τέλειον δὲ ἀριθμόν φασιν τὸν ἐκ τῶν μερῶν ἑαυτοῦ συντιθέμενον, ω στε μὴ ὑπερβάλλειν μηδὲ ἐλλείπειν. καὶ ὁ παρὼν ου ν ἀριθμὸς μέρη ε χει η μισυ, τέταρτον, ε βδομον, τεσσαρεσκαιδέκατον, εἰκοστὸν ογδοον· α περ συντεθέντα ἀπαρτίζει ἑαυτόν.\n\n254 Προστάττει η τοι τοῖς ἀγγέλοις η τοῖς τὸ πνεῦμα τῆς υἱοθεσίας ε χουσιν ἀνθρώποις ἐνεγκεῖν ἐπὶ τὴν σκηνὴν τὰ πρὸς θεραπείαν· ε ν δὲ ω ν φέρουσιν καὶ υἱοὶ τῶν κριῶν εἰσιν. κριοὺς δὲ ἡγητέον ει ναι τοὺς εὐτόνους κατὰ θεοσεβείαν βίον ἐπανελομένους δίχα τοῦ λογικῶς θεωρεῖν τὴν ἀλήθειαν. διὸ καὶ α ρχειν εἰσὶν ἱκανοί, υἱοὶ δὲ κριῶν οἱ μιμήσει τῆς πολιτείας γεννηθέντες ὑπ' αὐτῶν. Δόξαν φέρουσιν οἱ ὀρθῶς καὶ δικαίως καὶ εὐσεβῶς περὶ τῆς τριάδος διειληφότες, τιμὴν δὲ οἱ τὰς ἐντολὰς τοῦ κυρίου φυλάττοντες. εἰ γὰρ ὁ παραβαίνων τὸν νόμον διὰ τοῦ","english":"For in the age to come, having surpassed the condition of cattle, they will have you as their instructor and teacher. The psalm set before us, containing the greatest mysteries, is reasonably placed according to the twenty-eighth number, being in power a hebdomad. For if you add together the successive numbers from one up to seven, the twenty-eighth is completed; whence it is also triangular, each of its sides being composed of a hebdomad. It is also a perfect number, the second after the sixth. They call a number perfect which is composed of its own parts, so as neither to exceed nor to fall short. And the present number has as its parts a half, a fourth, a seventh, a fourteenth, and a twenty-eighth; which, when added together, complete it.\n\nHe commands either the angels or the men who have the spirit of adoption to bring to the tabernacle the things for service; and among the things they bring are also the sons of rams. And rams must be understood to be those who have taken up a life strenuous in piety apart from contemplating the truth rationally. Wherefore they are also capable of ruling, and the sons of rams are those begotten by them through imitation of their manner of life. Those who have rightly and justly and piously formed their judgment concerning the Trinity bring glory, and those who keep the commandments of the Lord bring honor. For if he who transgresses the law through the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"παραβαίνειν τὸν θεὸν ἀτιμάζει, τιμὴν αὐτῷ προσάγει ὁ περιεχόμενος τοῦ θείου νόμου. ̓Ενέγκατε τῷ κυρίῳ δόξαν ὀνόματι αὐτοῦ· ὁμοίως τῷ πρὸ αὐτοῦ. Προσκυνήσατε τῷ κυρίῳ ἐν αὐλῇ ἁγίᾳ αὐτοῦ. ὁ κατὰ τὰ δόγματα τὰ ἐκκλησιαστικὰ καὶ τοὺς ἀμέμπτους αὐτῆς κανόνας τῷ θεῷ λατρεύων προσκυνεῖ τῷ κυρίῳ ἐν αὐλῇ ἁγίᾳ αὐτοῦ. Προχειρότερόν τις ἐπιβάλλων ἐρεῖ τὸν ̓Ιωάννην βαπτίζοντα ἐν τῷ ̓Ιορδάνῃ ποταμῷ φωνὴν ει ναι κυρίου ἐπὶ τῶν ὑδάτων. Ετι μὴν ευ τονον καὶ αὐστηρὸν βίον ἀναλαβὼν ὁ ̓Ιωάννης, διοδεύσιμον τὸν φλογμὸν τῶν ἡδονῶν τοῦ βίου ποιήσας, Φωνή ἐστιν κυρίου διακόπτοντος φλόγα πυρός. 257 9 Γέγονεν ου ν ἐξ ἐρήμου οἰκουμένη. ̔Η προειρημένη τοῦ κυρίου φωνὴ καταρτίζει τὰς ἀλληγορικῶς καλουμένας ἐλάφους. ψυχαὶ δέ εἰσιν αυ ται, πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦσαι καὶ πνεύματι διὰ χειλέων κατὰ μίμησιν θεοῦ ἀναιροῦσαι τὸν ἀσεβῆ ο φιν. 258 ̓Εργάσεται δὲ αυ τη ἡ τοῦ κυρίου φωνὴ καὶ δρυμῶν ἀποκάλυψιν, ο πως φανερὰ γένωνται τὰ ἐν αὐτοῖς φωλεύοντα θηρία α ἀνειμῶνται ελαφοι. δρυμὸς δέ ἐστιν σύμφυτος τόπος ξύλων ἀκάρπων· ἀποκαλύπτεται δὲ δρυμός, τῶν ἐν αὐτῷ ξύλων ἀκάρπων ἐκκοπτομένων ὑπὸ τῆς ἀξίνης τοῦ λόγου καὶ εἰς πῦρ βαλλομένων. Οτ' α ν τὰ ἐπισκιάζοντα τῇ τῶν ἀνθρώπων προκοπῇ περιαιρεθῇ, τὸ τηνικάδε πᾶς τις τὴν πολύθεον πλάνην ἐάσας δόξαν ἐρεῖ ἐν τῷ ναῷ τοῦ θεοῦ. Τὸ καθῆσθαι τὸν θεὸν σημαίνει τὴν ι δρυσιν αὐτοῦ α τρεπτον καὶ ἀναλλοίωτον μένειν ἀεί. διαστέλλει γοῦν αὐτὴν τοῖς διὰ τοῦ τρέπεσθαι ἀπολλυμένοις φάσκων· Σὺ καθήμενος τὸν αἰῶνα, καὶ ἡμεῖς ἀπολλύμενοι τὸν αἰῶνα.","english":"To transgress against God is to dishonor him; the one who is contained by the divine law brings honor to him. Bring to the Lord glory to his name; likewise as the one before it. Worship the Lord in his holy court. The one who serves God according to the ecclesiastical doctrines and her blameless canons worships the Lord in his holy court. Someone, applying himself more readily, will say that John, baptizing in the river Jordan, is the voice of the Lord upon the waters. Moreover, John, having taken up a well-toned and austere life, making the flame of the pleasures of life passable, is the voice of the Lord cutting through the flame of fire. 257 9 Therefore the inhabited world has come into being out of the wilderness. The aforementioned voice of the Lord perfects the hinds, allegorically so called. And these are souls, putting to death the deeds of the body by the Spirit and by the Spirit through lips, in imitation of God, destroying the ungodly serpent. 258 And this voice of the Lord will also work the uncovering of thickets, so that the beasts lurking in them may become manifest, which are called hinds. And a thicket is a place where unfruitful trees grow together; and a thicket is uncovered when the unfruitful trees in it are cut down by the axe of the word and thrown into fire. When the things that overshadow human progress have been removed, then at that time everyone, abandoning the polytheistic error, will speak glory in the temple of God. God's sitting signifies that his establishment remains forever unchangeable and immutable. He distinguishes it, then, from those who are destroyed through change, saying: You are seated forever, and we are being destroyed forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"καὶ ἐνταῦθα ου ν τὸ μόνιμον τῆς βασιλείας αὐτοῦ παρίσταται. διὰ τοῦτο Καὶ καθιεῖται κύριος βασιλεὺς εἰς τὸν αἰῶνα, τέλος οὐκ ἐχούσης τῆς βασιλείας αὐτοῦ.\n\n261 ̔Ο μέντοι τῇ ἱστορίᾳ συναγορεύων ἐρεῖ ο τι Δαυὶδ ὁ βασιλεὺς οι κον αἰσθητὸν κυρίῳ οἰκοδομῆσαι προθυμηθεὶς κεκώλυται τοῦ θεοῦ εἰπόντος πρὸς αὐτόν· Οὐ σὺ οἰκοδομήσεις μοι οι κον διὰ τὸ ἀνὴρ πολεμιστὴς ει ναι ἐκ νεότητός σου, ἀλλ' ὁ ἐξερχόμενος ἐκ τῆς ὀσφύος σου ου τος οἰκοδομήσει μοι οι κον. πεισθεὶς τῷ χρησμῷ Δαυὶδ τοῦ μὲν οἰκοδομῆσαι ἐπαύσατο, τῶν δὲ πρὸς τὴν οἰκοδομὴν ὑλῶν προενοήσατο. ω σπερ ου ν, φησίν, τὰς υ λας προητοίμασεν, ου τω καὶ τὸν ψαλμὸν ποιήσας ὡς ε ν τι τῶν ἀναγκαίων καταλέλοιπεν, καὶ ο πως οἰκοδομηθέντος καὶ ἐγκαινισθέντος τοῦ οι κου ὑπὸ τῶν εἰς τοῦτο τεταγμένων ἀνακρουσθῇ μετ' εὐχαριστείας ψαλλόντων καὶ ᾀδόντων. Σεσῶσθαι δέ φησιν η τοι μὴ ἐάσαντος αὐτὸν τοῦ θεοῦ καταβῆναι εἰς αὐτὸν η μετὰ τὸ κατελθεῖν ἀναγαγόντος. ῥηθείη δὲ ταῦτα οἰκονομικῶς καὶ ὡς ἐκ προσώπου τοῦ Χριστοῦ τοῦ ἐληλυθότος τὴν ψυχὴν αὐτοῦ θεῖναι ὑπὲρ ἡμῶν καὶ δόντος γε αὐτὴν καὶ ἀναστάντος ἐκ νεκρῶν εὐδοκίᾳ τοῦ θεοῦ καὶ πατρός, πρὸς ο ν καὶ ἀνθρωπίνως φησίν· ἐπειδὴ Οὐκ ἐγκατέλιπες τὴν ψυχήν μου εἰς τὸν ᾳ δην, λάκκον ὀνομαζόμενον, θαρρῶν λέγω· Εσωσάς με ἀπὸ τῶν καταβαινόντων εἰς τὸν λάκκον. δ Οι ς ἡμέρα ε ληξεν η ν κατασκευάζει τὸ φῶς τὸ ἀληθινόν, κλαίουσιν ἐν ἑσπέρᾳ, τουτέστιν ἐν ἀρχῇ νυκτὸς γεγενημένοι, ἀγαλλιώντων οι ς ἡμέρας ἀρχὴ συνυπέστη ἀνατείλαντος αὐτοῖς τοῦ ἡλίου τῆς δικαιοσύνης.","english":"And here the stability of his kingdom is presented. For this reason, \"And the Lord shall sit as king forever,\" since his kingdom has no end.\n\n261 However, the one who advocates for the historical sense will say that David the king, having eagerly desired to build a perceptible house for the Lord, was prevented, God having said to him: \"You shall not build me a house, because you have been a man of war from your youth; but the one who comes forth from your loins, he shall build me a house.\" Persuaded by the oracle, David ceased from building, but he made provision for the materials for the building. Just as, then, he says, he prepared the materials beforehand, so also by composing the psalm he left it behind as one of the necessary things, and so that, when the house had been built and consecrated by those appointed for this purpose, it might be sung to the accompaniment of music with thanksgiving by those singing and chanting. And he says \"I was saved,\" either because God did not allow him to descend into it, or because after he had descended he brought him back up. But these things might be said in an economic sense and as from the person of Christ, who came to lay down his soul for us and who both gave it and rose from the dead by the good pleasure of God and the Father, to whom he also speaks in a human way: since \"You did not abandon my soul to Hades,\" which is called the pit, I speak with confidence: \"You saved me from those who go down into the pit.\" The day on which he prepares the true light has drawn to a close for those who weep in the evening, that is, who have come to be at the beginning of night; but for those to whom the beginning of day coexisted when the sun of righteousness rose upon them, they rejoice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"ἁρμόσει τοῦτο ἀμφοτέροις τοῖς λόγοις, τοῦ μὲν ἐκ περιτομῆς κλαίοντος ο τε ε δυ αὐτοῖς ὁ η λιος τῆς δικαιοσύνης, τοῦ δὲ πρωὶ τῶν ἐθνῶν ἀγαλλιωμένων ἐπιλάμψαντος αὐτοῖς τοῦ σωτηρίου λόγου. Εὐθηνίαν ἀκούειν δεῖ ἐπὶ πολυκαρπίᾳ πνευματικῇ, ο τ' α ν ὁ σπόρος ̓Ιησοῦ ἑκατονταπλάσιος γένηται καὶ τα λλα γενήματα τῆς ἀρετῆς πληθυνθείη. ἐν ταύτῃ ου ν τῇ εὐθηνίᾳ γεγονὼς δι' αὐτῶν τῶν πραγμάτων ἐρῶ, βέβαιος καὶ ἀμετακίνητος μένων, τὸ Οὐ μὴ σαλευθῶ εἰς τὸν αἰῶνα. στικτέον δὲ καὶ ου τως· Ει πα ἐν τῇ εὐθηνίᾳ\n\nμου Οὐ μὴ σαλευθῶ εἰς τὸν αἰῶνα· τοῖς γὰρ ε ργοις βοῶ ο τι, εἰ γενοίμην ἐν τῇ προειρημένῃ εὐθηνίᾳ, ἀκλόνητος ε σομαι μὴ περιτρεπόμενος ὑπὸ τοῦ ἀνταγωνιζομένου. Τὸ σωματικὸν κάλλος ἐμφαίνεται ἐπὶ συμμετρίᾳ καὶ ἀναλογίᾳ μελῶν συγκείμενον, τὸ δὲ τῆς ψυχῆς ἐν ἁρμονίᾳ καὶ συμφωνίᾳ τῶν κατορθουμένων ἀρετῶν πασῶν τῶν κατὰ λόγον ἐνεργειῶν συμμετρίαν καὶ ἀναλογίαν ἐχουσῶν η καὶ τῶν τῆς ψυχῆς δυνάμεων ἁρμονίως ἀναλογουσῶν. τοῦτ' ου ν τὸ κάλλος σύ μου, ω κύριε, τῷ σῷ θελήματι παράσχου. ποιήσας γάρ σου τὸ θέλημα καὶ τοῦ ἐν οὐρανοῖς πατρὸς ἀνέλαβον αὐτό, ἐπεὶ πᾶς ὁ σύμμορφος γεγονὼς τῆς εἰκόνος τοῦ υἱοῦ τοῦ θεοῦ κάλλος θεόθεν ε σχεν ἑνωθεὶς τῷ κυριακῷ θελήματι. δ ̔Ο διὰ τοῦ τὰ ὑλικὰ πράττειν καὶ φρονεῖν τὰ ἐπίγεια χοῦς γεγονὼς καὶ ἐπιμένων τῇ ἁμαρτίᾳ οὐδ' ἐξομολογήσεται τῷ θεῷ, η ἀναγγελεῖ αὐτοῦ τὴν ἀλήθειαν καὶ δι' ἠθῶν καὶ γνώσεως ἐσφαλμένος. Σημειωτέον ο τι τὸ ̓Εγενήθη οὐκ ἀεὶ οὐσίωσιν σημαίνει ἀλλ' ε σθ' ο τε καὶ τὴν πρός τινα σχέσιν.","english":"This will apply to both statements: the one from the circumcision weeps when the sun of righteousness has not shone upon them, while the one from the nations exults at dawn when the saving Word has shone upon them. \"Prosperity\" must be understood as spiritual fruitfulness, when the seed of Jesus becomes a hundredfold and the other produce of virtue is multiplied. Having come to be in this prosperity, I will say by the very facts themselves, remaining firm and unmoved, \"I shall not be shaken forever.\" But the punctuation must also be taken thus: \"In my prosperity, I shall not be shaken forever\"; for by my deeds I cry out that, if I should come to be in the prosperity just mentioned, I shall be unshaken, not overturned by the adversary. Bodily beauty is displayed as consisting in the commensurability and proportion of the members, while the beauty of the soul consists in the harmony and concord of all the virtues rightly achieved, the activities according to reason having commensurability and proportion, and the powers of the soul being harmoniously proportioned. This beauty, then, O Lord, grant me by your will. For by doing your will and that of the Father in the heavens I received it, since everyone who has been made conformed to the image of the Son of God has received beauty from God, having been united to the Lord's will. But the one who by doing material things and thinking earthly things has become dust and persists in sin will not even confess to God, nor declare his truth, having gone astray in both morals and knowledge. It should be noted that \"it became\" does not always signify substance, but sometimes also a relation to something.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"ει ποτε ου ν καὶ ἐπὶ τοῦ σωτῆρος τοιαύτη γένοιτο φωνή, σχέσιν τὴν πρός τι καὶ οὐχὶ οὐσίωσιν σημαίνει. Εστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοί. ἡ κοπετὸς φωνὴ τὴν συναίσθησιν σημαίνει, ὡς καὶ αὐτὴ ἡ πρᾶξις παρίστησιν τῶν χειρῶν τὸ στῆθος κοπτουσῶν. ὁ ου ν ἐν συναισθήσει ἰδίων ἁμαρτημάτων γεγονὼς καὶ ἐνεργητικῶς διὰ χειρῶν πνευματικῶν τὴν αι σθησιν αὐτοῦ διεγείρας μεταβαλὼν ἀπὸ τοῦ ὀλοφύρεσθαι χαρὰν τὸν καρπὸν τοῦ πνεύματος ἀναλήψεται. τὸ Εστρεψας δηλοῖ τὴν ἐκ τοῦ κόπτεσθαι καὶ λυπεῖσθαι εἰς χαρὰν μεταβολήν· τὸ δὲ Οὐ μὴ κατανυγῶ ἀντὶ τοῦ οὐ μὴ μεταγνῶ φησιν. δόξα δὲ ψάλλουσα τοῦ ταῦτα λέγοντος τῷ θεῷ ὀρθὴ πολιτεία καὶ γνῶσίς ἐστιν εἰλικρινής. ἀντὶ τοῦ ̓Επὶ πᾶσι τοῖς συμβαίνουσιν οὐ προσηνέσι μόνον ἀλλὰ καὶ ἐπιπόνοις εὐχαριστῶ σοι, δέσποτα. 268 ̔Ο ἐλπίσας τυχεῖν τοῦ τέλους τοῦ ἀποκειμένου τοῖς ἁγίοις οι δεν μὴ καταισχυνθήσεσθαι εἰς τὸν αἰῶνα, ἐπὶ κύριον θέμενος τὴν τοιαύτην προσδοκίαν. ̓Εν τῇ δικαιοσύνῃ σου, φησίν, ῥῦσαί με (οὐκ α λλῃ ου σῃ τοῦ μονογενοῦς σου) ἐκ τῶν περιεστηκότων καὶ ἐξελοῦ ἐκ τῶν προσπολεμεῖν βουλομένων. καὶ ἐπεὶ μὴ φθάνῃ ἡ ἡμετέρα κραυγὴ πρὸς τὸ σὸν υ ψος, Κλῖνον τὸ ου ς σου πρός με διὰ τοῦ συγκαταβαίνειν μοι· τούτου γὰρ ὑπάρξαντος δεξάμενός μου τὴν προσευχὴν ἀμελλητὶ ἐξελέσθαι με θελήσεις. Καὶ ἐνταῦθα τὸ Γενοῦ μοι σχέσιν δηλοῖ ὑπερασπιστοῦ πρὸς ὑπερασπιζόμενον. ἀξιοῖ δὲ καὶ οι κον καταφυγῆς σωτηρίας αὐτῷ γενέσθαι τὸν θεόν, ι ν' ω σπερ ὑπὸ φρουρίου δυσαλώτου καὶ ἀκαταμαχήτου περιεχόμενος σωθῇ ἀβλαβὴς διαμείνας.","english":"If ever such a voice should also occur in the case of the Savior, it signifies a relation to something, not a substantiation. You turned my lamentation into joy for me. The voice \"lamentation\" signifies the inward sense, as the action itself shows, of hands beating the breast. So the one who has come to be in the inward sense of his own sins and has actively stirred up his perception through spiritual hands, having changed from wailing, will receive joy, the fruit of the Spirit. \"You turned\" makes clear the change from beating the breast and grieving into joy; and \"I shall not be pierced through\" he says instead of \"I shall not repent.\" And the glory of the one who says these things, singing to God, is a right conduct of life and a sincere knowledge. Instead of: \"For all things that happen, not only pleasant but also painful, I give thanks to you, Master.\" He who has hoped to attain the end laid up for the saints will surely not be put to shame forever, having placed such expectation upon the Lord. \"In your righteousness,\" he says, \"rescue me\" (not in any other righteousness than that of your Only-begotten) \"from those surrounding me, and deliver me from those who wish to wage war against me.\" And since our cry does not reach your height, \"incline your ear to me\" by condescending to me; for when this has happened, having received my prayer, you will wish to deliver me without delay. And here too \"Be to me\" signifies the relation of a protector to the one protected. And he asks that God become for him a refuge of salvation, so that, as if enclosed by an impregnable and unconquerable fortress, he may be saved, remaining unharmed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"τούτου δὲ πολλάκις η δη καὶ ἀεὶ ἐπειράθην, ὡς Κραταίωσις καὶ καταφυγή μου ει σύ, ἐπεὶ τὸ σὸν ο νομα ᾠκείωταί μοι· σὸς γὰρ α νθρωπος η δοῦλος χρηματίζω. εἰ καὶ μὴ α ξιός εἰμι τυχεῖν ω ν αἰτοῦμαι, ἀλλ' ε νεκεν τῆς σῆς προσηγορίας ὁδηγήσεις με πρὸς σωτηρίαν καὶ διαθρέψεις δέ με παρέχων τὸν σὸν οὐράνιον α ρτον. Σπουδὴ δὲ τοῖς ἀγαθοῖς ἐστιν μὴ τοσοῦτον τὸ σῶμα α τρωτον πρὸς ἐχθρῶν ε χειν ο σον τὸν νοῦν καὶ τὴν διάνοιαν. ἐπεὶ ου ν πρὸς φένακας καὶ δεινοὺς ἀπατῆσαι ὁ πόλεμος αὐτῷ, ου τοι δὲ οὐ σάρκα βάλλειν ἀλλὰ νοῦν τρῶσαι προύθεντο, εἰς χεῖρας τοῦ θεοῦ παρατίθεται τὸ πνεῦμα δυναμένας αὐτὸ διαφυλάξαι. καὶ ὁ σωτὴρ δὲ ἀναρτηθεὶς εἰς τὸν σκόλοπα, τρωθεισῶν αὐτῷ τῶν χειρῶν καὶ τῶν ποδῶν ὠρωρυγμένων κατὰ τὸ προφητικόν, τῷ Εἰς χεῖράς σου παραθήσομαι κέχρηται. χεῖρας δὲ τοῦ θεοῦ οὐκ α λλας τῶν προνοητικῶν καὶ σκεπαστικῶν αὐτοῦ δυνάμεων ἐκδεκτέον. Σημειωτέον δὲ τὸ πνεῦμα τοῦ ἀνθρώπου πολλαχῶς λέγεσθαι. ο τ' α ν γὰρ λέγῃ τὴν παρθένον σπουδάζειν ει ναι ἁγίαν πνεύματι καὶ σώματι, πνεῦμα τὴν διάνοιαν λέγει. παρὰ δὲ ̓Ιακώβῳ ( Ωσπερ δὲ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν) οὐκ α λλο τι η τὴν","english":"I have often experienced this, and indeed always, that you are my Strength and my refuge, since your name has been made my own; for I am called your man and your servant. Even if I am not worthy to obtain what I ask, yet for the sake of your name you will guide me to salvation and will nourish me, providing your heavenly bread. It is the zeal of the good not so much to keep the body unwounded by enemies as the mind and the understanding. Since, then, his warfare is against deceivers and those skilled in deception, and these have set out not to strike the flesh but to wound the mind, he entrusts his spirit into the hands of God, which are able to guard it. And the Savior too, when he was hung upon the cross, his hands and feet having been wounded and pierced through, according to the prophecy, used the words \"Into your hands I shall entrust myself.\" And by the hands of God one must understand none other than his providential and protective powers. And it must be noted that the spirit of man is spoken of in many ways. For whenever it says that the virgin was zealous to be holy in spirit and body, it means the understanding by \"spirit.\" And in James (\"For just as the body without the spirit is dead\") it means nothing other than the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"ψυχὴν σημαίνει ἡ τοῦ πνεύματος προσηγορία. ἐν δὲ τῷ Τίς γὰρ οι δεν ἀνθρώπων τὰ τῶν ἀνθρώπων εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ οὐκ α λλο πνεῦμα δηλοῦται η τὸ συνεζευγμένον τῇ ψυχῇ ε τερον ο ν αὐτῆς, ο καὶ συνείδησις καλεῖται· τὸ γὰρ συνειδὸς τοῦ ἀνθρώπου τὰ ἐνθυμήματα α λλο τῆς ψυχῆς ἐστιν· ἡ γὰρ ψυχὴ ὁ α νθρωπός ἐστιν, οὐ τὰ ἐνθυμήματα. τριχῶς ου ν πεφηνότος τοῦ πνεύματος τοῦ ἀνθρώπου, ἐπίστησον κατὰ ποῖον σημαινόμενον ἐκλαβεῖν δεῖ τὸ Εἰς χεῖράς σου παραθήσομαι τὸ πνεῦμά μου. ἐμοὶ δὲ ἀρέσκει καὶ κατὰ τοὺς τρεῖς τρόπους ἀληθεύεσθαι τὸ προκείμενον. Κρατηθέντα δέ με, φησίν, ὑπὸ τῶν πολεμίων καὶ αἰχμάλωτον η δη γεγενημένον ἐλυτρώσω, ω κύριε, ο ς καὶ θεὸς τῆς ἀληθείας ει καὶ τῆς ἐν ἑκάστῳ τῶν μετεχόντων τῆς τοῦ μονογενοῦς ἀληθείας. Καθόλου πᾶς ματαιότητα φυλάσσων διὰ κενῆς τοῦτο ποιεῖ η τοι τῷ ἀβέβαιον ει ναι η τῷ κενῶς καὶ περιττῶς γίνεσθαι τὴν ματαιότητα. μισητὴ δὲ αυ τη ου σα τῷ θεῷ μισητοὺς ποιεῖ τοὺς διαφυλάσσοντας αὐτήν. 272 ̔Η ταπείνωσις δὲ ὁτὲ μὲν δηλοῖ τὴν ἀτυφίαν η ν ε θος ταπεινοφροσύνην καλεῖν, ὁτὲ δὲ τὴν ὑπ' ἐχθροῖς κάκωσιν. ἀγαθὸν δὲ τὸ ἐπειδεῖν τὸν θεὸν τὴν ἑκατέρως ταπείνωσιν. τὸ ἑξῆς δὲ ἀκολουθεῖ τῷ ταπείνωσιν νομίζειν τὴν κάκωσιν· Εσωσας γάρ φησιν ἐξ ἀναγκῶν τὴν ψυχήν μου, ἀνάγκας λέγων τὰς περιστάσεις ἀφ' ω ν ῥυσθείσης αὐτοῦ τῆς ψυχῆς οὐ συγκλείεται εἰς χεῖρας τοῦ καταπονοῦντος ἐχθροῦ. Εἰ τὸ εὐρύχωρον δὲ ὡσαύτως λέγοιτο τῇ πλατείᾳ καὶ εὐρυχώρῳ ὁδῷ (αυ τη δέ ἐστιν ἡ φιληδονία), εὐχαριστεῖ τῷ βεβαιότητα αὐτῷ καὶ στάσιν ἐν τῷ βίῳ τούτῳ ὀρέξαντι.","english":"The designation \"spirit\" signifies the soul. But in the passage \"For who among men knows the things of a man except the spirit of the man that is in him?\" no other spirit is indicated than that which is joined to the soul, being other than it, which is also called conscience; for a man's consciousness of his thoughts is other than the soul; for the soul is the man, not his thoughts. Since, then, the spirit of man has appeared in three ways, consider according to which meaning one ought to take \"Into your hands I will commit my spirit.\" But it pleases me that the present text is also true according to all three modes. He says: Having been seized by enemies and already made a captive, you redeemed me, O Lord, who are also the God of truth and of the truth of the Only-begotten in each of those who partake of it. In general, everyone who keeps vanity does this in vain, either because it is unstable or because vanity comes to be emptily and superfluously. And being hateful to God, it makes those who keep it hateful. But \"humiliation\" sometimes signifies freedom from arrogance, which custom calls humility, and sometimes the maltreatment under enemies. And it is good that God looked upon the humiliation in either sense. What follows accords with regarding the maltreatment as humiliation; for he says, \"You saved my soul from necessities,\" calling necessities the circumstances from which, when his soul was delivered, it is not shut up into the hands of the enemy who wears it down. And if \"spaciousness\" is spoken of in the same way as the broad and spacious way (and this is the love of pleasure), he gives thanks to him who granted him firmness and stability in this life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"ο γὰρ λέγει τοιοῦτόν ἐστιν· ἐν τῷ περὶ γῆς τόπῳ ὑπάρχων, ε νθα ὀλισθηρὸν καὶ ἐπισφαλὲς διὰ τὰς φωλευούσας ἡδονὰς τὸ ζῆν, στάσιν τῆς ψυχῆς μοι δέδωκας, ο πως μὴ ω δε κἀκεῖσε ὑπὸ τῶν παθῶν παραφέρωμαι. εἰ δ' ἐπαινετὸν λέγοι τὸ εὐρύχωρον, ἐρεῖ· ἐπεὶ θλιβόμενος οὐ στενοχωροῦμαι ἐγκαρτερῶν τοῖς πόνοις, ι ν' ου τως ει πω, πλατυνόμενος διὰ τὸ κλέος τὸ ἐκ τῶν περιστατικῶν, ἐρῶ· Εστησας ἐν εὐρυχώρῳ τοὺς πόδας μου. Οὐ πάντως ὁ πτωχεύων ἀσθενεῖ (πολλοὶ γὰρ πτωχοὶ ἰσχυροί) οὐδὲ ὁ ἰσχύος λειπόμενος πτωχός· ἐν δὲ τοῖς πνευματικοῖς, ἐπεὶ ταὐτὸν ἡ ἰσχὺς πλούτῳ, ὁ πλουτῶν ἐν ε ργοις ἀγαθοῖς ἰσχὺν ε χει. ο ου ν βούλεται λέγειν ε στιν τοιοῦτον· ἐπεὶ ἐπτώχευσα τὸν βλέποντα πλοῦτον ἀποστραφείς (ου τος δέ ἐστιν ὁ θεῖος), ̔Η ἰσχύς μου ἠσθένησεν. Σημειωτέον ο τι τὴν ε ξιν ἀντὶ τοῦ ε χοντος ει πεν· οὐ γὰρ ἡ ἰσχὺς ἀσθενεῖ ἀλλ' ὁ ε χων αὐτήν, ω σπερ οὐδὲ τὴν ἐπιστήμην ἀγνοεῖν ἀλλὰ τὸν ἐσχηκότα φαμέν. τούτοις ὁμόλογον τὸ παρὰ Παύλῳ εἰρημένον περὶ Χριστοῦ· Ινα δικαιοσύνη γενώμεθα θεοῦ ἐν αὐτῷ. καὶ ἐν τούτοις γὰρ τοὺς δικαιοσύνην ε χοντας δικαιοσύνην ἐκάλεσεν. Οἱ ἐχθροὶ φιλήδονοι μᾶλλον η φιλόθεοι τυγχάνοντες οὐ μόνον οὐκ αἰσχύνονται οὐδ' ο νειδος ε χειν δοκοῦσιν ἐφ' οι ς πράττουσιν κακῶς, ἀλλ' ἐκ τοῦ ἐναντίου σεμνύνονται, ὡς λεχθῆναι περὶ αὐτῶν· Ων ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν. καυχῶνται δὲ ἐφ' οι ς ὀνειδιστέοι γίνονται· Αἰσχύνθητε γοῦν ἀπὸ καυχήσεως ὑμῶν καὶ ὀνειδισμοῦ ἐναντίον κυρίου· ο θεν καὶ ἀναστήσονται ου τοι εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον.","english":"For what he says is of this sort: \"While I was in the place concerning the earth, where living is slippery and precarious because of the pleasures that lurk in their dens, you gave me a standing of the soul, so that I might not be carried hither and thither by the passions.\" But if he should call the spacious place praiseworthy, he will say: \"Since, when I am pressed, I am not hemmed in, enduring hardships—so to speak—being widened because of the glory that comes from circumstances, I will say: You set my feet in a spacious place.\" Not everyone who is poor is weak (for many poor people are strong), nor is one who falls short of strength poor; but in spiritual matters, since strength is the same as wealth, the one who is rich in good works has strength. What he wishes to say, then, is this: \"Since I became poor, having turned away from the wealth that sees (and this is the divine wealth), my strength grew weak.\" It should be noted that he spoke of the state instead of the one who possesses it; for it is not strength that is weak, but the one who has it, just as we say that it is not knowledge that is ignorant, but the one who has possessed it. In agreement with these things is what Paul said concerning Christ: \"so that we might become the righteousness of God in him.\" For in these words too he called those who have righteousness \"righteousness.\" The enemies, being lovers of pleasure rather than lovers of God, not only are not ashamed nor do they seem to bear reproach for the evil things they do, but on the contrary they pride themselves, so that it is said concerning them: \"Whose glory is in their shame.\" And they boast in the very things for which they become reproachable: \"Be ashamed, then, of your boasting and of reproach before the Lord\"; whence these also will rise up to reproach and everlasting shame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"̔Ο δὲ αἰσθόμενος ἐν τῇ προειρημένῃ πτωχείᾳ ἑαυτὸν γεγονέναι ὁμολογεῖ ὀνειδιστέος ει ναι. διό φησιν· Παρὰ πάντας τοὺς ἐχθρούς μου ἐγενήθην ο νειδος, ἀλλὰ καὶ παρὰ πᾶσιν τοῖς πλησιάζουσίν μοι κατὰ τὴν οι κησιν τουτέστιν τοῖς ὁμοδοξοῦσιν. Οἱ μετ' ἐπιστάσεως προσβάλλοντές μοι, αἰσθόμενοι ἐξ οι ου πλούτου εἰς πτωχείαν ε πεσον, εὐλαβούμενοι μὴ τὰ αὐτὰ πάθωσιν, ε ξω τῆς ἐμῆς καταστάσεως εσπευδον ει ναι. ἀλλὰ καὶ σκεῦος ω ν πάλαι τίμιον καὶ ευ χρηστον τῷ δεσπότῃ ἠχρειώθην ου τως ὡς ἀπολωλέναι δοκεῖν. Οτι η κουσα ψόγον πολλῶν παροικούντων κυκλόθεν. ει ποι ταῦτα διδάσκαλος ψεγόμενος ὑπὸ τῶν δοκούντων περὶ αὐτὸν ει ναι διὰ τοῦ δῆθεν μανθάνειν, παροικούντων δὲ καὶ μὴ ἐμμενόντων τοῖς μαθήμασιν τῷ μὴ κατοικεῖν ἐν αὐτοῖς.\n\nδύναται δὲ καὶ ου τως· ἐπεὶ ψόγον η κουσα ο ν ψέγονται πολλοὶ τῶν περικύκλῳ μου τῷ μὴ κατοικεῖν ἀλλὰ παροικεῖν αὐτοὺς ἐν τοῖς ἡμετέροις, τούτου χάριν σκεῦος ἀπολωλὸς γέγονα. τούτῳ συνᾴδει τὸ Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; Τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι; 275 ̓Εν ταῖς σκεπαζούσαις καὶ φρουρούσαις δυνάμεσι χερσίν σου χρηματιζούσαις οἱ κλῆροί μου τυγχάνουσιν, τουτέστιν πάντα τὰ συγκληρωθέντα μοι κατὰ κρίσιν σὴν η τοι ῥυσθῆναι ἀπ' αὐτῶν η παθεῖν· οὐδὲ γάρ τι συντυχικῶς οι ομαι συμβαίνειν. Ετεροι δὲ τὴν λέξιν σαφηνίζουσιν ου τως· αἱ δεδομέναι ἐξουσίαι, φασίν, η τοι ὡς αρχουσιν η διδασκάλοις η α λλην ὑπεροχὴν ε χουσι, κλῆροι αὐτῶν ὀνομάζονται. ου τοι ου ν ἐν ταῖς χερσὶν τοῦ θεοῦ εἰσιν. ὡς γὰρ αὐτὸς καθιστᾷ, ου τως καὶ μεθιστᾷ βασιλεῖς.","english":"But he, perceiving that he had come to be in the poverty just mentioned, confesses that he is worthy of reproach. Therefore he says: \"I have become a reproach beyond all my enemies,\" and also \"before all those who are near me in dwelling,\" that is, those who share his opinion. Those who assail me with vehemence, perceiving that I have fallen from what wealth I had into poverty, and fearing lest they suffer the same things, hastened to be outside my condition. But also, a vessel once precious and useful to the master, I have become useless, so as to seem to have perished. \"Because I heard the reproach of many dwelling round about.\" Perhaps the teacher, being reproached by those who seem to be around him through their supposed learning, but who dwell near and do not abide in the teachings because they do not dwell in them, [says this].\n\nIt can also be understood thus: since \"I heard the reproach\" with which many of those round about me are reproached, because they do not dwell but sojourn in our affairs, for this reason I have become a perished vessel. To this agrees the saying, \"Who is weak, and I am not weak? Who is made to stumble, and I do not burn?\" In your hands, which are called covering and guarding powers, my lots are found, that is, all things allotted to me according to your judgment, either to be delivered from them or to suffer; for I think nothing happens by chance. But others explain the expression thus: the authorities given, they say, whether as rulers or teachers or having some other preeminence, are called their lots. These, then, are in the hands of God. For as he himself appoints, so also he removes kings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"κα ν τοίνυν διὰ τὴν παροῦσάν μοι ὑπεροχὴν ἐπέρχωνταί τινες μετακινῆσαι αὐτὴν βουλόμενοι, οὐ δυνήσονται τῷ πάντα τὰ κατ' ἐμὲ ἐν ταῖς χερσίν σου ει ναι. Οὐχ ἁπλῶς κρύπτει τὴν χρηστότητα τοῖς φοβουμένοις αὐτόν (πολὺ γὰρ αὐτῆς καθορῶσιν) ἀλλὰ τὸ πλῆθος, ι να μὴ βλαβῶσιν. ευ δὲ καὶ τὸ εἰπεῖν· Τοῖς φοβουμένοις σε· αὐτοῖς γὰρ αὐτὴν ταμιεύεται. φανέρωσον αὐτὴν αὐτοῖς, ο τ' α ν ἐν τελείᾳ ἀγάπῃ γενόμενοι ε ξω βάλωσι τὸν φόβον. Αὐτὰ δὲ ταῦτα α Εκρυψας τοῖς φοβουμένοις σε η δη κατ' ἐνέργειαν ἐφανέρωσας τοῖς πλέον τοῦ φόβου τὴν ἐλπίδα ε χουσιν ̓Εναντίον τῶν υἱῶν τῶν ἀνθρώπων. ἀνθρώπους δ' ἐρεῖς τοὺς τὸ λογικὸν καὶ κατ' εἰκόνα ἀδιάστροφον φυλάξαντας, υἱοὺς δὲ αὐτῶν τοὺς λογικῶς μαθητὰς καὶ μιμητὰς αὐτῶν γενομένους. ἀπόκρυφον δὲ τοῦ προσώπου τοῦ θεοῦ ἐρεῖς τὸ μὴ ἐφικτὸν νῦν πρὸς γνῶσιν, φανερωθησόμενον δὲ τότε ο τε ὀψόμεθα αὐτὸν καθώς ἐστιν. τούτῳ τῷ ἀποκρύφῳ ἀντιδιαστέλλεται τὸ λεγόμενον παρὰ Παύλῳ· Γνωστὸν αὐτοῦ φανερωθὲν τοῖς ἀνθρώποις, τουτέστιν τὸ δημιουργὸν καὶ προνοητικὸν αὐτοῦ. ἑξῆς γὰρ τοῦ ̔Ο θεὸς ἐφανέρωσεν ει ρηται· Τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται. Τάχα καὶ ὁ σωτὴρ πρόσωπον ω ν θεοῦ ἀπόκρυφον ε χει πᾶν τὸ κατὰ τὴν θεότητα, ἐμφανὲς δὲ τὸ κατὰ τὴν οἰκονομίαν. ο τ' α ν ου ν ὁ λόγος γενόμενος σὰρξ σκηνώσῃ ἐν ἡμῖν, κατακρυπτόμεθα ἐν τῷ ἀποκρύφῳ τοῦ προσώπου αὐτοῦ, ὀψόμενοι αὐτὸ ο τ' α ν ὀψώμεθα Τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας.","english":"And so, if anyone comes against me because of the pre-eminence that is present with me, wishing to remove it, they will not be able, since all that concerns me is in your hands. He does not simply hide his goodness from those who fear him (for they see much of it), but its abundance, so that they may not be harmed. And it is well said: \"For those who fear you\"—for he treasures it up for them. Reveal it to them, so that those who have come to be in perfect love may cast out fear. But these very things, \"you hid for those who fear you,\" you have already manifested in action to those who have hope more than fear, \"before the sons of men.\" You will call \"men\" those who have kept the rational and according-to-the-image faculty undeflected, and \"their sons\" those who have become their rational disciples and imitators. You will call the \"hidden\" of the face of God that which is now unattainable to knowledge, but which will then be made manifest, when we shall see him as he is. To this \"hidden\" is contrasted what is said by Paul: \"That which is known of him was manifested to men,\" that is, his creative and providential power. For next after \"God manifested\" it is said: \"For his invisible things from the creation of the world are understood and seen in the things that are made.\" Perhaps also the Savior has as a \"hidden face of God\" all that pertains to his divinity, but what pertains to the economy is manifest. Whenever, then, the Word made flesh dwells among us, we are hidden in the hidden of his face, to see it when we shall see his glory, glory as of the only-begotten from the Father, full of grace and truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"̓Επίστησον δέ, εἰ καὶ τὰ προφανῆ ε ργα τῆς προνοίας πρόσωπον αὐτοῦ ει ναι δύναται· δι' αὐτῶν γὰρ θεὸν φανταζόμεθα· ἀπόκρυφον δὲ αὐτοῦ οἱ ἀπόρρητοι λόγοι καθ' ου ς γίνεται τὰ γινόμενα, ου ς ἐπὶ τέλει τῶν πραγμάτων εἰσόμεθα ̓Απὸ ταραχῆς ἀνθρώπων. οἱ ἀνθρώπινα δόγματα ἐπαγγελλόμενοι α νθρωποί εἰσιν ταραχὴν προβαλλόμενοι, δι' η ς ταράττουσιν τοὺς ἀνερματίστους. ταύτης τῆς ταραχῆς ἐκτὸς ποιῶν τοὺς ἐλπίζοντας ἐπ' αὐτὸν ὁ θεὸς κατακρύπτει αὐτοὺς ἐν ἀποκρύφῳ τοῦ προσώπου αὐτοῦ κατὰ πάντας τοὺς εἰρημένους τρόπους. Σκεπάσεις αὐτοὺς ἐν σκηνῇ ἀπὸ ἀντιλογίας γλωσσῶν. ὁ τέλειος πάσης προκοπῆς ἀναχωρήσας αὐτὴν κατανοεῖ τὴν ἀλήθειαν δι' ο ἀνεξαπάτητός ἐστιν, ὁ δὲ ἐν τῷ προκόπτειν ἐπιτυγχάνων χρῄζει σκεπάζοντος θεοῦ ἐν σκηνῇ τουτέστιν τῶν διαφόρων γλωσσῶν η τοι διαφόρων ψευδοδοξιῶν. πρὸς γὰρ τὸν τέλειον λέγεται· Καὶ πᾶσα φωνὴ η ἀναστήσεται ἐπὶ σὲ εἰς κρίσιν, πάντας αὐτοὺς ἡττήσεις. πᾶς γὰρ λόγος ἑτερόδοξος ἀνίσταται κρίνεσθαι βουλόμενος μετὰ τῆς ἐκκλησιαστικῆς γνώμης. πάντας δὲ αὐτοὺς ἡττήσει ὁ τέλειος τὰ τῆς ἐκκλησίας φρονῶν. Οὐ τοσοῦτον θαύματος α ξιον ο τ' α ν ἐμφαίνηται ὁ ε λεος τοῦ θεοῦ ἐν ταῖς ἀνετικαῖς καὶ ἡπλωμέναις πόλεσιν, ο σον θαυμαστούμενος τότε ο τ' α ν ἐν πόλει περιοχῆς γένηται· ὡς καὶ διὰ τοῦτο εὐλογητὸν ει ναι τὸν θεὸν πάνυ εὐλογούντων τῶν ἐκ πλείονος περιστάσεως ῥερυσμένων. Τὸ δὲ τῆς ἐκστάσεως ο νομα σημαίνει τὴν παραφροσύνην, δηλοῖ δὲ καὶ τὸν θαυμασμὸν μετ' ἐκπλήξεως γινόμενον· σημαίνει ἡ παροῦσα λέξις τὸ δεύτερον τῶν σημαινομένων. ο γὰρ λέγει","english":"Consider also whether the manifest works of providence can be his face; for through them we form an image of God. But his hidden face is the ineffable reasons according to which things that come to be come to be, which we shall know at the end of things. From the tumult of men. Those who profess human doctrines are men who put forward a tumult, through which they trouble the unstable. Making those who hope in him to be outside this tumult, God hides them in the hidden place of his face, according to all the ways that have been mentioned. You will shelter them in a tent from the contradiction of tongues. The perfect man, having withdrawn from all progress, contemplates the truth itself, through which he is not deceived; but the one who succeeds in progressing needs God to shelter him in a tent—that is, from the various tongues, or rather the various false opinions. For to the perfect man it is said: And every voice that shall rise up against you for judgment, you shall defeat them all. For every heterodox argument rises up wishing to be judged together with the mind of the church. And the perfect man, thinking the things of the church, shall defeat them all. It is not so worthy of wonder when the mercy of God is displayed in the cities that are relaxed and spread out, as when it shall be wondrous in the city of siege; so that for this reason also God is to be blessed, when those who have been rescued from greater circumstance bless him exceedingly. The word \"ecstasy\" signifies derangement, but it also indicates wonder that comes with amazement; the present expression signifies the second of the meanings. For what he says","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"ε στιν τοιοῦτον· ̓Εν ἐκστάσει, τουτέστιν ἐν ἐκπλήξει γεγενημένος, ει πα ̓Απέρριμμαι α ρα ἀπὸ προσώπου τῶν ὀφθαλμῶν σου, τουτέστιν μακρὰν ε δοξα ει ναι τῶν ἐποπτικῶν καὶ ἐπισκοπευτικῶν σου δυνάμεων, καὶ ἐπεὶ ου τω διατεθεὶς παρεκάλεσα μὴ ἀπερριμμένος μεῖναι ἀλλ' ἐπιφανῆναί μοι τὸ πρόσωπον τῶν ὀφθαλμῶν σου. Διὰ τοῦτο εἰσήκουσας τῆς φωνῆς τῆς δεήσεώς μου ἐν τῷ κεκραγέναι με πρὸς σέ. Μιᾶς ἀληθείας ου σης τῆς εἰπούσης ̓Εγώ εἰμι ἡ ἀλήθεια, πολλαὶ συνίστανται ἐν τοῖς μετέχουσιν τῆς μιᾶς ἑκάστης ψυχῆς ἀλήθειαν ἐχούσης, ο ν ἐδέξατο τύπον ἐκ τῆς μονογενοῦς ἀληθείας. ἐπεὶ ου ν πάσας τὰς ἀληθείας ταύτας ἐκζητεῖ κύριος, τιμῆσαι ἐπ' αὐτὰς βούλεται τοὺς ε χοντας αὐτάς. τούτου χάριν, οἱ ο σιοι αὐτοῦ, ἐκζητήσατε αὐτόν, οὐκ ἀμισθὶ καταλύοντες ἐφ' ῃ ε χετε ἀληθείᾳ. Καὶ ἐπεὶ πολλὰ κεκρυμμένα ὁ ψαλμὸς ε χει, συνέσεως χρεία τῷ ἐντυγχάνοντι, ι να συνιέναι δυνηθῇ ε καστα τῶν ἀσαφῶς εἰρημένων. 281 ̓Ανομιῶν καὶ ἁμαρτιῶν διαφορὰν ει ναί φασιν τοιαύτην· αἱ ἁμαρτίαι τῶν μηδὲ ο ντιν' ου ν νόμον προσηκαμένων ἀνομίαι καλοῦνται, τῶν κατὰ παράβασιν νόμου πραττομένων ἁμαρτιῶν ὀνομαζομένων. Μακάριοι ου ν εἰσιν ω ν ἀφίενται αἱ ἀνομίαι, α ρτι τῷ θείῳ λόγῳ προσερχομένων· Μακάριοι δὲ καὶ ω ν ἐπεκαλύφθησαν αἱ ἁμαρτίαι, ο τ' α ν παρακούσαντες τοῦ νόμου υ στερον μετανοήσωσιν. αφεσις μὲν ἐπὶ τῶν ἀνομιῶν, ἐπικάλυψις δὲ ἐπὶ τῶν ἁμαρτιῶν ει ρηται τῷ τὰς ἀνομίας πάντῃ ἀφίεσθαι. συγγνωστοὶ γὰρ οἱ δίχα νόμου ἁμαρτάνοντες τῶν ἐπικρυπτομένων ἁμαρτιῶν οὐ πάντῃ ἀφιεμένων ἀλλ' ἐξ ἀγάπης ἐπισκιαζομένων·","english":"Is such a thing possible? \"In ecstasy,\" that is, having come into amazement, \"have I been cast away from the face of your eyes\"—that is, far from your contemplative and overseeing powers—\"and because I was so disposed, I entreated that I not remain cast away, but that the face of your eyes be shown to me. Therefore you heard the voice of my supplication when I cried out to you.\" Since there is one truth that said, \"I am the truth,\" many truths are established among those who partake of it, each soul having the truth, the form it received from the only-begotten truth. Since, then, the Lord seeks out all these truths, he wishes to honor those who possess them. For this reason, \"his holy ones, seek him out,\" not dissolving without reward upon the truth you possess. And since the psalm has many hidden things, the one who encounters it needs understanding, so that he may be able to understand each of the things said obscurely. They say there is this difference between lawlessnesses and sins: the sins of those who have accepted no law at all are called lawlessnesses, while sins committed in transgression of the law are named sins. Blessed, then, are those whose lawlessnesses are forgiven—those just now coming to the divine word; and blessed also are those whose sins are covered—when those who once disobeyed the law later repent. Forgiveness is spoken of in the case of lawlessnesses, but covering in the case of sins, since lawlessnesses are forgiven entirely. For those who sin without law are pardonable, whereas hidden sins are not forgiven entirely but are overshadowed out of love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"̓Αγάπη γὰρ καλύπτει πλῆθος ἁμαρτιῶν. Χρῶνται δέ τινες τῷ μὲν Μακάριοι ω ν ἀφέθησαν αἱ ἀνομίαι ἐπὶ τῶν τὸ λουτρὸν εἰς α φεσιν ἁμαρτιῶν ἐσχηκότων, τῷ δὲ Καὶ ω ν ἐπεκαλύφθησαν ἐπὶ τῶν ἐκ μετανοίας ἐπικρυψάντων τὰ ἁμαρτήματα. εἰσὶν δὲ οι λαμβάνουσιν τὴν μὲν προτέραν ἐπὶ τῶν πιστευόντων ἐθνῶν, τὴν δὲ δευτέραν ἐπὶ τῶν ἐκ περιτομῆς τὸν σωτῆρα προσηκαμένων. 282 ̔Ο ἀναμάρτητος οὐχ ἁπλῶς α νθρωπος ἀλλ' ἀνὴρ διὰ τὴν τελειότητα λέγεται. ου τω γοῦν ὁ θεὸς οὐ λογίζεται ἁμαρτίαν η τοι τῷ ἀφίεσθαι αὐτὴν η τῷ μηδ' ο λως γεγονέναι. ἁρμόσει γὰρ τοῦτο μάλιστα τῷ Χριστῷ κατὰ τὴν οἰκονομίαν· καὶ τὸ Οὐκ ε στιν ἐν τῷ στόματι αὐτοῦ δόλος ὁμοίως ἐκδεκτέον η τῷ ἀποβεβληκέναι η τῷ μὴ ἐσχηκέναι δόλον. οὐκ ε στιν δὲ δόλος ἐν στόματι τοῦ λόγον ἀληθῆ καὶ ἀκατάγνωστον ε χοντος. 283 ̓Απὸ τοῦ ἀληθινοῦ φωτὸς καταυγαζόμενος ἐν ἡμέρᾳ διῆγον καὶ ἐν ο λῃ ταύτῃ ε κραζον ὑμνῶν εὐχόμενος. ἐπεὶ ου ν ἀπὸ ταύτης τῆς κραυγῆς ἐξ ἀπροσεξίας ἐσίγησα, ἐπαιλαιώθη τὰ ἰσχυρὰ καὶ τὰ ευ τονα τῶν δογμάτων, ὀστᾶ μου ὀνομαζόμενα. σημαίνει δὲ τὴν μετάπτωσιν τοῦ ταῦτα λέγοντος τῷ πεπαλαιῶσθαι καὶ μὴ φύσει παλαιὰ ει ναι τὰ ὀστᾶ αὐτοῦ. Καὶ ἐν τοῖς προάγουσιν ει ρηται, ὡς ἐν πολλοῖς τόποις τῆς γραφῆς ἡ κολαστικὴ τοῦ θεοῦ δύναμις χεὶρ αὐτοῦ ὀνομάζεται. ταύτην ου ν βαρέως ἐπικεῖσθαι αὐτῷ ἡμέρας καὶ νυκτὸς τουτέστιν συνεχῶς λέγει διὰ τὴν ἐπὶ τὸ χεῖρον μεταβολήν. Τὰς βιωτικὰς μέντοι μερίμνας ἡδονάς τε καὶ ἀπάτας τούτου τοῦ αἰῶνος ἀκάνθας ἡρμήνευσεν ὁ σωτήρ. ο τ' α ν ου ν τοιαύτη ακανθα ἐμπαγῇ τινι, εὐθέως εἰς ταλαιπωρίαν στρέφεται.","english":"For love covers a multitude of sins. Some apply the text \"Blessed are they whose iniquities are forgiven\" to those who have received the bath for the remission of sins, and the text \"and whose sins are covered\" to those who have hidden their sins through repentance. But there are those who take the first to refer to the believing Gentiles, and the second to those of the circumcision who have received the Savior. The sinless one is called not simply a human being but a man because of his perfection. In this way, then, God does not reckon sin, either by forgiving it or because it never existed at all. For this will fit Christ especially in respect of the economy; and the text \"There is no guile in his mouth\" is to be understood likewise, either because he had cast guile away or because he never had it. And there is no guile in the mouth of the one who holds the word true and beyond reproach. Being illuminated by the true light, I spent my time in the day, and all that time I cried out, singing and praying. Since, then, through inattention I fell silent from this cry, my strong things grew old and the well-strung chords of the doctrines, called my bones. And he signifies the fall of the one who says these things, in that his bones have grown old and are not old by nature. And in the preceding passages it has been said that in many places of Scripture the punitive power of God is called his hand. This, then, he says lies heavily upon him day and night—that is, continually—because of his change for the worse. The Savior, however, interpreted the cares of life, and the pleasures and deceits of this age, as thorns. Whenever, then, such a thorn is fixed in someone, it immediately turns to misery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"ἰστέον ο τι κατὰ μεταβολὴν καὶ τροπὴν ταλαίπωρός τις γίνεται μὴ φύσει ω ν τοιοῦτος. σημαίνει δὲ ἡ λέξις τὸν οἰκτρὸν καὶ ἐλεεινόν. Καὶ τὸ ἐμπαγῆναι δὲ ακανθαν τὸ μὴ φύσει δηλοῖ ἀλλ' ε ξωθεν ἐπεισιοῦσαν. νυττόμενος ου ν ὑπὸ ταύτης ̓Εστράφην εἰς ταλαιπωρίαν, τὴν διὰ τῆς μετανοίας καὶ τῆς ὑπὸ τοῦ κυρίου παιδευτικῆς νουθεσίας· Ον γὰρ ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ο ν παραδέχεται. ε γνωμεν δὲ ἐν ταῖς Βασιλείαις ο σα ὑπέμεινεν διὰ ταύτην τὴν ἁμαρτίαν ὑπὸ κυρίου παιδευόμενος διὰ τὴν προτέραν αὐτοῦ δικαιοσύνην, ι ν' ἐκείνης τῆς ἁμαρτίας καὶ τῆς δι' αὐτὴν τιμωρίας ἀπαλλαγεὶς\n\nτὴν προτέραν ὑγείαν ἀναλήψηται. 285 ̔Ο εἰς ἁμαρτίαν ἐμπεσὼν ο σον ἐνεργεῖν αὐτὴν βούλεται σκέπει καὶ κρύπτει αὐτήν, ὁ δὲ μισήσας αὐτὴν φανερὰν ποιεῖ τῷ δυναμένῳ ἰάσασθαι δι' ἐξομολογήσεως ἐξαγορεύων αὐτήν. ἀλλὰ καὶ τὴν ταύτῃ κατάλληλον ἀνομίαν ἀποκαλύπτει· ει δος γὰρ ἁμαρτίας ἡ ἀνομία· πᾶς γὰρ ὁ ἀνομῶν ἁμαρτάνει, οὐ παντὸς ἁμαρτάνοντος ἀνομοῦντος. δύναται ἐκ παραλλήλου εἰρῆσθαι μάλιστα διὰ τὸ Πᾶς ὁ ποιῶν τὴν ἁμαρτίαν καὶ τὴν ἀνομίαν ποιεῖ, καὶ ἁμαρτία ἐστὶν ἡ ἀνομία. Πραγματικῶς δὲ εἰπὼν ἐξαγορεύειν κατ' ἐμαυτοῦ η ν πεποίηκα ἀνομίαν πλέον ου ᾐτησάμην ε σχον· οὐ μόνον γὰρ ταύτην ἀλλὰ καὶ τὴν τῆς καρδίας ἀσέβειαν ἀφῆκεν ὁ θεός. ἀσέβεια δὲ καρδίας ει ναι δύναται ἡ συμβαίνουσα τοῖς πολλοῖς δυσαρέστησις τῆς προνοίας ἐκ τῆς δοκούσης τῶν πραγμάτων ἀνωμαλίας. Εἰ καὶ πρακτικῆς ἀνομίας καθαρεύουσιν οἱ ο σιοι, ἀλλά γε χραινομένους ε χουσι τοὺς λογισμοὺς πολλάκις ἐκ τῆς εἰρημένης καρδίας ἀσεβείας.","english":"One must know that it is by change and alteration that someone becomes wretched, not being such by nature. And the word signifies the pitiable and the miserable. And the being pierced by a thorn shows that it is not by nature but entering from outside. Being pricked, then, by this, I was turned into misery, the misery that comes through repentance and through the Lord's corrective admonition; for \"the Lord disciplines whom he loves, and he scourges every son whom he receives.\" And we know in the Books of Kingdoms how much he endured, being disciplined by the Lord for this sin, because of his former righteousness, so that, being freed from that sin and from the punishment for it, he might recover his former health. He who has fallen into sin, as far as he wishes it to be active, covers and hides it; but he who has hated it makes it manifest to the one able to heal, confessing it openly through exomologesis. But he also uncovers the lawlessness corresponding to it; for lawlessness is a form of sin. For everyone who acts lawlessly sins, but not everyone who sins acts lawlessly. It can be said in parallel, especially because \"everyone who commits sin also commits lawlessness,\" and \"sin is lawlessness.\" And having said in a practical way, \"I will confess openly against myself the lawlessness I have committed,\" I asked for more than I obtained; for God forgave not only this but also the impiety of the heart. And the impiety of the heart can be the discontent with providence that befalls most people, arising from the apparent irregularity of things. Even if the holy are clean from practical lawlessness, they nevertheless often have their thoughts defiled by the aforementioned impiety of the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"καίτοι οὐ περὶ ἀνομίας η ς οὐκ ε χουσιν οἱ προσευχόμενοι, ὑπὲρ τῆς ἀσεβείας προσεύξονται, α φεσιν αὐτῆς αἰτούμενοι ἐν εὐθέτῳ καιρῷ. ευ θετος δὲ καιρὸς προσευχῆς περὶ τῆς εἰρημένης ἀφέσεως, ο τε τις ἀπὸ πράξεως ῥυπαρᾶς καθαρεύει. καὶ ω σπερ τις τραυματίας ο λος ω ν περὶ ἀμυχῆς οὐκ ἀπαιτήσει ἰατρὸν θεράπειαν ἀλλ' ο λον τὸ σῶμα ὁλόκληρον ε χων ἐν μόνῃ τῇ ἀμυχῇ τυγχάνων, ου τως οὐδεὶς πράξεων ἐναγῶν πεπληρωμένος περὶ καθαρότητος λογισμῶν προσεύξεται ἀλλὰ μόνος πᾶς ο σιος. Οτ' α ν κατακλυσμὸς πολλῶν πνευματικῶν ὑδάτων γένηται, ἐσχηκότος τινὸς ἐν ἑαυτῷ πηγὴν υ δατος ἀλλομένου εἰς ζωὴν αἰώνιον τουτέστιν τῶν ὑδάτων ἐξαφανιζόντων πάντα τὰ ἁμαρτήματα καὶ τὴν ἐπ' αὐτοῖς ἀσέβειαν τῆς καρδίας, οὐκ ἐγγιοῦσιν ἡ ἀσέβεια καὶ ἡ ἀνομία τῷ ὑπὲρ αὐτῶν προσευξαμένῳ. Τῆς περιεστηκυίας θλίψεως ἀπαλλαγὴν οὐκ α λλως εὑρίσκειν ὁ ταῦτα λέγων νομίζει η καταφυγὼν πρὸς Χριστόν. Ωσπερ δικαιοσύνη καὶ σοφία ου τω καὶ ἀγαλλίαμα τοῦ σπουδαίου ̓Ιησοῦς. φησὶν γοῦν πρὸς αὐτὸν ὡς ἀγαλλίαμα ἡμέτερον· Λύτρωσαί με ἀπὸ τῶν καταδιωκόντων με· καταδιώκουσι γάρ με δαίμονες ἀλιτήριοι καὶ α νθρωποι πονηροί· πείσομαι γὰρ οὐδὲν κακόν, σοῦ ῥυομένου. Τουτέστιν μὴ τὸ λογικῶς ἐνεργεῖν ἀποβαλόντες εἰς α λογον πέσητε κατάστασιν, ω στε ι ππῳ διὰ τὸ θηλυμανὲς ὁμοιωθῆναι η ἡμιόνῳ διὰ τὸ ἐστερεῶσθαι πρὸς τὰ κακά· μὴ ἐχόντων γὰρ σύνεσιν ἡ τοιαύτη ὁρμή. Πρὸς τὸν θεὸν ὁ προφήτης φησίν·","english":"And yet those who pray not concerning lawlessness, which they do not have, will pray concerning ungodliness, asking forgiveness for it at a fitting time. And a fitting time for prayer concerning the said forgiveness is when one is cleansed from a defiling deed. And just as a wounded man who is whole will not demand a physician's treatment for a scratch, but having the whole body sound and being afflicted only in the scratch—so no one who is filled with polluted deeds will pray concerning purity of thoughts, but only every holy man. When a flood of many spiritual waters comes to be, someone having in himself a spring of water leaping up to eternal life—that is, the waters obliterating all sins and the ungodliness of the heart that is upon them—ungodliness and lawlessness will not come near the one who has prayed concerning them. The one who says these things thinks that release from the affliction that surrounds him is found in no other way than by fleeing to Christ. Just as righteousness and wisdom, so also Jesus is the exultation of the earnest man. For he says to him, as our exultation: Redeem me from those who pursue me; for wicked demons and evil men pursue me; for I shall suffer no evil, since you deliver me. That is, do not, having cast off acting rationally, fall into an irrational condition, so as to be likened to a horse because of its lust for mares, or to a mule because of its being hardened toward evils; for such an impulse belongs to those who have no understanding. The prophet says to God:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"τοὺς γενομένους ὡς ιππους διὰ τὸ σκιρτητικὸν καὶ ἀφηνιαστικὸν καὶ ἡμίονον σκληρόστομον ἐν χαλινῷ τῷ σῷ λόγῳ καὶ κημῷ τῇ καταλλήλῳ προτροπῇ τὰς σιαγόνας αὐτῶν α γξαις δαμάζων καὶ ελκων τῷ σῷ χαλινῷ, ῳ α ξεις ὑπὸ ζυγὸν τὸν σόν. Οἱ μὲν εὐεικτοὶ καὶ εὐήνιοι ἑκουσίᾳ ὁρμῇ ἐγγίζουσι τῷ θεῷ, οἱ δὲ προειρημένοι ὡς ιππος καὶ ἡμίονος διὰ τὸ ἀσύνετον γεγονότες τῇ προειρημένῃ ἀνάγκῃ τῶν πωλοδαμνῶν ἀχθήσονται πρὸς σέ. Οἱ τὸν ἠθικὸν κατορθώσαντες βίον δίκαιοί εἰσιν ἀγαλλιώμενοι ἐν τῷ κυρίῳ, εὐθεῖς δὲ οι ς πρέπει αι νεσις οἱ πᾶσαν σκολιότητα ψευδοδοξίας διαφυγόντες. τούτοις γὰρ ἁρμόζει θεὸν αἰνεῖν, ἐπεὶ Οὐχ ὡραῖος αι νος ἐν στόματι ἁμαρτωλοῦ. 291 ̔Η ἐξομολόγησις καὶ ἐνταῦθα τὴν εὐχαριστίαν δηλοῖ. ταύτην ου ν ἐν κιθάρᾳ ποιητέον. καὶ εἰ κιθάρα ει η τὸ σῶμα, νευραὶ τεταμέναι οὐκ α λλαι η τῶν αἰσθήσεών εἰσιν· θείᾳ γὰρ ἀκροάσει πληττόμενοι τὴν ἀκοὴν καὶ ο ψιν οὐρανὸν καὶ τὰ ἐν αὐτῷ καθορῶντες ὡς θαυμάσαι τὸν πεποιηκότα καὶ ταῖς αλλαις αἰσθήσεσιν ἐπαινετῶς χρώμενοι, εὐρύθμως καὶ ἐναρμωνίως ταύτῃ τῇ κιθάρᾳ ἐξομολογούμεθα τῷ κυρίῳ. εἰ δὲ τὴν ψυχὴν ὑπολάβοι τις κιθάραν, αἱ δυνάμεις αὐτῆς οι ον μνημονικὴ καὶ συγκαταθετικὴ καὶ ἀνανευτικὴ καὶ α λλαι κατὰ λόγον κρουόμεναι νευρῶν δίκην ὑπὸ νοῦ μουσικῶς ἐξομολογήσονται τῷ κυρίῳ.","english":"Those who have become like horses because of their skittishness and refractoriness, and like a hard-mouthed mule, with your word as a bridle and fitting admonition as a muzzle, taming and dragging their jaws by your goads and by your bridle, which you will draw under your yoke. For those who are docile and well-disposed approach God by a voluntary impulse, but those previously mentioned, who have become like a horse and mule because of their lack of understanding, will be brought to you by the aforementioned compulsion of the horse-tamers. Those who have lived a virtuous life are righteous, exulting in the Lord, and praise is fitting for the upright—those who have fled every crookedness of false opinion. For it is fitting for these to praise God, since praise is not beautiful in the mouth of a sinner. Confession here too signifies thanksgiving. This, then, must be done on the lyre. And if the lyre is the body, its stretched strings are nothing other than the senses; for, struck by divine hearing in the ear and beholding heaven and the things in it with the eye, so as to marvel at the Creator, and using the other senses in a praiseworthy manner, we confess to the Lord on this lyre rhythmically and harmoniously. But if one supposes the soul to be the lyre, its powers—such as the memorative, the assent-giving, the rejecting, and others—being struck according to reason like strings by the mind, will confess to the Lord musically.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"Ψαλτηρίου δὲ πρὸς κιθάραν διαφορὰν ει ναι λέγουσι μουσικοὶ τοιαύτην· τὴν μὲν κιθάραν ἐκ τῶν κάτω μερῶν ἀποτελεῖν τὸν η χόν φασιν, τὸ δὲ ψαλτήριον ἐκ τῶν α νω μερῶν μετὰ τοῦ καὶ εὐθύτατον ει ναι δι' ο λων. τῆς ου ν ψυχῆς ἀποδοθείσης ει ναι κιθάρας, τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ οὐχ ε τερον τάχα τοῦ νοῦ τυγχάνον ψαλτήριόν ἐστιν, ψάλλον οὐκ α λλῳ τινὶ η τῷ θεῷ. ο τε γὰρ χρώμεθα νοήσεσιν ὀρθαῖς καὶ τῷ πνεύματι τῷ ἡμετέρῳ τὸ α γιον προσλαμβάνομεν πνεῦμα, τὸ τηνικάδε ψάλλομεν ἐν ψαλτηρίῳ δεκαχόρδῳ. Καὶ τάχα ἐκ τοῦ δέκα χορδὰς ε χειν τὸ τέλειον αὐτοῦ παρίσταται. τὸν γὰρ τοιοῦτον ἀριθμὸν συνεχῶς ὑμνούμενον ἐν ταῖς γραφαῖς ε στιν εὑρεῖν. καὶ τῷ ἱεροφάντῃ γοῦν Μωυσῇ οὐ πλὴν δέκα γενικῶν λόγων ἐχρημάτισεν ὁ θεός, καὶ δεκάτας προσφέρειν ὁ λαὸς προστάττεται. 292 ̔Ο διὰ πάντων σπεύδων θεὸν ὑμνεῖν καὶ διὰ φωνῆς μελῳδήσει τῷ θεῷ καινὸν ᾳ σμα λέγων συγγενὲς τῇ καινῇ διαθήκῃ καὶ τῇ καινότητι τοῦ πνεύματος, ο πως μὴ μόνον κιθάρᾳ καὶ ψαλτηρίῳ ἀλλὰ καὶ φωνῇ ἐξευμενίσηται θεόν. βούλεται δὲ καὶ ἐπαινετῶς ψάλαι μετὰ ἀλαλαγμοῦ· φωνὴ δέ ἐστιν ὁ ἀλαλαγμός. ὁ ἀθρόως καὶ ἀσήμως κατὰ νενικωμένων πολεμίων γινόμενος τότε Καλῶς ψάλατέ φησιν, ο τ' α ν νικήσαντες ἀλαλάξητε κατὰ τῶν πολεμίων. 293 ̔Ο τοῦ κυρίου λόγος ο ν δίδωσι τοῖς τὰ τῆς γνώσεως μεταδιώκουσι εὐθής ἐστιν οὐδὲν ε χων ἀπάτης σκολιόν.","english":"Musicians say that the difference between the psaltery and the lyre is of this kind: the lyre, they say, produces its sound from the lower parts, while the psaltery produces it from the upper parts, and is also perfectly straight throughout. Since, then, the soul has been assigned to be the lyre, the spirit of the man within him, which is perhaps not other than the mind, is the psaltery, playing not to any other than God. For when we employ right thoughts and with our own spirit receive the Holy Spirit, then we play upon a ten-stringed psaltery. And perhaps its perfection is shown from its having ten strings. For one can find this number continually hymned in the Scriptures. At any rate, God did not give oracles to Moses the hierophant in more than ten generic words, and the people is commanded to offer tithes. He who hastens to hymn God through all things and will sing to God with his voice, saying a new song, akin to the new covenant and to the newness of the Spirit, so that he may propitiate God not only with lyre and psaltery but also with his voice. And he wishes to play praiseworthily with a shout; and the shout is a voice, the one that arises suddenly and indistinctly against defeated enemies. Well, he says, play, when you have conquered, shout against the enemies. The word of the Lord, which he gives to those who pursue the things of knowledge, is straight, having nothing crooked in it of deceit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"ἀλλὰ καὶ τὰ κατάλληλα τούτῳ τῷ λόγῳ ε ργα α ἐργάζονται οἱ ἐργάται αὐτοῦ ἐν πίστει ἐπιτελοῦνται, καὶ τὰ ε ργα δὲ α ποιεῖ ὁ τοῦ θεοῦ λόγος ἐν πίστει ἐστὶν τουτέστιν βέβαια καὶ ἀμετακίνητα, καὶ ὁ λόγος καθ' ο ν διοικεῖ καὶ προνοεῖ εὐθής ἐστιν. εἰ δὲ καὶ εὐθῆ λόγον τις αὐτοῦ λέγοι τὸν θεὸν λόγον, τὰ ε ργα α ἐν τῷ λόγῳ τούτῳ εἰργάσατο ἐν πίστει ἐπιτελούμενα ευ ροι· αἱ γὰρ παραδοξοποιΐαι ̓Ιησοῦ ε ργα αὐτοῦ τυγχάνουσιν κατὰ πίστιν ἐκείνων εἰς ου ς ἐγίνοντο· Κατὰ γὰρ τὴν πίστιν σου γενηθήτω σοι. Ητοι αὐτὸς ὁ θεὸς η ὁ εὐθὴς λόγος αὐτοῦ κρίσιν μὲν ἀποδεχόμενος τῷ ἐκδικεῖσθαι δεῖν τὰς ἀρετὰς περιυβριζομένας ὑπὸ τῶν φαύλων, ἐλεημοσύνην δὲ στέργων τῇ ἑαυτοῦ ἀγαθότητι βοηθῶν τοῖς ἐπὶ κρίσιν ἀγομένοις. εἰ γὰρ παρατηροῖτο πάντα τὰ ε ργα αὐτῶν, οὐδεὶς α ν ὑποστῆναι ἐδύνατο. διὸ καὶ πρὸ τῆς κρίσεως ἀγαπᾷ τὴν ἐλεημοσύνην. εἰ γὰρ εμπαλιν ἐγίνετο, α ρδην τὸ πᾶν ἀπώλλυτο. 295 ̓Εστερεώθησαν δὲ οἱ οὐρανοὶ τὸ δυσφθαρτότατον ε χοντες· τοιαύτη γὰρ ἡ τῶν οὐρανῶν φύσις. ἀλληγορικῶς δὲ τῶν οὐρανῶν λαμβανομένων πάντων τῶν φρονούντων τὴν εἰκόνα τοῦ ἐπουρανίου ου τω καλουμένων, ἡ μὲν ἑδραία πῆξις καὶ βεβαιότης αὐτῶν τῷ λόγῳ τοῦ κυρίου γίνεται, ἡ δὲ δύναμις αὐτῶν καθ' η ν εἰσιν δυνατοὶ οὐκ α λλοθεν η ἐκ τοῦ πνεύματος τοῦ ἁγίου περιγίνεται. Καὶ τούτῳ τῷ ῥητῷ συναγορεύουσιν εὐσεβεῖς α νδρες τὸ δημιουργικὸν ει ναι τὸ α γιον πνεῦμα.","english":"But also the works corresponding to this word are performed by his workers in faith, and the works which the word of God does are in faith, that is, firm and immovable, and the word by which he governs and provides is upright. And if someone should call the word of God himself an upright word, he would find the works wrought in this word accomplished in faith; for the miraculous deeds of Jesus are his works, according to the faith of those in whom they came to be. For according to your faith let it be done to you. Either God himself or his upright word accepts judgment in that the virtues, when outraged by the wicked, must be avenged, and cherishes mercy, in his own goodness helping those brought to judgment. For if he were to watch closely all their works, no one would be able to endure it. Therefore even before judgment he loves mercy. For if it were the other way, the whole would be utterly destroyed. 295 But the heavens were established, possessing the most incorruptible nature; for such is the nature of the heavens. But when the heavens are taken allegorically as all those who think upon the image of the heavenly one, being so called, their firm fixity and stability comes by the word of the Lord, and their power, by which they are powerful, comes from nowhere else than from the Holy Spirit. And pious men support this saying, that the Holy Spirit is creative.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"Ωσπερ τὸ ἐν ἀσκῷ η ἐν ἑτέρῳ ἀγγείῳ υ δωρ συνεχόμενον οὐκ ἐπιτρέπεται ε ξω τοῦ συνέχοντος χεῖσθαι, ου τω τὸ πολὺ τῆς θαλάττης υ δωρ ο ρῳ τινὶ περιορίζεται, οὐ συγχωρούμενον ὑπερβαίνειν τοὺς τεταγμένους ο ρους. εἰ γὰρ μὴ προστάγματι θεοῦ ἐπείχετο, ἐπέκλυσεν α ν τὴν ο λην γῆν. ἐπίστησον δὲ εἰ μὴ καὶ τοῦτο δηλοῦται· ἐπεὶ προσκαλούμενος τὸ υ δωρ τῆς θαλάσσης ἐκχέει αὐτὸ ἐπὶ πᾶσαν τὴν γῆν διὰ τῶν ὑετῶν, τὸ πρόσταγμα αὐτοῦ ἀσκῶν δίκην ἀνιμώμενον τὸ υ δωρ ὑπεραέριον ποιεῖ ὡς συστασῶν νεφελῶν ομβρον ἐπὶ γῆς ἐνεχθῆναι. ̓Αλληγορικῶς δὲ ὁ βίος τῶν ἀνθρώπων πολλαχοῦ θάλαττα ει ρηται διὰ τὸ α στατον καὶ ἁλμυρὸν η θος τῶν ἐπὶ γῆς. τούτου ου ν δίκην τρικυμίας ἐσκεδασμένου συνήγαγεν αὐτὸ υ δατα θαλάσσης καλούμενον ὡσεὶ ἐν ἀσκῷ ῳ ἀνέλαβεν ὁ σωτὴρ σώματι, ο πως γαληνὸν καὶ εὐδιεινὸν γένηται. Τιθεὶς ἐν θησαυροῖς ἀβύσσους. οὐδὲν τῶν ἐν τῇ κτίσει ἀτάκτως φέρεται· ε καστα γὰρ ω σπερ ἐν θησαυροῖς τῷ ἑαυτοῦ βουλήματι συνέχων ἀφίησιν καὶ ἐπέχει ὡς α ν αὐτῷ δοκῇ. ἀμέλει γοῦν καὶ τοὺς ἀνέμους ἐκ θησαυρῶν ἐξάγειν λέγεται, οὐ κατ' ἰδίαν φορὰν","english":"Just as the water held in a wineskin or in another vessel is not permitted to be poured out outside of what contains it, so also the great mass of the sea's water is bounded by a certain boundary, not being allowed to overstep the appointed limits. For if it were not held back by the command of God, it would have flooded the whole earth. Consider whether this also is not made clear: since, when he summons the water of the sea, he pours it out upon all the earth through the rains, his command, as it were acting like a wineskin, draws up the water and makes it to be above the air, so that as if from condensed clouds rain may be brought upon the earth. But allegorically, the life of men is in many places called a sea, because of the unstable and salt-like character of those on earth. When this, then, like a triple wave, had been scattered, he gathered it together—the water called of the sea—and as if in a wineskin the Savior took it up in his body, so that it might become calm and serene. He places the deeps in treasuries. Nothing in creation is borne in disorder; for he holds each thing as it were in treasuries by his own will, and releases and restrains them as seems good to him. At any rate, he is said also to bring the winds out of treasuries, not according to their own motion","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"τούτων φερομένων ἀλλὰ βουλήσει τοῦ πεποιηκότος ὁτὲ μὲν ἀποκλειομένων, ὁτὲ δὲ ἐξαγομένων. ἀλλὰ καὶ τὸν θησαυρὸν τῶν ἀγαθῶν οὐρανὸν ἀνοίγων δίδωσιν ὑετὸν τῷ σπέρματι τῆς γῆς, ω σπερ αυ καὶ ἐπέχει τὸν ὑετὸν κλείων τὸν οὐρανὸν ὡς ἐπὶ τοῦ προφήτου ̓Ηλιοῦ· καὶ τὰς ἀβύσσους ου ν ἱκανῶς ἐχούσας διὰ τὸ πλῆθος τὸ ἀπεριόριστον τῶν ὑδάτων βλάψαι ἐν θησαυροῖς τίθεται περικλείων αὐτάς, ι ν' ο τ' α ν βούληται χρήσηται αὐταῖς ὡς συμφέρει κατὰ καιρόν. Δύναται δὲ καὶ τὰ ἀκατάληπτα τῶν νοημάτων καὶ ἀνεξερεύνητα τῶν κριμάτων αὐτοῦ, τυγχάνοντα ἀβύσσους, τεθεικέναι ἐν τοῖς ἀποκρύφοις θησαυροῖς τῆς γνώσεως καὶ τῆς σοφίας, ὡς μηδένα ἐξ ἑαυτοῦ τούτου τυγχάνειν εἰ μήπου ὁ θεὸς παράσχοι. 299 ̓Επεὶ αὐτοῦ εἰπόντος ἐγενήθησαν καὶ αὐτοῦ ἐντειλαμένου ἐκτίσθησαν, σαλευθήτωσαν ὑπ' αὐτοῦ· τοῦ γὰρ πεποιηκότος καὶ τὸ ἀλλοιοῦν ἐπὶ τὸ καλόν ἐστιν. σημαίνει δὲ τὸ ̓Εγενήθησαν τὴν οὐσίωσιν τῶν εἰς τὸ ει ναι ἠγμένων, τὸ ̓Εκτίσθησαν δὲ τὴν διακόσμησιν τὴν μετὰ τὴν οὐσίωσιν γεγενημένην. εἰ δὲ εἰπόντος καὶ ἐντειλαμένου θεοῦ ἐγενήθη καὶ ἐκτίσθη τὰ πάντα, ἐστὶν ῳ ει πε καὶ ἐνετείλατο οὐκ α λλος παρὰ τὸν δημιουργικὸν λόγον· ἐστὶν δὲ ου τος ὁ τοῦ θεοῦ υἱός. Καὶ ἀλλαχοῦ δὲ ει ρηται· Α γὰρ ὁ θεὸς ὁ α γιος βεβούλευται τίς διασκεδάσει; Ωσπερ τὰ α λλα ἀφ' ω ν οι δαμεν ἀνθρωπίνως περὶ θεοῦ λέγει ὡς χεῖρας καὶ ὀφθαλμοὺς καὶ τὰ α λλα ε χοντος, ου τω καὶ καρδίαν αὐτοῦ λέγει τήν, ι ν' ου τως ει πω, βουλευτικὴν καὶ νοητικὴν αὐτοῦ ἐνέργειαν.","english":"Since these things are borne along, but at the will of the Maker are sometimes shut in and sometimes let out. But also, opening the heaven, the treasury of good things, he gives rain to the seed of the earth, and again he holds back the rain by closing the heaven, as in the case of the prophet Elijah; and the abysses, which are not sufficiently able, because of the boundless multitude of waters, to do harm, he places in treasuries, enclosing them, so that whenever he wishes he may use them as is beneficial at the right time. But it is also possible that the incomprehensible things of his thoughts and the unsearchable things of his judgments, being abysses, he has placed in the hidden treasuries of knowledge and wisdom, so that no one attains this of himself unless God grants it. Since at his speaking they came to be, and at his commanding they were created, let them be shaken by him; for the one who made them is also the one who changes them for the good. And \"They came to be\" signifies the substantiation of those brought into being, while \"They were created\" signifies the ordering that came about after the substantiation. But if, when God spoke and commanded, all things came to be and were created, that by which he spoke and commanded is nothing other than the creative Word; and this is the Son of God. And elsewhere it is said: \"For what the holy God has purposed, who shall scatter?\" Just as in other matters we speak humanly about God as having hands and eyes and the rest, so also he speaks of his \"heart,\" so to speak, as his deliberative and intelligent activity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"ταύτης ου ν οἱ λογισμοὶ ἀραρότες καὶ βέβαιοι τυγχάνοντες παρατείνουσιν ἀπὸ γενεᾶς εἰς γενεάν, τουτέστιν κατὰ πᾶσαν τὴν ἐν γενεᾷ διαδοχὴν οἱ θεῖοι λογισμοὶ μένουσιν. η τάχα ου ς ἐνέβαλεν λογισμοὺς τῇ ἐκ περιτομῆς γενεᾷ, τούτους ἐμβάλλει τῇ ἀπὸ τῶν πιστευόντων ἐθνῶν γενεᾷ· οὐ γὰρ ἐπ' α λλοις κέκληται τὰ ε θνη ἀλλ' ἐπ' ἐκείνοις οι ς ει χον οἱ ἐκ περιτομῆς σκιᾷ κρυπτομένοις. Κατοικοῦσι δὲ τὴν γῆν οὐκ α νθρωποι μόνον ἀλλὰ καὶ πνεύματα ἀόρατα καὶ τὰ α λλα θνητὰ ζῷα. εἰς πάντας ου ν τοὺς ἐπὶ γῆς παρατείνει ἡ τοῦ θεοῦ κηδεμονία ἐφορῶντος αὐτοὺς ἐκ τοῦ προειρημένου κατοικητηρίου αὐτοῦ. 303 ̓Επεὶ μὴ μόνον τὰ πεπραγμένα ἀλλὰ καὶ τὴν γνώμην ἀφ' η ς ἐνεργεῖται ταῦτα ἐπίσταται ὁ θεός, οὐχ ὁρᾶν ἀλλὰ συνιεῖν πάντα τὰ ε ργα αὐτῶν λέγεται. Οτι δὲ οὐ σῴζεται βασιλεὺς διὰ πολλὴν δύναμιν, μαθήσῃ ἐκ τῆς ἱστορίας· Φαραὼ ου ν ει χεν πολλὴν παράταξιν, ἀλλὰ Τὰ αρματα καὶ τὴν δύναμιν αὐτοῦ ε ρριψεν ὁ θεὸς εἰς τὴν θάλασσαν. πλήρης δὲ τῶν τοιούτων πᾶσα ἡ ἱστορία. καὶ γίγαντα δὲ τὸν ὑπερβαλλόντως ἰσχυρὸν οὐ σωθήσεσθαι ε φη ἐν τῇ παρούσῃ αὐτῷ ἰσχύϊ· ο ψει δὲ τοῦτο ἐπιστήσας τῷ κατὰ τὸν Γολιάθ. εἰ δὲ καὶ τὸν θεομάχον ἡ προσηγορία δηλοῖ, οὐδὲ ου τος σωθήσεται ἐν πλήθει ἰσχύος ω ν ε χει δογμάτων ἀθεότητος. τὸν μὲν ου ν ἰσχυρὸν ου τω καλούμενον ε στιν εὑρεῖν ἐν ̔Ησαίᾳ λέγοντι Γίγαντα καὶ ἰσχύοντα, τὸν δὲ θεομάχον πάλιν παρὰ τῷ αὐτῷ· Γίγαντες ε ρχονται πληρῶσαι τὸν θυμόν μου χαίροντες. α μα καὶ ἐν Γενέσει· Καὶ η ν Νεβρὼθ γίγας κυνηγὸς ε ναντι κυρίου.","english":"Of this generation the thoughts, being steadfast and sure, extend from generation to generation—that is, throughout every succession within a generation the divine thoughts remain. Or perhaps the thoughts that he implanted in the generation from the circumcision, these same he implants in the generation from the Gentiles who believe; for the Gentiles have not been called to other things but to those which the men of the circumcision possessed, hidden in a shadow. And they dwell upon the earth—not only humans but also invisible spirits and the other mortal living creatures. Therefore his providence extends to all who are upon the earth, as he watches over them from his aforementioned dwelling place. Since God knows not only the deeds but also the intention from which these things are done, he is said not to see but to understand all their works. And that a king is not saved by great power, you will learn from the history: Pharaoh, then, had a great array, but God cast his chariots and his power into the sea. And all the history is full of such examples. And the giant, who is exceedingly strong, he said will not be saved in the strength that is presently his; and you will see this if you attend to the account of Goliath. And if the name also reveals the one who fights against God, neither will this one be saved in the multitude of the strength of the doctrines of godlessness that he has. The one called \"strong,\" then, one may find in Isaiah, who says, \"giant and strong,\" and the one who fights against God again in the same prophet: \"Giants come to fulfill my wrath, rejoicing.\" And at the same time also in Genesis: \"And Nebroth was a giant hunter before the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"Ιππος μέντοι ἑτοιμάζεται ἐν ἡμέρᾳ πολέμου, παρὰ δὲ κυρίου ἡ βοήθεια. 305 ̓Επεὶ ὁ ἀπολυόμενος φωτισμὸς ἀπὸ τῶν ὀφθαλμῶν τοῦ θεοῦ ζωή ἐστιν, τούτου μετάσχοντες οἱ εὐλαβεῖς καὶ ἐπὶ τὸν ε λεον τὴν ἐλπίδα ε χοντες ῥυσθεῖεν α ν ἐκ θανάτου τοῦ ἑπομένου τῇ κακίᾳ, ὡς τὰς ψυχὰς αὐτῶν ζωοποιηθῆναι· ἀλλὰ καὶ τοῦ οὐρανίου α ρτου (θεοῦ δὲ λόγος ου τος) μεταλαμβάνοντες διατρέφονται ἐν λιμῷ. λιμὸν δὲ οὐ τὴν σπάνιν τῶν αἰθητῶν τροφῶν ἀλλὰ στέρησιν μαθημάτων λέγει θείων. τούτῳ συνῳδὸν τὸ ̓Επάξω λιμὸν ἐπὶ τὴν γῆν, οὐ λιμὸν α ρτου οὐδὲ δίψαν υ δατος ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον κυρίου. 306 ̓Επεὶ οὐκ αὐτάρκεις ἐσμὲν πρὸς τὸ ἑαυτοῖς βοηθεῖν η ὑπὲρ ἑαυτῶν μάχεσθαι, εἰδότες θεὸν βοηθὸν καὶ ὑπερασπιστὴν ο ντα ἐπ' αὐτῷ ὑπομένομεν τῇ ψυχῇ τουτέστιν ἀπὸ βάθους διανοίας.\n\nτάχα δὲ καὶ οἱ πρὸ τῆς ἐπιδημίας ἑαυτοῖς ἀρήγειν μὴ δυνάμενοι ὑπομενοῦσιν τῇ προσδοκίᾳ τὸν ἐσόμενον βοηθὸν καὶ ὑπερασπιστὴν σωτῆρα. Καὶ ἐν αὐτῷ εὐφρανθήσεται ἡ καρδία ἡμῶν. α λλοι ἐπί τινι τῶν προσκαίρων εὐφραίνονται διαχεόμενοι τὴν ψυχὴν ο τ' α ν τι τούτων παρῇ, ἡμεῖς δὲ ἐπὶ τῷ κυρίῳ τὴν θείαν καὶ αἰωνίαν εὐφροσύνην ε χομεν, οὐ σωματικὴν εὐπάθειαν ἀλλὰ νοῦ καὶ καρδίας ε χοντες. διὸ Καὶ ἐπὶ τῷ ὀνόματι τῷ ἁγίῳ αὐτοῦ ἐλπίζομεν, εὐχόμενοι αὐτοῦ μεταλαβεῖν ἁγιασμοῦ ἡμῖν αἰτίου ἐσομένου.","english":"A horse is made ready for the day of battle, but help comes from the Lord. Since the illumination that is released from the eyes of God is life, the devout who partake of it and set their hope on it would be rescued from the death that follows upon wickedness, so that their souls might be given life; but they also partake of the heavenly bread (and this is the word of God) and are nourished in famine. By famine he means not the scarcity of perceptible food but the deprivation of divine teachings. In harmony with this is, 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. Since we are not sufficient to help ourselves or to fight on our own behalf, knowing that God is a helper and a shield, we wait upon him with the soul—that is, from the depth of our thought.\n\nPerhaps, too, those before the coming of the Savior, being unable to aid themselves, will wait in expectation for the one who is to be their helper and shield and savior. And in him our heart will be glad. Others are glad over some temporary thing, their soul dissolving whenever these things are present; but we have divine and eternal gladness in the Lord, possessing not a bodily comfort but that of the mind and heart. Therefore, And in his holy name we hope, praying to partake of his sanctification, which will be the cause of sanctification for us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"307 Ωσπερ οἱ ἐν τῇ καμίνῳ βληθέντες ἐν Βαβυλῶνι, ἐπὶ τῷ μὴ βεβλάφθαι ὑπὸ τοῦ πυρὸς θεὸν ὑμνοῦντες, πᾶσαν τὴν κτίσιν παρέλαβον εἰς τοῦτο, εἰδότες μὴ αὐτάρκεις ει ναι πρὸς τηλικοῦτον (μέγα γὰρ τὸ θεὸν ὑμνεῖν)· ου τω καὶ ὁ λέγων Μεγαλύνατε τὸν κύριον σὺν ἐμοὶ η πᾶσαν τὴν κτίσιν η τοὺς πραεῖς συνδραμεῖν τούτῳ βούλεται. τὸ δὲ μεγαλύναι τὸν θεὸν οὐκ αὐξῆσαι μέγεθός ἐστιν αὐτοῦ (ἀμεγέθης γάρ· σωμάτων ι διον τοῦτο, ὁ δὲ θεὸς ἀσώματος), ἀλλὰ τὸ μεγάλα οὐχ ὡς πρὸς αὐτὸν ἀλλὰ πρὸς ἡμᾶς φρονῆσαι καὶ εἰπεῖν περὶ αὐτοῦ. ̔Υψοῦσι δὲ τὸ ο νομα αὐτοῦ ἐπὶ τὸ αὐτὸ οἱ κατηρτισμένοι τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ. ὑψοῦται δὲ πρὸς τῶν γενητῶν ἡ τοῦ θεοῦ προσηγορία οὐκ ἐκ ταπεινοῦ μετεωριζομένη, ἀλλ' ο ταν οἱ φρονοῦντες αὐτὴν μηδὲν χαμαιπετὲς ἀλλὰ ὑψηλὰ καὶ οὐράνια διανοῶνται. ὡς γὰρ βεβηλοῦσιν τὸ ο νομα τοῦ θεοῦ οὐκ αὐτοῦ χραινομένου ὀνόματος ἀλλ' ο σον ἐπὶ τοὺς περικειμένους βέβηλα πράττοντας καὶ φρονοῦντας, ου τω καὶ ἁγιάζεται ἐκ τῶν ἡμετέρων ἐνεργημάτων· ο θεν ὁ σωτὴρ πρὸς ἑτέροις καὶ τοῦτο λέγει, ἐν τῇ εὐχῇ διδάσκων τὸ ̔Αγιασθήτω τὸ ο νομά σου, οὐκ αὐτοῦ τοῦ ὀνόματος καθ' ἑαυτὸ ἐκ μὴ ἁγίου ἁγίου γινομένου. εὐκτέον γὰρ ἁγιασθῆναι αὐτὸ ἐν ἡμῖν ω ν ἁγίως νοοῦσι καὶ πράττουσι. καὶ ου τως ἡ περὶ θεοῦ διάληψις η ν κατ' ε ννοιαν θεοῦ ἠκριβωμένην ε χομεν ἡ τοῦ θεοῦ προσηγορία ἐστίν. ταύτην ἁγιαζομένην ε ξομεν, ο ταν καθ' ἁγιότητα πάντα ἐπιτελῶμεν. ο σον γὰρ ἐν πλάνῃ καὶ ἀγνοίᾳ ε νιοι τῶν ἀνθρώπων εἰσίν, ἡ τοῦ θεοῦ προσηγορία τρόπον τινὰ χραίνεται, ἑλκομένη ἐφ' α μὴ δεῖ.","english":"Just as those cast into the furnace in Babylon, hymning God because they had not been harmed by the fire, took all creation into this, knowing that they were not sufficient for such a great thing (for it is a great thing to hymn God), so too the one who says, \"Magnify the Lord with me,\" wishes either all creation or the meek to run together with him in this. And to magnify God is not to increase His magnitude (for He is without magnitude; this belongs to bodies, but God is incorporeal), but to think and speak great things about Him—not as compared to Himself, but as compared to us. Those who are perfected in the same mind and the same judgment exalt His name together to the same end. And the name of God is exalted by created beings, not as being raised up from a lowly state, but when those who hold it in thought conceive nothing groveling but things high and heavenly. For just as they profane the name of God—not that the name itself is defiled, but insofar as it lies with those who are surrounded by profane deeds and thoughts—so too it is sanctified by our actions. Whence the Savior, among other things, also says this, teaching in the prayer, \"Hallowed be Your name,\" not that the name itself in itself becomes holy from being not holy. For one must pray that it be hallowed in us, who think and act holily. And thus the conception about God—the name of God that we have, precisely according to the notion of God—this we shall have sanctified when we accomplish all things according to holiness. For insofar as some human beings are in error and ignorance, the name of God is in a certain way defiled, being dragged toward things it should not be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"θεοὺς γοῦν ἀγάλματα καὶ τὴν σφῶν κοιλίαν ἐκάλεσάν τινες. 308 ̓Επεὶ τῷ ̓Εξεζήτησα τὸ ̓Επήκουσέν μου ἀνταπεδόθη, σαφὲς ο τι τὸ ἐκζητῆσαι καὶ παρακαλέσαι δηλοῖ· η ἐπεὶ μὴ μόνῳ ὀνόματι ἐπιτελεῖ τὰ τῆς εὐχῆς ἀλλὰ καὶ φρονήσει ὀρθῇ καὶ βίῳ καθαρῷ διὰ πάντων τούτων ἐκζητήσας τὸν κύριον, ε σχεν αὐτὸν ἐπινεύοντα. Καὶ ἐκ πασῶν τῶν θλίψεων ἐρρύσατό με. φέρεται Καὶ ἐκ πασῶν τῶν παροικιῶν μου ἐρρύσατό με. 310 ̓Επεὶ φῶς ἀληθινὸν ὁ κύριος, ὁ προσερχόμενος αὐτῷ μεταλαμβάνων αὐτοῦ φωτίζεται· φωτισθεὶς δὲ πολλὴν παρρησίαν ἀναλαβὼν ἀκαταίσχυντον ε χει τὸ πρόσωπον. προστάττει δὲ τὸ πνεῦμα προαιρετικῶς προσελθεῖν τῷ κυρίῳ, ι να φωτισθέντες τὸ τῆς ψυχῆς πρόσωπον πᾶσαν αἰσχύνην ἀποβάλωμεν. Πτωχὸν ἐνταῦθα καλεῖ τὸν μὴ δυνάμενον ἐκ τῶν παρουσῶν θλίψεων ἑαυτὸν σῶσαι. πάντες δὲ ταύτην τὴν πτωχείαν ε χομεν, ω στε περὶ παντὸς λέγει χρῄζοντος ἐκ θεοῦ σωτηρίας. Εἰ φοβουμένους τὸν κύριον τοὺς τὸ πνεῦμα τῆς δουλείας ε χοντας ἐνταῦθα δηλοῖ, ἀγγέλων ου τοι περικυκλούντων αὐτοὺς δέονται ῥυομένων αὐτοὺς ἐκ τῶν βλάπτειν βουλομένων, ω σπερ καὶ οἱ μικροὶ τῶν πιστευόντων ἐπὶ τὸν σωτῆρα ἀγγέλους ε χουσιν συνόντας ὁρῶντας τὸ πρόσωπον τοῦ ἐν οὐρανοῖς πατρός, τῶν τελείων τὸν θεὸν τῶν ἀγγέλων ἐχόντων συνόντα. εἰ δὲ τελείους ἐκλαμβάνοιμεν τοὺς θεὸν φοβουμένους, παρεμβαλόντα κύκλῳ αὐτῶν α γγελον ἐπὶ τῷ ῥύεσθαι αὐτοὺς οὐκ α λλον ἐροῦμεν η τὸν τῆς μεγάλης βουλῆς α γγελον τοῦ θεοῦ σωτῆρα. τούτῳ ἀκόλουθον καὶ τὸ ὑπὸ ̓Ιακὼβ λεγόμενον· ̔Ο α γγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν μου·","english":"Some, at any rate, called idols \"gods,\" and also their own belly. Since \"Because he sought me, he heard me\" is rendered in return, it is clear that \"to seek\" and \"to entreat\" mean the same thing; or because he accomplishes the things of prayer not by a name alone but also by right understanding and a pure life, having sought the Lord through all these things, he had him assenting. And out of all my afflictions he delivered me. There is also the reading: And out of all my sojournings he delivered me. Since the Lord is the true light, the one who comes to him, partaking of him, is enlightened; and having been enlightened and taken up much boldness, he has a face that is not put to shame. But the Spirit commands us to come to the Lord by our own free choice, so that, having been enlightened in the face of the soul, we may cast off all shame. Here he calls \"poor\" the one who is not able to save himself from present afflictions. And we all have this poverty, so that he speaks concerning everyone who needs salvation from God. If here he indicates those who fear the Lord as those who have the spirit of slavery, these do not need angels encircling them and delivering them from those who wish to harm them, just as also the little ones of those who believe in the Savior have angels present with them who see the face of the Father in the heavens, while the perfect have the God of the angels present with them. But if we should understand the perfect as those who fear God, we shall say that the angel encamped round about them to deliver them is none other than the Angel of the great counsel of God, the Savior. In keeping with this is also what is said by Jacob: The angel who delivers me from all my evils.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"ἐκ πάντων τῶν κακῶν οὐκ οι ός τε ῥύεσθαι α γγελος ἀλλ' ὁ σημαινόμενος σωτήρ. 313\n\n̓Επὶ θεοῦ τὸ χρηστὸν ταὐτὸν τῷ ἀγαθῷ σημαίνει. ἐπεὶ ου ν καὶ τρόφιμός ἐστιν α ρτος ω ν ζωῆς, προστάττει τὸ πνεῦμα τοῖς μὴ ὀρεκτικῶς ε χουσιν ω στε αὐτοῦ ἐμφορηθῆναι, κα ν μόνον γεύσωνται αὐτοῦ. ἡ γὰρ γεῦσις ἱκανή ἐστιν ὀρεκτικοὺς αὐτοὺς ποιῆσαι ὡς καὶ κατατρυφῆσαι αὐτοὺς θελῆσαι. τὸ δὲ γεύσασθαι δηλοῖ τό, κα ν ἀμωσγέπως, ἐπιστῆσαι καὶ ἐξετάσαι περὶ θεοῦ. ψιλὴ γὰρ γεῦσίς φησι τῶν ὑπὲρ α νθρωπόν τε καὶ θαυμασίων ἀσύγκριτον ἐνίησι ταῖς ψυχαῖς τῆς ἀπολαύσεως ε ρωτα. Μακάριος ἀνὴρ ο ς ἐλπίζει ἐπ' αὐτόν. ὁ διὰ τὸ τελείως καὶ ἐνελλιπῶς ἐλπίζειν ἐπὶ θεὸν ἀνὴρ ὑπάρχων μακάριός ἐστιν. Διττὸν ε φαμεν ει ναι τὸν φόβον. εὐθὺς γάρ τις θεῷ προσερχόμενος φόβον πρὸς αὐτὸν ἀναλαβὼν πάσας τὰς ἐντολὰς αὐτοῦ κατορθοῖ. ει ρηται γοῦν· Τὸν θεὸν φοβοῦ καὶ τὰς ἐντολὰς αὐτοῦ φύλασσε. ἐν τῷ προκειμένῳ δὲ στίχῳ περὶ ὑπεραναβεβηκότος φόβου λέγει ἐφ' ο ν καλεῖ τοὺς η δη ἁγίους γεγενημένους· τὸν γὰρ εἰσαγωγικὸν φόβον προσηκάμενοι ε σπευσαν ἐπὶ τὴν ἁγιότητα. νῦν δὲ ἁγίοις αὐτοῖς ου σι φοβηθῆναι τὸν θεὸν προστάττει φόβον τὸν πληροῦντα παντὸς ἀγαθοῦ, ω στε ἀνελλιπῆ ει ναι τὸν ε χοντα αὐτόν. Σημειωτέον ο τι ὡς τὰ α λλα ἀγαθὰ ου τω καὶ ὁ θεῖος φόβος διδακτός ἐστιν, ἐξ ου μανθάνομεν μὴ τὸν παθητὸν δηλοῦσθαι φόβον· ου τος γὰρ ἀδίδακτος τῇ φύσει οὐ μόνον ἀνθρώποις ἀλλὰ καὶ τοῖς ἀλόγοις ζῴοις ἐνυπάρχει.","english":"From all evils no angel is able to rescue, but the one signified as Savior. 313\n\nIn the case of God, \"kindly\" signifies the same as \"good.\" Since he is also nourisher, being the bread of life, the Spirit commands those who do not desire to be filled with him, even if they only taste of him. For tasting is sufficient to make them desirous, so that they even wish to delight themselves fully. And \"to taste\" signifies, in some way or other, to attend to and examine concerning God. For mere tasting, it says, of things beyond man and wondrous instills in souls an incomparable longing for enjoyment. Blessed is the man who hopes in him. He who through hoping perfectly and without fail in God is a man is blessed. We say that fear is twofold. For immediately, when someone approaches God and takes up fear toward him, he keeps all his commandments aright. It has been said, at any rate: \"Fear God and keep his commandments.\" But in the present verse he speaks concerning a fear that has been transcended, to which he calls those who have already become holy; for having accepted the introductory fear, they hastened toward holiness. But now, since they are themselves holy, he commands them to fear God with the fear that fills with every good, so that the one who has it is without lack. One must note that, as with the other goods, so also divine fear is teachable, from which we learn that the passible fear is not what is meant; for this is unteachable by nature and exists not only in humans but also in irrational animals.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"317 ̓Επεὶ αἱ ἐπιβλέπουσαι τὸ πᾶν τοῦ θεοῦ δυνάμεις τροπικῶς ὀφθαλμοὶ λεγόμεναι ἐπιβλέπουσιν ἐπὶ τοὺς δικαίους, ἀλλὰ καὶ τὰ ω τα αὐτοῦ ετοιμα εἰς τὸ δέξασθαι τὴν δέησιν αὐτῶν, τούτου χάριν φησίν· εἰ θέλετε τούτων ἀπολαῦσαι, ἐκκλίναντες ἀπὸ κακοῦ τὸ ἀγαθὸν ποιήσατε. Οἱ ἀπρονόητον τόδε τὸ πᾶν τιθέμενοι καὶ ταύτῃ πράττοντες τὰ κακὰ ὡς οὐκ ἐφορῶντος θεοῦ κολάσει περιτυχόντες ἐνθύμησιν λήψονται, παρόντος θεοῦ δίκην αὐτοὺς εἰσπραττομένου. καὶ κατὰ τοῦτο ἐπιφαίνεσθαι αὐτοῖς τοῦ θεοῦ τὸ πρόσωπον λέγεται, ο πως ἐξολοθρευθῇ τὸ μνημόσυνον αὐτῶν οὐ καθ' α παξ ἀλλ' ἐκ τῆς γῆς. μακάριον δὲ τὸ ἐξολοθρευθῆναι τὸ μνημόσυνόν τινων ἐκ γῆς· ου τως γὰρ ἐγγραφήσεται τὸ ο νομα αὐτοῦ ἐν τοῖς οὐρανοῖς. ποιοῦσι δὲ κακὰ οἱ κακίας ἐργάται. Τὰ ὀστᾶ τῶν δικαίων ο ντα η τοι δόγματα ἀληθείας η ψυχῆς δυνάμεις φυλάξει ὁ κύριος, οὐκ ἐῶν οὐδὲ τὸ τυχὸν αὐτῶν συντριβῆναι τῷ μηδὲ τὰ δόγματα τοῦ δικαίου μηδ' αυ τὰς δυνάμεις αὐτοῦ ἀνατρέπεσθαι. 320 ̔Ο ἁμαρτάνων στερεῖται τῆς ζωῆς τῆς ἐπὶ τηρήσει τῶν ἐντολῶν παραγινομένης, θανάτῳ πονηρῷ περιπίπτων. πονηρὸς δὲ θάνατος η τοι ὁ ἐναντίος τῇ ἀγαθῇ ζωῇ η ὁ πόνον ἐμποιῶν τῷ ὑποκειμένῳ· ου τω γὰρ καὶ ε λκει πονηρῷ ἐπαίσθη ὁ ̓Ιώβ, τῷ δηλονότι πόνον ἐμποιοῦντι. Οἱ τὰ φιλητὰ μισοῦντες βλάπτουσιν οὐχ ἑτέρους ἀλλ' ἑαυτούς. καὶ τὸν δίκαιον γοῦν σπουδαῖον ο ντα ὁ μισῶν πλημμελεῖ καὶ τιμωρίᾳ περιπίπτει. Σημειωτέον ο τι ἡ κυρίως λύτρωσις ψυχὰς ἀπὸ αἰχμαλωσίας ἐλευθεροῖ· εἰ γάρ ποτε καὶ σώματα λυτροῦται, οὐ προηγουμένως ἀλλὰ κατὰ συμβεβηκὸς τοῦτο ποιεῖ·","english":"317 Since the powers of God that watch over all things, called \"eyes\" figuratively, look upon the righteous, and his ears also are ready to receive their petition, for this reason he says: If you wish to enjoy these things, turn away from evil and do good. Those who hold that this universe is without providence and who for this reason do evil, as though God does not see, when they encounter punishment will receive understanding, since God is present and exacts justice from them. And in this respect the face of God is said to appear against them, so that their memorial may be blotted out, not once for all but from the earth. And blessed is it for the memorial of certain people to be blotted out from the earth; for in this way his name will be inscribed in the heavens. And those who work wickedness do evil. The bones of the righteous, being either doctrines of truth or powers of the soul, the Lord will guard, not allowing even the least of them to be crushed, so that neither the doctrines of the righteous man nor his powers are overturned. 320 The one who sins is deprived of the life that comes from keeping the commandments, falling into an evil death. And evil death is either that which is opposed to the good life or that which produces pain in the subject; for in this way Job was also struck with an evil ulcer, namely, with that which produces pain. Those who hate what is dear harm not others but themselves. And so the one who hates the righteous man, who is earnest, does wrong and falls into punishment. It should be noted that redemption in the proper sense frees souls from captivity; for if it ever also redeems bodies, it does this not primarily but incidentally.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"καὶ ψυχαὶ δὲ ῥύονται οὐκ α λλων η τῶν δούλων αὐτοῦ. Οἱ ἐπὶ κύριον ἐλπίζοντες οὐκ α ν διαμάρτοιεν τῶν ἐλπιζομένων καὶ προσδοκωμένων.\n\n324 Διδάσκει δὲ καὶ ἐν ἑτέροις τίνες η σαν οἱ πολεμοῦντες αὐτὸν λέγων Οτι πολλοὶ οἱ πολεμοῦντές με ἀπὸ υ ψους. οἱ μὲν ου ν πολεμοῦντες αὐτὸν ἠδίκουν τὸν μηδὲν ἀδικήσαντα· αὐτὸς δὲ οὐκ ἀδικηθῆναι τοὺς ἐχθροὺς ευ χεται ἀλλὰ δικασθῆναι τῇ τῶν ἐχθρῶν ἀδικίᾳ, τὴν τοῦ θεοῦ δικαιοσύνην ἀντιτάττων ἀναιρετικὴν ου σαν τῆς ἀδικίας, ὡς τὸ φῶς ἀναιρετικὸν τυγχάνει τοῦ σκότους. ἡ μὲν ου ν ἀδικία ἐναντία ου σα καὶ ἀντικειμένη τῇ τοῦ θεοῦ δικαιοσύνῃ πολεμηθείη α ν ἐξ αὐτῆς. διὸ καὶ ὁ αδικος α νθρωπος ἐχθρὸς α ν λέγοιτο τῷ δικαίῳ. ἡ δὲ δικαιοσύνη\n\nτὸν δίκαιον φίλον ποιεῖ τῷ θεῷ, ο τι δὴ τὰ ι σα τοῖς ι σοις φίλα. διὸ λέλεκται Δίκαιος κύριος καὶ δικαιοσύνας ἠγάπησεν. θαρρῶν τε τῇ αὐτοῦ δικαιοσύνῃ ὁ δίκαιος ει ποι α ν Κρῖνόν με, κύριε, καὶ δίκασον τὴν δίκην μου. δικάζων τοίνυν ὁ κύριος τοὺς ἀδικοῦντας τὴν ἐν αὐτοῖς ἀδικίαν ἀπόλλυσιν. ου τω δὲ καὶ πολεμεῖ τοὺς πολεμοῦντας τὸν δίκαιον, ἐπ' ἀγαθῷ τῶν πολεμουμένων τοῦτο ποιῶν ὡς α ν παύσαιντό ποτε τὰ ἐχθρὰ τῇ δικαιοσύνῃ πράττοντες. Σημαίνει δὲ τὸ ἀδικεῖν βλάβην ἐν τῷ ̓Ιδοὺ δέδωκα ὑμῖν πατεῖν ἐπάνω ο φεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσῃ. 326 ̓Επεὶ πολλοὶ οἱ διὰ ψευδοδοξίας καὶ τῆς α λλης κακίας πολεμεῖν μοι προύθεντο, τούτου χάριν σὺ ἀντ' ἐμοῦ πολέμησον αὐτοῖς· ἀναντιρρήτως γὰρ καταλυθήσονται, ἐπεὶ Κύριος συντρίβων πολέμους ὑπάρχεις.","english":"And souls are delivered, not of others but of his servants. Those who hope in the Lord would not fail of the things hoped for and expected.\n\n324 And he teaches also in other places who those were who warred against him, saying, \"For many are those who war against me from on high.\" So then, those who warred against him were wronging the one who had done no wrong; but he does not pray that his enemies be wronged, but that they be judged by the injustice of the enemies, setting the righteousness of God against it, which is destructive of injustice, as the light is destructive of darkness. So then, injustice, being contrary and opposed to the righteousness of God, would be warred against by it. Therefore also the unjust man would be called an enemy of the righteous. But righteousness makes the righteous man a friend of God, since like things are dear to like things. Therefore it has been said, \"The Lord is righteous and has loved righteousnesses.\" And trusting in his own righteousness, the righteous man would say, \"Judge me, O Lord, and judge my cause.\" Therefore, when the Lord judges those who do injustice, he destroys the injustice in them. And in this way he also wars against those who war against the righteous man, doing this for the good of those who are warred against, so that they might at some point cease doing the things hostile to righteousness. And \"to do injustice\" signifies harm in the passage, \"Behold, I have given you to tread upon serpents and scorpions and upon all the power of the enemy, and nothing shall by any means harm you.\" 326 Since many, through false opinion and the rest of wickedness, purposed to war against me, for this reason do you war against them on my behalf; for they will be undone without contradiction, since you are the Lord who shatters wars.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"327 ̓Επιλαβόμενος τοῦ καταλλήλου σου θυραιοῦ καὶ τοῦ ο πλου τῆς ἀληθείας ̓Ανάστα εἰς τὴν βοήθειάν μου, τουτέστιν ὑπέρμαχός μου γενοῦ. τὸν αὐτὸν τρόπον καὶ τὴν ῥομφαίαν νοήσεις. Σημειωτέον ο τι ἐν τοῖς προκειμένοις στίχοις ἀντὶ εὐκτικῶν προστακτικοῖς ἐχρήσατο ῥήμασιν· τὸ γὰρ Γενηθήτω ἡ ὁδὸς αὐτῶν ἀντὶ τοῦ γενηθείη καὶ τὸ ̓Ελθέτω ἀντὶ τοῦ ε λθοι, καὶ τὰ λοιπὰ ὁμοίως. Καὶ ἐν τῇ παγίδι πεσεῖται ἐν αὐτῇ· κατὰ γὰρ τὴν πρᾶξιν ε καστος τιμωρεῖται. Τούτων συμβάντων περὶ ἐκείνους, ἡ ἐμὴ ψυχὴ ἀγαλλιάσεται ὁρῶσα κατὰ πρόνοιαν τοὺς μὲν φαύλους τιμωρουμένους, τοὺς δὲ σπουδαίους εὐεργετουμένους· ἀλλὰ καὶ τέρψιν ε ξει, πεῖραν λαβοῦσα τοῦ σωτηρίου αὐτοῦ τοῦ θεοῦ. Οἱ πάντα ἐκ ψιλῆς τῆς λέξεως καὶ οὐδὲν ἀλληγορικῶς ἐκλαμβάνειν ποθοῦντες ἐλεγχέσθωσαν καὶ ἐκ τοῦ προκειμένου στίχου. οὐδὲν γὰρ ου τως ἠλίθιόν ἐστιν ὡς νομίσαι τὰ αἰσθητὰ ὀστᾶ ε ννοιαν ε χειν θεοῦ, ω στε ὑμνεῖν αὐτὸν καὶ εἰδέναι ο τι οὐδεὶς ο μοιος αὐτῷ. περὶ γὰρ τῶν ὀστῶν τοῦ ε σω ἀνθρώπου (δυνάμεις δὲ αὐτοῦ καὶ δόγματα ἀληθῆ ταῦτα) ει ρηται τὸ Πάντα τὰ ὀστᾶ μου· διὰ πάσης γὰρ ἐννοίας καὶ δόγματος ἀληθινοῦ ἐβεβαιώθην μηδὲν τῶν γεννητῶν ο μοιον ει ναι τοῦ κυρίου· μόνος γὰρ αὐτὸς εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου καὶ χαρακτὴρ θεϊκῆς ὑποστάσεώς ἐστιν. 331 ̓Επιστήσεις δέ, εἰ ε τερός ἐστιν ὁ πτωχὸς παρὰ τὸν πένητα καὶ πότερον τῇ ὑποστάσει η τῇ ἐπινοίᾳ, τῷ ἐγχωρεῖν τὸν αὐτὸν καὶ πτωχὸν ει ναι πτωχεύσαντα τῷ ἀποπεπτωκέναι ου ε σχεν πλούτου καὶ πένητα τῷ μετὰ πόνου περιποιεῖν τὰ πρὸς τὸ διαζῆν.","english":"Having taken up your fitting door and the wealth of truth, Rise up for my help, that is, become my champion. In the same way you will also understand the sword. It should be noted that in the preceding verses he used imperative verbs instead of optative ones: for \"Let their way be\" instead of \"may their way be,\" and \"Let it come\" instead of \"may it come,\" and the rest likewise. And he will fall into the trap in it; for each person is punished according to his deed. When these things have happened to those men, my soul will rejoice, seeing by providence that the wicked are punished and the zealous are benefited; but it will also have delight, having gained experience of his salvation, of God himself. Let those who wish to take everything from the bare wording and nothing allegorically be refuted also from the present verse. For nothing is so foolish as to suppose that perceptible bones have a thought of God, so as to hymn him and know that no one is like him. For concerning the bones of the inner man (and these are his powers and true doctrines) it has been said, \"All my bones\"; for through every thought and true doctrine I was assured that nothing of created things is like the Lord; for he alone is the image of the invisible God and the express stamp of the divine substance. And you will consider whether the poor man is different from the needy man, and whether in substance or in conception, since it is possible for the same person to be poor by having fallen from the wealth he had, and needy by procuring the means of living with toil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"Οἱ μὴ δικαιοσύνης ἀλλ' ἀδικίας μάρτυρες διαναστάντες καὶ διεγείραντες ἑαυτοὺς σοφιστικῶς ἐπερωτῶσιν α οὐ γινώσκω. οὐδὲν γὰρ τῶν φαύλων γινώσκει ὁ σπουδαῖος, τουτέστιν οὐδενὶ τῶν πονηρῶν ἀνακέκραται· μαρτύριον δέ· ̔Ο φυλάσσων ἐντολὴν οὐ γνώσεται ῥῆμα πονηρόν. καὶ ἐνταῦθα γὰρ τὸ Οὐ γνώσεται ἀντὶ τοῦ οὐ πεποίωται οὐδὲ ἀνακέκραται κατὰ ῥῆμα πονηρόν. ψεῦδος γὰρ τὸ νομίζειν μὴ ἐπίστασθαι ῥῆμα πονηρὸν τὸν φυλάττοντα τὴν θείαν ἐντολήν· διάκρισιν γὰρ ε χων πονηροῦ καὶ ἀγαθοῦ, τα λλα πάντα ἀποστραφεὶς ῥήματα ἐπὶ τὸ τηρεῖν τὴν ἐντολὴν η λθεν. ο ου ν λέγει τοιοῦτόν ἐστιν· πεῖραν οὐκ ε χοντα οὐδὲ γνῶσιν η ε ννοιαν τῶν κακῶν διερεθίζοντές με, ἐπηρώτων με περὶ αὐτῶν ω σπερ ἡ Αἰγυπτία τὸν ̓Ιωσὴφ καὶ οἱ πρεσβύτεροι τὴν Σουσάνναν. 333 ̓Εμοῦ φιλοτιμωμένου τὰ πρὸς πάντας καθήκοντα ἀμέμπτως ἐπιτελεῖν βούλεσθαι, εἰ δυνατὸν μετὰ πάντων ἀνθρώπων εἰρηνεύειν, αὐτοὶ ἀντὶ τούτων τῶν καλῶν πονηρὰ ἀνταπεδίδουν μοι, ἐχθροὶ καὶ δυσμενεῖς διὰ πάντων ἀναφαινόμενοι· τὸ ο σον δ' ἐπ' αὐτοῖς τὴν ἐν καλοῖς εὐτεκνίαν τῆς ψυχῆς μου ἀναιρεῖν ἐπεχείρουν. εἰ γοῦν πεισθεὶς αὐτῶν ταῖς ἐρωτήσεσιν τοιοῦτος ἐγεγόνειν οι ον η θελόν με ποιῆσαι, ἠτεκνώθη α ν ἡ ψυχή μου μηκέτι δεχομένη τὰς θείας τοῦ νυμφίου γονάς. εἰ δὲ τέκνα λέγοιντο οἱ μαθηταὶ τοῦ διδάξαντος, καὶ ου τως ἀτεκνοῦται ἡ ψυχὴ τοῦ διδασκάλου, σφάλμασιν περιπεσοῦσα τῷ ἑαυτῆς σκανδάλῳ, ἀναιροῦσα τοὺς ἐξ αὐτῆς γεναμένους διὰ μαθητείας. 334 ̓Επειδὴ ἡ","english":"Those who rise up as witnesses not of righteousness but of unrighteousness, and stir themselves up, ask sophistically what I do not know. For the earnest man knows nothing of the base things, that is, he is mingled with nothing wicked. And the testimony is: He who keeps the commandment will not know an evil word. For here too the phrase will not know stands for he has not been formed nor mingled with an evil word. For it is false to suppose that the one who keeps the divine commandment does not understand an evil word; for having discernment of evil and good, he has turned away from all other words and come to keeping the commandment. What he says, then, is of this sort: those who had no experience nor knowledge nor understanding of evils, provoking me, questioned me about them, just as the Egyptian woman did Joseph and the elders did Susanna. 333 While I was earnestly striving to fulfill blamelessly what is due toward all, wishing, if possible, to be at peace with all men, they, in return for these good things, repaid me with evil, showing themselves enemies and hostile in all things; and as far as lay in them, they attempted to destroy the good childbearing of my soul. If, then, persuaded by their questions, I had become such as they wished to make me, my soul would have been made childless, no longer receiving the divine seed of the bridegroom. But if the disciples of the one who taught are called children, then in this way too the soul of the teacher is made childless, falling into errors through its own stumbling block, destroying those who were born from it through discipleship. 334 Since the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"τρυφὴ τὰς ἀλόγους ἡδονὰς διεγείρουσα ἀλόγως ἐπαίρει τὴν ψυχήν, νηστεία τὸ ἐναντίον ποιοῦσα καθαιρεῖ τὰ πάθη· ἀλλὰ καὶ ἁμαρτημάτων καθαίρεσιν ἡ ἐπαινετὴ νηστεία ποιεῖ, η καὶ ἀληθῶς ἀτυφίαν ἐργαζομένη τῇ ψυχῇ ταπεινοῖ αὐτήν. Τοῦ καλῶς προσευξαμένου ἡ προσευχὴ εἰς αὐτὸν ἀνακάμπτει φέρουσα τὰ ἀγαθὰ ὑπὲρ ω ν γέγονεν, καὶ ἀποστραφεῖσα εἰς κόλπον συστρέφεται τοῦ ἀναπέμψαντος αὐτήν. σημαίνει δὲ ὁ κόλπος τὸ ἡγεμονικὸν αὐτῶν· Ου τος γὰρ ὁ φαυλισμὸς αὐτῶν ἐν γῇ Αἰγύπτῳ εἰς κόλπον αὐτῶν, καὶ Εἰς κόλπον ἐπέρχεται πάντα τοῖς ἀδίκοις· καὶ ταύτῃ καὶ πάντες οἱ δίκαιοι εἰς κόλπον ̓Αβραὰμ χωροῦσιν, τουτέστιν εἰς τὴν αὐτὴν αὐτῷ γνώμην καὶ ἐπαγγελίαν. 336 ̓Εγὼ ου τως εὐαρέστως διεκείμην πρὸς τοὺς βλάψαι τὰ προειρημένα βουλομένους, ὡς α ν τις εὐαρεστοίη τῷ πλησίον καὶ τῷ σφετέρῳ ἀδελφῷ, η ου τως, ὡς πλησίον αὐτῶν καὶ ὡς ἀδελφὸς σφέτερος εὐηρέστουν αὐτοῖς. ̓Επεὶ ὡς περὶ γνησίων ἀδελφῶν διεκείμην ὁρῶν αὐτοὺς δι' ω ν πράττουσι νεκρουμένους, ὡς πενθῶν αὐτοὺς καὶ σκυθρωπάζων ἐπ' αὐτοὺς ἐταπεινούμην, ἐξευμενιζόμενος τὸν δυνάμενον ἀβλαβῆ ἀπ' αὐτῶν με διαφυλάξαι. 337 ̓Εξηγητικὸν τὸ παρὸν ει ναι δύναται τοῦ ̓Ανταπεδίδοσάν μοι πονηρὰ ἀντὶ ἀγαθῶν. ἐμοῦ γὰρ ὑπὲρ αὐτῶν πενθοῦντος καὶ σκυθρωπάζοντος ἐφ' ῃ ε χουσι νεκρότητι, αὐτοὶ κατ' ἐμοῦ συναγόμενοι εὐφροσύνην ει χον ὡς ὑποχείριόν με ληψόμενοι· ἑκάτερα δὲ κατ' ἐμοῦ πεποιήκασιν, τότε συναχθῆναι καὶ εὐφρανθῆναι. Δι' ω ν ἐπεχείρουν κατ' ἐμοῦ, ἐμάστιζον τὴν ψυχήν μου λογικῶς· ἐγὼ δὲ ἀβλαβὴς διαμένων οὐδὲ αι σθησιν η γνῶσιν ε σχον τῶν πρὸς αὐτῶν προσαγομένων.","english":"Luxury, stirring up irrational pleasures, irrationally lifts up the soul; fasting, doing the opposite, brings down the passions. But praiseworthy fasting also effects the cleansing of sins, and by truly producing freedom from vanity it humbles the soul. The prayer of the one who has prayed well returns to him, bearing the good things for which it was made, and turning back it is gathered into the bosom of the one who sent it up. The bosom signifies their governing faculty. For this is their vileness in the land of Egypt into their bosom, and Into the bosom all things come upon the unjust; and in this way also all the righteous go into the bosom of Abraham, that is, into the same mind and promise as he. I was so well-disposed toward those who wished to harm the things previously said, as one might be well-disposed toward his neighbor and his own brother, or thus, as their neighbor and as their own brother I was well-pleasing to them. Since I was disposed as toward genuine brothers, seeing them being put to death by what they do, as one mourning them and with a gloomy face for them I humbled myself, propitiating the one able to keep me unharmed from them. The present passage can be explanatory of They repaid me evil for good. For while I was mourning for them and gloomy over the deadness they had, they, gathering together against me, had gladness as though they would take me under their hand; and they have done both against me—then to gather together and to rejoice. By the things they attempted against me, they scourged my soul rationally; but I, remaining unharmed, had neither perception nor knowledge of the things brought forward by them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"εἰ δὲ καί ποτε διερεθιζόντων τῶν ἐχθρῶν εἰς ἁμαρτίαν τάραχος ἐν τοῖς λογισμοῖς γεγένητο ὡς μαστίζεσθαί με ἐξ αἰσθήσεως τῶν ἀπὸ λογισμῶν, οὐκ ἐφανέρουν τὰς μάστιγας ταύτας τοῖς ἀντικειμένοις, ο πως μὴ λαβόντες ἀφορμὴν ἐκ τοῦ κλόνου τῆς ψυχῆς ε τι μᾶλλον ἐπιβῶσιν. Κατ' ἐμοῦ συναχθέντες καὶ εὐφρανθέντες θείᾳ προνοίᾳ διεσχίσθησαν· διαλυθέντες καὶ ο μως καὶ ου τω σκεδασθέντες οὐ κατενύγησαν, τουτέστιν οὐ μετέγνωσαν ἐφ' οι ς κακῶς ἐβουλεύσαντο ἀλλ' αυ θις τοῖς αὐτοῖς ἐπεχείρησαν. Διὰ πάντων ω ν ἐποίουν ἀπόπειράν μου σπουδάζοντες λαβεῖν, ἑλεῖν με οὐ δεδύνηνται· διὸ καὶ ἐπὶ τοῦ χλευάζειν καὶ ἐκμυκτηρίζειν με μετεβάλοντο. Θηρῶν ἀγρίων δίκην τοὺς ὀδόντας, τουτέστιν τὴν ὀργίλον καὶ θυμωτικὴν αὐτῶν δύναμιν, ἐπ' ἐμὲ ε βρυξαν· καταφαγεῖν με γὰρ θέλοντες ἀπέτυχον. 339 ̔Ο α γιός φησιν· Κύριε, πότε ἐπόψει; ἐποψομένου σου γὰρ οἰχήσεται τὰ προειρημένα πάντα συναπιόντα τοῖς δρῶσιν αὐτά. Μονογενῆ δὲ λέγει τὴν ψυχὴν ἑαυτοῦ τῷ μόνην αὐτὴν ἐσχηκέναι· οὐ γὰρ προσεκτέον τῇ περὶ μετεμψυχώσεως μυθοποιΐᾳ. η τάχα μονογενὴς α λλη παρὰ τὴν ψυχὴν αὐτοῦ ἡ οὐσία τοῦ συνεζευγμένου τῇ ψυχῇ πνεύματός ἐστιν· μονογενὴς γὰρ αυ τη τῷ ἀποκεχωρίσθαι ἀπὸ πάντων τῶν ἐν ἡμῖν κατὰ θειότητα. Πολλὴ ἐκκλησία ἡ ἐκ πολλῶν ἁγίων συναγομένη, λαὸς βαρὺς ὁ βέβαιος καὶ στιβαρὸς ἐπιπολαίῳ καὶ εὐχερεῖ ἀντιδιαστελλόμενος. 341 ̓Επεὶ σοῦ παρόντος μοι, οἱ ἐχθροὶ μακράν· Μὴ ἀποστῇς ἀπ' ἐμοῦ, ο πως μὴ ἐπέλθωσί μοι μονωθέντι σου.","english":"But if at some time, when the enemies provoked me to sin, a disturbance arose in my thoughts, so that I was scourged, as it were, by the perception of things that come from thoughts, I did not reveal these scourges to the adversaries, lest they take occasion from the shaking of the soul and attack all the more. Having gathered together against me and rejoiced, by divine providence they were split apart; and though dissolved and thus scattered, they were not pricked to the heart—that is, they did not repent of the evil they had plotted, but again attempted the same things. Through all that they did, striving to make trial of me, they were not able to seize me; therefore they also turned to mocking and deriding me. Like wild beasts they gnashed their teeth at me—that is, their angry and passionate power—for though they wished to devour me, they failed. The saint says: O Lord, when will you look upon it? For when you look upon it, all the things previously spoken of will depart, drinking together with those who do them. He calls his soul only-begotten because it alone is his own; for one must not attend to the myth-making about metempsychosis. Or perhaps the only-begotten other than his soul is the substance of the spirit joined to the soul; for this is only-begotten in that it has been separated from all the things in us according to divinity. The great church is the one gathered from many saints; the heavy people is the firm and solid one, set in contrast to what is superficial and fickle. Since you are present with me, the enemies are far off. Do not depart from me, lest they come upon me when I am left alone by you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"342 ̓Επεὶ πολλαχοῦ ἡ τοῦ θεοῦ μακροθυμία υ πνος αὐτοῦ λέγεται, ἐπιτριβομένων τῶν ἐχθρῶν διανίστησιν εἰς ἀγανάκτησιν τὸν κύριον λέγων· ̓Εξεγέρθητι, κύριε, καὶ πρόσχες τῇ κρίσει μου, τουτέστιν, ἐπίστησον τὴν ε φορον δύναμίν σου, ο πως ἐξετασθῇ τὰ κατ' ἐμὲ πρὸς τοὺς ἐχθρούς μου. πρὸς ἀγαθοῦ γὰρ τοῦτο, ἐπεὶ ἀδίκως ἐχθρεύουσίν μοι καὶ πάντως καταδικασθήσονται Οἱ μισοῦντές με δωρεάν. Καὶ ου τος μὲν ὁ συγγραφεὺς ει ς τε τὸν Δαυὶδ καὶ εἰς τὸν Χριστὸν ἐξέλαβεν τὸν ψαλμόν, μᾶλλον δὲ εἰς τὸν Χριστόν· α λλος δὲ ἀορίστως εἰς δίκαιον· ὁ δὲ τρίτος εἰς τὸν Δαυὶδ μόνον. περὶ δὲ τοῦ κατεύχεσθαι τῶν ἐχθρῶν ὁ μὲν προφητικῶς ε φη λελέχθαι τὰ μέλλοντα συμβήσεσθαι, ὁ δὲ ἐπ' ὠφελείᾳ τῶν ἐχθρῶν\n\nταῦτα λέγεσθαι τῷ αἰσχυνθῆναι αὐτοὺς καὶ ἐντραπῆναι καὶ αι σθησιν λαβεῖν τῶν οἰκείων ἁμαρτημάτων καὶ εἰς τοὐπίσω χωρῆσαι τῆς ὁδοῦ η ς ω δευσαν. ὁ δὲ νομικήν φησιν καὶ οὐκ εὐαγγελικὴν ζῆν τὸν Δαυὶδ πολιτείαν· ὁ γὰρ νόμος, φησίν, διαγορεύει ἀγαπῆσαι τὸν πλησίον καὶ τὸν ἐχθρὸν μισῆσαι κακῶς τε λέγων· εὐαγγελικῶς γὰρ πολιτευόμενος ὁ Δαυὶδ ε φασκεν, εἰ ̓Ανταπέδωκα τοῖς ἀνταποδιδοῦσί μοι κακά· τελευταῖον μέντοι καὶ ου τος προφητικῶς ε φη ταῦτα εἰρῆσθαι ὡς πάντως ἐσόμενα. 344 ̔Ο καθ' ε ξιν παράνομος ἐν ἑαυτῷ λογιζόμενος λέγοι οὐκ α λλο τι η τὸ ἁμαρτάνειν. συγκαταθέμενος γάρ τις κατὰ διάνοιαν πρότερον ἐπὶ τὸ πρακτικῶς ἁμαρτάνειν διαβαίνει. δύναται δὲ καὶ ἐν τῷ ἐν ἑαυτῷ λέγειν ἁμαρτάνειν, οι όν ἐστιν τὸ Σὺ δὲ ει πας ἐν τῇ διανοίᾳ σου Εἰς τὸν οὐρανὸν ἀναβήσομαι, καὶ τὰ ἑξῆς.","english":"Since in many places the longsuffering of God is called his sleep, when the enemies are being worn down he rouses the Lord to indignation, saying, Awake, O Lord, and attend to my judgment—that is, bring your favorable power to bear, so that my cause may be examined against my enemies. For this is for good, since they are my enemies unjustly and those who hate me without cause will certainly be condemned. And this writer took the psalm as referring both to David and to Christ, but rather to Christ; another took it indefinitely as referring to a righteous man; and a third as referring to David only. Concerning the cursing of enemies, one said that these things were spoken prophetically as things that would certainly come to pass; another said that they are spoken for the benefit of the enemies, so that they might be put to shame and turn back and gain a sense of their own sins and retreat from the path they traveled. Another says that David lived a legal and not an evangelical manner of life; for the law, he says, enjoins loving one's neighbor and hating one's enemy, and he speaks badly in saying this; for if David had lived in an evangelical manner, he would have said, If I have repaid those who repay me with evil. Finally, however, even this one said that these things were spoken prophetically as things that would certainly happen. The one who is lawless by habit, reasoning within himself, would say nothing other than sinning. For when a person has first given assent in his mind, he then proceeds to sin in practice. And it is possible also to say that he sins within himself, as in the saying, But you said in your mind, I will ascend into heaven, and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"Εἰ φόβον ει χεν πρὸ ὀφθαλμῶν τοῦ ε σω ἀνθρώπου, ἀπείχετο πάσης ἁμαρτίας, ἐπειδὴ δὲ μὴ ε χει ̓Εν ἑαυτῷ, φησίν, τοῦ ἁμαρτάνειν. μαρτύριον τοῦ μὴ ἁμαρτάνειν τὸν ε χοντα φόβον τὸ Οπως α ν γένηται ὁ φόβος αὐτοῦ ἐν ὑμῖν, ι να μὴ ἁμαρτάνητε. 345 ̔Ο γεγονὼς παράνομος εἰδὼς τὴν ἀνομίαν αὐτοῦ μισητὴν τυγχάνουσαν· εἰ θεωρηθείη, δολοῖ ἐνώπιον αὐτοῦ, ο πως μὴ εὑρίσκηται τὸ αι σχος τῆς ἀνομίας ω στ' α ν αὐτὴν μισηθῆναι. τοῦτο ποιοῦσιν οἱ σοφιστικῶς συναγορεύοντες τῇ ἁμαρτίᾳ ὡς καθηκόντως καὶ μὴ παρὰ λόγον γινομένῃ. 346 ̔Ετέρα ἐστὶν γραφὴ φάσκουσα· Τὰ ῥήματα τοῦ στόματος αὐτοῦ ἀνομία καὶ κόπος, τουτέστιν, ἐπαχθῆ ὡς κόπον ἐμποιεῖν τοῖς προσέχουσιν. Οὐκ ἐβουλήθη συνεῖναι τοῦ ἀγαθῦναι. δῆλον ἐκ τῶν εἰρημένων ὡς ὁ παράνομος οὐκ ἐκ κατασκευῆς ἐστιν τοιοῦτος· τὸ γὰρ μὴ βούλεσθαι σύνεσιν ε χειν ἐπὶ τῷ ἀγαθοποιεῖν αὐτεξουσίου. Ετι δὲ πρὸς τούτοις· Παρέστη πάσῃ ὁδῷ οὐκ ἀγαθῇ, κακίᾳ δὲ οὐ προσώχθισε. τοιοῦτόν ἐστιν τὸ Οὐαὶ οἱ ἐργαζόμενοι κακὰ ἐπὶ τῆς κοίτης αὐτῶν καὶ α μα τῇ ἡμέρᾳ συνετέλουν αὐτά. ου τως ου ν ἀνομίαν λογισάμενος ἐπὶ τῆς κοίτης τυγχάνων Παρίσταται πάσῃ ὁδῷ οὐκ ἀγαθῇ, τουτέστιν πάσῃ πράξει πονηρᾷ· οὐ προσοχθίζων τῇ κακίᾳ αὐτοῦ, ἀποδεχόμενος αὐτὴν ου σαν χειρίστην ε ξιν, πρακτικῶς α ρχεται ὁδεύειν πᾶσαν οὐκ ἀγαθὴν ὁδόν. Καὶ ἐν ̔Ησαίᾳ α μα ταῖς νεφέλαις μνημονεύεται ου τως· Εὐφρανθήτω ὁ οὐρανὸς α νωθεν καὶ αἱ νεφέλαι ῥανάτωσαν δικαιοσύνην. αἰσθηταὶ δὲ νεφέλαι οὐ δικαιοσύνην η ἀλήθειαν ἀλλ' ὑετὸν ῥέουσιν.","english":"If he had kept fear before the eyes of the man within him, he would have abstained from every sin; but since, he says, he does not have it in himself, [he has the cause] of sinning. A testimony that the one who has fear does not sin is the verse, So that his fear may be in you, that you may not sin. The one who has become lawless knows that his lawlessness is hateful; if it were observed, he disguises it before himself, so that the shame of lawlessness may not be found out, to the end that it be hated. This is what those do who advocate for sin sophistically, as though it were done as a duty and not contrary to reason. There is another scripture that says, The words of his mouth are lawlessness and toil—that is, burdensome, so as to produce toil for those who pay attention. He did not wish to understand so as to do good. It is clear from what has been said that the lawless man is not such by constitution; for not wishing to have understanding for doing good belongs to free will. And further besides these things: He stood by every way that is not good, and he did not become angry at wickedness. Such is the verse, Woe to those who work evil upon their bed and accomplish them with the day. So then, having reckoned lawlessness upon his bed, he stands by every way that is not good—that is, by every evil deed; not becoming angry at his wickedness, but accepting it as the worst disposition, he begins in practice to walk every way that is not good. And in Isaiah clouds are mentioned in the same way: Let the heaven rejoice from above, and let the clouds rain down righteousness. But perceptible clouds pour down not righteousness or truth but rain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"αἱ ου ν δικαιοσύνην ῥέουσαι νεφέλαι θεῖοι α νδρες εἰσίν, τὸν πνευματικὸν ὑετὸν τουτέστι τὸν κατ' ἀρετὴν λόγον προχέουσαι. ὑπεράνω δὲ τούτων οὐρανὸς εὐφραινόμενος η τοι αἱ μακάριοι φύσεις αἱ οἰκοῦσαι τὸν οὐρανὸν τυγχάνουσιν η ὁ σωτὴρ ἀλληγορικῶς ου τως ὀνομαζόμενος· α νωθεν γὰρ ὁ οὐρανὸς ου τος τουτέστιν ὑπεράνω φύσεως πάσης γεννητῆς τυγχάνει, καὶ ὑπὲρ τῆς πάντων ὠφελείας εὐφραίνεται. καὶ ἐνταῦθα ου ν ἐν μὲν τῷ οὐρανῷ, φημὶ τῷ σωτῆρι, ἐστὶ τὸ ε λεος τοῦ κυρίου πάντας ἐλεοῦντος· ἡ δὲ ἀλήθεια αὐτοῦ ἡ τῇ κακίᾳ καὶ τοῖς τύποις ἀντιδιαστελλομένη ἐν ταῖς προειρημέναις νεφέλαις ἐστίν. εἰ γὰρ καὶ κατὰ σκιὰν ἐβίουν οἱ προφῆται, ἀλλ' οὐκ ἠγνόουν τὴν ἀλήθειαν η ς αυ τη σύμβολον. 348 ̓Ανθρώπους τοὺς κατ' εἰκόνα καὶ τὸ λογικὸν κίνημα τηροῦντας σωτηρίας τυγχάνειν οὐ θαῦμα. ο ταν δὲ καὶ ἀποκτηνωθέντας η δη καὶ ιππους θηλυμανεῖς γεγενημένους καὶ τῶν α λλων ἀλόγων ζῴων η θος ἀναλαβόντας ἐπὶ σωτηρίαν ἐρχομένους ι δῃ τις, ἐκπλαγεὶς ἐπὶ τῇ τοῦ θεοῦ ἀγαθότητι ἐρεῖ ̓Επεὶ τὸν ε λεόν σου ἐπλήθυνας, ω θεέ, οὐκ α νθρωποι μόνον ἀλλὰ καὶ κτήνη σῴζονται· τὰ γὰρ μεγάλα ἁμαρτήματα μείζονος καὶ μᾶλλον ἐλέου δεῖται. Οι κου θεοῦ τῆς ἐκκλησίας τυγχανούσης, πιότης αὐτοῦ ἡ ἐκκλησιαστικὴ διδασκαλία τυγχάνει. ἀπὸ ταύτης νηφάλιον μεθυσθήσονται μέθην οἱ περιεχόμενοι αὐτῆς. εἰ δὲ οι κος θεοῦ ει η ὁ σωτήρ, ἀπὸ τῆς παιδεύσεως αὐτοῦ ου σης πιότητος μεθυσθήσονται οἱ ἀπολαύοντες αὐτῆς. 350 ̓Επεὶ Παρὰ σοὶ πηγὴ","english":"The clouds that flow with righteousness are divine men, pouring out the spiritual rain—that is, the word according to virtue. And above these is the heaven that rejoices, either the blessed natures that dwell in heaven, or the Savior, allegorically so named; for this heaven is from above, that is, it is above every created nature, and it rejoices for the benefit of all. And here, then, in the heaven—I mean the Savior—is the mercy of the Lord, who has mercy on all; but his truth, which is set in opposition to evil and to types, is in the aforementioned clouds. For even if the prophets lived under a shadow, they were not ignorant of the truth, of which this was a symbol. That men who keep the image and the rational movement attain salvation is no wonder. But when someone sees those who have become brutish, or have even become horses mad after females and have taken on the character of the other irrational animals, coming to salvation, struck with amazement at the goodness of God he will say: Since you have multiplied your mercy, O God, not only men but also cattle are saved; for great sins need a greater and more abundant mercy. Since the house of God is the church, its richness is the teaching of the church. From this, those who are devoted to it will be drunk with a sober drunkenness. But if the house of God is the Savior, from his instruction, which is richness, those who enjoy it will be drunk. Since with you is the fountain","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"ζωῆς, αυ τη δέ ἐστιν ὁ εἰπὼν ̓Εγώ εἰμι ὁ ω ν, εἰκότως καὶ τὸν χειμάρρουν τῆς τρυφῆς σου ἐρχόμενον ἀπὸ τῆς πηγῆς τῆς ζωῆς ποτιεῖς τοὺς μεθυσθέντας ἀπὸ πιότητος τοῦ οι κου σου. πηγὴ δὲ ζωῆς ὁ σωτὴρ τῷ μὴ ε ξωθεν ε χειν ἀλλὰ παρέχειν αὐτὸν α πασι τοῖς ζῶσιν, οὐκ ἀνθρώποις μόνοις ἀλλὰ καὶ τοῖς ὑπεραναβεβηκόσι κατὰ τὰ αὐτὰ θείαν ζωήν, καθὸ καὶ πηγὴ σοφίας λέγεται· χείμαρρος δὲ τρυφῆς τὸ α γιον πνεῦμα τῷ τρυφᾶν τοὺς πεπωκότας ἀπ' αὐτοῦ δεχομένους τὰ διάφορα αὐτοῦ χαρίσματα. 351 ̓Εν τῷ φωτί σου ὀψόμεθα φῶς· φῶς τοῦ θεοῦ τὸ ἀληθινὸν φῶς, τὸ ̓Απαύγασμα τοῦ φωτὸς τοῦ ἀιδίου. ἐν τούτῳ ου ν τῷ φωτὶ ὀψόμεθα φῶς, σὲ τὸ ἀίδιον φῶς περὶ ου ει ρηται ̔Ο θεὸς φῶς ἐστιν. συμβαλεῖς τούτῳ ̔Ο ἐμὲ ἑωρακὼς ἑώρακε τὸν πατέρα. Οι δεν ὁ θεῖος λόγος ταῖς λεγομέναις μεταβολαῖς χρῆσθαι, ω σπερ ἐνταῦθα τῆς ὑπερηφανίας οὐ ζῴου ποδώτου ἀλλ' ε ξεως ου σης πόδα ὠνόμασεν, καὶ ἐν Παροιμίαις Τῆς γὰρ ἀφροσύνης οἱ πόδες κατάγουσι· ο γοῦν ευ χεται τοῦτό ἐστιν· μὴ λάβοι χώραν ἐν τῇ ψυχῇ μου ἐπελθεῖν ἡ ὑπερηφανία ω στε ἀπατῆσαί με, ἀλλὰ μηδὲ χείρ, τουτέστι πρᾶξις, ἁμαρτωλοῦ σαλεύσαι με· εἰ γὰρ πράξοιμι τὰ τῶν ἁμαρτωλῶν, κλονηθήσομαι ἀπὸ τῆς ἀρετῆς. Δύναται τὸ ̓Εκεῖ σημαίνειν τὸν μέλλοντα βίον, ὡς τὸ ̓Εκεῖ ε σται ὁ κλαυθμός, καὶ τὸ ̓Εκεῖ ἀνεπαύσαντο κατάκοποι τῷ σώματι, καὶ τὸ Γυμνὸς ἀπελεύσομαι ἐκεῖ, καὶ ει τι τοιοῦτον. λέγει ου ν ο τι ̓Εκεῖ, τουτέστιν ἐν τῷ μέλλοντι βίῳ, επεσαν πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν.","english":"of life—this is the one who said, I am the one who is—fittingly you will give drink from the torrent of your delight, flowing from the fountain of life, to those made drunk from the richness of your wine. And the fountain of life is the Savior, in that he does not have it from outside but provides it himself to all the living—not to humans only but also to those who have risen above according to the same divine life, inasmuch as he is also called the fountain of wisdom. And the torrent of delight is the Holy Spirit, in that those who have drunk from him delight, receiving his various gifts. 351 In your light we shall see light: the light of God is the true light, the radiance of the eternal light. In this light, then, we shall see light—you, the eternal light, about whom it has been said, God is light. You will compare with this, The one who has seen me has seen the Father. Therefore the divine Word uses what are called changes, just as here he named a foot of arrogance—not of a footed animal but of a state—and in Proverbs: For the feet of folly lead down. What he prays, then, is this: let arrogance not find a place to enter my soul so as to deceive me, nor let the hand—that is, the action—of a sinner shake me; for if I should do the deeds of sinners, I shall be shaken from virtue. There can mean the future life, as in There will be weeping, and There the weary in body rested, and Naked I shall depart there, and anything of the kind. He says, then, that There—that is, in the future life—all those who work lawlessness have fallen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"εἰ γὰρ καὶ ω δε ε δοξαν ἑστάναι καὶ ἐνεργεῖν τὰ τῆς ἀνομίας, ἀλλ' ου ν γε ἐκεῖ ε πεσον οὐκέτι ἐπιτρεπόμενοι ἐνεργεῖν, ὡς πρότερον ἐνήργουν. οὐ δεῖ δὲ ξενίζεσθαι, εἰ τὸ μέλλον ὡς η δη γεγονὸς λέγει· πολλὰ γὰρ τοιαῦτα ῥηθείη, ὡς τὸ Ωρυξαν χεῖράς μου καὶ πόδας μου, καὶ Διεμερίσαντο τὰ ἱμάτιά μου· ἐπεὶ γὰρ ὁ προφητικῶς προορῶν τὰ ἐσόμενα ου τως αὐτὰ βλέπει ὡς πάντως γενησόμενα, τούτου χάριν ὡς η δη γενόμενα αὐτὰ διορίζεται. 354 ̓Εξώσθησαν δέ, η τοι τῆς ε ξεως ε ξω η ς ει χον γενέσθαι ἐβιάσθησαν, η ε ξω τῆς αὐτοπραγίας γεγένηνται· διότι οὐκέτι στῆναι δύνανται, ἐνεργητικῶς ἐμποδισθεισῶν ἀλλ' οὐκ ἀναιρεθεισῶν τῶν πρακτικῶν δυνάμεων αὐτῶν. Αυ τη ἡ χρηστότης προξενήσει σοι τὸ κατασκηνῶσαι ἐπὶ τῆς ἁγίας γῆς, ὡς ποιμαίνεσθαι ἐπὶ τῷ πλούτῳ αὐτῆς· ε ξεις γὰρ ποιμένα τὸν ἀληθινὸν α γοντά σε ἐπὶ θείαν νομήν, η τις πλοῦτος τῆς γῆς ἐκείνης ὠνόμασται. Τὰ δ' α λλα ὁμοίως τῷ πρὸ αὐτοῦ. Διὰ πάντων ὠφέλιμον ἡμῖν ἑαυτὸν παρέχων ὁ κύριος καὶ τροφὴ ἡμῖν καὶ ποτὸν εὑρίσκεται. ο ταν ου ν τροφῶμεν αὐτὸν τυγχάνοντα α ρτον ζωῆς καὶ ἐμφορηθῶμεν τῶν σαρκῶν αὐτοῦ καὶ τοῦ αι ματος, ο ντων βρώσεως καὶ πόσεως ἀληθινῆς, κατατρυφήσαντες αὐτοῦ, ε ξομεν αὐτὸν ὀρέγοντα α παντα τὰ αἰτήματα τῆς καρδίας, τουτέστιν τοῦ νοῦ, οὐ τὰ αἰσθητὰ ἀλλὰ τὰ πνευματικὰ καὶ νοητά. Κατατρύφησον τοῦ κυρίου, καὶ τυχὼν τῶν προλεχθέντων τὴν σαυτοῦ ὁδὸν η ν πρακτικῶς ὁδεύεις κατάστησον φανεράν. πότε δὲ ταῦτα ποιεῖς; ο τ' α ν ἐνεργῇς ἐκεῖνα οι ς ἐφορᾷ ὁ θεός. ὁ γὰρ ἁμαρτάνων κρύπτεται θεόν, καλύπτειν αὐτοῦ τὴν ὁδὸν σπεύδων.","english":"For even if they seemed to stand and to work the works of lawlessness, yet there at least they fell, no longer being permitted to work as they worked before. But one should not be surprised if he speaks of what is future as already having happened; for many such things might be cited, as “They pierced my hands and my feet,” and “They divided my garments.” For since the prophet, foreseeing what is to come, sees them as altogether certain to happen, for this reason he sets them down as already having happened. 354 But “they were thrust out”: either they were forcibly driven out of the condition in which they were, or they have come to be outside their own activity; because they can no longer stand, their practical powers having been hindered but not destroyed. This very goodness will procure for you to dwell in the holy land, so as to be pastured on its wealth; for you will have the true Shepherd leading you to divine pasture, which is called the wealth of that land. And the rest is similar to what precedes it. Through all things the Lord presents himself as profitable to us and is found to be both food and drink for us. Whenever, then, we feed on him who is the bread of life and are filled with his flesh and blood, which are true food and drink, having delighted in him, we shall have him granting all the requests of the heart, that is, of the mind—not the sensible but the spiritual and intelligible. Delight in the Lord, and having obtained the things foretold, make your own way, which you travel practically, manifest. And when do you do these things? Whenever you work those things which God looks upon. For the one who sins hides from God, hastening to cover his way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"φανερῶν δέ σου τὴν ὁδὸν τῷ θεῷ Ελπισον ἐπ' αὐτόν, καὶ αὐτὸς ποιήσει τὰ ἐλπισθέντα σοι καὶ προσδοκηθέντα σοι, ω στε τὴν ἐν κρυπτῷ ἐνεργηθεῖσαν δικαιοσύνην σου ἐξοῖσαι ὡς φῶς, ὡς τὴν τοῦ ̓Ιὼβ καὶ ̓Ιωσήφ. ἡ γὰρ τούτων φωτὸς δίκην ἀναλάμψασα ἐν ο λῃ τῇ οἰκουμένῃ ἐπὶ πάσας γενεὰς διεδόθη, ἀλλὰ Καὶ τὸ κρίμα σου. η τοι ὁ αὐτὸς ε κρινεν περὶ σοῦ, η ο σὺ εκρινας καὶ ἐδοκίμασας ἐν σεαυτῷ ἐξοίσει κατὰ τὰ αὐτὰ τῇ μεσημβρίᾳ τῇ ἀκμαῖον καὶ ἀκραιφνὲς φῶς ἐχούσῃ. ου τω γὰρ πάντων τῶν κατὰ σὲ φανερωθέντων ὡς φωστὴρ ἐν κόσμῳ γενήσῃ. τέως δὲ νῦν ̔Υποτάγηθι τῷ κυρίῳ. πῶς δὲ τοῦτο γενήσεται; διὰ τοῦ φυλάττειν τὰ θεῖα προστάγματα, ἱκετεύειν αὐτόν, τῶν προπεπραγμένων\n\nἁμαρτημάτων συγχώρησιν αὐτὸν ἀπαιτῶν, καὶ τοῦ τυχεῖν τῶν εἰρημένων. 358 ̓Ολέθριον πάθος τυγχάνει ἡ ὀργή, ὡς καὶ τοὺς φρονίμους ἀναιρεῖν· ̓Οργὴ γὰρ ἀπόλλυσι καὶ φρονίμους, ἀλλὰ καὶ τῆς ἐνεργείας τῆς ἀρετῆς ἐστιν ἐμποδιστική· ̓Οργὴ γὰρ ἀνδρὸς δικαιοσύνην θεοῦ οὐκ ἐργάζεται. διὸ Παῦσαι ἀπὸ ὀργῆς καὶ ἐγκατάλειπε θυμόν, ζηλωτὴς πραΰτητος καὶ ἡμερότητος γινόμενος. δύναται δέ τις παύεσθαι ἀπὸ ὀργῆς τῆς τοῦ θεοῦ καὶ ἐγκαταλείπειν τὸν θυμὸν αὐτοῦ ἀπεχόμενος ἐκείνων οι ς ἀκολουθεῖ τὸ ὀργῇ καὶ θυμῷ ὑποπεσεῖν. 359 ̓Επεὶ καταργηθήσεται τὰ τῆς κακίας ε τι ὀλίγου παραδραμόντος χρόνου, οὐχ ὑπάρξεται ὁ ἁμαρτωλός, τῆς ε ξεως καθ' η ν ἐστιν τοιοῦτος οὐχ εὑρισκομένης. διὸ καὶ ζητήσας τὸν τόπον αὐτοῦ οὐχ εὑρήσεις. τόπον δὲ ἀκουστέον τὸν ὡς ε ν τινι τάξει, οι ον διαφορᾶς ἐνούσης διδασκάλου καὶ μαθητοῦ.","english":"Since you make your way manifest to God, hope in him, and he will accomplish the things you hoped and expected, so that he will bring forth your righteousness, which was worked in secret, as light—as he did with that of Job and Joseph. For theirs, shining forth like light, was spread throughout the whole inhabited world to all generations, but also your judgment. Either he himself judged concerning you, or you judged and approved within yourself, he will bring it forth in the same way at midday, which has a vigorous and pure light. For in this way, when all things concerning you have been made manifest, you will become as a luminary in the world. For now, in the meantime, be subject to the Lord. And how will this happen? By keeping the divine commandments, by entreating him, asking him for forgiveness of sins previously committed, and to obtain the things that have been said. 358 Anger is a destructive passion, such as to destroy even the prudent; for anger destroys even the prudent, but it is also an impediment to the activity of virtue; for the anger of a man does not work the righteousness of God. Therefore cease from anger and forsake wrath, becoming a zealot for meekness and gentleness. And one can cease from the anger of God and forsake his wrath by abstaining from those things which are followed by falling under anger and wrath. 359 Since the works of wickedness will be abolished when a little time has passed, the sinner will not exist, since the state according to which he is such is not found. Therefore, even if you seek his place, you will not find it. And by place one must understand that which is, as it were, in a certain rank, as when there is a difference between teacher and disciple.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"ε στιν τόπος διδασκάλου καὶ τόπος μαθητοῦ, ο τ' α ν ὁ μαθητὴς πληρωθῇ τῆς ἐπιστήμης, ὡς ὁ διδάσκαλος γεγενημένος ἀπολείψει τὸν μαθητοῦ τόπον ὡς μηκέτι ει ναι τοῦτον. ἐπεὶ ου ν καὶ τῶν λογικῶν ἐξ ἰδίας αἱρέσεως γέγονε διαφορὰ ὡς τοὺς μὲν δικαίων τοὺς δὲ ἁμαρτωλῶν ἐπέχειν τόπον, ἀφανιζομένης τῆς κακίας οὐκ ε τ' ε σται τοῦ ἁμαρτωλοῦ τόπος. οἱ δὲ πραεῖς εὐστάθειαν κατορθώσαντες κληρονόμοι γῆς ἑτέρας παρ' η ς πατοῦμεν ἀποδειχθήσονται, ὡς καὶ κατατρυφᾶν ἐπ' αὐτῆς πλήθους εἰρήνης ἐσομένου, ο τ' α ν πάντες οἱ ἐχθροὶ πρὸς ου ς ε χομεν τὸν πόλεμον καταλυθῶσιν. Δυνατὸν ἐπὶ τὸν διάβολον ἀνάγειν ταῦτα μετὰ α ρθρου ἁμαρτωλὸν ὀνομαζόμενον. σπῶνται δὲ καὶ οἱ ἁμαρτωλοὶ ῥομφαίαν καὶ ἐντείνουσι τόξον, ο πως τοῖς μὲν τόξοις βάλωσι τὸν πτωχὸν καὶ πένητα, τῇ δὲ ῥομφαίᾳ σφάξωσι τοὺς εὐθεῖς τῇ καρδίᾳ· οὐ γὰρ τοὺς ἐν κακοῖς πλουτοῦντας τιτρώσκουσι φίλους αὐτῶν ο ντας, οὐδὲ τοὺς σκολιοὺς τῇ καρδίᾳ σφάττουσιν ἑταιρίαν πρὸς αὐτοὺς ε χοντες. τόξα δὲ αὐτῶν ἐντεταμένα οἱ πονηροί εἰσιν λογισμοί, ῥομφαία δὲ ἠκονημένη ἡ γλῶσσα η τοι ὁ λόγος αὐτῶν ἀναιρετικός ἐστιν διαφορῶν. ἐπεὶ τοίνυν ὁ ἁμαρτάνων τῇ ἑαυτοῦ ἁμαρτίᾳ ἀποθνῄσκει, καὶ τούτων ἡ ῥομφαία η ν κατ' α λλων ἠκόνησαν βλάψει αὐτοὺς εἰς τὴν καρδίαν αὐτῶν. Πρὸς διάνοιαν· κρεῖττον τῷ δικαίῳ ὀλίγον γνώσεως ε χειν μετ' εὐσεβείας ὑπὲρ πλοῦτον μετὰ δυσσεβείας τῶν ἁμαρτωλῶν, ο ν πλουτεῖν οι ονταί τινες τὰ τῆς ψευδονύμου γνώσεως μετερχόμενοι. Βραχίονας δὲ νῦν οὐ τοὺς τοῦ σώματος ἀλλὰ τοὺς τῆς ψυχῆς ο ντας πρακτικὰς δυνάμεις ῥητέον.","english":"There is a place of a teacher and a place of a disciple, until the disciple is filled with knowledge, so that the one who has become a teacher will leave the place of the disciple, since this one is no longer. Since, then, there has also arisen a difference among rational beings from their own choice, so that some occupy the place of the righteous and others that of sinners, when wickedness is destroyed, the place of the sinner will no longer exist. But the meek, having accomplished stability, will be shown to be heirs of a land other than the one we tread, so as even to luxuriate upon it, there being an abundance of peace, when all the enemies against whom we wage war are brought down. It is possible to refer these things to the devil, who is named \"the sinner\" with the article. But sinners also draw the sword and bend the bow, so that with the bows they may strike the poor and needy, and with the sword slaughter those upright in heart; for they do not wound those who are rich in evils, who are their friends, nor do they slaughter those crooked in heart, having fellowship with them. But their bent bows are evil thoughts, and the sharpened sword is their tongue, or their word, which is destructive of distinctions. Since, therefore, the one who sins dies by his own sin, the sword of these men, which they sharpened against one another, will harm them in their own heart. As for the meaning: it is better for the righteous to have a little knowledge with piety than the wealth of sinners with impiety, in which some think they are rich when they pursue the things of falsely named knowledge. And \"arms\" here must be spoken of not as those of the body but as the practical powers of the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"363 ̔Ο γινώσκων κύριος τὴν τῶν δικαίων ὁδὸν καὶ τὰς τῶν ἀμώμων ὁδοὺς ει σεται. τὸ τῆς γνώσεως οὐκ ἐπὶ τῆς εἰδήσεως ῥητέον τὰ νῦν ἀλλ' ἐπὶ τῆς ἀνακράσεως· τὰς γὰρ τῶν ἀμώμων ὁδοὺς α ς ὁδεύουσιν πάσας γινώσκει κύριος τῇ ἀμωμότητι αὐτῶν ἀνακρινάμενος. φέρεται δὲ καὶ Γινώσκει κύριος τὰς ἡμέρας τῶν ἀμώμων. ἐπεὶ γὰρ οἱ α μωμοι οὐδέποτε ἐν σκότῳ ἀλλ' ἐν φωτὶ καὶ ἡμέρᾳ εἰσὶν ἀεί, τούτου χάριν γινώσκει κύριος τὰς τοιαύτας αὐτῶν ἡμέρας η καὶ πάσας τὰς τοῦ βίου αὐτῶν ἡμέρας ἀεὶ ἀμέμπτως καὶ ἀμώμως ἐνεργούντων. Καιρὸς πονηρός ἐστιν ο τε ἐπίπονά τις ἀπολαμβάνει ἁμαρτημάτων ε νεκα. ἐν τούτῳ ου ν τῷ καιρῷ οὐ καταισχυνθήσονται οἱ α μωμοι, οὐκ ε χοντες πράξεις ἐφ' αι ς ε στι τὸ παθεῖν. Οτι οἱ ἁμαρτωλοὶ ἀπολοῦνται, οὐ τῷ ἐξ ο λων διαλύεσθαι τὴν σύστασιν αὐτῶν ἀλλὰ τῷ μηκέτι ει ναι ἁμαρτωλούς. Κα ν πολλὴ σπάνις σιτίων διὰ κραταιὰν λιμὸν γένηται, κατ' ἐντολὴν θεοῦ κόρακες οι σουσιν ὡς τῷ ̔Ηλίᾳ τροφάς, καὶ ὡς τῷ Δανιὴλ ἐν τῷ λάκκῳ τῶν λεόντων α ριστον ὁ ̓Αμβακοὺμ μετέωρος φερόμενος οι σει. καὶ τοῦτο πρὸς τὸ ῥητόν, πρὸς δὲ διάνοιαν· ἐκ νεαροῦ καὶ ἀβεβαίου η θους καθ' ο νεωτερίζων νεώτερος η μην μεταβαλὼν εἰς γῆρας η λθον βίον ἀκηλίδωτον καὶ πολιὰν φρόνησιν κεκτημένος. ο μως ου τω προκόψας Οὐκ ει δον δίκαιον ἐγκαταλελειμμένον. τὰ δ' α λλα ὁμοίως τῷ πρώτῳ. 367 26 ἐγκαταλελειμένον τῷ τὸν θεὸν ε χειν τρέφοντα καὶ α ρτους θείους","english":"The Lord knows the way of the righteous and the ways of the blameless he will know. The term \"knowledge\" must not now be understood as mere information but as intimate union; for the Lord knows all the ways of the blameless that they walk, having examined them by their blamelessness. And there is also the reading: \"The Lord knows the days of the blameless.\" For since the blameless are never in darkness but always in light and day, for this reason the Lord knows such days of theirs—and all the days of their life, as they always act blamelessly and without fault. An evil time is when someone receives the hardships of sins as a consequence. In this time the blameless will not be put to shame, having no deeds for which to suffer. That sinners will perish means not that their constitution is dissolved entirely but that they are no longer sinners. And even if a great scarcity of food comes through a severe famine, at God's command ravens will bring food as they did for Elijah, and as Habakkuk, carried aloft, brought a meal to Daniel in the lions' den. And this is according to the literal sense; but according to the deeper meaning: from a young and unstable character, when I was young and given to youthful ways, I changed and came to old age, having attained a life unstained and a hoary understanding. Yet having advanced thus, \"I have not seen the righteous forsaken.\" The rest is similar to the first. Forsaken, that is, by having God as one who nourishes, and divine breads.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"παρέχοντα, ὡς μὴ ζητῆσαί ποτε α ρτους τὸ τοῦ δικαίου σπέρμα τουτέστιν τοὺς κατὰ διδασκαλίαν γεγενημένους. ο λην γοῦν τὴν ζωὴν ἑαυτοῦ κατάστασιν ου σαν ἀκριβῆ τε καὶ δεδοκιμασμένην ἐγνωσμένην πᾶσιν ἐργάζεται· καὶ ου τως ο λην τὴν ἡμέραν ἐλεεῖ κοινωνικὸς ω ν, καὶ δανείζει η τοι μαθήματα θεῖα τοῖς ἀκροωμένοις η θεῷ κατὰ τὸ ̓Ελεῶν πτωχὸν θεῷ δανείζει, ἐπὶ τῷ κερδῆσαι τόκους σωτηριώδεις ω στε καὶ τὸ σπέρμα αὐτῶν εὐλογημένον ει ναι πάσῃ εὐλογίᾳ πνευματικῇ. 368 ̔Ο δίκαιος πᾶσαν τὴν ἠθικὴν κατορθώσας ἀρετὴν η λθεν ἐπὶ θεωρίαν διὸ καὶ ὁ λόγος αὐτοῦ τροπικῶς στόμα καλούμενος οὐκ α λλο τι η τὴν ἐν τῷ θεωρεῖν σοφίαν μελετᾷ. εἰς τοῦτο παραλήψῃ τὸ Διήγησις εὐσεβοῦς διὰ παντὸς σοφία, ὁ δὲ α φρων ὡς σελήνη ἀλλοιοῦται. καὶ ἡ γλῶσσα δὲ τοῦ δικαίου οὐκ ἀνεξετάστως οὐδ' ὡς ε τυχεν φθέγγεται. κρίνας γὰρ καὶ ἐξετάσας διαφορὰν λεκτέων καὶ οὐ λεκτέων· τὰ μὲν ἐρεῖ, τὰ δὲ ἡσυχάσει. τοιοῦτόν ἐστιν τὸ Χείλη σοφῶν δέδεται αἰσθήσει, τῷ ᾐσθημένως καὶ λέγειν καὶ σιωπᾶν· αἰσθήσει δεσμῷ τῶν χειλέων κέχρηται. Ον κατὰ φύσιν ε χομεν νόμον ἐν καρδίᾳ καθ' ο ν διακρίνομεν τὸ ποιητέον καὶ οὐ ποιητέον, οὐκ α λλου ἐστὶν η τοῦ πεποιηκότος ἡμᾶς κατὰ τὴν ἑαυτοῦ εἰκόνα θεοῦ. ἀμέλει ο τ' α ν σῴζωμεν ἀδιαστρόφους τὰς ἐννοίας τῶν χειρόνων ἀπεχόμενοι, τῶν κρειττόνων ἀντιποιούμεθα. τούτῳ τῷ νόμῳ ἡγεμόνι τῆς ὁδοῦ χρώμενοι α νευ ὑποσκελισμοῦ διαβαίνομεν ἐφ' ο ἐπειγόμεθα τέρμα. Δυνατὸν δὲ τὸν εὐαγγελικὸν νόμον δηλοῦσθαι διὰ τῆς παρούσης λέξεως. Τῷ δικαίῳ ῳ κατανοεῖ ὁ ἁμαρτωλὸς ζητῶν αὐτὸν θανατῶσαι λέγεται·","english":"...providing, so that the seed of the righteous—that is, those who have come to be according to teaching—never sought bread. In any case, he works out his whole life as an exact and approved state, known to all; and thus all the day he shows mercy, being generous, and he lends—either divine teachings to those who listen, or to God, in accordance with \"He shows mercy to the poor man, he lends to God\"—for the gaining of saving interest, so that their seed too may be blessed with every spiritual blessing. The righteous man, having set right every moral virtue, came to contemplation; therefore his word, called \"mouth\" figuratively, meditates on nothing other than the wisdom that is in contemplation. To this you will take up the saying: \"The tale of a pious man is wisdom throughout all his days, but the fool is changed like the moon.\" And the tongue of the righteous man does not speak without examination nor at random. For having judged and examined the difference between things to be said and things not to be said, some things he will say and others he will keep silent. Such is the meaning of \"The lips of the wise are bound by perception\"—by speaking and keeping silent perceptively; and he uses perception as a bond of the lips. The law that we have by nature in the heart, by which we distinguish what is to be done and what is not to be done, is none other than that of the God who made us according to his own image. Indeed, whenever we keep our thoughts undistorted by abstaining from the worse things, we lay claim to the better. Using this law as a guide of the way, we cross over without stumbling to the goal toward which we press. It is possible that the evangelical law is indicated by the present expression. It is said that the sinner contemplates the righteous man, seeking to put him to death...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"̔Υπόμεινον τὸν κύριον. εἰ καὶ πολλοὺς ε χεις τοὺς φονῶντας κατὰ σοῦ, ἐκ θεοῦ δέχου τὴν σωτηρίαν. ̔Υπόμεινον δὲ αὐτὸν καὶ φύλαξον τὴν ὁδὸν αὐτοῦ, τηρῶν τὰς ἐντολὰς αὐτοῦ. ου τω γὰρ διατεθέντι σοι ἀκολουθήσει τὸ ὑψωθῆναι, ω στε κατακληρονομῆσαι τὴν πολλάκις η δη εἰρημένην γῆν. Σημειωτέον δὲ ο τι ἐν υ ψει που κεῖσθαι τὴν τῆς εὐαγγελίας λέγει γῆν· οὐ γὰρ ἐπὶ τῷ τὴν ἐν ποσὶν κληρονομῆσαι γῆν ὑψοῦταί τις ἀλλὰ τὴν α νω που ἱδρυμένην. καὶ ἐν ̔Ησαίᾳ γοῦν ̓Αναβιβάσει σε κύριος ἐπὶ τὰ ἀγαθὰ τῆς γῆς ει ρηται. καὶ ἐν οι ῳ δὲ υ ψει τυγχάνει αὐτὴ ἡ γῆ, σκόπει, ὡς θεοῦ ἀναβιβάζοντος ἐπ' αὐτὴν καὶ ὑψοῦντος, ω στε αὐτὴν κληρονομῆσαι τῷ μὴ οι όν τε ει ναί τινα ἑαυτῷ ἐπ' αὐτὴν γενέσθαι. τότε δέ, ω σπερ ἀφ' υ ψους τὸν τῶν ἁμαρτωλῶν ἐπόψει ο λεθρον, παραδιδομένους κολάσει. Παρελθών, φησίν, τῇ διανοίᾳ ἐπὶ τὸν μέλλοντα βίον οὐκ ε θ' ευ ρον τὸν ἀσεβῆ, ὡς ζητῆσαι τὸν τόπον αὐτοῦ καὶ μὴ εὑρεῖν. ει ρηται δὲ μὴ εὑρίσκεσθαι τοὺς φαύλους μετὰ ταῦτα, οὐ τῆς οὐσίας αὐτῶν ἀφανιζομένης ἀλλὰ τῆς ποιότητος καθ' η ν εἰσιν τοιοῦτοι, καὶ περὶ τοῦ μὴ εὑρίσκεσθαι τὸν ἐν τάξει τόπον αὐτῶν προαποδέδεικται. εἰ δὲ περὶ τοῦ σατανᾶ ταῦτα λέγοιτο, ἐπεὶ α ρχων τοῦ κόσμου τούτου ει ρηται (παρέρχεται δὲ ου τος ὁ κόσμος), ζητήσας τις ἐν τῷ μέλλοντι αἰῶνι τὸν τόπον τούτου τοῦ αρχοντος οὐχ εὑρήσει. εἰ δὲ καὶ ἡ ἁμαρτία τόπος ἐστὶν τοῦ διαβόλου κατὰ τὸ Μὴ δίδοτε τόπον τῷ διαβόλῳ, τῆς κακίας ἀφανιζομένης οὐχ εὑρέθη ὁ τόπος τοῦ ἀσεβοῦς.","english":"Wait for the Lord. Even if you have many who are plotting against you, receive salvation from God. Wait for him and keep his way, observing his commandments. For when you are so disposed, being exalted will follow, so that you inherit the land that has often been spoken of. And it must be noted that he says the land of the promise lies somewhere in a high place; for no one is exalted for inheriting the land beneath his feet, but rather the land that is established somewhere above. And indeed in Isaiah it is said, \"The Lord will bring you up to the good things of the land.\" And consider that this land itself is in a high place, since God brings one up to it and exalts him, so that he may inherit it—for it is not possible for anyone to come to be upon it by himself. But then, as if from a height, you will look down upon the destruction of sinners, who are handed over to punishment. Passing by, he says, in thought to the life to come, I did not find the wicked man, so as to seek his place and not find it. And it is said that the wicked are not found after these things—not because their substance is destroyed, but their quality, according to which they are such as they are—and it has been shown beforehand concerning the fact that their place, in its order, is not found. But if these things were said concerning Satan, since he is called the ruler of this world (and this world passes away), anyone who seeks the place of this ruler in the age to come will not find it. And if sin is also a place of the devil, according to \"Do not give place to the devil,\" when wickedness is destroyed, the place of the wicked was not found.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"εἰ δὲ καὶ κατὰ τὴν λέξιν βουληθείης νοῆσαι Εἰ δὲ καὶ κατὰ τὴν λέξιν βουληθείης νοῆσαι, διαφορὰν ἀκακίας καὶ εὐθύτητος ει ποι α ν τις τοιαύτην· εἰ μὲν ἀκακίᾳ ῃ ἡ τῶν κακῶν ἀπραξία, εὐθύτης ει η ἡ ε ξις καθ' η ν ἀπαθῶς πάντα ἐνεργοῦμεν· εἰ δὲ ἀκακίαν λέγοι τὴν τοῦ η θους κατόρθωσιν, εὐθύτης ει η ἡ ἀκαμπὴς τῶν δογμάτων τῆς ἀληθείας θεωρία. ἑκατέρως προστάσσει φυλάσσειν ἀκακίαν καὶ ἰδεῖν εὐθύτητα τῷ ει ναι ἐγκατάλειμμα εἰς τὸν μέλλοντα βίον τῷ εἰρηνικῷ ἀνθρώπῳ τὴν οὐ καταισχύνουσαν ἐλπίδα, τῶν ἀσεβῶν ἐξολοθρευμένων ἐπὶ τὸ αὐτὸ καὶ α μα κατὰ τὸν τῆς κρίσεως καιρόν. Σωτηρία δὲ τῶν δικαίων γίνεται παρὰ κυρίου ὑπερασπίζοντος αὐτῶν ἐν καιρῷ θλίψεως. τούτῳ συνῳδὸν τὸ ̔Η σωτηρία ἡμῶν ἐν καιρῷ θλίψεως. ὑπάρξει δὲ αὐτοῖς καὶ τὸ βοηθείας παρὰ τοῦ κυρίου τυχεῖν καὶ τὸ ῥυσθῆναι ἐκ πολεμίων, ἀλλὰ καὶ τὸ ἐξαιρεθῆναι ἐκ\n\nχειρὸς ἁμαρτωλῶν τουτέστιν πράξεως η δυνάμεων πονηρῶν· διότι Ηλπισαν ἐπ' αὐτόν. Διὸ καὶ ὁ ψαλμὸς ου τος ἐν οἰκείῳ ἀριθμῷ τῶν λεγομένων ἐν αὐτῷ τέτακται. ε στιν γὰρ τριακοστὸς ε κτος. ου τος δὲ ὁ ἀριθμὸς ὁμοῦ τρίγωνος καὶ τετράγωνός ἐστιν. χρώμενος μὲν ἡ τρίγωνός ἐστιν πλευρὰ τῇ ὀγδοάδι, ε στι δὲ ἡ ὀγδοὰς ἀναστάσιμος τοῦ σωτῆρος ἡμέρα. ἡ δὲ τετράγωνος πλευρὰν ε χει τὸν ε ξ ο ντα ἀριθμὸν τέλειον· ἑξάκις γὰρ τριάκοντα ε ξ. τρίγωνος δὲ κατὰ τοῦτο· εἰ γὰρ ἀπὸ μονάδος ἑξῆς ε ως ὀγδοάδος ἀριθμήσεις, οὐκ α λλον τούτου εὑρήσεις ἀριθμόν. 373 ̓Εξομολογούμενον πρόσωπον εἰσάγεται ἐν τῷ ψαλμῷ τούτῳ.","english":"But if you should wish to understand it also according to the wording, \"But if you should wish to understand it also according to the wording,\" one might state the difference between guilelessness and uprightness as follows: if guilelessness is the non-doing of evils, uprightness would be the state according to which we act in all things without passion; but if one should call guilelessness the rightness of character, uprightness would be the inflexible contemplation of the doctrines of truth. In either way he commands us to guard guilelessness and to see uprightness, since there is a remnant for the peaceful man in the life to come—the hope that does not put to shame—when the impious are utterly destroyed together and at once at the time of judgment. But salvation for the righteous comes from the Lord, who shields them in the time of affliction. In harmony with this is \"Our salvation is in the time of affliction.\" And it will be theirs both to obtain help from the Lord and to be delivered from enemies, but also to be rescued from the hand of sinners—that is, from the action or the powers of the wicked—because they hoped in him. Therefore this psalm also has been placed in its own number among the things said in it. For it is the thirty-sixth. And this number is at once triangular and square. As triangular, it has the side eight, and the eight is the resurrection day of the Savior. As square, it has as its side the number sixty, which is perfect; for six times thirty is sixty. And it is triangular in this respect: for if you count from the monad in succession up to the ogdoad, you will find no other number than this. A confessing person is introduced in this psalm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"εἰ γὰρ πέπρακταί μοι, φησίν, τι τοιοῦτον ἐφ' ῳ α ξιον ὑπὸ θυμοῦ ἐλεγχθῆναι καὶ ὑπὸ ὀργῆς παιδευθῆναι, ἀλλά γε μετανοήσας παρακαλῶ ὑπὸ λόγου καὶ μὴ ὑπὸ θυμοῦ ἐλεγχθῆναι καὶ ὑπὸ διδασκαλίας καὶ μὴ ὑπὸ ὀργῆς παιδευθῆναι. Δηλοῖ δέ ποτε ἡ τῶν βελῶν προσηγορία καὶ τὰς κολάσεις, ὡς ἐν τοῖς προάγουσιν ει ρηται. φησὶ τοίνυν· ἐπεὶ ἁμαρτίας πεποίηκα αι ς ἀκολουθεῖ κόλασις, Τὰ βέλη σου η δη ἐνεπάγησάν μοι. 375 ̓Επιφαινομένων τῶν ἁμαρτιῶν μου· δεῖγμα γὰρ τοῦ ε τι αὐτὰς παρεῖναι τὸ ὁρᾶσθαι αὐτῶν τὸ πρόσωπον. Τὰς μὲν ἀνομίας ὑπερηρκέναι τὴν κεφαλὴν ἑαυτοῦ φησιν, ω στε πιέσαι καὶ βαρύναι τὸ ἡγεμονικὸν αὐτοῦ τροπικῶς κεφαλὴν ὀνομαζόμενον, ταύτας δὲ καὶ τρόπον φορτίου βεβαρύνθαι ἐπ' αὐτόν· τῆς γὰρ κακίας φύσει κατωφεροῦς καὶ βαρυτάτης ου σης ὡς ταλάντῳ μολίβδου παραβάλλεσθαι, μόνος ὁ μετανοῶν αι σθησιν τοῦ βάρους αὐτῆς λαμβάνει, οἰομένου κουφοτάτην αὐτὴν ὑπάρχειν τοῦ σὺν ἡδονῇ ἐνεργοῦντος αὐτήν. ο θεν ̓Ιησοῦς τοὺς κοπιῶντας καὶ πεφορτισμένους διὰ μετανοίας η κειν πρὸς αὐτὸν καλεῖ αἰσθηθέντας τοῦ α χθους τῆς ἁμαρτίας καὶ κοπιάσαντας ἀπ' αὐτοῦ. τοὺς δὲ μώλωπας ου ς ε σχεν ἀπὸ τῶν πεπυρωμένων τοῦ πονηροῦ βελῶν εἰς σῆψιν καὶ δυσωδίαν τετράφθαι φησὶν ἀπὸ προσώπου η ς ε σχεν ἀφροσύνης· σὺν ἀφροσύνῃ γὰρ οὐχ ἡ τυχοῦσα συνίσταται κακία, ὡς αυ μετὰ φρονήσεως τὰ κατ' ἀρετὴν ἐνεργεῖται. Τὰ δ' ἑξῆς τάχα ου τως ἀναγνωστέον· ἐπεὶ ε ως τέλους, τουτέστιν διὰ βίου, κατεκάμφθην τὰ κάτω φρονῶν καὶ ἐπὶ γῆν βλέπων, ἠκολούθησεν τὸ οἰκτρὸν καὶ ἐλεεινόν με ει ναι, ο παρίσταται ἐκ τοῦ ̓Εταλαιπώρησα.","english":"For he says, if I have done anything of such a kind as to deserve to be reproved by wrath and disciplined by anger, at any rate, having repented, I beseech that I be reproved by reason and not by wrath, and disciplined by teaching and not by anger. And at one time the term \"arrows\" also indicates punishments, as has been said in the preceding passages. He says, then: since I have committed sins to which punishment follows, your arrows have already been fixed in me. My sins being made manifest—for a proof that they are present is the seeing of their face. He says that his lawless deeds have surpassed his head, so as to press down and weigh upon his governing faculty, figuratively called the head, and that these have been weighed down upon him in the manner of a burden; for since wickedness is by nature downward-tending and most heavy, so as to be compared to a talent of lead, only the one who repents perceives the sense of its weight, while the one who practices it with pleasure thinks it to be altogether light. Wherefore Jesus calls to himself those who labor and are burdened through repentance, who have perceived the weight of sin and have labored from it. And the welts which he received from the fiery arrows of the evil one he says have turned to rot and foul odor because of the face of the folly which he had; for not any ordinary wickedness is established together with folly, as virtue's deeds are performed with prudence. And what follows is perhaps to be read thus: since I was bowed down to the end, that is, throughout my life, thinking the things below and looking upon the earth, there followed my being pitiable and miserable, which is made clear from \"I have labored in misery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"Ητοι τῶν λογισμῶν μου η τῶν πονηρῶν πνευμάτων· τούτου ε νεκα διὰ βίου σκυθρωπάζων ἐπορευόμην, πάσης ἱλαρίας ἀφαιρεθείσης. ἐπειδὴ δὲ φέρονται γραφαί, ω ν ἡ μὲν Ψύαι μου, ἡ δὲ Αἱ λαγόνες μου ἐπλήσθησαν ἐμπαιγμῶν, ῥητέον ο τι, ἐπεὶ περὶ τὰς ψύας καὶ τὰς λαγόνας συνίσταται τὰ σπέρματα εἰς παιδοποιΐαν συντείνοντα, ἐμπαιγμῶν ἐμπίπλαται ταῦτα, ο τ' α ν μὴ εἰς παιδοποιΐαν ἀλλὰ πορνικῶς ἐπιτελῆται. Διὰ τοῦτο γάρ φησιν μηδὲ ι ασιν ει ναι ἐν τῇ σαρκί μου διὰ τὸ ᾐσθῆσθαι τὴν ψυχήν μου τῶν παρόντων ἐμπαιγμῶν· πάνυ γὰρ ἀσθενεῖ ἡ σὰρξ ῥέουσα καὶ μὴ σωφρονοῦσα, ο θεν καὶ ̔Ο πορνεύων εἰς τὸ ι διον σῶμα ἁμαρτάνει. Α ̓ πὸ βάθους μετανοίας τοὺς ἐπὶ μετανοίᾳ στεναγμοὺς προφέρων, οὐκ ἐξ ἐπιπολῆς καὶ ἐπιπλάστως ὡς οἱ μετανοίας ὑποκριταί· διὸ καὶ θαρρῶν λέγει· Σοί, κύριε, ὡς α ρα ἡ ἐπιθυμία τῆς καρδίας μου ἐναντίον σού ἐστιν· πᾶσα μὲν γὰρ φαύλων ο ρεξις μακράν σου καὶ κέκρυπταί σε, ἡ δὲ τῆς ἐμῆς καρδίας τῷ μετελθεῖν ἐκ κακίας εἰς ἀρετὴν γνησίαν μετάνοιαν ποθοῦσα ἀγαθὴν ἐπιθυμίαν ε χει, η τις ἐν ο ψεσιν οὐ τυγχάνει. Δύναται καὶ περὶ τῆς φαύλης ἐπιθυμίας λέγειν· ἐπεὶ ἡ ἐγκειμένη μοι πονηρὰ ο ρεξις οὐκ ε λαθέν σε, περὶ ταύτης ἐξομολογούμενος στενάζω, ὡς τὸν στεναγμὸν τὸν περὶ αὐτὸν εὐπαρρησίαστον ο ντα μὴ κεκρύφθαι ἀπὸ σοῦ· ἐπαινετὸν γὰρ τὸ ἐπὶ φαύλοις στένειν. Τῆς καρδίας μου τουτέστιν τῆς διανοητικῆς μου δυνάμεως τάραχον ὑπομενούσης, ἡ ἰσχύς μου ἡ κατὰ τὰς κοινὰς ἐννοίας ἐγκατέλιπέν με, ἀλλὰ καὶ ἡ τῶν ἀληθῶν γνῶσις φῶς τῶν ὀφθαλμῶν μου τουτέστιν τοῦ νοῦ τυγχάνουσα","english":"Either my reasonings or the evil spirits; for this reason I went through life with a sullen face, all cheerfulness having been taken away. But since the Scriptures are brought forward, of which one says, My loins, and another, My loins were filled with mockings, it must be said that, since the seeds contributing to the begetting of children are situated around the loins and the flanks, these are filled with mockings whenever they are brought to fulfillment not for the begetting of children but in a whorish manner. For this reason he says that there is not even healing in my flesh, because my soul has perceived the mockings that are present; for the flesh is very weak when it flows and is not chaste, whence also the one who commits fornication sins against his own body. Bringing forth groans for repentance from the depth of repentance, not from the surface and not in a feigned way as the hypocrites of repentance do; therefore also, being confident, he says: To you, Lord, as indeed the desire of my heart is before you; for every craving of base things is far from you and has been hidden from you, but the desire of my heart, longing for genuine repentance by passing from vice to virtue, has a good desire, which does not happen in the eyes. He can also speak about the base desire: since the evil craving that lies within me has not escaped you, I groan confessing about it, so that the groan concerning it, being freely spoken, has not been hidden from you; for it is praiseworthy to groan over base things. When my heart, that is, my faculty of thought, undergoes disturbance, my strength, which is according to the common notions, has abandoned me, but also the knowledge of true things, being the light of my eyes, that is, of the mind","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"οὐκ ε στιν μετ' ἐμοῦ· διατεθεὶς γὰρ κατὰ τὰ α λογα οὐδ' ἐννοεῖσθαι φωτεινῶς η ἰσχυρῶς διανοεῖσθαι δυνήσομαι. Δύναται καὶ ἰσχὺς ει ναι τοῦ ταῦτα λέγοντος καὶ φῶς ὀφθαλμῶν αὐτοῦ ὁ ὀρθὸς λόγος καθ' ο ν ἐστιν λογικός. ου τος ου ν ἐγκατέλιπεν αὐτόν, καὶ οὐκέτι ει ναι μετ' αὐτοῦ δοκεῖ, ταραχθείσης αὐτοῦ τῆς καρδίας ἰσχύος ὀνομαζομένης κατὰ τὴν τῶν πρακτικῶν ὑφήγησιν, φῶς δὲ ὀφθαλμῶν κατὰ τὸ φωτίζειν τῇ σαφηνείᾳ τῶν ὁρώντων. Καὶ ου ς δὲ ει χον, φησίν, φίλους καὶ πλησίον φιληδόνως ζῶν, τούτους πολεμικῶς ἀνθισταμένους καὶ πολεμίους ε σχον ῥέψας ἐπὶ τὸ ἐκκλῖναι ἀπὸ τοῦ κακοῦ καὶ τὸ ἀγαθὸν ποιῆσαι. ου τοι δὲ καὶ Εγγιστά μου πρότερον ο ντες σχέσει καὶ διαθέσει ἀπὸ μακρόθεν πολεμίων τρόπαιον ε στησαν. ̔Ρητέον δὲ καὶ ου τως· ο τ' α ν τις περιστάσεσι περιπέσῃ, ἐγκαταλείπεται ὑπὸ πάντων τῶν πρότερον ἐγγιζόντων καὶ φίλων καὶ πλησίον ο ντων, ὡς ε σθ' ο τε καὶ κατηγορεῖν τὸν πάλαι ποθούμενον. τούτων εἰκόνας ευ ροις ἐν τῷ ̓Ιώβ. Καὶ οἱ βλαπτικῶς δὲ καὶ φιλονείκως ἐκζητεῖν τὴν ψυχήν μου προελόμενοι καὶ βίᾳ περιβαλεῖν με ἠθέλησαν, ἀναγκαστικοῖς λόγοις ὡς δῆθεν ἀποδεικτικοῖς ὑπαγαγεῖν με νομίζοντες· ἀλλὰ τὰ πρὸ τούτων λεγόμενα ἐπὶ ἐκζητήσει τῶν κακῶν οι ς ὑποβάλλειν με εσπευδον ω φθησάν μοι ματαιότης. ηκουον γὰρ οὐχ ὡς ἀποδείξεως ἀλλ' ὡς ματαίας καὶ ἀπατηλῆς σοφιστείας. ματαιότητα δὲ δι' ω ν σοφίζονται φθεγγόμενοι δι' ο λης ἡμέρας, τουτέστι διὰ βίου, δολιότητα μελετῶσιν ου τε ἀποδείξεις τότε τοῖς πράγμασιν ἐπιφέροντες ἀλλὰ καὶ σοφιστικῶς συναρπάζειν κρίναντες.","english":"it is not with me; for disposed according to the irrational, I will not be able even to think luminously or to reason strongly. The right reason, according to which he is rational, can be both the strength of the one saying these things and the light of his eyes. This, then, did not abandon him, and it no longer seems to be with him, his heart having been troubled—strength being named according to the guidance of practical matters, and light of eyes according to its enlightening by the clarity of those who see. And those whom he had, he says, as friends and neighbors, living pleasurably, these he had as warring against him and as enemies, having inclined to turn away from evil and to do good. And these, who were formerly nearest to me by relation and disposition, from afar set up a trophy as enemies. One must also say thus: whenever someone falls into circumstances, he is abandoned by all who formerly drew near and were friends and neighbors, so that at times even the one formerly longed for accuses him. You would find images of these things in Job. And those who purposed to seek my soul harmfully and contentiously and wished to assail me with violence, thinking to subject me by compelling arguments as if demonstrative—but the things said before these, concerning the seeking out of the evils with which they hastened to subdue me, appeared to me as vanity. For I heard them not as demonstration but as vain and deceptive sophistry. And vanity, through the things they speak sophistically all the day long—that is, through their whole life—they practice deceit, not then bringing demonstrations to the facts but also judging it right to snatch them away sophistically.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"380 ̔Ο κρίνας φυλάττειν τὸ Οὐ παραδέξῃ ἀκοὴν ματαίαν πρὸς τοὺς δολίους καὶ ἀπατηλοὺς λόγους κεκώφωται οὐδ' αι σθησιν αὐτῶν τὴν ἐξ ἀκοῆς ε χειν βουλόμενος· πολλῷ δὲ πλέον ἀλάλου δίκην οὐδ' ἀποκρίνεσθαι πρὸς τοὺς τοιούτους λόγους η ἐλέγχειν αὐτοὺς βουληθείη· ει ρηται γὰρ ἐν α λλοις ἠλιθίου ει ναι τὸ ἐξελέγχειν τοὺς λίαν εὐήθεις λόγους. ̓Εγενόμην ου ν, φησίν, πρὸς τοὺς τοιούτους ἀνθρώπους ὡς οὐκ ἀκούων οὐδ' ε χων ἐν στόματί μου ἐλεγμούς· κίνδυνον γὰρ ε χει πολλάκις τὸ δυσφήμων λόγων ἀκούειν καὶ τὸ διαλέγεσθαι περὶ προβλημάτων ὑποκειμένων κολάσει. διὸ μακάριον κεκωφῶσθαι πρὸς τὰ τοιαῦτα καὶ νομίζεσθαι μὴ οι όν τε ει ναι αὐτὰ ἐλέγχειν. 381 ̓Επεὶ πάντων τῶν α λλων καταφρονήσας η λπισα ἐπὶ μόνῳ σοί, ω κύριε, τυγχάνων μου καὶ θεὸς Σὺ εἰσακούσῃ, ῳ εὐξάμενος ει πον ἀρξάμενος ἀπὸ τοῦ Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με. πολλάκις γὰρ οἱ συνόντες μοι, ο τε ἡμάρτανον, ἀλητήριοι δαίμονες ὀνειδίζουσι τὰ προπεπραγμένα εἰς μέσον φέροντες, ὡς διὰ τούτου ἐμποδίσαι τὴν μετάνοιάν μου πειρώμενοι καὶ ἀπόγνωσιν σωτηρίας ἐμποιῆσαι. ἐγὼ γοῦν πρὸς ου ς ὑποβάλλουσι τοιούτους λογισμοὺς κωφὸς καὶ οὐκ ἀκούων γεγένημαι οὐδ' ἐλέγξαι αὐτοὺς βουλόμενος, ο πως μὴ περὶ τοῦτο καταγινόμενος ἐκλύσω τὴν σύντονον περὶ τὴν μετάνοιαν προθυμίαν. ἐπεὶ ου ν ἐλπίζων, ω κύριε, θαρρῶ εἰσακουσθήσεσθαι. ἐμαυτῷ γὰρ ἀμῦναι δυνάμενος ἐπέχω τὴν αμυναν, γινώσκων τὸ Μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοί, ἀλλὰ δότε τόπον τῇ ὀργῇ, καὶ τὸ ̓Εμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει κύριος. Ετοιμος καὶ εὐτρεπὴς πρὸς τὰς ἐξ αἰσθήσεως μάστιγάς εἰμι.","english":"He who has decided to keep the command \"You shall not accept a vain hearing\" has been made deaf toward deceitful and seductive words, not even wishing to have the perception of them that comes from hearing; and much more, like a dumb man, would he not wish even to answer such words or to refute them; for it has been said elsewhere that it is the mark of a fool to refute exceedingly silly words. \"I became,\" he says, \"toward such men as one not hearing, and having no reproofs in my mouth\"; for there is often danger in hearing defamatory words and in conversing about problems that are subject to punishment. Therefore it is blessed to have been made deaf toward such things and to be thought unable to refute them. Since, having despised all other things, I hoped in you alone, O Lord, who are mine and God, you will hear me, to whom, having prayed, I said, beginning from \"O Lord, do not reprove me in your anger.\" For often those who are with me, when I sinned, the wandering demons reproach, bringing my past deeds into the middle, as though attempting by this to hinder my repentance and to produce despair of salvation. I, then, toward those who suggest such thoughts have become deaf and not hearing, nor wishing to refute them, so that, not being occupied with this, I might not relax the intense eagerness for repentance. Since, therefore, hoping, O Lord, I am confident that I shall be heard. For though able to defend myself, I hold back the defense, knowing the words \"Do not avenge yourselves, beloved, but give place to wrath,\" and \"Vengeance is mine, I will repay, says the Lord.\" I am ready and prepared for the scourges that come from perception.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"ἀμέλει γοῦν καὶ ἡ ἀλγεδών μου, καθ' η ν ἀλγῶ ἐπὶ τοῖς προπεπραγμένοις, ἐνώπιόν μού ἐστιν τιτρώσκουσα καὶ μαστίζουσά με. Δύναται δὲ καὶ ου τως· ἐπεὶ ἡ ἀλγηδών μού ἐστιν, ἀλγοῦντός μου ἐφ' οι ς ε δρασα κακοῖς κα ν διὰ μαστίγων δέοι ἐκτὸς τῶν ἁμαρτημάτων γενέσθαι, ε τοιμός εἰμι πρὸς ταύτας, τουτέστι προθύμως ε χω περὶ ἐπιστροφῆς τυφθῆναι. ̔Η πρὸς ἡμᾶς δηλονότι συμπάθεια η ς ε νεκα τοῦ οἰκείου πάθους ε χει διὰ παντὸς τὴν ἀνάμνησιν· ̓Αφ' ω ν γὰρ πέπονθεν, ὁ Παῦλός φησιν, αὐτὸς πειρασθεὶς δύναται τοῖς πειραζομένοις βοηθῆσαι. 383 ̔Ως κατὰ τὸν νόμον ὁ ἁμαρτίαν ε χων ὑπὲρ η ς δεῖ θυσίαν προσαγαγεῖν ἐφρόντιζεν τῶν ὑπὲρ αὐτῆς προσφερομένων, ου τως ἐστὶ μεριμνᾶν\n\nὑπὲρ τῆς ἁμαρτίας ἑαυτοῦ τινα σπεύδοντα κατορθοῦν μετανοίας ε ργα. 384 ̓Εμοῦ μεριμνοῦντος ὑπὲρ τῆς ἁμαρτίας μου, οἱ διὰ τὸ μετανενοηκέναι με ἐχθραίνοντές μοι ζῶσιν κατὰ τὴν φαύλην ζωήν, ἰσχύοντες καὶ κραταιοὶ ο ντες ὑπὲρ ἐμὲ τῷ ἐμὲ ἠσθενηκέναι κατὰ ταύτην τὴν ζωήν. Εἰ κἀκεῖνοι ἀπέρριψάν με ὡς νεκρὸν ἐβδελυγμένον, ἀλλὰ σὺ σκέπε με ὑπὸ τὴν κραταιάν σου χεῖρα· σοῦ γὰρ παρόντος ἀνίσχυροι καὶ ἀσθενεῖς οἱ ἐχθροί. 386 ̓Επεὶ ἐχθρῶν περιεστηκότων ἀνθρώπων τε πονηρῶν καὶ ἀοράτων δυνάμεων βοηθείας δέομαι, οὐκ α λλοθεν βοήθειαν ἀπαιτῶ η παρὰ σοῦ, κύριε· σὺ γὰρ καὶ θεὸς τῆς σωτηρίας μου τυγχάνεις, σωτηρίας δὲ θεὸς ὁ ταύτης αι τιος.","english":"At any rate, my pain, by which I grieve over what has been done beforehand, is before me, wounding and scourging me. It can also be understood thus: since my pain is mine—I grieving over the evils I have done—even if it should be necessary to be freed from my sins by means of scourges, I am ready for these, that is, I am eager to be struck for the sake of conversion. Clearly the compassion toward us, for the sake of which he always keeps the remembrance of his own suffering; for Paul says, \"From what he has suffered, having himself been tempted, he is able to help those who are tempted.\" As under the law the one who had a sin for which it was necessary to bring a sacrifice took thought for what was offered on its behalf, so it is necessary for one to take thought for his own sin, hastening to accomplish the works of repentance. While I take thought for my sin, those who are hostile to me because I have repented live according to their base life, being strong and mighty above me by my having become weak in this life. Even if they have cast me off as a dead and abominable thing, nevertheless do you shelter me under your mighty hand; for when you are present, the enemies are powerless and weak. Since, with enemies standing around—both wicked men and invisible powers—I need help, I do not demand help from elsewhere than from you, Lord; for you are also the God of my salvation, and the God of salvation is the cause of it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"387 ̔Ο βασιλεὺς Δαυὶδ τὴν κιβωτὸν τοῦ θεοῦ ἀγαγὼν εἰς ̔Ιερουσαλὴμ ὑμνῳδούς τινας α νδρας ἱεροὺς ε ταξεν ἐπ' αὐτῆς τῆς λειτουργίας τε καὶ τάξεως, ω στε τοὺς υ μνους τοῦ θεοῦ ᾳ δειν. ει ς ου ν η ν τούτων καὶ ὁ ̓Ιδιθούμ, ὡς ἐν τῷ καταλόγῳ καὶ τῇ ἐξαριθμήσει τῶν προειρημένων ᾠδῶν ἐν ταῖς Παραλειπομέναις φέρεταί τι τοιοῦτον. τὸν ου ν προκείμενον ψαλμὸν αὐτὸς ὑπὲρ τοῦ Δαυὶδ ποιήσας ῃ σεν, η ὑπὸ τοῦ Δαυὶδ γενόμενον αὐτὸν παραλαβὼν ἀπήγγειλεν. Εστιν δὲ καὶ ἐν τῷ προκειμένῳ ψαλμῷ ἐκ μετανοίας εἰς ἀρετὴν εἰσαγόμενον πρόσωπον τὸ ἀπαγγέλλον. 388 ̓Επεὶ σχεδὸν πάσης ἁμαρτίας ἀρχὴ διὰ λόγου γίνεται, ὁ φυλάξαι προθέμενος τὰς διὰ τῶν πράξεων ὁδοὺς αὐτοῦ πρὸς ἑαυτὸν συνθήκας τίθεται, ο πως μὴ ἁμάρτῃ τῇ γλώττῃ. εἰ γὰρ τὸ ἀναμάρτητον περὶ τὸν λόγον αὐτῷ τηρηθείη, ἀκολουθήσει τὸ καθαρεῦσαι ἀπὸ τῶν κατ' ἐνέργειαν ἁμαρτημάτων· ̓Εκ γὰρ τῶν λόγων σου, φησίν, δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ· καὶ ̓Αμὴν λέγω ὑμῖν· περὶ παντὸς ἀργοῦ ῥήματος δώσετε λόγον ἐν ἡμέρᾳ κρίσεως. 389 3 Μετὰ τοῦ α ρθρου ὁ ἁμαρτωλὸς καὶ ἐνταῦθα διάβολος η καὶ ὁ παρὼν τῷ ἀνθρώπῳ πονηρὸς α γγελος λέγεται. Οτ' α ν ου ν τις πρὸς ἑαυτὸν ει πῃ τὰς ὁδοὺς φυλάξαι ἑαυτοῦ τοῦ μὴ ἁμαρτεῖν ἐν γλώσσῃ καὶ θῆται φυλακὴν τῷ στόματι ἑαυτοῦ, τὸ τηνικαῦτα συνιστάμενος ὁ ἁμαρτωλὸς ἀντιπαρατεταγμένως ἐναντίον τοῦ μετανοοῦντος ὑπομιμνήσκει τὰ πρότερα, ἐπ' ὀνειδισμῷ εἰς μέσον αὐτὰ φέρων η γαργαλίσαι διὰ τῆς ὑπομνήσεως θέλων, ο πως κατασπάσῃ εἰς τὴν προτέραν ἁμαρτίαν τὸν ἀποστάντα αὐτῆς.","english":"King David, when he brought the ark of God to Jerusalem, appointed certain sacred men as singers for this very ministry and order, so that they might sing the hymns of God. One of these was also Idithum, as is recorded in something of this sort in the Chronicles, in the list and enumeration of the aforementioned odes. So then, he either composed and sang the psalm set before us himself on David's behalf, or he received it as something made by David and reported it. And in the psalm set before us there is also a person introduced from repentance to virtue who is the one reporting.\n\nSince the beginning of nearly every sin comes about through speech, the one who resolves to guard his ways through his actions makes an agreement with himself, so that he may not sin with his tongue. For if freedom from sin in speech is preserved for him, it will follow that he is cleansed from sins committed in deed. For by your words, it says, you will be justified, and by your words you will be condemned; and, Amen I say to you, for every idle word you will give an account on the day of judgment.\n\nWith the article, the sinner here too is called the devil, or the evil angel present with a person. Whenever, then, someone says to himself that he will guard his own ways so as not to sin with his tongue and will set a guard over his own mouth, at that time the sinner, standing against him in opposition, reminds him of his former deeds, bringing them into the middle for reproach, or wishing to tickle him through the reminder, so that he may drag down into his former sin the one who has departed from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"ου τω γοῦν, φησίν, συστάντος τοῦ ἁμαρτωλοῦ καὶ ἐνώπιόν μου, κωφωθεὶς πρὸς τοὺς λόγους ἐσίγησα ἀφ' ω ν ἠρξάμην λέγειν ἀγαθῶν· ἀρξάμενος γὰρ η μην περὶ ἀναμαρτησίας λέγειν· η ἐξ ἀγαθῶν δογμάτων διειληφὼς ο τι οὐ δεῖ ἀποκρίνεσθαι πρὸς ἐρεθίζοντας λόγους, ἐσίγησα μηδὲν πρὸς αὐτοὺς φθεγξάμενος, ο πως, ἐκείνου λέγοντος τὰ προειρημένα, μὴ τὸ α λγημα, ο ἐξ αἰσθήσεως ε σχον ο τε τῶν ἁμαρτημάτων ἀπηλλατόμην, ἀνανεούμενον καὶ ἀνακαινιζόμενον γεγένηται, ἀλγήσας πάλιν ἐφ' οι ς ὠνείδισε λέγων τὰ πεπραγμένα μοι. 390 ̓Εκ τῶν λόγων τοῦ συστάντος κατενώπιόν μου ἁμαρτωλοῦ ἐθερμάνθη διαπυρωθεῖσα ἡ καρδία μου. ἐπεὶ δὲ μηδὲν ἐφθεγξάμην ἐκ τῶν τοιούτων λογισμῶν ἐντός μου, ἡ θέρμανσις ἐφυλάχθη καὶ ̓Εν τῇ μελέτῃ μου ἐκκαυθήσεται πῦρ. ὁ μὴ ἐκλύτως ἀλλὰ σπουδαίως καὶ διαπύρως μελετῶν τὰ θεῖα ἐρεῖ τὸν προκείμενον στίχον, ἐξαπτομένου πυρὸς ἐκ τῆς τοιαύτης μελέτης διεσθίοντος τὴν προϋπάρχουσαν μοχθηρὰν ε ξιν. Πρὸς μὲν τὸν ἁμαρτωλόν φησιν· ̓Εκωφώθην καὶ ἐταπεινώθην καὶ ἐσίγησα· πρὸς δὲ τὸν θεόν· ̓Ελάλησα ἐν γλώσσῃ μου. ὁ ἀπὸ γνησίου πόθου καὶ φρονήματος προφέρων λόγους ἐν γλώσσῃ τῇ ἑαυτοῦ λαλεῖ, τοῦ δολερῶς φθεγγομένου γλώσσῃ ἀλλοτρίᾳ λαλοῦντος. καὶ ε τι ἐπεὶ ε χομεν καὶ ἐν τῷ ε σω ἀνθρώπῳ γλῶσσαν, κυρίως ἡμῶν αυ τη γλῶσσά ἐστιν, καθ' η ν ἀπὸ διαθέσεως ε στιν λαλεῖν. 392 ̓Επεὶ ἀρξάμενος τοῦ ζῆν κατὰ τὴν ἀνθρωπίνην ζωὴν καὶ τέλος αὐτῆς προσδοκῶ, α δηλον δέ μοι τοῦτο, σύ μοι γνώρισον τὸ πέρας","english":"When, he says, the sinner stood before me, I was struck dumb and fell silent from the good things I had begun to speak. For having begun to speak about sinlessness—or having understood from good doctrines that one ought not to answer provoking words—I fell silent, uttering nothing to them, so that, while he was saying the things previously mentioned, the pain I had from perception, by which I was being delivered from sins, might not be renewed and made fresh again, having grieved again over the things he reproached me with, recounting what I had done. From the words of the sinner who stood before me my heart was warmed and set ablaze. But since I uttered nothing from such thoughts within me, the warming was preserved, and In my meditation a fire shall be kindled. He who meditates on divine things not slackly but earnestly and fervently will speak the verse before us, fire being kindled from such meditation and consuming the wicked disposition that existed beforehand. To the sinner, he says: I was struck dumb and humbled and fell silent; but to God: I spoke with my tongue. He who brings forth words from genuine longing and purpose speaks with his own tongue, whereas he who speaks deceitfully speaks with a foreign tongue. And moreover, since we have a tongue also in the inner man, this tongue is properly ours, according to which it is possible to speak from disposition. Since, having begun to live according to human life, I also expect its end—and this is clear to me—make known to me the end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"μου, ι να τὸ πλῆθος τῶν ἐτῶν τῆς μετὰ σαρκὸς ζωῆς μαθὼν καὶ τίνα μοι κατορθοῦσθαι δεῖ γνῶ. τί μὲν πεποίηκα, τί δὲ λείπει μοι πρὸς ἀναπλήρωσιν τελειώσεως; Η καὶ ου τως· ἐπεὶ πᾶς συνετὸς πράσσει καὶ ἐνεργεῖ ἐπὶ τέλει τινὶ ο καὶ σκοπὸς καλεῖται, δεῖ δὲ τούτου γνῶσιν ε χειν, ευ χεται γνῶναι τί τὸ τέλος καθ' ο ζῆν προτέθειται καὶ τίς ὁ ἀριθμὸς τῶν κατὰ τὰ θεωρήματα τῆς ἀληθείας ἡμερῶν. ου τω γὰρ ει σεται τί αὐτῷ ὑστερεῖ πρὸς ἀναπλήρωσιν τοῦ σκοποῦ· ὡσεὶ καὶ ἐπιστήμην τις προθέμενος ἀναλαβεῖν ε φασκε τῷ διδασκάλῳ· Τὰ θεωρήματα τῆς ἐπιστήμης δήλωσον πόσα ἐστίν, ι να γνῶ ποῖα ε σχον, ποίοις δ' ἀκμὴν ὑστεροῦμαι. 393 ̓Εξ ου εἰς τὸν βίον παρῆλθον, εἰς τὸ ἀγωνίσασθαι ἀνεγράφη, ὡς κατὰ μὲν τὴν ἀρχὴν ε χειν τὴν πάλην πρὸς αι μα καὶ σάρκα, ὑπερβὰς δὲ τὸν παῖδα καὶ ἀνὴρ γενόμενος πρὸς ἀρχάς, πρὸς ἐξουσίας κοσμοκράτορας τοῦ σκότους τούτου, ει ναί μοι τὸν ἀγῶνα. σημαίνει ου ν τὸ Παλαιστὰς ει ναι ταὐτὸν τῷ ̓Εν ἀγῶνι ε θου τὰς ἡμέρας μου. Δύναται δὲ νῦν ̔Υπόστασις ἀντὶ οὐσίας λέγεσθαι, ι ν' ῃ τὸ λεγόμενον τοιοῦτον· ἡ υ παρξις ἡ ἐμὴ τῇ σῇ παραβαλλομένη οὐδ' ει ναί τι δοκεῖ. 394 ̔Ετέρα δὲ περιέχει γραφή· Ἰ δοὺ παλαιὰς ε θου τὰς ἡμέρας μου, οἰκειότητα ἐχούσας πρὸς τὸν παλαιὸν α νθρωπον ο ν ἐνεδυσάμην. διὸ Καὶ ἡ ὑπόστασίς μου, καθ' η ν ὑφιστάμην τὰ πρὸ τῆς πίστεως πράγματα, ὡς οὐδέν ἐστιν ἐνώπιόν σου πλὴν τὰ σύμπαντα ματαιότης. πάντα ματαιότητα λέγει τὰ ἐπὶ τῆς γῆς ζῷα, φυτά, καὶ τὰ παραπλήσια. μόνος ὁ α νθρωπος ζῶν ἐστιν παρὰ ταῦτα μετέχων ἀθανάτου ζωῆς.","english":"of my life, so that by learning the multitude of the years of life in the flesh I may know what things I ought to accomplish. What have I done, and what is lacking to me for the completion of perfection? Or also thus: since every prudent man acts and works toward some end, which is also called a goal, and one must have knowledge of this, he prays to know what is the end for the sake of which he has set himself to live, and what is the number of the days according to the contemplations of truth. For thus he will know what is lacking to him for the completion of the goal; just as one who has set before himself to acquire knowledge of a science might say to the teacher: Declare to me how many are the contemplations of the science, so that I may know which I have attained and in which I am still lacking. From the time I came into life, I was enrolled to contend, so that in the beginning I had my wrestling against blood and flesh, but having passed beyond childhood and become a man, my struggle is against principalities, against powers, against the world-rulers of this darkness. He signifies, then, that \"Palestinas\" is the same as \"In the contest you placed my days.\" But now \"subsistence\" can be said instead of \"substance,\" so that the saying may be such: my existence, when compared to yours, seems not even to be anything. Another reading contains: Behold, you have placed my days as ancient, having a kinship to the old man whom I put on. Therefore also my subsistence, according to which I subsisted in the things before the faith, is as nothing before you, except that all things are vanity. He calls vanity all the living creatures upon the earth, plants, and the like. Man alone, besides these, is living, partaking of immortal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"395 ̔Ο ἐν τῷ προκόπτειν διαπορευόμενος εἰκόνος θείας μετέχων τοῦτο ποιεῖ, ω ν σύμμορφος τῆς εἰκόνος τοῦ υἱοῦ τοῦ θεοῦ. καὶ ε τι Μέντοιγε πᾶς α νθρωπος ζῶν ἐν εἰκόνι διαπορεύεται, η τοι τῇ τοῦ θεοῦ, τηρῶν τὸ κατ' εἰκόνα, η α λλου τινὸς ζῴου ιππος θηλυμανὴς η α λλο τι α λογον κατὰ τὸ η θος γινόμενος. καὶ ε τι ὁ αἰσθητὸς καὶ φαινόμενος κόσμος εἰκών ἐστιν τοῦ νοητοῦ καὶ ἀοράτου. αὐτεξουσίως ου ν διαπορεύεται ὁ α νθρωπος ἐν τούτῳ τῷ κόσμῳ ο ς ἐστιν εἰκών. εἰπὼν δὲ περὶ τοῦ κοινοῦ ἀνθρώπου τὰ εἰρημένα, περὶ τῶν καθ' ε καστά φησιν ὡς μάτην ταρασσομένων ἐν ταῖς περὶ τὰ θνητὰ σπουδαῖς. περὶ ἑκάστου γοῦν ἐπιφέρει τὸ Θησαυρίζει καὶ οὐ γινώσκει τίνι συνάγει αὐτά. ὁ γὰρ θησαυρίζων ἐπὶ γῆς οὐκ οι δεν τίς διαδέχεται τὸν πλοῦτον ὑπὲρ ου αὐτὸς ἐσπούδασεν· ὁ δὲ θησαυρίζων ἐν οὐρανῷ ἑαυτῷ καὶ οὐκ α λλῳ θησαυρίσας οι δεν τίνι, ἐπιστάμενος τὸν πλοῦτον ο ντα ἀναφαίρετον αὐτοῦ. Κα ν ἡ οὐσία ἀντὶ τῆς ὑποστάσεως λέγηται, καὶ αὐτὴ παρὰ θεοῦ ἐστιν ὡς ἐκ δημιουργοῦ· κα ν καθὸ ὑφιστάμεθα, καὶ αυ τη ἡ ὑπόστασις ἡμῶν παρ' αὐτοῦ ἐστιν ἐνδιδόντος ἡμῖν τὸ ὑφίστασθαι τὰ συμβαίνοντα κα ν ἐπίπονα ῃ. 397 ̓Επεὶ ῥυσθῆναι ἀπὸ πασῶν τῶν ἀνομιῶν μου ἀξιώσας τέως τούτου οὐ τετύχηκα, ὀνειδίζει ὁ α φρων ὡς τὸ σὸν ποίημα ὑποχείριον ε χων· ̓Απὸ γὰρ τῆς ἰσχύος τῆς χειρός σου ἐγὼ ἐξέλειπον. ο τ' α ν γὰρ ἡ κολάζουσα χεὶρ ἰσχυρῶς μαστίζῃ, ἐκλείπει ὁ κολαζόμενος καθ' ο τοιοῦτός ἐστιν. Καὶ ἐκ τῆς παρούσης λέξεως μανθάνομεν τὰς λεγομένας μάστιγας τοῦ θεοῦ μὴ α λλας ου σας ἐλέγχων.","english":"The one who walks in progress, partaking of the divine image, does this, being conformed to the image of the Son of God. And indeed every living man walks in an image—either that of God, keeping the \"according to the image,\" or becoming in character some other living creature, a lustful stallion, or some other irrational beast. And moreover the perceptible and visible world is an image of the intelligible and invisible. By free will, then, man walks in this world, which is an image. Having said these things about man in general, he speaks about individuals, that they are troubled in vain in their pursuits of mortal things. For concerning each one he adds: \"He treasures up and does not know for whom he gathers them.\" For the one who treasures up on earth does not know who will inherit the wealth for which he himself labored; but the one who treasures up in heaven for himself and not for another knows for whom, understanding that the wealth is his, not to be taken away. And even if \"substance\" is said instead of \"subsistence,\" this too is from God as from a creator; and even insofar as we subsist, this very subsistence of ours is from him, who grants us to subsist even when what befalls us is painful. Since, having deemed himself worthy to be delivered from all my lawless deeds, he has not yet obtained this, the foolish man reproaches, as though holding your work subject to him: \"For from the strength of your hand I have failed.\" For whenever the punishing hand scourges strongly, the one being punished fails, insofar as he is such. And from the present passage we learn that what are called the scourges of God are nothing other than reproofs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"μετὰ γὰρ τὸ εἰπεῖν ̓Απόστησον ἀπ' ἐμοῦ τὰς μάστιγάς σου ἐπενήνεκται τὸ ̓Εν ἐλεγμοῖς ὑπὲρ ἀνομίας ει ναι αὐτάς· τοῖς γὰρ ὑπὲρ ἀνομίας προσφερομένοις ἐλεγμοῖς παιδεύεται α νθρωπος, ἐκτηκομένης τῆς ψυχῆς αὐτοῦ τῷ ἀποβαλεῖν πᾶσαν σαρκώδη παχύτητα. τότε γὰρ κατὰ τὴν ἀράχνην ὑφαίνειν δύναται, οὐκ ε ξωθεν ὑποκειμένην υ λην ἀλλ' οι κοθεν ταύτην καὶ ἐξ ἑαυτοῦ προφέρων. δύναται καὶ τὸ ἀνυπόστατον τῶν φαύλων τῆς ψυχῆς λογισμῶν δηλοῦν ἡ λέξις, ω σπερ ἐν ̔Ησαίᾳ περὶ τῶν ἁμαρτωλῶν ει ρηται ̔Ιστὸν ἀράχνης ὑφαίνουσιν. ο ταν τὰ ε ργα τὰ ἀράχνη ἐοικότα ἐκ τῶν ἐλέγχων τῶν ὑπὲρ ἀνομίας ἀφανισθῇ, ἐκτήκεται ὡς ἡ ἀράχνη ἡ ψυχὴ τοῦ ἐλεγχομένου. 399 ̓Επεὶ οι δεν ε τι ἑαυτὸν πολλῶν δεόμενον, παρακαλεῖ ἐνδοθῆναι αὐτῷ ε τι ἐνδιατρίψαι ἐν τῷ βίῳ τούτῳ, ο πως\n\nἀναψύξῃ κατατρυφήσας ἐν τελείοις ἀγαθοῖς. εἰ γὰρ μὴ ου τως ἀλλ' ε τι λείπων ἀπέλθοι, οὐκέτι μὴ ὑπάρξῃ, οὐ τῷ καταστρέφειν εἰς τὸ μὴ ο ν (ἀθάνατος γὰρ καὶ ἀνώλεθρος ἡ ψυχὴ) ἀλλὰ τῷ μηκέτι ἐν μετοχῇ τοῦ ο ντος ὑπάρχειν. τοῦτο γὰρ τὸ ἀληθῶς ει ναι τυγχάνει, τὸ μετέχειν τοῦ εἰρηκότος· ̓Εγώ εἰμι ὁ ω ν, λεγομένων μὴ ει ναι τῶν ταύτην τὴν μετοχὴν οὐκ ἐχόντων κατὰ τὸ λελεγμένον ἐν εὐχῇ πρὸς τὸν θεόν· Μὴ παραδῷς τὸ σκῆπτρόν σου τοῖς μὴ ου σιν. ταύτης τῆς ὑπάρξεως μετασχεῖν ποθῶν ευ χεται καιρὸν αὐτῷ δοθῆναι τοῦ ἀναψύξαι τῇ μετουσίᾳ τοῦ ο ντος, ι ν' ἀληθῶς ὑπάρξῃ.","english":"For after saying \"Remove your scourges from me,\" there has been added \"that they are in reproofs for lawlessness\"; for by the reproofs brought for lawlessness a man is disciplined, his soul being melted away by casting off all fleshy grossness. For then he is able to weave like the spider, not bringing forth material from outside but from within and from himself. The phrase can also indicate the insubstantiality of the base reasonings of the soul, just as in Isaiah it is said concerning sinners, \"They weave a spider's web.\" When the works resembling a spider's are destroyed by the reproofs for lawlessness, the soul of the one reproved melts away like the spider. Since he saw that he no longer needed many things, he prays that there be granted to him still to linger in this life, so that he might be refreshed, having delighted himself in perfect goods. For if he should depart not thus but still lacking, he would no longer exist—not by being reduced to non-being (for the soul is immortal and imperishable), but by no longer being in participation of being. For this is truly to be, to participate in the One who said, \"I am the One who is,\" those being said not to be who do not have this participation, according to what has been spoken in prayer to God: \"Do not hand over your scepter to those who are not.\" Desiring to share in this existence, he prays that a time be given him to be refreshed by participation in being, so that he may truly exist.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"400 Λάκκον ταλαιπωρίας τὴν εἰδωλολατρίαν καλεῖ, ὡς ταλαιπωρουμένων τῶν ἐξ αὐτῆς ἀντλούντων· οὐδὲν γὰρ ἀντλοῦσιν τῶν εἰς ζωὴν ἐπιτηδείων, ο περ ̔Ιερεμίας ὀνειδίζων τοὺς ̓Ιουδαίους ε λεγεν Ωρυξαν ἑαυτοῖς λάκκουςσυντετριμμένους οι οὐ δυνήσονται υ δωρ συνέχειν· Πηλὸν ἰλύος τὰς ἡδονάς, ἐπειδὴ τρὺξ αυ τη καὶ φθορὰ σωμάτων καὶ σηπεδόνες τυγχάνουσιν, ὡς ἐξ ἑκατέρου δὲ ὁ Χριστὸς τὰ ε θνη διὰ τῆς πίστεως τῆς εἰς αὐτὸν καὶ τοῦ κηρύγματος ε σωσεν. δ Οἱ παρὰ τῆς λέξεως μηδὲν δηλοῦσθαι ἐν τῇ γραφῇ νομίζοντες λέγουσιν· ὡς α ν πηλίκου ἀγαθοῦ τυχὼν ὁ ἐπὶ τῆς αἰσθητῆς πέτρας τοὺς πόδας τοῦ σώματος στάς, ου τως εὐχαριστεῖ τῷ τοῦτο δωρησαμένῳ. ἡμεῖς δέ φαμεν ο τι ὁ τῶν προειρημένων λάκκου καὶ πηλοῦ ἀπαλλαγεὶς ἐπὶ τὴν ἀρραγῆ καὶ ἀκλόνητον κατ' ἀρετὴν τελειότητα ἱδρυνθεὶς ἀπαγγέλλει τὰ προκείμενα· τῷ γὰρ ου τω στάντι ἐπὶ πέτραν ἀκολουθεῖ καὶ τὸ κατευθύνεσθαι τὰ διαβήματα αὐτοῦ ὑπὸ κυρίου διαβαίνοντος ἀπὸ κακίας εἰς ἀρετὴν καὶ ἀπὸ θνητῶν εἰς ἀθάνατα ἀλλὰ καὶ κατὰ πᾶσαν προκοπήν. Οἰκεῖον τῇ καινότητι τοῦ πνεύματος καὶ τάχα Αισμα καινὸν ὁ ἠθικός ἐστιν λόγος, υ μνος δὲ ἡ θεολογία. Ματαιότητας ἡγητέον λέγειν αὐτὸν τὰς βιωτικὰς σπουδάς, Μανίας δὲ ψευδεῖς τὰς ψευδεῖς διδασκαλίας καὶ ψευδοπροφητείας. σημειωτέον δὲ ο τι, ὡς οὐσῶν ἀληθινῶν μανιῶν, προσέθηκεν τὸ Ψευδεῖς ταῖς μανίαις· τάχα γὰρ οἱ προφητικῶς κατεχόμενοι ἀληθῆ ε χουσιν μανίαν, οἱ δὲ ψευδομάντεις μανίαν ψευδῆ. Διαλογισμοὺς δὲ θεοῦ λέγει τούς, ι ν' ου τως ει πω, ἐκλογισμοὺς τῶν κατὰ πρόνοιαν θεοῦ γινομένων.","english":"He calls idolatry a pit of misery, since those who draw from it are in misery; for they draw nothing of the things fit for life, which Jeremiah, reproaching the Jews, spoke of: \"They dug for themselves broken pits that will not be able to hold water.\" He calls pleasures the mire of filth, since they are the dregs and corruption of bodies and rottenness, so that from both Christ saved the nations through faith in him and through the preaching. Those who think that nothing is signified in the Scripture by the expression say: as if he had obtained some great good, he who has planted the feet of his body on the perceptible rock thus gives thanks to the one who granted this. But we say that he who has been delivered from the aforementioned pit and mire, having been established upon the unbreakable and unshakable perfection according to virtue, declares the things set before us; for to him who has thus stood upon the rock there follows also that his steps are directed by the Lord as he passes from vice to virtue and from mortal things to immortal, and indeed in every advance. Proper to the newness of the spirit, and perhaps a new song, is the ethical discourse, and a hymn is theology. One must consider that he calls worldly pursuits vanities, and false teachings and false prophecies false madnesses. And it should be noted that, as though there were true madnesses, he added \"false\" to the madnesses; for perhaps those possessed prophetically have a true madness, while false diviners have a false madness. And he calls thoughts of God, so to speak, the reckonings of the things that come about by God's providence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"τούτοις ου ν, φησίν, τοῖς διαλογισμοῖς σου οὐκ εὑρεθείη τις τῶν γενητῶν ὁμοιούμενος τῷ μηδένα ει ναι τὸν γινώσκοντα νοῦν κυρίου. Τὰ θαυμάσια καὶ οἱ διαλογισμοί σου· ο ταν γάρ τις περὶ βάθεός τινος διεξελθεῖν ἐθέλοι, τότε μᾶλλον ἀσαφέστερον εὑρήσει αὐτὸ η πρότερον· Ει πα γὰρ Σοφισθήσομαι, καὶ αὐτὴ ἐμακρύνθη ἀπ' ἐμοῦ μακρὰν ὑπὲρ ο η ν, καὶ βαθὺ βάθος, τίς εὑρήσει αὐτήν; Τούτους δὲ τοὺς προκειμένους στίχους ἐκ προσώπου τοῦ σωτῆρος εἰρῆσθαι ἡ Πρὸς ̔Εβραίους ἐπιστολή φησιν φάσκουσα περὶ τοῦ σωτῆρος Διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, καὶ τὰ λοιπά. παρέσχεν ου ν ἀφορμὴν τοῦ ο λον τὸν ψαλμὸν εἰρῆσθαι ὑπ' αὐτοῦ τηροῦντα τὸ αὐτὸ πρόσωπον μέχρι τέλους τοῦ λέγοντος. παρελθόντος τοίνυν τοῦ καιροῦ τῆς σκιᾶς καθ' ο ν θυσία καὶ προσφορὰ προσήγετο, οὐκέτι τὴν διὰ τούτων λατρείαν βουληθεὶς ὁ θεός, κατηρτίσατο ἐκ τῆς παρθένου σῶμα τῷ υἱῷ, ὡς μηκέτι εὐδοκεῖν ὁλοκαυτώματα καὶ περὶ ἁμαρτίας. τοῦ σωτῆρος εἰπόντος τῷ πατρὶ ̓Ιδοὺ η κω ἐπὶ τὸ θέλημά σου, καθ' ο θέλημα η ρεν τὴν ἁμαρτίαν τοῦ κόσμου, αὐτὸς τυθεὶς καὶ προσενεχθεὶς ὑπὲρ τῆς πάντων ἁμαρτίας, ι να ἀφέσεως γεναμένης μηκέτι χρεία ῃ τῆς περὶ ἁμαρτιῶν θυσίας. Κεφαλίδα βιβλίου πᾶσαν τὴν θεόπνευστον γραφὴν νομικήν τε καὶ προφητικὴν λέγει· ἐν ταύτῃ γὰρ γέγραπται περὶ τῆς δεῦρο φοιτήσεως τοῦ σωτῆρος. ̓Εν κεφαλίδι δὲ ει πεν διὰ τὸ τὴν πᾶσαν εἰς ε ν ἀνακεφαλαιοῦσθαι. Εστι δὲ τὸ τὸν σωτῆρα α νθρωπον γενέσθαι, ο πως ποιῆσαι τὸ θέλημα τοῦ κυρίου βουληθῇ.","english":"To these thoughts of yours, he says, no one of created things would be found similar, since no one knows the mind of the Lord. Your wonders and your thoughts: for whenever someone wishes to go through something deep, then he will find it more obscure than before. For if I become wise, it is far from me, beyond what I can reach, and a deep depth—who will find it? The Epistle to the Hebrews says that these present verses were spoken in the person of the Savior, saying concerning the Savior: Therefore, when he enters into the world, he says, Sacrifice and offering you did not desire, and the rest. He provided an occasion, then, for the whole psalm to be spoken by him, keeping the same person throughout until the end of the one speaking. Since, therefore, the time of the shadow has passed, during which sacrifice and offering were brought, God no longer willing the worship through these things, prepared a body for the Son from the virgin, so as no longer to take pleasure in whole burnt offerings and offerings for sin. When the Savior said to the Father, Behold, I have come to do your will, by that will he took away the sin of the world, himself being sacrificed and offered for the sin of all, so that, forgiveness having come, there might no longer be need of the sacrifice for sins. He calls the whole God-inspired Scripture, both legal and prophetic, the head of a book; for in this it is written concerning the Savior's coming here. And he said \"in the head\" because the whole is summed up into one. And it is this: that the Savior became man, so that he might wish to do the will of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"σημειωτέον δὲ ο τι τὸ συντρέχον βούλημα ἐξ α λλου ἑτέρῳ θελήματι παραστατικόν ἐστιν τοῦ ὁμοούσιον ει ναι τὴν βουλευτικὴν ὑπόστασιν τῇ τοῦ θέλοντος οὐσίᾳ. 408 ̓Εγγράψας αὐτὸν τῷ ἡγεμονικῷ μου. καὶ πᾶς δὲ ὁ κατὰ τὸν πνευματικὸν νόμον ποιωθεὶς ε χοι α ν τὸν νόμον ἐν τῇ καρδίᾳ τουτέστιν ἐν τῇ ε ξει τῇ ἑαυτοῦ. Μεγάλη ἐκκλησία ἡ ἐκ μεγάλων καὶ τελείων συμπληρουμένη. ἐν ταύτῃ ου ν εὐαγγελίζεται δικαιοσύνην τὴν διὰ πίστεως ̓Ιησοῦ συνισταμένην. ταύτην δὲ ἀδιαστάτως καὶ συνεχῶς ἀπαγγέλλων ἐρεῖ· Τὰ χείλη μου οὐ μὴ κωλύσω. αὐτὸς δέ φησιν· Εγνως τὴν δικαιοσύνην μου, ταύτην ἀποδεξάμενος καὶ οἰκειούμενος. Πολλὴν συναγωγὴν τὴν ἀπὸ πάντων ἐθνῶν συνηγμένην λέγει, ἐν ῃ τὸν ε λεον τοῦ θεοῦ καὶ τὴν ἀλήθειαν μετὰ παρρησίας ἀπαγγέλλων φησὶν μὴ κεκρυφέναι αὐτά. καὶ τάχα ε λεον μὲν ἀπαγγέλλει δηλῶν τὴν κατ' ε λεον γινομένην α φεσιν ἁμαρτιῶν, ἀλήθειαν δὲ τὴν ἀντιδιαστελλομένην τῇ σκιᾷ. 411 ̓Εμοῦ τὰ προειρημένα ποιοῦντος, Σύ, ω κύριε, μὴ μακρύνῃς τοὺς οἰκτιρμούς σου ἀπ' ἐμοῦ, οἰκτείρων τοὺς ὑπ' ἐμοῦ ὠφελουμένους. τὸ γὰρ πλεῖστον τῆς σωτηρίας οὐ τοσοῦτον ἐξ ε ργων ο σον ἐξ ἐλέου θεοῦ παραγίνεται, ἀλλὰ καὶ ἡ ἀλήθεια ἀντιλαμβανομένη φυλάττει μὴ ἁλῶναι ἀπάτῃ η ἑτέρᾳ τινὶ πλάνῃ. αἱ γὰρ ἀνομίαι δίκην πολεμίων διώκουσι τὸν φεύγειν αὐτὰς προελόμενον· ἐὰν ου ν καταλάβωσιν, ἐμποδίζεται ἡ ὁρατικὴ τῆς ψυχῆς δύναμις ω στε μὴ δύνασθαι βλέπειν τὸν ἁλόντα. τάχα δὲ ἀνομίαι καταδιώκουσαί εἰσιν αἱ ἐνεργοῦσαι αὐτὰς πονηραὶ δυνάμεις. Καὶ ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου·","english":"One must note that the concurring will, arising from one thing alongside another will, is evidence that the deliberative hypostasis is consubstantial with the essence of the one who wills. I have inscribed him in my governing faculty. And everyone who has been formed according to the spiritual law would have the law in his heart—that is, in his own disposition. A great church is the one completed from great and perfect people. In this church, then, he proclaims the righteousness that is established through faith in Jesus. Proclaiming this unceasingly and continuously, he will say: My lips I will surely not restrain. And he says: You have known my righteousness, having accepted it and made it your own. He calls a great gathering the one gathered from all the nations, in which, proclaiming the mercy of God and the truth with boldness, he says that he has not hidden them. And perhaps he proclaims mercy, making clear the forgiveness of sins that comes by mercy, and truth, that which is set in contrast to the shadow. While I do the things previously spoken, do you, O Lord, not remove your compassions far from me, showing mercy to those benefited by me. For the greatest part of salvation comes not so much from works as from the mercy of God, but also the truth, taking hold, keeps one from being caught by deceit or some other error. For lawless deeds pursue like enemies the one who has chosen to flee them; if, then, they overtake him, the soul's power of sight is hindered, so that the one caught cannot see. And perhaps the lawless deeds that pursue are the evil powers that activate them. And they were multiplied beyond the hairs of my head.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"τουτέστιν, τὰ περὶ ἡμᾶς ἀναίσθητα πληθύνεται κακά. τούτων πολλῶν γεγενημένων, στερόμενοι τοῦ ὀρθῶς διανοεῖσθαι ἀπὸ τῆς καρδίας ἐγκατελείφθημεν. 412 ̓Επεὶ μονοπρόσωπος ὁ ψαλμὸς ω ν ἀπὸ Χριστοῦ λέγεται, ῥητέον καὶ πρὸς τοὺς μόνον σῶμα πεφορηκέναι τὸν κύριον λέγοντας χρωμένους τῷ Σῶμα δὲ κατηρτίσω μοι, ο τι καὶ ψυχὴν ὁμολογεῖ ε χειν, η ν ζητοῦσιν ἀνώλεθρον ου σαν ἐξᾶραι οἱ τοῦτο ἐσφαλμένως νομίζοντες, ου ς καὶ αἰσχυνθῆναι καὶ ἐντραπῆναι ευ χεται. Ωσπερ δὲ οἱ σπεύδοντες ἐπὶ τὴν ἀρετὴν ἐντολὴν ε χουσιν μὴ στραφῆναι εἰς τὰ ὀπίσω (ὀλέθριον γὰρ τοῦτο), ου τως οἱ πρὸς τὰ κακὰ ἐπειγόμενοι σπευδέτωσαν ἀποστρέφεσθαι εἰς τὰ ὀπίσω ἀθετοῦντες τὴν φαύλην πρόθεσιν· τότε γὰρ καὶ τὸ ἐξ αἰσθήσεως αἰσχυνθῆναι ε ξουσιν. Κομισάσθωσαν παραχρῆμα αἰσχύνην αὐτῶν οἱ λέγοντές μοι Ευ γε ευ γε. ὁ ἀναμαρτησίαν ἀποδεχόμενος οὐδένα βούλεται γενέσθαι ἐν ἁμαρτίᾳ. εἰ δὲ καὶ πλανηθείη τις, ευ χεται, ο πως παραχρῆμα αἰσχυνθῇ ἐφ' οι ς πράττων κακῶς ἀλαζονικῶς λέγει Ευ γε ευ γε. Οἱ ἐκζητοῦντες τὸν κύριον τέλος ε χουσι τῆς ἐκζητήσεως τοῦ εὑρεῖν αὐτόν· ἐφ' ῳ εὑρεθέντι ἀγαλλιῶνται καὶ εὐφραίνονται ἀγαλλίασιν καὶ εὐφροσύνην. Ζητήσας γάρ τις καὶ εὑρὼν τὸν θεὸν καὶ μεγαλυνθῆναι αὐτὸν αὑτῷ βούλεται ἀγαπῶν τὸ σωτήριον τοῦ θεοῦ η τοι τὴν παρ' αὐτοῦ σωτηρίαν η τὸν σωτῆρα λόγον. ἀγαπᾷ δὲ διὰ παντὸς καὶ οὐ πρὸς ὀλίγον. Πρὸς τὴν τῶν ἀγαθῶν κτῆσιν ἀσθενῶν πτωχὸν καὶ πένητα ὁμολογήσας ἑαυτὸν τῷ θεῷ τὴν περὶ αὐτοῦ φροντίδα ἀνατίθησιν, ἐπιρρίπτων τὴν μέριμναν ἐπὶ κύριον ὡς ἐπὶ κηδεμόνα.","english":"That is, the evils concerning us that are imperceptible are multiplied. When these had become many, being deprived of right understanding, we were abandoned by the heart. Since the psalm is spoken in a single person from Christ, one must also speak against those who say that the Lord bore only a body, who use the text \"But a body you prepared for me,\" since he also confesses that he has a soul, which those who mistakenly think this seek to remove as being imperishable; and he prays that they be put to shame and feel reverence. And just as those who hasten toward virtue have a commandment not to turn back (for this is destructive), so let those who rush toward evils hasten to turn back, setting aside their base purpose; for then they will also have the shame that comes from perception. Let those who say to me \"Well done, well done\" receive their shame immediately. He who approves of sinlessness wishes no one to be in sin. But if someone should go astray, he prays that he be put to shame immediately for the things he does wickedly, boastfully saying \"Well done, well done.\" Those who seek the Lord have as the goal of their seeking to find him; and when he is found, they exult and are glad with exultation and gladness. For when someone has sought and found God, he wishes him to be magnified for his sake, loving the salvation of God—either the salvation that comes from him or the saving Word. And he loves it always, and not for a little while. Being weak for the acquisition of good things, having confessed himself poor and needy, he entrusts his care to God, casting his anxiety upon the Lord as upon a guardian.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"414 ̔Ημέρα πονηρὰ ἡ τῆς κρίσεως ει ναι δύναται ἐν ῃ τὸν ἐλεήσαντα ἐλεῶν ὁ θεὸς ῥύεται πάσης κολάσεως· τάχα δὲ καὶ πᾶς ὁ ἐνεστηκὼς βίος ἡμέρα ἐστὶν πονηρὰ ἐν ῃ καὶ αὐτῇ ῥύεται κύριος ἀπὸ τῶν περιεστηκότων. Νοηθείη δὲ ἡμέρα πονηρὰ καὶ ἡ τῆς κολάσεως. τὸ δὲ Ζῆσαι αὐτόν φησιν τὴν ἀληθινὴν ζωὴν ἐν τῇ γῇ τῶν πραέων. Οὐ παραδίδοται δὲ εἰς χεῖρας ἐχθρῶν αὐτοῦ ὁ κωλυόμενος ει ναι τοιοῦτος, οι αι αἱ τῶν ἐχθρῶν ψυχαί. Προσθήσει δὲ τῷ συνιέντι ἐπὶ πτωχὸν καὶ πένητα καὶ τὰ τούτοις ἑξῆς· ̔Ο κύριος βοηθήσει γὰρ\n\nαὐτῷ ἐπὶ κλίνης ὀδύνης αὐτοῦ καὶ πᾶσαν τὴν κοίτην αὐτοῦ στρέψει ἐν τῇ ἀρρωστίᾳ αὐτοῦ, ἀπαλλάττων αὐτὸν τῆς ἀνθρωπίνης ἀρρωστίας χαριζόμενός τε αὐτῷ τὴν τῆς ψυχῆς ὑγείαν, ω στ' εἰ καὶ συμβαίη αὐτῷ κατὰ ψυχὴν ἀρρώστημά τι (ὁποῖα πολλὰ συμβαίνει γίνεσθαι, ω σπερ ου ν ὁ ἀπόστολος διδάσκει λέγων· Διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ α ρρωστοι) καὶ ταύτην μεταβάλλει τὴν ἀρρωστίαν. καὶ τὰ λοιπὰ δὲ πάντα παρέξει ὁ κύριος τῷ συνιέντι ἐπὶ πτωχὸν καὶ πένητα. 417 ̓Εκ τούτων μανθάνομεν ο τι νόσος καὶ τρῶσις ψυχῆς ἁμαρτία. Τούτους τοὺς στίχους περὶ ̓Ιούδα ἑρμηνεύουσιν. ου τος γὰρ ε ξω τοῦ σωτῆρος καὶ τῆς τῶν ἀποστόλων καταστάσεως η δη γενόμενος. ὁ ̓Ιούδας ἀφ' ου προέθετο προδοῦναι τὸν διδάσκαλον εἰσιὼν προσποιητῶς ὡς α ν ε τι ἀπόστολος μάτην ἐλάλει ̔Ραββί, καὶ διδάσκαλον προσαγορεύων ̓Ιησοῦν, τῆς καρδίας ἑαυτοῦ ἀνομίαν ἑαυτῷ συναγαγούσης. βαλόντος γὰρ τοῦ διαβόλου εἰς τὴν καρδίαν αὐτοῦ φιλοχρηματίαν, ἐπισυνήγαγε καὶ τὸ προδοῦναι τὸν ̓Ιησοῦν ἀλλὰ καὶ τὸ ἀπάγξασθαι.","english":"The day of judgment can be a wicked day, in which God, showing mercy to the one who showed mercy, rescues him from all punishment. And perhaps the whole present life is a wicked day, in which the Lord also rescues from the things that surround us. But the day of punishment may also be understood as a wicked day. And \"that he may live,\" he says, means the true life in the land of the meek. Nor is the one who is prevented from being such handed over into the hands of his enemies—that is, the souls of the enemies. And he will add to the one who understands concerning the poor and the needy, and what follows these things; for \"the Lord will help him upon his bed of pain, and he will turn his whole couch in his sickness,\" delivering him from human sickness and granting him the health of the soul, so that even if some sickness befalls him in soul (such as many things happen to occur, as the apostle also teaches, saying, \"For this cause many among you are weak and sick\"), he will also change this sickness. And the Lord will provide all the rest to the one who understands concerning the poor and the needy. From these things we learn that sin is a disease and wound of the soul. They interpret these verses concerning Judas. For he, having already come to be outside the Savior and the company of the apostles—Judas, from the time he purposed to betray the teacher, entering in pretence as if still an apostle, was speaking vainly, \"Rabbi,\" and addressing Jesus as teacher, while his own heart gathered lawlessness for itself. For when the devil had cast love of money into his heart, he also added to it the betrayal of Jesus—and indeed also the hanging of himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"ου τος δὲ καὶ ἐκπορευόμενος, τουτέστιν ε ξω γινόμενος τῆς ̓Ιησοῦ μαθητείας, ἐλάλει ἐπὶ τὸ αὐτὸ τοῖς Φαρισαίοις κατὰ τοῦ σωτῆρος. καὶ ἐπεὶ λάθρα συνετίθεντο περὶ τῆς δόσεως τῶν τριάκοντα ἀργυρίων, κατ' αὐτοῦ ἐψιθύριζον πάντες οἱ ἐχθροὶ αὐτοῦ· τὸ γὰρ ψιθυρίζειν ἀπαρρησίαστον φθέγμα. αὐτοὶ ου ν ου τοι οἱ προθέμενοι ψιθυρίζειν κατὰ τοῦ ̓Ιησοῦ λόγον παράνομον κατέθεντο κατ' αὐτοῦ· τὸ γὰρ ἀγοράζειν καὶ πιπράσκειν αι μα ἀθῷον παρανόμου συνθήκης ε ργον. πρὸς τούτους δὲ ματαιουργοῦντας Τί μάταια σπουδάζετε ει πεν, Η δοκεῖτε ο τι ο ν περιβάλλετε θανάτῳ οὐκ ἀνίσταται; ι στε ο τι ὁ κοιμώμενος Προσθήσει τοῦ ἀναστῆναι. προσθήκη γὰρ ἀναιρετικὴ τοῦ θανάτου ἀνάστασις. Θαυμαστὸν οὐδέν, ἐρεῖ ὁ σωτήρ, εἰ οἱ ἐχθροί μου κατ' ἐμοῦ κατέθεντο τοιαῦτα· καὶ γὰρ ὁ α νθρωπος τῆς εἰρήνης ὁ εἰρηνεύων μοι καὶ τὴν ὑπὲρ ἐμοῦ εἰρήνην σπουδάζων, ἐφ' ῳ καὶ θαρσῆσαι ἐλπίσαντα ἐπ' αὐτὸν συνέβαινεν, συνέρχεται τοῖς κατ' ἐμοῦ. ὁμοδίαιτός μοι γὰρ τυγχάνων καὶ τῶν αὐτῶν ἁλῶν μεταλαμβάνων, μᾶλλον δὲ τοὺς ἐμοὺς α ρτους ἐσθίων ἐπ' ἐμὲ τὴν πτέρναν πολεμίως ἐπῆρεν φάσκων δολερῶς Χαῖρε ῥαββί, καὶ ει τι α λλο πανουργευόμενος ει πεν. σαφῶς τοίνυν ἐνταῦθα περὶ τοῦ ̓Ιούδα φησὶν ἐν τοῖς πρὸ τούτου ἐπικεκαλυμμένως περὶ αὐτοῦ διηγούμενος. Διὰ τοῦ ἀντεισᾶξαί μοι ἀντὶ τοῦ ἀποβληθέντος ε τερον λαὸν καὶ ἀντὶ ̓Ιούδα Ματθίαν· ἀλλὰ καὶ ̓Ανάστησόν με ο πως ἀνταποδώσω αὐτοῖς, τῆς ἀνταποδόσεως πρὸς καλοῦ αὐτοῖς γενησομένης. Εὐλογημένος μέν ἐστιν ο ταν ω σιν οἱ εὐλογοῦντες, εὐλογητὸς δὲ τουτέστιν α ξιον τοῦ εὐλογηθῆναι αἰωνίως.","english":"This one also, going out—that is, becoming outside the discipleship of Jesus—was speaking together with the Pharisees against the Savior. And since they secretly conspired about the giving of the thirty pieces of silver, all his enemies whispered against him; for whispering is an unspoken utterance. These very men, then, who set before themselves to whisper a lawless word against Jesus, laid a plot against him; for to buy and to sell an innocent life is the work of a lawless compact. And to those who were acting vainly he said, \"Why do you strive for vain things?\" Do you think that the one you encompass with death will not rise? Know that he who sleeps will add to his rising; for the resurrection is an addition that destroys death. It is no wonder, the Savior will say, if my enemies laid such plots against me; for the man of peace, who was at peace with me and who strove for peace on my behalf, in whom I had hoped to take courage and set my hope upon him, joins with those against me. For being a companion of my daily life and partaking of the same salt, or rather eating my bread, he lifted up his heel against me in hostility, saying deceitfully, \"Hail, Rabbi,\" and whatever else he said in his villainy. Clearly, then, he speaks here about Judas, narrating about him in what was said before in a veiled manner. Through his substituting for me another people in place of the one rejected, and Matthias in place of Judas; but also, \"Raise me up, that I may repay them,\" the repayment being for their good. Blessed is he when they hear those who bless, and blessed—that is, worthy to be blessed eternally.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"εὐλογητοῦ δὲ τοῦ θεοῦ ̓Ισραὴλ ο ντος, ἐπεύχεται τὸ Γένοιτο γένοιτο, οὐχ ο τι ἡ εὐχὴ εὐλογητὸν ποιεῖ τὸν θεόν, ω σπερ οὐδὲ τὸ ο νομα τοῦ θεοῦ ἁγιάζει ἡ εὐχὴ τῶν λεγόντων ̔Αγιασθήτω τὸ ο νομά σου. ει ρηται δὲ περὶ τούτων ἐν τοῖς ἀνωτέροις.\n\n422 Τρεῖς δὲ η σαν οἱ υἱοὶ Κορὲ τεταγμένοι μετὰ α λλων εἰς τὸ ᾳ δειν τοὺς θείους ψαλμούς, ου ς καὶ ᾠδοὺς ἡ γραφὴ καλεῖ, ω ν καὶ τὰ ὀνόματα φέρεται ἐν Παραλειπομέναις. ου τοι ου ν οἱ τρεῖς τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ κατηρτισμένοι, ἑνωθέντες τῷ περὶ πάντα συμφώνως ε χειν, ἑνικῶς τὰ ἐν τῷ προκειμένῳ ψαλμῷ προφέρονται πάντα. 423 ̔Η ε λαφος τὸ ζῷον πολεμίως ε χουσα πρὸς τοὺς οφεις καὶ ἐσθίουσα αὐτούς, ει ποτε φαγοῦσα ὑπὸ τοῦ δίψους φλέγοιτο τοῦ ἐγγινομένου ἀπὸ τοῦ ἰοῦ ω ν εφαγεν ἑρπετῶν, ζητεῖ διὰ σπουδῆς πηγὰς ὑδάτων ἐπὶ τῷ ἀκέσασθαι τὸ δίψος. εἰσὶ δὲ οἱ λέγοντες ο τι καὶ ἐσοπτρίσασθαι θέλουσα ἐν τοῖς υδασιν ἰχνεύει τὰς πηγάς, ο πως ι δῃ τὸν περὶ αὐτὴν γενόμενον μολυσμὸν ἐκ τοῦ αι ματος τῶν ο φεων, ι ν' ἀπονίψηται αὐτόν· ἐν γὰρ τῷ σπαράττεσθαι τοὺς οφεις ἀποσειόμενοι ῥαντίζουσιν εἰς αὐτὴν τὸ ι διον αι μα. Καὶ ὁ","english":"Since God is the blessed one of Israel, he prays, \"Let it be, let it be\"—not that the prayer makes God blessed, just as the prayer of those who say \"Hallowed be your name\" does not sanctify the name of God either. These matters have been spoken of in the earlier passages.\n\n422 The three sons of Korah were appointed along with others to sing the divine psalms, whom Scripture also calls singers, and whose names are also recorded in Chronicles. These three, then, being furnished with the same mind and the same judgment, and united in their harmonious disposition toward all things, utter everything in the psalm before us in a singular voice. 423 The deer, an animal hostile to snakes and one that eats them, if ever having eaten it is inflamed with thirst arising from the venom of the reptiles it has eaten, seeks springs of water with haste in order to cure the thirst. There are those who say that it also, wishing to see itself in the waters, tracks down the springs, so that it may see the defilement that has come upon it from the blood of the snakes, in order to wash it off; for when the snakes are torn apart, shaken off, they spatter their own blood upon it. And the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"α γιος ου ν ἀναιρῶν οφεις καὶ σκορπίους καθ' η ν ει ληφεν ὑπὸ ̓Ιησοῦ ἐξουσίαν, ἀλλὰ καὶ ἐκδικῶν πᾶσαν παρακοήν, πνευματικὸς ω ν ε λαφος, σπεύδει ἀνιχνεύειν θείας πηγὰς ὑδάτων, οι ον τὸν θεὸν λέγοντα ̓Εμὲ ἐγκατέλιπον πηγὴν υ δατος ζῶντος, καὶ τὸν σωτῆρα περὶ ου ει ρηται πρός τινα ̓Εγκατέλιπες τὴν πηγὴν σοφίας, καὶ τὸ α γιον πνεῦμα ὑπὲρ ου ἀπήγγελται τὸ Ος δ' α ν πίῃ ἐκ τοῦ υ δατος ου ἐγὼ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ υ δατος ἀλλομένου εἰς ζωὴν αἰώνιον. τάχα δὲ καὶ πᾶσα θεόπνευστος γραφὴ πηγαὶ σωτήριοι τυγχάνουσιν. 424 ̔Ομοιοῦται ου ν ἡ πρόθεσις τοῦ σπουδαίου πρὸς τὸν θεὸν τῷ πρὸς τὰς πηγὰς τῶν ὑδάτων πόθῳ τῆς ἐλάφου. καὶ ἐπεὶ οι δεν ἐν τῷ παρόντι βίῳ δι' ἐσόπτρου προσβάλλοντα αὐτὸν τῷ θεῷ, τοῦ Πρόσωπον πρὸς πρόσωπον ἀποκειμένου εἰς τὰ μετὰ ταῦτα, ευ χεται ἐνστῆναι καιρὸν καθ' ο ν ἐλθὼν ὀφθείη τῷ προσώπῳ τοῦ θεοῦ. καὶ ε τι· ἐπεὶ σκιὰν καθ' ο λου περιέχειν ὁ νόμος τῶν μελλόντων ἀγαθῶν λέγεται, αἱ δὲ ἑορταὶ καθ' α ς ὠπτάνετο τὰ ἀρσενικὰ τῷ προσώπῳ τοῦ θεοῦ σκιαὶ καὶ σύμβολά εἰσιν μελλουσῶν ἑορτῶν, ευ χεται ἐλθεῖν εἰς τὰς πνευματικὰς ἑορτάς, ο πως τελείως ὀφθῇ τῷ προσώπῳ τοῦ θεοῦ οὐχ ἑτέρου τυγχάνοντος τῆς εἰκόνος τοῦ θεοῦ τοῦ ἀοράτου. 425 ̔Ο μὴ μάτην δακρύων ἀλλ' ἀπὸ διαθέσεως τῷ ὑπὲρ ἀρετῆς πονεῖν, ἐκεῖνος τὰ δάκρυα ἑαυτοῦ α ρτου δίκην τραφήσεται, οὐκ ἐν τοῖς ἀνεκτοῖς μόνοις α ἡμέραν καλεῖ ἀλλὰ καὶ ἐν τοῖς περιστατικοῖς α νύκτα ὀνομάζει. Οἱ περὶ πάντα ἠπατημένοι σφάλλονται καὶ περὶ τὸ νομίζειν τὸν θεὸν ἐν τόπῳ ει ναι. ὀνειδίζοντες γοῦν λέγουσι Ποῦ ἐστιν ὁ θεός σου;","english":"The holy one does not destroy the snakes and scorpions, though he had received authority from Jesus, but he also avenges every disobedience; being a spiritual deer, he hastens to track down the divine springs of waters—such as God saying, \"They abandoned me, the spring of living water,\" and the Savior, about whom it is said to someone, \"You abandoned the spring of wisdom,\" and the Holy Spirit, about whom it is proclaimed, \"Whoever drinks of the water that I will give him, in him it will become a spring of water leaping up to eternal life.\" And perhaps every God-inspired Scripture is a saving spring. Therefore the disposition of the earnest man is likened to God by the deer's longing for the springs of waters. And since he knows that in the present life he approaches God through a mirror, while \"face to face\" is reserved for what comes after, he prays that the time may come when, having arrived, he may be seen at the face of God. And further: since the law is said to contain wholly a shadow of the good things to come, and the feasts at which the males appeared at the face of God are shadows and symbols of feasts to come, he prays to come to the spiritual feasts, so that he may be perfectly seen at the face of God—who is none other than the image of the invisible God. He who weeps not in vain but from a disposition of toiling for virtue—that man will be fed with his own tears as with bread; he calls it \"day\" not only in tolerable circumstances but also names \"night\" in adverse ones. Those who are deceived about everything also go astray about thinking that God is in a place. At any rate, they say in reproach, \"Where is your God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"Μετὰ γὰρ τῆς ἐπιθυμίας ταύτης ἐπέτεινέ μοι τὴν ἀθυμίαν καὶ τὸ ὀνειδίζεσθαι παρὰ τῶν κατεχόντων ὡς οὐκ ο ντος τοῦ βοηθοῦντος· καὶ πρὸς τούτοις ἡ μνήμη τῶν ἐπιτελουμένων ἐν τοῖς τόποις ἐκείνοις εἰς θεραπείαν σήν. τὸ δὲ Ταῦτα ἐμνήσθην καὶ ἐξέχεα ἐπ' ἐμὲ τὴν ψυχήν μου ἀντὶ τοῦ ̓Απὸ τῆς ἀθυμίας διελυόμην. 428 ̓Επεὶ γὰρ προκόπτω καὶ ου πω τέλειός εἰμι, σύμβολον δὲ προκοπῆς ἡ σκηνὴ ὡς πολλάκις ει ρηται, διὰ τοῦτο τετάραγμαι· πλὴν ἡ κατὰ θεὸν σκηνὴ θαυμαστῶς φέρει ἐπὶ τὸν οι κον αὐτοῦ τοῦ θεοῦ, τουτέστιν τὴν τελειότητα καθ' η ν οἰκοῦμεν ε νθα θεός. Διελεύσομαι δ' ἐν τόπῳ σκηνῆς θαυμαστῆς ε ως τοῦ οι κου τοῦ θεοῦ ἐν φωνῇ ἀγαλλιάσεως καὶ ἱερᾶς ἐξομολογήσεως κατὰ τὸν η χον τῶν πνευματικῶς ἑορταζόντων· οἱ γὰρ πνευματικῶς ἑορτάζοντες ἠχοῦσιν ἀγαλλιώμενοι καὶ ἐξομολογούμενοι. Εἰ γενοίμην ἐν τῇ γῇ τοῦ ̓Ιορδάνου, τουτέστιν εἰ ἀξιωθείην τοῦ ἁγίου βαπτίσματος, τὸ τηνικάδε σου μνησθήσομαι. διερμηνεύουσι δὲ καὶ τὸ ̔Ερμωνιεὶμ ὁδὸς λύχνου, ὡς τοῦ ἁγίου βαπτίσματος ὁδὸν αὐτοῖς ἀνοιγνύντος φωτισμοῦ καὶ αὐγῆς τῆς εἰς νοῦν καὶ καρδίαν. Καταρράκται τοῦ θεοῦ οἱ περὶ αὐτοῦ βαθύτατοι λόγοι η οἱ θεῖοι προφῆται. ἡ τοῦ τοίνυν ̓Ιησοῦ διδασκαλία α βυσσος ου σα ἐπικαλεῖται τὴν α βυσσον ἐκ τῆς παλαιᾶς γραφῆς. τάχα δὲ καί, ἐπεὶ τὰ κρίματα τοῦ θεοῦ α βυσσός ἐστιν πολλή, παρίσταται ο τι τὰ κρίματα ἑτέρων η ρτηται κριμάτων κἀκεῖνα α λλων πάντων ἀπὸ τοῦ λόγου τοῦ θεοῦ, ο ει ρηται μικρὸν ο ρος, τὴν αἰτίαν ἐχόντων· ο ρος γὰρ μέγα, φησίν, ὁ θεὸς λόγος, ο ρος δὲ μικρὸν δι' η ν ὑπέμεινεν ἐθελούσιον κένωσιν δι' ἡμᾶς.","english":"For with this desire it increased my despondency and the being reproached by those who held me as though there were no helper; and besides these things, the memory of the things accomplished in those places for your healing. But the words “These things I remembered and I poured out upon myself my soul” stand for “From despondency I was being dissolved.” For since I am making progress and am not yet perfect, and the symbol of progress is the tabernacle, as has often been said, for this reason I have been troubled; yet the tabernacle according to God wondrously leads to the house of God himself, that is, to the perfection in which we dwell where God is. And I will pass through in the place of the wondrous tabernacle as far as the house of God, in a voice of exultation and sacred confession, according to the sound of those who celebrate spiritually; for those who celebrate spiritually sound out, exulting and confessing. If I should be in the land of the Jordan, that is, if I should be deemed worthy of holy baptism, at that time I will remember you. And Hermoniem is also interpreted as “the way of a lamp,” as though holy baptism opens to them a way of illumination and radiance into the mind and heart. The cataracts of God are the very deep words concerning him, or the divine prophets. The teaching of Jesus, then, being an abyss, calls upon the abyss from the old Scripture. And perhaps also, since the judgments of God are a great abyss, it is established that the judgments of some depend on other judgments, and those on others, and all from the word of God, which is said to be a little mountain, having the cause; for “God the Word,” he says, is a great mountain, but a little mountain because of the voluntary emptying which he endured for our sake.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"Πάντες οἱ μετεωρισμοί σου καὶ τὰ κύματά σου ἐπ' ἐμὲ διῆλθον. θαλάττης τροπικῶς ο ντος τοῦ ἀνθρωπίνου βίου, ὁ μὴ ναυαγῶν ἐν αὐτῇ ἀλλὰ κατ' ὀρθὸν πλέων, πεῖραν τρικυμιῶν καὶ τῶν ἐξ ὀγκώσεως τῶν ἀπὸ χειμῶνος τῆς θαλάττης ε χων, ἐπὶ τὸν λιμένα τῆς σωτηρίας ἐλθὼν ἐρεῖ τὸν στίχον· οὐ γὰρ ει πεν ̓Επ' ἐμὲ διέρχονται, ἀλλὰ Διῆλθον. Πάντες διειλήφαμεν περὶ θεοῦ φανερῶς ὡς ἐλεήμονος, οὐ πάντες δὲ ὁρῶμεν πῶς ἐλεεῖ· πολλάκις γὰρ τὰ κατ' ἐλεημοσύνην αὐτοῦ γινωσκόμενα τῷ ἐπίπονα ει ναι οὐχ ἡδέως ε χοντες οὐδὲ ε λεον ει ναι νομίζομεν. ὁ δὲ διειληφὼς ο τι πᾶν ο ἐπάγει ὁ θεὸς συμφερόντως ἐπάγει, ἐκεῖνος ο ψεται ο τι δηλοῖ ἐν νυκτὶ τὸν ε λεον αὐτοῦ ο ν ἡμέρας ἐνετείλατο. 432\n\nΠαρρησιαζομένου ἡ φωνή· ὁ γὰρ λέγων Διὰ τί μου ἐπελάθου θαρρεῖ μηδὲν πεποιηκὼς δι' α ἐπιλανθάνεται θεός. καὶ ἐπεὶ ἐκθλίβοντος ἐχθροῦ σκυθρωπάζων πορεύομαι, πυνθάνομαι τί τὸ αι τιον τούτου, ι ν' εἰ ἐξ ἐμοῦ ει η ἀναιρήσω διὰ μετανοίας αὐτό. πάντες γὰρ διειλήφαμεν περὶ θεοῦ φανερῶς ὡς ἐλεήμονος, εἰ καὶ μὴ πάντες ὁρῶμεν πῶς ἐλεεῖ· πολλάκις γὰρ τὰ κατὰ ἐλεημοσύνην αὐτοῦ γινόμενα τῷ ἐπίπονα ει ναι οὐχ ἡδέως ε χοντες οὐδ' ε λεον ει ναι νομίζομεν, καὶ διὰ τοῦτο λέγομεν· Ινα τί μου ἐπελάθου; ὁ δὲ διειληφὼς ο τι πᾶν ο ἐπάγει ὁ θεὸς συμφερόντως ἐπάγει οὐδὲν ἐρεῖ τοιοῦτον, εἰ μή τι τὴν μετάνοιαν ἑαυτοῦ πραγματευόμενος. Διὰ τῶν προαγόντων ὀστᾶ τῆς ψυχῆς τὰ ευ τονα αὐτῆς δόγματα καὶ αἱ δυνάμεις ει ρηνται.","english":"All your surgings and your waves passed over me. Since human life is figuratively a sea, the one who is not shipwrecked in it but sails upright, having experience of threefold waves and of those that come from the swelling of the sea in a storm, when he has come to the harbor of salvation will speak the verse: for he does not say \"they pass over me,\" but \"they passed over.\" We have all clearly grasped concerning God that he is merciful, but not all of us see how he shows mercy; for often the things that are known to be according to his mercy, because they are painful, we who are not well disposed neither think them to be merciful. But the one who has grasped that everything God brings on he brings on for our benefit—that one will see what it means that \"in the night he declared his mercy, which in the day he commanded.\"\n\nThe voice speaks with boldness; for the one who says \"Why have you forgotten me?\" is confident that he has done nothing for which God forgets. And since I walk with a gloomy face under an enemy who presses me hard, I ask what the cause of this is, so that if it is from me, I may do away with it through repentance. For we have all clearly grasped concerning God that he is merciful, even if not all of us see how he shows mercy; for often the things that come about according to his mercy, because they are painful, we who are not well disposed neither think them to be merciful, and for this reason we say, \"Why have you forgotten me?\" But the one who has grasped that everything God brings on he brings on for our benefit will say nothing of the sort, unless perhaps he is working out his own repentance. By the bones that go before, the well-toned doctrines of the soul and its powers are meant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"ἐπεὶ ου ν συμβαίνει πολλάκις ὑπὸ δεινῶν σοφιστῶν καταθλᾶσθαι τὰ ὀστᾶ, ὀνειδίζουσιν οἱ ἀπατεῶνες, οὐκ α λλα λέγοντες η Ποῦ ἐστιν ὁ θεός σου ἐφ' ῳ ευ χει; τῇ σοφίᾳ λέγων αὐτοῦ πεπαιδεῦσθαι ἀλλὰ καὶ περὶ τούτου τοῦ πάθους πρὸς τὴν ἑαυτοῦ ψυχὴν διαλέγεται φάσκων Ινα τί περίλυπος ει; ἐλπίσας γὰρ ἐπὶ κύριον ἐξομολόγησαι· πάντως γὰρ ἐπιλάμψει σοι πρόσωπον αὐτοῦ οὐκ α λλο ο ν τῆς ἀληθείας, ὡς ε χοντά σε τὴν ἐκ θεοῦ ἀλήθειαν λύειν δύνασθαι τὰς ἀπάτας τῶν καταθλασσόντων τὰ προκείμενά σου ὀστᾶ. Ει η α ν πρόσωπον τὸ κυριακὸν τὸ ταῦτα λέγον· ε θνος δὲ οὐχ ο σιον ἐρεῖ τὸ ̓Ιουδαϊκόν, α νθρωπον δὲ α δικον καὶ δόλιον τὸν ̓Ιούδαν. ἐπιστατέον διὰ τί μὴ ἀνόσιον ἀλλ' οὐχ ο σιον ει πε τὸ ε θνος. τάχα γὰρ μὴ ἀποκόπτων τὰς ἐλπίδας τῆς μετανοίας καὶ διὰ τοῦ οὐχ ο σιον εἰπεῖν αἰνιττόμενος ο τι, εἰ διὰ μετανοίας ἐπιστραφείη, γενήσεται ο σιον. Αλλος δὲ τὸ πρόσωπον τοῦ σωτῆρος παρεισήγαγεν λέγον πρὸς τὸν πατέρα τὰ ἐν τῷ ψαλμῷ, καὶ ε θνος μὲν οὐχ ο σιον τοὺς ̓Ιουδαίους ὀνομάζων, α δικον δὲ καὶ δόλιον τὸν ̓Ιούδαν· ἀλλ' οὐκ ἐδυνήθη συναρμόσαι τοῖς ἑξῆς τὰ λεγόμενα· πῶς γὰρ οι όν τε η ν αὐτὸν λέγειν· ̓Εξαπόστειλον τὸ φῶς σου καὶ τὴν ἀλήθειάν σου, καὶ τὰ ἑξῆς;","english":"Since it often happens that our bones are crushed by terrible sophists, the deceivers reproach us, saying nothing else but, Where is your God, in whom you hope? He says that he has been instructed by his wisdom, but he also speaks to his own soul about this suffering, saying, Why are you deeply grieved? For having hoped in the Lord, confess; for his face will certainly shine upon you—nothing other than the face of truth—so that you, having the truth from God, are able to dissolve the deceits of those who crush the bones set before you. May the Lord's face be the one saying these things; and the unholy nation will mean the Jewish nation, and the unjust and deceitful man will mean Judas. One must consider why he said not \"unholy\" but \"not holy\" of the nation. For perhaps, not cutting off the hopes of repentance, and by saying \"not holy,\" he hints that, if it should turn back through repentance, it will become holy. But another has introduced the face of the Savior saying to the Father the things in the psalm, and naming the Jews the \"not holy nation,\" and Judas the \"unjust and deceitful man\"; but he was not able to fit what is said with what follows; for how was it possible for him to say, Send out your light and your truth, and the things that follow?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"435 ̓Επεὶ φῶς ἀληθινὸν ὁ σωτὴρ καὶ αὐτὸς ἡ ἀλήθεια ει ναί φησιν, οἱ πρὸ τῆς ἐπιδημίας α νθρωποι ἐκ τῶν προφητευομένων μαθόντες, ὡς ἐπιλάμψει τὸ φῶς καὶ ἡ ἀλήθεια τοῦ θεοῦ, παρεκάλουν ἀποσταλῆναι διὰ τῆς ἐνανθρωπήσεως τὸ φῶς καὶ τὴν ἀλήθειαν, ο πως ὁδηγηθῶσιν ὑπ' αὐτῶν ἐπὶ τὸ ο ρος τὸ α γιον, τὸν περὶ τῆς τριάδος ὑψηλότερον λόγον, καὶ τὰς αἰωνίους σκηνάς. οὐχ ε τερον δὲ τὸ φῶς τῆς ἀληθείας κατ' οὐσίαν (ἀμφότερα γάρ ἐστιν ὁ τοῦ θεοῦ υἱὸς) ἀλλ' ἐπινοίᾳ μόνῃ· ῃ γὰρ σκιᾶς καὶ ψεύδους ἐλευθεροῖ ἀλήθεια, ῃ δὲ πλάνης καὶ ἀγνοίας φῶς ἐστιν. Τὸ Εἰσελεύσομαι οὐ παρέργως ει ρηται· ὁ γὰρ ἀπὸ τοῦ αἰσθητοῦ θυσιαστηρίου φαντασίαν τοῦ νοητοῦ λαβὼν ει σεισι πρὸς αὐτὸν τὸν θεόν, ἀοράτως ἐπ' αὐτῷ ἀναφέρων θυσίας. Πρὸς τὸν θεὸν τὸν εὐφραίνοντα τὴν νεότητά μου, ἀντικειμένως ε χουσαν πρὸς τὸν παλαιὸν α νθρωπον· μόνος γὰρ ὁ πνεύματι καὶ φρονήματι νεάζων συγγενῶς τῷ καινῷ ἀνθρώπῳ καὶ τῇ καινότητι τοῦ πνεύματος ει σεισιν πρὸς τὸν θεὸν τὸν εὐφραίνοντα τὴν τοιαύτην νεότητα. Οἱ διαβάλλειν βουλόμενοι τὴν θείαν γραφὴν ὡς οὐκ ἀκριβοῦσαν τὰς φωνὰς καὶ τὰ σημαινόμενα καὶ τῇ παρούσῃ λέξει χρώμενοι τῇ λεγούσῃ ̔Ο θεὸς, ἐν τοῖς ὠσὶν ἡμῶν ἠκούσαμεν, φασίν· Τίς γὰρ ἀκούων οὐχὶ τοῖς ὠσὶν ἑαυτοῦ ἀκούει; ἐξ αὐτῶν δὲ ω ν διαβάλλειν ἐθέλουσιν τὸν ε λεγχον τῆς σφῶν ἀβελτερίας ε χουσιν. ο γὰρ λέγουσιν οἱ ψάλλοντες τοιοῦτόν ἐστιν· οἱ λογικῶς ἀκούοντες οὐ τοῖς κοινοῖς ὀργάνοις τῆς αἰσθήσεως ὠσὶν ὀνομαζομένοις ἀκούουσιν ἀλλὰ τοῖς ἰδίοις τῶν ἀνθρώπων ὠσίν, ὡσεὶ καὶ μουσικοὶ α νδρες ε φασκον·","english":"Since the Savior is the true light and says that he himself is the truth, the people before his coming, having learned from the prophecies that the light and the truth of God would shine forth, besought that the light and the truth be sent through the incarnation, so that they might be guided by them to the holy mountain, the loftier discourse concerning the Trinity, and to the eternal tabernacles. The light and the truth are not different in essence (for both are the Son of God), but only in conception; for in that it frees from shadow and falsehood it is truth, and in that it frees from error and ignorance it is light. The words I will enter in are not spoken idly; for he who has received the image of the intelligible altar from the sensible altar will enter in to God himself, invisibly offering sacrifices upon it. To God, who makes my youth glad—a youth set in opposition to the old man; for only he who grows young in spirit and mind, akin to the new man and to the newness of the spirit, will enter in to God, who makes such youth glad. Those who wish to discredit the divine Scripture as not being precise in its words and meanings, using the present phrase that says, O God, we have heard with our ears, say: For who, when he hears, does not hear with his own ears? But from the very things by which they wish to discredit it, they have the refutation of their own stupidity. For what the singers say is of this sort: those who hear rationally do not hear with the ears that are called the common organs of sense, but with the ears proper to human beings, as also musical men would say—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"Τοῖς ὠσὶν τῶν μουσικῶν ἀνθρώπων τὰ μουσικὰ παιδεύματα ἀκούεται. διὸ κα ν λέγωσιν Τοῖς\n\nὠσὶν ἡμῶν, οὐ πρὸς α λλο τι ἀλλὰ τὰ κοινὰ ἀντιδιαστέλλοντες λέγουσιν τὸ Τοῖς ὠσὶν ἡμῶν. συνᾴδει τούτοις τὸ ̔Ο ε χων ω τα ἀκούειν ἀκουέτω. Οἱ πατέρες ἡμῶν ἀνήγγειλαν ἡμῖν. η οἱ κατὰ παίδευσιν πατέρες τὰ θεῖα ἀπήγγειλαν η οἱ πρόγονοι τὰ κατ' αὐτοὺς πραχθέντα. ̔Η χείρ σου ε θνη ἐξωλόθρευσεν καὶ κατεφύτευσεν αὐτούς. πρὸς διάνοιαν τοῦ ̓Ισραὴλ μετὰ τὸ προδοῦναι τὸν σωτῆρα ἀπὸ τῆς τοῦ θεοῦ χειρὸς ὀλοθρευθέντες οἱ ἀπὸ τῶν ἐθνῶν κατηχήσει θείᾳ ἐν ταῖς θεοπνεύστοις γραφαῖς κατεφυτεύθησαν. Κακώσας τοὺς ἐκ περιτομῆς λαοὺς ὁ θεὸς ἐξέβαλεν ἐκ τῆς ἱερᾶς τοῦ νόμου παιδεύσεως. οὐ νόμῳ δὲ πολέμου νικήσαντες οἱ ἀπὸ τῶν ἐθνῶν πιστεύσαντες ἐκληρονόμησαν τὴν ε ναγχος εἰρημένην γῆν. οὐδὲ ὁ βραχίων αὐτῶν ε σωσεν αὐτούς, τουτέστιν ἡ ἐργασία αὐτῶν. χάριτι γὰρ τὴν σωτηρίαν ἐσχήκασιν ὑπὸ τῆς σῆς δεξιᾶς καὶ τοῦ βραχίονος, τουτέστι τοῦ μονογενοῦς υἱοῦ. φωτισμὸς δὲ ὁ φωτίζων πρόσωπόν σου τυγχάνον, ο τι ηὐδόκησας ἐν αὐτοῖς τοῦ σῶσαι αὐτοὺς τῇ χάριτι, οὐκ ἐξ ε ργων αὐτῶν, ι να μὴ καυχήσωνται. Τὰς τοῦ ̓Ιακὼβ σωτηρίας τοῦ πτερνίζοντος τὰ φαῦλα καθ' α σῴζεται ἐντέλλεται ὁ θεὸς τοῖς ἁγίοις πνεύμασιν τοῖς εἰς διακονίαν ἀποστελλομένοις διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν εἰς ἀντίληψιν χωρῆσαι ταχὺ καὶ τὴν δι' ἑαυτῶν ἐπικουρίαν διδόναι.","english":"The musical lessons are heard by the ears of musical men. Therefore they also say, \"To our ears,\" not contrasting with anything else but saying \"To our ears.\" To these things agrees, \"He who has ears to hear, let him hear.\" \"Our fathers announced to us.\" Either the fathers in instruction announced the divine things, or the ancestors announced the things done in their own times. \"Your hand destroyed the nations and planted them.\" With reference to the understanding of Israel after they betrayed the Savior, those from the nations, having been destroyed from the hand of God, were planted by divine instruction in the God-inspired Scriptures. Having afflicted the peoples of the circumcision, God cast them out from the sacred instruction of the law. But those from the nations who believed, having conquered not by the law of war, inherited the land just mentioned. Nor did their arm save them, that is, their own labor. For they have received salvation by grace from your right hand and your arm, that is, from the only-begotten Son. And the illumination that enlightens your face, since you were well pleased in them to save them by grace, not from their works, so that they might not boast. The salvations of Jacob, who trips up the base things—by which he is saved—God commands the holy spirits who are sent for service, because of those who are about to inherit salvation, to proceed quickly to their aid and to give the assistance that comes through them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"Ωσπερ τισὶν ἀλόγοις ζῴοις ἀμυντήριον κέρας ἀναδέδωκεν ὁ θεὸς ο πως α ν ἀπαλλάξωσιν τὰ βλάπτειν αὐτὰ δυνάμενα, ου τω τοῖς ἁγίοις κέρατα αἱ τοῦ ̓Ιησοῦ δυνάμεις εἰσὶν καθ' α ς τοὺς ἐχθροὺς αὐτῶν κερατίζουσιν. διὸ καὶ πάντα τὰ ζῷα τὰ κέρασι χρώμενα καθαρὰ ο ντα η ἐπὶ τὸν θεῖον βωμὸν ἀνάγεται η τροφὴ τῇ μερίδι τοῦ θεοῦ τυγχάνει. 442 ̓Απωθεῖται ὁ θεὸς ἀφ' ἑαυτοῦ οὐ πάντως δι' ἁμαρτίας ἀλλὰ καὶ δι' α λλας α ς οι δεν αὐτὸς αἰτίας. οὐ πᾶς δὲ ὁ εἰς τὰ ὀπίσω ἀποστρεφόμενος ψεκτῶς τοῦτο ὑφίσταται· εἰ γάρ τις τὰ φαῦλα καταλιπὼν μακρὰν φύγοι ἀποχωρῶν ἀπ' αὐτῶν, ου τος εἰς τὰ ὀπίσω στραφεὶς ἐφ' α καταλέλοιπεν ὀλέθρῳ περιπίπτει. εἰ δέ τις τὴν Σιών, τουτέστι τὴν ἀρετήν, καταλείψας ἐπείγοιτο ἐπὶ τὴν κακίαν Βαβυλῶνα καλουμένην, ἀποστρεφόμενος εἰς τὰ ὀπίσω μακάριον ἀναδέχεται πρᾶγμα· πλὴν οἱ τὰ προκείμενα λέγοντες, ἐπεὶ παρὰ τοῖς ἐχθροῖς γεγόνασιν, εἰς τὰ ὀπίσω ἀποστραφέντες ψεκτοῖς περιέπεσον. 443 ̓Εοίκασιν οἱ ταῦτα λέγοντες, α γιοί τινες ο ντες, παραπλησίως τῷ ̔Ως πρόβατον ἐπὶ σφαγὴν ἀγομένῳ δεδόσθαι ̔Ως πρόβατα βρώσεως, τροφὴ γινόμενοι τοῖς ἐπ' ὠφελείᾳ τοὺς λόγους καὶ τὸν βίον αὐτοῖς προσιεμένοις· ἀλλὰ καὶ ἐν τοῖς ε θνεσιν ου τοι ὑπὸ θεοῦ διεσπάρησαν, δίκην σπέρματος γεωργικῶς καταβαλλόμενοι, ι να μεταποιήσαντες τὰ ε θνη εἰς τὴν αὐτὴν αὐτοῖς ποιότητα ἀγάγωσιν. οὐ γὰρ προσεκτέον τοῖς λέγουσιν διεσπάρθαι ἐν τοῖς ε θνεσι τὴν τοῦ θεοῦ μερίδα αἰχμαλωσίας τρόπῳ. Οὐ τιμήν, φησίν, τοῦ λαοῦ λαβὼν ἀπέδου αὐτούς, ἀλλὰ διὰ τὰς ἁμαρτίας α ς πεποιήκασιν ἐχθροῖς ὑποχείριοι γεγένηνται·","english":"Just as God has given a horn as a means of defense to certain irrational animals, so that they may ward off the things able to harm them, so for the saints the horns are the powers of Jesus, by which they gore their enemies. Therefore also all the animals that use horns, being clean, are either led up to the divine altar or become food in the portion of God. God is thrust away from himself not altogether on account of sin but also on account of other causes which he himself knows. But not everyone who turns to the things behind undergoes this in a blameworthy way; for if someone, having abandoned the base things, should flee far away by withdrawing from them, this one, having turned to the things behind, falls into destruction upon the things he has left behind. But if someone, having abandoned Zion, that is, virtue, should hasten toward the evil called Babylon, turning to the things behind he receives a blessed thing; except that those who say the things set before them, since they have come to be among enemies, having turned to the things behind, have fallen into blameworthy circumstances. Those who say these things seem, being certain saints, to have been given similarly to the one led as a sheep to the slaughter, as sheep of food, becoming food for those who receive their words and life for benefit; but also among the nations these were scattered by God, cast down in a farming manner after the likeness of seed, so that having transformed the nations into the same quality as themselves they might lead them on. For one must not attend to those who say that the portion of God has been scattered among the nations in the manner of captivity. He did not, he says, having received honor, hand them over for the people, but on account of the sins which they have committed they have become subject to enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"ταῖς γὰρ ἁμαρτίαις αὐτῶν ἐπράθησαν κατὰ τὸν προφήτην. 445 ̓Επεὶ τοῖς προειρημένοις ἀπευκταίως ὑπεπέσαμεν διὰ βίου ἐντρεπόμενοι ο λην τὴν ἡμέραν, ἐναντίον τὴν ἐντροπὴν ἑαυτῶν ε χομεν, τῆς αἰσχύνης τοῦ προσώπου ἡμῶν καλυπτούσης ἡμᾶς ὡς μηκέτι παρρησίαν ε χειν ἀνακεκαλυμμένῳ τῷ προσώπῳ τῆς ψυχῆς κατοπτρίζεσθαι τὴν δόξαν κυρίου. 446 ̓Εκ τῆς φωνῆς τοῦ ὀνειδίζοντος καὶ δίκην παραπαίοντος καὶ παραλαλοῦντος ο λην ἐντροπὴν τὴν ἡμέραν ει ναι κατενώπιον ἑαυτοῦ θεωρεῖ. ἀπὸ δὲ τοῦ ἐπιδεικνύντος ἑαυτοῦ φοβερὸν τὸ πρόσωπον ἐκδιώκοντος ἐχθροῦ ἡ αἰσχύνη ἐκάλυψε τὸ πρόσωπον αὐτοῦ. Τελείαν ἀνδρείαν ἀναλαβόντων ἡ φωνή· πολλῶν γὰρ καὶ διαφόρων θλίψεων ἐπ' αὐτοὺς ἡκουσῶν καὶ ἐκβιαζομένων ἐπιλαθέσθαι τοῦ θεοῦ, ἐξ ἐναντίας ἀνεπόλουν θεὸν ὡς ε καστον εἰπεῖν ̓Εν θλίψει τοῦ κυρίου ἐμνήσθην. 448 ̓Εκκλίνει τὰς τρίβους τινὸς ὁ θεὸς ἐκ τῆς ἑαυτοῦ ὁδοῦ, παραδιδοὺς αὐτὸν ταῖς ἐπιθυμίαις τῆς καρδίας ἑαυτοῦ καὶ εἰς ἀδόκιμον νοῦν.","english":"For they were sold by their sins, according to the prophet. Since we have fallen into the aforementioned things, being put to shame throughout our whole life, we have our shame before us, the shame of our face covering us, so that we no longer have boldness to reflect the glory of the Lord with the unveiled face of the soul. From the voice of the one who reproaches and, like one deranged, speaks nonsense, he sees that the whole day is shame before him. But from the one who shows himself terrible, driving out the enemy, shame has covered his face. The voice of those who have taken up perfect courage: for when many and various afflictions came upon them and forced them to forget God, they called God to mind from the opposite, as each one might say, \"In affliction I remembered the Lord.\" God turns someone's paths aside from his own way, handing him over to the desires of his own heart and to a reprobate mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"449 Τόπος κακώσεως ὁ περὶ γῆν καὶ ὁ καταχθόνιος χῶρος· ε νθα ταπεινοῦνται οἱ πεῖραν ε χοντες τοῦ σώματος τοῦ θανάτου. Τὰς ἐν καρδίᾳ τυπώσεις α ς καὶ ἑξῆς προσαγορευτέον. Εἰ μὲν τροπικῶς ταῦτα λέγοιτο, τὸ δηλούμενόν ἐστιν τοιοῦτον· ἐπεὶ χοῦν περικείμεθα τὸν ἐξ ἡδονῶν καὶ τῶν α λλων παθῶν συγκείμενον, διὰ τοῦτο ̓Εταπεινώθη εἰς χοῦν ἡ ψυχὴ ἡμῶν, χαμαιριφῶν γενομένων, ἀλλὰ καὶ Εἰς γῆν ἐκολλήθη ἡ γαστὴρ ἡμῶν, οὐδὲν οὐράνιον τρεφομένων ἀλλὰ κατὰ τὸν ο φιν γῆν ἐσθιόντων πάσας τὰς ἡμέρας τῆς ζωῆς ἑαυτῶν. Εἰ δὲ πρὸς ἀλληγορίαν ἐξηγηθείη τὸ προκείμενον, εἰς τὸ σῶμα ἐμβατεύουσα ἡ ψυχὴ ἐρεῖ ̓Εταπεινώθη εἰς χοῦν ἡ ψυχὴ ἡμῶν. αυ τη καὶ τῆς μακαρίας ζωῆς τῆς ἐπουρανίου ἐκπεσοῦσα, ἐν τῷ κάτω φρονεῖν ἐρεῖ τὸ ̓Εκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν· οὐκ α λλα γὰρ τῶν γηίνων τρέφεται. Ταῦτά φασιν βοηθείας καὶ λυτρώσεως τυχεῖν ἀξιοῦντες οὐκ α λλου του χάριν η τοῦ ὀνόματος αὐτοῦ. λέγοιεν δὲ ταῦτα καὶ πρὸς τὸν σωτῆρα ἐν τῇ καρδίᾳ τῆς γῆς διατρίβοντα κατὰ τὸν τοῦ πάθους καιρόν, ι να ἀναστὰς ἀρωγὴν παράσχοι καὶ λύτρα διδοὺς τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. ποιεῖ δὲ ταῦτα ὑπὲρ τῆς δόξης τοῦ ὀνόματος αὐτοῦ. Σκοπὸς τοῖς προκόπτουσι καὶ ἐκ ποιότητος εἰς ποιότητα μεταβάλλουσι τὸ ἐπὶ τὴν ἀρίστην τῶν ποιοτήτων ἐπείγεσθαι καθ' η ν α φθαρτοι καὶ ἀθάνατοι ἀποδειχθεῖεν. ὑπὲρ τούτου ου ν τοῦ τέλους ο ντος ̔Υπὲρ τῶν ἀλλοιωθησομένων, τουτέστι τῶν ἀλλαγέντων καὶ ἐκ φαύλων σπουδαίων γεγενημένων, υἱοὶ Κορὲ εἰς σύνεσιν πάντα μεταβάλλοντες ᾠδὴν περὶ τοῦ ἀγαπητοῦ προφέρουσι κελαδοῦντες.","english":"The place of affliction is the region around the earth and the subterranean place, where those who have experience of the body of death are humbled. The impressions in the heart, and what follows, must be addressed next. If these things are said figuratively, what is indicated is as follows: since we are clothed with dust composed of pleasures and the other passions, for this reason our soul was humbled to the dust, since we have been cast down to the ground; and indeed our belly cleaved to the earth, since we feed on nothing heavenly but, like the serpent, eat earth all the days of our life. But if the present passage is expounded allegorically, the soul that enters into the body will say, Our soul was humbled to the dust—this soul, having fallen even from the blessed life that is heavenly, in its thinking on things below will say, Our belly cleaved to the earth; for it is not nourished on other things, but on earthly things. These things, they say, they who deem themselves worthy to obtain help and redemption say for no other reason than His name. And they would say these things also to the Savior, who dwells in the heart of the earth at the time of His passion, so that having risen He might provide aid and give His soul as a ransom in exchange for many. And He does these things for the glory of His name. The goal for those who are advancing and changing from one quality to another is to press on toward the best of qualities, according to which they might be shown to be incorruptible and immortal. Since this, then, is the end, for those who shall be changed—that is, those who have been changed and have become earnest out of worthless—the sons of Korah, changing all things into understanding, bring forth a song concerning the beloved, chanting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"ἀγαπητὸς δὲ ἐνταῦθα ὁ μονογενὴς τοῦ θεοῦ υἱός. ὑπὲρ τούτου ου ν τοῦ ἀγαπητοῦ ἐπινίκιος ᾳ δεται, ὑπὲρ ω ν ἠλλοίωσεν ἀφθαρσίαν ἀντὶ φθορᾶς δεδωκώς. Εἰ τοῦ πατρὸς ει η τὸ πρόσωπον, λέγοι α ν ̓Επεὶ μόνος ἀγαθὸς ὑπάρχω, ἀνάγκη καὶ τὸν ἐκ τῆς ἐμῆς οὐσίας λόγον γενόμενον ἀγαθὸν ει ναι· εἰ δ' ὁ προφήτης ει η ὁ λέγων, φαμὲν ̓Επεὶ ὁ ἀγαθὸς α νθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προφέρει τὸ ἀγαθόν, ἀνάγκη καὶ τὸν τραφέντα τροφαῖς πορνικαῖς πολὺ τὸ ἀγαθὸν ἐχούσαις ἐρεύγεσθαι ἀγαθὸν λόγον. ὡς γὰρ ὁ μῆλον φαγὼν ἐρυγὴν ἐκπέμπει μήλου πνέουσαν, ου τως ὁ φαγὼν ἀγαθὰ ὡς ἐντρυφῆσαι ἐν ἀγαθοῖς τὴν ψυχὴν αὐτοῦ ἀγαθὸν ἐκπέμπει λόγον ἐρευγόμενος αὐτόν. Ωσπερ ου ν ἐπὶ ταύτης τῶν σιτίων ποιότητός ἐστι τὸ γινόμενον, ου τω καὶ ἐπὶ τῆς πνευματικῆς διδασκαλίας τοιαῦτα ἠρεύγετο οι α καὶ ἐσιτεῖτο. Γραφόντων καὶ αὐτῶν παιδεύσεις τινάς. ὡς γὰρ ὁ λόγος τοῦ εὐαγγελίου κόκκῳ σινάπεως παραβαλλόμενος, εἰ γεωργίας τύχοι, μείζων γίνεται τῶν ἀνθρωπίνων λόγων λαχάνων διὰ τὸ πρόσκαιρον ὀνομαζομένων, ου τως α γράφει ὁ τοῦ θεοῦ λόγος καλάμῳ ἰδίῳ καιρίως ἐπιδείκνυται αὐτὰ παρὰ τὰς τῶν ἀνθρώπων συγγραφὰς τῶν λογισμῶν ἐφαπτόμενα καὶ ταῖς ψυχαῖς ἐνιζάνοντα. Οἱ ἀκούοντες τῶν ̓Ιησοῦ λόγων, τυγχανόντων Πλήρης χάριτος, ἐροῦσιν τὸ προκείμενον· πολλάκις δὲ ἀντὶ λόγων τὰ χείλη λέγεσθαι ἀποδέδεικται. τὸ δὲ ̓Εξεχύθη τὴν δαψιλείαν δηλοῖ τῆς χάριτος· συνᾴδει τούτῳ τὸ ̓Εκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ ̔Η ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν·","english":"Here \"beloved\" means the only-begotten Son of God. It is on his account that the victory song is sung concerning the beloved, because he has changed us, giving incorruption in place of corruption. If it is the Father's person speaking, he would say: \"Since I alone am good, the Word that came from my essence must also be good.\" But if it is the prophet speaking, we say: \"Since the good man brings forth good from the good treasure of his heart, the one who has been fed on adulterous foods that contain much good must also belch forth a good word.\" For just as one who has eaten an apple sends out a belch breathing of apple, so one who has eaten good things, so as to delight his soul in good things, sends out a good word, belching it forth. Therefore, just as in the case of the quality of foods what is produced depends on it, so too in the case of spiritual teaching, such things as he was fed he also belched forth. They too, in their writings, set down certain instructions. For just as the word of the gospel, compared to a mustard seed, if it finds cultivation, becomes greater than human words, which are called vegetables because of their transitory nature, so the word of God, when it writes, is shown in its own season by its own pen to be beautiful, in contrast to human writings, since it touches the thoughts and settles into the souls. Those who hear the words of Jesus, which are full of grace, will say what is set before us; and it has often been shown that \"lips\" is said instead of \"words.\" The phrase \"were poured out\" indicates the abundance of grace; in harmony with this is \"I will pour out my Spirit on all flesh,\" and \"the love of God has been poured out in our hearts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"καὶ ἐν τούτοις γὰρ ἡ δαψιλεία τοῦ πνεύματος καὶ ὁ πλοῦτος τῆς ἐκ θεοῦ ἀγάπης δηλοῦται. διὰ ταύτην ου ν τὴν ἐκχυθεῖσαν χάριν ἐν χείλεσί σου Εὐλόγησέν σε ὁ θεός σου, εὐλογιστίαν σοι μαρτυρήσας ἐπὶ πάντα τὸν αἰῶνα. 456 ̓Επεὶ περὶ τὸν μηρὸν ἐνεργεῖται τὰ γενέσεως πράγματα, φύονται δὲ περὶ ταῦτα αἰσχραὶ ἐπιθυμίαι, χρεία τοῦ τμητικοῦ λόγου ῥομφαίας ὀνομαζομένου, ι να περὶ τὸν μηρὸν ζωσθεὶς ἐκτέμνοι τὰς ἀκολάστους ἡδονάς. ὁ σωτὴρ ου ν κατὰ τὸν α νθρωπον τύπον ἀρίστης πολιτείας καταβαλλόμενος ὑπὲρ αὐτοτελοῦς ἁγνείας περιζώννυται ῥομφαίαν ἐπὶ τὸν μηρὸν αὐτοῦ, ὡραιότητα ε χων καὶ κάλλος διὰ τὴν\n\nπροσοῦσαν ἐν ἀναμαρτησίᾳ ἀρετήν· ο τι δὲ σύμβολον ὁ μηρὸς τῶν προειρημένων δῆλον. καὶ γὰρ καὶ ὁ ̓Αβραάμ, ἐπὶ μνηστείαν πέμπων τὸν παῖδα, Θές φησι τὴν χεῖρά σου ἐπὶ τὸν μηρόν μου, καὶ ἐξορκιῶ σε τὸν θεὸν τοῦ οὐρανοῦ. τάχα διὰ τὸν ἐξ αὐτοῦ μέλλοντα ε σεσθαι σωτῆρα τὸ κατὰ σάρκα δύναται ὁ γενόμενος σὰρξ λόγος ει ναι. νοεῖται ου ν καὶ πιστεύεται ὁ μὲν λόγος ῥομφαία ει ναι, ἡ δὲ σὰρξ μηρὸς τῷ ἐκεῖθεν τὴν ἀρχὴν ε χειν τὴν σάρκα. ου τος δὲ πρὸς ο ν ὁ λόγος πᾶσαν ἀσθένειαν διαφυγὼν δυνατός ἐστι, τὴν φαιδρότητα τῆς θεότητος κάλλος καὶ ὡραιότητα ε χων. 457 ̓Εντείνας δὲ οι α τοξότης α ριστος τόξον κατευοδοῦ τιτρώσκων εἰς ε ρωτα θεῖον τοὺς βαλλομένους. ἀναγνωστέον δὲ καὶ Κατευοδοῦ ι σον τῷ Εὐοδίαν πάρεχε· καὶ πρὸς τούτοις βασίλευε τῶν βεβλημένων πόθῳ. ἡ δὲ αἰτία τοῦ βασιλεῦσαί σε τελειότης ἀρετῆς ἐστιν οὐκ ἐν πράξει μόνῃ ἀλλὰ καὶ γνώσει. τὸ γὰρ Ενεκεν ἀληθείας καὶ πραύτητος καὶ δικαιοσύνης τοῦτο σημαίνει·","english":"For in these things too the abundance of the Spirit and the wealth of the love that comes from God are made clear. It is because of this grace poured out on your lips that God has blessed you, bearing witness to your eloquence forever. Since the things of generation are at work around the thigh, and shameful desires grow up around these, there is need of the cutting word, called a sword, so that, being girded at the thigh, one may cut off unbridled pleasures. The Savior, then, in the human pattern, laying down the best manner of life for the sake of complete purity, is girded with a sword upon his thigh, having beauty and comeliness because of the virtue that is present in him in sinlessness; and that the thigh is a symbol of the things just mentioned is clear. For Abraham too, when sending his servant to seek a bride, says, Put your hand under my thigh, and I will make you swear by the God of heaven. Perhaps because of the Savior who was to come from him according to the flesh, the Word who became flesh can be understood in this way. So then it is understood and believed that the Word is the sword, and the flesh is the thigh, since the flesh has its origin from there. And this one, toward whom the Word is directed, having escaped every weakness, is mighty, having the radiance of divinity as his comeliness and beauty. And having stretched his bow, the best archer prospers, wounding those who are struck into a divine love. And it should be read, \"You prosper,\" as equivalent to \"provide a good journey\"; and in addition to these things, reign over those struck by longing. And the cause of your reigning is perfection of virtue, not in action alone but also in knowledge. For \"because of truth and gentleness and righteousness\" means this:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"βασίλευε γάρ φησιν ε νεκα τοῦ γνωσθῆναι τὴν ἀλήθειαν καὶ πραότητα καὶ δικαιοσύνην κατορθωθῆναι τοῖς ὑπὸ τὴν σὴν ἀρχήν. Καὶ ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου. ὁ κατὰ θεὸν πάντα πράττων ὑπὸ τῆς τῶν καλῶν πρακτικῆς δεξιᾶς ου σης θαυμαστῶς ὁδηγεῖται ἡγεμόνι αὐτῇ χρώμενος τῆς ἐπὶ τὸν σωτῆρα ὁδοῦ. καὶ ὁ σωτὴρ ου ν ἐπιτελῶν δεξιῶς παραδόξους δυνάμεις ὑπὸ δεξιᾶς ἑαυτοῦ θαυμαστῶς ὁδηγεῖται. Οἱ τοῦ δυνατοῦ Χριστοῦ λόγοι βελῶν ἠκονισμένων δίκην βάλλουσιν τοὺς ἀκούοντας, ω στε πάντων προκρῖναι τὴν πρὸς αὐτὸν ἀκολούθησιν. τούτοις τοῖς βέλεσι τρωθέντες οἱ ἀπόστολοι, τὰ ἐν ποσὶ πάντα ἀποπεμψάμενοι, ε πεσθαι αὐτῷ καλῶς ε χειν εκριναν· ἀλλὰ καὶ οἱ λαοὶ οἱ πρότερον φαύλην στάσιν ε χοντες τῷ ἐν κακοῖς ἱδρύσθαι πληγέντες τούτοις τοῖς βέλεσιν ὑποκάτω αὐτοῦ ε πεσον, τουτέστιν ὑπετάγησαν αὐτῷ καὶ ὑπ' αὐτὸν γεγόνασιν. Οἱ ἐχθροὶ τοῦ βασιλέως Χριστοῦ πάντες οἱ ἁμαρτάνοντες. ο ταν ου ν ἐν τῇ καρδίᾳ τούτων τὰ προειρημένα βέλη γένηται, πίπτουσιν ἀπὸ τῆς εχθρας τὸν βασιλέα γονυπετοῦντες. η τάχα οἱ λαοὶ οἱ ἑστηκότες ̓Εν τῇ καρδίᾳ τῶν ἐχθρῶν τοῦ βασιλέως, κατὰ τὸ βούλημα τῆς εχθρας αὐτῶν βεβαιούμενοι, βληθέντες ὑπὸ τῶν βελῶν επεσαν ὑπὸ Χριστόν, τῇ καρδίᾳ τῶν ἐχθρῶν αὐτοῦ καταπεσόντες. Εἰ δὲ ει η πρὸς τὸν μονογενῆ υἱὸν τοῦ θεοῦ ταῦτα, ὁ υἱὸς τοῦ θεοῦ μισήσας τὴν πρὸ τῆς ἐπιδημίας αὐτοῦ πολιτευομένην ἀνομίαν, ἀγαπήσας δὲ τὴν ἐκ τῆς παρουσίας αὐτοῦ φυομένην ἐκ πίστεως δικαιοσύνην ἐπιδέδωκεν ἑαυτὸν εὐδοκίᾳ πατρικῇ α νθρωπος γενέσθαι καὶ χρισθῆναι ἐλαίῳ ἀγαλλιάσεως τουτέστιν τῷ ἁγίῳ πνεύματι.","english":"For he says, reign, in order that truth be known and gentleness and righteousness be set right among those under your rule. And your right hand will guide you wondrously. The one who does all things according to God is wondrously guided by the practical right hand of good things, using it as his own leader on the road to the Savior. And the Savior, accomplishing wondrous powers skillfully, is wondrously guided by his own right hand. The words of the mighty Christ strike their hearers like sharpened arrows, so that they prefer following him above all things. Wounded by these arrows, the apostles dismissed everything at their feet and judged it good to follow him; but also the peoples who formerly had a base standing, because they were established in evils, struck by these arrows fell beneath him, that is, they were subjected to him and came under him. The enemies of King Christ are all who sin. Whenever, then, the aforementioned arrows come to be in their heart, they fall from their enmity, kneeling to the King. Or perhaps the peoples who stood in the heart of the King's enemies, confirmed according to the will of their enmity, having been struck by the arrows fell under Christ, falling down in the heart of his enemies. But if these things refer to the only-begotten Son of God, the Son of God, having hated the lawlessness that prevailed before his coming, and having loved the righteousness that springs from faith through his presence, gave himself over by the Father's good pleasure to become man and to be anointed with the oil of gladness, that is, with the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"Τὰ ἱμάτια τοῦ Χριστοῦ βασιλείως α μα καὶ ἱεραρχίως ο ντα πνεῖ σμύρνης δι' ο ν ἀνέλαβεν θάνατον (τοῦτο γὰρ τὸ α ρωμα τοῖς θαπτομένοις νεκροῖς ἐπιβάλλεται), ἀλλὰ καὶ στακτῆς ου σης ἀπανθίσματος σμύρνης διὰ τὸ ε χειν τι πλεῖον τὸν Χριστοῦ θάνατον ὑπὲρ σωτηρίας α λλων καὶ καταλύσεως διαβόλου γεγονέναι, καὶ κασσίας διὰ τὸν λόγον αὐτοῦ ο ντα διάπυρον· θερμαντικὸν γὰρ τὸ μῦρον τοῦτο. Χριστοῦ ου ν ἱμάτια τὰ εὐλόγως περὶ αὐτοῦ θεολογούμενά ἐστιν. ἐπεὶ ου ν προσελάβετο σὺν τοῖς α λλοις καὶ τὸ ὡς νεκρὸς ἀριστεύσας ὑμνεῖσθαι, εἰκότως ἐκ τῶν ἱματίων αὐτοῦ τὰ προειρημένα πνεῖ· τούτῳ συνᾴδει τὸ ̓Οσμὴ μύρων σου ὑπὲρ πάντα ἀρώματα. Βασιλεῖς ἐνταῦθα ῥητέον τοὺς Χριστῷ συμβασιλεύοντας ω ν αὐτὸς βασιλεὺς βασιλευόντων. τούτων θυγατέρες γεγόνασιν κατὰ διδασκαλίαν α ς παιδεύουσι ψυχάς, μᾶλλον δὲ ἐκκλησίας· αι περ θυγατέρες ἐν τιμῇ τοῦ ὑμνουμένου ου σαι ηυφραναν τὸν βασιλέα Χριστὸν ̓Απὸ βαρέων ἐλεφαντίνων. βαρεῖς δὲ ἐλεφαντίνας ἐρεῖς τὰς ὑψηλὰς θεολογίας· τὸ γὰρ ἐλεφάντινον, ὀδοὺς τυγχάνον, λόγου σύμβολόν ἐστιν· φωνητικὰ γὰρ ο ργανα καὶ οἱ ὀδόντες· βαρεῖς δ' εἰσὶν αἱ μεγάλαι οἰκίαι. ἐπεὶ ου ν τὸν ἑαυτῶν λόγον ου τως ἐμεγάλυναν ὡς οι κον μέγιστον θεωριῶν τῶν περὶ θεοῦ γενέσθαι, αἱ πολλαὶ τῶν βασιλέων θυγατέρες ἀπὸ τῶν προειρημένων βαρέων ἐλεφαντίνων ηυφραναν","english":"The garments of Christ, being royal and at the same time hierarchical, breathe of myrrh, through which he took on death (for this is the spice laid upon buried corpses), but also of stacte, which is the flower of myrrh, because the death of Christ had something more—that it came to be for the salvation of others and the destruction of the devil—and of cassia because of his word, which is fiery; for this perfume is warming. The garments of Christ, then, are the things that are reasonably theologized about him. Since, therefore, along with the others he also received the honor of being hymned as one who played the champion as a dead man, reasonably the aforementioned things breathe from his garments. With this agrees the verse, The scent of your perfumes is above all spices. Kings here must be called those who reign together with Christ, of whom he himself is King of kings. Their daughters have come to be, according to the teaching with which they instruct souls—or rather, churches; these daughters, being in the honor of the one who is hymned, gladdened the king Christ from heavy ivory. You will call heavy ivory the lofty theologies; for ivory, being teeth, is a symbol of the word; for the teeth are also vocal instruments; and heavy are the great houses. Since, therefore, they magnified their own word so as to become a very great house of contemplations concerning God, the many daughters of the kings gladdened from the aforementioned heavy ivory","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"Χριστόν. 463 ̔Η τῷ Χριστῷ τῷ ἀληθινῷ βασιλεῖ ἀληθῶς σύζυγος γενομένη ψυχή, η τοι ἐκκλησία, βασιλίσσα διὰ τὸ ει ναι νύμφη βασιλέως ὀνομάζεται, παραστᾶσα ἐκ δεξιῶν αὐτοῦ τῷ δεξιὰν ἐπέχειν στάσιν, ἐν ἀρετῇ δὲ καὶ πίστει τὴν ι δρυσιν ε χουσα. αυ τη δὲ καὶ ἱμάτια διάχρυσα ε χει, Χριστὸν ἐνδυσαμένη· περιβέβληται δὲ καὶ πεποικιλμένη, τὴν πολυποίκιλον σοφίαν τοῦ θεοῦ ἀναλαβοῦσα. οὐ προσκοπτέον δὲ εἰ αὐτὸς καὶ νύμφιος καὶ ε νδυμά ἐστιν· κατὰ γὰρ α λλην καὶ α λλην σχέσιν καὶ ἐπίνοιαν ταῦτα ὑπάρχει, ω σπερ καὶ ποιμὴν καὶ ἀμνὸς καὶ α λλα μυρία εὑρίσκεται ἐν τοῖς Εὐαγγελίοις. Μεταβολὴ προσώπου ἐμφαίνεται γενομένη· θεὸς γάρ ἐστιν ὁ προσφωνῶν τῇ ἀπὸ τῶν ἐθνῶν ἐκκλησίᾳ η ν καὶ θυγατέρα αὐτοῦ ὀνομάζει. φησὶν γοῦν· Δεξαμένη τοὺς ἐμοὺς λόγους, ω θύγατερ, α κουσον καὶ ἰδὲ αὐτῶν τὴν διάνοιαν ἐπιστήσασα αὐτοῖς· ε τι γὰρ μᾶλλον πλεῖον θελήσεις τὸ ου ς σου κλῖναι ἐπὶ τὸ πλειόνως αὐτὰ καὶ ἐξεργαστικώτερον ἀκοῦσαι καὶ ποθῆσαι· ἀκολουθήσει δέ σοι λήθη τῶν ὁμοφύλων, μηκέτι θελησάσης σου τὰ αὐτὰ ἐκείνων περιστέλλειν ε θη καὶ πάτρια· ἐπιλήσῃ δὲ καὶ τοῦ οι κου τοῦ πατρός σου γεννήσαντός σε κατὰ κακίαν τοῦ διαβόλου. Διὰ τοῦτο σὲ καλῶ, θύγατερ, φησὶν πρὸς αὐτὴν ὁ θεός, ἐπὶ τῷ ποιῆσαι τὰ προστεταγμένα σοι· ἐπείπερ ὁ ἐμὸς υἱὸς βασιλεὺς ω ν ἐπεθύμησεν τοῦ ἐνυπάρχοντός σοι κάλλους κατ' εἰκόνα καὶ καθ' ὁμοίωσιν ἐμὴν γεγενημένης, αὐτὸς δ' ου ν ου τος ὁ βασιλεὺς ἐπιθυμῶν τοῦ κάλλους σου οὐχ ει ς τῶν ὁμοτίμων σου τυγχάνει. Αὐτὸς γάρ ἐστιν ὁ κύριός σου· οὐ γὰρ α γγελος η ἀρχάγγελος η τις α λλος γενητὸς ω ν ὑπάρχει·","english":"The soul that has truly become the spouse of Christ, the true King—or the Church—is called a queen because she is the bride of a king, standing at his right hand, occupying the place of honor, having her foundation in virtue and faith. She also has garments woven with gold, having put on Christ; she is clothed and adorned, having taken up the manifold wisdom of God. One should not take offense that he is himself both bridegroom and garment; for these things exist according to different relationships and conceptions, just as in the Gospels he is found to be both shepherd and lamb and countless other things. A change of person is shown to have occurred; for it is God who addresses the Church from the nations, which he also calls his daughter. So he says: Having received my words, O daughter, hear and see, applying your mind to them; for you will desire all the more to incline your ear, to hear them more fully and to long for them more earnestly. And forgetfulness of your kindred will follow you, since you no longer wish to wrap yourself in their customs and ancestral ways; and you will forget also the house of your father who begot you through the wickedness of the devil. Therefore I call you, O daughter, God says to her, to do the things commanded you; since my Son, being King, desired the beauty that is in you, who were made according to my image and likeness; and he himself, this same King who desires your beauty, is not one of your equals. For he himself is your Lord; for he is not an angel or an archangel or any other created being.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"αὐτῷ γὰρ καὶ προσκυνοῦσι πάντες. ἐπεὶ ου ν θεοῦ τὸ προσκυνεῖσθαι, ι σθι θεὸν ο ντα τὸν βασιλέα τὸν ἐπιθυμοῦντα τοῦ κάλλους σου, ο ς καὶ κύριός σού ἐστιν. Πρὸς τούτοις δ' ι σθι ο τι πολλὴν μεταβολὴν ε σχες. θυγάτηρ γὰρ Τύρου ου σα δι' η ν ει χες δεισιδαιμονίαν ἐμοῦ θυγάτηρ ἐχρημάτισας, ὡς λιτὰς τῷ προσώπῳ σου προσάγειν πάντας τοὺς πλουσίους τοῦ λαοῦ. τοῦ γὰρ ἐκ περιτομῆς λαοῦ πάντες ο σοι πλουτοῦσιν κατὰ πίστιν καὶ τὴν τοῦ εὐαγγελίου ἀλήθειαν σοὶ προσέρχονται, τὸ πρόσωπόν σου λιτανεύοντες διὰ τὸ σύζυγον τῷ βασιλεῖ γεγονέναι. ὡς γὰρ πάλαι οἱ ἀπὸ τῶν ἐθνῶν τῇ κατὰ θεὸν θεραπείᾳ προσερχόμενοι τῷ ̓Ισραὴλ προσηλύτευον τὸ πρόσωπον αὐτοῦ παρακαλοῦντες, ου τω νῦν οἱ ἀπὸ τῶν ̓Ιουδαίων μετανοοῦντες προσφεύγουσιν τῇ τῶν ἐθνῶν ἐκκλησίᾳ ἀξιοῦντες ὑποδεχθῆναι παρ' αὐτῆς. Πᾶσα ἡ δόξα τῆς θυγατρὸς βασιλέων ̓Εσεβών. ̓Εσεβὼν ἑρμηνεύεται λογισμοί. ὁ βασιλεὺς δὲ τῶν λογισμῶν τῶν δικαίων ο ντων ε στιν ὁ κύριος. τῆς ου ν ὑμνουμένης θυγατρὸς Τύρου ἡ δόξα οὐκ α λλοθέν ἐστιν η ἀπὸ τοῦ βασιλέως τῶν λογισμῶν. ̓Ιστέον δὲ ο τι πολλαχοῦ τῶν γραφῶν ἀντὶ τῆς νοητῆς οὐσίας λαμβάνεται ὁ χρυσός, ὡς εὐκαίρως δειχθήσεται. ἐπεὶ ου ν ἐν τοῖς ἐνδύμασιν αὐτῆς τυγχανούσαις ἀρεταῖς συγκαθύφανται καὶ ὁ περὶ τῶν νοητῶν λόγος, μάλιστα ὁ περὶ τῆς τριάδος, κροσσωτὰ χρυσᾶ περιβέβληται ο ντα πεποικιλμένα διὰ τὸ πολύτροπον καὶ πολυειδὲς τῆς Χριστοῦ διδασκαλίας. Τῆς λέξεως ἀσάφειαν ἐχούσης, ἐξ α λλης τὴν διάνοιαν αὐτῆς ληψόμεθα. ἐν τῷ Αισματι τῶν ᾀσμάτων τὰς διαφορὰς τῶν Χριστῷ προσερχομένων ψυχῶν ἑρμηνεύων ὁ λόγος φησίν·","english":"For all worship him. Since worship belongs to God, know that the king who desires your beauty is God, who is also your lord. Moreover, know that you have undergone a great change. For though you were a daughter of Tyre because of the superstition you had, you have been called my daughter, so that all the rich of the people bring supplications before your face. For all the people of the circumcision who are rich in faith come to you and entreat your face, because you have become the consort of the king. For just as formerly those from the nations who came to the worship of God according to God became proselytes to Israel, entreating his face, so now those from the Jews who repent flee to the church of the nations, asking to be received by it. All the glory of the daughter of kings is Eshebon. Eshebon is interpreted as reasonings. The king of the reasonings, which are righteous, is the Lord. Therefore the glory of the daughter of Tyre who is hymned comes from nowhere else than from the king of reasonings. But one must know that in many places of the Scriptures gold is taken in place of the intelligible essence, as will be shown in due course. Since, then, among the virtues that are in her garments the discourse concerning intelligible things is also woven in, especially the discourse concerning the Trinity, she is clothed with golden fringes, variegated because of the manifold and multiform nature of Christ's teaching. Since the expression has obscurity, we will take its meaning from another passage. In the Song of Songs, interpreting the differences among the souls that come to Christ, the discourse says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"Εἰσὶ βασίλισσαι καὶ παλλακαὶ καὶ νεάνιδες ω ν οὐκ ε στιν ἀριθμός· μία ἐστὶ περιστερά μου, τελεία μου· ὡς περὶ ταύτης εἰρῆσθαι Ει δοσαν αὐτὴν θυγατέρες καὶ μακαριοῦσιν αὐτήν, βασίλισσαι καὶ παλλακαὶ αἰνέσουσιν αὐτήν· ἐξ ω ν δείκνυται α λλη ου σα παρὰ τὰς θυγατέρας αι ει ρηνται νεάνιδες καὶ παλλακαὶ καὶ βασιλίδες. δηλοῦται δὲ ἐκ τῶν λέξεων τούτων ὡς α ρα αἱ Χριστῷ προσερχόμεναι ψυχαὶ αἱ μὲν ου πω καιρὸν ε χουσαι γάμου νεάνιδές εἰσιν, αἱ δὲ συνελθοῦσαι αὐτῷ η δη ἀνακραθέντι αὐταῖς αἱ μὲν εὐγένιδες καὶ ὑπεραναβεβηκυῖαι τὸν ἐν ε ξ ἡμέραις γενόμενον κόσμον ̔Εξηκοντά εἰσι βασίλισσαι, αἱ δὲ τὴν ὀκταήμερον περιτομὴν λαβοῦσαι ἀκμὴν τὸ τῆς δουλείας ε χουσαι πνεῦμα ̓Ογδοήκοντα παλλακίδες εἰσίν· ἡ\n\nδὲ πάσας ὑπερέχουσα κατὰ τὸ πνεῦμα πεποιωμένη ω στ' ει ναι περιστερὰ τελεία τοῦ λόγου ἡ ενδοξος ἐκκλησία ἐστὶν ἡ μὴ ε χουσα σπίλον η ῥυτίδα η τι τῶν τοιούτων. ταύτην τὴν ἐκκλησίαν ὑμνῶν ὁ ψαλμῳδὸς ἐν τοῖς πρὸ τούτου στίχοις τὰ νῦν φησι μετ' ἐκείνην ἐνεχθήσεσθαι τῷ νυμφίῳ αὐτῆς βασιλεῖ τὰς νεανίδας τὰς πάλαι μὲν ω ραν συμβιώσεως οὐκ ἐχούσας, νῦν δὲ διὰ τὸ τελειωθῆναι προσαγομένας εἰς τὸν θάλαμον, ο πως συγκαθευδήσασαι τῷ βασιλεῖ ἀναληφθῶσιν εἰς τὸ μέλη γενέσθαι τῆς μιᾶς τελείας νύμφης οὐκέτι α λλαι παρὰ ταύτην τυγχάνουσαι ὡς ο τε ἀτελεῖς η σαν. Εἰ καὶ πολλαὶ ἀδιάφθοροι ει εν ψυχαὶ α ς παρθένους ε θος καλεῖν, ἀλλ' οὐ πᾶσαι η δη ἀποφέρονται τῷ βασιλεῖ ἀλλ' αἱ πλησίον καὶ ἐγγὺς γενόμεναι τῇ διαθέσει τῆς τελείας νύμφης. ευ δὲ καὶ τὸ ̓Απενεχθήσονται·","english":"There are queens and concubines and maidens without number; one is my dove, my perfect one; so that it is said of her, The daughters saw her and blessed her, the queens and concubines praised her. From these words it is shown that the maidens and concubines and queens are different from the daughters who have been mentioned. It is made clear from these terms that the souls who come to Christ—those who do not yet have a time of marriage are maidens, while those who have already come together with him, having been united with him—the noble ones and those who have transcended the world that came into being in six days are sixty queens, while those who have received the circumcision of the eighth day, still having the spirit of slavery, are eighty concubines. But she who surpasses them all, fashioned in spirit so as to be a perfect dove of the Word, is the glorious church, which has no spot or wrinkle or any such thing. Praising this church in the preceding verses, the psalmist now says that after her the maidens will be brought to her bridegroom the king—maidens who formerly did not have the season of living together with him, but now, because they have been perfected, are led into the bridal chamber, so that having lain with the king they may be taken up to become members of the one perfect bride, no longer being other than her, as they once were when imperfect. Even if there are many undefiled souls, which custom calls virgins, not all are already carried off to the king, but those who have come near and close in disposition to the perfect bride. And well is it said, They shall be brought.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"αἱ γὰρ πεῖραν μὴ ε χουσαι τοῦ νυμφίου λόγου οὐχ οι αί τέ εἰσι δι' ἑαυτῶν πρὸς αὐτὸν ἰέναι· α γουσι δ' αὐτὰς πρὸς αὐτὸν οἱ τὰ προπαιδεύματα αὐταῖς παραδιδόντες· εἰσὶ δ' ου τοι νόμος καὶ προφῆται. 468 ̓Επεὶ πρὸς τὸν Χριστὸν λέγεται σχεδὸν τὰ πάντα τοῦ ψαλμοῦ, καὶ ου τος ὁ στίχος λέγοι α ν ο τι ἀνθ' ω ν ει χες κατὰ σάρκα πατέρων, τουτέστι τῶν ἐκ περιτομῆς, ἐγεννήθησάν σοι ἐκ τοῦ αὐτοῦ γένους υἱοὶ προσηκάμενοι τὸν εὐαγγελικὸν λόγον. τούτους δὲ καὶ κατέστησας α ρχοντες ἐπὶ πᾶσαν τὴν γῆν, φάσκων αὐτοῖς Πορευθέντες μαθητεύσατε πάντα τὰ ε θνη, μάρτυρες αὐτοῦ οι α υ παρχοι βασιλέως γενόμενοι ε ως ἐσχάτου τῆς γῆς. Διὰ τοῦτο λαοὶ εὐχαριστητικῶς ἐξομολογήσονται οὐκ ἐφ' ε να η δεύτερον αἰῶνα ἀλλὰ καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. τὴν γὰρ ἐφ' ἁμαρτίαις ἐξομολόγησιν οὐκ ἐπιτρεπόμεθα νῦν ὀνομάζειν. α παξ γὰρ καὶ οὐκ εἰς τὸν αἰῶνα τοῦ αἰῶνος αυ τη γίνεται· μόνον γὰρ ἐν τούτῳ τῷ αἰῶνι μετανοεῖν καὶ ἐξομολογεῖσθαι οι όν τε. εἰ δὲ Μνησθήσονται ε χει καθ' ἑτέραν γραφὴν ἀντὶ τοῦ Οἱ πρὸς σοῦ α ρχειν κεχειροτονημένοι, τοῦ ὀνόματός σου μνησθήσονται ἐν πάσῃ γενεᾷ καὶ γενεᾷ τῷ εἰς πάντας τοὺς αἰῶνας παρατείνειν σου τὴν βασιλείαν. Εθος τὰ ἀσαφῶς λεγόμενα δι' οἰκονομίαν τινὰ κρύφια καλεῖν· κατὰ τοῦτο γὰρ καὶ ἡ τοῦ θεοῦ σοφία ἐν μυστηρίῳ ἀποκεκρυμμένη ἐστίν· ου τω καὶ Οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι ει ρηνται.","english":"For those who have not yet had experience of the word of the bridegroom are not of themselves able to go to him; but those who hand over to them the preliminary teachings lead them to him; and these are the law and the prophets. Since almost everything in the psalm is spoken with reference to Christ, this verse too may mean that instead of the fathers you had according to the flesh—that is, those of the circumcision—sons were begotten to you from the same race, who received the gospel word. And these you also appointed rulers over all the earth, saying to them, Go and make disciples of all the nations, they being witnesses of him as having become viceroys of the king to the ends of the earth. Therefore the peoples will give thanks in confession, not for one or a second age, but even unto the age of the age. For the confession made over sins we are not permitted now to name. For it happens once and not unto the age of the age; for it is possible to repent and confess only in this age. But if \"They shall be remembered\" stands in another copy instead of \"Those appointed by you to rule,\" the meaning is that they will remember your name in every generation and generation, because you extend your kingdom unto all the ages. It is the custom to call things spoken obscurely, for the sake of some dispensation, \"hidden\"; for in this way the wisdom of God is also hidden in a mystery; and so \"the treasures of wisdom and knowledge\" have been called \"secret.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"ε στιν ου ν καὶ τούτων τῶν κρυφίων τέλος οἱονεὶ σκοπὸς η τοι τὸ λαθεῖν τοὺς ἀναξίους τὴν τῶν θείων γνῶσιν, η οι α ν πόθον ε χοντες καταλήψεως τῆς θείας γνώσεως, πόνοις καὶ ἀσκήσεσιν ἐπιδόντες ἑαυτούς, τύχωσι τοῦ σκοποῦ. Οὐ πάντων ὁ θεός ἐστιν η τῶν ἀποταξαμένων πάσῃ ἀνθρωπίνῃ καταφυγῇ τε καὶ δυνάμει. καταφεύγοντες γὰρ πρὸς τὸν θεὸν πᾶσαν ἀσφάλειαν ε χουσιν καὶ δύναμιν τῷ μετέχειν αὐτοῦ, ὡς λέγειν κατὰ τὸν ἀπόστολον· Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ. Βοηθὸς ἐν θλίψεσιν ταῖς εὑρούσαις ἡμᾶς σφόδρα. τὸ Σφόδρα ἀμφιβόλως κεῖται· η γὰρ βοηθὸς σφόδρα ἐστὶν ἐν ταῖς εὑρισκούσαις ἡμᾶς θλίψεσιν, η ἐν ταῖς σφόδρα εὑρισκούσαις ἡμᾶς θλίψεσιν βοηθός ἐστιν. Ορη μετατιθέμενα ἐν καρδίαις θαλασσῶν οὐ τὰ αἰσθητὰ τυγχάνοντα μέρη γῆς ἡγητέον, ἀλλὰ πονηρὰς δυνάμεις μετατιθεμένας εἰς τὰς τεταραγμένας ὑπὸ τρικυμιῶν παθῶν ψυχάς, ε νθα ἁλμυρόν τι πόμα κακίας καὶ πικρότης ἠθῶν. ἀμέλει καὶ ὁ σωτὴρ πρὸς τοὺς μαθητὰς ̓Εὰν ε χητε ε φη πίστιν ὡς κόκκον σινάπεως, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κα ν τῷ ο ρει τούτῳ ειπητε Αρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, οὐδὲν ἀδυνατήσει ὑμῖν· δεικνύμενον δὲ ο ρος ὑπὸ τοῦ σωτῆρος οὐκ α λλο παρεκτὸς τῆς ἀντικειμένης δυνάμεως. καὶ γὰρ περὶ τοῦ κινοῦντος τὸν σεληνιασμὸν δαίμονος πάλιν ει πεν ̓Εὰν ε χητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ο ρει τούτῳ μεταβῆναι ἐντεῦθεν ἐκεῖ, τὴν τελειοτάτην πίστιν κόκκῳ σινάπεως παραβάλλων. καὶ γὰρ ὁ ἀπόστολος ̓Εὰν ε χω φησὶν πᾶσαν πίστιν ω στε ο ρη μεθιστάνειν. Τῇ Χριστοῦ","english":"So these hidden things too have an end, as it were a goal: either that the knowledge of divine things escape the notice of the unworthy, or that those who have a desire for the comprehension of divine knowledge, having given themselves over to labors and ascetic exercises, may attain the goal. God is not the God of all, but of those who have renounced every human refuge and power. For those who flee for refuge to God have all security and power by participating in him, so as to say with the apostle: I can do all things in Christ who strengthens me. A helper in the afflictions that have found us exceedingly. The word exceedingly is placed ambiguously; for either he is exceedingly a helper in the afflictions that find us, or he is a helper in the afflictions that exceedingly find us. Mountains being moved in the hearts of the seas should not be understood as the perceptible parts of the earth, but as evil powers being moved into souls disturbed by the surges of passions, where there is some salt-tasting draught of wickedness and bitterness of character. Indeed the Savior also said to the disciples: If you have faith as a grain of mustard seed, you will not only do the thing of the fig tree, but even if you say to this mountain, Be taken up and cast into the sea, nothing will be impossible for you; and the mountain shown by the Savior is nothing other than the opposing power. For concerning the demon that causes lunacy he again said: If you have faith as a grain of mustard seed, you will say to this mountain, Move from here to there, comparing the most perfect faith to a grain of mustard seed. For the apostle also says: If I have all faith so as to remove mountains. By the Christ's","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"κραταιότητι ἐταράχθη τὰ πονηρὰ πνεύματα, ψυχῶν καὶ σωμάτων τῶν προκατεσχημένων ἐλαυνόμενα. μέγα γὰρ ἐφ' ἑαυτοῖς τὰ ο ρη ταῦτα φρονοῦντα, ἐξαπιναίως ἰδόντα τὸν μετ' ἐξουσίας ἐλαύνοντα ἐνέπεσον εἰς ταραχήν. Πόλιν θεοῦ η τοι τὴν ἐκκλησίαν η τὴν ̔Ιερουσαλὴμ τὴν ἐπουράνιον νομιστέον λέγεσθαι. Ταύτην τὴν ἑκατέρως χρηματίζουσαν πόλιν τοῦ θεοῦ εὐφραίνουσιν τὰ ὁρμήματα τοῦ ποταμοῦ. ποταμὸς δέ ἐστιν ὁ τοῦ θεοῦ λόγος ὁ ἐξ ̓Εδὲμ τῆς θείας τρυφῆς ἐκπορευόμενος καὶ πάντα τὸν πνευματικὸν παράδεισον ἐπάρδων καὶ πάντας καλῶν πρὸς ἑαυτὸν Ει τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω· ὁρμήματα δ' αὐτοῦ αἱ κατὰ μέρους διδασκαλίαι η ε ννοιαι α ς ὑποβάλλει τῇ ψυχῇ. 475 ̔Ο υ ψιστος κατ' οὐσίαν α γιος ὑπάρχων μεταδοτικὸς ἁγιότητός ἐστιν· ο θεν ἁγιάζει πάντας τοὺς ἐν οι ς κατασκηνοῖ, σκήνωμα αὐτοῦ καλουμένους. δύναται δὲ καὶ ο ἀνέλαβε σῶμα ἐκ τῆς παρθένου σκήνωμα αὐτοῦ τυγχάνον ἁγιάζειν ἐν αὐτῷ γεγενημένου. συνῳδὸν τούτῳ Τὸ γεννώμενον ἐν σοὶ α γιον κληθήσεται υἱὸς θεοῦ ζῶντος. 476 ̔Ο θεὸς ἐν μέσῳ τῆς πόλεως ἱδρυμένος οὐ σαλευθήσεται, οὐ καταλιμπάνων αὐτὴν διὰ τὴν προσοῦσαν αὐτῇ ἀναμαρτησίαν. σαλεύεται γὰρ ἀπὸ τῶν ἁμαρτανόντων· ο θεν καὶ τῷ ̓Αδὰμ τὸ ἁμαρτάνειν περιπατῶν εὑρίσκεται, καὶ ἐν τῷ Ζαχαρίᾳ φησὶν Πορεύσεται ἐν σάλῳ ἀπειλῆς ὁ κύριος. 477 ̔Ετέρα δ' ἐστὶν γραφὴ ἡ λέγουσα Βοηθήσει αὐτῇ ὁ θεὸς τῷ προσώπῳ. σῴζει γὰρ αὐτῆς τὸ κάλλος α τρωτόν τε καὶ ἀπαράφθορον, τὸ νοητὸν δηλονότι ο τ' α ν ταραχὴν δέξηται τῶν ἀντικειμένων.","english":"By their strength the evil spirits were thrown into confusion, being driven out from souls and bodies that had been previously possessed. For these, thinking great things of themselves, having suddenly seen the one who drives them out with authority, fell into confusion. A city of God must be understood to be called either the church or the heavenly Jerusalem. This city, which is in either way designated as God's city, the rushing streams of the river gladden. And the river is the Word of God, which flows out of Eden, the divine delight, and waters the whole spiritual paradise and calls all to himself: \"If anyone thirsts, let him come to me and drink.\" And its rushing streams are the teachings given in part, or the thoughts which he suggests to the soul. The Most High, being holy by essence, is a giver of holiness; hence he sanctifies all in whom he dwells, who are called his dwelling place. And it is possible that even the body he took from the virgin, being his dwelling place, sanctifies those who are in it. In agreement with this is: \"The holy thing that is born in you shall be called the Son of the living God.\" God, established in the midst of the city, shall not be shaken, not abandoning it because of the sinlessness that belongs to it. For he is shaken by those who sin; hence he is found walking with Adam when he sins, and in Zechariah he says, \"The Lord shall go forth in the shaking of a threat.\" There is another scripture that says, \"God will help her with his countenance.\" For he saves her beauty, inviolate and incorruptible—that is, the intelligible beauty—so that she may not receive any confusion from the adversaries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"ε ως μὲν γὰρ ἀδιάβλητον ε χει τὴν πίστιν ἐν ἑαυτῇ ἡ ψυχὴ καὶ τοὺς ἐξ ἁπάσης ἀρετῆς ὡραϊσμοὺς ἑαυτῇ περιτίθησιν, κάλλος ε χει τὸ νοητὸν ῳ καὶ αὐτὸς ἐπιγάνυται Χριστός. παρενεχθεῖσά γε μὴν τοῦ εἰκότος παραχρῆμα τὸ εἰδεχθὲς καὶ ἀτερπὲς ε χει, ἀλλ' οὐ πείσεται τοῦτο, φησίν, ἡ ἐκκλησία· σῴζει γὰρ αὐτῆς τὸ κάλλος. Εθνη τὰ στίφη τῶν κατ' αὐτῆς στρατευομένων δαιμόνων ὀνομάζει. ο τ' α ν ου ν ταῦτα θεάσωνται τοῦ σωτῆρος τὴν ε νσαρκον ἐπιφάνειαν, ταράττονται κατὰ τῆς αὐτοῦ ἐκκλησίας η καὶ δέους πληροῦνται. τηνικαῦτα δὲ ἀκολουθήσει καὶ τὸ κλιθῆναι τὰς ψεκτὰς βασιλείας καθ' α ς ἐβασίλευσεν ὁ θάνατος καὶ ἡ ἁμαρτία. εἰ δὲ καὶ βασιλείαν λέγοις τοὺς βασιλευομένους, ἐκλίθησαν καὶ ου τοι ἐκ πλάνης εἰς ἐπίγνωσιν ἀληθείας καὶ ἐκ κακίας εἰς ἀρετὴν ῥέψαντες. Σιωπῶντος θεοῦ βεβαιότητα καὶ στάσιν ε χειν δοκεῖ τὰ γήϊνα καὶ ὑλικὰ πράγματα, κλονούμενα θεοῦ φωνὴν δεδωκότος· ο τ' α ν γὰρ ὁ θεὸς ἐμβοήσῃ τῇ διανοίᾳ, εὐθὺς μετακινεῖται ταύτης πᾶν ει τι γεῶδες. Καὶ ἐπὶ θεοῦ τὴν κατὰ τὸ εὐαγγέλιον φωνὴν δεδωκότος ἡ γῆ σεσάλευται, μετατιθεμένων ἁπάντων τῶν ἐπ' αὐτῆς ἐθῶν, νομίμων πατρίων, χρηστηρίων καὶ ει τι ε τερον τῆς δυσσεβοῦς ἀπάτης, ταραττομένων τῶν ἐθνῶν καὶ κλινουσῶν τῶν βασιλειῶν· τῆς γῆς σαλευομένης, ἡμεῖς θαρροῦμεν μεθ' ἑαυτῶν ε χοντες τὸν τῶν δυνάμεων κύριον ἀντιλαμβανόμενον ἡμῶν τὸν θεὸν ̓Ιακώβ. Ωσπερ δὲ ὁ ποιῶν τὰ ε ργα τοῦ ̓Αβραὰμ τέκνον αὐτοῦ ἐστιν, ου τως ὁ τὴν α σκησιν τοῦ ̓Ιακὼβ μιμούμενος τυγχάνει υἱὸς αὐτοῦ, ἀντίληψιν ε χων παρὰ τοῦ θεοῦ ̓Ιακώβ.","english":"For when the soul keeps its faith in itself free from accusation and adorns itself with the beauties of every virtue, it has the intelligible beauty in which Christ himself also rejoices. But if it is diverted from what is fitting, it immediately takes on a repulsive and unpleasing appearance; yet the Church, he says, will not suffer this, for he preserves her beauty. He calls the swarms of the demons warring against her “nations.” So when these behold the incarnate manifestation of the Savior, they are thrown into confusion against his Church and are filled with fear. And then there will follow also the bending down of the blameworthy kingdoms, over which death and sin reigned. But if you also call the ruled “kingdom,” these too were bent down, turning from error to the knowledge of the truth and from vice to virtue. While God is silent, earthly and material things seem to have firmness and stability, but they are shaken when God gives his voice; for whenever God cries out to the mind, everything earthly in it is at once moved away. And when God has given the voice according to the Gospel, the earth has been shaken, as all the customs upon it are changed—ancestral laws, oracles, and whatever else belongs to impious deceit—while the nations are thrown into confusion and the kingdoms bend down. With the earth being shaken, we take courage, having with us the Lord of powers, the God of Jacob, who supports us. And just as the one who does the works of Abraham is his child, so the one who imitates the discipline of Jacob happens to be his son, having support from the God of Jacob.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"Καλεῖ δὲ τὸ πνεῦμα τὸ α γιον ἐπὶ τὴν τούτων κατανόησιν τοὺς ὀξὺ καθορῶντας διὰ μὲν τοῦ Δεῦτε συνεγγίζειν αὐτούς, διὰ δὲ τοῦ Ιδετε ἀτενίζειν τῇ ἀληθείᾳ παρασκευάζων. 481 ̓Επλήρωσαν δὲ καὶ τεράτων τὴν οἰκουμένην οἱ ἀπόστολοι, πανταχῇ διατρέχοντες καὶ τά τε δι' αὐτοῦ γεγονότα διηγούμενοι καὶ ἐν ὀνόματι αὐτοῦ θαυματουργοῦντες. δύναται καὶ καλεῖν ὁ λόγος τὰ ε θνη ἐκ τῶν ὁρωμένων περὶ τὴν κτίσιν θαυμάτων τὸν ταύτης ἐπιγνῶναι δημιουργόν. 482 ̓Ελθὼν καὶ καταλύσας διάβολον τὸν τὸ κράτος ε χοντα τοῦ θανάτου καὶ τὰς α λλας πονηρὰς δυνάμεις, ἀντανεῖλεν πολέμους ε ως τῶν περάτων τῆς γῆς, τουτέστι τῶν περασάντων ἀπὸ γηΐνων· συντρίβων τὸ τόξον ἀφ' ου ἠφίετο τὰ πεπυρωμένα τοῦ πονηροῦ βέλη ἀλλὰ καὶ πυρὶ κατακαύσει τὸν θυρεὸν τῆς ἀπιστίας ἐναντίως\n\nε χοντα τῷ θυρεῷ τῆς πίστεως. Οὐδεὶς ἁμαρτάνων καὶ πλάνῃ σχολάζων γνῶναι θεὸν δύναται· Πᾶς γὰρ ὁ ἁμαρτάνων οὐχ ἑώρακεν αὐτὸν οὐδὲ ε γνωκεν αὐτόν. ὁ βουλόμενος ου ν γνῶναι θεόν, πάσῃ ἀσχολίᾳ ἀποταξάμενος, γνώσεται τίς ὁ θεός ἐστιν, ῃ φησιν τὸ παρὸν λόγιον Σχολάσατε καὶ γνῶτε. τοῦτο τοίνυν ὁ τῆς Αἰγύπτου τύραννος νοήσας ἀσχολίαις ὑποβάλλει τοὺς ̔Εβραίους, ο πως μὴ ἐπισπῶνται θεόν, Σχολάζετε λέγων Σχολασταί ἐστε· διὰ τοῦτο λέγετε Πορευθῶμεν καὶ λατρεύσωμεν τῷ θεῷ ἡμῶν.","english":"The Holy Spirit calls to the understanding of these things those who see keenly, bringing them near through \"Come\" and preparing them to fix their gaze on the truth through \"See.\" The apostles also filled the inhabited world with wonders, running everywhere and both recounting the things that had happened through him and working miracles in his name. The Word can also call the nations, from the wonders seen in creation, to recognize its Creator. Having come and destroyed the devil who held the power of death and the other evil powers, he raised up wars as far as the ends of the earth—that is, of those who have passed beyond earthly things—shattering the bow from which the fiery arrows of the evil one were shot; but he will also burn up with fire the shield of unbelief that is set in opposition to the shield of faith. No one who sins and devotes himself to error can know God; for everyone who sins has not seen him nor known him. Whoever, then, wishes to know God, having renounced every distraction, will know who God is, as the present oracle says: \"Be at leisure and know.\" Understanding this, the tyrant of Egypt subjected the Hebrews to distractions, so that they might not draw God to themselves, saying, \"Be at leisure; you are people of leisure; therefore you say, 'Let us go and worship our God.'","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"484 ̓Επεὶ αἱ χεῖρες ἀντὶ τῶν πράξεων πολλάκις ει ρηνται, ε πραττε δὲ τὰ ε θνη διάφορα κατὰ τὰ ποικίλα πάτρια πρὸ τῆς ἐπιδημίας, ὁ σωτὴρ εἰς ἀνθρώπους φοιτήσας προστάττει κρότον γενέσθαι, τουτέστιν συμφωνίαν τῶν πρακτικῶν δυνάμεων τῶν ἐθνῶν τροπικῶς χειρῶν ὀνομαζομένων. β Οὐ μόνον ἀπαρκεῖ πρὸς σωτηρίαν πράξεως συμφωνία, εἰ μὴ καὶ φρόνημα ὀρθὸν σὺν τούτοις ει η. διὸ καὶ ἀλάλαξειν ̓Εν φωνῇ ἀγαλλιάσεως μετὰ τοῦ κρότου προστάττει τοῖς ε θνεσιν. Εστιν δὲ φοβερὸς καὶ τῷ σεβάσμιος ει ναι, ὡς εὐλάβειαν εἰς αὐτὸν ε χειν τοὺς ἐννοοῦντας αὐτόν. Οὐκ ἀμφίβολον εἰ τῶν ὑπερκειμένων βασιλεύει. περὶ τῆς γῆς δὲ ἀμφιβαλλόντων τινῶν, εἰ καὶ αὐτῆς κρατεῖ, λέγεται ὁ προκείμενος στίχος καὶ μάλιστα διὰ τοὺς περιγράφοντας τὴν πρόνοιαν μέχρι τῆς σεληνιακῆς σφαίρας οὐ βουλομένους τὰ ὑπὸ γῆν ὑπὸ πρόνοιαν ει ναι. Νοήσεις δὲ καὶ ου τως· ὑπέταξεν τοῖς ἁγίοις ἀποστόλοις τοὺς ἐκ περιτομῆς λαοὺς καὶ τὰ ε θνη ὑπὸ τοὺς πόδας αὐτῶν, πάντων ἀνθρώπων α ρχοντας καὶ διδασκάλους χειροτονήσας αὐτούς, ἐκλεξάμενος τὴν κληρονομίαν ἑαυτοῦ οὐχ ἑτέραν ου σαν τοῦ ̓Ισραὴλ καὶ τοῦ ̓Ιακὼβ τὴν ἐκλογὴν η ν αὐτὸς ἐκλεξάμενος ἠγάπησεν. ̓Ιακὼβ δὲ τὸν πάντα λαὸν τῶν ̔Εβραίων φησίν. ἐκ τούτου γνωρίζεται τὸ ἀπροσωπόληπτον τοῦ θεοῦ τὴν καλλονὴν οὐκ α λλο τι τοῦ ̓Ιακὼβ ἀγαπήσαντος· ̓Εν παντὶ γὰρ ε θνει ὁ φοβούμενος αὐτὸν καὶ ἐργαζόμενος δικαιοσύνην δεκτὸς αὐτῷ ἐστιν. Φωνὴ δὲ α σημος καταπεσόντων πολεμίων ὁ ἀλαλαγμὸς ἐν ῳ ανεισιν αὐτός· ἀναβαίνει δὲ ὑπεράνω τῆς νοήσεως ἡμῶν εὑρισκόμενος.","english":"Since \"hands\" is often used in place of \"actions,\" and the nations were practicing their various rites according to their diverse ancestral customs before the coming, the Savior, when he visited among men, commands that a clapping take place—that is, a harmony of the practical powers of the nations, which are figuratively called \"hands.\" It is not enough for salvation that there be a harmony of action, unless there is also with these a right mind. Therefore he also commands the nations to shout aloud \"in a voice of exultation\" together with the clapping. And he is \"fearful\" also in that he is to be revered, so that those who contemplate him may hold reverence toward him. It is not doubtful that he rules over the things above. But since some are in doubt about the earth, whether he also holds sway over it, the present verse is spoken, and especially on account of those who circumscribe providence as far as the lunar sphere, not wishing the things beneath the earth to be under providence. You will understand it also in this way: he subjected to the holy apostles the peoples from the circumcision and the nations under their feet, ordaining them rulers and teachers of all men, having chosen his own inheritance, which is no other than the election of Israel and of Jacob, which he himself chose and loved. And by \"Jacob\" he means the whole people of the Hebrews. From this is recognized the impartiality of God, who loved the beauty of Jacob and nothing else; for \"in every nation the one who fears him and works righteousness is acceptable to him.\" And the shout of those who have fallen in battle is a notable voice, in which he ascends; and he ascends, being found above our understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"εοικεν τὴν μεγαλοφωνίαν καὶ τὸ διάτορον τῶν δογμάτων φωνὴ σάλπιγγος ὀνομάζεσθαι· ἐπὶ γὰρ τοῦ φανεροῦ καὶ ἐν τῷ Εὐαγγελίῳ σάλπιγξ λαμβάνεται ὡς ἐν τῷ λέγειν Σὺ δὲ ποιῶν ἐλεημοσύνην μὴ σαλπίσῃς εμπροσθέν σου, ο ἐστιν μὴ φανερώσῃς. Μὴ μόνον αἰσθητῶς κατὰ τὴν σκιὰν τοῦ νόμου ἀλλὰ καὶ πνευματικῶς κατὰ τὸ εὐαγγέλιον ψάλατε. η τάχα διὰ τοῦ διπλασιασμοῦ τὸ ἀδιαστάτως καὶ διηνεκῶς τοῦτο ποιεῖν προστάττει. τὸν δ' αὐτὸν διπλασιασμὸν τοῦ ψάλλειν ἐπὶ τὸν βασιλέα Χριστὸν ἀνάγειν δεῖ· ῃ μὲν γὰρ δημιουργός, θεός, ῃ δὲ προνοητικός, βασιλεύς ἐστιν. τῷ γοῦν αὐτῷ ο ντι θεῷ καὶ βασιλεῖ ψάλλειν ἀδιαστάτως δεῖ. Τὸν ψάλλοντα δεῖ καὶ νόησιν τῶν προφερομένων ἐν τῇ ᾠδῇ ε χειν. οὐ γὰρ περὶ τὴν κλάσιν καὶ τὸ μέλος τῆς φωνῆς καταγίνεσθαι προηγουμένως δεῖ ἀλλὰ συνεῖναι τὰ ψαλλόμενα. τοὺς γὰρ μὴ ου τω ψάλλοντας ἀλλὰ μόνον η χον ἀποτελοῦντας παραιτεῖται θεὸς λέγων Μετάστησον ἀπ' ἐμοῦ η χον ᾠδῶν σου, καὶ ψαλμὸν ὀργάνων σου οὐκ ἀκούσομαι. ψάλλει δὲ συνετῶς ὁ πράττων κατὰ τὰ θεῖα παιδεύματα καὶ νοῶν αὐτά. Οἱ τῶν λαῶν α ρχοντες οἱ ἀπόστολοι η οἱ ἡγούμενοι τῶν ἐκκλησιῶν εἰσιν, συναγόμενοι μετὰ τοῦ θεοῦ ̓Αβραάμ, ι να προσαγάγωσι τοὺς πρὸς αὐτὸν ὠφελουμένους λαούς· καὶ γὰρ αὐτῶν θεός ἐστι τεκνῶν γενομένων τοῦ ̓Αβραάμ. ἐπίστησον δὲ εἰ α ρχοντες τῶν λαῶν ει ναι δύνανται α γγελοι περὶ ω ν ει ρηται Εστησεν ο ρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ, οι τινες καὶ συνάγονται μετὰ τοῦ θεοῦ ̓Αβραάμ, ἐπεὶ διὰ πίστεως υἱοποιήθησαν τῷ ̓Αβραὰμ αἱ μερίδες ω ν τυγχάνουσιν α ρχοντες. Κραταιοὶ τῆς γῆς οἱ","english":"It seems that the grandeur and clarity of the doctrines is called the sound of a trumpet; for in the plain sense and in the Gospel a trumpet is taken, as in the saying, But when you do alms, do not sound a trumpet before you, that is, do not make it manifest. Sing not only perceptibly according to the shadow of the law but also spiritually according to the Gospel. Or perhaps by the doubling he commands that this be done without interruption and continually. And this same doubling of \"sing\" must be referred to Christ the King; for as Creator he is God, and as Providential he is King. Therefore to the same one who is both God and King one must sing without interruption. The one who sings must also have understanding of what is uttered in the song. For one must not be occupied primarily with the modulation and melody of the voice, but must understand what is sung. For God rejects those who do not sing in this way but merely produce a sound, saying, Remove from me the sound of your songs, and the psalm of your instruments I will not hear. But he sings with understanding who acts according to the divine teachings and understands them. The rulers of the peoples are the apostles, or the leaders of the churches, gathered together with the God of Abraham, in order to bring near the peoples who are benefited toward him; for he is their God too, since they have become children of Abraham. Consider whether the angels can be rulers of the peoples, concerning whom it is said, He set the boundaries of the nations according to the number of the angels of God, who are also gathered together with the God of Abraham, since by faith the portions of which they are rulers were made sons to Abraham. The mighty ones of the earth are the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"ἐξ ἀνθρώπων ὀρθῶς πολιτευσάμενοι, ἐπαιρόμενοι τῷ τὰ α νω φρονεῖν τῷ τὰ α νω ζητεῖν. ου τοι γὰρ σφόδρα ἐπαρθέντες, γνώσει θείᾳ καὶ ἀρετῇ μετεωριζόμενοι, τοῦ θεοῦ γεγένηνται· οἱ γὰρ κραταιοὶ τῆς γῆς τοῦ θεοῦ κτῆμα γεγενημένοι ἐπήρθησαν. Τὸ πάσης τῆς γῆς ἀγαλλίαμα ευ ριζον καὶ ἀγαθὰς ῥίζας ε χον ἐστίν, τάχα οὐχ ε τερον ο ν τοῦ εἰπόντος ̓Εγώ εἰμι ἡ α μπελος ἡ ἀληθινή. αὐτὸς γάρ ἐστι τὸ ἀγαλλίαμα πάσης τῆς γῆς, αι τιος καὶ χορηγὸς τυγχάνων ἀγαλλιάσεως. Οὐκ οι δ' ὁπόθεν κινηθέντες τινὲς ᾠήθησαν ε νθα πέπονθεν ὁ σωτὴρ σημαίνεσθαι ἐκ τῆς προκειμένης λέξεως· φασὶ γὰρ τὸν σωτῆρα ἐσταυρῶσθαι ἐν τοῖς βορείοις πλευροῖς τῆς Σιών, ἐκεῖσε τυγχάνοντος τοῦ κρανίου τόπου. 496 ̔Ημεῖς δέ φαμεν, ἑπόμενοι πολλαῖς γραφαῖς, τὸν βορρᾶν οὐκ α λλον ει ναι η τὸν διάβολον κατὰ τὸ ̓Εξεγείρου, βορρᾶ, καὶ ε ρχου, νότε. τούτου ου ν πλευρὰ οἱ πονηροὶ α νθρωποι, ω σπερ καὶ αρχοντος πλευρά φασιν τοὺς δορυφόρους αὐτοῦ. οἱ πονηροὶ ου ν α νθρωποι οἱ δορυφοροῦντες τὸν διάβολον, πλευρὰ αὐτοῦ πρότερον ο ντες, εἰς τοσοῦτον μεταβάλλοντες κατ' ἀρετὴν διέπρεψαν, ὡς μὴ ἁπλῶς τὴν Σιὼν χρηματίσαι ἀλλ' ο ρη αὐτῆς ἀποδειχθῆναι. Παῦλος ου ν ο τε προδότης η ν πλευρὸν τυγχάνων τοῦ βορρᾶ, μεταβαλλόμενος ο ρος τῆς ἐκκλησίας τυγχανούσης Σιὼν ἐχρημάτισεν. καὶ ἐπεὶ ἡ γυνὴ πλευρὰ τοῦ ἀνδρὸς λέγεται, καὶ αἱ γενόμεναι ψυχαὶ σύζυγοι τῷ διαβόλῳ, πλευρὰ αὐτοῦ τυγχάνουσαι διὰ τῆς πρὸς ἐκεῖνον κοινωνίας, ο ρη τῆς Σιὼν διὰ μεταβολῆς γεγένηνται, ὡς καὶ πόλιν αὐτοῦ τοῦ μεγάλου βασιλέως Χριστοῦ χρηματίσαι.","english":"Those from among men who have conducted themselves rightly, being lifted up by thinking the things above and by seeking the things above. For these, having been greatly lifted up, being raised on high by divine knowledge and virtue, have become God's; for the mighty ones of the earth, having become God's possession, were lifted up. The exultation of all the earth, having a root and good roots, is perhaps none other than the one who said, I am the true vine. For he himself is the exultation of all the earth, being the cause and provider of exultation. But I do not know from what source some, having been moved, supposed that the place where the Savior suffered was signified by the present word; for they say that the Savior was crucified on the northern sides of Zion, the place of the skull being there. But we say, following many Scriptures, that the north is none other than the devil, according to Exalt yourself, O north, and come, now. Therefore his sides are evil men, just as they say the sides of a ruler are his bodyguards. So the evil men who serve as bodyguards to the devil, being formerly his sides, changing to such an extent in virtue, shone forth, so as not merely to be called Zion but to be shown to be its mountain. Paul, then, when he was a side of the north, was not a traitor; changing, he was called a mountain of the church, Zion being the church. And since the woman is called the side of the man, and the souls that have become yoked to the devil, being his sides through fellowship with him, have become through change a mountain of Zion, so as even to be called a city of that great king, Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"Αυ τη γὰρ ἡ λέξις τοῦτο βούλεται, ο ρη λέγουσα Σιὼν τὰ πάλαι πλευρὰ τοῦ βορρᾶ η τοῦ βασιλέως τοῦ μεγάλου, μέγαν πάλιν βασιλέα καθ' ὑπεροχὴν δυνάμεως ἀλλ' οὐ μεγέθους νοούντων ἡμῶν. ταύτης δὲ τῆς πόλεως ει εν καὶ βάρεις τινὲς ὑψηλαὶ καὶ μεγάλαι οἰκεῖαι ἐν αι ς ὁ θεὸς γινώσκεται ο ταν ἀντιλαμβάνηται τῆς πόλεως. αυ ται αἱ βάρεις ὁμογενεῖς εἰσιν τῇ οἰκίᾳ η ν οἰκοδομεῖ ἐπὶ τὴν πέτραν ὁ τοὺς ̓Ιησοῦ λόγους ἀκούσας καὶ ποιήσας. 497 ̓Εν τῇ πόλει οἱ βασιλεῖς ἐληλυθότες καὶ εἰς αὐτὴν συναχθέντες, ἐπὶ τὸ αὐτὸ γεγενημένοι καταρτισθέντες τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ· εἰσὶν δὲ οἱ βασιλεῖς ου τοι οἱ κατὰ θεὸν βασιλεύσαντες, οι ος η ν ̓Αβραὰμ πρὸς ο ν ει πόν τινες καίτοι οὐκ αἰσθητῶς βασιλεύοντα· Βασιλεὺς παρὰ θεοῦ σὺ ει ἐν ἡμῖν. Ου τοι ἰδόντες τοὺς πάλαι πλευρὰ ο ντας τοῦ βορρᾶ εἰς τοσοῦτον υ ψος ἀναβάντας ὡς ει ναι τῆς Σιὼν ο ρη ἐθαύμασαν, ἐκπλαγέντες τὴν περὶ τὴν λογικὴν φύσιν γινομένην τροπήν. ο τ' α ν δὲ καὶ ἐκ φαύλων σπουδαίους καὶ σοφοὺς γινομένους ι δοι τις, θαυμάσας τὴν μεταβολὴν εἰ σκοπήσοι ο τι ἀνάπαλιν ἐνδέχεται γενέσθαι τοὺς σπουδαίους καὶ σοφοὺς μεταπεσεῖν δυναμένους, τοῦτ' ἐννοηθεὶς καὶ τοῖς πάνυ προκόψασιν κατ' ἀρετὴν τάραχον ἐμποιήσει καὶ κλόνον, ὡς τὸν ἐκ δέους τρόμον ἐπιλαβέσθαι αὐτῶν. τούτῳ συνῳδὸν τὸ ̓Εν τόποις ἀσεβῶν στένουσιν δίκαιοι· ἐκείνων πιπτόντων κατάφοβοι γίνονται. ̓Εκεῖ ὠδῖνες ὡς τικτούσης.","english":"For this is what the phrase means, saying: Zion, the ancient sides of the north, of the great king—understanding again a great king by preeminence of power, not of magnitude. And of this city there are also certain high and great towers, its own, in which God is known when he takes hold of the city. These towers are of the same kind as the house which the one who heard the words of Jesus and did them builds upon the rock. In the city the kings have come and been gathered into it, having become of one accord, having been fitted together with the same mind and the same purpose; and these kings are those who have reigned according to God, such as Abraham, to whom certain people said, though he was not reigning perceptibly: You are a king from God among us. These, having seen those who were formerly sides of the north ascending to such a height as to be a mountain of Zion, marveled, struck with amazement at the transformation taking place in the rational nature. And whenever one sees those who were base becoming earnest and wise, having marveled at the change, if he should consider that the reverse can happen—that the earnest and wise, being able to change, may fall—having reflected on this, he will produce disturbance and tumult even in those who have advanced greatly in virtue, so that trembling from fear takes hold of them. In accord with this is: In the places of the ungodly the righteous groan; when those fall, they become fearful. There are pangs as of a woman giving birth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"ἐν τῇ πόλει τοῦ βασιλέως τοῦ μεγάλου εἰκὸς ει ναι ψυχὰς ἐγκύμονας ἀπὸ τοῦ νυμφίου γεγενημένας, αι καὶ μορφώσασαι τὰς παρ' αὐτοῦ καταβεβλημένας γονὰς καιρὸν ε χουσιν ἀποτέξεως, ὡς καὶ ὠδινῆσαι ἐπὶ τῷ μητέρας γεννημάτων γενέσθαι. δύναται δὲ τὸ τῶν ὠδίνων ο νομα πόνους σημαίνειν τοὺς περὶ τοὺς ταραχθέντας καὶ σαλευθέντας, ω ν ἐπελάβετο τρόμος. ̓Εν πνεύματι βιαίῳ συντρίψει πλοῖα Θαρσεῖς. πλοῖα τῶν ψυχῶν τὰ σώματα πολλαχοῦ τῆς γραφῆς λέγεται ω σπερ καὶ ἐν τῷ Οἱ καταβαίνοντες εἰς θάλασσαν ἐν πλοίοις. ταῦτ' ου ν τὰ σώματα φθαρτὰ καὶ μετάβλητα κατ' οὐσίαν ο ντα ὑπὸ τοῦ θείου πνεύματος σφοδρῶς προσβάλλοντος αὐτοῖς συντρίβεται, τουτέστιν διαλύεται, ι να κατὰ τὸν τῆς ἀναστάσεως καιρὸν α φθαρτα ἰσχυρὰ ἐπίδοξα πνευματικὰ ἐκ φθαρτῶν ἀσθενῶν καὶ ἀτίμων καὶ ψυχικῶν γένηται. οὐχ ἁπλῶς δὲ ἀλλὰ Θαρσεῖς ἐστιν τὰ πλοῖα ταῦτα, μεταβαλλομένης ̔Ελλάδι\n\nφωνῇ τῆς Θαρσεῖς εἰς τὸ κατασκοπὴ χαρᾶς. τότε γὰρ ἐπαινετῶς συντρίβεται τὰ σώματα ὑποπιαζόμενα καὶ νεκρούμενα, ο τ' α ν κατασκοπῶσιν οἱ περικείμενοι αὐτὰ τὴν θείαν χαράν. 498 ̓Εν τῷ βίῳ τούτῳ τυγχάνοντες, πολλὰ περὶ τῆς ἐπουρανίου πόλεως τοῦ θεοῦ καὶ τῶν ἐν αὐτῇ πνευματικῶν ἀγαθῶν ἀκούομεν ὑπὸ λόγων προφητικῶν καὶ τῆς α λλης θεοπνεύστου γραφῆς. ἐὰν ου ν μετοικισθέντες ἀπὸ γῆς ἐν τῇ α νω ̔Ιερουσαλὴμ γενώμεθα, συμβάλλοντες τὰ ἐν αὐτῇ θεωρούμενα οι ς πάλαι ἀκηκόειμεν ἐροῦμεν Καθάπερ ἠκούσαμεν, ου τως καὶ ει δομεν. δ Εστι δὲ καὶ πόλις τοῦ θεοῦ ἡμῶν, ἐπείπερ αὐτὸς ἐθεμελίωσεν αὐτὴν εἰς τὸν αἰῶνα. ὁ σωτὴρ δέ ἐστιν περὶ ου λέγεται ταῦτα·","english":"In the city of the great king it is likely that there are souls that have become pregnant from the bridegroom, and having formed the seeds deposited by him, they have a time of delivery, so that they even travail at becoming mothers of offspring. But the name of travail can signify the labors that concern those who have been disturbed and shaken, upon whom trembling laid hold. With a violent wind he will shatter the ships of Tarshish. The bodies of souls are called ships in many places of the Scripture, as also in the verse, Those who go down to the sea in ships. These bodies, then, being corruptible and changeable in essence, when the divine Spirit assails them vehemently, are shattered, that is, dissolved, so that at the time of the resurrection they may become incorruptible, strong, glorious, and spiritual, from corruptible, weak, dishonorable, and soulish. And not simply so, but these ships are of Tarshish, the name Tarshish being changed in the Greek tongue to mean the observation of joy. For then the bodies are praiseworthily shattered, being subdued and put to death, whenever those who surround them observe the divine joy. While we are in this life, we hear many things about the heavenly city of God and the spiritual goods in it from prophetic words and the rest of the God-inspired Scripture. If, then, having been transplanted from the earth, we come to be in the Jerusalem above, comparing the things contemplated in it with what we formerly heard, we will say, As we have heard, so also have we seen. And it is also the city of our God, since he himself founded it forever. And the Savior is he about whom these things are said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"δεικνὺς γὰρ αὐτὸν ὁ πατὴρ Ου τος ε φη οἰκοδομήσει τὴν πόλιν μου, αὐτὸς ω ν τεχνίτης καὶ δημιουργὸς οι α θεὸς τῆς τοὺς θεμελίους ἐχούσης πόλεως η ν καὶ ἐκδέχονται πάντες οἱ δίκαιοι. Ωσπερ τὸ ο νομά σου θαυμαστὸν ἐν πάσῃ τῇ γῇ, ου τω καὶ ἡ αι νεσίς σου κατὰ τὸ Τῆς αἰνέσεως αὐτοῦ πλήρης ἡ γῆ. πέρατα τῆς γῆς τὰ τέρματα καὶ τὰς ἐσχατιὰς ει ναι ἡγητέον, η τοὺς περάσαντας ἀπὸ τῆς γῆς εἰς οὐρανὸν ἐφ' ου ς τὸ ο νομα τοῦ θεοῦ καὶ ἡ αι νεσις εφθασεν. Τῆς ἐκκλησίας Σιὼν ὀνομαζομένης, ο ρος αὐτῆς ὁ κύριός ἐστιν ῳ ὁμοιοῦνται οἱ ἐπὶ κύριον πεποιθότες. 502 ̓Ιουδαία ἐξομολόγησις ἑρμηνεύεται, αἱ δὲ μετέχουσαι τῆς ε ξεως τῆς ἐξομολογητικῆς ψυχαὶ αἱ θυγατέρες εἰσὶν τῆς ̓Ιουδαίας. τάχα δὲ καὶ πᾶσα ἡ θεόπνευστος γραφὴ ὁμωνύμως τῷ τόπῳ ἐν ῳ δέδοται ̓Ιουδαία ἐν ῃ γνωστὸς ὁ θεός ἐστιν. αἱ θυγατέρες ου ν τῆς ἑκατέρως ἀποδοθείσης ̓Ιουδαίας, προσβαλοῦσαι κατὰ τὸ ἐφικτὸν τοῖς κρίμασιν τοῦ κυρίου ου σιν ἀληθινοῖς καὶ δεδικαιωμένοις, ἐπὶ τὸ αὐτὸ ἀγαλλιάσονται. καὶ ἐπεὶ ἀνεξερεύνητά ἐστιν τὰ κρίματα τοῦ κυρίου, ἐπὶ τοῦ παρόντος οὐκ ἀγαλλιῶνται, ἀλλὰ ἀγαλλιάσονται πρόσωπον πρὸς πρόσωπον προσβαλοῦσαι τότε τῇ ἀληθείᾳ. Τῆς ἐκκλησιαστικῆς γνώμης σκοπευτικῆς τῆς ἀληθείας τυγχανούσης καὶ διὰ τοῦτο Σιὼν καλουμένης, τῇ φρονήσει περιλαβεῖν αὐτὴν προσήκει, ι να περινοήσαντες τὰ τῆς ἀληθείας δόγματα ὡς ἐν κύκλῳ περιγράψωμεν αὐτὰ τῇ ἑαυτῶν νοήσει. καὶ ἐπεὶ ἡ τοῦ θεοῦ πόλις πάντοθεν ὠχύρωται διὰ τοὺς ἐπερχομένους πολεμίους, καὶ πύργους ἐγκατεσκευασμένους ε χει ἀφ' ω ν ε στιν κατασκοπῆσαι τοὺς ἐπερχομένους ἐχθρούς.","english":"For the Father, showing him, said, \"This one will build my city,\" himself being the craftsman and maker, the God of the city that has foundations, which all the righteous also await. Just as \"your name is wonderful in all the earth,\" so also is your praise, according to \"The earth is full of his praise.\" The ends of the earth must be considered to be the boundaries and the farthest reaches, or those who have passed over from earth to heaven, upon whom the name of God and his praise have come. Since the church is called Zion, its mountain is the Lord, to whom those who have hoped in the Lord are made like. Judea is interpreted as confession, and the souls that partake of the state of confession are the daughters of Judea. Perhaps also all divinely inspired Scripture is called Judea by the same name as the place in which it was given, in which God is known. The daughters, then, of Judea understood in either way, having applied themselves as far as possible to the judgments of the Lord, which are true and justified, will rejoice together. And since the judgments of the Lord are unsearchable, at present they do not rejoice, but they will rejoice when they have then applied themselves to the truth face to face. Since the church's mind is contemplative of the truth and is for this reason called Zion, it is fitting to encompass it with understanding, so that having comprehended the doctrines of the truth, we may circumscribe them with our own thought as in a circle. And since the city of God is fortified on every side against the enemies that come against it, it also has towers built in, from which it is possible to observe the enemies that approach.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"καὶ ἐπεὶ οἱ ἐχθροὶ τῆς πόλεως πολεμοῦσιν λοιπόν, ἀνάγκη καὶ τοὺς ἐν τοῖς πύργοις ο ντας αὐτῆς διηγεῖσθαι. συνᾴδει καὶ τὸ ̓Επὶ τῶν τειχέων σου κατέστησα φύλακας ἡμέρας καὶ νυκτὸς οι διὰ τέλους οὐ σιωπήσονται μιμνησκόμενοι κυρίου· ταύτῃ καὶ ̔Η σοφία ἐπ' ακρων τειχέων κηρύττεται. Θέσθε τοίνυν τὴν καρδίαν ὑμῶν, τουτέστιν τὸν νοῦν, ἐπιστημονικῶς ἐπιστάνοντες εἰς τὴν δύναμιν τῆς Σιών (αυ τη δ' ἐστὶν ἡ ἐκκλησιαστικὴ διδασκαλία), καὶ καταδιέλεσθε διαιρετικῶς ἑκάστοις ἐπιστάνοντες. ὡς γὰρ ε στιν λογικῶς διελεῖν τὰ ο ντα εἰς οὐσίαν καὶ συμβεβηκὸς καὶ τὰ γένη εἰς ει δη, ου τω καὶ τὴν δύναμιν τῆς Σιὼν καταδιελεῖν εἰς τὰς βάρεις αὐτῆς δυνατόν· βάρεις δὲ αὐτῆς αἱ καθ' ε καστον θεωρίαι ἐν αι ς οἰκεῖ τὰ τῆς εὐσεβείας δόγματα. Τοῦτο δὲ πράξατε, Οπως διηγήσησθε εἰς γενεὰν ἑτέραν ο τι αὐτός ἐστιν ὁ θεὸς ἡμῶν. ἐπεὶ ἡ προτέρα γενεὰ ἡ τὴν πόλιν καὶ τὴν δύναμιν αὐτῆς παραλαβοῦσα πονηρὰ καὶ μοιχαλὶς καὶ σκολιὰ καὶ διεστραμμένη ἐξ ἰδίας αἱρέσεως ἠλέγχθη, ἐπιστήσαντες τῇ δυνάμει τῆς πόλεως καὶ καταδιελόντες τὰς βάρεις αὐτῆς γνώσεσθε τὰ περὶ τῆς κλήσεως τῶν ἐθνῶν, η τις ἐστὶν ἑτέρα γενεὰ παρὰ τὴν προτέραν, ῃ περ καὶ διηγήσησθε Οτι ου τος ὁ θεός ἐστιν ὁ τὰ προειρημένα παράδοξα ποιήσας ἀποβαλὼν τὴν προτέραν γενεὰν καὶ α λλην καὶ α λλους καλέσας. ου τος δὲ ὁ θεὸς περὶ ου ἡ προκειμένη θεολογία ἀεὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ε χει Εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος· καὶ Αὐτὸς ποιμανεῖ ἡμᾶς εἰς τοὺς αἰῶνας κατὰ τὸ εἰρημένον Καὶ στήσεται καὶ ο ψεται καὶ ποιμανεῖ τὸ ποίμνιον αὐτοῦ ἐν ἰσχύϊ κύριος.","english":"And since the enemies of the city are now warring against it, it is necessary that those who are in its towers also declare it. In harmony with this is also the saying, \"I set watchmen upon your walls day and night; they will not be silent continually, remembering the Lord\"; and by this Wisdom also is proclaimed upon the tops of the walls. Therefore set your heart, that is, your mind, understanding in a scientific manner the power of Zion (and this is the teaching of the Church), and divide it by distinguishing, attending to each one. For just as it is possible by reason to divide existing things into substance and accident, and genera into species, so also it is possible to divide the power of Zion into its strongholds; and its strongholds are the contemplations pertaining to each one, in which the doctrines of piety dwell. And do this, that you may declare it to another generation that he is our God. Since the former generation, which received the city and its power, was convicted as evil and adulterous and crooked and perverse from its own heresy, attending to the power of the city and dividing its strongholds, you will know the things concerning the calling of the nations, which is another generation besides the former, to which also you will declare that this is God who performed the aforementioned paradoxes, having rejected the former generation and called another and others. And this God, concerning whom the present theology is, always remains the same and in like manner, \"For ever, and unto the age of the age\"; and \"He himself will shepherd us for ever,\" according to what is said: \"And he shall stand and shall see and shall shepherd his flock in strength, the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"504 Εὐτρεπίσατε δὲ τὴν ἀκοήν, οὐ τὴν κοινὴν πρὸς τὰ α λλα ζῷα ἀλλὰ τὴν τοῦ ε σω ἀνθρώπου καθ' η ν συνίεμεν τῶν ἀκουομένων, καθά φησιν ὁ σωτήρ· ̔Ο ε χων ω τα ἀκούειν ἀκουέτω. 505 ̓Επεὶ ἐν τοῖς καλουμένοις ε θνεσιν εἰς ἀκρόασιν οἱ μέν εἰσιν γεώδεις ο λοι τῆς υ λης καὶ τοῦ γηΐνου φρονήματος, γεγενημένοι δὲ υἱοὶ ἀνθρώπων κατ' ἐπιστήμην καὶ παίδευσίν εἰσιν ο σοι μαθήμασιν καὶ λόγοις ἐξητασμένοις ἐπανέχουσιν, καλεῖ δὲ οὐ μόνον τοὺς ἀγελαίους καὶ βοσκηματώδεις ἀλλὰ καὶ τοὺς συνετοὺς λέγων ̓Ακούσατε ταῦτα οἱ ἐν τοῖς ε θνεσιν γηγενεῖς καὶ ἀνθρώπων υἱοί. ὀφειλέται γὰρ οἱ διδάσκαλοι οὐ μόνον σοφῶν ἀλλὰ καὶ ἀνοήτων εἰσίν. Προφέρω ἐκ στόματος τὴν σοφίαν, πρότερον μελετήσας ἐν καρδίᾳ σύνεσιν. τότε γὰρ ἀλήπτως δυνήσεταί τις σοφὸν προσενέγκασθαι λόγον, ο ταν συγγεγυμνασμένην κατὰ σύνεσιν ε χῃ τὴν διάνοιαν. 507 ̔Ο μαθὼν τὰ θεῖα καὶ καλῶς αὐτὰ παραδοῦναι δυνήσεται. διὸ καὶ μετὰ τὸ κλῖναι εἰς παραβολὴν τὸ ου ς αὐτοῦ ἀνοίγειν ὑπισχνεῖται, τουτέστιν σαφηνίζειν ἐν ψαλτηρίῳ τὸ πρόβλημα ἑαυτοῦ· ο γὰρ προέβαλεν ἑαυτῷ, μεμουσωμένως καὶ εὐρύθμως κατὰ θεωρίαν ἀπαγγέλλων ἀνοίγει ἐν ψαλτηρίῳ τὸ πρόβλημα ἑαυτοῦ. μεμούσωται δὲ ὁ λόγος τοῦ τὰ ἀληθῆ ὡς δεῖ προφέροντος. τάχα δὲ καὶ ὁ τοὺς θείους λόγους προβλήματα τυγχάνοντας ε ργοις ἐπιδεικνύων ἐν ψαλτηρίῳ συγκειμένῳ ἐξ αἰσθήσεως καὶ δυνάμεως ἀνοίγει ε καστον τῶν προβλημάτων. Εἰ α ρα κυκλώσει με τῆς πτέρνης μου ἀνομία, οὐκ α λλη ου σα τῆς πατροπαραδότου η ς ὁ οφις ἐνῆκεν τῇ πτέρνῃ τοῦ ̓Αδάμ.","english":"Make ready your hearing—not the hearing common to other living creatures, but that of the inner man, by which we understand what is heard, as the Savior says: \"He who has ears to hear, let him hear.\" Since among those called Gentiles for hearing, some are earthy, wholly of matter and of the earthly mind, while others, having become sons of men in knowledge and instruction, devote themselves to tested teachings and words, he calls not only the herd-like and brutish but also the understanding, saying: \"Hear this, you earth-born among the Gentiles, and sons of men.\" For teachers are debtors not only to the wise but also to the foolish. \"I bring forth wisdom from the mouth\"—having first meditated understanding in the heart. For then can one offer a wise word without reproach, when he has a mind well exercised in understanding. He who has learned divine things will also be able to hand them on well. Therefore, after inclining his ear to a parable, he promises to open it—that is, to make clear his problem on the psaltery. For what he set before himself, declaring it musically and rhythmically in contemplation, he opens on the psaltery as his problem. And the word of him who utters the truth as one ought is set to music. Perhaps, too, he who demonstrates in deeds the divine words that are problems opens each of the problems on the psaltery, which is composed of sense and power. If then lawlessness should encircle me from my heel, it is not from elsewhere: the serpent, from the ancestral way, has injected it into the heel of Adam.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"Πάντες οἱ γεννητοὶ ὁμογενεῖς καὶ ἀδελφοί, οὐδεὶς δὲ τὸν ἑαυτοῦ ἀδελφὸν ἁμαρτῶντα λυτρώσασθαι δύναται. μόνος γὰρ ὁ α νθρωπος ἐκεῖνος λυτρώσεται περὶ ου ει ρηται ̓Αποστελεῖ αὐτοῖς α νθρωπον ο ς σώσει αὐτούς, ο ς καὶ περὶ ἑαυτοῦ φησιν Νῦν δέ με ζητεῖτε ἀποκτεῖναι α νθρωπον ο ς τὴν ἀλήθειαν ὑμῖν λελάληκα. ου τος δὲ ὁ α νθρωπος, ἐπεὶ οὐκ ε γνω ἁμαρτίαν οὐδὲ ἐποίησεν ἁμαρτίαν, οὐ δώσει τῷ θεῷ ἐξίλασμα ἑαυτοῦ τὸ ὑπὲρ τῶν ἁμαρτανόντων διδόμενον, ἀλλ' οὐδὲ τιμὴν ὀρέξει λυτρώσεως αὐτοῦ τῆς ψυχῆς· κοπιάσας δὲ κατ' ἀρετὴν ζήσεται εἰς τέλος, οὐδεπώποτε ε τι τεθνηξόμενος. Δύναται δὲ καὶ περὶ τοῦ λυτρουμένου λέγεσθαι τὸ Οὐ δώσει τῷ θεῷ ἐξίλασμα ἑαυτοῦ. οὐ γὰρ ε καστος περὶ ἑαυτοῦ οι ός τέ ἐστιν ἐξίλασμα δοῦναι, Χριστοῦ πάντας ἱλασκομένου ἐν τῷ ἰδίῳ αι ματι, ἀλλ' οὐδὲ δοῦναί τις τιμὴν ἱκανὸς τῆς λυτρώσεως τῆς ψυχῆς αὐτοῦ, δόντος Χριστοῦ ὑπὲρ πάντων λύτρον τὴν ψυχὴν αὐτοῦ. εἰ καὶ οὐ δώσει δὲ ἐξίλασμα οὐδὲ τιμὴν τῆς λυτρώσεως τῆς ψυχῆς αὐτοῦ, ἀλλά γε μετὰ τὸ ἀπολυτρωθῆναι ἐντολὰς δέχεται, ι να κατ' αὐτὰς κοπιάσας ζῆσαι εἰς τέλος δυνηθῇ ἐσχηκὼς τὴν αἰώνιον ζωήν. 509 ̔Ο λυθρωθεὶς ὑπὸ Χριστοῦ ου τω βεβαίως ε ξει τὴν σωτηρίαν ὡς μὴ ευ σειστος καὶ εὐκίνητος ει ναι, ει περ α ρα καὶ τοὺς νομιζομένους σοφοὺς ὁρᾷ ἀποθνῄσκοντας, ἐπεὶ οὐδὲ σκανδαλίζεται ω στε διαφθορὰν ἰδεῖν. τὸ γὰρ σκανδαλίζεσθαι ἐπὶ τῷ ὁρᾶν οὐκ ἐπὶ τοῦτον θετέον ἀλλ' ἐπὶ τοὺς νομιζομένους σοφούς. Ανουν οὐ τὸν πάντῃ ἐκτετμημένον ἀλλὰ τὸν κακόνουν καὶ κακόφρονά φησιν·","english":"All who are born are of the same race and brothers, yet no one is able to ransom his own brother who has sinned. For that man alone will ransom, concerning whom it is said, \"He will send to them a man who will save them,\" who also says concerning himself, \"But now you seek to kill me, a man who has spoken the truth to you.\" And this man, since he knew no sin nor did he commit sin, will not give to God his own atonement, which is given on behalf of those who sin, nor will he offer the price of the ransom of his soul; but having labored in virtue he will live forever, never at any time to die. The words \"He will not give to God his own atonement\" can also be said concerning the one who is ransomed. For not each person is able to give atonement on his own behalf, since Christ propitiates all in his own blood; nor is anyone able to give the price sufficient for the ransom of his own soul, since Christ gave his own soul as a ransom for all. And even if he will not give atonement nor the price of the ransom of his soul, nevertheless after being redeemed he receives commandments, so that by laboring according to them he may be able to live forever, having obtained eternal life. The one redeemed by Christ will thus hold his salvation so securely as not to be shaken or easily moved, since indeed he sees even those reputed to be wise dying, and is not scandalized so as to see corruption. For being scandalized at the sight must not be attributed to this one but to those reputed to be wise. He calls \"Anoun\" not the one wholly cut off but the evil-minded and evil-disposed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"καὶ γὰρ τὸν κακοπρόσωπον ἀπρόσωπον καὶ τὸν κακότεχνον α τεχνον λέγειν εἰώθαμεν. ου τως ου ν ὁ κακόνους καὶ κακόφρων α μα τιμωρίαν ὑφέξουσιν· αυ τη γὰρ αὐτῶν ἡ ἀπώλεια, δι' η ν τὸν πλοῦτον αὐτῶν ο ν κακῶς ἐθησαύρισαν καταλείψουσιν ἀλλοτρίοις· οὐδεὶς γὰρ ι διος τοῦ ταῦτα λέγοντος κληρονόμος πλουσίου α φρονος καὶ α νου. ου τος ὁ α φρων καὶ α νους ἀγνοήσαντες ἑαυτοὺς τίνες εἰσὶν ε δοξαν ο τι κατὰ τὰ α λογα ζῷα οὐκ ἐπιδιαμένει αὐτῶν ἡ ψυχή. φασὶν γάρ· Φάγωμεν καὶ πίωμεν, αυ ριον γὰρ ἀποθνῄσκομεν. ου τοι τοὺς τάφους ἐν οι ς εἰσιν ἐντετυμβευμένοι οι ονται οἰκίας αὐτῶν ει ναι εἰς τὸν αἰῶνα, ἀνάστασιν νεκρῶν οὐ προσδοκῶντες· ἀλλὰ καὶ σκηνώματα αὐτῶν ἐν πάσῃ γενεᾷ καὶ γενεᾷ\n\nοι ονται ει ναι τὰ μνήματα, ἐν μόνῃ ταύτῃ τῇ ζωῇ ἐλεεινῶς ἠλπικότες. τάχα δὲ καὶ μηδὲν ζωτικὸν ἐνεργοῦντες ἀλλὰ νενεκρωμένοι δι' ω ν ἁμαρτάνουσιν ἐν τάφῳ καταβαλλόμενοι οι ονται τὸν τάφον οἰκίαν αἰώνιον. Ου τοι δὲ καὶ ἐπεκαλέσαντο τὰ ὀνόματα αὐτῶν ἐπὶ τῶν γαιῶν. τῶν μὲν γὰρ ἀποστόλων τὰ ὀνόματα δι' ω ν πράττουσιν η φρονοῦσιν ἐγγέγραπται ἐν τοῖς οὐρανοῖς, οἱ δὲ περὶ ω ν ὁ λόγος τὰς ἰδίας προσηγορίας ἐπὶ τῶν ἰδίων γαιῶν ἐπεκαλέσαντο δι' ω ν πράττουσι τῇ γῇ ἐμπολιτογραφούμενοι· ἀφεστηκότες γὰρ ἐπὶ τῆς γῆς γραφήσονται. Ανθρωπος κατ' εἰκόνα καὶ ὁμοίωσιν γέγονεν θεοῦ, καὶ λογικὸς ἀποδειχθεὶς τιμὴν ε χει μεγίστην. ταύτην δὲ μὴ συνιεῖς, ἀλλὰ πράττων σὺν ἀλογίᾳ κτήνεσιν ἀνοήτοις παραβάλλεται, ιππος θηλυμανὴς γεγονὼς καὶ τῶν ἀλόγων ζῴων τῶν α λλων τὰς ὁρμὰς μιμησάμενος.","english":"For we are accustomed to call the ill-favored \"faceless\" and the ill-skilled \"unskilled.\" So likewise the ill-disposed and ill-minded will undergo punishment together; for their destruction is their own, because of which they will leave their wealth, which they wickedly treasured up, to strangers; for no one is a proper heir of the one who says these things, of the foolish and senseless rich man. This foolish and senseless man, not knowing themselves who they are, supposed that their soul does not persist like the irrational animals. For they say, \"Let us eat and drink, for tomorrow we die.\" These think that the tombs in which they are entombed are their houses forever, not expecting the resurrection of the dead; but they also think that their tents are their graves in every generation and generation, having hoped miserably in this life alone. Perhaps also, doing nothing living but being dead through the sins they commit, cast down into a grave, they think the grave is an eternal house. These also called their names upon the lands. For the names of the apostles, through what they do or think, are written in the heavens, but those about whom the word speaks called their own names upon their own lands, being enrolled as citizens of the earth through what they do; for having revolted, they will be written upon the earth. Man has come to be according to the image and likeness of God, and having been shown to be rational, he has the greatest honor. But not understanding this, but acting with irrationality, he is compared to senseless cattle, having become a horse mad after females and having imitated the impulses of the other irrational animals.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"ὡμοιώθη ου ν κτήνεσιν ἀνοήτοις, ἐλπίδα ε χων εἰ βουληθείη ὁμοιωθῆναι θεῷ. Εσονται γὰρ ἐπάνω πέντε πόλεων καὶ δέκα οἱ εὐθεῖς ἐν τῷ μέλλοντι αἰῶνι. καὶ ὁ Σολομῶν δὲ ἐν ταῖς Παροιμίαις τὸ αὐτὸ τοῦτό φησιν· Σπεύδει πλουτεῖν ἀνὴρ βάσκανος καὶ οὐκ οι δεν ο τι ἐλεήμων κρατήσει αὐτοῦ. Εἰ καὶ τὰ προειρημένα τοῖς πλείστοις τῶν ἀνθρώπων συμβέβηκεν, ἀλλά γε τὴν ἐμὴν ψυχὴν λήψεται ὁ θεὸς ἐκ τοῦ ᾳ δου η δη κρατοῦντος αὐτὴν καὶ καταπίειν θέλοντος. καὶ ἐπεὶ ἐν ᾳ δῃ κατὰ τὴν κατάστασιν ὁ ἁμαρτάνων ἐστίν, ὁ α φεσιν τῶν κρατούντων αὐτὸν ἁμαρτημάτων ε χων εὐχαριστεῖ τῷ θεῷ λαβόντι τὴν ψυχὴν αὐτοῦ ἀπ' αὐτῆς τῆς χειρὸς τοῦ ᾳ δου. 515 ̔Ο προκείμενος πλούσιος οὐκ εἰδὼς α λλην ζωὴν ἐν τῇ ζωῇ αὐτοῦ, ταύτῃ εὐλογεῖσθαι τὴν ψυχὴν αὐτοῦ νομίζει· καὶ τότε μόνον ἐξομολογεῖται, ο ταν ἀγαθύνῃς αὐτῷ διὰ δόσεως τῶν ἐπιθυμιῶν τῶν ὑλικῶν. Πατέρας ει χεν ε ργοις φαύλοις καὶ χειρίστῳ φρονήματι γεννήσαντας αὐτόν. ὡσαύτως δὲ αὐτοῖς δρῶν ἐμιμήσατο τοὺς γεννήτορας καὶ ε ως τῆς γενεᾶς τῶν πατέρων ἐξομοιούμενος αὐτοῖς εἰς τὸν αὐτὸν ἐκείνοις τῆς ἀγνοίας τοῦ καλοῦ βυθὸν εἰσελεύσεται. ου τος γὰρ τὴν παροῦσαν μόνην ζωὴν ἀποδεξάμενος οὐκ ε σπευσε τὸ φῶς θεωρῆσαι· διὸ καὶ ε ως αἰῶνος ει ρηται μὴ προσπελάζειν αὐτῷ· τάχα γὰρ ἐν ἐξωτέρῳ σκότῳ καταδικασθεὶς οὐκ ἐπιτραπήσεται τὸ αἰώνιον φῶς ε τι θεάσασθαι.","english":"He was likened to senseless beasts, though he had the hope of being likened to God if he so willed. For in the age to come the upright will be over five and ten cities. And Solomon also says this very thing in Proverbs: A greedy man hastens to be rich, and he does not know that the merciful will have power over him. Even if the things foretold have happened to most people, nevertheless God will take my soul from Hades, which holds it and wishes to swallow it down. And since the sinner is in Hades according to his condition, he who has forgiveness of the sins that rule over him gives thanks to God, who took his soul from the very hand of Hades. The rich man set before us, not knowing another life in his own life, thinks that his soul is blessed in this one; and only then does he give thanks, when you make him good through the granting of material desires. He had fathers who begot him by wicked deeds and a most evil mind. Acting in the same way as they did, he imitated his begetters, and to the generation of his fathers, being made like them, he will enter into the same abyss of ignorance of the good as they. For this man, having accepted only the present life, did not hasten to behold the light; therefore it is said that he does not draw near to it forever; for perhaps, condemned in the outer darkness, he will not be permitted to behold the eternal light any longer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"517 Θεούς φησιν οὐ τὰ ἀγάλματα καὶ τοὺς δαίμονας ἀλλὰ τοὺς μετέχοντας ἀνθρώπους τῶν τοῦ θεοῦ λόγων· ἐκείνους γὰρ θεοὺς ει πε πρὸς ου ς ὁ λόγος τοῦ θεοῦ ἐγένετο. τούτων τῶν θεῶν θεὸς ὁ κύριός ἐστιν ὡς καὶ βασιλευόντων βασιλεύς. Καὶ πάλιν τοῖς ἀπὸ ἀνατολῶν ἡλίου, φησίν, καὶ μέχρι δυσμῶν ἐπέλαμψεν γνῶναι ο τι ̓Εκ τῆς Σιὼν ἡ εὐπρέπεια τῆς ὡραιότητος αὐτοῦ γεγένηται. ἐδείχθη γὰρ ἐκ σπέρματος Δαυὶδ ε χων τὸ κατὰ σάρκα. Αὐτὸς ὁ τῶν θεῶν θεὸς ὁ πᾶσαν τὴν γῆν ἐπὶ τὸ μετασχεῖν αὐτοῦ καλέσας οὐ κρύβδην οὐδὲ λεληθότως ἀλλ' ̓Εμφανῶς η ξει κατὰ τὴν δευτέραν ἐν δόξῃ μετ' ἀγγέλων αὐτοῦ παρουσίαν· καὶ Οὐ παρασιωπήσεται, ἑκάστῳ κατὰ τὰ ε ργα καὶ τὴν πρᾶξιν τὴν κρίσιν ποιῶν. σημειωτέον δὲ ο τι καὶ ἐν τῷ παρόντι ῥητῷ ἀμφοτέρας τὰς Χριστοῦ παρουσίας δηλοῖ, τὴν μὲν πρώτην διὰ τοῦ ̓Εκ Σιὼν ἡ εὐπρέπεια, τὴν δὲ δευτέραν διὰ τοῦ ̔Ο θεὸς ἐμφανῶς η ξει. 520 ̓Επεὶ ἡ δόσις τοῦ νόμου ἐπὶ μάρτυσιν οὐρανῷ καὶ γῇ δέδοται, ὡς ἐν Δευτερονομίῳ γέγραπται, ἀνάγκη τὸν λαὸν διακρινόμενον ἐπὶ μάρτυσιν ἐφ' ω ν τὸν νόμον ε λαβεν ἐξετασθῆναι παραβεβηκότα τοὺς θείους νόμους. προσκαλεῖται ου ν τὸν οὐρανὸν α νω, τουτέστι τὰς θείας δυνάμεις, καὶ τὴν γῆν, λέγω δὴ τοὺς ἐνοικοῦντας ἐπ' αὐτῇ, ἐπὶ τῷ διελεγχθῆναι τοὺς ἐπ' αὐτῶν υἱοποιηθέντας· Ακουε γάρ, οὐρανέ, καὶ ἐνωτίζου, γῆ, ἐκκηρυττομένων τῶν τεκνῶν τοῦ θεοῦ· ἐφ' ὑμῖν γὰρ τὸν νόμον λαβόντες οὐκ ἐφύλαξαν. 521 ̓Αγγέλοις τάχα προστάττει η ἀνδράσιν ἱεροῖς, ο πως τοὺς ὁσίους αὐτοῦ συναγάγωσιν ἐπὶ τὸ","english":"He calls \"gods\" not the statues and the demons but the human beings who partake of the words of God; for those to whom the word of God came were called gods. The Lord is God of these gods, as also King of kings. And again, he says, to those from the rising of the sun and as far as the setting, it has shone forth to know that from Zion the splendor of his beauty has come to be. For he was shown to be from the seed of David according to the flesh. He himself, the God of gods, who called all the earth to partake of him, not in secret nor hiddenly but openly, will come at his second presence in glory with his angels; and he will not keep silent, rendering judgment to each according to his works and his deed. And it should be noted that in the present passage too he makes clear both comings of Christ, the first through \"from Zion the splendor,\" and the second through \"God will come openly.\" Since the giving of the law was given with heaven and earth as witnesses, as it is written in Deuteronomy, it is necessary that the people, being judged with the same witnesses before whom they received the law, be examined as having transgressed the divine laws. He summons, then, heaven above, that is, the divine powers, and the earth, I mean those who dwell upon it, in order that those who were adopted as sons upon them might be convicted; for \"Hear, O heaven, and give ear, O earth,\" while the children of God are being publicly proclaimed; for having received the law before you, they did not keep it. Perhaps he commands angels or sacred men, that they might gather his holy ones for the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"διαθέσθαι καὶ συνθέσθαι τὴν διαθήκην αὐτοῦ τοῦ θεοῦ ἐπὶ θυσίαις πνευματικαῖς· θυσίας δὲ τὴν τῆς αἰνέσεως καὶ ει τις α λλη παραπλήσια. τὰς ου ν θυσίας ἐφ' α ς ἡ πνευματικὴ διαθήκη ἀποδεχόμενος συναχθῆναι αὐτῷ τοὺς ὁσίους αὐτοῦ προστάττει, ι να τὰ προειρημένα ἐπιτελέσωσιν. Δικαιοσύνην προσονομαζόμενον ἀναγγελοῦσιν οἱ οὐρανοί, α νδρες ο ντες ἱεροὶ φοροῦντες τὴν εἰκόνα τοῦ ἐπουρανίου. 523 ̓Ελέγχει θεὸς οὐκ ἐπ' αὐτὰ τοῖς προσαγομένοις ἀλλ' ἐπὶ τῇ διαθέσει καθ' η ν προσάγεται ταῦτα· καὶ τὸν Κάϊν γοῦν ἐπὶ τῷ μὴ ὀρθῶς διῃρηκέναι α ε δει προσάγειν η λεγξεν. κα ν πνευματικὴν ου ν θυσίαν προσφέρῃ τις ὡς ὁλοκαυτώματα διὰ παντελοῦς τὸ σῶμα ἑαυτοῦ, ὀρθῇ γνώμῃ τοῦτο ποιείτω· οὐ γὰρ ἐπὶ τοῖς πραττομένοις ἐπαινετοῖς ου σιν ἀλλ' ἐπὶ τῇ γνώμῃ οὐκ ὀρθῶς ἐπιτελούσῃ ἐλέγχεταί τις. 524 ̓Επεὶ οἱ ἐν τῷ οι κῳ σου, τροπικῶς λεγόμενοι μόσχοι, πολέμιοι τῷ σωτῆρι ω φθησαν περὶ ω ν καὶ λέγεται ̓Εκύκλωσάν με μόσχοι πολλοί, ταῦροι πίονες περιέσχον με, τούτου χάριν οὐ δέξομαι αὐτοὺς οὐδὲ τοὺς συγκαταλεγομένους αὐτοῖς χιμάρους. καὶ ου τοι γὰρ ὑπὲρ ἁμαρτίας προσάγοντες ἑαυτοὺς οὐδὲν η ττον ἁμαρτάνουσιν. γίνωσκε γὰρ ο τι οἱ ποτὲ θῆρες τοῦ δρυμοῦ, οἱ ἀπὸ τῶν ἐθνῶν ἐξηγριωμένοι α νθρωποι, τῇ θείᾳ διδασκαλίᾳ τιθασσευόμενοι ἐμοὶ γεγένηνται τὸ πρότερον ἀκαρπίᾳ συνόντες· ταύτης γὰρ σύμβολον ὁ δρυμός. ἀλλὰ καὶ τὰ κτήνη οἱονεὶ πρόβατα Χριστοῦ καὶ οἱ βόες οἱ ὑπεραναβάντες σου τὸν οι κον, τουτέστιν τὴν τοῦ νόμου σκιὰν ἐν τοῖς δόγμασι τοῦ εὐαγγελίου (διὰ τὸ υ ψος ο ρεσιν ου σι) διατρίβοντες κτῆμα ἡμέτερόν εἰσιν.","english":"To make and establish his covenant with God upon spiritual sacrifices—and sacrifices of praise and any other such things. Therefore, accepting the sacrifices upon which the spiritual covenant rests, he commands his holy ones to be gathered to him, so that they may fulfill what was said before. The heavens will proclaim righteousness, being holy men who bear the image of the heavenly one. God reproves not the things themselves that are offered but the disposition with which they are offered; for he reproved Cain too for not rightly dividing, since he ought to have offered rightly. And even if someone offers a spiritual sacrifice, as whole burnt offerings through the complete consecration of his own body, let him do this with a right mind; for one is reproved not for the things done, which are praiseworthy, but for the mind that performs them not rightly. Since those in your house, figuratively called calves, appeared as enemies to the Savior—about whom it is also said, Many calves encircled me, fat bulls surrounded me—for this reason I will not accept them, nor the young goats reckoned along with them. For these too, offering themselves for sin, nonetheless sin. For know that the beasts of the forest, once wild—the men from the nations grown savage—being tamed by divine teaching, have become mine, having previously dwelt in barrenness; for the forest is a symbol of this. But also the cattle, as it were the sheep of Christ, and the oxen that have gone up beyond your house—that is, beyond the shadow of the law—dwelling in the doctrines of the gospel (because they are on the heights of mountains), are our possession.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"Παῦλος ου ν βοῦς ω ν τῶν ἐπὶ τὰ ο ρη τὸν περὶ βοὸς ἐκθέμενος νόμον ἐπήγαγεν τὸ Μὴ τῶν βοῶν μέλει τῷ θεῷ; η πάντως περὶ ἡμῶν λέγει; ἀλλὰ καὶ αἱ ὑψιπέτεις γενόμεναι ψυχαί, ἑπτερωμέναι νοήσεσι καὶ ἐνεργείαις ὀρθαῖς, πετεινὰ οὐρανοῦ χρηματίζουσιν α εγνωκα ἐγώ· γινώσκων γάρ εἰμι τοὺς ο ντας ἐμούς. 525 ̔Η δεξαμένη ἀγαθὴ γῆ, τουτέστι καρδία ὀρθή, τὸν ὑπὸ ̓Ιησοῦ βαλλόμενον σπόρον καὶ καρποφορήσασα ἑκατὸν ἑξήκοντα τριάκοντα τὸν πλήρη καὶ ω ριμον καρπὸν ε χουσα ὡραιότης ἐστὶν ἀγροῦ, οὐ μακρὰν ου σα τοῦ σπορέως· αὐτὸς γάρ φησιν ̔Ωραιότης ἀγροῦ μετ' ἐμοῦ ἐστιν. Πεινᾷ ὁ σωτὴρ τήν τινων σωτηρίαν, ω σπερ ἀμέλει περὶ τῆς σωτηρίας τῆς Σαμαρείτιδος πρὸς τοὺς μαθητάς φησιν ̓Εγὼ βρῶσιν ε χω φαγεῖν η ν ὑμεῖς οὐκ οι δατε, καὶ ̓Εμὸν βρῶμά ἐστιν ι να ποιήσω τὸ θέλημα τοῦ πέμψαντός με. ἐπεὶ ου ν οἱ ἐκ περιτομῆς ἐρχόμενοι τῆς σκιᾶς ὡς πεινῶντι αὐτῷ προσάγουσι τὰς αἰσθητὰς λατρείας, φησὶν ̓Εὰν πεινάσω, οὐ μή σοι ει πω· ε χω γὰρ κτῆμά μου γεγενημένην τὴν ενδοξον ἐκκλησίαν οἰκουμένην χρηματίζουσαν καὶ τὸ πλήρωμα αὐτῆς. πλήρωμα δ' αὐτῆς τὸ εὐαγγέλιον ου τύπος ἡ σκιά. τρεφόμενος ου ν τὸ πλήρωμα τῶν ἐθνῶν, οὐκ ἀπαιτήσω σε κατὰ σκιὰν τροφήν· εἰ δὲ θέλεις με τῷ ο ντι θεραπεύειν θεόν σου τυγχάνοντα, θῦσόν μοι θυσίαν αἰνέσεως αἰνῶν καὶ θεολογῶν· ταύτας γὰρ δέχομαι τὰς προσφοράς· Ελεον γὰρ θέλω η θυσίαν καὶ ἐπίγνωσιν θεοῦ η ὁλοκαυτώματα. 527 ̔Ο αὐτός ἐστι θεός τε καὶ υ ψιστος καὶ ῥυόμενος ἀπὸ θλίψεως. αἰνέσεως δὲ λέγει θυσίαν τοὺς δικαίους πρέποντας υ μνους, εὐχὰς δὲ τὰς ὑποσχέσεις·","english":"Paul, not [as] oxen—[he means] those on the mountains—having set forth the law concerning an ox, added: Does God care about oxen? Or does he say this entirely for our sake? But also the souls that have become high-flying, winged with right thoughts and activities, are called birds of heaven—I have known; for I am the one who knows those who are mine. The good earth that received the seed sown by Jesus and bore fruit a hundred, sixty, thirty, having the full and ripe fruit, is the beauty of the field, not being far from the sower; for he himself says: The beauty of the field is with me. The Savior hungers for the salvation of certain people, just as indeed concerning the salvation of the Samaritan woman he says to the disciples: I have food to eat that you do not know, and: My food is to do the will of the one who sent me. Since, therefore, those who come from the circumcision bring to him, as though he were hungry, the perceptible services of the shadow, he says: If I were hungry, I would not tell you; for I have as my possession the glorious church, which is called the inhabited world, and its fullness. And its fullness is the gospel, not the type, the shadow. Being fed, therefore, with the fullness of the nations, I will not demand from you food according to the shadow; but if you wish to serve me, who truly am God, your God, sacrifice to me a sacrifice of praise, praising and theologizing; for I accept these offerings: For I desire mercy rather than sacrifice, and knowledge of God rather than burnt offerings. He is the same, both God and Most High and the one who rescues from affliction. And he calls the fitting hymns of the righteous a sacrifice of praise, and vows the promises.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"ου τω γὰρ καὶ ἐν τῷ πρώτῳ καὶ εἰκοστῷ λέγει ψαλμῷ Τὰς εὐχάς μου ἀποδώσω ἐνώπιον τῶν φοβουμένων αὐτόν. 528 ̓Επεὶ οὐχ ὡραῖος αι νος ἐν στόματι ἁμαρτωλοῦ, τῷ ἁμαρτάνοντι ἐπιπλήττει ὁ θεὸς φάσκων Ινα τί διηγῇ τὰ δικαιώματά μου α ἐπιτελεῖν οὐ θέλεις, ἀλλὰ καὶ Ινα τί ἀναλαμβάνεις τὴν διαθήκην μου διὰ στόματος; ε δει γὰρ ἐν καρδίᾳ σου αὐτὴν δεξάμενον καὶ τυπώσαντά σου κατ' αὐτὴν τὰς νοήσεις ου τω προφέρειν τοὺς λόγους τῆς διαθήκης μου. τούτῳ συνᾴδει τὸ ̔Ο κηρύττων μὴ κλέπτειν κλέπτεις; καὶ τὰ ἑξῆς. Πρὸς δὲ διάνοιαν νοήσεις καὶ ου τως· ει ποτε ἐθεώρεις ἑτεροδόξῳ γνώμῃ κλέπτοντα τὸ βούλημα τῆς ἀληθείας, συναινῶν συνέτρεχες αὐτῷ, ἀλλὰ καὶ τοὺς μοιχεύειν πειρωμένους τὴν Χριστοῦ νύμφην τῷ περισπᾶν εἰς αὐτοὺς\n\nτὰς ἐκκλησιαστικὰς ψυχὰς ὁμογνωμονῶν αὐτοῖς η μὴ ἐκτρεπόμενος αὐτοὺς μετὰ τῶν μοιχῶν ο ντων τὴν μερίδα σου ἐτίθεις, ἁρμόζειν ἐρεῖς τὴν λέξιν ταύτην τοῖς ἐπαγγελλομένοις μὲν ἐκκλησιαστικοῖς ει ναι, εἰς κοινωνίαν δὲ ἐρχομένοις μὴ ἐκκλησιαστικοῖς ἀνδράσιν. Τὸ στόμα σου ἐπλεόνασεν κακίαν. ὁ ἀγνοῶν τὸ ἀγαθόν, πράττων δὲ τὸ κακὸν η ττον ἁμαρτάνει· ὁ δὲ μετὰ τὸ γνῶναι τὸ ἀγαθὸν ἁμαρτάνων ἐπιτεινομένην ε χει κακίαν· διὸ καὶ ὁ ἐγνωκὼς δοῦλος τὸ θέλημα τοῦ κυρίου αὐτοῦ καὶ μὴ ποιῶν δαρήσεται πολλάς. δύναται δὲ καὶ ου τως·","english":"For he also says in the twenty-first psalm, \"I will pay my vows before those who fear him.\" Since \"the praise is not comely in the mouth of a sinner,\" God rebukes the one who sins, saying, \"Why do you recount my statutes, and why do you take up my covenant in your mouth?\" For it was necessary that you receive it in your heart and imprint your thoughts according to it, and so bring forth the words of my covenant. With this agrees, \"You who preach not to steal, do you steal?\" and the rest. But you may also understand it according to the deeper meaning in this way: if ever you saw someone of a different opinion stealing the meaning of the truth, and you consented and ran along with him—but also those who attempt to commit adultery against the bride of Christ by drawing the souls of the church to themselves, if you agreed with them or did not turn away from them, you were placing your portion with the adulterers. You will say that this expression fits those who profess to be of the church but enter into communion with men who are not of the church. \"Your mouth has abounded in wickedness.\" The one who does not know the good but does evil sins less; but the one who sins after knowing the good has an intensified wickedness. Therefore also the servant who knew his master's will and did not do it will be beaten with many blows. But it can also be understood in this way:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"ἐπεὶ διὰ στόματος ἀναλαβὼν τὴν τοῦ θεοῦ διαθήκην τὴν καρδίαν πλήρης ει χεν ἁμαρτίας, ἐκ τοῦ περισσεύματος τῆς καρδίας φαύλου ο ντος ἐν τῷ στόματι πλεοναζομένην ει χεν κακίαν, ὡς καὶ τὴν γλῶσσαν αὐτοῦ δι' ω ν σοφίζεται περιπλέκειν δολιότητας τοὺς αἱρετικοὺς λόγους ο ντας σοφίσματα. Καθήμενος κατὰ τοῦ ἀδελφοῦ σου κατελάλεις καὶ κατὰ τοῦ υἱοῦ τῆς μητρός σου ἐτίθεις σκάνδαλον. ὡς πρὸς τὸ ῥητὸν ἀδελφὸς ει ναι δύναται ὁμογνήσιος καὶ ὁμοπάτριος, υἱὸς δὲ μητρὸς ὁ ὁμογάστριος κα ν ἐξ α λλου ει η πατρός. ὁ ου ν ου τω πρὸς ἀδελφοὺς διακείμενος τίνα α λλον ἀγαπῆσαι δυνήσεται; πρὸς δὲ διάνοιαν· ἐπεὶ πρὸς ̓Ιουδαῖον ὁ λόγος ἐστὶν αἰσθητῶς ὁλοκαυτώματα τῷ θεῷ προσάγοντα καὶ θυσίας, πρὸς τοῦτον ῥητέον ἐκ προσώπου τοῦ θεοῦ λέγεσθαι Καθήμενος, ω ου τε, περὶ τὸ γράμμα τοῦ νόμου καταλαλεῖς τοῦ ἀδελφοῦ σου τοῦ κατὰ τὸ πνεῦμα τοῦ νόμου φρονοῦντος καὶ πολιτευομένου· ι σθι δὲ ο τι καὶ υἱὸς μητρός σού ἐστιν ου τος· ἀπὸ γὰρ τῆς αὐτῆς προθέσεως ἐκυήθη τὸ πνεῦμα καὶ τὸ γράμμα τοῦ νόμου. σκανδαλίζεις δὲ τὸν τῆς μητρὸς υἱὸν πρόσκομμα καὶ σκάνδαλον τιθεὶς τὴν κατὰ σκιὰν καὶ σαρκίνην περιτομὴν πολιτείαν. Ταῦτα ἐποίησας, καὶ ἐσίγησα. σιγὴ θεοῦ λέγεται ἡ πρὸς τοὺς ἁμαρτωλοὺς μακροθυμία· ο τ' α ν γὰρ παρ' αὐτὰ τιμωρῆται, οὐ σιωπᾷ ἀποφαινόμενος κατ' αὐτῶν α δεῖ αὐτοὺς παθεῖν. Τοῦτον τὸν νοῦν ε χει καὶ τὸ ̓Εσιώπησα ἀπ' αἰῶνος, μὴ καὶ ἀεὶ σιωπήσομαι καὶ ἀνέξομαι, λέγει κύριος. πρὸς τὸν ἐλεγχόμενον ου ν φησιν·","english":"Since he took up the covenant of God with his mouth while his heart was full of sin, out of the abundance of the heart—evil as it was—he had an excess of wickedness in his mouth, so that he even used his tongue, by which he thinks to weave deceits, to entangle heretical words, which are sophistries. \"You sat and spoke against your brother, and set a stumbling block against the son of your mother.\" According to the literal sense, a brother can be one born of the same womb and the same father, and a son of a mother the one born of the same womb, even if by another father. So the one who is thus disposed toward brothers, whom else will he be able to love? As for the meaning: since the word is addressed to a Jew who sensibly offers whole burnt offerings and sacrifices to God, it must be said that this is spoken in the person of God to him: \"You who sit\"—that is, you speak against your brother who thinks and lives according to the spirit of the law, while you are occupied with the letter of the law. And know that this one is also a son of your mother; for the spirit and the letter of the law were conceived from the same purpose. And you cause the son of the mother to stumble, setting as an offense and stumbling block the way of life according to the shadowy and fleshly circumcision. \"These things you did, and I kept silence.\" The silence of God is called his long-suffering toward sinners; for whenever he does not punish them on the spot, he is not silent in declaring what they must suffer. This meaning is also contained in \"I have been silent from eternity, shall I also be silent forever and endure? says the Lord.\" So he says to the one being reproved:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"Ταῦτα ἐποίησας α προλέλεκται ἁμαρτήματα, καὶ ἐσίγησα, διὰ τῆς σιωπῆς καὶ τῆς μακροθυμίας μακρόθεν τόπον διδοὺς μετανοίας· ὠφεληθῆναι δέον ἐκ τῆς τοιαύτης σιωπῆς, ἐκ τοῦ ἐναντίου ὑπέλαβες πρὸς οι ς ει χες κακοῖς ἀνομίαν, καθ' η ν νομίζεις με ο μοιόν σοι τυγχάνειν· ε δοξάς με γὰρ χαίροντα οι ς πράττεις μὴ ἐπεξέρχεσθαι κατὰ σοῦ. Οἱ λήθην θεοῦ διὰ ῥαθυμίας ἀναλαβόντες, σύνεσιν λάβετε τῶν εἰρημένων ἐπιστάνοντες ο τι κα ν μακροθυμῶ ἐπὶ τοῖς ἁμαρτήμασιν οὐ χαίρω οὐδ' ὡς πονηρὸς ποιῶ τοῦτο ἀλλ' ἀγαθότητι καὶ συμφύτῳ χρηστότητι ἀφορμὴν μεταγνώσεως διὰ τοῦ ὑπερτίθεσθαι τὴν τιμωρίαν ὀρέγων. εἰ γὰρ μὴ θελήσετε συνιέναι, ἁρπάζει ὁ α νομος η ἡ ἀνομία, καὶ οὐκ ε στιν ὁ ῥυόμενος· ῥύσεται γὰρ ὁ θεὸς τοὺς συνόντας οι κακῶν εἰσιν καὶ μετανενοηκότας. ἀμέλει οἱ ἐξομολογούμενοι ἐπὶ παυσαμένοις καὶ οὐκέτ' ἐνεργουμένοις ἐξομολογοῦνται λέγοντες· ̓Ηνομήσαμεν ἠδικήσαμεν ἠσεβήσαμεν. οὐ γὰρ οι όν τ' ε τι ἐνεργοῦντα ταῦτα ἐξομολογεῖσθαι. Τουτέστιν ἡ τῆς αἰνέσεως ὑμνοῦσα καὶ θεολογοῦσα δοξάζει αὐτόν· ἡ γὰρ αἰσθητὴ μᾶλλον ἀτιμάζει, ἐπιδεῆ καὶ χρῄζοντα κνίσης εἰσάγουσα τὸν θεόν. Οὐκ ἐνταῦθα ἐν τῇ αἰσθητῇ λατρείᾳ ἀλλ' ἐκεῖ τῇ ἀληθείᾳ τυγχανούσῃ αἰνέσεως ἡ ὁδός ἐστιν η ν δείκνυσιν φωτίζων ὁ θεὸς τὸ σωτήριον ἑαυτοῦ τὸν μονογενῆ υἱὸν σωτῆρα ο ντα η αὐτὴν τὴν σωτηρίαν· τὸ γὰρ τοῦ θεοῦ σωτήριον ὁτὲ μὲν τὴν σωτηρίαν, ὁτὲ δὲ τὸν σωτῆρα Χριστὸν σημαίνει.","english":"You did these things, which were foretold as sins, and I kept silent, through silence and long-suffering giving a place for repentance from afar. Though you ought to have been helped by such silence, on the contrary you supposed, in addition to the evils you had, lawlessness, according to which you think I am like you; for you supposed that I, rejoicing in the things you do, do not proceed against you. You who have taken up forgetfulness of God through slackness, receive understanding of what has been said, attending to the fact that even when I am long-suffering over sins, I do not rejoice nor do this as one who is wicked, but by goodness and innate kindness I offer an occasion for repentance by postponing punishment. For if you are not willing to understand, the law—or rather lawlessness—seizes you, and there is no one to deliver; for God will deliver those who are with the wicked and have repented. Indeed, those who confess over things that have ceased and are no longer at work confess, saying: We have acted lawlessly, we have done wrong, we have acted impiously. For it is no longer possible for one who is still doing these things to confess. That is, the praise that hymns and theologizes glorifies him; for the perceptible praise rather dishonors him, introducing God as needy and requiring the fat of sacrifices. Not here in perceptible worship, but there where praise exists in truth, is the way that God shows when he illuminates his salvation—the only-begotten Son, who is savior or salvation itself; for the salvation of God sometimes signifies salvation, and sometimes the Savior, Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"532 ̓Αλλ' ο ρα μὴ ἐκ τούτου ἀφορμὴ γένηται κατεπιβῆναι τοῦ Δαυίδ· δικαιώσαντος γὰρ τοῦ θεοῦ οὐδείς ἐστιν ὁ κατακρίνων. εὐλαβὴς δὲ περὶ τὸν α νδρα γενήσει ἐπιστήσας ὡς πολυχρόνιος ω ν ὁ ἀνὴρ καὶ τὰ πλεῖστα τῶν ἐτῶν ἐν δυναστείαις καὶ βασιλείᾳ διατελέσας τοῦτο μόνον τὸ ἁμάρτημα εἰσάγεται πεποιηκὼς\n\nκαὶ πρὸς τοῦτο τὸ μεμετρηκέναι τὸν λαὸν παρὰ τὸ βούλημα θεοῦ ἀλλ' ω στε οὐδ' ἐπίμονον τὴν ἁμαρτίαν ε σχεν. βασιλεὺς γὰρ ω ν τοσοῦτος καὶ τηλικοῦτος ἐλεγχθεὶς ἐφ' ῳ η μαρτεν παρὰ ἀνδρὸς ἰδιώτου οὐ μόνον οὐκ ἠγανάκτησεν, ἀλλὰ καὶ ἐκάκισεν ἑαυτόν, ὡς τὸν ἐλέγχοντα προφήτην εἰπεῖν· Καὶ κύριος παρήγαγεν τὴν ἁμαρτίαν σου. τὸ γὰρ φάναι Καὶ κύριος ε δειξεν ο τι καὶ αὐτὸς ὁ Δαυὶδ σφοδροτάτῃ μετανοίᾳ παραγαγὼν η ν τὴν ἁμαρτίαν. ἐροῦμεν ου ν ο τι οἱ α λλοι α νθρωποι καταπίπτουσιν ἁμαρτάνοντες, οἱ δὲ α γιοι τρέχοντες τὸν τῆς σωτηρίας δρόμον, ει ποτε ὡς α νθρωποι ἀπροσεκτήσαντες προσκόψοιεν, οὐ καταπίπτουσιν ἀλλ' ἐπιμένουσι τῷ δρόμῳ, ὡς ἀδιαστάτου μείναντος τοῦ δρόμου μὴ δεδόκειν αὐτοὺς προσκεκοφέναι· καὶ δι' α λλα δὲ πολλὰ λυσιτελῆ ἀνεγράφησαν τὰ τῶν ἁγίων ἁμαρτήματα ω ν ε ν τοῦτο· ἐπεὶ γὰρ ὑπερβάλλουσαν ἀρετὴν ει χον ἐπὶ μίμησιν τούτων καλούμενοι, ὀκνοῦντες ἐπροφασίσαντο α ν θείαν μοῖραν ει ναι καὶ ἁμαρτίας ἀνεπίδεκτον τοὺς ἁγίους, αὐτοὺς δὲ μὴ ο ντας τοιούτους, ἀδυνάτως ει χον μιμήσασθαι τοὺς τηλικούτους ἁγίους· ο θεν ἐνδέδωκεν ἡ πρόνοια πρόφασιν ἁμαρτίας περὶ αὐτοὺς γεγενῆσθαι, ι ν' ω σπερ ἀρετῆς ου τως καὶ μετανοίας διδάσκαλοι ω σιν τῶν παιδευόντων τότε ἀνυόντων, ο τ' α ν πράξαντες ω σιν.","english":"But let no one take from this an occasion to trample upon David; for since God has justified him, there is no one who condemns. And you will be reverent concerning the man when you consider that, being long-lived and having spent most of his years in dominions and kingship, he is introduced as having committed this one sin only, and toward this, the measuring of the people contrary to the will of God—but so that he did not even keep the sin persistently. For being so great and so eminent a king, when he was reproved for what he sinned by a private man, he not only was not indignant, but also condemned himself, so that the prophet who reproved him said: And the Lord has brought away your sin. For the phrase And the Lord showed means that David himself also, by bringing the sin away through most vehement repentance, did so. We shall say, then, that other men fall when they sin, but the saints, running the course of salvation, if ever as men they have been careless and stumbled, do not fall down but continue in the course, so that the course remains uninterrupted and they do not seem to have stumbled; and for many other profitable reasons the sins of the saints were recorded, of which this is one. For since they had surpassing virtue, those who were called to imitate them, hesitating, would have alleged that the saints were a divine portion and not susceptible of sin, while they themselves were not such, and so were unable to imitate saints of such greatness. Therefore Providence granted that an occasion of sin should arise concerning them, so that they might be teachers of repentance as well as of virtue for those being trained at that time, whenever they have done what they have done.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"τάχα δὲ καὶ ου τοι οἱ τηλικοῦτοι εἰς ακρον ἀρετῆς φθάσαντες ε δοξαν ἰδίᾳ δυνάμει ἀλλὰ μὴ θεοῦ συνεργείᾳ ἐπὶ τοῦτ' ἐληλυθέναι· ι ν' ου ν μὴ εἰς οι ησιν πέσωσιν, παρεῖδεν ὀλίγον ἡ θεία χάρις, ι ν' ὀλισθήσαντες ζητήσωσιν τὸν ἀρωγὸν τῆς ἑαυτῶν ἀσθενείας ἐν συναισθήσει γεγενημένοι. Πεντηκοστὸς δὲ ου τος ψαλμὸς ἀναγέγραπται οὐ ματαίως. ε χει γὰρ ἁρμονίαν πρὸς ε λεον καὶ α φεσιν ὁ ἀριθμός, ἐπεὶ, εἰ τὸ ἀκόλουθον τῆς ἱστορίας ἐτήρει τὸ συγγραφικὸν πνεῦμα, προέτασσεν τούτου τὸν πεντηκοστὸν πρῶτον καὶ πεντηκοστὸν καὶ τοὺς ἐφ' ἑξῆς. ὁ γὰρ πεντηκοστὸς πρῶτος ἐπιγραφὴν ε χει περιέχουσαν τὴν διαβολὴν Δωὴκ τοῦ Σύρου· αυ τη δὲ ἡ ἱστορία πρὸ βασιλείας ἐστὶν τοῦ Δαυίδ. καὶ ἡ τοῦ πεντηκοστοῦ τρίτου τῶν Ζιφαίων διαβολὴ πρὸς τὸν Σαοὺλ περὶ τοῦ Δαυὶδ ὡς κεκρυμμένου παρ' αὐτοῖς περιέχει· καὶ τοῦτο δὲ τὸ διήγημα πρὸ τῆς βασιλείας τοῦ Δαυὶδ γέγονεν, ἡ δὲ πρὸς τὴν Βηθσαβεὲ σύνοδος βασιλεύοντος τοῦ Δαυὶδ γέγονεν. ει περ ου ν τὸ ἀκόλουθον τῆς ἱστορίας ἐσῴζετο, οὐκ α ν ου τε πεντηκοστὸς η ν μετ' ἐκείνους ταττόμενος. ο τι δὲ ἀναλογίαν ε χει πρὸς ε λεον ὁ ἀριθμός, ὁ σωτὴρ περὶ ἀφέσεως διδάσκων χρεώστας παρέλαβεν ὑπευθύνους πεντήκοντα καὶ πεντακοσίοις δηναρίοις ἀφέσεως καὶ ἑκατέροις γεγενημένης διὰ τὸ πεντήκοντα καὶ τὸν συγγενῆ ἀριθμὸν χρεωστεῖν· ου τος δὲ ὁ πεντακοσιοστός ἐστιν.","english":"Perhaps also those who have reached the very height of virtue did not come to this glory by their own power but by God's cooperation; lest they fall into conceit, divine grace overlooked them for a little while, so that, having slipped, they might seek the helper of their own weakness, having come to self-awareness. And this fiftieth psalm has been recorded not in vain. For the number has a harmony with mercy and forgiveness, since, if the writing spirit were preserving the sequence of the history, it would have placed before this one the first and fiftieth and those following in order. For the first and fiftieth has a superscription containing the slander of Doeg the Syrian; and this history is before the reign of David. And the slander of the Ziphites against Saul concerning David, as being hidden among them, is contained in the fifty-third; and this narrative too took place before the reign of David, whereas the union with Bathsheba took place while David was king. If, then, the sequence of the history were being preserved, this would not be the fiftieth, being placed after those. But that the number has an analogy to mercy, the Savior, when teaching about forgiveness, took debtors liable for fifty and five hundred denarii, forgiveness having been granted to both, because fifty and the related number are owed; and this is the five hundredth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"ἀμέλει τὸ πάσχα σφαγέντος τοῦ ἀμνοῦ τοῦ θεοῦ τοῦ τὴν ἁμαρτίαν τοῦ κόσμου αι ροντος, ἀναστάντος ἐκ νεκρῶν τοῦ τὴν α φεσιν πεποιηκότος, ὁ λαὸς ἐπὶ πεντήκοντα ἡμέρας διάγομεν εὐφραινόμενοι τὴν πεντηκοστὴν ἡμέραν τῆς ἐκχύσεως τοῦ πνεύματος ἀξιούμενοι. Καλούμενος δὲ παρ' ̔Εβραίοις ̓Ιωβηλαῖος ὁ διὰ πεντήκοντα ἐτῶν ἐνιαυτός ἐστιν ἑορτάσιμος ἐν ῳ χρεῶν ἀποκοπαὶ καὶ τῶν ̔Εβραίων ἐλευθερίαι κτήσεων ἀποκαταστάσεις βεβαιοῦνται· ο θεν ἀκόλουθον καὶ τὸν περὶ μετανοίας τοῦ Δαυὶδ ψαλμὸν πεντηκοστὸν τετάχθαι. ε στιν δὲ συγκείμενος καὶ ἐξ ἑβδομάδων ἑπτὰ καὶ μονάδος, ὡς ει ναι ἑβδομάδα ἑβδομάδων ἀριθμόν. ε δει ου ν ἐν ἑβδομάδων γενέσθαι τὸν ἀποβάλλοντα τὸ α χθος καὶ τὸ ε ργον τῆς ἁμαρτίας. 534 ̔Ο σφοδρῶς μετανοῶν καὶ τοὺς προσήκοντας τῇ μετανοίᾳ καρποὺς ἀγαπῶν αἰτεῖ καὶ τὸν παρὰ θεοῦ μέγαν ε λεον εἰς αὐτὸν γενέσθαι, οὐκ ἐπαρκούσης τῆς μετανοίας α νευ ἐλέου θεοῦ οὐδὲ τοῦ ἐλέου τοῦ θεοῦ α νευ τῆς ἐκ τοῦ ἐφ' ἡμῖν μεταγνώσεως πρὸς σωτηρίαν. Ωσπερ αἱ δυσέκπλυτοι βαφαὶ οὐ μιᾷ πλύσει ἀλλὰ πολλαῖς ἐξίτηλοι γίνονται, ου τω καὶ τὰ μεγάλα τῶν ἀνομημάτων πολλοῖς οἰκτιρμοῖς θεοῦ ἀπαλείφεται. Τὴν αὐτὴν ἐνέργειαν ἀνομίαν καὶ ἁμαρτίαν καλεῖ τῷ κατὰ τὴν ἐπίνοιαν διαφέρειν, τῷ α νευ μὲν νόμου","english":"At the Passover, when the Lamb of God who takes away the sin of the world has been slain, and when he who has made remission has risen from the dead, we the people spend fifty days rejoicing, being counted worthy of the fiftieth day of the outpouring of the Spirit. And what is called among the Hebrews the Jubilee is the festal year that comes around through fifty years, in which cancellations of debts and freedoms of the Hebrews and restorations of possessions are confirmed; hence it is fitting that the psalm concerning David's repentance has also been placed as the fiftieth. And it is composed of seven weeks and a unit, so that there is a number of weeks of weeks. It was necessary, then, that the one who casts off the burden and the work of sin should come to be in [a state of] weeks. He who repents intensely and loves the fruits that befit repentance asks also that the great mercy from God may come upon him, since repentance is not sufficient without the mercy of God, nor is the mercy of God without the change of mind that is in our power, for salvation. For just as dyes that are hard to wash out become faded not by one washing but by many, so also the great [deeds] of lawlessness are wiped away by the many compassions of God. He calls the same activity lawlessness and sin, differing in conception, in that without law","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":260,"ref":"p260","source":"συνίστασθαι ἀνομίαν, τῷ δὲ κατὰ παράβασιν νόμου συνίστασθαι ἁμαρτίαν· πλὴν ἑκατέρως αὐτὴν ἐκπλυθῆναι καὶ καθαρισθῆναι ἀξιοῖ θεὸν τὸν ἐκπλύναι αὐτὴν καὶ καθαρίσαι δυνάμενον ἀπὸ τῆς προειρημένης ε ξεως. 537 ̔Ο δὲ τὴν α παξ πραχθεῖσαν ἁμαρτίαν ἐνώπιον αὐτοῦ ε χων οὐκ ἀνάσχοιτο ἑτέραν ποιῆσαι· τῶν γὰρ προτέρων ἐπιλανθανόμενοι ἑτέρας ἐνεργοῦμεν ἡμεῖς. Οσον ἐπὶ τῷ ει ναι βασιλεὺς οὐχ ὑπέκειτο ἀνθρωπίνῳ νόμῳ, ο θεν οὐδέ τινι τῶν νομοθετῶν η μαρτεν οὐδ' ἐνώπιόν τινος αὐτῶν τὸ πονηρὸν ἐποίησεν· ἐπειδὴ δὲ πρὸς τῷ βασιλεὺς καὶ θεοσεβὴς ει ναι βούλεται, ὑπέκειτο τῷ τοῦ θεοῦ νόμῳ· διὸ καὶ η μαρτεν μόνῳ θεῷ, καὶ τὸ πονηρὸν ἐνώπιον αὐτοῦ ἐποίησεν. δ Καὶ πάλιν· ἐπεὶ θεὸς ει πεν ἐπιρρεπεστέραν ει ναι τὴν διάνοιαν τῶν ἀνθρώπων ἐπὶ τὰ πονηρὰ καὶ τὸ Οὐκ ε στιν α νθρωπος ο ς οὐχ ἁμαρτήσεται ἁμαρτανόντων καὶ αὐτῶν τῶν τελείων, δικαιοῦται ὁ θεὸς ἐν τοῖς λόγοις ἑαυτοῦ ἐν οι ς ει πεν πάντας ἐκκεκλικότας α μα ἠχρεῶσθαι· ταύτῃ δὲ καὶ νικᾷ κρινόμενος πρὸς τοὺς ἀνθρώπους ἀποδεικνὺς αὐτοὺς ἁμαρτωλούς. συνῳδὸν τούτοις τὸ ̓Εὰν ει πωμεν Οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν αὐτόν· εἰ γὰρ ἀπεφήνατο κατὰ πάντων ἐπιρρεπῶς ἐχόντων πρὸς ἁμαρτίαν, ὁ ἀναμαρτησίαν αὐχῶν ο σον εἰς αὐτὸν ψεύστην ἀποφαίνει τὸν θεόν. 540 ̔Ο τῇ σοφιστικῇ ε ξει ἐγγεγυμνασμένος ἐπὶ θήρᾳ τῆς ἀληθείας τὸ μέγεθος αὐτῆς γνοὺς ἀγάπην πρὸς αὐτὴν ε σχεν τελείαν. οἱ μὴ γὰρ τοῖς ψεύδεσιν ἐγγυμνασάμενοι διορατικώτεροι γεγενημένοι καθορῶσι τῆς ἀληθείας τὸ ἀξιάγαστον κάλλος, οι ός ἐστι Μωυσὴς καὶ Δανιήλ.","english":"to establish lawlessness, but sin is established by transgression of the law; nevertheless, in either case he asks God to wash it away and cleanse it, since he is able to wash it away and cleanse it from the aforementioned condition. But he who has a sin once committed before him would not endure another; for we, forgetting the former things, commit others. Insofar as he was king, he was not subject to human law, and therefore he did not sin against any of the lawgivers, nor did he do evil before any of them; but since, in addition to being king, he wishes also to be God-fearing, he was subject to the law of God; therefore he also sinned against God alone, and did evil before him. And again: since God said that the mind of men is more inclined to evil, and that \"There is no man who will not sin,\" even the perfect sinning, God is justified in his words in which he said that all have turned aside and together become worthless; and in this way he also prevails when judged against men, showing them to be sinners. In harmony with these things is \"If we say, We have not sinned, we make him a liar\"; for if he declared concerning all that they are inclined to sin, the one who boasts of sinlessness, as far as it depends on him, shows God to be a liar. The one trained in the sophistic condition, having come to know the greatness of truth for the hunt of it, conceived a perfect love for it. For those who have not trained themselves in falsehoods, having become more clear-sighted, behold the admirable beauty of truth, which Moses and Daniel did.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"μετὰ γὰρ τὸ πειραθῆναι σοφιστικῶν λόγων ἐπ' αὐτὴν τὴν ἀληθῆ σοφίαν ἀναβάντες ὑπὸ τοῦ θεοῦ μαρτυρίαν ε σχον ὡς ο ντες τέλειοι σοφοί, δηλώσαντος αὐτοῖς τοῦ θεοῦ τὰ α δηλα καὶ τὰ κρύφια τῆς σοφίας αὐτοῦ ὡς μηδὲν αὐτοῖς ε τι ἀσαφὲς η ἐπεσκιασμένον ει ναι. ταύτης τῆς ε ξεως καὶ ὁ Δαυὶδ τυγχάνων ἀνεφθέγξατο τὸν προκείμενον στίχον. 541 ̔Ο γνησίως τῷ τυπικῷ πάσχα προσεληλυθὼς ὑπὸ τοῦ αι ματος τοῦ ἐν ἡμῖν προβάτου καθαίρεται, προσαγομένου ὑσσώπου ὡς ἐν ̓Εξόδῳ γέγραπται· ὁ δὲ τὸν ἀμνὸν τοῦ θεοῦ τὸν αι ροντα τὴν ἁμαρτίαν τοῦ κόσμου προσηκάμενος, πλυνόμενος τῷ αι ματι τῷ ἐκ τῆς σφαγῆς αὐτοῦ, ὑπὲρ χίονα λευκαίνεται. ἑκάτερα δὲ περὶ τὸν Δαυὶδ γέγονεν· ἐρραντίσθη γὰρ ὑσσώπῳ (τὸ αι μα τοῦ τυπικοῦ προβάτου) καὶ ἐπλύθη ὑπὸ ̓Ιησοῦ ὡς ὑπὲρ χίονα λευκανθῆναι· χίονα δὲ νοητὴν ἐνταῦθα σημαίνει. Πολλάκις η δη δόγματα καὶ ψυχῆς δυνάμεις ει ναι ει ρηται τὰ ὀστᾶ· ταῦτα ταπεινοῦται ὑπὸ ἁμαρτίας καὶ σοφιστικῆς γοητείας. θεοῦ δὲ ἀκουτίσαντος ἀγαλλίασιν καὶ εὐφροσύνην, ἀγαλλιάσεται τὰ τεταπεινωμένα ὀστᾶ. 543 ̓Εξαλείφονται δὲ ἁμαρτίαι ἀπὸ τῆς μετουσίας τῶν ἀρετῶν· ὡς γὰρ ἡ ἐπιστήμη εἰς ψυχὴν ἐλθοῦσα ἐξαλείφει καὶ ἀφανίζει τὴν α γνοιαν, ου τω παρουσίᾳ ἀρετῆς τελείας ἐξαλείφεται πᾶσα ἁμαρτία. 544 ̓Εὰν πάσας τὰς ἁμαρτίας μου ἐξαλείψῃς τὰς ἐγγεγραμμένας διὰ τῶν τυπώσεων τῇ καρδίᾳ μου, καρδίαν κτίζεις καθαρὰν ἐν ἐμοὶ πάσης κακίας στερομένην, ἀλλὰ Καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου. Εγκατα δὲ ψυχῆς αἱ ὀρθαὶ ε ννοιαι καὶ σπουδαῖαι διαλήψεις περὶ ω ν φησιν·","english":"For after they had been tested by sophistical arguments and had ascended to true wisdom itself, they received testimony from God as being perfect wise men, since God showed them both the unclear and the hidden things of his wisdom, so that nothing was any longer unclear or shadowed for them. David too, being in this state, uttered the present verse. He who has genuinely approached the typical Passover is cleansed by the blood of the lamb among us, with hyssop being applied, as it is written in Exodus; but he who has received the Lamb of God who takes away the sin of the world, being washed in the blood from his slaughter, is made white beyond snow. Both things happened in the case of David: for he was sprinkled with hyssop (the blood of the typical lamb) and was washed by Jesus so as to be made white beyond snow; and here he means intelligible snow. It has often been said that the bones are doctrines and powers of the soul; these are brought low by sin and sophistical sorcery. But when God causes them to hear exultation and gladness, the bones that have been brought low will exult. Sins are blotted out by participation in the virtues; for just as knowledge, coming into the soul, blots out and destroys ignorance, so by the presence of perfect virtue every sin is blotted out. If you blot out all my sins, which have been inscribed in my heart through impressions, you create in me a clean heart, deprived of every evil, but also renew a right spirit in my inward parts. And the inward parts of the soul are the right thoughts and earnest reasonings about which he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"Καὶ πάντα τὰ ἐντός μου εὐλογεῖτε τὸ ο νομα αὐτοῦ. εὐθὲς δ' ἐστὶν πνεῦμα η τοι τὸ α γιον η ἡ συνείδησις ἡ ὀρθὴ η ο λέγει πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ. σημειωτέον ο τι ἡ ε κτισεν φωνὴ οὐκ οὐσίωσιν σημαίνει ἀλλὰ σχέσιν τινὰ ἐπιτεινομένην οι ς α ν παραγένηται. Τῶν σπουδαίων ἀδιαστάτως παρισταμένων τῷ τοῦ θεοῦ προσώπῳ μόνος ὁ ἁμαρτάνων ἐκβάλλεται καὶ ἀπορρίπτεται αὐτοῦ. ἐμὲ δὲ περιεχόμενον τῆς θείας κατανοήσεώς σου μὴ κρίνῃς ει ναι τοιοῦτον, ω στ' ἀπορριφῆναι ἀπὸ προσώπου σου· ἀλλὰ καὶ τὸ πνεῦμα ο ἐνῴκισάς μοι α γιον μὴ ἀντανέλῃς ἀπ' ἐμοῦ, ω στε με γυμνωθῆναι ἀπ' αὐτοῦ. Προσδοκῶν τὴν δεῦρο κάθοδον τοῦ σωτῆρος, ἐφ' ῃ ἀγαλλίασιν τελείαν ε χειν συμβαίνει, παρακαλεῖ τὸν\n\nπατέρα φάσκων ̓Απόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου, ο πως καὶ πνεύματι ἡγεμονικῷ καὶ τελείῳ στηρίσῃς με. ἑκατέρως δὲ καὶ ἐν τούτοις πνεῦμα λέγει η τοι τὸ α γιον αρχον καὶ ἡγεμονεῦον η τὸ τοῦ ἀνθρώπου τὸ ἐν αὐτῷ ε τερον ο ν τῆς τοῦ ἀνθρώπου ψυχῆς. τοῦτο δὲ τὸ ἡγεμονικὸν πνεῦμα τὸ κατὰ τὴν προτέραν ἐκδοχὴν στηριγμὸν καὶ βεβαίωσιν οι ς α ν παραγένηται ὀρέγει. Καὶ ἐν τῇ προγραφῇ τοῦ ψαλμοῦ ἐφάσκομεν παρορᾶν ποτὲ τὸν θεὸν τοὺς σπουδαίους ω στε ἁμαρτίαν ποιεῖν, ι να μετανοοῦντες ε ργῳ καὶ τὴν περὶ μετανοίας διδασκαλίαν ἐπιδείξωνται. ἰδοὺ γοῦν καὶ ἐνταῦθα βεβαιοῦται τὸ εἰρημένον· διὰ γὰρ τῆς ἐξομολογήσεως τῆς πρὸς θεὸν διδάσκειν ὑπισχνεῖται ἀνόμους αὐτοῦ τοῦ θεοῦ τὰς ὁδούς, ι να τούτων ἐπιβάντες, εἰ καί ποτε ἠσέβησαν, ἐξ ὀλιγωρίας ἐπιστρέψωσιν πρὸς αὐτόν.","english":"And bless all that is within me his name. \"A right spirit\" is either the Holy Spirit or the upright conscience, or what he calls the spirit of the man that is in him. It must be noted that the created voice does not signify essences but a certain relation that is intensified in those to whom it comes. While the zealous stand inseparably before the face of God, the sinner alone is cast out and rejected from him. But do not judge me, who am encompassed by your divine understanding, to be such a one as to be rejected from your face; but even the Holy Spirit whom you have enshrined in me, do not take away from me, so that I be stripped bare of him. Expecting the Savior's descent here below, on account of which it happens that we have perfect exultation, he entreats the Father, saying, \"Restore to me the exultation of your salvation,\" so that you may establish me both in a governing and perfect spirit. And in both ways, even in these things, he calls \"spirit\" either the Holy Spirit, which rules and governs, or the spirit of the man that is in him, which is other than the soul of the man. And this governing spirit, according to the former interpretation, reaches out for establishment and confirmation in those to whom it comes. And in the superscription of the psalm we said that God sometimes overlooks the zealous so that they commit sin, in order that by repenting they may demonstrate in deed the teaching concerning repentance as well. For behold, even here what was said is confirmed; for through confession toward God he promises to teach the lawless his ways—God's own ways—so that having trodden them, even if they once acted impiously, they may turn back to him out of negligence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"547 ̔Ως γὰρ ἀρίστου βίου μίμημα καὶ ὑπογραμμὸν ε χουσιν τοὺς κατορθώσαντας, ου τω καὶ οἱ περὶ γνῶσιν ἐσφαλμένοι ε χουσι μιμήσασθαι τὸν εἰς μετάνοιαν ἐρχόμενον, ἀσεβεῖς ο ντες πρὸς θεὸν ἐπιστρέφοντες. 548 ̓Επεὶ δι' ω ν ἐποίησα πρὸς θάνατον ἁμαρτιῶν πλήρης εἰμὶ αἱμάτων, ἐκ τούτων ῥῦσαί με ὁ καθάπαξ θεὸς ω ν καὶ ἡμέτερος. τάχα δὲ καὶ ὁ Δαυὶδ ἐκ τῶν τοῦ Οὐρίου καὶ ει τινες α λλοι συναπέθανον αὐτῷ ῥυσθῆναι ἀξιοῖ ὑπὸ τοῦ θεοῦ ο ντος τοῦ θεοῦ τῆς σωτηρίας αὐτοῦ. 549 ̔Ο λόγος ὁ ἡμέτερος Γλῶσσά μου καλούμενος ἐν τῷ ἀεὶ περὶ τῆς δικαιοσύνης σου φθέγγεσθαι ἀγαλλιάσεται τὴν δικαιοσύνην σου. ἐκείνου δ' ἀνοίγει τὰ χείλη ὁ θεὸς τοῦ λαβόντος λόγον ἐν ἀνοίξει τοῦ στόματος αὐτοῦ, δι' ο καὶ τὸ στόμα αὐτοῦ ἐξαγγελεῖ τὴν αι νεσιν τοῦ θεοῦ ἀεὶ αἰνοῦν καὶ εὐχαριστοῦν αὐτῷ. 550 ̔Ο περὶ ἁμαρτίας ἰδίας ἐξομολογούμενος τί βούλεται περὶ τῆς Σιὼν καὶ ̔Ιερουσαλὴμ διαλέγεσθαι; ἀλλ' ἐπεὶ ει πομεν μὴ πάντως αὐτὸν βεβλάφθαι ἐκ τοῦ ἐπταικέναι ἐν τῷ συντόνῳ δρόμῳ, τούτου χάριν προφητικὴν ε τι ε ξιν ε χων καὶ τὴν τοῦ ἁγίου πνεύματος κοινωνίαν ευ χεται καὶ προφητεύει ̓Αγαθύνον λέγων τὴν Σιὼν ἐν τῇ σῇ εὐδοκίᾳ τῷ υἱῷ σου γεγενημένην καὶ τῷ πνεύματι συνεγγίζουσαν· ἀλλὰ καὶ οἰκοδομεῖται τὰ τείχη τῆς ̔Ιερουσαλήμ. ἀγγέλων δὲ φρουραὶ ταῦτα η δογμάτων ἀκαταλύτων ι δρυσις. Δικαιοσύνην φησὶν τὴν διὰ πίστεως ̓Ιησοῦ Χριστοῦ εἰς πάντας τοὺς πιστεύοντας συνισταμένην. αυ τη δὲ ἡ δικαιοσύνη ἀναφορὰ καὶ ὁλοκαυτώματα πνευματικὰ τυγχάνει καὶ τὸ Θύσατε θυσίαν δικαιοσύνης·","english":"For just as they have the imitation and outline of the best life who have set things right, so too those who have erred concerning knowledge have [him] to imitate who comes to repentance, being impious toward God and turning back. Since through the sins I have committed unto death I am full of bloods, from these rescue me, the God who once for all is and is ours. And perhaps David also asks to be rescued by God from the [sins] of Uriah and any others who died with him, from God being the God of his salvation. Our word, called \"My tongue,\" in always speaking about your righteousness will exult in your righteousness. God opens the lips of that man who has received the word in the opening of his mouth, through which also his mouth will declare the praise of God, always praising and giving thanks to him. He who confesses his own sin, what does he intend by speaking about Zion and Jerusalem? But since we said that he was not altogether harmed by stumbling in the swift course, for this reason, still having a prophetic disposition and the fellowship of the Holy Spirit, he prays and prophesies, saying, \"Do good to Zion in your good pleasure,\" she who has become [good] through your Son and draws near through the Spirit; but also the walls of Jerusalem are built. And these are guards of angels or the founding of indissoluble doctrines. He calls righteousness that which through faith in Jesus Christ is established for all who believe. And this righteousness is a bringing-up and spiritual whole burnt offerings, and the [saying] \"Sacrifice a sacrifice of righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"ἀλλὰ καὶ ἐπὶ τὸ πνευματικὸν θυσιαστήριον ἀνοίσουσι μόσχους γεωπόνους ε λκοντας α ροτρα ψυχὰς οὐκ α λλας τυγχανούσας τῶν ψυχῶν τῶν μαρτύρων ὀφθείσας παρὰ τὸ ἐπουράνιον θυσιαστήριον ἀναφερομένας ἐπ' αὐτῷ μόσχων δίκην. ἐν γὰρ τῇ ̓Αποκαλύψει ̓Ιωάννου αἱ τῶν πεπελεκισμένων ψυχαὶ διὰ τὸ ο νομα ̓Ιησοῦ καὶτὴν μαρτυρίαν αὐτοῦ ὑπὸ τὸ θυσιαστήριον τὸ ἐπουράνιον τεθεώρηνται.\n\n552 αργ Τίνα δὲ δεῖ τῆς τοσαύτης τραγῳδίας πρόφασιν παρασχεῖν η τὸν νομέα τῶν ἀλόγων ζῴων; ἀγελάρχης γὰρ η ν ἡμιόνων. ὁ γοῦν Δαυὶδ συνεὶς τὴν πολλὴν αὐτοῦ κακίαν η τὸν κινήσαντα τὸν ἐν αὐτῷ φθόνον διάβολον ὡς πρὸς παρόντα τὰς λέξεις ἐφθέγξατο τοῦ ψαλμοῦ. β Τὸ ο νομα τὸ ̔Ημέρα ἐνταῦθα φανέρωσιν δηλοῖ η ο λον τὸν χρόνον καθ' ο ν ἀνομεῖ. Καταποντισμοῦ ῥήματά ἐστι τὰ τιμωρίαν φέροντα, τοῦ καταποντισμοῦ σημαίνοντος κόλασιν ὡς καὶ Τοῦ α φρονος δὲ χείλη καταποντιζοῦσιν αὐτόν. καὶ Δωὴκ ου ν ὁ ̓Ιδουμαῖος ἀληθῶς γήινος ἑρμηνευόμενος, ἀεὶ κλονούμενος τῷ ἀβέβαιος ει ναι· εἰς σάλον γὰρ Δωὴκ ἑρμηνεύεται ο ς διαβολὴν ἐργασάμενος κατὰ θεραπευτῶν θεοῦ ἠγάπησε γλῶσσαν δολίαν καὶ σὺν αὐτῇ ῥήματα καταποντίζοντα αὐτόν. δηλοῖ δὲ τὸ Εὐαγγέλιον καταποντισμὸν ει ναι τὴν κόλασιν λέγον τῷ σκανδαλίζοντι ε να τῶν μικρῶν ἐν τῇ ἐκκλησίᾳ· Συμφέρει καταποντισθῆναι ἐν τῷ πελάγει τῆς θαλάσσης","english":"But also at the spiritual altar they will offer calves that plough the fields, drawing ploughs—souls that are not other than the souls of the martyrs, seen beside the heavenly altar and offered upon it in the manner of calves. For in the Revelation of John the souls of those who had been beheaded because of the name of Jesus and his testimony have been seen beneath the heavenly altar.\n\n552a. But who ought to provide the pretext for so great a tragedy, if not the herdsman of irrational animals? For he was the leader of a herd of mules. At any rate David, understanding his great wickedness, or the devil who stirred up the envy in him, uttered the words of the psalm as though addressing him as present. b. The word \"Day\" here signifies manifestation, or the whole time during which he acts lawlessly. \"Words of a sinking\" are those that bring punishment, \"sinking\" signifying chastisement, as also \"The lips of a fool sink him.\" And Doek the Edomite, truly interpreted as \"earthly,\" is always being shaken because he is unstable; for Doek is interpreted as \"a shaking\"—he who, having wrought slander against the servants of God, loved a deceitful tongue and with it words that sink him. And the Gospel shows that chastisement is a sinking, saying to the one who causes one of the little ones in the church to stumble: \"It is better for him to be sunk in the depth of the sea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"περικεισόμενον αὐτῷ μύλον ὀνικὸν περὶ τὸν τράχηλον αὐτοῦ. Διὰ τὸ ἠγαπηκέναι τὰ βλαβερὰ εἰς τέλος τουτέστι παντελῶς καθελεῖ σε ὡς οὐ καλῶς οἰκοδομηθέντα ἀλλὰ καὶ ὡς κακῶς φυτευθέντα ἐκτῖλαι ὁ φάσκων Πᾶσα φυτεία η ν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται· ἀλλὰ καὶ τοῦ ἱεροῦ σκηνώματος μεταναστεῦσαι ποιήσει, ἐκβάλλων καὶ φυγαδεύων σε ἐκ τῆς σκηνῆς ἐκείνης η ς τοὺς ἱερεῖς διαβέβληκας καὶ εἰς θάνατον η γαγες, ε τι μὴν Καὶ τὸ ῥίζωμά σου ἐκ γῆς ζώντων. εἰ γὰρ καὶ ̓Ιδουμαῖος η ν ἀλλὰ προσηλύτευσας τῷ ̓Ισραὴλ διὰ τῆς τοῦ νόμου κατηχήσεως, ἐν τῷ σκηνώματι καὶ τῇ τῶν ζώντων γῇ πεφύτευτο· εἰ γὰρ μὴ ει χε σέβας πρὸς τὸν τοῦ ̓Ισραὴλ θεόν, οὐδ' α ν ἐν τῷ ἱερῷ ἐνοχλούμενος ηρχετο. τὰ δὲ πρὸς τοῦτον λεγόμενα ἁρμόσει πρὸς πάντας τοὺς ἀπὸ τῆς εὐσεβείας μεταπίπτοντας. Οἱ πάνυ εὐλαβεῖς, ο ταν μεταπίπτοντας ἐξ ἀρετῆς εἰς κακίαν ι δωσί τινας, φόβον λαμβάνουσι μὴ τὰ αὐτὰ πάθοιεν. ου τοι δὲ καὶ ἐπικερτομήσαιεν κατὰ τοῦ ἁλόντος ὡς ἐπ' αὐτῷ γελᾶν ἐροῦντες Ου τος ὁ α νθρωπος οὐκ ε θετο τὸν θεὸν βοηθὸν αὐτοῦ· η γὰρ α ν οὐ διέβαλε τοὺς δούλους καὶ θεραπόντας αὐτοῦ. συμβαλεῖς τούτοις τὸ ̔Ο ὑμᾶς ἀθετῶν ἐμὲ ἀθετεῖ. Εὐχαριστίαν διὰ τοῦ ἐξομολογεῖσθαι τῷ θεῷ δηλοῖ ἐπὶ τῷ πεποιηκέναι αὐτόν, ι σως α ᾐτήσατο η α προτέθειτο. προθέμενος γὰρ η ν φυγεῖν τὸν Σαούλ. ̓Αλλὰ καὶ ε τι ὑπομενῶ, φησίν, τὸ ο νομά σου ε στ' α ν αὐτοῦ τύχω ο τι χρηστὸν καὶ ἀγαθότητός ἐστι πλῆρες ἐναντίον τῶν ὁσίων σου· οἱ γὰρ ὁσιότητα κατορθώσαντες τῆς χρηστότητος τοῦ ὀνόματός σου αἰσθάνονται.","english":"...a millstone of an ass to be placed around his neck. Because he loved harmful things to the end—that is, completely—he will bring you down as one who was not built well, but also as one who was planted badly he will uproot, he who says, Every plant that my heavenly Father did not plant will be rooted out; but he will also make you migrate from the sacred tabernacle, casting you out and driving you into exile from that tabernacle whose priests you have slandered and led to death, and moreover also your root from the land of the living. For even if he was an Edomite, yet he became a proselyte to Israel through the instruction of the law, and was planted in the tabernacle and in the land of the living; for if he had not had reverence for the God of Israel, he would not have come to be troubled in the temple. But the things said against this man will apply to all who fall away from piety. The very devout, when they see some falling away from virtue into vice, take fear lest they suffer the same things. But these men would also mock at the one who was caught, as if laughing at him, saying, This man did not set God as his helper; for otherwise he would not have slandered his servants and attendants. You will compare with these things, He who rejects you rejects me. He shows thanksgiving through confessing to God for having made him, perhaps what he asked for or what he had proposed. For he had proposed to flee Saul. But also, he says, I will wait for your name, whenever I obtain it, because it is good and full of goodness before your holy ones; for those who have accomplished holiness perceive the goodness of your name.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"558 Αφρονα ἡγητέον λέγεσθαι τὸν φρονήσεως θείας στερούμενον. φαίνεται γὰρ ου τος περὶ ου ὁ λόγος μὴ σῴζων κοινὴν φρένα. εἰδὼς γὰρ πάσῃ ψυχῇ ε ννοιαν θεοῦ καταβεβλημένην, ἀθεότητα ἀσπαζόμενος, οὐδενὶ α λλῳ εἰ μὴ τῇ ἑαυτοῦ καρδίᾳ ει πεν μὴ ει ναι θεόν. καὶ ου τως ὁ α φρων διάβολος οὐ τῇ ἀλλοτρίᾳ ἑαυτοῦ καρδίᾳ (αυ τη δ' ε στιν ἡ ἀνακειμένη θεῷ) ἀλλὰ τῇ ἐξ αὐτοῦ διὰ τὸ ἁμαρτάνειν γεγενημένῃ ει πεν μὴ ει ναι θεόν. 559 ̔Ο γὰρ κακῶς περὶ θεοῦ φρονήσας καὶ εἰς τὴν α λλην ε ρχεται κακίαν· τὴν γὰρ εὐσέβειαν τῆς ἑαυτοῦ ψυχῆς ἐκβάλλων συνεκβέβληκεν αὐτῇ πᾶσαν ἀρετὴν ἀκολουθοῦσαν ὡς βασιλίδι τῇ εὐσεβείᾳ. οἱ γοῦν δι' ἀφροσύνην λέγοντες μὴ ει ναι θεὸν διέφθειραν τὴν ἑαυτῶν γνώμην ἐν ἀνομίαις αι ς ε πραξαν, ἐξ ω ν ἐβδελύχθησαν τουτέστι βδελυκτοὶ γεγόνασιν. Ει θ' ἑξῆς ἐπιλέγεται. Η πάντων ἁμαρτανόντων η καὶ αὐτῶν τῶν δοκούντων τὸ ἀγαθὸν ποιεῖν, οὐ κυρίως καὶ ἀληθῶς ποιούντων ἀλλ' ι να κα ν τύπον αὐτοῦ λάβωσι δι' ἐσόπτρου καὶ αἰνίγματος αὐτὸ ποιούντων. 561 ̔Ο παρὼν στίχος προνοητὴν εἰσάγει τὸν θεόν, οὐ τῶν κατ' οὐρανὸν μόνον ἀλλὰ καὶ τῶν ἐπὶ γῆς· ἐξ οὐρανοῦ γὰρ ἐφορᾶν προνοητικῶς τοὺς υἱοὺς τῶν ἀνθρώπων ει ρηται, οὐκ ε ξωθεν κατὰ τὸ σῶμα μόνον ἐπιβλέπων αὐτοὺς ἀλλὰ καὶ κατὰ τὸ κρυπτὸν τῆς καρδίας. ἐπιβλέπει γοῦν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων, ο πως ι δῃ εἰ ε στιν ὁ διὰ τοῦ καλὸν ποιεῖν συνιὼν καὶ διὰ τοῦ ἐξετάζειν τὴν ἀλήθειαν ἐκζητῶν τὸν θεόν. ἀνθρωπίνως δὲ καὶ ἀφ' ω ν ι σμεν ει ρηται τὸ διακύπτειν αὐτὸν ἐξ οὐρανοῦ καὶ τοῦ ἰδεῖν εἰ ε στιν συνιών·","english":"The fool must be understood to be the one deprived of divine understanding. For it appears that the one of whom the word speaks is not preserving the common understanding. For knowing that the notion of God has been implanted in every soul, embracing godlessness, he said in no other place than in his own heart that there is no God. And thus the foolish devil, not in the heart that is another's—but that is the heart dedicated to God—but in the heart that came to be from himself through sinning, said that there is no God. For the one who thinks wickedly about God proceeds also to the rest of wickedness; for casting out piety from his own soul, he has cast out together with it every virtue that follows piety as a queen. At any rate, those who through folly say that there is no God corrupted their own mind in the lawless deeds which they committed, from which they became abhorred—that is, they became abominable. And next it is added: Whether all are sinning, or even those who seem to do the good, not doing it properly and truly but doing it so that they might receive some type of it through a mirror and in a riddle. The present verse introduces God as provident, not only over the things in heaven but also over the things on earth; for it is said that from heaven he looks down providentially upon the sons of men, not looking upon them from outside according to the body only but also according to the hidden part of the heart. At any rate he looks upon the sons of men, so that he may see whether there is one who understands by doing good and who seeks God by examining the truth. And in a human way, and from what we know, it is said that he stoops down from heaven and sees whether there is one who understands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"μεγάλῃ γάρ, ι ν' ου τως ει πω, προσβολῇ βλέψεως τοῦ πάντων κρυπτοῦ γνῶσιν ε χει. Καὶ ἐκ τῆς προκειμένης λέξεως μανθάνομεν κατὰ παράβασιν νόμου τὴν ἁμαρτίαν συνίστασθαι ῳ ἀκολουθεῖ μὴ ει ναί τινα φύσει πονηρόν· Πάντες γὰρ ἐξέκλιναν· αυ τη δὲ ἡ ε κκλισις ἁμαρτία ἐστίν, ἀποτυχία ου σα τῆς εὐθείας ὁδοῦ. α μα δὲ καὶ ἠχρειώθησαν οἱ ἐκκλίνοντες· ἀχρεῖον λέγων η κατὰ τὴν ἐπικράτησιν τῶν παθῶν η τὴν α γνοιαν τοῦ μὴ νοοῦντος συγχεομένου τῷ μετιέναι ἐξ ἑτέρων εἰς ε τερα πράγματα, τῷ μὴ κεκρατηκέναι ἑνὸς ου τὴν ἐπιστήμην ε χει. Πάντων ου ν ἐκκλινόντων, εἰκότως ει ρηται τὸ Οὐκ ε στι\n\nποιῶν ἀγαθόν. καθ' ἑκάτερον τῶν προειρημένων τὸ Εως ἑνὸς προσκείμενον δηλοῖ η τοι μηδὲ ε να ει ναι τὸ ἀγαθὸν ποιοῦντα η τὸν μηδὲ ε ν ἀγαθὸν ποιοῦντα. 563 ̓Επεὶ εἰς κακότεχνον ψυχὴν οὐκ εἰσελεύσεται σοφία, οὐ γνώσονται α δεῖ εἰδέναι κατὰ θείαν γνῶσιν. οὐ γὰρ κατὰ πεῦσιν ἀλλὰ κατὰ ἀπόφασιν ἀναγνωστέον. Τὸ ̓Εκεῖ φοβηθήσονται φόβον ου οὐκ η ν φόβος δύναται ἀναφέρεσθαι εἰς τὸν μέλλοντα αἰῶνα· ε νθα ἀποδράσης ὀδύνης καὶ στεναγμοῦ καὶ λύπης ε δει θάρσος ε χειν. ἐν τούτῳ ου ν τῷ καταστήματι οὐκ ο ντος φόβου, φοβηθήσονται οἱ ἐπιφερόμενοι τὰ ἐφ' οι ς κολασθήσονται. διὰ τοῦτο δὲ φοβηθήσονται ο τι τοὺς ὑποκριτὰς γενομένους ἐνταῦθα καὶ σκοπὸν ε χοντας ἀνθρώποις ἀρέσαι ἐφανέρωσεν ἐκεῖ ὁ θεὸς σκορπίσας αὐτῶν τὰ ὀστᾶ δόγματα καὶ ἐπιτηδεύματα μοχθηρίας καὶ οἰήσεως εκγονα καὶ φαύλης ψυχῆς ἐνθυμήσεις ο ντα.","english":"For with a great, so to speak, intensity of vision he has knowledge of the one who is hidden from all. And from the word set before us we learn that sin consists in transgression of the law, to which it follows that no one is evil by nature. For all have turned aside; and this turning aside is sin, being a failure of the straight way. And at the same time those who turn aside have become useless; calling useless either the domination of the passions or the ignorance of the one who does not understand, being confounded by passing from one thing to another, by not having mastered the one thing of which he has knowledge. Since, then, all have turned aside, it has reasonably been said, There is none who does good. In each of the two ways mentioned, the addition of even one shows either that there is not even one who does good, or that there is not even one doing good. Since wisdom will not enter a soul skilled in evil, they will not know what they ought to know according to divine knowledge. For it must be read not as a question but as a denial. The statement, There they were afraid with fear where there was no fear, can be referred to the age to come; where, having escaped pain and groaning and grief, one ought to have confidence. In this state, then, when there is no fear, those who bring upon themselves the things for which they will be punished will be afraid. And for this reason they will be afraid, because God has there made manifest those who became hypocrites here and whose aim was to please men, scattering their bones—the doctrines and practices that are offspring of wickedness and conceit and the thoughts of a base soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"εἰ γὰρ καὶ ἐνταῦθα ε δοξαν ει ναί τι ἀνθρώποις οι ς η ρεσκον, ἀπατῶντες ἀλλά γε ἐξουδενωθέντες ὑπὸ τοῦ θεοῦ ὡς οὐκ ο ντες τι κατῃσχύνθησαν. καὶ τάχα οἱ τὴν κακίαν ἐνεργοῦντες καὶ ταῖς προαναφωνηθείσαις κολάσεσι περιτεύξονται. οἱ δ' ἀνθρωπαρέσκως ὑποκρινόμενοι τὴν ἀρετὴν κολάσεως α λλης οὐ πειραθήσονται, διελεγχθείσης αὐτῶν τῆς ὑποκρίσεως· οι ον ὁ ποιῶν ἐλεημοσύνην πρὸς τὸ δοξασθῆναι ὑπὸ τῶν ἀνθρώπων οὐ κολασθήσεται ὑπὸ πυρὸς η α λλου τινὸς τοιούτου (ἠλέησε γάρ), καταισχυνθήσεται δὲ ἀποδειχθεὶς μὴ διὰ θεὸν ἀλλὰ δι' ἀνθρώπους κοινωνήσας τῶν ὑπαρχόντων πένησιν. 565 ̔Η γὰρ ἁμαρτία ἐστὶν ἡ αἰχμαλωτίζουσα τοὺς ποιοῦντας αὐτήν. ἀφέσεως δὲ ἁμαρτημάτων δωρουμένης εὐφραίνεται ὁ ̓Ισραὴλ καὶ ἀγαλλιᾶται ὁ ̓Ιακὼβ τοῖς χαίρουσιν ἐν οὐρανοῖς παραπλησίως ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι. Δύναμις τοῦ πατρὸς ὁ Χριστός. ου τος δὲ κρινεῖ τὰ κρυπτὰ τῶν ἀνθρώπων, παρακαλεῖ δὲ μὴ α λλοις κριταῖς ἀλλὰ τῇ δυνάμει τοῦ ἀγαθοῦ θεοῦ εἰς ἐξέτασιν παραδοθῆναι· οι δε γάρ, συγγνώμης τευξόμενος ἐφ' οι ς παρεῖδεν, ἐκδικίαν δὲ γενησομένην κατὰ τῶν αὐτὸν πορθούντων ματαίως. Δέεται ο πως εὐπρόσδεκτος ἡ προσευχὴ αὐτοῦ γενήσηται καὶ ι να λάβῃ τὰ περὶ ω ν ηυ ξατο. ἀλλὰ καὶ ὡς ἐγγὺς θεοῦ διὰ καλῶν ε ργων γεγενημένος ̓Ενώτισαι ε φη τὰ ῥήματα τοῦ στόματός μου. οὐδεὶς γὰρ ἀργὸν προφερόμενος ῥῆμα η αἰσχρὸν η ε τερόν τι κακὸν φθεγγόμενος θέλει τὸν θεὸν ἐνωτίσασθαι αὐτοῦ τὰ ῥήματα ἀλλὰ μόνος καὶ πᾶς ὁ ἀληθῆ καὶ εὐσεβῆ λαλῶν.","english":"For even if here they seemed to have some glory among men who pleased them, deceiving them, yet at any rate, having been despised by God as being nothing, they were put to shame. And perhaps those who work evil will also meet with the punishments foretold. But those who hypocritically pretend virtue to please men will not experience another punishment, since their hypocrisy has been exposed; for example, the one who gives alms in order to be glorified by men will not be punished by fire or any other such thing (for he has shown mercy), but he will be put to shame, having been shown to have shared his possessions with the poor not for God's sake but for men's. For sin is that which takes captive those who practice it. But when forgiveness of sins is granted, Israel is glad and Jacob rejoices, like those who rejoice in the heavens over one sinner who repents. Christ is the power of the Father. And he will judge the hidden things of men, and he exhorts that they be handed over for examination not to other judges but to the power of the good God; for he will obtain pardon for what he overlooked, and vengeance will come upon those who vainly plunder him. He prays that his prayer may become acceptable and that he may receive the things for which he prayed. But also, as one who has come near to God through good works, he said, Give ear to the words of my mouth. For no one who utters an idle word or speaks something shameful or any other evil wishes God to give ear to his words, but only and every one who speaks what is true and pious.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":269,"ref":"p269","source":"568 ̓Αλλοτρίους φησὶ τοὺς ἐναντίαν προαίρεσιν τοῖς σπουδαίοις ε χοντας, κραταιοὺς δὲ τοῦς πονηροὺς δαίμονας. καὶ φησίν· ἐπεὶ οὐ προέθεντο τὸν θεὸν ἐνώπιον αὐτῶν ἀποστραφέντες αὐτὸν καὶ νῶτα αὐτῷ δεδωκότες, ἐπανέστησαν τῷ δικαίῳ καὶ ἐζήτησαν τὴν ψυχὴν αὐτοῦ. Θεὸν βοηθὸν ε χειν ὁμολογεῖ, τάχα τὸν πατέρα καὶ κύριον ἀντιλαμβανόμενον τῆς ψυχῆς αὐτοῦ ι να ει πῃ τὸν υἱὸν ο ς ̓Αποστρέψει τὰ κακὰ τοῖς ἐχθροῖς μου· α γὰρ ἐπαγαγεῖν μοι βεβούληνται κακωτικά, ταῦτα πρὸς αὐτοὺς ἀποστρέφει, τοῦτο τοῦ κυρίου κρίναντος ου τω. συνᾴδει τούτῳ τὸ Ποιήσατε αὐτῷ ο ν τρόπον ἐπονηρεύσατο ποιῆσαι τῷ πλησίῳ. καὶ τοὺς δὲ ψεύστας ο ντας διελέγχουσα ἡ τοῦ θεοῦ ἀλήθεια ὀλοθρεύει εἰ τοιοῦτοί εἰσιν· οὐ γὰρ ἀναιρεθῆναι καθάπαξ αὐτοὺς ἀλλ' ῃ τοιοῦτοί εἰσιν ὁ α γιος ευ χεται. Τούτων δὲ συμβεβηκότων αὐθαιρέτῳ γνώμῃ ἐπ' εὐχαριστίαν ἐρχόμενος ̔Εκουσίως θύσω σοι, οὐκ ἀνάγκης η βίας εἰς τοῦτο καλούσης ἀλλ' αὐτοκελεύστου προθυμίας.","english":"He calls \"strangers\" those who hold a purpose contrary to that of the earnest, and \"mighty\" the wicked demons. And he says: since they did not set God before them, having turned away from him and given him their backs, they rose up against the righteous man and sought his soul. He confesses that he has God as a helper, perhaps the Father and Lord taking hold of his soul, so that he might say the Son will turn back the evils upon my enemies; for whatever harms they wished to bring upon me, these he turns back upon them, the Lord having so judged. In agreement with this is \"Do to him as he did wickedly to his neighbor.\" And the truth of God, convicting those who are liars, destroys them if they are such; for the saint prays not that they be utterly slain, but that they be slain insofar as they are such. When these things have come to pass, coming to thanksgiving by his own free choice, he says, \"I will sacrifice to you willingly,\" not with necessity or force calling him to this, but with self-commanded eagerness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":270,"ref":"p270","source":"571 Προσευχὴν ἀναφέρων θεῷ παρακαλεῖ αὐτὸν ἐγγίσαι αὐτῷ ο πως εἰς τὰ ι δια ω τα δέξηται η ν προσαγήοχεν προσευχήν. ἐνωτίζεται γὰρ ὁ ἐγγὺς ω ν τοῦ λέγοντος, εἰς τὰ ω τα δεχόμενος τὸν λόγον. καὶ ἐπεὶ δέομαι ω ν οὐκ α λλοθεν θαρρῶ τὰ λείποντά μοι ἀναπληρωθῆναι η ἐκ σοῦ, μὴ ὑπερίδῃς τὴν ὑπὲρ\n\nω ν δέομαι παράκλησιν. πρόσχες δέ μοι ἐπαίροντι ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ κοσμίως καὶ ἱεροπρεπῶς παρισταμένῳ σοι, καὶ εἰσάκουσον τῶν λόγων ω ν ἐκ καθαρᾶς συνειδήσεως ἀναπέμπω. Δύναται ὁ ἐχθρὸς ὁ αὐτὸς ει ναι τῷ ἁμαρτωλῷ, σχέσει μόνῃ τῆς διαφορᾶς ου σης. θλίβοντος ου ν τοῦ ἁμαρτωλοῦ δι' ω ν πράττει κακῶς καὶ α θεα φθεγγομένου τοῦ ἐχθροῦ τῆς ἀληθείας, ̓Ελυπήθην ἐν τῇ ἀδολεσχίᾳ μου καὶ ἐταράχθην. ἡ ἀδολεσχία ἐνταῦθα τὴν εὐχὴν σημαίνει, ὡς καὶ ἐν τῇ πρώτῃ τῶν Βασιλειῶν τῆς Αννας λεγούσης ̓Εκ πλήθους ἀδολεσχίας μου ἐκτέτακα ε ως νῦν· περὶ γὰρ τῆς προσευχῆς ἑαυτῆς τοῦτο λέγει. ὁ α γιος ου ν φησιν· τὸν ἐχθρὸν ὑπερήφανα φθεγγόμενον καὶ θλίβοντα τὸν ἁμαρτωλὸν ὁρῶν, πρὸς τὸν θεὸν δι' εὐχῆς ἀδολεσχῶν, ἐλυπήθην· τοὺς ὁμοουσίους καὶ ὁμογενεῖς μοι ὁρῶν εἰς βάθος κακίας πεσόντας ὡς καὶ ταραχθῆναι ἐπὶ τῷ τρεπτῷ τῆς φύσεως, μήτι α ρα κἀγὼ ταύτην τὴν τροπὴν ὑποστῶ. τάχα δὲ καὶ κηδεμονικώτατα λυπεῖται καὶ ταράττεται ὁρῶν τοὺς φαύλους παραπαίοντας ὡσεί τις πατὴρ λυπεῖ τῷ ἐπιμανέντι υἱῷ. Καὶ γὰρ τὸν ψαλμὸν τοῦτον ἐκ προσώπου τοῦ Χριστοῦ κατὰ τὸ ἀνθρώπινον ἀπαγγέλλουσί τινες εἰρῆσθαι ῳ καὶ ἁρμόζει περὶ τῶν βλαπτομένων λυπεῖσθαι.","english":"Offering prayer to God, he entreats him to draw near to him in such a way as to receive into his ears the prayer he has brought. For he who is near gives ear to the one who speaks, receiving the word into his ears. And since I pray, not trusting from elsewhere that what is lacking in me will be filled up except from you, do not overlook the entreaty for which I pray. And give heed to me as I lift up holy hands without anger and without disputing, standing before you in an orderly and priestly manner, and hear the words which I send up from a pure conscience. The enemy can be the same as the sinner, the difference being only in relation. So when the sinner oppresses by the evil things he does, and the enemy of the truth speaks blasphemies, I was grieved in my talk and I was troubled. \"Talk\" here signifies prayer, as also in the first book of Kingdoms, where Anna says, \"From the abundance of my talk I have stretched out until now\"; for she says this about her own prayer. The saint, then, says: seeing the enemy speaking arrogantly and oppressing the sinner, conversing with God in prayer, I was grieved; seeing those of the same substance and same race as I have fallen into the depth of evil, so as even to be troubled at the mutability of nature, lest perhaps I too should undergo this change. And perhaps he is grieved and troubled most providentially, seeing the wicked deranged, as a father grieves over a son who has gone mad. For some say that this psalm was spoken in the person of Christ according to his humanity, and it fits him to grieve over those who are harmed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":271,"ref":"p271","source":"573 ̓Επίσταται πᾶς σπουδαῖος ε τερον ει ναι τὸ ἐν λογισμοῖς ἁμαρτάνειν ο καὶ ἀνεκτόν ἐστι καὶ ε τερον ἐν πράξει καὶ λόγοις ο καὶ ἐπικίνδυνον καὶ βαρύ. διὸ καὶ ει ποτε ἐν λογισμοῖς συμβαίνει κλόνον καὶ βλάβην γενέσθαι, ἐν ἑαυτῷ φυλάττων αὐτὰ οὐδὲ προφέρει λόγον κατὰ τὸ ἐν κρυπτῷ ἁμάρτημα οὐδὲ πράττει ἀποτελεσματικῶς, εἰδὼς ἰάσιμον ει ναι τὸ ἐνθύμημα ε σθ' ο τε καὶ ἀνίατον· διό φησιν ̔Η καρδία μου ἐταράχθη ἐν ἐμοί. οὐ γὰρ ἡρμήνευσα τὴν ταραχὴν η ε πραξά τι κατ' αὐτήν, ἀλλὰ καὶ δειλίας ἐπιπεσούσης θανάτου τοῦ ἀκολουθοῦντος τῇ ἁμαρτίᾳ ἐν ἐμαυτῷ αὐτὴν κατέσχον. συμβαίνει γὰρ ἐκ τοῦ ε ξω τὴν δειλίαν φανῆναι καὶ ἑτέρων πρόσκομμα γενέσθαι τὸν δηλωθέντα. Τὸ δὲ Φόβος καὶ τρόμος η λθεν ἐπ' ἐμὲ καὶ ἐκάλυψέ με σκότος, τῆς φύσεως τῆς ἀνθρωπίνης ἐνυπάρχον ἐχούσης τὸ παθητικὸν ο καὶ θυμικὸν καὶ ἐπιθυμητικόν τινες καλοῦσι, κα ν κατ' ἀρετήν τις προκόπτῃ, οὐκ ἀφανιζομένου τοῦ παθητικοῦ, συμβαίνει ἐν τῇ λεγομένῃ προπαθείᾳ γενέσθαι. ἀμέλει γοῦν καὶ τὸ προκείμενον πρόσωπον ὠθούμενον ὑπὸ φωνῶν ἐχθροῦ καὶ θλίψεως ἁμαρτωλοῦ ἀναρριζόμενον ε σχεν τὸ ἐνυπάρχον παθητικόν, ὡς φοβηθῆναι καὶ τρόμῳ ὑποπεσεῖν καὶ καλυφθῆναι ὑπὸ τοῦ τῆς ἀπορίας σκότους· τὴν γὰρ σκοτοδινίασιν ἐνταῦθα σημαίνει ἡ σκότος φωνή. Πολλῶν δὲ τῶν περιεστηκότων αὐτὸν θλιβηρῶν τυγχανόντων, ευ χεται δοθῆναι αὐτῷ τὰς τοῦ πνεύματος νοήσεις μετεωριζούσας καὶ ἐπαιρούσας πτέρυγας περιστερᾶς ἀλληγορικώτερον ὀνομαζομένας.","english":"Every earnest person knows that sinning in thoughts is one thing and is even tolerable, while sinning in deeds and words is another, and is dangerous and grave. Therefore, whenever a disturbance and harm happen to occur in his thoughts, keeping them within himself, he neither brings forth a word in accordance with the hidden sin nor acts in a way that produces an effect, knowing that the thought is sometimes curable and sometimes incurable; therefore he says, My heart was troubled within me. For I did not interpret the trouble nor do anything according to it, but even when cowardice fell upon me—the death that follows sin—I restrained it within myself. For it happens that cowardice appears from outside and the one indicated becomes a stumbling block to others. And the words Fear and trembling came upon me and darkness covered me belong to human nature's possessing the passible, the irascible, and the concupiscible, as some call them; even if one progresses in virtue, the passible is not destroyed, and it happens that he comes into what is called pre-passion. At any rate, the person here presented, pushed by the voices of the enemy and uprooted by the affliction of the sinner, had the passible that was in him, so as to fear and to fall into trembling and to be covered by the darkness of perplexity; for the word darkness here signifies vertigo. And since many distressing things surrounded him, he prays that the understandings of the Spirit be given to him—understandings that lift up and raise aloft the wings of a dove, allegorically so named.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":272,"ref":"p272","source":"αυ ται αἱ πτέρυγες πετασθῆναι ποιοῦσιν εἰς υ ψος, ὡς καταπαύσαντα ἐκεῖ τὸν ἀναπτάντα ἀμερίμνως τοῦ λοιποῦ διάγειν σαββατίζοντα τὰ τρυφερὰ καὶ εὐλογημένα σάββατα τοῦ θεοῦ. ̔Η τοῦ φυγαδεύειν λέξις τὸ διώκειν καὶ εἰς φυγὴν τρέπειν τοὺς ἐλαυνομένους δηλοῖ. φησὶ γοῦν ὁ τὸν ψαλμὸν λέγων· ̓Ιδοὺ ἐμάκρυνα, τουτέστιν ἐπὶ πολὺ φυγαδεύων τὸν ἐχθρὸν καὶ τὸν ἁμαρτωλόν, ὡς ἐκείνων ἐληλασμένων αὐλισθῆναί με ἐν τῇ ἐρήμῳ τουτέστιν διαναπαύσασθαι ἐν καταστάσει εἰρηνικῇ. Εἰ δὲ τὸ φυγαδεύειν ἰδίως ἐνταῦθα τὸ φυγεῖν σημαίνοι, ἐρεῖ ὁ δίκαιος, τοὺς ἐκ περιτομῆς φεύγων καὶ μακρυνόμενος διὰ τὴν προσοῦσαν αὐτοῖς ἀλαζονείαν· Καὶ ηὐλίσθην ἐν τῇ ἐρήμῳ, νόμου καὶ προφητῶν ἐκκλησίᾳ. ̔Αρμόζει δὲ ταῦτα μάλιστα τῷ κατ' οἰκονομίαν Χριστῷ. ταῦτα γὰρ συμβολικῶς ποιῶν ἀνεγράφη ἐν τοῖς Εὐαγγελίοις· ̓Ακούσας γάρ φησιν ο τι ̓Ιωάννης παρεδόθη ἀνεχώρησεν ἐκεῖθεν εἰς ε ρημον τόπον. περὶ ταύτης τῆς ἐρήμου καὶ τὸ Εὐφράνθητι, ε ρημος διψῶσα, καὶ τὸ Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ. ̔Η ἐπὶ κακῷ συμφωνία δεινόν, καὶ ἐκ τοῦ ἐναντίου μέγα ἀγαθὸν ἡ τῶν ἐπὶ κακῷ συμφωνησάντων διάλυσις. καὶ οἱ ὁμονοήσαντες γοῦν ἐπὶ τῇ","english":"These same wings make them fly upward, so that the one who has flown up, having ceased there, may for the rest live without care, keeping sabbath—the delicate and blessed sabbaths of God. The word \"to put to flight\" signifies to pursue and to turn those who are driven into flight. At any rate, the one who speaks the psalm says: \"Behold, I have lengthened,\" that is, by putting the enemy and the sinner to flight at great length, so that, once they had been driven away, I might lodge in the wilderness—that is, take my rest in a peaceful condition. But if \"to put to flight\" here should mean specifically \"to flee,\" the righteous man will say, fleeing and removing far from those of the circumcision because of the arrogance that attends them: \"And I lodged in the wilderness,\" the assembly of the law and the prophets. These things fit especially the Christ according to the economy. For doing these things symbolically, he was recorded in the Gospels; for it says, \"When he heard that John had been handed over, he withdrew from there to a desert place.\" Concerning this wilderness is also \"Rejoice, thirsty wilderness,\" and \"The voice of one crying in the wilderness.\" Agreement for evil is a terrible thing, and, conversely, the dissolution of those who have agreed for evil is a great good. And so those who have been of one mind for the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"πυργοποιΐᾳ τῷ ε χειν φωνὴν μίαν καὶ χεῖλος ε ν πάντες ἐνεποδίσθησαν μεγίστῃ δυσσεβείᾳ συσχεθέντες ὡς μηκέτι ὁμοφωνίαν ε χειν. ο γὰρ ἐκ συμφωνίας ποιοῦντες ἀσεβεῖν ε μελλον, τοῦτο οὐκ ἐποίησαν, τῶν γλωσσῶν αὐτῶν καταδιαιρεθεισῶν. καὶ ἐνταῦθα γοῦν ὁ εὐχόμενος βούλεται καταδιαιρεθῆναι τὰς γλώσσας τῶν ὁμοφωνησάντων κατ' αὐτοῦ, καταποντιζομένων τῶν γλωσσῶν τουτέστιν ἀφανῶν γινομένων. καὶ πρὸ τούτου δὲ ει ρηται κόλασιν σημαίνειν τὸ καταποντίζεσθαι. καὶ Παῦλος γοῦν, εἰδὼς συμφέρειν ποτὲ τὴν πρὸς ἑαυτοὺς τῶν φαύλων διαφωνίαν, ἐπὶ τῶν ἀναβαθμῶν ἀπολογούμενος συνέκρουσε Φαρισαίους καὶ Σαδδουκαίους. Τοῦτο ἀναφέρεσθαι δύναται ἐπὶ τὸ ̓Ιδοὺ ἐμάκρυνα φυγαδεύων καὶ ηὐλίσθην ἐν τῇ ἐρήμῳ, διὰ μέσου εἰρημένων τῶν δύο στίχων ἀπὸ τοῦ Προσεδεχόμην τὸν θεὸν τὸν σῴζοντά με ε ως τοῦ Καταδίελε τὰς γλώσσας αὐτῶν, ι ν' ῃ τὸ λεγόμενον τοιοῦτον· ἐπεὶ ἐν τῇ νομιζομένῃ θεοῦ πόλει τῇ ̔Ιερουσαλὴμ ει δον ἀνομίαν καὶ ἀντιλογίαν ἀνομούντων καὶ ἀντιλεγόντων τῇ ἀληθείᾳ, ἐμάκρυνα φυγαδεύων ἀπ' αὐτῆς, ω στε γενόμενον ἐν τῇ ἀπὸ ἐθνῶν ἐκκλησίᾳ ἐρήμῳ καλουμένῃ αὐλισθῆναι ἐν αὐτῇ διαναπαυόμενον καὶ διανυκτερεύοντα ἐν τοῖς πιστεύουσιν. ̓Επεὶ διαπαντὸς νύκτωρ καὶ μεθ' ἡμέραν ἀνομοῦσι καὶ ἀντιλέγουσιν ἐν τῇ πόλει ὡς κυκλωθῆναι τὴν πόλιν ἀπὸ τῆς ἀνομίας καὶ τῆς ἀντιλογίας καὶ τοῦ διὰ ταύτας τὰς κακίας ἐπελθόντος αὐτῇ στρατοπέδου, εφθασεν ἡ ἀνομία καὶ ἡ ἀντιλογία καὶ ἐπὶ τὰ τείχη αὐτῆς τοὺς φρουρούντας αὐτὴν ἱεροὺς ἀποστόλους.","english":"By the tower-building, because they had one voice and one lip, all were hindered, seized by the greatest impiety, so as no longer to have unanimity. For what they were about to do—acting impiously out of agreement—this they did not do, since their tongues were divided. And here, then, the one praying wishes that the tongues of those who spoke with one voice against him be divided, their tongues being sunk, that is, becoming invisible. And before this it has been said that \"to sink\" signifies punishment. And Paul, then, knowing that the disagreement of the wicked among themselves is sometimes advantageous, while defending himself at the steps, set the Pharisees and Sadducees at odds. This can be referred to \"Behold, I have gone far away in flight and lodged in the wilderness,\" the two verses in between having been spoken from \"I was waiting for God who saves me\" as far as \"Divide their tongues,\" so that what is said is as follows: since in the city thought to be God's, Jerusalem, I saw lawlessness and contradiction—of those acting lawlessly and contradicting the truth—I went far away in flight from it, so that, having come to be in the church from the nations, which is called a wilderness, I might lodge in it, resting and passing the night among the believers. Since always, by night and by day, they act lawlessly and contradict in the city, so that the city was encircled by lawlessness and contradiction and by the army that came upon it because of these evils, lawlessness and contradiction reached even its walls—the holy apostles who guarded it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":274,"ref":"p274","source":"καὶ γὰρ ου τοι ἐγκατέλιπον αὐτὴν ἀνομοῦσαν καὶ ἀντιλέγουσαν ἑωρακότες, διότι ἀνομία καὶ πόνος ἐναντίος τῇ ἐπαινετῇ ἡδονῇ ἐν μέσῳ αὐτῆς σὺν ἀδικίᾳ γεγένηται, ὡς μὴ ἐκλείπειν ἐκ τῶν πλατειῶν αὐτῆς τόκον καὶ δόλον δολιευομένων τῶν οἰκούντων αὐτὴν δι' ω ν φρονοῦσι πονηρῶς, κοπιώντων δὲ τῷ αι ρειν ἐφ' ἑαυτοῖς τὸ τῆς κακίας α χθος μολύβδῳ παραβαλλομένης. Η καὶ πλατείας αὐτῆς ἡγητέον ει ναι τὰς διὰ τὸ φιλήδονον πλατυνούσας ἑαυτὰς ψυχὰς τῷ τὴν πλατείαν καὶ εὐρύχωρον ὁδεύειν ὁδὸν τουτέστι τὸν α δοξον καὶ παθητικὸν βίον. καὶ ἐν ταύταις γὰρ ἀεὶ μένων ὁ περὶ τὰ κακὰ κόπος καὶ ὁ περὶ τὰς ἀπάτας δόλος πληροῦσθαι ποιεῖ τὸ Οὐκ ἐξέλιπεν ἐκ τῶν πλατειῶν αὐτῆς τόκος καὶ δόλος. Τὸ Γνωστέ μου ἀντὶ τοῦ γινωσκόμενε ὑπ' ἐμοῦ, Ος ἐπὶ τὸ αὐτὸ ἐγλύκυνάς μοι ἐδέσματα, α μα τοῖς λοιποῖς μαθηταῖς τρέφων με τοῖς καλοῖς ε ργοις. Ελεγε γάρ τις τῶν παλαιῶν ζῶντας εἰς ᾳ δου κατέρχεσθαι μόνους τοὺς κατήχησιν τῶν θείων παιδευμάτων ε χοντας. ὁ γὰρ α γευστος τῶν τῆς ζωῆς λόγων νεκρός· οἱ ου τω ζῶντες εἰς ᾳ δην κατέρχονται. οὐ γὰρ οι όν τε ζῶντας τὸ κοινὸν ζῆν εἰς ᾳ δην κατέρχεσθαι τῷ μὴ πεφυκέναι γίνεσθαι σῶμα ἐκεῖ μεθ' ου τις τὴν κοινὴν ζωὴν ε χει. ἐπεὶ ου ν ὁ ̓Ιούδας καὶ πᾶς ὁ τῶν ̓Ιουδαίων λαὸς κατήχησιν ει χον τοῦ νόμου καὶ τῶν προφητῶν, θανάτου ἐπ' αὐτοὺς ἐρχομένου τοῦ ἑπομένου τῇ ἁμαρτίᾳ ζῶντες εἰς ᾳ δην κατέρχονται. ̓Ακολούθως δὲ καὶ ὁ ἐπιφερόμενος λέγεται στίχος Οτι πονηρία ἐν ταῖς παροικίαις αὐτῶν ἐν μέσῳ αὐτῶν.","english":"For they did not abandon her when they saw her being lawless and contradicting, because lawlessness and toil, opposed to the praiseworthy pleasure, came to be in her midst together with injustice, so that offspring and deceit did not cease from her broad places, as those who dwell in her deal deceitfully through the things they think wickedly, and toil by taking upon themselves the burden of evil, which is compared to lead. And one must consider her broad places to be the souls that widen themselves because of their love of pleasure, by walking the broad and spacious way—that is, the opinionated and passionate life. For in these also, toil over evils and deceit over deceits, always remaining, cause the saying to be fulfilled: Offspring and deceit did not cease from her broad places. Know me, instead of be known by me, you who at the same time made foods sweet to me, feeding me together with the other disciples with good works. For one of the ancients said that only those who have instruction in the divine teachings go down alive into Hades. For the one who has not tasted the words of life is dead; those who live in this way go down into Hades. For it is not possible for those who live the common life to go down alive into Hades, since it is not natural for a body to come to be there, with which one has the common life. Since, then, Judas and the whole people of the Jews had instruction in the law and the prophets, when death, which follows sin, comes upon them, living they go down into Hades. Accordingly, the verse that follows is also spoken: For wickedness is in their sojournings, in their midst.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"εἰ γὰρ καὶ πεῖραν ε σχον τῶν ζωοποιῶν γραφῶν, οὐ κατῴκησαν ἀλλὰ παρῴκησαν ἐν αὐταῖς τῷ πονηρίας ε χειν ἐν μέσῳ ἑαυτῶν τουτέστι τῷ ἡγεμονικῷ· ἐν μέσῳ γὰρ ει ναι λέγεται τοῦ ο λου ζῴου. 576 ̓Εγὼ πρὸς τὸν θεὸν ἐκέκραξα καὶ ε σχον εἰσακουμένην ὑπὸ κυρίου τὴν φωνήν μου. μόνος γὰρ εἰσακούεται ὑπὸ κυρίου ὁ πρὸς τὸν θεὸν κεκραγώς. οὐ γὰρ πᾶς κράζων πρὸς θεὸν βοᾷ· περὶ Σοδομιτῶν γέγραπται Φωνὴ Σοδόμων καὶ Γομόρρας πεπλήθυνται, οὐ πρὸς θεὸν κεκραγότων. 577 ̓Επεὶ διήγησις εὐσεβοῦς διαπαντὸς σοφία, εὐσεβὴς ω ν καὶ διαπαντὸς διηγούμενος σοφίαν, ὁ ψάλλων φησίν· ̔Εσπέρας ο ταν δύνει μοι τὰ τῆς κακίας καὶ τὸ σβεννύμενον φῶς τῶν ἀσεβῶν, ἀνατελεῖ δέ μοι ὁ τῆς δικαιοσύνης η λιος ὡς ἐν πρωΐᾳ με ποιῆσαι, ου ἀκμάσαντος ἐν τῷ μεσημβρινῷ γενόμενος διηγήσομαι τὰ τῆς προειρημένης ἑσπέρας καὶ τοῦ προαπηγγελμένου πρωῒ\n\nκαὶ τῆς προειρημένης μεσημβρίας· ἀπαγγέλλοντος δέ μου, ταῦτα εἰσακούσεται ὁ θεὸς τῆς φωνῆς μου, ἀποδεχόμενος καὶ (ι ν' ου τως ει πω) τερπόμενος ἐπὶ τῇ φωνῇ μου τῇ πάντα διηγησαμένῃ. 578 ̔Υπάρχοντα δέ φησι τὸν θεὸν πρὸ τῶν αἰώνων ἀλλ' οὐχ ὑπάρξαντα. εἰ γὰρ ει ρηκεν ὑπάρξαντα, καὶ αὐτὸς ἀρχὴν ε χων μεμετρημένῳ τινὶ διαστήματι πρώην ω ν ὑπῆρχεν. διὰ τοῦτο ου ν ει πεν ̔Ο ὑπάρχων, α ναρχον καὶ ἀΐδιον αὐτοῦ τὴν υ παρξιν τιθέμενος, διὰ δὲ τοῦ Πρὸ αἰώνων ἀρχὴν ὑπάρξεως τῶν αἰώνων καταβαλλόμενος. δεῖ δὲ Τῶν αἰώνων ἀκούειν ὡς παρεκτάσεων οὐσῶν τῶν κτισμάτων. Καὶ ὁ σωτὴρ δὲ ἀΐδιος ἐξ ἀϊδίου τυγχάνων πρὸ τῶν αἰώνων ἐστὶν τῷ καὶ αὐτοὺς τοὺς αἰῶνας δι' αὐτοῦ γεγονέναι.","english":"For even if they had experience of the life-giving Scriptures, they did not dwell in them but sojourned in them, by having evil in their midst—that is, in the ruling faculty; for it is said to be in the midst of the whole living being. I cried to God, and I obtained my voice heard by the Lord. For only the one who has cried to God is heard by the Lord. For not everyone who cries to God shouts; concerning the Sodomites it is written, The voice of Sodom and Gomorrah has multiplied—not of those crying to God. Since the narration of a pious man is always wisdom, being pious and always narrating wisdom, the psalmist says: In the evening, when the things of evil set for me and the light of the impious is extinguished, the sun of righteousness will rise for me, so as to make me as in the morning; when it has reached its height, having come to midday, I will narrate the things of the aforementioned evening and of the fore-announced morning and of the aforementioned midday; and while I report these things, God will hear my voice, accepting and (that I may so speak) delighting in my voice, which has narrated all things. But he says that God exists before the ages, not that he came to exist. For if he had said \"came to exist,\" he too would have a beginning, having existed recently within some measured interval. Therefore he said The One Who Exists, positing his existence as without beginning and eternal, and by Before the ages laying down the beginning of the existence of the ages. But one must understand the ages as extensions of created things. And the Savior also, being eternal from the eternal, is before the ages, since the ages themselves came to be through him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"καὶ Παῦλος δὲ Καὶ αὐτός ἐστιν, φησί, πρὸ πάντων· ι σον δὲ τὸ ̔Υπάρχων τὸ αὐτό ἐστι Πρὸ πάντων· οὐ γὰρ ει πεν Καὶ αὐτὸς γέγονε πρὸ πάντων. καὶ ὁ σωτὴρ περὶ ἑαυτοῦ Πρὶν ̓Αβραὰμ γενέσθαι οὐκ ει πεν ἐγὼ η μην ἀλλ' ἐγώ εἰμι. δ Τῶν ἁμαρτημάτων τὰ μὲν δυσίατα η καὶ ἀνίατα, τὰ δὲ ἰάσιμα. καὶ περὶ μὲν τῶν ἰασίμων ε στιν ἀντάλλαγμα εὑρεῖν τὴν ὑπὲρ ἁμαρτιῶν προσαγομένην θυσίαν ἀλλὰ καὶ ἐλεημοσύνην καὶ νηστείαν μετὰ προσευχῆς (ταῦτα γὰρ ῥύεται ἐκ θανάτου), τῶν δὲ ἀνίατα ἡμαρτηκότων οὐκ ε στιν ἀντάλλαγμα λύτρον καὶ σῶστρον καταθέσθαι. ἐὰν γὰρ ἁμαρτῶν ἁμάρτῃ ἀνὴρ εἰς α νδρα καὶ προσεύξωνται περὶ αὐτοῦ, ε στι τούτων ἀντάλλαγμα· ἐὰν δὲ εἰς κύριον τὸν θεόν, τίς προσεύξεται περὶ αὐτοῦ; οὐκ ε στι γὰρ τῶν τοιούτων ἀντάλλαγμα. 580 ̓Εξέτεινε τὴν χεῖρα αὐτοῦ ἐν τῷ ἀποδιδόναι τὰ ἀντάξια ω ν εἰργάσαντο. ἐπεὶ γὰρ προδόται καὶ φονεῖς Χριστοῦ γεγένηνται ἀκατάλλακτα ἠνομηκότες, α ξιοι ὑποπεσεῖν τιμωρίᾳ ω φθησαν. ἑάλωσαν ου ν ὑπὸ ̔Ρωμαίων ὡς ἐξανδραποδισθῆναι καὶ τῆς θρεψαμένης χώρας ἐξωσθῆναι ο οὐπώποτε α λλῳ ε θνει γεγένηται. ου τοι δ' α ν ἐπάνακτοι τῆς πατρίδος ἀπερρίφησαν. ̓Εβεβήλωσαν γὰρ τὴν διαθήκην τοῦ θεοῦ, οὐ προσηκάμενοι ἀλλὰ καὶ ἀναιρήσαντες τὸν ὑπ' αὐτῆς προφητευόμενον. τάχα δὲ καὶ ἐπεὶ μέχρι καιροῦ ω ριστο τηρεῖσθαι κατὰ τὸ αἰσθητὸν ἡ διαθήκη, πληρωθέντος τοῦ χρόνου καθ' ο ν ε δει ἐκ τοῦ κατὰ σάρκα ἐπὶ τὸ κατὰ πνεῦμα αὐτὴν μεταβαλεῖν, ἐμμείναντες τῇ τυπικῇ λατρείᾳ ̓Εβεβήλωσαν τὴν διαθήκην αὐτοῦ.","english":"And Paul too says, \"And he is,\" he says, \"before all things\"; and \"existing\" is equivalent to \"before all things\"; for he did not say, \"And he himself came to be before all things.\" And the Savior, concerning himself, did not say, \"Before Abraham came to be, I was,\" but \"I am.\" Of sins, some are hard to cure or even incurable, and others are curable. And for curable sins it is possible to find as a recompense the sacrifice offered for sins—but also almsgiving and fasting with prayer (for these rescue from death)—but for those who have sinned incurably there is no recompense, ransom, or deliverance to be deposited. For if a man sins against a man and they pray for him, there is a recompense for these; but if he sins against the Lord God, who will pray for him? For there is no recompense for such sins. He stretched out his hand in rendering the things worthy of what they did. For since they became traitors and murderers of Christ, having committed lawless deeds that cannot be reconciled, they were seen to be worthy to fall under punishment. They were therefore captured by the Romans, so as to be enslaved and driven out of the land that had nurtured them—which has never happened to any other nation. And these were cast off, never to return to their fatherland. For they profaned the covenant of God, not accepting but even putting to death the one foretold by it. And perhaps also, since the covenant was appointed to be kept in the perceptible sense until a time, when the time was fulfilled in which it was necessary for it to change from the fleshly to the spiritual, they, by persisting in the typical worship, profaned his covenant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":277,"ref":"p277","source":"διὸ καὶ ἐκτείνας τὴν χεῖρα τὴν κολαστικὴν ἀπέδωκεν αὐτοὺς ὡς φθάσαι ἐπ' αὐτοὺς τὴν ὀργὴν αὐτοῦ εἰς τέλος ὑφ' η ς καὶ διεμερίσθησαν οὐκέτι ἐν τῇ αὐτοῦ χώρᾳ συστρεφόμενοι ἀλλ' ἐν παντὶ ε θνει ἐσκορπισμένοι. ταῦτα δ' αὐτοῖς προυξένησεν ἡ ὀργὴ τοῦ προσώπου τοῦ θεοῦ, ἐπεὶ ἐπιλάμψαντος καὶ ἐπιφανέντος τοῦ προσώπου αὐτοῦ οὐκ ἐδέξαντο. δ ̓Απαλοὶ γὰρ νομιζόμενοι ει ναι καὶ λεῖοι διὰ τὸ μεθ' ὑποκρίσεως αὐτοὺς προφέρεσθαι βολίδες η σαν ἀναιρετικαὶ καὶ ἰοῦ πλήρεις. Εἰσὶ δὲ οἱ καὶ περὶ θεοῦ ἑρμηνεύοντες ου τως· τὴν καρδίαν ἑαυτοῦ θεὸς ηγγισεν συγκαταβαίνων τοῖς ἀνθρώποις λόγους τε προφέρων ἐλαίου δίκην ἰωμένους καὶ λύοντας τὰς ἀλγηδόνας τῶν καμνόντων. ου τοι δὲ οἱ ὑπὲρ ε λαιον ἀπαλοὶ λόγοι τοῖς καταφρονοῦσιν αὐτῶν εὑρίσκονται βολίδες, κολάζοντες τοὺς καταφρονοῦντας. πολλαχοῦ δὲ ἐπὶ τῶν κολάσεων κεῖται ἡ βέλους προσηγορία, βέλος δὲ καὶ βολὶς ταὐτὸν καθ' ὑποκείμενον. Τῷ δικαίῳ οὐ διδοὺς σάλον ὁ θεὸς τοὺς βεβηλώσαντες τὴν διαθήκην αὐτοῦ κατάξει εἰς φρέαρ διαφθορᾶς, ἐναντίως ε χον τοῖς φρέασιν ἀφ' ω ν πίνειν ζωὴν καὶ ἀφθαρσίαν προστάττει ὁ λόγος. η τάχα Φρέαρ διαφθορᾶς τὸν ᾳ δην λέγει εἰς ο ν οἱ διαφθαρέντες τὴν γνώμην κατάγονται ὑπὸ τοῦ θεοῦ ψήφῳ αὐτοῦ καὶ κρίσει παραδιδόμενοι. Ου ς ευ χεται ταπεινωθῆναι ὑπὸ τοῦ θεοῦ τοῦ ὑπάρχοντος πρὸ τῶν αἰώνων τοὺς ̓Ιουδαίους ει ναι νοήσομεν. ἐκεῖνοι γὰρ τῷ θελήματι ἀντέπιπτον τοῦ μονογενοῦς, οὐ φοβηθέντες τὸν θεὸν ἀλλὰ καὶ βεβηλώσαντες τὴν διαθήκην αὐτοῦ.","english":"Therefore he also stretched out his punitive hand and delivered them up, so that his wrath might come upon them to the end, by which they were also divided, no longer gathering together in his own land, but scattered in every nation. But the wrath of the face of God procured these things for them, since when his face shone forth and appeared, they did not receive it. For though they were thought to be gentle and smooth because they brought them forth with hypocrisy, they were arrows that kill and full of poison. But there are also those who interpret concerning God in this way: God brought his heart near, condescending to men and bringing forth words that heal like oil and loose the pains of the sick. But these words, gentle beyond oil, are found to be arrows to those who despise them, punishing those who despise them. And in many places the name of \"arrow\" is applied to punishments, and \"arrow\" and \"dart\" are the same in substance. God, not giving a shaking to the righteous, will bring down those who have profaned his covenant into a pit of corruption, which is the opposite of the pits from which the Word commands us to drink life and incorruption. Or perhaps by \"pit of corruption\" he means Hades, into which those corrupted in mind are brought down, delivered over by God's vote and judgment. Those whom he prays may be humbled by God, who exists before the ages, we shall understand to be the Jews. For they opposed the will of the Only-Begotten, not fearing God but even profaning his covenant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":278,"ref":"p278","source":"α νδρας δὲ αἱμάτων λέγει τοὺς εἰπόντας Τὸ αι μα αὐτοῦ ἐφ' ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν, ο ντας καὶ ἐνόχους παντὸς αι ματος\n\nἐκκεχυμένου ἐπὶ τῆς γῆς τῶν δικαίων. οἱ δ' αὐτοὶ καὶ δολιότητός εἰσιν α νδρες, δολερῶς ἀεὶ τῷ σωτῆρι καὶ τοῖς ἁγίοις προσερχόμενοι. Τούτους ου ν ευ χεται μηδ' ἐπὶ τὸ η μισυ τῶν ἡμερῶν αὐτῶν φθάσαι. ἐπεὶ γὰρ ἀποστραφέντες τὴν ἡμέραν τὴν ἐκ τῆς λάμψεως τοῦ ἀληθινοῦ φωτὸς συνισταμένην ἑαυτοῖς ἡμέραν δῆθεν φωτισμοῦ διὰ μυθικῶν παραδόσεων ἐπενόησαν, πονηρὸν δὲ τὸ ἐν τούτοις ἀναπληρωθῆναι αὐτῶν τὰς ἡμέρας παρακαλεῖ, μεσολαβηθεισῶν τῶν ἡμερῶν αὐτῶν μήποτε ἐπὶ τὸ η μισυ αὐτῶν τῶν ἡμερῶν φθάσασιν ἀνατεῖλαι αὐτοῖς τὸν η λιον τῆς δικαιοσύνης ι να ἐν ἡμέρᾳ κυρίου γένωνται. Καὶ πρὸς τὸ ῥητὸν δὲ βιάσοιτό τις τοιαῦτα· ἐπεὶ ἐν τῷ βίῳ οἱ ἀσεβεῖς διαμένοντες ἀμετανοήτῳ προαιρέσει πολλὰ κακὰ δρῶσιν, φειδόμενος αὐτῶν ἀξιοῖ ο πως μεσούσης τῆς ἀνθρωπίνης ζωῆς ἁρπαγῶσι τοῦ βίου ι να ὑπὲρ ὀλίγων ἁμαρτημάτων καὶ μὴ πολλῶν τιμωρηθῶσιν. Τούτων, φησίν, ου τω διακειμένων, ἐγὼ τὴν προσδοκίαν καὶ ἐλπίδα ἐπὶ σὲ ε χω, κύριε. Τὸ καταπατεῖσθαι ἐπὶ καταφρονήσεως τάττει ἡ γραφή, ω σπερ ἐπὶ τοῦ μεμωραμένου ἁλὸς λέγεται Εξω βάλλουσιν αὐτό. καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων καὶ περὶ τοῦ τὸν Χριστὸν ἐξευτελίζοντος γέγραπται· Πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν υἱὸν τοῦ θεοῦ καταπατήσας; καὶ ὁ α γιος ου ν ἐξευτελιζόμενος ὑπὸ τοῦ διὰ φαυλότητα ἀνθρώπου ο ντος κατὰ τὸ Οπου ε ρις ἐν ὑμῖν καὶ ζῆλος οὐχὶ σάρκικοί ἐστε καὶ κατὰ α νθρωπον περιπατεῖτε; ἐλεηθῆναι ὑπὸ θεοῦ ἀξιοῖ.","english":"But he calls them “men of bloods” who said, “His blood be upon us and upon our children,” being also guilty of all the blood of the righteous that has been poured out upon the earth. These same men are also men of deceit, always approaching the Savior and the saints deceitfully. These, then, he prays may not attain even to half of their days. For since, having turned away from the day that is constituted by the shining of the true light, they devised for themselves a day, as it were, of illumination through mythical traditions, and it is evil that their days be fulfilled in these things, he entreats that, their days being cut short midway, they may never attain to half of their days, so that the sun of righteousness may rise upon them, that they may become [people] of the day of the Lord. And with respect to the literal wording, one might press the text thus: since the impious, remaining in this life with an unrepentant disposition, do many evils, he, sparing them, deems it worthy that while human life is at its midpoint they be snatched from life, so that they may be punished for few sins and not many. These, he says, being so disposed, I have my expectation and hope in you, O Lord. Scripture ranks “being trampled” under contempt, just as it is said of the salt that has become foolish, “They cast it outside,” [and] to be trampled by men is also written concerning the one who despises Christ: “How much worse punishment do you think he will be deemed worthy of, who has trampled underfoot the Son of God?” And the saint, then, being despised by the man who is worthless on account of his baseness, according to [the words] “Where there is envy and strife among you, are you not fleshly and walking according to man?”—he deems it worthy to be shown mercy by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":279,"ref":"p279","source":"Ου τος δὲ ἀδιαστάτως πολέμιος καὶ φονικὸς ω ν ο λην τὴν τοῦ βίου ἡμέραν ἐκθλίβει πολεμῶν τὸν δίκαιον, οὐδὲ κατὰ ποσὸν εἰρηνικὸς ει ναι βουλόμενος. ἐπειδὴ δὲ καὶ ἐν τῇ παραβολῇ τῶν ζιζανίων ὁ τούτων σπορεὺς πονηρὸς α νθρωπος ὁ διάβολος ἡρμήνευται, ἐπίστησον εἰ καὶ περὶ αὐτοῦ ῥηθείη τὰ προκείμενα. 585 ̓Αρξάμενοι ἀπὸ πολλοῦ τοῦτο ποιεῖν, φησίν, η τάχα ἀπὸ ὑψηλοτέρας ἡμέρας καὶ ζωῆς καταπεσόντες ἐπὶ τὸ ἐχθροί μου ει ναι ἐληλύθασιν. Τοὺς εἰς κακίαν πεσόντας σῴζει ὁ θεὸς δωρεάν, οὐδὲν παρ' αὐτῶν δεχόμενος. ̓Ιδοὺ γάρ φησι ταῖς ἁμαρτίαις ὑμῶν ἐπράθητε καὶ οὐ μετὰ ἀργυρίου λυτρωθήσεσθε, οὐκ ἐξ ε ργων ἀλλὰ χάριτι σῳζόμενοι. τὸ γοῦν ̔Υπὲρ μηδενὸς σημαίνει μὴ ὑπέρ τινος διδομένου αὐτῷ τὴν σωτηρίαν αὐτοῖς παρέχειν. Παρρησιαζομένου πρὸς θεὸν ἡ φωνή. ὁ γὰρ ζῶν μὴ τῇ ἁμαρτίᾳ ἀλλὰ τῷ θεῷ δι' αὐτῶν τῶν ε ργων φανερὰν τῷ θεῷ ποιεῖ τὴν ζωὴν ἑαυτοῦ, ἐξαγγέλλων αὐτὴν διαθέσει καὶ πράξει. Τὸ ἐπὶ τῷ θεῷ καὶ διὰ τὸν θεὸν προφερόμενον ῥῆμα αἰνετόν ἐστιν, ὡσαύτως καὶ ὁ λόγος. η τοι δὲ ἐκ παραλλήλου κατὰ τοῦ αὐτοῦ τὸ ῥῆμα καὶ τὸν λόγον κατηγορεῖ, η ἐπ' α λλου καὶ α λλου τίθεται τὰς τοιαύτας προσηγορίας. ἐπεὶ γὰρ τὸ ῥῆμα μέρος ἐστὶ λόγου, ὁ εἰς τὴν θεοσέβειαν εἰσαγόμενος πληρεστάτῳ λόγῳ μήπω δυνάμενος κοινωνεῖν ἀπὸ ῥήματος α ρχεται τουτέστι μερικοῦ λόγου. ἀμέλει πρότερον τὸ ῥῆμα κυρίου γίνεται ἐπὶ ̔Ιερεμίαν καὶ μετὰ τοῦτο λόγος κυρίου γίνεται πρὸς αὐτόν· καὶ ἐν ̔Ησαΐᾳ ̓Ακούσατέ φησι ῥῆμα κυρίου οἱ τρέμοντες τὸν λόγον αὐτοῦ. ἀκούεται δὲ ῥῆμα κυρίου τῷ ἐν εἰσαγωγῇ γινομένῳ δι' αὐτοῦ.","english":"This one is unceasingly hostile and murderous, oppressing the righteous man in war all the day of his life, not wishing to be peaceful even to a small degree. But since in the parable of the tares the sower of them has been interpreted as the evil man, the devil, consider whether the present words might also have been spoken about him. “Beginning from much,” he says, “to do this”—or perhaps, having fallen from a higher day and life, they have come to be “my enemies.” God saves those who have fallen into wickedness freely, receiving nothing from them. For behold, he says, “you were sold for your sins, and you shall not be ransomed with silver,” being saved not by works but by grace. At any rate, “For nothing” means that he provides salvation to them without anything being given to him for it. The voice speaks with boldness toward God. For the one who lives not to sin but to God makes his life manifest to God through his very works, declaring it by disposition and action. The word spoken “for God” and “because of God” is praiseworthy, and likewise the account. Either he names the word and the account in parallel concerning the same thing, or he sets such appellations for one thing and another. For since the word is a part of the account, the one being introduced into piety, not yet able to share in the most complete account, begins from a word—that is, from a partial account. Indeed, first the word of the Lord comes upon Jeremiah, and after this the word of the Lord comes to him; and in Isaiah he says, “Hear the word of the Lord, you who tremble at his word.” And the word of the Lord is heard by the one who is in the introduction through it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":280,"ref":"p280","source":"Εἰ δέ τις ἐνστήσεται ῥῆμα λέγων δίδοσθαι τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ, ι στω πρὸς τὴν μέλλουσαν γνῶσιν καὶ διδασκαλίαν ῥῆμα λαμβάνειν νῦν τοὺς ἐκ μέρους γινώσκοντας καὶ προφητεύοντας, τοῦ τελείου λόγου διδομένου αὐτοῖς τῆς τελείας γνώσεως ἐπιλαμπούσης ὡς τὴν ἐκ μέρους καταργηθῆναι. ̓Αποδεχόμενος ου ν καὶ τὴν εἰσαγωγὴν καὶ τὴν πληρεστάτην τοῦ λόγου ἐπιφοίτησιν ἐπὶ τῷ θεῷ αἰνεῖ ῥήματι καὶ λόγῳ. Σάρκα δὲ η τὸν α νθρωπον λέγει η ἐκείνην η ς τὸ φρόνημα εχθρα εἰς θεὸν τῷ νόμῳ τοῦ θεοῦ οὐχ ὑποτασσομένης. ὁ γὰρ ἐν ταύτῃ τῇ σαρκὶ γινόμενος θεῷ ἀρέσαι οὐ δύναται. φοβεῖται ου ν μήτι ποιήσει αὐτῷ σὰρξ ὁ ἐν πνεύματι γινόμενος, ὡς α ν τὰ ε ργα τῆς σαρκὸς νεκρώσας· ου τος γὰρ ἀληθῶς ἐπὶ\n\nθεὸν η λπισεν. 589 ̔Ο εὐχόμενος ο τε καταλλήλως διάκειται οι ς ἐπαγγέλλεται διὰ τῆς εὐχῆς, ἐν ἑαυτῷ ε χει τὰς εὐχὰς τῆς αἰνέσεως α ς ἀποδώσει τῷ θεῷ. εὐχαὶ δὲ αἰνέσεως αἱ περὶ αἰνέσεως· ὡς γὰρ ευ χεταί τις ποιῆσαι η ἀποδοῦναι τῷ θεῷ τόδε τι, ου τως ευ χεταί τις αἰνέσαι τὸν θεόν. Καὶ ἐπεὶ ἀκολουθεῖ τῷ θανατουμένῳ τὸ θρηνεῖσθαι καὶ δάκρυα ἐπ' αὐτῷ γίνεσθαι, οὐκ α λλος δὲ θρηνεῖ τὸν κατὰ ψυχὴν τεθνηκότα η αὐτὸς ἑαυτόν, εἰκότως μετὰ τὸ ἐρρύσθαι τὴν ψυχὴν ἐκ θανάτου τοῦ νοητοῦ τῆς ἀγνωσίας τῆς περὶ θεοῦ καὶ οἱ ὀφθαλμοὶ αὐτοῦ ἀπὸ δακρύων ἠλευθέρωνται. ̓Ερρύσατο δὲ ἀπὸ ὀλισθήματος τοὺς πόδας, ὑποδήσας αὐτοὺς ὑπόδημα μετεώριζον καὶ α νω τῆς γῆς ποιοῦν. ̓Εγὼ γάρ φησιν ὁ θεὸς ὑπέδησά σε ὑάκινθον.","english":"But if anyone will object, saying that a word is given to those who preach the good news with great power, let him know that it is with a view to the future knowledge and teaching that those who now know in part and prophesy receive a word, since the perfect word is given to them and the perfect knowledge shines upon them, so that what is in part is done away. Accepting, then, both the introduction and the most complete visitation of the word, he praises God with word and speech. And he calls \"flesh\" either man, or that flesh whose mind is hostile to God, not being subject to the law of God. For the one who is in this flesh cannot please God. He fears, then, lest flesh do something to him—the one who is in the Spirit, as one who has put to death the works of the flesh; for this one has truly hoped in God. 589 The one who prays is not properly disposed toward the things he promises through prayer; he has within himself the vows of praise which he will render to God. And vows of praise are those concerning praise; for just as one vows to do or render something to God, so one vows to praise God. And since being put to death is followed by being mourned and by tears being shed for him, and no one mourns the one who has died in soul except himself, reasonably, after the soul has been delivered from the death of ignorance concerning God—the intelligible death—his eyes also have been freed from tears. And he delivered his feet from slipping, having shod them with a shoe that lifts up and makes them above the earth. For I, says God, shod you with hyacinth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":281,"ref":"p281","source":"ὁ δὲ ὑάκινθος μιμούμενος τὸ σῶμα τοῦ οὐρανοῦ δηλοῖ τὴν ψυχὴν οὐρανίῳ χρωμένην ὑποδήματι οὐκ α λλῳ τυγχάνοντι η τῆς τοῦ εὐαγγελίου ἑτοιμασίας. μετεωριζομένου ου ν τοῦ ὑποδεδεμένου, ἀκολουθεῖ τὸ ἐξ ὀλισθήματος τοῦ περὶ τὴν υ λην ἐρρύσθαι τοὺς πόδας αὐτοῦ. 591 ̔Ρύεταί τις ἀπὸ τῶν προειρημένων ἐπιβλαβῶν ἐπὶ τῷ εὐαρεστῆσαι τῷ θεῷ ζῶν τε καὶ πεφωτισμένος. ὁ γὰρ εὐαρεστῶν τῷ θεῷ ἐν φωτὶ ζώντων τοῦτο ποιεῖ, ζῇ δὲ καὶ πεφώτισται πᾶς μετέχων θεοῦ· αὐτὸς γὰρ ζωὴ ω ν φῶς ἐστι τῶν ἀνθρώπων κατὰ τὸ Καὶ ἡ ζωὴ η ν τὸ φῶς τῶν ἀνθρώπων.\n\n592 ̔Ο ἐπιδιπλασιασμὸς δηλοῖ ο τι καὶ ἐν τῷ βίῳ τούτῳ καὶ ἐν τῷ μέλλοντι ἐλέου θεοῦ χρῄζομεν. σκιὰν δὲ πτερύγων τὴν θείαν κηδεμονίαν καλεῖ. εἰ δὲ προδιαστέλλοιτο ἡ σκιὰ τῇ ἀληθείᾳ, ο βούλεται τοιοῦτόν ἐστιν· ἐν τῷ βίῳ τούτῳ τυγχάνων ἐν τῇ σκιᾷ τῶν πτερύγων εἰμί, ἐλπίζων καὶ ἐπ' αὐτὰς τὰς πτέρυγας ἐλθεῖν ἐπτερώμενος ἀρετῇ καὶ νοήσει πνευματικῇ. πτέρυγες δὲ θεοῦ η αἱ σκεπαστικαὶ αὐτοῦ δυνάμεις η αἱ ὑψιπετεῖς περὶ αὐτοῦ νοήσεις. Τὸ παρέρχεσθαι τὴν ἀνομίαν δηλοῖ πρόσκαιρον αὐτὴν ει ναι· καὶ ὁ Παῦλος γοῦν ἐν τῇ Πρὸς ̔Εβραίους πρόσκαιρον γράφει τὴν τῆς ἁμαρτίας ἀπόλαυσιν. ω σπερ ου ν παρερχομένη, ου τω καὶ ἀπό τινος χρόνου ἀρξαμένη ἐστὶν ἡ ἀνομία· περὶ γάρ τινος ει δους αὐτῆς ει ρηται· ου τε η ν ἀπ' ἀρχῆς ου τε εἰς τὸν αἰῶνα ε σται. Οὐ μάτην δὲ Τὸν υ ψιστον ει πεν. ἐπεὶ γὰρ ἡ ἀνομία ἑρπηστικὴ καὶ χαμαιπετής ἐστιν, ὁ ταύτης ἀπαλλακτιῶν πρὸς τὸν υ ψιστον βοᾷ ι ν' εἰς υ ψος αἰρόμενος τῇ βοῇ μακρὰν ἀπὸ τοῦ βλαβεροῦ θηρὸς γένηται.","english":"The hyacinth, imitating the body of heaven, signifies the soul using a heavenly sandal, which is none other than the preparation of the gospel. When the one who is shod is lifted up, it follows that his feet are rescued from slipping concerning matter. 591 One is rescued from the aforementioned harmful things in order to please God, living and enlightened. For the one who pleases God does this while living in the light of the living, and everyone who partakes of God lives and is enlightened; for he himself, being life, is the light of men, according to \"And the life was the light of men.\"\n\n592 The doubling signifies that both in this life and in the one to come we need the mercy of God. He calls the divine care a shadow of wings. But if the shadow were distinguished beforehand from the truth, what he means is this: while I am in this life, I am in the shadow of the wings, hoping to come even to the wings themselves, having been winged by virtue and spiritual understanding. And the wings of God are either his protective powers or the lofty thoughts concerning him. The passing away of lawlessness signifies that it is temporary; at any rate Paul also, in the letter to the Hebrews, writes that the enjoyment of sin is temporary. Just as, therefore, it passes away, so also lawlessness began from some time; for concerning a certain form of it it has been said: \"neither was it from the beginning, nor will it be forever.\" And not without reason did he say \"the Most High.\" For since lawlessness is creeping and groveling on the ground, the one who seeks release from it cries out to the Most High, being lifted up on high by his cry, so that he may be far from the harmful beast.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":282,"ref":"p282","source":"595 ̔Ο ἀποσταλεὶς ἐξ οὐρανοῦ ἐπὶ τῷ σῶσαι ὁ κύριός ἐστι φάσκων Καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ι να ποιῶ τὸ θέλημα τὸ ἐμόν. τοῦτον γὰρ ο ντα λόγον αὐτοῦ ἐξαπέστειλεν ὁ θεὸς καὶ ἰάσατο τοὺς τετρωμένους ἐκ τῶν διαφθορῶν αὐτῶν, ω ς φησιν ἑτέρωθι αὐτὸς ὁ Δαυίδ. Ζητήσειε δ' α ν τις τὸ ἐξ οὐρανοῦ ἀπεστάλθαι, εἰ τοπικὴν ἐκ τοῦ σωματικοῦ οὐρανοῦ ἐκπομπὴν δηλοῖ. δόξει γὰρ α λογον ει ναι τοπικὴν κατάβασιν τῷ θεῷ προσάπτειν. μήποτ' ου ν σημαίνει ἡ οὐρανὸς φωνὴ τὴν ἀσώματον καὶ νοητὴν οὐσίαν, κατὰ τὸ Θησαυρίζετε ἐν οὐρανοῖς, καὶ τὸ ̔Ο θεὸς ἐν τῷ οὐρανῷ α νω. ὁ ἐν μορφῇ τοίνυν θεοῦ καὶ ι σα θεῷ ὑπάρχων μορφὴν δούλου λαβὼν εἰς ἀνθρώπους η κεν. καὶ τοῦτό ἐστι τὸ ἐξ οὐρανοῦ ἀποστεῖλαι ι να ὁ θεὸς λόγος σὰρξ γένηται καὶ ἐπὶ γῆς ὀφθεὶς ἀνθρώποις συναναστράφῃ. τὰ αὐτὰ καὶ περὶ τοῦ ἁγίου πνεύματος μυσταγωγῶν ὁ Πέτρος γράφει Α νῦν ἀνηγγέλη ὑμῖν διὰ τῶν εὐαγγελισαμένων ὑμᾶς πνεύματι ἁγίῳ ἀποσταλέντι ἀπὸ οὐρανοῦ· ἀποσταλὲν γὰρ ἐκ τοῦ νοητὴν οὐσίαν τυγχάνειν τὸ πνεῦμα ἀνθρώποις ἐνῳκίσθη τοῖς εὐαγγελισαμένοις ὑμᾶς. Οἱ πρὸ τούτου διὰ τοῦ ἐξευτελίζειν καταπατοῦντές με εἰς ο νειδος ἐδόθησαν, θεοῦ ἀποστείλαντος ἐξ οὐρανοῦ ο πως σωθῶ. ἑωρακὼς γὰρ τὸν τοῦ θεοῦ υἱὸν φροντίσαντα τῆς σωτηρίας μου, ἀσχημονοῦντας αὐτοὺς καὶ ὀνειδιζομένους ει δον καταπατήσαντας ο ν ὁ θεὸς ε σωσεν. Ἐν τῷ προάγοντι στίχῳ εἰπὼν ̓Εξαπέστειλεν ἐξ οὐρανοῦ,","english":"The Lord is the one sent from heaven to save, who says, \"I have come down from heaven, not to do my own will.\" For God sent forth this his Word and healed those wounded by their corruptions, as David himself says elsewhere. But one might ask whether \"sent from heaven\" indicates a local dispatch from the bodily heaven. For it would seem unreasonable to attribute a local descent to God. Perhaps, then, the word \"heaven\" signifies the incorporeal and intelligible essence, according to \"Store up treasures in the heavens,\" and \"God is in the heaven above.\" He, then, who is in the form of God and equal to God, having taken the form of a servant, came to men. And this is what it means to be sent from heaven—that God the Word might become flesh and, appearing on earth, might dwell among men. Peter, mystagogically teaching the same things about the Holy Spirit, writes: \"Now it has been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven\"—for the Spirit, being sent from the intelligible essence, took up residence in the men who preached the gospel to you. Those before this who trampled on me by treating me with contempt were given over to reproach, since God sent from heaven so that I might be saved. For having seen the Son of God caring for my salvation, I saw them behaving shamefully and being reproached—those who trampled on what God saved. In the preceding verse, saying, \"He sent from heaven,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":283,"ref":"p283","source":"οὐκ εἰρηκὼς τί τὸ ἀποσταλὲν ἐξ οὐρανοῦ, νῦν ἑρμηνεύει ο τι ε λεός ἐστι καὶ ἀλήθεια τὸ ῥυόμενον τὴν ψυχὴν αὐτοῦ γενομένην μεταξὺ ἐχθρῶν τῶν καταπατησάντων· ου τοι δέ εἰσι διὰ τὸ αγριον καὶ ὠμόθυμον σκύμνοι. οὐχ ε τερον δὲ κατ' οὐσίαν τῆς ἀληθείας τὸ ε λεος· ἀμφότερα γὰρ ὁ σωτήρ. 598 ̔Η κοίμησις τὴν ἀνάπαυλαν πολλάκις σημαίνει, ὡς ἐν τῷ ̓Εν εἰρήνῃ ἐπὶ τὸ αὐτὸ κοιμηθήσομαι καὶ ὑπνώσω. ο ου ν βούλεται λέγειν τοῦτό ἐστιν· εἰ καὶ ἐταράχθην καταπατούμενος ὑπὸ ἐχθρῶν καὶ θαμβούμενος τῶν σκύμνων τῶν μέσον με λαβόντων, ἀλλ' οὐ παρέμεινεν ἡ ταραχή. ἐκοιμήθην γὰρ τεταραγμένος, οὐχὶ τεταραγμένος γρηγορῶν ε μεινα ἀλλ' ἐκοιμήθην ἀποβαλὼν τὴν ταραχήν. Τούτου σύμβολον η ν ἡ συνεχομένη πνεύματι ἀσθενείας γυνή, Συγκύπτουσα καὶ μὴ δυναμένη ἀνακῦψαι εἰς τὸ παντελές, η ν ε λυσεν ὁ ̓Ιησοῦς ἀπὸ τῶν βρόχων τῶν σατανικῶν θυγατέρα ου σαν ̓Αβραάμ. τάχα δὲ καὶ πᾶς ὁ τὰ κάτω φρονῶν κατακεκαμμένην ε χει τὴν ψυχὴν οὐ δυναμένην τὰ α νω σκοπεῖν ο σον ἐστὶν τοιαύτη. Λαοὺς δὲ νοήσεις καὶ τοὺς ἐκ περιτομῆς, ε θνη δὲ τοὺς ἀπὸ τῶν εἰδώλων μετανοήσαντας ὡς μίαν γενέσθαι ἐκκλησίαν. αργ Οἱ ἐν ἀφθαρσίᾳ τὸν κύριον ἀγαπήσαντες εἰς τὸ τέλος τοῦ μὴ διαφθείρειν ἐληλυθότες τὴν στηλογραφίαν δι' ω ν ἐνεργοῦσι καλῶς ἐγείρουσιν. ὡς γὰρ οἱ τἀναντία ποιοῦντες αὐτὰ α πράττουσι κακῶς στήλην ἀπηγορευμένην ποιοῦσιν, ῃ φησιν ὁ νόμος Οὐ ποιήσεις σεαυτῷ στήλην α ἐμίσησεν ὁ κύριος, δηλῶν ο τι πᾶς ὁ τὰ ἀπηγορευμένα πράττων φαῦλον βίον στήλης δίκην ἐγείρει.","english":"Not having said what was sent from heaven, he now explains that it is mercy and truth that rescues his soul, which has come to be among enemies who trampled it down; and these are lions' whelps because of their savage and cruel temper. And mercy is not different in essence from truth, for the Savior is both. 598 “Sleep” often signifies rest, as in “In peace I will both lie down and sleep.” What he wishes to say, then, is this: even if I was troubled, being trampled by enemies and stunned by the whelps that took me in their midst, yet the trouble did not remain. For I slept, having been troubled—I did not remain troubled and awake, but I slept, casting off the trouble. The symbol of this was the woman held by a spirit of weakness, bent double and unable to raise herself up at all, whom Jesus loosed from the snares of Satan, being a daughter of Abraham. And perhaps every one who minds the things below has his soul bowed down, unable to look at the things above, insofar as it is such. By “peoples” you will understand those of the circumcision, and by “nations” those who repented from idols, so that there came to be one church. arg Those who in incorruption have loved the Lord, having come to the end of not corrupting the inscription, through the things they do well, raise it up. For as those who do the opposite perform these things badly, they make a forbidden pillar, of which the law says, “You shall not make for yourself a pillar,” which the Lord hated, showing that every one who does the forbidden things raises up a worthless life like a pillar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":284,"ref":"p284","source":"διὸ καὶ τὸν τὰ ἀγαθὰ ποιοῦντα εἰκότως ἐρεῖς στήλην ἀνατιθέναι ου σαν σύμβολον ω ν διήθλησεν ἀγώνων.\n\n602 Ου τος γὰρ καρπὸς δικαιοσύνης καὶ ἐν Παροιμίαις· Νοῆσαί τε δικαιοσύνην ἀληθῆ καὶ κρίμα κατευθύνειν. συμπλέκει δὲ ἀδικίαν ὁ ἁμαρτίας συνάπτων ἐν τῷ ἀδιαστάτως ἐνεργεῖν τὸ κακόν. τούτῳ ἰσοδυναμεῖ τὸ Σειραῖς τῶν ἑαυτοῦ ἁμαρτιῶν ε καστος σφίγγεται. Οὐ μάτην πρόσκειται τῷ ̓Ανομίας ἐργάζεσθε τὸ ̓Εν τῇ γῇ· κα ν γὰρ ἐν καρδίᾳ τις ἀνομίαν ποιήσῃ, ̓Εν τῇ γῇ τουτέστι περὶ τὰ ὑλικὰ ἐνεργεῖ αὐτήν. Οἱ διαβάλλειν δὲ τὰς γραφὰς ἀποτολμῶντες καὶ ταύτην τὴν λέξιν διέσυραν, λέγοντες μὴ ει ναι οι όν τε ἀπὸ γαστρὸς πλανηθῆναι καὶ ψεῦδος λαλῆσαι· συμπεπληρωκότων γὰρ τὸν λόγον φασὶ τὸ ἁμαρτάνειν. πρὸς ου ς ῥητέον μὴ νενοηκότας τὴν συνήθειαν τῆς γραφῆς ταῦτα· τὸ ἀρτίτοκον βρέφος δεκτικὸν ἀρετῆς καὶ κακίας ἐστὶ δυνάμει, τότε δεχόμενον κατ' ἐνέργειαν ὁποτέραν τούτων τῶν ε ξεων ο ταν γνῶσιν ἀγαθοῦ καὶ κακοῦ σχῇ· τότε γὰρ καὶ συμπληροῦται ὁ λόγος ο ταν κατ' ἀρετὴν αρξηται ἐνεργεῖν. ̓Εκ κοιλίας μητρὸς λέγεται τὸ ἀγαθὸν πεποιηκέναι. τοιοῦτόν ἐστιν ο φησιν ὁ ̓Ιώβ· Εἰ δὲ καὶ τὸν ψωμόν μου εφαγον μόνος καὶ ὀρφανῷ οὐ μετέδωκα· ἐκ κοιλίας γὰρ μητρὸς ὡδήγουν αὐτοὺς καὶ ἐξέτρεφον ὡς πατήρ. καὶ ου τοι ου ν περὶ ω ν ὁ λόγος φθάσαντες ἐπὶ συμπλήρωσιν τοῦ λόγου ἀπὸ πλάνης ηρξαντο ἐνεργεῖν. Καὶ σημαίνει τὸ κατ' αὐτὴν τὴν λέξιν φθέγγεσθαι τὸ λελαληκέναι ψευδῆ. τάχα δὲ καὶ ὡς ἐπὶ τοῦ προάγοντος στίχου ει ποιμεν καὶ α λλην ει ναι γέννησιν·","english":"Therefore you will reasonably say that the one who does good sets up a pillar as a symbol of the contests he has struggled through. For this is the fruit of righteousness, also in Proverbs: to understand true righteousness and to direct judgment. But he weaves injustice together with it, who joins sin by working evil without interruption. Of equal force with this is the saying, Each one is squeezed by the cords of his own sins. It is not without purpose that \"in the earth\" is added to \"you work lawlessness\"; for even if someone works lawlessness in his heart, he works it \"in the earth,\" that is, in matters material. But those who dare to slander the Scriptures have mocked this expression too, saying that it is not possible to be led astray from the womb and to speak falsehood, for, they say, the account of sinning is completed once people have reached maturity. To them it must be said that they have not understood the custom of Scripture in these matters: the newborn infant is capable of virtue and vice potentially, but then receives one or the other of these states in actuality, when it has acquired knowledge of good and evil; for then the account is also completed, when it begins to act according to virtue. \"From my mother's womb\" is said of having done good. Such is what Job says: If I also ate my morsel alone and did not share it with the orphan—for from my mother's womb I guided them and reared them as a father. And so these too, of whom the account speaks, having first come to the completion of the account, began to act from error. And \"to speak\" according to the expression itself signifies \"to have spoken\" falsely. Perhaps also, as in the preceding verse, there is another birth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":285,"ref":"p285","source":"οἱ τεχθέντες ἀπὸ φαύλης διδασκαλίας ἀπ' αὐτῆς τῆς γαστρὸς τῆς αὐτοὺς τεκούσης ει χον καὶ τὸ πεπλανῆσθαι καὶ τὸ ψευδῆ λελαληκέναι. 604 6 ̓Ασπίδα βύουσαν τὰ ω τα αὐτῆς τὴν καλουμένην παλαμναίαν φασίν. ει ποτε γὰρ ἐπαοιδὸς κατὰ τὴν σοφίαν ἑαυτοῦ ἐπῳδήν τινα προφέροι δυναμένην κατακοιμίσαι αὐτήν, εἰ ἀκούσοι, βύει τὰ ω τα ἐπὶ τῷ μὴ ἀκοῦσαι τὴν φωνὴν τοῦ ἐπᾴδοντος ου σαν φάρμακον παρὰ σοφοῦ σκευαζόμενον. βύουσι δὲ καὶ ου τοι, οὐ τὰ τῆς αἰσθήσεως ἀλλὰ τὰ τῆς νοήσεως ω τα, ο πως μὴ ἀκούσωσι τῶν τὰς σοφὰς ἐπῳδὰς προφητικὰς καὶ ἀποστολικὰς προφερόντων. τούτων γὰρ ε καστος σοφός ἐστι φαρμακεύων, τουτέστι σκευάζων φάρμακον λογικὸν ἀλεξοῦν τὴν τῆς ἀσπίδος\n\nὁρμήν. Φαρμάκου δὲ ἀναγνωστέον ἐν παραθέσει ο ντος, τουτέστι συνοδῶς καὶ οὐ ῥηματικῶς φαρμακοῦται. Τοῦτο δὲ αὐτοῖς ὁ θεὸς ποιεῖ εὐεργετῶν ι να μὴ κατεσθίοντες τοὺς ὑπὸ σφῶν ἀπατωμένους ἀνθρώπους ὑπερβαλλούσῃ τιμωρίᾳ ὑπεύθυνοι γένωνται, καὶ τὰς μύλας γοῦν αὐτῶν συνέθλασεν ο πως μὴ δάκνωσι μηδὲ κατεσθιῶσιν. σημειωτέον δὲ ο τι κατὰ τὴν γραφὴν διαφέρουσι μύλαι ὀδόντων· οἱ γὰρ τομεῖς καὶ διαιροῦντες τὴν τροφὴν ὀδόντες, αἱ δὲ μασώμεναι καὶ λεαίνουσαι μύλαι. Ωσπερ δὲ τὸ διαπορευόμενον διά τινος πόρου υ δωρ οὐ παραμένον ἀλλὰ διασκεδαννύμενον ἐξουδενεῖται καὶ εὐκαταφρόνητον γίνεται, ου τω καὶ ου τοι ἐξευτελισθήσονται οὐδὲν βέβαιον καὶ παράμονον ε χοντες ἀλλ' ὑδαρῆ καὶ ὑγρὸν βίον προσκαίρως ὑποδεξάμενοι. Καὶ πρότερον ει πομεν τὰ βέλη σημαίνειν αὐτοῦ τὰς κολάσεις, τόξον δ' ἐστὶν ἀφ' ου ἀφίεται τὰ βέλη· ταῦτα ἡ κριτικὴ τοῦ θεοῦ δύναμις.","english":"Those born from worthless teaching had from the very womb of her who bore them both to wander and to speak lies. They say that the asp stops up its ears, the one called the \"murderous\" asp. For whenever a charmer, according to his skill, brings forth some incantation able to lull it to sleep, if it hears, it stops up its ears so as not to hear the voice of the charmer, which is a drug prepared by a wise man. These also stop up, not the ears of sense but the ears of understanding, so that they may not hear those who bring forth wise incantations, prophetic and apostolic. For each of these is a wise druggist, that is, one who prepares a rational drug to ward off the asp's\n\nattack. But \"of a drug\" must be read in apposition, that is, jointly and not verbally—\"they are drugged.\" This God does for them, doing good, so that they may not devour the men deceived by them and become liable to exceeding punishment; and he has shattered their molars at any rate, so that they may neither bite nor devour. And it must be noted that in Scripture molars differ from teeth: for the incisors and those that divide the food are teeth, while the molars are those that chew and grind it smooth. And just as water that passes through some channel, not remaining but being dispersed, is brought to nothing and becomes easily despised, so also these will be made of no account, having nothing firm and abiding, but having received in passing a watery and fluid life. And earlier we said that his arrows signify his punishments, and the bow is that from which the arrows are released; these are the discerning power of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":286,"ref":"p286","source":"τοῦτο ου ν τὸ τόξον ἐντενεῖ, οὐκ ἀνιεὶς αὐτὸ ε ως ου ἀσθενήσωσιν οἱ βαλλόμενοι· πρὸς ἀγαθὸν δὲ αὐτοῖς τὸ ἀσθενῆσαι, καθαιρουμένης η ς ει χον ἰσχύος περὶ τὴν κακίαν. Ωσπερ δὲ ὁ τηκόμενος κηρὸς ἀναιρεῖται καθὸ τηκτὸς καὶ παχύτητα ε χων τοῦ πρώτου ὑποκειμένου εἰς πῦρ μεταβαλόντος, ου τως οἱ φαῦλοι κολάσεως πεπειραμένοι τὴν ἐκ μοχθηρᾶς ε ξεως παχύτητα τηκόμενοι ἀποβάλλουσι. πρὸ κολάσεως δ' ἐστὶ τὸ φῶς τὸ ἀληθινὸν τυγχάνον δικαιοσύνης η λιος· μετὰ γὰρ τὴν κόλασιν οὐχ οι όν τε προσβάλλειν τῇ λαμπηδόνι τοῦ νοητοῦ ἡλίου. ο θεν ἐνταῦθα ει ρηται· ὡς α ρα ἐπιπεσόντος τοῦ κολαστικοῦ φωτὸς οὐκ ει δον τὸν η λιον οἱ τῇ κολάσει περιπεσόντες. οἱ δὲ συνέντες τὰ ι δια πάθη ἀλληγορικώτερον ἀκάνθας ὀνομαζόμενα οὐ πειρασθήσονται κολαζούσης ὀργῆς, πρὸ τοῦ δὲ συνιέναι τὰς πνευματικῶς λεγομένας ἀκάνθας καὶ ῥάμνον ὡσεὶ ζῶντες ὑπ' ὀργῆς καταποθήσονται· οὐ γὰρ ζῶντες ἀλλὰ ζῶσιν ο μοιοι τυγχάνοντες ὑπ' ὀργῆς συλληφθήσονται. τὸ γὰρ καταπιεῖν κατὰ τὴν γραφὴν τὸ κρατῆσαι καὶ νικῆσαι σημαίνει, τοῦ καταποθέντος η δη κεκρατημένου καὶ νενικημένου. καταπίνεται γοῦν καὶ τὸ θνητὸν ὑπὸ τῆς ζωῆς, κρατούσης καὶ νικώσης τῆς ζωῆς τὸν θάνατον. Οὐκ ἐπιχαίρων εὐφραίνεται ἀλλ' ο τι μὴ αὐτὸς ὑπόκειται τιμωρίᾳ καὶ καθαίρει τὰς ἑαυτοῦ πράξεις γινόμενος ἀσφαλέστερος. 608 ̔Ενὸς τοῦ Σαοὺλ διώκοντος, ἐκ πλειόνων ἐχθρῶν ἐξαιρεθῆναι ευ χεται. μήποτ' ου ν τοὺς συμπνέοντας τῷ Σαοὺλ δορυφόρους η τοὺς ἐνεργοῦντας εἰς αὐτὸν ἀλιτηρίους δαίμονας καθ' ἑαυτοῦ πληθυντικῶς ἐχθροὺς εἰπών, ῥυσθῆναι ἐξ αὐτῶν ευ χεται·","english":"He will not bend this bow, nor will he relax it until those who are struck grow weak; and their weakness works for their good, since the strength they had for evil is destroyed. And just as wax that is melted is destroyed insofar as it is meltable and has a thickness of its original substance when that substance is changed into fire, so the wicked, having experienced punishment, melt away and cast off the thickness that comes from their depraved condition. And before punishment there is the true light, which is the sun of righteousness; for after punishment it is not possible to gaze upon the radiance of the intelligible sun. Hence it is said here: that when the punitive light fell upon them, those who fell into punishment did not see the sun. But those who understand the passions that are allegorically called thorns will not be tried by punishing wrath; but before they understand the thorns and the bramble that are spoken of spiritually, as it were living, they will be swallowed up by wrath; for not living but being like the living, they will be seized by wrath. For to swallow down, according to Scripture, means to overpower and conquer, since the one swallowed down is already overpowered and conquered. So then the mortal is also swallowed down by life, when life overpowers and conquers death. He does not rejoice with malicious joy, but because he himself is not subject to punishment and purifies his own deeds, becoming more secure. Though one man, Saul, pursues him, he prays to be delivered from more enemies. Perhaps, then, calling the bodyguards who breathe in harmony with Saul, or the accursed demons who work against him, \"enemies\" in the plural against himself, he prays to be delivered from them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":287,"ref":"p287","source":"καὶ λυτρωθῆναι ἐκ τούτων ἐπανισταμένων ἐπ' αὐτὸν παρακαλεῖ, εὐχόμενος τάχα γενέσθαι ἐπιδημίαν τοῦ ἐλευσομένου λύτρον δοῦναι τὴν ἑαυτοῦ ψυχὴν ἀντὶ πολλῶν. ̓Εργάται δὲ ἀνομίας οἱ πράττοντες α ἀπαγορεύει ὁ νόμος, καὶ ἐπεὶ τῶν ἀπηγορευμένων ὁ φόνος ἐστίν, οἱ ἀναιρεῖν ἀνθρώπους προτιθέμενοι διὰ τὴν προσοῦσαν ὠμότητα α νδρες αἱμάτων εἰσίν. ῥύεται δὲ ἀπὸ τῶν ἐργαζομένων τὴν ἀνομίαν ὁ μὴ ἐπηρεαζόμενος ὑπ' αὐτῶν, σκέποντος τοῦ θεοῦ, ἀλλὰ καὶ σῴζεται ἀπὸ φονικῶν ἀνδρῶν ὁ μὴ παραδιδόμενος εἰς χεῖρας τῶν ἐκχέαι τὸ αι μα αὐτοῦ ἐθελόντων. καὶ ἑτέρως δέ· ῥύεταί τις ἐκ τούτων· ὁ γὰρ μὴ ἐνεργῶν τὴν ἀνομίαν ἀλλ' ἐναντίως διακείμενος τῶν ποιούντων αὐτὴν ε ρρυσται ἀπὸ διαθέσεως ἀνομημάτων πρακτικῆς, ὡς αυ ὁ ἐκτὸς φονικῆς γνώμης ὑπάρχων σέσωται οὐ συγκαταλεγόμενος ἀνδράσι φονικοῖς. ̔Ερμηνευτέον τοὺς στίχους καὶ ου τως· ἐπεὶ ἐνεργούντων διαβόλου καὶ τῶν ἀγγέλων αὐτοῦ ἐν τοῖς ἀνθρώποις τὴν τῆς ἀνομίας ποίησιν ἀνομοῦσιν οἱ α νθρωποι, ευ χεται ῥυσθῆναι ἀπὸ τοῦ διαβόλου καὶ τῶν σὺν αὐτῷ προκατερχομένων τῆς ἐργασίας τῆς ἀνομίας. μαρτυρία τῆς νοήσεως ταύτης· ἀπ' ἀρχῆς ὁ διάβολος ἁμαρτάνει. προκατερχομένου γὰρ ἐκείνου ἐφέπονται ου τοι τῷ ἁμαρτάνειν ἐν οι ς ἐνεργεῖ. βαλόντος γὰρ αὐτοῦ ἐν τῇ καρδίᾳ τοῦ ̓Ιούδα προδοσίας","english":"And he prays to be redeemed from those who rise up against him, desiring perhaps that the coming of the one who was to come might take place, to give his own soul as a ransom in exchange for many. And the workers of lawlessness are those who do the things the law forbids; and since murder is among the forbidden things, those who set themselves to destroy human beings because of the cruelty that is in them are men of blood. And the one who is not harmed by them is delivered from those who work lawlessness, since God protects him; and the one who is not handed over into the hands of those who wish to shed his blood is also saved from murderous men. And in another way: someone is delivered from these; for the one who does not work lawlessness but is disposed in the opposite way from those who do it has been delivered from a practical disposition toward acts of lawlessness, just as the one who is outside a murderous intent has been saved, not being counted among murderous men. And the verses must also be interpreted in this way: since, while the devil and his angels work the doing of lawlessness among human beings, humans commit lawlessness, he prays to be delivered from the devil and those with him who go before in the work of lawlessness. A testimony to this understanding: from the beginning the devil sins. For when he goes first, these follow in sinning in the things in which he works. For when he had put into the heart of Judas the betrayal","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":288,"ref":"p288","source":"ἐνθύμησιν προδότης γέγονεν, ἐπακολουθήσας ῳ ε τρεχεν περὶ προδοσίας λογισμῷ ἐκ τοῦ εἰς τοῦτο παρορμήσαντος. Ευ δὲ καὶ τὸ προσθεῖναι τοῖς φονικοῖς τὸ α νδρες· οὐ γὰρ τοῦ τυχόντος ἀλλ' ἰσχυροῦ καὶ τελείου ἐν κακοῖς τὸ αι μα ἀνθρώπου ἐκχεῖν. Οσον εἰς τὴν πρόθεσιν καὶ ὠμότητα τοῦ Σαοὺλ καὶ τῶν πεμφθέντων παρ' αὐτοῦ ἐπὶ τῷ λαβεῖν αὐτὸν ἐκ τοῦ οι κου τοῦ ἰδίου καὶ θανατῶσαί φησιν ̓Εθήρευσαν τὴν ψυχήν μου, εἰ καὶ θεοῦ δυνάμει ἐσώθη παραδόξῳ τέχνῃ τῆς γαμετῆς. Περὶ ἀοράτων ἐχθρῶν τῶν σπουδὴν ἐχόντων θηρεύειν ψυχὴν ἑρμηνευθείη ὁ στίχος τῶν παρασκευαζόντων τὸν Σαοὺλ φονέα κατὰ τοῦ διὰ πάντων ἀμέμπτου Δαυὶδ γενομένου πρὸς αὐτόν. Κραταίους δὲ τοὺς ἐπιθεμένους αὐτῷ δηλοῖ βασιλέα καὶ τοὺς ἀφ' ἑαυτοῦ, ὡς δὲ πρὸς διάνοιαν τὰς ἀρχὰς καὶ τὰς ἐξουσίας καὶ κοσμοκράτορας τοῦ σκότους τούτου. Ευ δὲ καὶ τὸ Εδραμον ει πεν· τελέσαντος γὰρ τὸν δρόμον ἡ φωνή. ὡς γὰρ οὐ ταὐτὸν τὸ πράττειν καὶ πεπραχέναι, ου τως οὐ ταὐτὸν τὸ τρέχειν καὶ τὸ δεδραμηκέναι. Παῦλος τοίνυν ἀμφοτέρων διδάσκαλος· ὁτὲ μὲν λέγει Ου τως τρέχω ὡς οὐκ ἀδήλως, ὁτὲ δὲ Τὸν δρόμον τετέλεκα, τοῦ τὸν δρόμον τελέσαντος οὐκέτι τρέχοντος. ̓Αντερεῖ δέ τις τοῖς εἰρημένοις, φέρων τὴν πρὸς τὴν τοῦ Οὐρίου ἁμαρτίαν ἐξομολόγησιν, ἐπεὶ καὶ ἐξωμολογήσατο τῷ θεῷ φήσας ̓Επὶ πλεῖον πλῦνόν με ἀπὸ τῆς ἀνομίας μου καὶ ἀπὸ τῆς ἁμαρτίας καθάρισόν με. γέγονε δὲ ἡ πρᾶξις περὶ η ς καὶ ἡ ἐξομολόγησις μετὰ τὸν τοῦ Σαοὺλ θάνατον.","english":"he became a traitor by intent, having followed the thought about betrayal that ran in him from the one who urged him to this. And it is well said that he adds \"men\" to the murderous deed; for it is not the act of any chance person but of one strong and complete in evils to shed the blood of a man. As for the purpose and cruelty of Saul and of those sent by him to seize him from his own house and put him to death, he says, \"They hunted my soul,\" even if by the power of God he was saved by the wondrous device of his wife. The verse may be interpreted concerning invisible enemies who are eager to hunt a soul—those who prepared Saul as a murderer against David, who had become blameless toward him in all things. And he shows that those who set upon him were \"strong\"—the king and those of his own company—and, as regards the deeper meaning, the principalities and the authorities and the world-rulers of this darkness. And it is well said, \"They ran and spoke\"; for the utterance belongs to one who has completed the course. For just as doing and having done are not the same, so running and having run are not the same. Paul, then, is the teacher of both: at one time he says, \"Thus I run, as not uncertainly,\" and at another, \"I have finished the course,\" since the one who has finished the course no longer runs. But someone will object to what has been said, bringing forward the confession concerning the sin involving Uriah, since he also confessed to God, saying, \"Wash me more thoroughly from my lawlessness, and cleanse me from my sin.\" And the deed concerning which the confession was made took place after the death of Saul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":289,"ref":"p289","source":"τούτου γοῦν ἀληθοῦς ο ντος, πῶς ὁ ἐπὶ τοῦ ε τι ζῶντος Σαοὺλ διωκόμενος ὡς η δη τελέσας τὸν δρόμον ει πεν Ανευ ἀνομίας ε δραμον καὶ κατεύθυνα; λεκτέον πρὸς τὴν ἀντίρρησιν πρῶτον μὲν ο τι τὴν πρὸς τὸν Σαοὺλ καὶ τὴν πρὸς αὐτὸν ὑπηρεσίαν α νευ ἀνομίας κατευθυκέναι φησὶν ὡς μάτην ἐκεῖνον ἐπιβουλεύειν, ει τα καὶ ου τως· εἰς ο τε τότε δραμὼν α νευ ἀνομίας καὶ κατευθύνας η ν πάντα τὰ διανυσθέντα αὐτῷ. ἀλλ' ἐπεὶ τρεπτὸς καθόλου πᾶς γενητὸς α νθρωπος ω ν, μετὰ ταῦτα πταίσας ῥᾷστα μετενόησεν· ἐξ ου καὶ αὐτοῦ δείκνυται ὡς οὐκ ει χε τριβὴν καὶ συνήθειαν πρὸς τὸ ἁμαρτάνειν. Τῶν προειρημένων ἐχθρῶν ἐμμενόντων τῇ κατ' ἐμοῦ σπουδῇ, ἐξεγερθεὶς συνάντησον εἰς τὸ βοηθῆσαί μοι μηκέτι μακροθυμῶν ἐπ' αὐτοῖς. παρακαλῶ δὲ ἐξεγερθέντα εἰς συνάντησίν μου ἰδεῖν ὡς οὐ κατ' ἐμὴν πρόφασιν κατ' ἐμοῦ φονῶσιν ἁμαρτόντος εἰς αὐτούς. ου τε γὰρ ἡ ἀνομία μου ου τε ἡ ἁμαρτία μου ἐξεκαλέσατο αὐτοὺς ἀλλὰ τὸ φθονερὸν αὐτῶν πάθος λυπηθέντας ἐπὶ ἐυκλείᾳ ἡμετέρᾳ. Τῇ περὶ αὐτοῦ εὐχῇ συμπαραλαμβάνει τὴν περὶ πάντων τῶν ἐθνῶν ἀξίωσιν, φιλάνθρωπος α μα καὶ προφήτης ὑπάρχων. προγνοὺς γὰρ προφητικῶς τὴν τῶν ἐθνῶν κλῆσιν παρακαλεῖ κύριον τὸν θεὸν τῶν θείων δυνάμεων ἀλλὰ καὶ τοῦ ̓Ισραὴλ θεὸν προσέχοντα ἐπισκέψασθαι τὰ ε θνη ο πως ἰάσηται αὐτὰ διάγοντα κακῶς διὰ εἰδωλολατρείαν καὶ δαιμόνων θεράπειαν. γίνεται δὲ ἡ ἐπισκοπὴ τῶν ἐθνῶν ἀποσταλέντος τοῦ θείου λόγου ἐπὶ τῷ πάντας ἰάσασθαι καὶ σῶσαι ἐκ τῶν προκαταλαβουσῶν διαφθορῶν. ἰατρὸς γοῦν ἐστι ψυχῶν, τοὺς συντετριμμένους τῇ καρδίᾳ ἰώμενος.","english":"Since this is true, how is it that the one who was pursued by Saul while he was still alive said, as if he had already finished the race, \"I ran without lawlessness and was made straight\"? One must say in reply to the objection, first, that he says he directed his service toward Saul and toward himself without lawlessness, since that man plotted in vain, even if it was so; for up to that point, having run without lawlessness and directed his course, he was all that had been assigned to him. But since every created human being is by nature changeable, after he stumbled later he repented very readily; from this it is shown that he had no practice or habit toward sinning. While the enemies previously mentioned persist in their zeal against me, having been roused, come to meet me to help me, no longer being long-suffering toward them. And I beseech you, having been roused to meet me, to see that they do not rage against me on any pretext of mine, as though I had sinned against them. For neither my lawlessness nor my sin provoked them, but their own envious passion, grieved at our good repute. With the prayer concerning himself he includes the petition concerning all the nations, being both a lover of humanity and a prophet. For having foreknown prophetically the calling of the nations, he beseeches the Lord, the God of the divine powers, but also the God of Israel, to attend and visit the nations, so that he may heal them as they fare badly because of idolatry and the worship of demons. And the visitation of the nations comes about when the divine Word is sent to heal and save all from the corruptions that had previously seized them. He is, then, a physician of souls, healing those who are crushed in heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":290,"ref":"p290","source":"Δυνάμεων δὲ θεὸν αὐτὸν καλεῖ καὶ κύριον η τοι λογικῶν ἁγίων ζῴων καὶ στρατευμάτων οὐρανίων. ὡς δὲ τούτων τῶν δυνάμεων θεός, ου τω καὶ τῶν διορατικῶν ἀνθρώπων ̓Ισραὴλ καλουμένων ̔Εβραίων φωνῇ θεός ἐστιν. Διωκόμενος ὁ Δαυὶδ ὑπὸ Σαοὺλ διὰ τὸν προειρημένον φθόνον ε γνω ο τι ε σται τῆς ἀρχῆς διάδοχος. καὶ προφητικῶς μὲν θεωρήσας τὸ ἐσόμενον καὶ ἐκ τοῦ κεχρίσθαι εἰς τοῦτο ὑπὸ τοῦ Σαμουήλ, πλὴν εἰ καὶ ου τω πεπληροφόρητο, οὐκ ἀνῄρει αὐτὸν πολλάκις εἰς χεῖρας αὐτοῦ παραδοθέντα, νομίμως ἐκ θεοῦ ἀντιπαραλαβεῖν τὴν ἀρχὴν βουλόμενος ἀλλ' οὐκ ἐκ τοῦ ἐπιθέσθαι καὶ δολοφονῆσαι. ἀπὸ ταύτης τῆς προθέσεώς φησιν ̔Ο θεὸς τὸ κράτος μου, πρὸς σὲ φυλάξω, οὐ σφετερίσασθαι αὐτὸ προαιρούμενος ἀλλ' ἐκδεχόμενος παρὰ σοῦ αὐτὸ λαβεῖν· θαρρῶ δὲ τῇ περὶ τούτου διαβεβαιώσει, γνοὺς\n\nπεῖρᾳ πολλάκις ο τι καὶ θεὸς καὶ ἀντιλήπτωρ μου τυγχάνεις. κα ν γὰρ μὴ ἐξ ἡμετέρας δυνάμεως α ξιος λαβεῖν τὸ βασιλεύειν, ἀλλά γε τὸ σὸν ε λεος προφθάσαν με δείξει μοι ἐν τοῖς ἐχθροῖς μου, ὡς αὐτοὶ μὲν παιδευθήσονται κολάσει ὑποπεσόντες, ἐγὼ δὲ τὴν βασιλείαν λήψομαι παρὰ σοῦ. Καὶ πρὸς διάνοιαν δὲ ὁ κατὰ τὸν ̓Αβραὰμ ἐκ θεοῦ τὸ βασιλεύειν ε χων. γέγραπται γὰρ ὡς ει πόν τινες τῷ πατριάρχῃ οὐκ αἰσθητῶς κρατοῦντι Βασιλεὺς παρὰ θεοῦ σὺ ει ἐν ἡμῖν. βασιλεύων ἀρεσκόντως θεῷ ἐρεῖ ̔Ο θεός μου τὸ κράτος μου, πρὸς σὲ φυλάξω· σὺ γὰρ εἰσάξεις εἰς τὴν βασιλείαν τοὺς εἰρηκότας Κορινθίους Καὶ ὀφελόν γε ἐβασιλεύσατε ι να καὶ ἡμεῖς ὑμῖν συμβασιλεύσωμεν. 615 ̔Ως πρὸς ἱστορίαν· τοὺς ἐπικειμένους ἐχθροὺς ἐπιτιμηθῆναι πρὸς θεοῦ ἀλλ' οὐκ ἀποθανεῖν ἀξιοῖ.","english":"He calls him God of the powers and Lord either of the rational holy living beings and the heavenly armies. And as he is God of these powers, so also he is God of the discerning men called Israel, in the Hebrew tongue. David, being pursued by Saul because of the envy previously mentioned, knew that he would be the successor to the rule. And having seen prophetically what was to be, both from having been anointed for this by Samuel, and although he had not been fully assured in this way, he did not kill him when he was many times delivered into his hands, wishing to receive the rule lawfully from God, but not by attacking and murdering. From this resolve he says, \"O God, my strength, I will keep watch for you,\" not purposing to appropriate it for himself but waiting to receive it from you. And I am confident in the assurance concerning this, having known\n\nby experience many times that you are both God and my helper. For even if it is not from our own power that I am worthy to receive the kingship, yet your mercy, going before me, will show me among my enemies, so that they indeed will be disciplined, falling under punishment, but I will receive the kingdom from you. And with respect to the meaning, the one who, like Abraham, has the kingship from God. For it is written that certain people said to the patriarch, who was not holding it perceptibly, \"You are a king from God among us.\" He who reigns in a manner pleasing to God will say, \"O my God, my strength, I will keep watch for you\"; for you will bring into the kingdom those Corinthians who said, \"And I wish that you had reigned, so that we also might reign with you.\" As for the historical sense: he asks that the enemies pressing upon him be rebuked by God, but not put to death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":291,"ref":"p291","source":"οι δεν γὰρ ο τι, εἰ μένοντες φαῦλοι ἀποθάνοιεν, λῆξιν ε ξουσι τοῦ θεϊκοῦ νόμου, διασκορπισθέντες δὲ τῇ τοῦ θεοῦ δυνάμει καὶ εἰς αἰχμαλωσίαν παραδοθέντες στενάξουσι πρὸς θεὸν πεῖραν κακώσεως ἐσχηκότες. Βούλεται δὲ αὐτοὺς καὶ καταχθῆναι ἀπὸ υ ψους η ς ε χουσι ὑπερηφανίας, ποιοῦντος αὐτὸ τοῦ ὑπερασπίζοντος κυρίου τοῦ τὴν δέησιν ἀναφέροντος. ἡ γὰρ παντελὴς τιμωρία εἰς ἀπόγνωσιν παρασκευάζει καὶ προτρέπεται. ο τι δὲ φειδόμενος αὐτῶν τοῦτο ὁ Δαυὶδ ἐπρεσβεύετο, ι να τῇ μετριωτέρᾳ τιμωρίᾳ σωφρονισθέντες νήφωσιν, ἐπάγει τὰ ἑξῆς· ἐὰν γὰρ διασκορπισθῶσιν, ὁμοῦ καὶ τιμωροῦνται καὶ συναχθῆναι πάλιν δυνήσονται μετανοήσαντες. ὁμοίως δὲ καὶ καταχθῆναι τουτέστι ταπεινωθῆναι βούλεται ̔Αμαρτίαν στόματος αὐτῶν, λόγον χειλέων αὐτῶν, συμφέρων αὐτοῖς τε τοῖς ταπεινουμένοις καὶ τοῖς πλείοσι ω στε μὴ παροξυνθῆναι πρὸς ζῆλον τῶν ἐν ὑπερηφανίᾳ λαλούντων καὶ φθεγγομένων α δικα. οἱ γὰρ μεθ' ὑπερηφανίας λελαληκότες οἱ κατὰ τοῦ δικαίου ψευσάμενοι· ο ταν ἐναντίαν τοῖς ε ργοις τὴν ε κβασιν ἐν τῇ ὑπερηφανίᾳ τῶν οἰκείων λόγων συλλαμβανόμενοι δέχωνται, ὡς παράνομοι καταληφθέντες ἐλέγχονται.","english":"For if they should die remaining base, they will not have a release from the divine law, but when they have been scattered by the power of God and handed over into captivity, they will groan to God, having had experience of affliction. But he wishes them also to be brought down from the height of arrogance which they have, the Lord who shields them doing this, the one who brings up the petition. For complete punishment prepares people for despair and also urges them on. But that David was interceding for this out of sparing them, so that, disciplined by the more moderate punishment, they might become sober, he adds what follows: for if they are scattered, they will at the same time be punished and will be able to be gathered together again after repenting. Likewise he wishes them also to be brought down, that is, to be humbled—the sin of their mouth, the word of their lips—bringing advantage both to those who are humbled and to the many, so that they may not be provoked to jealousy of those who speak in arrogance and utter unjust things. For those who have spoken with arrogance are those who have lied against the righteous man; when they receive an outcome contrary to their deeds, caught in the arrogance of their own words, they are convicted as having been caught transgressing the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":292,"ref":"p292","source":"616 ̓Ελεγκτέον καὶ ἐκ τῆς προκειμένης λέξεως τοὺς ἀμυντικὸν φρονοῦντας ει ναι τὸν δημιουργὸν αἱρετικούς. ὀργίζεται ὁ θεὸς οὐχ ι να ἀπολέσῃ, ἀλλ' ι να οἰκτειρήσῃ. τούτῳ συνᾴδει Εὐλογήσω σε, κύριε, ο τι ὠργίσθης μοι εἰς σωτηρίαν. εἰ γὰρ εἰς σωτηρίαν ὀργίζεται καὶ ἐπὶ τῷ οἰκτεῖραι, οὐ πάθος ἡ ὀργὴ αὐτοῦ ἀλλὰ χρησίμως παραλαμβανομένη. Οἱ προσπαθοῦντες τοῖς ὑλικοῖς καὶ τὰ ἐπίγεια φρονοῦντες† ἐπ' αὐτοῖς τῷ ἐμπαθεῖς ει ναι οι ονται εὐστάθειαν καὶ ἀταραξίαν ε χειν, βλάβην δὲ αὐτοῖς ἡ τοιαύτη κατάστασις φέρει· ο θεν χρήσιμον ἐλέῳ θεοῦ συσσεισθῆναι αὐτὴν καὶ ταραχθῆναι μεταμελείας τρόπῳ. γνοῦσα γὰρ ὡς ἐπιβλαβὲς τοῖς ὑλικοῖς ἐνέχεσθαι καὶ φρονεῖν τάραχον καὶ συσσεισμὸν σχοίη, μετατιθεμένη ἐκ τοῦ προτέρου φαύλου βίου ἐπὶ σπουδαῖον, ἀμέλει καὶ συντριβεῖσα, αι σθησιν λαβοῦσα τῶν ὑπαρξάντων συντριμμάτων ἐκ τῶν δαιμόνων παρακαλέσει τὸν δυνάμενον κύριον ἰᾶσαι ταῦτα. Δείκνυταί τινι σκληρά, ο ταν ἐπιπόνοις περιπέσῃ· α περ ἐάν τις δέξηται ἐπὶ μετάγνωσιν προτέρων ἁμαρτημάτων, οι νον κατανύξεως πίνει, αἰτίαν τοῦ κατανύττεσθαι ἐπὶ μετάνοιαν λαμβάνων ἐκ τοῦ ποτισμοῦ. πολλαχοῦ δὲ τῆς γραφῆς† ἀκράτου ὁμωνυμεῖ τὰ σκληρὰ τὰ περιστατικά, ὡς ἐν τῷ Ποτήριον ἐν χειρὶ κυρίου οι νου ἀκράτου. ὁμωνυμεῖ δὲ τὰ σκληρὰ καὶ ταῖς εἰρημέναις σκληραῖς ὁδοῖς· ἐν ις ψαλμῷ ου τως λέγει· Διὰ τοὺς λόγους τῶν χειλέων σου ἐγὼ ἐφύλαξα ὁδοὺς σκληράς. ἐκεῖ μὲν γὰρ ὁδοὶ σκληραὶ αἱ κατ' ἀρετὴν ει ρηνται διὰ τὸ σὺν ἱδρῶτι πολλῷ καὶ πόνῳ κατορθοῦσθαι αὐτάς, ἐνταῦθα δὲ ει δεν ὁ λαὸς σκληρὰ πειραθεὶς κακωτικῶν.","english":"From the very word that lies before us, one must refute the heretics who hold that the Creator is a defender. God is angry not in order to destroy, but in order to show mercy. With this agrees, \"I will bless you, Lord, because you were angry with me unto salvation.\" For if he is angry unto salvation and for the sake of showing mercy, his anger is not a passion but is employed usefully. Those who are attached to material things and set their minds on earthly things†, because they are passionate, think that they have stability and freedom from disturbance in these things, but such a condition brings them harm; hence it is useful that it be shaken and disturbed by the mercy of God, in the manner of repentance. For when the soul has come to know that it is harmful to be entangled in material things and to set its mind on them, it would obtain disturbance and shaking, being transferred from the former base life to a serious one, and indeed, being crushed, having received perception of the crushings that came from the demons, it will call upon the Lord who is able to heal these things. It is shown to someone as hard things whenever it falls into painful circumstances; and if one accepts these for the repentance of former sins, he drinks the wine of compunction, receiving the cause of being compuncted unto repentance from the drinking. And in many places of the Scripture† the hard things, the circumstances, share the name of unmixed wine, as in \"A cup of unmixed wine in the hand of the Lord.\" And the hard things also share the name with the so-called hard ways; in which psalm he speaks thus: \"Because of the words of your lips I kept hard ways.\" For there the hard ways are spoken of as the ways according to virtue, because they are accomplished with much sweat and toil, but here the people saw hard things, having experienced afflictive ones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":293,"ref":"p293","source":"Τίς ἡ σημείωσις η ν δίδωσιν ὁ θεὸς η ὁ φωτισμὸς καθ' ο ν δυνατὸν διάκρισιν ε χειν πνευμάτων καὶ ἀγαθοῦ καὶ κακοῦ; ταύτης γὰρ τῆς γνώσεως ὑπαρξάσης φεύγομεν ἀπὸ τῶν χειρόνων, μακρὰν κακοῦ\n\nεργου καὶ πνεύματος πονηροῦ γινόμενοι. δίδοται δὲ οὐ τοῖς τυχοῦσιν ἀλλὰ τοῖς κατὰ θεὸν εὐσεβέσι σημείωσις. Οπως ἀβλαβεῖς διαμείναντες ῥυσθῶσιν ἀπὸ προσώπου τόξου οἱ ἀγαπητοί σου, τὴν λεχθεῖσαν σημείωσιν εδωκας. λεκτέον καὶ ω δε· τότε ῥυσθῆναι ἀπὸ πολεμίων ἀοράτων δυνήσονται, ο ταν σώσῃ ἡ δεξιά σου, μονογενής σου υἱός. ου τος γὰρ δεξιὰ θεοῦ ἡρμήνευται πολλάκις, μάλιστα ο τε προέκειτο τὸ ̓Ησφαλισάμην σε τῇ δεξιᾷ τῇ δικαίᾳ μου, καὶ Τῇ δεξιᾷ μου ἐστερέωσα τὸν οὐρανόν. ̓Επιστατέον ὡς εμπαλιν τῇ τάξει τῆς νοήσεως ε χει τὰ τῆς προφορᾶς. πρότερον γὰρ εἰσακούσας σῴζει θεὸς καὶ αυ τη ἡ ἀκόλουθος ἁρμονία, τῆς λέξεως μετὰ τὸ Σῶσον τὸ ̓Επάκουσόν μου ἐχούσης, εἰ μὴ α ρα ου τω νοηθείη· Σώσας τῇ δεξιᾷ ἐπάκουσόν μου, εὐχῆς ου σης ἐμοὶ τῷ σωθέντι οὐ περὶ τοῦ σωθῆναι (ἐκεῖνο γὰρ ει ρηται) ἀλλὰ περὶ θείων ἀγαθῶν αἰτουμένῳ α περ ἐστὶ τὰ τοῦ θείου πνεύματος χαρίσματα. ̓Αγαπητοὶ δὲ θεοῦ τυγχάνουσιν οἱ διὰ καλοκἀγαθίαν ο ντες, α ξιοι τοῦ ἀγαπᾶσθαι ὑπ' αὐτοῦ· οἱ κατ' εἰκόνα θεοῦ πεποιημένοι α νθρωποι, εἰ καὶ τὰ μάλιστα ὑποπεπτώκασιν τῇ ἁμαρτίᾳ, ἀλλ' ο μως διὰ τὴν τῆς ψυχῆς οὐσίαν νοερὰν ου σαν καὶ λογικὴν ει εν α ν ἀγαπητοὶ αὐτοῦ. Θεὸς λαλεῖ ἐν παντὶ μετέχοντι ἁγιότητος. ου τω γοῦν καὶ ἐν Παύλῳ ἁγίῳ ο ντι ἐλάλει Χριστὸς καὶ ἐν παντὶ προφήτῃ.","english":"What is the sign that God gives, or the illumination through which it is possible to have discernment of spirits, both of the good and of the evil? For when this knowledge is present, we flee from the worse things, becoming far from an evil work and an evil spirit. But the sign is given not to those who happen upon it but to those who are pious according to God. So that, remaining unharmed, your beloved ones might be delivered from the face of the bow, you gave the sign that was spoken of. And this too must be said: then they will be able to be delivered from invisible enemies, when your right hand saves, your only-begotten Son. For this one has often been interpreted as the right hand of God, especially where it was set forth, \"I have secured you with my right hand, my righteous one,\" and \"With my right hand I established the heaven.\" One must note that the things of the utterance stand in the reverse order to the order of the thought. For God first hears and saves, and this is the consequent harmony, since the phrase has, after \"Save,\" \"Hear me\"—unless perhaps it should be understood thus: \"Having saved by your right hand, hear me,\" the prayer being for me, who have been saved, not about being saved (for that has been said) but asking for divine goods, which are the gifts of the divine Spirit. And the beloved of God are those who are so through nobility of character, worthy to be loved by him; humans made according to the image of God, even if they have most especially fallen under sin, nevertheless, because of the essence of the soul, being intelligent and rational, would be his beloved. God speaks in everyone who partakes of holiness. Thus, then, Christ spoke also in Paul, who was holy, and in every prophet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":294,"ref":"p294","source":"εἰ δὲ περὶ τοῦ πατρὸς ἐκλαμβάνεται ἡ φωνή, α γιος ἐν ῳ λαλεῖ ὁ σωτὴρ α ν ει η συμφώνως τῷ ̔Ο πατὴρ ὁ μένων ἐν ἐμοὶ ποιεῖ τὰ ε ργα, καὶ ̓Εντολὴν δέδωκέν μοι ὁ πατὴρ τί ει πω καὶ τί λαλήσω· ἁρμόζει ταῦτα τῇ οἰκονομίᾳ. 622 ̔Ο ἐνταῦθα εὐχόμενος πόρρω ἑαυτὸν τυγχάνοντα εἰδὼς τοῦ ῳ τὴν εὐχὴν ἀναπέμπει ἐκ τῶν περάτων ει ναι τῆς γῆς λέγει καὶ κεκραγέναι πρὸς θεὸν τότε ο τε ἀκηδιᾷ· καθὰ γάρ φησιν ἐν τῷ ̓Εκκλησιαστῇ ̔Ο θεὸς ἐν τῷ οὐρανῷ α νω καὶ σὺ ἐν τῇ γῇ κάτω. σημαίνεται δὲ διὰ τῆς λέξεως οὐ διάστασις τοπικὴ ἀλλ' οὐσίας ἀκτίστου καὶ κτισμάτων διαφορᾶς, τῆς τοῦ θεοῦ ὑπάρξεως δι' ὑπεροχὴν τιμῆς α νω ἐν οὐρανῷ λεγομένης, τῆς τοῦ ἀνθρώπου κάτω εἰς γῆν τυγχανούσης τῷ ἐκ τοῦ μὴ ο ντος εἰς τὸ ει ναι ἐληλυθέναι. εἰς ταύτην τὴν διαφορὰν καὶ ὁ Βαπτιστὴς σκοπήσας τὸν σωτῆρα α νωθεν ἐξ οὐρανοῦ ει ναι λέγει, τὸν δὲ α νθρωπον ἐκ τῆς γῆς τυγχάνειν καὶ λαλεῖν· προφέρει γὰρ α κτίσματι δυνατὸν εἰπεῖν. Πέτραν σημαίνεσθαι ἐκδεξόμεθα ῥέουσαν πνευματικὸν πόμα τὸν Χριστόν. ὁ ἐν ταύτῃ τῇ πέτρᾳ γινόμενος τῷ μετέχειν αὐτῆς (ὑπάρχει γὰρ σοφία καὶ δικαιοσύνη καὶ ἁγιασμός) μετεωρίζεται κατὰ τὸν νοῦν ὑψούμενος ὑπὸ θεοῦ. Καὶ οἱ ε πεσθαι δὲ τῷ σωτῆρι προθέμενοι κατὰ τὰς αὐτοῦ προτροπὰς λέγοντος Δεῦτε ὀπίσω μου, καὶ πάλιν πρὸς Φίλιππον ̓Ακολούθει μοι, ὁδηγῷ αὐτῷ χρώμενοι, τῆς αὐτῆς ἐπάρσεως κοινωνοῦσιν, οὐκ α λλον ἐλπίσαντες ἡγεμόνα εὑρήσειν τῆς ἀγούσης πρὸς τὸν πάντων αι τιον ὁδοῦ. ταύτης τῆς δωρεᾶς τυχὼν καὶ ὁ Δαυὶδ μεθ' υ μνου λέγει τῷ κυρίῳ ̔Ωδήγησάς με ο τι ἐγενήθης ἐλπίς μου·","english":"If the phrase is understood as referring to the Father, \"Holy is the one in whom the Savior speaks\" would be in agreement with \"The Father who remains in me does the works,\" and \"The Father has given me a commandment what to say and what to speak.\" These things suit the economy. 622 The one praying here, knowing himself to be far off from the one to whom he sends up the prayer, says that he is from the ends of the earth and that he cried out to God at the time when he was growing weary. For as he says in Ecclesiastes, \"God is in heaven above, and you are on the earth below.\" By this expression is signified not a local separation but the difference between the uncreated essence and created things, the existence of God being said to be above in heaven by reason of the preeminence of his honor, while that of man is below on the earth because he has come from non-being into being. Looking to this difference, the Baptist also says that the Savior is from above, out of heaven, but that man is from the earth and speaks from the earth; for he brings forward what it is possible to say to a creature. We will understand that the Rock signifies Christ, who flows as a spiritual drink. The one who is in this Rock by participating in it (for it is wisdom and righteousness and sanctification) is lifted up in mind, being exalted by God. And those who have set before themselves to follow the Savior according to his exhortations, when he says, \"Come after me,\" and again to Philip, \"Follow me,\" using him as their guide, share in the same exaltation, having hoped to find no other leader of the road that leads to the cause of all things. David too, having obtained this gift, says to the Lord with a hymn, \"You guided me, because you became my hope.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":295,"ref":"p295","source":"οὐ μόνον δὲ ὁδηγὸς ἀλλὰ καὶ πύργος γέγονάς μοι ἀπὸ προσώπου ἐχθροῦ. σὲ γὰρ ἰσχὺν ε χων καὶ ἰσχύος πύργον ἀβλαβὴς διέμεινα, καίτοι τοῦ ἐχθροῦ τυγχάνοντος ἀντιπροσώπου καὶ πολεμεῖν με θέλοντος. τοῦτον τὸν πύργον ὁ οἰκοδομεῖν ἀρξάμενος ὡς θεμελίους η δη τεθεικέναι τελειωσάτω τὴν οἰκοδομὴν ὡς καὶ στεφανὴν ἐπιθεῖναι τῷ δώματι, ο πως μὴ αἰσχύνην ὀφλῇς πρὸς τῶν παραπορευομένων εἰωθότων ἐπιχλευάζειν τοῖς μὴ εἰς τέλος η ν ᾑρήσαντο πολιτείαν α γουσιν. Δύναται ἀναφορὰν ε χειν εἰς τὸ ̓Απὸ προσώπου ἐχθροῦ καὶ τὸ ̔Ωδήγησάς με εἱρμῷ τοιούτῳ· ̔Ωδήγησάς με ἀπὸ προσώπου ἐχθροῦ ἐλπίς μου γεγενημένος, ἀλλὰ καὶ πύργος ἰσχύος πρὸς τῷ ὡδηγηκέναι με ἀπὸ προσώπου ἐχθροῦ γέγονάς μοι. ἐλπὶς τῶν ἁγίων ἀληθινὴ καὶ ἀδιάπτωτος ὁ σωτήρ, ῃ φησι Παῦλος Καὶ ̓Ιησοῦ Χριστοῦ τῆς ἐλπίδος ἡμῶν, καὶ ἡ προφητεία ̓Επ' αὐτῷ ε θνη ἐλπιοῦσιν· αὐτὸς γὰρ ὁ προαναφωνηθεὶς ε σεσθαι ̓Εθνῶν προσδοκία. Παροικεῖ\n\nδέ τις τελειωθεὶς ἐν ἁγιότητι εἰς τοὺς αἰῶνας ἐν ἐκείνῳ τῷ σκηνώματι, ο δηλοῖ τὸ Τίς κατασκηνώσει ἐν ο ρει ἁγίῳ σου; αἰώνιον γὰρ τοῦτο ταὐτὸν ο ν τῇ σκηνῇ Ην επηξεν ὁ κύριος καὶ οὐκ α νθρωπος. πλὴν εἰ καὶ ου τω τελειότητος ε χει ἡ τοιαύτη σκηνὴ ὡς καὶ Αγια ἁγίων ει ναι, ἀλλ' ου ν ἐστιν μετ' αὐτὴν κατάστασις ὑπερέχουσα τῶν λογικῶν καθ' η ν ε σονται ἐν πατρὶ καὶ υἱῷ, μᾶλλον δὲ τῇ τριάδι. διὸ παροικεῖν εἰς τοὺς αἰῶνας ἀλλ' οὐ κατοικεῖν ἐν τῷ σκηνώματι ει ρηται. ὁ ἐν τούτῳ τῷ οι κῳ γεγονὼς σκεπασθήσεται ἐν τῇ τῶν πτερύγων τοῦ θεοῦ σκέπῃ.","english":"Not only did you become a guide, but you also became a tower for me from the face of the enemy. For having you as strength and as a tower of strength, I remained unharmed, even though the enemy stood face to face and wished to make war on me. Let the one who began to build this tower, having already laid the foundations, also complete the building, so as to place even a crown upon the house, so that you may not incur shame before those who pass by, who are accustomed to mock those who do not bring the way of life they have chosen to completion. The phrase \"From the face of the enemy\" and \"You guided me\" can be referred in this connection: You guided me from the face of the enemy, having become my hope, but you also became for me a tower of strength in addition to guiding me from the face of the enemy. The true and unfailing hope of the saints is the Savior, of whom Paul says, \"And of Jesus Christ our hope,\" and the prophecy, \"In him the nations shall hope\"; for he himself is the one foretold to be the expectation of the nations. But a certain one, made perfect in holiness, dwells as a sojourner for the ages in that tabernacle, which is what \"Who shall sojourn in your holy mountain?\" indicates; for this is eternal, being the same as the tabernacle which the Lord pitched and not man. Nevertheless, even if such a tabernacle has this perfection, so as to be even a Holy of Holies, yet there is not after it a state surpassing rational beings, in which they shall be in the Father and the Son, or rather in the Trinity. Therefore it is said that one sojourns for the ages, but does not dwell, in the tabernacle. The one who has come to be in this house shall be sheltered in the shelter of the wings of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":296,"ref":"p296","source":"Πλούσιος γὰρ ω ν, φησίν, καὶ μεγάλας δωρεὰς παρέχεις, μᾶλλον δὲ χαριζόμενος τοῖς τελείοις ἀνθρώποις τὸ γενέσθαι σου υἱοὺς κληρονομίαν αὐτοῖς δέδωκας. εἰ γὰρ καὶ προσδοκᾶται δοθησομένη κατὰ τὴν ἀνάστασιν ἐν τῷ μέλλοντι αἰῶνι, ἀλλά γε τῷ η δη ηὐτρεπίσθαι δέδοται τοῖς εἰς αὐτὴν κατὰ καιρὸν τὸν δέοντα ἀχθησομένοις. Καὶ ἐπὶ τοῖς φοβουμένοις τὸ ο νομα αὐτοῦ ὁ θεὸς κληρονομίαν ε δωκεν. ἐάν τις ῃ διαφορὰ φοβουμένων τὸν θεὸν καὶ τὸ ο νομα αὐτοῦ, πιστευόντων αὐτῷ καὶ τῷ ὀνόματι αὐτοῦ, ἐπεὶ πολλάκις ει ρηται ὑποδεεστέρους ει ναι τοὺς οἰκειωθέντας τῇ τοῦ θεοῦ προσηγορίᾳ τῶν ἑνωθέντων αὐτῷ τῷ θεῷ, ο ρα ὡς καὶ τοῖς φοβουμένοις τὸν θεὸν δέδοται ἡ κληρονομία· εἰ γὰρ τοῖς ὑποδεεστέροις ὑπῆρκται ἡ χάρις αυ τη, πολλῷ πλέον τοῖς ὑπεραναβεβηκόσιν. 625 ̔Ο τυχὼν τῶν ἡρμηνευμένων δωρεῶν βασιλεύς τίς ἐστι καθ' ο σημαινόμενον ει ρηται περὶ τῶν θεοσεβῶν ὡς ει ησαν Βασίλειον ἱεράτευμα, ε θνος α γιον. τούτῳ τῷ σημαινομένῳ βασιλεῦσαι καὶ οἱ ἀπόστολοι προσδοκῶντες λέγουσι Κορινθίοις Χωρὶς ἡμῶν ἐβασιλεύσατε ι να καὶ ἡμεῖς ὑμῖν συμβασιλεύσωμεν. τῷ ου τω γενομένῳ βασιλεῖ ε τη ὑπὸ τοῦ κυρίου προστίθεται, ἡμέρας ἐφ' ἡμέρας ἀγομένης. δεῖ γὰρ ἐκ προλαβούσης φωτεινῆς καταστάσεως εἰς ἑτέραν ὡσαύτως ε χουσαν μετάβασιν γίνεσθαι, ὡς ἐκ τοῦ τῶν ἡμερῶν ὀνομαζομένου συμπληροῦσθαι τὰ ε τη τὰ αἰώνια περὶ ω ν ει ρηται Καὶ ε τη αἰώνια ἐμνήσθην καὶ ἐμελέτησα. παρατείναι δὲ ἡ ζωὴ τῶν ἡμέρας ἐφ' ἡμέρᾳ προσλαμβανόντων ε ως ἡμέρας γενεᾶς γενεῶν ἐνώπιον τοῦ θεοῦ. Ελεος καὶ ἀλήθειαν αὐτοῦ τίς ἐκζητήσει;","english":"For he is rich, it says, and you provide great gifts; or rather, by granting to perfect human beings to become your sons, you have given them an inheritance. For even if it is expected to be given at the resurrection in the age to come, yet it has already been given to those prepared to be led to it at the proper time. And upon those who fear his name God has given an inheritance. If there is any difference between those who fear God and his name, and those who believe in him and in his name—since it has often been said that those who have been made familiar with God's appellation are inferior to those united to God himself—see how the inheritance has been given even to those who fear God; for if this grace has been granted to the inferior, much more to those who have advanced beyond. The king who has obtained the gifts that have been interpreted is someone in the sense in which it is said concerning the godly that they were a royal priesthood, a holy nation. In this sense the apostles too, expecting to reign, say to the Corinthians: You have reigned without us, that we also might reign with you. To such a one who has become king, years are added by the Lord, as day is brought on after day. For there must be a transition from a preceding luminous state to another that is likewise so, so that from what is called days the eternal years are completed, concerning which it is said: And I remembered your eternal years and meditated. And the life of those who take on days one after another extends as far as the days of generation of generations before God. Who will seek out his mercy and truth?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":297,"ref":"p297","source":"πολλαχοῦ τῶν θείων παιδευμάτων α μα τῇ ἀληθείᾳ τοῦ θεοῦ τὸ ε λεος αὐτοῦ συνέζευκται· μήποτ' ου ν ἐπεὶ τὸ γνῶναι ἀκραιφνῶς καὶ καθαρῶς τὴν ἀλήθειαν τοῦ θεοῦ οὐχ οι όν τε περικείμενον τὴν ἀνθρωπίνην ἀσθένειαν, τούτου ε νεκα ἐλέου θεοῦ χρεία πρὸς τῷ συνιέναι τὴν ἀλήθειαν. συντείνει πρὸς τὸ προκείμενον τὸ θέλειν πάντας ἀνθρώπους σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. πρῶτον μὲν γὰρ σωθῆναι ἐλέῳ θεοῦ δεῖ, ι ν' ἑπομένως ἡ ἐπίγνωσις τῆς ἀληθείας ὑπάρχῃ. ε ργον γὰρ τῆς τοῦ θεοῦ ἐλεημοσύνης ἡ ἀνθρώπων σωτηρία· ̓Εξαπέστειλεν γὰρ ὁ θεὸς τὸ ε λεος αὐτοῦ καὶ τὴν ἀλήθειαν αὐτοῦ, καὶ τὰ ἑξῆς. 626 ̓Επεὶ ω ν ἠξίωσα παρὰ σοῦ τέτευχα εὐχάριστος ου τω γεγονώς, ψαλῶ τῷ ὀνόματί σου, ὑμνῶν δι' ε ργων νοημάτων τε καὶ λόγων ἀγαθῶν τὴν ἐπ' ἐμοὶ κληθεῖσαν προσηγορίαν σου· καὶ πρὸς τούτῳ ἡμέραν ἐξ ἡμέρας α ηὐξάμην ἀποδώσω, ω σπερ ὁ ̓Ιακώβ φησιν ̓Εὰν δῷ μοι ὁ θεὸς α ρτον φαγεῖν, καὶ τὰ ἑξῆς, πάντα μοι ο σα ἐὰν δῷς δεκάτην ἀποδεκατώσω σοι αὐτά. πρὸ γὰρ τούτων τῶν λόγων φέρεται τὸ Ηυ ξατο ὁ ̓Ιακώβ, λέγων τὸ ̓Εὰν ῃ κύριος μετ' ἐμοῦ ε ως τοῦ Δεκάτην ἀποδεκατώσω αὐτά. Ευ δὲ καὶ τὸ εἰπεῖν ̔Ημέραν ἐξ ἡμέρας τὰς εὐχὰς ἀποδοῦναι ψάλλειν τε τῷ ὀνόματι τοῦ θεοῦ Εἰς τὸν αἰῶνα τοῦ αἰῶνος, τῷ τὸ μὲν ψάλλειν τῷ ὀνόματι τοῦ ὑμνουμένου παρεκτείνειν ε ως τοῦ μέλλοντος αἰῶνος, τῷ δὲ τὰς εὐχὰς ἀποδοῦναι πληροῦσθαι ε ως ε τι ὁ ἐξ ἡμερῶν συμπληρούμενος χρόνος ἐστίν· ου τος δέ ἐστιν ὁ παραμετρούμενος τῇ ἑκάστου ζωῇ.","english":"In many places of the divine teachings, the truth of God is joined together with his mercy; perhaps, then, since it is not possible for one who is clothed in human weakness to know the truth of God purely and cleanly, for this reason there is need of the mercy of God in addition to understanding the truth. What contributes to the present matter is that he wills all human beings to be saved and to come to the knowledge of the truth. For first it is necessary to be saved by the mercy of God, so that the knowledge of the truth may follow. For the salvation of human beings is the work of God's compassion; for God sent out his mercy and his truth, and what follows. Since, therefore, I have obtained from you what I asked and have become thus thankful, I will sing to your name, hymning through good works, thoughts, and words the appellation of yours that has been invoked upon me; and in addition to this, day by day I prayed that I would render back, just as Jacob says, \"If God gives me bread to eat,\" and what follows, \"everything that you give me I will tithe a tenth to you.\" For before these words is carried, \"Jacob prayed, saying, 'If the Lord is with me' until 'I will tithe them a tenth.'\" And it is well also to say that the vows are rendered back \"day by day,\" and to sing to the name of God \"forever and ever,\" by extending the singing to the name of the one who is hymned until the age to come, and by fulfilling the rendering back of vows as long as the time composed of days exists; and this is the time measured out by the life of each person.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":298,"ref":"p298","source":"ε ως ου ν ἐν βίῳ ἐσμέν, τὰς εὐχὰς ἀποδώσομεν, ι να καὶ ψάλαι εἰς τὸν αἰῶνα τοῦ αἰῶνος τῷ ὀνόματι τοῦ θεοῦ δυνηθῶμεν.\n\n627 β Σαλεύεται πᾶς ὁ ἐξ ἀρετῆς εἰς κακίαν μεταπίπτων· ἀλλ' οὐκ ἀθρόως συμβαίνει τοῦτο, προτέρας γινομένης ταραχῆς ἐν λογισμοῖς διὰ παθῶν μεθ' η ν, εἰ προσληφθείη κατάλληλος πρᾶξις, τοῖς τεταραγμένοις λογισμοῖς κλόνος καὶ πτῶμα γίνεται. ἀρχομένης τοιγαροῦν αἰσχρᾶς ἐπιθυμίας η ἑτέρου τινὸς ἀλόγου κινήματος, ἐπισχεῖν δεῖ τῷ εὐσεβεῖ λογισμῷ, συλλαμβανομένου θεοῦ, τὴν ἐπὶ τὴν πρᾶξιν ὁρμήν, ι να μὴ ἐπὶ πλεῖον κλόνος γένηται. ταῦτα ὁ σωτὴρ σαφῶς ἐν τῷ εὐαγγελίῳ διδάσκει, τὰς ἀρχὰς τῶν ἁμαρτημάτων ἀναιρῶν ι να μὴ μενόντων αὐτῶν τὸ ἐπὶ πλεῖον σαλευθῆναι πρακτικῶς γένηται. 628 ̔Ο ἐν ἀγάπῃ τεθεμελιωμένος καὶ ἐρριζωμένος α σειστός ἐστι τοῖχος καὶ φραγμὸν ε χει ἠσφαλισμένον, ο πως μὴ τρυγῶσιν αὐτὸν οἱ τὴν ὁδὸν παραπορευόμενοι φαῦλοι α νθρωποι καὶ πονηραὶ δυνάμεις. τὸν ου τως ἀσφαλῶς ε χοντα φραγμὸν ὁ θεὸς περιβάλλει, φάσκων Καὶ ἐχαράκωσα καὶ φραγμὸν περιέθηκα. σύγκειται γὰρ ου τος ὁ φραγμὸς ἐξ ἀγγέλων φρουρούντων καὶ δογμάτων ἀληθείας καὶ πράξεων κατ' ἀρετὴν ἐπιτελουμένων. τούτου μένοντος, οὐδεὶς βλάψαι τοὺς θείους καρποὺς τοῦ πνευματικοῦ φυτοῦ δυνήσεται. εἰ δὲ συμβαίη ποτὲ ἀντὶ σταφυλῶν ἀκάνθας ἐξενέγκειν τὸν φρουρούμενον ἀμπελῶνα, ἐγκαταλιπὼν αὐτὸν ὁ θεὸς λέγει ̓Αφελῶ τὸν φραγμὸν αὐτοῦ καὶ ε σται εἰς διαρπαγήν, καὶ καθελῶ τὸν τοῖχον αὐτοῦ καὶ ε σται εἰς καταπάτημα.","english":"...so that, while we are in life, we may pay our vows, in order that we may also be able to sing to the name of God forever and ever.\n\n627b. Everyone who falls from virtue into wickedness is shaken; but this does not happen all at once, since a prior disturbance arises in the thoughts through the passions, after which, if a suitable action is added, there comes to the disturbed thoughts a tossing and a fall. Therefore, when a shameful desire or some other irrational impulse begins, the pious man must check the impulse toward action with his reasoning, with God's help, so that the tossing may not become greater. The Savior clearly teaches these things in the Gospel, removing the beginnings of sins so that, if they do not remain, the being shaken in practice may not become greater. 628. He who is founded and rooted in love is an unshakable wall and has a fortified fence, so that the wicked men who pass along the way and the evil powers may not pluck him. God surrounds with a fence the one who thus securely holds his fence, saying, \"And I fenced it and placed a fence around it.\" For this fence consists of guarding angels and doctrines of truth and deeds performed according to virtue. While this remains, no one will be able to harm the divine fruits of the spiritual plant. But if it should ever happen that the guarded vineyard brings forth thorns instead of grapes, God, abandoning it, says, \"I will remove its fence and it shall be for plundering, and I will tear down its wall and it shall be for trampling.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":299,"ref":"p299","source":"εἰ δὴ τοῦτο συμβαίνει διὰ τὸ φαῦλον καρπὸν γενέσθαι ἐξ ἡμῶν, κεκλιμένος ὁ τοῖχος καὶ ὠσμένος γίνεται ὁ φραγμός. *** 629 Τιμὴ τοῦ σοφοῦ η ν βουλεύονται ἀπώσασθαι οἱ πονηροὶ ἡ ἀρετὴ καὶ ἡ εὐσέβεια, κατὰ τὸ Δόξα καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν. ἀτιμία τοίνυν ἐστὶν ἡ κακία εἰς η ν οἱ ἐκπεσόντες ο πεπόνθασιν αἰσθανόμενοι λέγουσιν ̓Επεκάλυψεν ἡμᾶς ἡ ἀτιμία ἡμῶν εἰς θλῖψιν. εἰς τοῦτο λήψῃ καὶ τὸ Ανθρωπος ἐν τιμῇ ω ν οὐ συνῆκεν. ει τ' ἐπεὶ μὴ βίᾳ ἑλκύσαι εἰς κακίαν δύνανται οἱ ἐπικείμενοι ἀπατεῶνες, οὐκ ̓Απώσαντο ει πε τὴν τιμήν μου ἀλλ' ̓Εβουλεύσαντο ἀπώσασθαι· οὐ γὰρ οι οί τέ εἰσιν ἑλεῖν τὸν ἰσχυρῶς ἀνθιστάμενον. τούτων συγγενεῖς εἰσι περὶ ω ν γράφει ὁ Παῦλος Δι' εὐλογίας καὶ χρηστολογίας ἐξαπατῶντες τὰς τῶν ἀκάκων καρδίας. τῆς αὐτῆς διανοίας ἐστὶ τὸ ̓Εὰν δέηταί σου ὁ ἐχθρὸς μεγάλῃ τῇ φωνῇ, μὴ πεισθῇς· ἑπτὰ γάρ εἰσι πονηρίαι ἐν τῇ ψυχῇ αὐτοῦ, ἐγγινόμεναι τάχα ἀπὸ τῶν Ζ πνευμάτων ω ν παραλαμβάνει τὸ ἀκάθαρτον πνεῦμα πονηρωτέρων ἑαυτοῦ ὑπαρχόντων **...σαν τὰς ἑπτὰ πονηρίας ε χων ἐν τῇ ψυχῇ ἑαυτοῦ ἱκετεύησε, τὸ Πρωῒ λαμπρὰ καὶ ἡδέα λέγων κολαστικῶς, μὴ πεισθῇς· στόματι γὰρ εὐλογῶν καταρᾶται τῇ καρδίᾳ. Οὐ μὴ μεταναστεύσω, μετανάστου γινομένου τοῦ δι' ἁμαρτίας μακρυνομένου τοῦ θεοῦ, κατὰ τὸ γεγραμμένον περὶ τοῦ ̓Ιακὼβ ̓Ελιπάνθη, ἐπαχύνθη καὶ ἀπέστη ἀπὸ θεοῦ σωτῆρος αὐτοῦ. 631 ̓Αντιλαμβανομένου θεοῦ οὐ γέγονα μετανάστης, ο θεν η ν ε χω σωτηρίαν καὶ δόξαν ἐπὶ τῷ θεῷ τυγχάνουσι· οὐ γὰρ ἰδίᾳ δυνάμει η τέχνῃ ἐσώθην.","english":"If this happens because a worthless fruit comes from us, the wall is made to lean and the fence is pushed away. *** 629 The honor of the wise — or: the wicked plot to thrust away virtue and piety, according to \"Glory and honor and peace to everyone who works what is good.\" Dishonor, then, is wickedness; falling into it, those who have fallen, perceiving what they have suffered, say, \"Our dishonor has covered us, to affliction.\" You will take also in this sense the words \"Man, being in honor, did not understand.\" And since the deceivers who press upon us cannot drag anyone into wickedness by force, they did not \"thrust away my honor,\" but \"they plotted to thrust away\"; for they are not able to seize the one who resists strongly. Those of the same kind are those about whom Paul writes: \"By fair speeches and good words deceiving the hearts of the simple.\" Of the same mind is the saying: \"If your enemy entreats you with a loud voice, do not be persuaded; for there are seven wickednesses in his soul,\" arising perhaps from the seven spirits which the unclean spirit takes along, being more wicked than itself **...having the seven wickednesses in his own soul, let him entreat, saying in a punitive sense, \"In the morning, bright and pleasant things,\" do not be persuaded; for with his mouth he blesses, but in his heart he curses. \"I will not remove\" — since he who by sin is far removed from God becomes a wanderer, according to what is written concerning Jacob: \"He grew fat, he grew thick, and he departed from God his Savior.\" 631 When God takes hold of me, I have not become a wanderer; whence I have salvation and glory in God; for I was not saved by my own power or skill.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":300,"ref":"p300","source":"δόξαν δὲ λέγει ἐπὶ θεῷ ε χειν η ν δίδωσιν ὁ μόνος θεὸς τοῖς ζητοῦσιν αὐτόν, καὶ σωτηρίαν οὐ τὴν σαρκῶν ἀλλὰ τὴν ψυχῆς λογικῆς η ν ε χει ὁ πιστεύσας εἰς τὴν τριάδα κατὰ τὸ λεχθὲν Κομιζόμενοι τὸ τέλος τῆς πίστεως σωτηρίαν ψυχῶν. Διὸ κα ν τι πάλιν εἰς σάλον με βιάζηται, ἐπ' αὐτῷ τὴν ἐλπίδα ποιοῦμαι πολλάκις με σώσαντι. Πᾶσαι αἱ τῶν λαῶν τῶν πιστευσάντων ἀπὸ ἐθνῶν συναγωγαί, ο πως μηκέτι α θεοι καὶ ἐλπίδα μὴ ε χοντες η τε, ἐλπίσατε ἐπ' αὐτὸν α νευ πάσης πανουργίας, ἐνώπιον αὐτοῦ φανερώσαντες τὰς καρδίας ὑμῶν· γενήσεται γὰρ ὑμῖν ὁ θεὸς βοηθός. Ταὐτὸν τῷ ἐκχεῖν ἐνώπιον αὐτοῦ τὴν καρδίαν τὸ ἐξ ο λης ψυχῆς καὶ ἐξ ο λης καρδίας ἀγαπᾶν αὐτόν. πολλαχοῦ γὰρ τὸ ἐκχέαι ἀντὶ δαψιλείας πλουσίας καὶ χορηγίας τέτακται, ὡς ἐν τῷ ̔Η ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ὑμῶν διὰ πνεύματος ἁγίου. Πρὸς τοὺς τοιούτους ἐρρήθη Ινα τί ἀγαπᾶτε ματαιότητα καὶ ζητεῖτε ψεῦδος, καίτοι παραγγέλλονται μὴ στάθμιον ε χειν μικρὸν","english":"He says that glory is with God, which the only God gives to those who seek him, and salvation—not of bodies but of the rational soul—which the one who believes in the Trinity has, according to what was said: \"Receiving the end of your faith, the salvation of souls.\" Therefore, even if some wave of turmoil forces me again, I place my hope in him who has often saved me. All the assemblies of the peoples who have believed from among the nations, so that you may no longer be without gods and without hope, hope in him without any cunning, having made your hearts manifest before him; for God will become your helper. To pour out one's heart before him is the same as loving him with the whole soul and with the whole heart. For in many places \"to pour out\" is used for abundant richness and provision, as in \"The love of God has been poured out in your hearts through the Holy Spirit.\" To such people it was said, \"Why do you love vanity and seek falsehood?\"—although they are commanded not to have a small weight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":301,"ref":"p301","source":"καὶ μέγα ἀλλὰ ζυγὸν ἀληθινόν, ἐπείπερ βδέλυγμα κυρίῳ ἐστὶ δισσὸν στάθμιον. ̔Ρητέον δὲ εἰ βουλητὸν ταῦτα καὶ πρὸς ῥητὸν τοῖς περὶ συναλλάγματα καὶ κοινωνίαν ε χουσιν· ἐν παντὶ γὰρ πράγματι ποθεινὴ ἡ δικαιοσύνη· οἱ γὰρ συντρέχοντες εἰς τὴν ματαιότητα ἐπὶ τὸ αὐτὸ ματαιοῦνται, ἀεὶ περὶ ματαίαν συμφωνίαν καὶ σπουδὴν ε χοντες. ̓Ενταῦθα δ' ἰστέον· τὸ Υἱοὶ ἀνθρώπων περιφραστικῶς σημαίνει τοὺς ὡς ἀνθρώπους ἀποθνῄσκοντας τῷ μηκέτι θεοὺς καὶ υἱοὺς ὑψίστου ει ναι, καθὸ σημαινόμενον γέγραπται Οπου γὰρ ε ρις καὶ ζῆλος ἐν ὑμῖν, οὐχὶ σαρκικοί ἐστε καὶ κατὰ α νθρωπον περιπατεῖτε; Οὐ γὰρ δυνατὸν θεῷ δουλεύειν καὶ μαμωνᾷ, οὐδὲ μὴν ἐπ' ἀδικίαν ἐλπίσαι καὶ θεόν. ̓Εὰν δοκῇ ῥέειν καὶ μειοῦσθαι ὁ πλοῦτος τοῦ μὴ ἁρπάζοντος καὶ μὴ ἀδικοῦντος, οὐ δεῖ προστιθέναι τῇ καρδία, ι να μὴ δόξῃ λυπεῖσθαι τῶν χρημάτων μειουμένων. ̓Επεὶ τὸ τῆς ἀδικίας ο νομα σημαίνει ὁτὲ μὲν τὴν περὶ συναλλάγματα καὶ κοινωνίαν ἀνισότητα ὡς ἐν τῷ ̓Αλλ' ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε καὶ τοῦτο ἀδελφούς, ὁτὲ δὲ πᾶσαν τὴν πρακτικὴν κακίαν καθὸ λέγεται ̓Αδικίαν ἐμίσησα καὶ ἐβδελυξάμην, ἐπιστατέον κατὰ ποῖον σημαινόμενον τῆς λέξεως νῦν παρίσταται. καὶ ὁ μὲν ἐρεῖ τὸ πρότερον δηλοῦσθαι διὰ τὸ συνεζεῦχθαι αὐτῷ ἁρπάγματα καὶ πλοῦτον ῥέοντα, ὁ δὲ τὸ υ στερον καθὸ ει ρηται ̔Ο δὲ ἀγαπῶν τὴν ἀδικίαν. ει δος γὰρ ταύτης καθόλου ου σης καὶ ἡ περὶ χρήματα ἁρπαγή. 635 ̓Ασώματος ω ν ὁ θεός, μᾶλλον δὲ ὑπερέκεινα πάσης γενητῆς οὐσίας καὶ νοητῆς ὑπάρχων, οὐδὲν ε χει ἐπιπεπλεγμένον ἑαυτῷ·","english":"And it is a great but true yoke, since a double weight is an abomination to the Lord. But one must say whether these things are to be desired also in reference to what is spoken to those who have dealings and fellowship; for in every matter righteousness is desirable. For those who run together into vanity are made vain for the same thing, always having their concern about vain agreement and zeal. But here it must be noted: the phrase \"sons of men\" signifies periphrastically those who die as men, in that they are no longer gods and sons of the Most High, according to which meaning it is written: \"For where there is strife and jealousy among you, are you not carnal and walking according to man?\" For it is not possible to serve God and mammon, nor indeed to hope for injustice and God. If the wealth of one who does not plunder and does not do injustice seems to flow away and diminish, one must not add to the heart, lest he seem to be grieved when his money diminishes. Since the name of injustice signifies sometimes the inequality in dealings and fellowship, as in \"But you do injustice and defraud, and that to brothers,\" and sometimes all practical evil, according to which it is said, \"I hated and abhorred injustice,\" one must consider according to which meaning of the word it is now presented. And one will say that the former is indicated because of its being joined with plunder and flowing wealth, while another will say the latter, according as it is said, \"But he who loves injustice.\" For since this is a species in general, the plundering of money is also a part of it. God, being incorporeal, or rather existing beyond all created and intelligible substance, has nothing intertwined with himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":302,"ref":"p302","source":"ο θεν λαλῶν α παξ τουτέστι μονοειδῶς καὶ ἀσυνθέτως λαλεῖ, οὐκέτ' ἐμοῦ ου τως ἀκούοντος. τὸ γὰρ α παξ λαληθὲν δύο ο ντα κατὰ τὴν δεῖξιν η κουσα· ἡ γὰρ ταῦτα φωνὴ δεικτικὴ ὑπάρχει. ε στι τοίνυν ο λέγει τοιοῦτον· καθαρᾷ νοήσει καὶ ἀσυνθέτῳ φωνῇ λέγοντος αὐτοῦ, ὡς δύο ο ντων τῶν λεγομένων ἀκούω, παρυφισταμένου τῇ φαντασίᾳ μου τοῦ παρά τισι καλουμένου λεκτοῦ ἀρρήτου τυγχάνοντος νοήσει καὶ ἀσυνθέτῳ φωνῇ λέγοντος αὐτοῦ. καὶ ο ρα εἰ τοῦτο θέλει παραστῆσαι ὁ ἀπόστολος α ρρητα ῥήματα ἀκηκοέναι γράφων, ἀρρήτων ο ντων ω ν η κουσε τῷ μὴ ἐκ συλλαβῶν καὶ φωνῶν ὑπάρχειν ἀλλὰ καὶ ῥημάτων ο ντων διὰ τὸ νόησιν ε χειν τὸ ἀληθὲς ε χουσαν. ε νθα γὰρ τὸ ἀληθές, ἐκεῖ πρότασις. ἀνάγκη δὲ τὴν πρότασιν ἐξ ὀνόματος ει ναι καὶ ῥήματος. ̔Ρητέον δὲ καὶ ἑτέρως· ἡμεῖς φωνητικοῖς ὀργάνοις χρώμεθα, καὶ α μα πολλὰ εἰπεῖν ἀδυνατοῦμεν. θεοῦ ου ν α παξ καὶ α μα λέγοντος, διττῶς ἡμεῖς ἀκούομεν. ̓Επίστησον μὴ καὶ τρίτον δυνατὸν εἰπεῖν. θεοῦ α παξ ἐντελλομένου περὶ θυσίας Φέρε, αἰσθητῶς καὶ πνευματικῶς ἀκούομεν τῆς ἐντολῆς, ὡς καὶ περιτομὴν διττῶς νοοῦμεν α παξ εἰρημένην ὑπὸ θεοῦ, τὴν μὲν σωματικήν, τὴν δὲ πνευματικήν. Πότερον θεὸν τὸν πατέρα, κύριον δὲ τὸν υἱὸν καὶ ἐν τούτοις παρίστησιν ὁ λόγος η τὸν αὐτὸν θεὸν α μα καὶ κύριον λέγει, νῦν ἐπίσκεψαι· ἑκατέρως γὰρ καὶ εὐσεβὲς καὶ ἀληθὲς τὸ θεωρούμενον. Ζητῆσαι δὲ δεῖ πῶς ἀποδίδωσιν ἑκάστῳ κατὰ τὰ ε ργα αὐτοῦ. εἰ γὰρ οὐκ α ξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλύπτεσθαι, καὶ ὁ τὰ ψεκτὰ δὲ ἐργασάμενος οὐκ ἀξίως ω ν ε πραξε τιμωρεῖται.","english":"He who speaks \"once,\" that is, in a single form and without composition, speaks no longer with me hearing in that way. For what was spoken once, being two in respect of demonstration, I heard; for the voice of these things is demonstrative. What he says is therefore of this sort: when he speaks with pure thought and uncompounded voice, I hear as though the things spoken were two, the so-called \"sayable\" (lekton) standing alongside my imagination, which is ineffable to thought, while he speaks with uncompounded voice. And consider whether the apostle wishes to convey this when he writes that he heard \"unspeakable words,\" these being unspeakable because what he heard does not consist of syllables and sounds, but are also words because they have a meaning that possesses the truth. For where the truth is, there is a proposition. And a proposition must be composed of a noun and a verb. But one must also speak in another way: we use vocal organs, and we are unable to say many things at once. When God therefore speaks once and at once, we hear in a twofold manner. Consider whether it is also possible to speak of a third. When God gives a command once concerning sacrifice—come, let us hear the commandment both sensibly and spiritually, just as we understand circumcision, spoken once by God, in a twofold sense: the one bodily, the other spiritual. Whether the word presents God the Father and the Lord the Son also in these things, or calls the same one both God and Lord—examine now; for in either way what is contemplated is both pious and true. But one must inquire how he renders to each according to his works. For if the sufferings of the present time are not worthy to be compared with the glory that is to be revealed, then he who has done blameworthy things is not punished worthily of what he has done.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":303,"ref":"p303","source":"̓Εὰν γὰρ ἀνομίας παρατηρήσῃ, κύριε κύριε, τίς ὑποστήσεται, πῶς κατ' ἰσότητα ἐκλαμβάνειν δεῖ; ἐπιστατέον μήποτε οὐ κατὰ τὴν ποσότητα ἀλλὰ κατὰ τὴν ποιότητα γίνηται, κα ν ποσότης δὲ δηλοῦται ἐκ τῆς λέξεως τὰ μείζονα τῆς ἀξίας τῶν πεπραγμένων ἐπαινετῶς δίδοσθαι τοῖς δικαίοις καὶ τὸ ἐλαττοῦσθαι τὴν κόλασιν. οὐ γὰρ κατὰ τὴν ἐπανορθωτικὴν δικαιοσύνην ἡ ἰσότης, ἀλλὰ κατὰ τὴν διανεμητικὴν τὸ ι σον καὶ ανισον.\n\n636 Κατορθοῦται τοῦτο τῷ γενομένῳ ἐκτὸς ἀγνοίας καὶ κακίας, ὡς φάναι ̔Η νὺξ προέκοψεν, ἡ δὲ ἡμέρα ηγγικεν. τούτῳ συνᾴδει τὸ ̓Εκ νυκτὸς ὀρθρίζει τὸ πνεῦμά μου πρὸς σέ, ὁ θεός. εἰ δέ τις ε τι τὰ τῆς νυκτὸς ε ργα καὶ σκότους πράττοι,\n\nπῶς α ν λέγοι τὸ ̓Ορθρίζω, μὴ ἐνστάντος αὐτῷ τοῦ ο ρθρου; Τὸ δὲ Πρὸς σὲ ὀρθρίζω οὐ τοπικῶς ἀκουστέον. οὐ γὰρ ἐν τόπῳ θεὸς ἀλλ' ἐν διαθέσει, σχέσει πρὸς θεὸν γινομένου τοῦ τὰ αἰσθητὰ ὑπερπηδήσαντος· τούτῳ γὰρ ἀκολουθεῖ τὸ πρὸς θεὸν ἐλθεῖν. Ευ δὲ καὶ τὸ εἰπεῖν ̔Ο θεὸς ὁ θεός μου. καὶ γὰρ τῶν ἁγίων ὁ θεὸς λατρευόντων αὐτῷ καὶ καθάπαξ θεός ἐστιν οὐ πάντων τῶν ἐχόντων τὸ ει ναι, τινῶν καὶ ἀπολελυμένων ο ντων. ἡ κοιλία γοῦν τῶν περὶ τρυφὴν ἐχόντων θεὸς ου σα ἁπλῶς οὐ λέγεται θεός, ἀλλ' οὐδὲ οἱ δαίμονες κυρίως εἰσὶ θεοὶ τῶν ἐθνῶν λεγόμενοι θεοί· ο θεν μόνος καὶ πᾶς ὁ ἀληθῶς σοφὸς ἐρεῖ τῷ φύσει καὶ ἀληθῶς θεῷ ̔Ο θεὸς ὁ θεός μου. Πάντων τῶν παρόντων ἀποστήσῃ μου τὸν πόθον· διψῶ τῇ ψυχῇ ει ναι πρὸς θεὸν ὀρέξοντά μοι πηγὴν υ δατος ἀλλομένου εἰς ζωὴν αἰώνιον.","english":"For if you should mark iniquities, Lord, Lord, who shall stand? How must this be understood in respect of equality? It must be considered whether it is not according to quantity but according to quality, and quantity is made clear from the word—that the greater things beyond the worth of what has been done are given praiseworthily to the righteous, and that punishment is diminished. For equality is not according to corrective justice, but according to distributive justice, the equal and the unequal.\n\nThis is set right in the one who has come to be outside ignorance and vice, so as to say, \"The night has advanced, and the day has drawn near.\" With this agrees, \"From the night my spirit rises early toward you, O God.\" But if someone should still be doing the works of night and darkness, how could he say, \"I rise early,\" when the dawn has not come upon him? And \"Toward you I rise early\" must not be heard in a local sense. For God is not in a place but in disposition, the relation to God belonging to the one who has leaped over things perceptible; for to this one belongs coming toward God. And it is well also to say, \"O God, my God.\" For the God of the saints who serve him is God absolutely, not of all who have being, since some are also released from being. At any rate, the belly of those given to luxury, being a god, is not called God simply, nor are the demons, called gods of the nations, properly gods; whence only the one who is truly wise—and every such one—will say to the God who is by nature and truly God, \"O God, my God.\" You will remove from me the desire for all things present; I thirst in my soul to be toward God, who will show me a spring of water leaping up to eternal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":304,"ref":"p304","source":"καὶ ἐπεὶ ὠφελουμένης καὶ φωτιζομένης τῆς ψυχῆς καὶ ἡ σὰρξ μεταλαμβάνει, καὶ τούτων ὡς οι όν τε καὶ αὐτὴ ποσαπλῶς διψᾷ πρὸς θεὸν καὶ *** τὴν δύναμιν καὶ τὴν δόξαν αὐτοῦ. Καὶ εἰ μὲν ει η ὁ πατὴρ πρὸς ο ν διψᾷ, δύναμις καὶ δόξα αὐτοῦ ὁ μονογενής. Χριστὸς γὰρ θεοῦ δύναμις, αὐτὸς ω ν καὶ ἡ δόξα περὶ η ς ει ρηται ̓Οφθήσεται ἡ δόξα κυρίου. εἰ δὲ ὁ υἱὸς δόξα αὐτοῦ καὶ δύναμις, ἡ περὶ αὐτοῦ θεολογία καὶ τεραστίων ἐπιτελεστικὴ ἐνέργεια ὑπάρχει κατὰ τὸ γεγραμμένον ἐν τῷ Εὐαγγελίῳ Δύναμις παρ' αὐτοῦ ἐξήρχετο καὶ ἰᾶτο πάντας, καὶ πάλιν Καὶ δύναμις η ν θεοῦ εἰς τὸ ἰᾶσθαι αὐτόν. καταλλήλως ταύτῃ τῇ δυνάμει καὶ τὰ περὶ τῆς δόξης αὐτοῦ ἐκλήψῃ ε κ τε τοῦ ̓Εθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς, καὶ τοῦ Δόξασόν με, πάτερ, τῇ δόξῃ ῃ ει χον πρὸ τοῦ τὸν κόσμον ει ναι. ̔Επομένως ἑκατέρᾳ ἀποδώσει ἐκλήψῃ τὸ ̓Εν τῷ ἁγίῳ ω φθην σοι, ἐπειδὴ ἡ ψυχή μου ἐδίψησέν σοι, ἡ σάρξ μου ποσαπλῶς ἐν γῇ ἐρήμῳ καὶ ἀβάτῳ καὶ ἀνύδρῳ. Καὶ ο ρα μὴ ὁ περὶ γῆν τόπος δηλοῦται διὰ τῆς λέξεως, ε ρημος ω ν τῆς τελειότητος καὶ ανυδρος τῷ μὴ ε χειν δαψιλῶς τὰ χαρίσματα τοῦ πνεύματος Ποταμοὶ υ δατος ζῶντος εἰρημένα ἐξιόντες ἐκ νηδύος τοῦ πεπιστευκότος· διὸ καὶ α βατός ἐστιν, οὐδενὸς ἐπ' αὐτοῦ διατρίβοντος τῶν πάντῃ κατὰ τὸ δυνατὸν θεῷ ὁμοιωμένων. πῶς γὰρ οὐκ ε ρημος ὁ ἑρμηνευθεὶς χῶρος ἐκ μέρους ου σης ἐν αὐτῷ γνώσεως, καὶ ανυδρος ἀρραβῶνος πνεύματος ἐν αὐτῷ γινομένου; οὐ γὰρ ε ρημος καὶ ανυδρος κατὰ παντελῆ στέρησιν οἰκούντων καὶ πατούντων καὶ υ δατος ει ρηται, ἀλλὰ διὰ τὸ σπανίως καὶ βραχέως ἐν αὐτῷ ταῦτα γίνεσθαι.","english":"And since, when the soul is benefited and enlightened, the flesh also partakes, and in these things, as far as it is able, it too thirsts in many ways for God and *** His power and His glory. And if indeed the Father is what it thirsts for, His power and glory is the Only-Begotten. For Christ is the power of God, being Himself also the glory about which it is said, \"The glory of the Lord shall appear.\" But if the Son is His glory and power, the theology concerning Him and the energy effective of wonders exists according to what is written in the Gospel: \"Power went out from Him and healed all,\" and again, \"And He was the power of God to heal him.\" In correspondence with this power, you will also receive the things concerning His glory, both from \"We beheld His glory, glory as of the Only-Begotten,\" and from \"Glorify Me, Father, with the glory which I had before the world was.\" Consequently, to each you will render the interpretation: \"In the holy one I appeared to you, because my soul thirsted for you, my flesh in many ways in a land desert and impassable and waterless.\" And see whether the place concerning the earth is signified by the expression, being desert of perfection and waterless through not having abundantly the gifts of the Spirit—\"rivers of living water\" said to flow out of the belly of the one who has believed. Therefore it is also impassable, since no one of those who are in every way, as far as is possible, made like to God dwells upon it. For how is not the place desert, being in part of the knowledge that is in it, and waterless, the earnest of the Spirit coming to be in it? For it is not said to be desert and waterless according to a complete deprivation of those who dwell and tread and of water, but because these things come to be in it rarely and briefly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":305,"ref":"p305","source":"̓Εκδεκτέον δὲ καὶ ἑτέρως τὸ προκείμενον· ὁ ἐκτὸς κακίας καὶ ἀγνοίας ε ρημός ἐστι τούτων, ω ν δὲ καὶ τῆς τῶν παθῶν ὑγρότητος ἐκτὸς ανυδρος ὑπάρχει, ὡς α βατος ει ναι η δη τοῖς χείροσι διὰ τὸ μὴ εὑρίσκεσθαι ἐν αὐτῷ τόπον διαβόλου η τινος α λλου χείρονος πνεύματος. κα ν ποτε ου ν ἐπιτολμήσῃ τὸ πνεῦμα τὸ ἀκάθαρτον πλησιάσαι τοῖς ου τως ἀνύδροις τόποις, διέρχεται αὐτοὺς οὐχ εὑρίσκον παρ' αὐτοῖς ἀνάπαυσιν· πεπληρωμένοι γὰρ πάντων ἀγαθῶν εἰσι τῶν ἀπελαυνόντων καὶ καταπονούντων πᾶσαν πονηρὰν δύναμιν. ̓Εν τῇ ἑκατέρως ἑρμηνευθείσῃ ἐρήμῳ καὶ ἀβάτῳ καὶ ἀνύδρῳ γῇ τυγχάνων τις ὀφθῆναι, ἐν τῷ ἁγίῳ πόθῳ διψᾷ ψυχῇ πρὸς τὸν θεόν, ἐπακολουθούσης καὶ τῆς σαρκὸς κατὰ τὸ ἐφικτόν. Φέρεται δὲ καὶ ἑτέρα γραφὴ Καὶ ἐτάκη ἡ σάρξ μου, περὶ η ς λεκτέον τάδε· ο τε ἡ ψυχή μου πρὸς θεὸν διψᾷ, τήκεται ἡ σὰρξ ἀπολαβοῦσα παχύτητα τὴν ἐξ αἰσχρῶν ἐπιθυμιῶν τῶν τε α λλων παθῶν συνισταμένην. εἰς τοῦτο λήψῃ τὸ ω δε ε χον εὐαγγελικόν· Τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής. ο ταν γὰρ προθυμίαν ε χῃ τις διψώσης τῆς ψυχῆς πρὸς τὸν θεόν, τὸ ἠγγίκεναι δὲ ἀσθενεῖ ἡ σὰρξ τηκομένη. Γέγραφεν ὁ ἀπόστολος ὡς πρὸς πάντα ὠφέλιμος ου σα ἡ εὐσέβεια ἐπαγγελίαν ζωῆς ε χει τῆς τε νῦν καὶ τῆς μελλούσης. τῆς δὲ νῦν εἰπὼν οὐ τῆς κοινῆς λέγει τῶν ζῴων ἀλλὰ τῆς ἐν βίῳ δυνατῆς ὑπαρχθῆναι, περὶ η ς φησιν ὁ σωτὴρ ̔Ο πιστεύων εἰς ἐμὲ ε χει ζωὴν αἰώνιον, καὶ Αυ τη ἐστὶν ἡ αἰώνιος ζωή, ι να γινωσκῶσι σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ο ν ἀπέστειλας ̓Ιησοῦν Χριστόν. ταύτης τῆς νῦν","english":"But the present passage must also be understood in another way: he who is outside of evil and ignorance is destitute of these things, and being outside the moistness of the passions he is waterless, so as to be a place untrodden by the worse powers, because no place is found in him for the devil or any other worse spirit. And if ever the unclean spirit should dare to approach such waterless places, it passes through them finding no rest among them; for they are filled with all good things that drive away and subdue every evil power. Whoever is found in the desert and untrodden and waterless land, interpreted in either way, thirsts with his soul for God in holy longing, the flesh also following as far as it is able. But another reading is also transmitted: And my flesh was melted, concerning which one must say the following: when my soul thirsts for God, the flesh is melted, having received the coarseness that is constituted from shameful desires and the other passions. For this you will take the Gospel saying that has this force: The spirit indeed is willing, but the flesh is weak. For when one has willingness, his soul thirsting for God, the flesh, being melted, is weak. The apostle has written that godliness, being profitable for all things, has the promise of life both of the present and of the future. And when he says \"of the present,\" he does not mean the common life of living creatures, but that which can be attained in this life, concerning which the Savior says, He who believes in me has eternal life, and This is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent. Of this present","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":306,"ref":"p306","source":"ζωῆς καὶ τῆς μελλούσης η τις κατὰ τὴν τελειότητα γίνεται τοῖς προσβάλλουσι τῇ ἀληθείᾳ πρόσωπον πρὸς πρόσωπον κρεῖσσόν ἐστι τὸ ε λεος τοῦ θεοῦ τῷ δι' αὐτὸ καὶ καθ' αὐτὸ γίνεσθαι ἐν ταῖς ζωαῖς τὸν εἰς αὐτὰς ἀναγόμενον. οὐ γὰρ κατ' ἀξίαν πράξεως καὶ θεωρίας ἀλλ' ἀγαθότητι καὶ ἐλέου θεοῦ ε ρχεταί τις ἐπὶ τὸ ζῆν κατ' ἀμφοτέρας τὰς ζωάς. κρεῖσσον δὲ αὐτῶν ει ρηται τὸ ε λεος ὡς αι τιον αἰτιατοῦ. Ορα γε μὴ τὸ λεγόμενον ἐνταῦθα ε λεος οὐχ ε τερόν ἐστι τοῦ θεοῦ λόγου, περὶ ου γέγραπται ̓Εξαπέστειλεν ὁ θεὸς τὸ ε λεος αὐτοῦ καὶ τὴν ἀλήθειαν αὐτοῦ. Ορα εἰ στέαρ ἐστὶ πληροῦν τὴν ψυχὴν α ε σφαξε θύματα ἡ σοφία καὶ ἡ ἀληθινὴ βρῶσις σὰρξ τοῦ λόγου καὶ πιότης εὐφραίνουσα τὸν ε σω α νθρωπον ὁ τρυγώμενος οι νος ἐκ τῆς ἀμπέλου τῆς ἀληθινῆς καὶ ἡ ἀληθινὴ πόσις τῆς σοφίας τὸ αι μα. κληθεὶς γὰρ ὁ ταῦτα λέγων εἰς τὸ μετασχεῖν τῆς ἑτοιμασθείσης τραπέζης ὑπὸ τῆς σοφίας σφαξάσης τὰ ἑαυτῆς θύματα καὶ τὸν ἑαυτῆς κερασάσης οι νον. ̓Εμφορηθεὶς η δη τῆς θείας ἑστιάσεως καὶ ε τι ἐμφορηθήσεσθαι προσδοκῶν ου τως ει πεν· ̔Ωσεὶ στέατος καὶ πιότητος ἐμπλησθείη ἡ ψυχή μου. καὶ ἐπεὶ ἀεὶ ὁ ταύτης τῆς εὐωχίας μεταλαμβάνων πεινᾷ διὰ τὸ τῆς ὀρέξεως τοῦ νοῦ ἀκόρεστον ̓Εμπλησθείη ει πεν καὶ οὐκ ̓Ενεπλήσθη ἡ ψυχή μου, καίπερ η δη δαψιλῶς μετειληφὼς τῆς τροφῆς καὶ τοῦ πόματος. ̓Εντρεπέσθωσαν καὶ ἐκ ταύτης τῆς λέξεως οἱ μετὰ ἀνάστασιν αἰσθητὴν τροφὴν καὶ μέθην ὀνειροπολοῦντες.","english":"Of life and of the life to come, which in perfection becomes for those who assail the truth face to face, the mercy of God is better, because through it and for its own sake the one who is brought up into the lives is in the lives. For not according to the worth of action and contemplation, but by the goodness and mercy of God, does one come to live according to both lives. And mercy has been called better than them as the cause is better than the thing caused. See to it that the mercy spoken of here is not something other than the Word of God, about whom it is written, \"God sent forth his mercy and his truth.\" See whether the fat that fills the soul is the sacrifices slain by Wisdom, and the true food is the flesh of the Word, and the richness that gladdens the inner man is the wine trodden out from the true vine, and the true drink of Wisdom is the blood. For he who says these things, having been called to partake of the table prepared by Wisdom, who slew her own sacrifices and mixed her own wine—having been filled already with the divine banquet and expecting still to be filled, he spoke thus: \"As with fat and richness let my soul be filled.\" And since he who partakes of this feast always hungers because of the insatiable desire of the mind, he said \"Let it be filled,\" and not \"My soul was filled,\" although he had already abundantly partaken of the food and the drink. Let those who dream of perceptible food and drunkenness after the resurrection be put to shame even by this phrase.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":307,"ref":"p307","source":"οὐ γὰρ ει πε τὴν σάρκα η τὸ σῶμα ἀλλὰ τὴν ψυχὴν ἐμπλησθήσεσθαι στέατος καὶ πιότητος, πληροῦντος τοῦ θεοῦ ἐν ἀγαθοῖς τὴν τῆς ψυχῆς ἐπιθυμίαν ὡς ει πεν ἐν ἑτέρῳ ψαλμῷ. Πληρωθεὶς δὲ τῆς εὐφροσύνης χαριστηρίως ἀγαλλιᾷ τῷ ὀρέξαντι τὴν τροφήν, λέγων Καὶ χείλη ἀγαλλιάσεως αἰνέσει τὸ ο νομά σου, περὶ ω ν ε λεγε Τὰ χείλη μου ἐπαινέσουσί σε. Χείλη δὲ ἀγαλλιάσεως τυγχάνει ἡ ἀρετή. ὡς γὰρ λέγεται ἀφροσύνης μέλη ὡς ἐν τῷ Τῆς γὰρ ἀφροσύνης οἱ πόδες κατάγουσι τοὺς χρωμένους αὐτῇ, ου τω μήποτε καὶ τῆς ἀγαλλιάσεως ει η χείλη, εἰ μὴ α ρα καὶ ἐν τούτοις ει πῃ τις τοὺς ε χοντας τὰς ε ξεις δηλοῦσθαι διὰ τῶν ε ξεων, ὡς περὶ τοῦ α φρονος εἰρῆσθαι, ὡς ε χει πόδας τοὺς κατάγοντας εἰς τὸν ᾳ δην τοὺς χρωμένους αὐτοῖς, καὶ περὶ τοῦ ἀγαλλιῶντος ὡς χείλεσιν ἀγαλλιάσεως αἰνοῦντος τὴν τοῦ θεοῦ προσηγορίαν. Δύναται δὲ ταῦτα λέγειν ὁ ἀγαμίᾳ σχολάζων, ι να μεριμνῶν τὰ τοῦ κυρίου ἀρέσῃ αὐτῷ, καὶ ὁ κοίτην ἀμίαντον ε χων τῷ κατὰ τοὺς ἁγίους α νδρας τιμίως συνεῖναι τῇ γαμετῇ. Ωσπερ δέ ἐστι τὸν τρέχοντα ἐπὶ τὴν ἀρετὴν καὶ τὴν εὐσέβειαν τέλος ἐπιθεῖναι κατὰ τὸ λεχθὲν Τὸν δρόμον τετέλεκα, καὶ τὸ Ανευ ἀνομίας ε δραμον καὶ κατεύθυνα (τελέσαντος γάρ ἐστι τὸ Εδραμον), ου τως ὁ ἑπόμενος θεῷ κατὰ τὸν ̔Ιερεμίαν ̓Εγὼ δὲ οὐκ ἐκοπίασα κατακολουθῶν ὀπίσω σου, καὶ κατὰ τὸν ̔Ωσηὲ ̓Οπίσω κυρίου πορεύσομαι, καὶ καθά φησιν Μωυσῆς ̓Οπίσω κυρίουτοῦ θεοῦ σου πορεύσῃ, τελέσοι α ν ποτε τὴν ὀπίσω τοῦ θεοῦ πορείαν ἐπ' αὐτὸ φθάσας τὸ τῆς μακαριότητος τέλος ο τε ἀκούσεται πρὸς θεοῦ Σὺ δὲ αὐτοῦ στῆθι μετ' ἐμοῦ. Οὐ γὰρ ε τι πορευομένου φωνή.","english":"For it is not the flesh or the body but the soul that will be filled with fatness and richness, God filling the soul's desire with good things, as it was said in another psalm. And having been filled with gladness, he exults in thanksgiving to the one who provided the nourishment, saying, And lips of exultation will praise your name, concerning which he was saying, My lips will praise you. And lips of exultation prove to be virtue. For just as members of folly are spoken of, as in the passage, For the feet of folly lead down those who use it, so perhaps there are also lips of exultation, unless indeed in these very words someone might say that those who possess the dispositions are indicated through the dispositions, as it was said concerning the foolish man, that he has feet that lead down to Hades those who use them, and concerning the one who exults, that with lips of exultation he praises the name of God. But these things can be said by the one who devotes himself to celibacy, so that being free from cares for the things of the Lord he may please him, and by the one who keeps his bed undefiled, living honorably with his wife according to the holy men. And just as it belongs to the one running toward virtue and piety to reach the goal, according to what was said, I have finished the course, and, Without lawlessness I ran and directed my steps (for I ran is the word of one who has finished), so the one who follows God, according to Jeremiah, But I did not grow weary in following after you, and according to Hosea, I will go after the Lord, and as Moses says, You shall go after the Lord your God—may he at some point complete the journey after God, having arrived at the very goal of blessedness, where he will hear from God, But you, stand here with me. For there is no longer a voice of one who journeys.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":308,"ref":"p308","source":"εἰς ταύτην τὴν κατάστασιν μετὰ τὸ πορευθῆναι ὀπίσω καταφθάσας ὡς κολληθῆναι ὀπίσω ου ει πετό φησιν ̓Εκολλήθη ἡ ψυχή μου ὀπίσω σου, δηλούσης τῆς φωνῆς τῆς ̓Εκολλήθη τὸ ̔Ηνώθη. ου τω γὰρ ἀκουστέον καὶ τοῦ ̓Αποστυγοῦντες τὸ πονηρόν, κολλώμενοι τῷ ἀγαθῷ. ε νωσιν τὴν πρὸς θεὸν δηλοῖ καὶ τὸ ̔Ο κολλώμενος τῷ κυρίῳ ε ν πνεῦμά ἐστιν· ο περ ζητητέον εἰ ταὐτόν ἐστι τῷ ̓Εκολλήθη ἡ ψυχή μου ὀπίσω σου, ὡς μὴ διαφθείρειν τὸ κολληθῆναι τῷ κυρίῳ καὶ τὸ κολληθῆναι τὴν ψυχήν τινος ὀπίσω ἑτέρου οὐ ταὐτὸν ει ναι βουλομένου τῷ τέλει τὸ αὐτῷ τῷ κυρίῳ κολληθῆναι. τέλος μὲν γὰρ τοῦ ὀπίσω κυρίου πορευθῆναι τὸ κολληθῆναι τὴν ψυχὴν τοῦ πορευομένου ὀπίσω αὐτοῦ· πλὴν εἰ καὶ τέλος πορείας τὸ φθάσαντα ἑνωθῆναι ὀπίσω, ἀλλ' ου ν ε τι τούτου τελειότερον τὸ κολληθῆναι πρὸς τὸν κύριον ἐπὶ τῷ ε ν πνεῦμα πρὸς αὐτὸν γενέσθαι. Οπως δ' α ν δέχῃ τὰ τῆς θεωρίας,\n\nὁμολογεῖ κεκολλῆσθαι ὀπίσω τοῦ θεοῦ τὴν ψυχὴν ἑαυτοῦ, ἀντιλαμβανομένης τῆς τοῦ θεοῦ δεξιᾶς. αυ τη δέ ἐστιν ἡ μονογενὴς θεοῦ δύναμις· η ς ἀντιλαμβανομένης καὶ κρατούσης ἀσφαλῶς, εἰς μάτην ἐζήτησαν τὴν ψυχὴν τοῦ ταῦτα λέγοντος οἱ ἐπικείμενοι ὁρατοὶ καὶ ἀόρατοι ἐχθροὶ, οὐ δυνάμενοι ἁρπάσαι τὸν ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ φρουρούμενον. Σύμφωνον τῷ εἰσελεύσεσθαι τοὺς φαύλους εἰς τὰ κατώτατα τῆς γῆς τὸ ̓Αποστραφήτωσαν οἱ ἁμαρτωλοὶ εἰς τὸν ᾳ δην πάντα τὰ ε θνη τὰ ἐπιλανθανόμενα τοῦ θεοῦ. εἰσελθόντα δὲ κολάσει παραδοθήσονται σημαινομένῃ ὀνόματι τῆς ῥομφαίας.","english":"Having reached this state after going in pursuit, so as to cleave behind him—as he says, \"My soul has cleaved behind you,\" the word \"has cleaved\" meaning \"has been united.\" For thus one must also hear \"Hating the evil, cleaving to the good,\" the union with God being indicated, and also \"He who cleaves to the Lord is one spirit.\" One must inquire whether this is the same as \"My soul has cleaved behind you,\" so as not to destroy the meaning of \"cleaving to the Lord\" and of a person's soul cleaving behind another; for it is not the same, since the end intended is to cleave to the Lord himself. For the end of going behind the Lord is that the soul of the one who goes behind him should cleave; yet even if the end of the journey is that, having arrived, one be united behind him, still nothing is more perfect than this: to cleave to the Lord so as to become one spirit with him. But however you receive the matters of contemplation, he confesses that his soul has cleaved behind God, the right hand of God taking hold of it. And this is the only-begotten power of God; when it takes hold and holds securely, in vain did the visible and invisible enemies who press upon him seek the soul of the one who says these things, being unable to snatch away the one guarded under the mighty hand of God. In agreement with \"the wicked shall enter into the lowest parts of the earth\" is \"Let the sinners be turned back to Hades, all the nations that forget God.\" And having entered, they will be handed over to punishment signified by the name of the sword.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":309,"ref":"p309","source":"χεῖρες τῆς ῥομφαίας ταύτης η τοι ου ς ἐνεργεῖ πόνους καὶ πικρία ἐστὶν η οἱ ὑπηρετοῦντες αὐτῇ, σκεύη ὀργῆς ἐν ἑτέροις ὀνομαζόμενοι. ἀλωπέκων δὲ μερίδας τὰς πονηρὰς δυνάμεις καλεῖ, διὰ τὸ πανοῦργον καὶ δολερὸν καὶ κακόηθες ἀλωπέκων ὀνομαζομένων. ̔Ερμηνευτέον δὲ τὰ προκείμενα καὶ α λλως· ἐπεὶ ε στιν ἐπιτεταμένως ὑλικὸν καὶ σάρκινον γενέσθαι τὸν τοιοῦτον, ἐρεῖς βεβαθυγκέναι ἑαυτῷ εἰς γῆν κάθεσιν ὡς εἰς αὐτὰ τὰ κατώτατα αὐτῆς προαιρετικῶς εἰσελθεῖν. πάσχουσι δὲ τοῦτο οἱ παραδιδόμενοι εἰς ἀτιμίας πάθη οι ς ε χειν ει λοντο καὶ ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν. τούτῳ τῷ τρόπῳ καὶ ὁ Φαραὼ καὶ οἱ ἀμφ' αὐτὸν ὑπὸ γῆς κατεπόθησαν, καὶ Μωυσῆς ὡς ἐν ἐπινικίῳ υ μνῳ ει πε πρὸς θεὸν ̓Εξέτεινας τὴν δεξιάν σου, κατέπιεν αὐτοὺς γῆ. καὶ μὴν ο σον ἐπὶ τῇ ἱστορίᾳ οὐχ ὑπὸ γῆς ἀλλ' ὑπὸ βυθοῦ κατεπόθησαν, οἱ ου τως καταποθέντες ὑπὸ τῆς γῆς καὶ εἰς τὰ κατώτατα τῆς γῆς κατεληλυθότες παρεδόθησαν εἰς χεῖρας διαβόλου ῥομφαίας ἀλληγορικῶς καλουμένου. χεῖρες δὲ αὐτοῦ η τοι οἱ α γγελοι αὐτοῦ η αἱ χείρισται πράξεις τυγχάνουσιν. ου τω παραδοθέντες μερίδες ἀλωπέκων γενήσονται. 643 ̓Επαινεῖται δὲ καὶ ὁ ὀμνύων ἐπὶ τῷ θεῷ τῷ εὐφραίνοντι τὸν βασιλέα.","english":"The hands of this sword are either its active workings and its bitterness, or those who serve it, called in other places vessels of wrath. And he calls the wicked powers portions of foxes, because of the cunning and deceitful and malignant character of those called foxes. But the present words must also be interpreted in another way: since it is possible for such a person to become excessively material and fleshly, you would say that he has sunk deep into the earth, so as to enter willingly into its very lowest parts. And those who are handed over to passions of dishonor, which they chose to have, and to the desires of their hearts for uncleanness, suffer this. In this way both Pharaoh and those around him were swallowed up beneath the earth, and Moses, as in a victory hymn, said to God, \"You stretched out your right hand, the earth swallowed them.\" And yet, as far as the history is concerned, they were swallowed not by earth but by the deep; those who were thus swallowed by the earth and descended to the lowest parts of the earth were handed over into the hands of the devil, allegorically called a sword. And his hands are either his angels or his most wicked deeds. Those handed over in this way will become portions of foxes. And the one who swears by God, who makes the king glad, is also praised.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":310,"ref":"p310","source":"644 Εξω δὲ ποιεῖ φόβου θεός, οὐ πάντως ἀνατρέπων η καταβάλλων τὸν ἀντικείμενον ἀλλ' ἀνδρείαν ὀρέγων τῷ προσευχομένῳ. Διττῆς ου σης τῆς ἐκ κακίας βλάβης ζημιούσης ὁτὲ μὲν τὸ φρόνημα, ὁτὲ δὲ τὴν πρᾶξιν, δύο φάλαγγές εἰσιν αἱ προσπολεμοῦσαι τοῖς δικαίοις ἀφ' ω ν ῥυσθῆναι ἀβλαβὴς παρακαλεῖ ὁ ᾳ δων τὰ προκείμενα, φάσκων τῷ θεῷ Σκέπασόν με ἀπὸ συστροφῆς πονηρευομένων (ου τοι δέ εἰσιν οἱ παραχαράττειν τὴν τῶν δογμάτων ἀλήθειαν θέλοντες), ἀλλὰ καὶ ἀπὸ τῶν πρακτικὴν ἀδικίαν ἐπιτελούντων καὶ εἰς αὐτὴν ἑλκῦσαι με θελόντων. ἀμφότερα γὰρ τὰ στρατόπεδα ταῦτα ῥομφαίας δίκην τὰς γλώσσας ἑαυτῶν ἠκόνησαν ὡς λόγον ε χοντας τοὺς μὲν πονηρευομένους συναγορεύοντας καὶ ψευδωνύμῳ γνώσει, τοὺς δὲ τῇ πρακτικῇ κακίᾳ. Πλὴν εἰ καὶ ου τοι πονηρῶς εἰσι παρεσκευασμένοι, ἀλλ' ὁ εὐεργέτης θεὸς τοῖς φοβουμένοις αὐτὸν δίδωσι σημείωσιν τοῦ φυγεῖν ἀπὸ προσώπου τόξου. ο περ ει ρηται τυγχάνειν πρᾶγμα πικρόν (τοιοῦτο δ' ἐστὶ πᾶν κακίας ει δος καὶ ἀσεβὲς δόγμα), τοῦτο ἐντείναντες οι α τόξον ἀπ' αὐτοῦ βάλλουσιν, ἀναλογίαν ε χοντα βέλη πρὸς τὰ πεπυρωμένα τοῦ ἐχθροῦ βέλη. Καὶ οἱ ἑτερόδοξοί φασι μηδένα ει ναι τὸν καταλαβεῖν δυνάμενον τὴν κεκομψευμένην αὐτῶν καὶ σεσοφισμένην διδασκαλίαν.","english":"God puts them outside of fear, not altogether overthrowing or casting down the adversary, but extending courage to the one who prays. Since the harm that comes from evil is twofold, injuring sometimes the understanding and sometimes the action, there are two companies that war against the righteous, from which the singer, praying for the things set before him, asks to be delivered unharmed, saying to God: Cover me from the conspiracy of those who do evil (these are those who wish to falsify the truth of the doctrines), but also from those who carry out practical injustice and wish to draw me into it. For both of these armies have sharpened their tongues like a sword, as having a word—the one party advocating for the wicked and with falsely named knowledge, the other by practical evil. Nevertheless, even if these are wickedly equipped, the beneficent God gives to those who fear him a sign to flee from the face of the bow. This is said to be a bitter thing (and such is every form of evil and every impious doctrine); having bent this bow, they shoot from it, having arrows analogous to the fiery arrows of the enemy. And those of heterodox opinion say that no one is able to grasp their refined and sophistical teaching.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":311,"ref":"p311","source":"648 ̓Εκλειπόντων ἐρευνᾶν ἐξερευνήσεις διὰ τὸ σφόδρα ἐξηρευνηκέναι τὴν ἀνομίαν ὡς καὶ λόγον ἑαυτοῖς κραταιῶσαι πονηρὸν καὶ παγίδας κρύψαι ἐν τοῖς διηγήμασιν ἑαυτῶν ἐφ' οι ς σὺν πολλῇ κομψείᾳ ἐσπουδασμένοις σεμνύνονται ὡς ἀλύτους ε χειν λόγους ὡς μὴ φωρᾶσαί τινα τὴν ἀπάτην, προσελεύσεται αὐτοῖς α νθρωπος ἀληθινὸς σῴζων τὸ κατ' εἰκόνα καὶ τὸ ει ναι διηρθρωμένος λόγιος καὶ βαθεῖαν καρδίαν τουτέστι νόησιν ε χων βαθεῖαν, ὡς ὑψωθῆναι τὸν θεὸν δραττόμενον τῶν σοφῶν ἐν τῇ πανουργίᾳ αὐτῶν· ου τω γοῦν καὶ διὰ Παύλου τοῦ ἀποστόλου ̓Ελύμαν τὸν μάγον φανερώσας αὐτοῦ τὸν δόλον καὶ\n\nτὴν πανουργίαν. πῶς γὰρ οὐχ ὑψοῦται θεὸς δι' ἁγίων ἀνδρῶν, τῆς πλάνης λυομένης τῶν ἀπατεώνων; Μέγα ἐφρόνουν ἐπὶ γοητείᾳ καὶ σοφιστείᾳ οἱ Αἰγύπτου φαρμακοὶ καὶ ἐπαοιδοί, ἀλλ' ὁ θεοῦ ἱεροφάντης Μωυσῆς, ε χων ἐν ἑαυτῷ καρδίαν βαθεῖαν. προσελθὼν ἀνέτρεψε τὴν ἀπάτην ἐφ' ῃ μέγα ἐφρόνουν. καὶ ου τως ὑψώθη θεὸς πρὸς πάντων ἀνυμνούμενος. ὁ ταύτην δὲ τὴν βαθεῖαν νόησιν ε χων δέχεται αὐτὴν ὑπὸ τοῦ τὰ πάντα ἐρευνῶντος πνεύματος. Ωσπερ τὰ πεμπόμενα νηπίων βέλη οὐδὲ μέχρις ἀμυχῆς πλήττει τι τιτρώσκοντα, ου τω καὶ τῶν παρεσκευασμένων σοφιστῶν ἐντεινάντων πρᾶγμα πικρὸν κεχώρηκε κατ' αὐτῶν ἡ λώβη· καὶ αἱ γλῶσσαι ἠσθένησαν δ' αὐτῶν, τουτέστιν οἱ λόγοι, ὡς μηδὲ κατὰ ποσὸν βαλεῖν δύνασθαι τὸν ἀναλαμβάνοντα τὸν τῆς πίστεως θυρεόν.","english":"When they cease to search, you will search out thoroughly, because they have searched out lawlessness exceedingly, so as even to establish a wicked word for themselves and to hide snares in their own narratives, in which, pursued with great cleverness, they take pride, as though they possessed arguments that cannot be loosed, so that no one might detect the deceit. A true man will come to them, one who saves what is according to the image and is well-articulated, a man of letters, and who has a deep heart—that is, a deep understanding—so that God may be exalted, catching the wise in their own craftiness. In this way, then, also through Paul the apostle, having exposed the deceit and the craftiness of Elymas the magician. For how is God not exalted through holy men, when the error of the deceivers is dissolved? Greatly did the sorcerers and enchanters of Egypt pride themselves on their magic and sophistry, but Moses, the hierophant of God, having in himself a deep heart, came forward and overturned the deceit on which they prided themselves. And thus God was exalted, hymned by all. But the one who has this deep understanding receives it from the Spirit who searches all things. Just as the arrows sent by infants do not strike so as to wound anything, not even to a scratch, so also when the sophists had prepared and bent the bow, the bitter thing has recoiled against them—their injury; and their tongues, that is, their arguments, were weakened, so as not even in the least to be able to strike the one who takes up the shield of faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":312,"ref":"p312","source":"Θεωροῦντες οἱ α νθρωποι τὰ προειρημένα, οἱ πάλαι δεινότητα ἑαυτοῖς μαρτυροῦντες, ἐταράχθησαν, οὐκέτι μένοντες ἐν αι ς ε σχον ὑπὸ τῶν σοφιστῶν ἠπατημέναις δόξαις, φόβον ἐσχηκότες διὰ τὸ τοιούτοις ἀσεβέσι δόγμασιν συγκατατεθεῖσθαι. μαθόντες γὰρ η σαν παρ' αὐτῶν ὡς οὐκ ει η πρόνοια· ὡς ἐκ ταὐτομάτου φέρονται τὰ πάντα, καὶ πρὸς α λλων ἀπατεώνων ε τεροι συναρπαγέντες φύσει ἀγαθοὺς καὶ κακοὺς ἀνθρώπους παρεδέξαντο, καὶ προσέτι ὡς εἱμαρμένης πρυτανευούσης. τούτων κλονηθεισῶν τῶν ψευδοδοξιῶν ἐν τῷ ταράττεσθαι αὐτούς, ἀληθῆ φανέρωσιν ε σχον ὡς ει η θεὸς ποιητὴς τῶν ο λων καὶ προνοητής. ἀνήγγειλαν γοῦν τὰ τῆς προνοίας ε ργα καὶ τὰ κτίσματα αὐτοῦ συνῆκαν καὶ τὸν προνοούμενον ε γνωσαν, ἐκ τοῦ μεγέθους καὶ κάλλους αὐτῶν ἀναλόγως τὸν δημιουργὸν θεωρήσαντες. Διελεγχομένης τῆς πλάνης, ὁ δίκαιος εὐφρανθήσεται ἐπὶ τῷ θεῷ, ὁρῶν τοὺς πάλαι πλανωμένους ἀνθρώπους ἀναγγέλλοντας τὰ ε ργα τοῦ θεοῦ καὶ σύνεσιν ε χοντας τῶν ποιημάτων αὐτοῦ. καὶ πρὸς τούτῳ ε τι μᾶλλον ἐλπίσει ἐπὶ τῷ κυρίῳ ἐν ῳ ηὐφράνθη, ὡς λοιπὸν ἐπαινεῖσθαι μόνους τοὺς εὐθεῖαν ε χοντας καρδίαν ἐπὶ πρακτικῷ καὶ θεωρητικῷ βίῳ.","english":"Seeing the things previously spoken of, those men who long ago bore witness to their own cleverness were disturbed, no longer remaining in the opinions in which they had been deceived by the sophists, having come to fear because they had agreed with such impious doctrines. For they had learned from them that there was no providence; that all things are borne along by chance, and others among them, snatched away by other deceivers, accepted that men are by nature good and evil, and moreover that fate presides over all. When these false opinions were shaken as they were disturbed, they received a true revelation that God is the maker and provider of all things. At any rate, they announced the works of providence and understood his creations and came to know the one who provides, beholding the creator from the greatness and beauty of them by analogy. When error is refuted, the righteous man will rejoice in God, seeing that men who once were deceived are announcing the works of God and have understanding of his works. And besides this he will hope even more in the Lord in whom he rejoiced, so that from then on only those who have a straight heart in the practical and contemplative life are praised.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":313,"ref":"p313","source":"651 αργ Ει ρηται δὲ πρότερον ὡς πρᾶξιν μὲν ὁ ψαλμός, θεωρίαν δὲ ἡ ᾠδὴ δηλοῖ. ὁ πρακτικὸς α ρα α μα τῷ θεωρητικῷ βίῳ κατορθούμενος α νδρα τέλειον ἀποδείκνυσιν. 652 ̓Εκ τοῦ ῥητοῦ μεταβατέον ἐπὶ τὴν ἐκκλησιαστικὴν γνώμην. διὰ τὸ σκοπευτικὸν τῆς ἀληθείας Σιὼν ὀνομαζομένης, ἐν ταύτῃ πρεπόντως υ μνος καὶ εὐχὴ ἀποδίδοται τῷ πάντων αἰτίῳ. σημαίνει δὲ ὁ μὲν υ μνος θεωρίαν θεοῦ καὶ τῆς ἀληθείας, ἡ δὲ εὐχὴ εὐχαριστίαν. ὁ ἐν παντὶ τοίνυν εὐχαριστῶν ἐν τῇ Σιὼν τοῦτο ποιείτω, ἀρξάμενος ἀπὸ τοῦ ὑμνεῖν τὸν ῳ τὴν εὐχὴν ἀποδίδωσιν. η ς τοίνυν προσηγάγομεν νῷ καὶ πνεύματι θεοῦ προσευχῆς εἰσάκουσον, ω κύριε· ε στι δὲ περὶ ου ἠξιώσαμεν τὸ ι λεών σε ε χειν ὑπὲρ ω ν ἀσεβεῖν ἐδόξαμεν κατὰ α γνοιαν. Ερχεται πρὸς τὸν θεὸν πᾶσα σάρξ, πληρουμένου τοῦ Πρὸς σὲ ε θνη η ξουσιν ἀπ' ἐσχάτου τῆς γῆς, καὶ τοῦ Πάντα τὰ ε θνη ο σα ἐποίησας η ξουσιν ἐναντίον σου. ̓Εκληπτέον δὲ καὶ ἑτέρως πρὸς θεὸν ε ρχεσθαι πᾶσαν σάρκα τὴν ευ εικτον ψυχὴν πρὸς τὸ ῥᾷστα τυποῦσθαι πρὸς τῶν θείων νόμων καὶ τῶν χαρακτήρων τῆς ἀληθείας· καθὸ σημαινόμενον ει ρηται ὁ πνευματικὸς νόμος ἐν πλαξὶ καρδίας σαρκίναις γεγράφθαι καὶ οὐκ ἐν πλαξὶ λιθίναις. τοῦτο δὲ αὐτὸ παρίσταται καὶ ἐκ τῆς τοῦ ̓Ιεζεκιὴλ προφητείας, τοῦ θεοῦ λέγοντος περὶ τῶν σκληροκαρδίων λεγομένων κατ' ἠλιθιότητα ̓Εκσπάσω ἀπ' αὐτῶν τὰς λιθίνας καρδίας καὶ ἐνθήσω καρδίας σαρκίνας, ο πως ἐν τοῖς προστάγμασί μου πορεύωνται.","english":"For it was said earlier that the psalm indicates action, while the ode indicates contemplation. The practical man, being brought to success by the contemplative life, proves himself a perfect man. One must pass from the literal sense to the ecclesiastical understanding. Since Zion is named for its looking toward the truth, in it a hymn and a prayer are fittingly rendered to the cause of all things. The hymn signifies the contemplation of God and of the truth, while the prayer signifies thanksgiving. Therefore let the one who gives thanks in all things do this in Zion, beginning from hymning the one to whom he renders the prayer. Hear, then, O Lord, the prayer which we have brought before you with mind and spirit; and it concerns that for which we asked you to be merciful, on account of the things in which we seemed to act impiously through ignorance. All flesh comes to God, since \"To you all nations shall come from the ends of the earth\" is fulfilled, and \"All the nations whom you have made shall come before you.\" But one must also take it in another way: that all flesh comes to God means the soul that is well-disposed toward being most easily molded by the divine laws and the characters of the truth; in which sense it is said that the spiritual law is written on tablets of flesh, that is, of the heart, and not on tablets of stone. This same thing is also established from the prophecy of Ezekiel, where God says concerning those called hard-hearted in their folly: \"I will tear out from them the hearts of stone and put in hearts of flesh, so that they may walk in my commandments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":314,"ref":"p314","source":"654 ̔Ο ἐκλεγεὶς δι' ἁγιότητα, ἐὰν ἐπιμείνῃ τῇ ἐκλογῇ, προσλαμβάνεται ὑπὸ τοῦ θεοῦ, ὡς μετοικισθέντα αὐτὸν τοῦ περὶ γῆν τόπου κατασκηνῶσαι ἐν ταῖς αὐλαῖς τοῦ ἐκλεξαμένου περὶ ω ν ει ρηται Εἰσέλθετε εἰς τὰς αὐλὰς αὐτοῦ ἐν υ μνοις· ω ν ἀπεντεῦθεν πόθον τις ε χων ει πεν ̓Επιποθεῖ καὶ ἐκλείπει ἡ ψυχή μου εἰς τὰς αὐλὰς\n\nτοῦ κυρίου. καὶ ἐπεὶ οὐκ ἐν ταῖς αὐλαῖς τὸ τῆς μακαριότητος τέλος, κατασκηνοῖ ἐν αὐταῖς ὁ ἐκεῖ παραληφθείς, ι να προκόψας καὶ ἐπ' αὐτὸν τὸν οι κον ἐλθὼν κατοικῇ μακαριζόμενος· Μακάριοι γάρ φησιν οἱ κατοικοῦντες ἐν τῷ οι κῳ σου εἰς τοὺς αἰῶνας τῶν αἰώνων αἰνέσουσίν σε. ο τι τελειότερον τοῦ ἐκλεγῆναι τὸ προσληφθῆναι ὑπὸ τοῦ ἐκλεξαμένου δῆλον ἐκ τοῦ ̓Εν τῇ βουλῇ σου ὡδήγησάς με καὶ μετὰ δόξης προσελάβου με. ο ταν γὰρ ὁ ἐκλεγεὶς πάντα κατὰ βούλησιν θεοῦ πράττῃ, τότε μετὰ δόξης τὰς ἐπαγγελίας προσλαμβάνεται. Τὰς δὲ λέξεις ταύτας προφέρουσιν οἱ τοὺς ἀπαλλαγέντας τοῦ βίου δοξολογοῦντες. δ Οι κον θεοῦ τὴν ἐκκλησίαν ἐπιστέλλων ὁ Παῦλος Τιμοθέῳ καλεῖ· ̓Εὰν δὲ βραδύνω ι να ι δῃς πῶς δεῖ ἐν οι κῳ θεοῦ ἀναστρέφεσθαι, η τις ἐστὶν ἐκκλησία θεοῦ ζῶντος. τούτου τοῦ οι κου ἀγαθὰ τὰ τοῦ πνεύματος χαρίσματα τά τε περὶ τριάδος καὶ τὰ λοιπὰ δόγματα οι τε παραδοθέντες ὑπὸ τῶν ἀποστόλων θεσμοὶ καὶ κανόνες. Τούτων τῶν ἀγαθῶν ἐμπλησθήσεσθαι προσδοκῶσιν οἱ εἰρηκότες ̔Ιλάσθητι ταῖς ἀσεβείαις ἡμῶν α ς ε χειν ἐδόξαμεν, τῶν ἀνόμων λόγοις ὑπερδυναμωθέντων καθ' ἡμῶν. ̔Η ἀρετὴ τῷ τῆς δικαιοσύνης ὀνόματι σημαινομένη θαυμαστῶς ἐν αὐτῷ ἐπιτελεῖται.","english":"The one chosen because of holiness, if he remains in the election, is received by God, so that, having been removed from the region around the earth, he may dwell in the courts of the one who chose him. Concerning these courts it is said: Enter into his courts with hymns. Having a desire for them from here, one said: My soul longs and faints for the courts of the Lord. And since the end of blessedness is not in the courts, the one received there dwells in them, so that, having advanced and come to the house itself, he may dwell there being blessed. For he says: Blessed are those who dwell in your house; for ever and ever they will praise you. And that being received by the one who chose is more perfect than being chosen is clear from: In your counsel you guided me, and with glory you received me. For when the one chosen does everything according to the will of God, then he receives the promises with glory. And these words are uttered by those who glorify those who have departed from this life. Paul, when writing to Timothy, calls the church the house of God: If I delay, so that you may see how one ought to conduct oneself in the house of God, which is the church of the living God. The good things of this house are the gifts of the Spirit, both those concerning the Trinity and the remaining doctrines, and the ordinances and canons handed down by the apostles. Those who have said: Atone for our impieties, which we seemed to hold, expect to be filled with these good things, when the words of the lawless have been overpowered against us. Virtue, signified by the name of righteousness, is wondrously accomplished in him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":315,"ref":"p315","source":"̔Ο πιστεύων καὶ ε ργων ἀγαθῶν πληρωθεὶς ε χει τὸν κύριον ἐν ἑαυτῷ· ει ρηται γὰρ διὰ τῆς πίστεως κατοικεῖν τὸν Χριστὸν εἰς τὸν ε σω α νθρωπον. ου τως ὁ κύριος πρὸς τὸν τηροῦντα τὸν λόγον αὐτοῦ μετὰ τοῦ πατρὸς ἐρχόμενος μονὴν ποιεῖται, ω στε ναὸς α γιος ὁ α νθρωπός ἐστιν· γέγραπται γὰρ Οὐκ οι δατε ο τι ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν; καὶ μεθ' ε τερα· ̔Ο γὰρ ναὸς τοῦ θεοῦ α γιός ἐστιν οι τινές ἐστε ὑμεῖς. ου τος θαυμαστός ἐστι καὶ ἐν δικαιοσύνῃ κατορθοῖ τῇ διὰ τῆς πίστεως ̓Ιησοῦ Χριστοῦ συνισταμένῃ, πλήρης ω ν ἀγαθῶν θείων χαρισμάτων τοῦ πνεύματος ω ν οἱ μετασχεῖν προσδοκῶντες ἐροῦσι Πλησθησόμεθα. Πῶς γὰρ οὐκ ἐφοβοῦντο οἱ κατοικοῦντες τὰ πέρατα καὶ συνεταράσσοντο τὰ ε θνη, τῶν χρηστηρίων καταλυθέντων ὡς μὴ κομπάζειν ε τι τοὺς μαντικοὺς δαίμονας καὶ ἰατρείαν ἐπαγγελλομένους, πρὸς τούτοις μαγείας καὶ φαρμακείας καταλυομένης καὶ αὐτοῦ τοῦ Σατανᾶ τοῦ τὸ κράτος ε χοντος τοῦ θανάτου καταργουμένου; σημεῖα γὰρ ἱκανὰ τὰ τελεσθέντα, δεικνῦντα θεὸν ει ναι τὸν ἐργασάμενον. ἀμέλει γνόντες αὐτοῦ τὴν θεότητα ἐκ τῶν γινομένων, ἐπίστανται λοιπὸν ὡς καὶ τῶν κατ' οὐρανὸν αὐτὸς προνοεῖ, ὡς τοῖς νόμοις αὐτοῦ ἀνατέλλει καὶ δύεται τὰ α στρα. εξοδοι γὰρ πρωΐας αἱ ἀνατολαί, ἑσπέρας δὲ τέρψεις αἱ δύσεις, τερπομένων καὶ εὐφραινομένων λοιπὸν τῶν πιστευσάντων ἐθνῶν θεωρησάντων ο τι ὁ τὸν η λιον καὶ τὴν σελήνην καὶ τοὺς α λλους ἀστέρας ἐπιτέλλειν καὶ δύεσθαι ποιῶν αὐτός ἐστιν ὁ γενόμενος α νθρωπος καὶ τῆς ἀπάτης καὶ τοῦ θανάτου ἐλευθερώσας.","english":"The one who believes and is filled with good works has the Lord within himself; for it has been said that through faith Christ dwells in the inner man. Thus the Lord, coming with the Father to the one who keeps his word, makes his abode, so that the man is a holy temple; for it is written, Do you not know that you are a temple of God and the Spirit of God dwells in you? And elsewhere: For the temple of God is holy, which you are. This man is wonderful and sets himself right in the righteousness that is established through faith in Jesus Christ, being full of good things, of the divine gifts of the Spirit, of which those who hope to partake will say, We shall be filled. For how would those who dwell at the ends of the earth not be afraid, and the nations not be thrown into confusion, when the oracles had been overthrown, so that the prophetic demons no longer boast and promise healing, and in addition magic and sorcery are overthrown and Satan himself, who held the power of death, is abolished? For the signs that were accomplished were sufficient, showing that the one who worked them is God. Indeed, having recognized his divinity from what was done, they know henceforth that he also provides for the things in heaven, so that at his laws the stars rise and set. For the risings are the goings forth of morning, and the settings are the delights of evening, since the nations that believed, having beheld that the one who makes the sun and the moon and the other stars rise and set is himself the one who became man and freed them from deceit and death, now rejoice and are glad.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":316,"ref":"p316","source":"657 ̓Επεσκέψω τὴν γῆν καὶ ἐμέθυσας αὐτήν, ἐπλήθυνας τοῦ πλουτίσαι αὐτήν, ὑετὸν πνευματικὸν διδούς, πρώϊμον μὲν διὰ τῆς παλαιᾶς ο ψιμον δὲ διὰ τῆς καινῆς διαθήκης δι' ω ν μεθυσθεῖσα ἡ ἀλληγορουμένη γῆ (ψυχὴ δὲ ἀνθρώπου αὐτή) ἐπλουτίσθη παντὶ λόγῳ καὶ πάσῃ γνώσει καὶ ε ργοις ἀγαθοῖς, πληθύνοντος αὐτοῦ τοῦ θεοῦ. δ.11 Θεοῦ ποταμὸς ὁ λόγος αὐτοῦ τυγχάνει καὶ ζωὴ καὶ πηγὴ αὐτὸς ω ν. καὶ τάχα ο τε πρὸς τὸν θεόν ἐστι, πηγὴ ὑπάρχει· ει ρηται γὰρ Παρὰ σοὶ πηγὴ ζωῆς, ποταμὸς τότε εὑρισκόμενος ο ταν τὴν λογικὴν κτίσιν ποτίζῃ. τούτου τὰ ὁρμήματα τουτέστιν αἱ κατὰ μέρος διδασκαλίαι εὐφραίνουσι τὴν πόλιν τοῦ θεοῦ η τοι τὴν ἐκκλησίαν. καὶ ἐπεὶ τὸ πλήρωμα τῆς θεότητος ἐν αὐτῷ κατοικεῖ, πεπληρωμένος ὑδάτων ἐστίν, καθὸ λέγεται περὶ αὐτοῦ ̓Εθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας. οὐ μόνον τοίνυν ἐκ τούτων τῶν ὑδάτων ω ν πλήρης ὁ ποταμός ἐστιν ποτίζεται πᾶσα ἡ λογικὴ κτίσις, ἀλλὰ καὶ τροφὴν θεόθεν ἑτοιμαζομένην ε χει, σπείροντος ̓Ιησοῦ σπορὰν ἑκατονταπλασίονα καρποφοροῦσαν. ̓Εκ τούτου τοῦ ποταμοῦ οἱ αυ λακες τῆς γῆς ἐφ' η ν βέβληται τὸ πνευματικὸν","english":"You visited the earth and made it drunk; you multiplied to enrich it, giving spiritual rain—the early rain through the old covenant, and the late rain through the new covenant—by which the allegorically understood earth (which is the human soul) was made drunk and was enriched in every word and all knowledge and good works, as God multiplies it. God's river is his Word, and he himself is life and a spring. And perhaps he who is toward God is a spring; for it has been said, \"With you is a spring of life,\" being found a river when he waters the rational creation. Its streams—that is, the teachings in detail—make glad the city of God, that is, the church. And since the fullness of the Godhead dwells in him, he is filled with waters, inasmuch as it is said of him, \"We beheld his glory, glory as of the only-begotten from the Father, full of grace and truth.\" Not only, therefore, is every rational creation watered from these waters with which the river is full, but it also has food prepared from God, as Jesus sows a seed bearing fruit a hundredfold. From this river the rocks of the earth on which the spiritual","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":317,"ref":"p317","source":"αροτρον μεθύσκονται πίνοντες ἐπ' εὐφροσύνῃ, ὡς καὶ τὰ γενήματα τῆς δικαιοσύνης αὐξανόμενα ἐν αὐτῇ πληθύνεσθαι, περὶ ω ν ει ρηται Σπείρατε ἑαυτοῖς εἰς δικαιοσύνην, τρυγήσατε εἰς καρπὸν ζωῆς· καὶ ε τι ̓Εκζητήσατε τὸν κύριον ε ως ε λθῃ ὑμῖν γενήματα δικαιοσύνης. Καὶ ἐπεὶ μὴ ἐκ τοῦ ποταμοῦ μόνον μεθύουσιν οἱ ἐκ τῆς γῆς αυ λακες ἀλλὰ καὶ ἐκ τοῦ πνευματικοῦ ὑετοῦ ου ῥαίνουσιν αἱ νεφέλαι κατὰ τὸ λεχθὲν Καὶ αἱ νεφέλαι ῥανάτωσαν δικαιοσύνην, εὐφραίνεται ἀνατέλλουσα ἡ γῆ ἐν ταῖς σταγόσι ταῖς ἐπ' αὐτῆς ἐρχομέναις. εἰσὶ δὲ αυ ται αἱ τῶν θεοπνευστῶν γραφῶν λέξεις καὶ τὰ νοήματα. Δυνατὸν εἰπεῖν ἀγαλλίασιν ἐνδεδύσθαι τοὺς κριοὺς ι ν' ῃ κατὰ κοινοῦ λεχθὲν τὸ ̓Αγαλλίασιν οἱ βουνοὶ περιζώσονται, ἐνεδύσαντο οἱ κριοὶ τῶν προβάτων, ὡς τὴν ἀγαλλίασιν τῶν μὲν ε νδυμα τῶν δὲ ζώνην ει ναι. Πάντων καρποφορούντων τῶν προειρημένων, καὶ αἱ κεκοιλωμέναι ψυχαί, τῷ μὴ ε χειν επαρμα νοήσεως κοιλάδες καλούμεναι, ἐπλήθυναν σῖτον ἐκεῖνον ο ν ἀρτοποιήσας τις τραφῆναι δύναται, κατὰ τὸ Διάνοιξον τοὺς ὀφθαλμούς σου καὶ ἐμπλήσθητι α ρτων· ο περ ἐστὶ τοὺς τῆς καρδίας ὀφθαλμοὺς διάνοιξον ι να μεταλάβωσι φῶς γνώσεως. τούτου γὰρ γινομένου, πληθύνονται οἱ αρτοι, αἱ πρακτικαὶ ἀρεταί, τρέφοντες τὸν ε σω α νθρωπον. 660 ̔Ο νύμφιος ἐν τῷ Αισματι τῶν ᾀσμάτων (ου τος δ' ἐστὶν ὁ σωτήρ) φησὶν ̓Εγὼ α νθος τοῦ πεδίου, κρίνον τῶν κοιλάδων. ο δὲ λέγει τοιοῦτόν ἐστιν·","english":"Drinking, they are made drunk by the plough—so that the fruits of righteousness, growing in it, are also multiplied, concerning which it has been said, \"Sow for yourselves in righteousness, reap for the fruit of life\"; and again, \"Seek the Lord until he comes to you, fruits of righteousness.\" And since not only from the river are the furrows of the earth made drunk, but also from the spiritual rain with which the clouds sprinkle, according to what has been said, \"And let the clouds sprinkle righteousness,\" the earth rejoices as it springs up in the drops that come upon it. And these are the words and the meanings of the divinely inspired Scriptures. It is possible to say that the rams have put on exultation, in accordance with what was said in common, \"The hills shall be girded with exultation\"; \"the rams of the flocks have put on,\" so that exultation is a garment for the one and a belt for the other. Since all the things previously mentioned bear fruit, the souls that have been hollowed out—called valleys because they have no swelling of pride—have multiplied that grain which a man, having baked it into bread, can eat, according to \"Open your eyes and be filled with bread\"—which means, open the eyes of your heart so that they may receive the light of knowledge. For when this happens, the loaves are multiplied—the practical virtues—feeding the inner man. The bridegroom in the Song of Songs (and this is the Savior) says, \"I am the flower of the field, a lily of the valleys.\" And what he says is as follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":318,"ref":"p318","source":"ἐγὼ γέγονα α νθος τοῦ περὶ γῆν τόπου πεδίον διὰ τὸ χθαμαλὸν ὠνομασμένου ι ν' ἀρχὴν καρποφορίας οἱ α νθρωποι λάβωσιν, γέγονα δὲ καὶ ταῖς κοιλάσι (ταῖς ἐν ᾳ δου ψυχαῖς) κρίνον, νεκρότητα ἀναδεξάμενος. ὁ γεγονὼς τοίνυν τῶν κοιλάδων κρίνον καὶ κόκκος ε σται σίτου, ὡς αὐτὸς ει πεν ̓Αμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ πεσὼν ἀποθάνῃ, πλείονα καρπὸν φέρει. ἐπεὶ πεσὼν ὁ κόκκος διὰ τοῦ σταυροῦ εἰς τὴν γῆν μέχρι τῆς καρδίας αὐτῆς ε φθασε καρπὸν πλείονα ποιήσας, καὶ ἐν ἐκείνοις τοῖς χωρίοις αι τιος γέγονε καὶ ταῖς κοιλάσι πλήθους σίτου. Διὰ παντὸς τοῦ ψαλμοῦ ε ργων θαυμασίων θεοῦ δηλουμένων, εἰκότως εἰς υ μνον κατέπαυσεν· ἐπενήνεκται γὰρ τοῖς σπουδαίως τελεσθεῖσι· Κεκράξονται, καὶ γὰρ ὑμνήσουσιν, πάντων τῶν εὐπαθόντων μεγαλοφώνως ἐπιτεταμένῃ νοήσει δοξολογούντων τὸν τῶν ἀγαθῶν αι τιον. 661 ̔Ο ἀλαλαγμὸς φωνή ἐστι νενικηκότων κατὰ τῶν ἑαλωκότων, ἀσήμως ἀναπεμπόμενος ὑπὲρ τοῦ εἰς μήκιστον τὸν ψόφον τῆς φωνῆς διαδοθῆναι. ἐπεὶ τοίνυν χάριτι θεοῦ, ̓Ιησοῦ ὑπὲρ παντὸς γευσαμένου θανάτου, οἱ νεκροὶ ἐγείρονται, καταλυθέντος τοῦ διαβόλου τοῦ τὸ κράτος ε χοντος τοῦ θανάτου, προστάττεται οὐ μέρος τῆς γῆς ἀλλὰ πᾶσα αὐτὴ ἀλαλάξαι τῷ θεῷ, ἐγειρομένων τῶν ἁπανταχοῦ νεκρῶν δικαίων καὶ ἀδίκων. Καὶ πρὸς τὸ ε γειρον δὲ ει δος τῆς κατὰ μετάνοιαν ἀναστάσεως ἁρμόζει πᾶσαν τὴν γῆν ἀλαλάξαι, τοῖς ἁπανταχοῦ γῆς ἀνθρώποις τόπου μετανοίας λεγομένου.","english":"I have become a flower of the place around the earth, called a plain because of its lowness, so that men might receive the beginning of fruit-bearing; and I have become a lily to the valleys (to the souls in Hades), having taken up death. The one who has become a lily of the valleys will also be a grain of wheat, as he himself said: \"Amen, amen, I say to you, unless the grain of wheat falls and dies, it remains alone; but if it falls and dies, it bears more fruit.\" Since the grain, having fallen through the cross into the earth, reached even to its heart, it produced more fruit, and in those places it became the cause of abundance of wheat also for the valleys. Throughout the whole psalm the wonderful works of God are made clear, and fittingly it ended in a hymn; for it has been added to those earnestly accomplished: \"They shall cry out, for they shall also sing hymns,\" all who are in good estate glorifying with loud voice and intensified understanding the cause of good things. 661 The shout of triumph is the voice of those who have conquered over the captives, sent up indistinctly so that the sound of the voice may be spread to the greatest distance. Since, then, by the grace of God, Jesus having tasted death for every man, the dead are raised, the devil who held the power of death having been destroyed, not a part of the earth but the whole of it is commanded to shout aloud to God, as the dead everywhere, righteous and unrighteous, are raised. And to the kind of awakening that is the resurrection through repentance it is fitting that the whole earth shout aloud, since for men everywhere on earth the place is called a place of repentance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":319,"ref":"p319","source":"λέγεται γὰρ πρὸς ε καστον Μὴ ὁ πεσὼν οὐκ ἀνίσταται, καὶ πρὸς πᾶσαν τὴν ἀπὸ τῶν ἐθνῶν ἐκκλησίαν ὁ κύριος λέγει ̓Ανάστα ἐλθέ, ἡ πλησίον μου, εἰς τὸ ἀναστῆναι διὰ μετανοίας καὶ η κειν πρὸς αὐτόν. Γενομένης ου ν ἀλαλαγμῷ τῆς φωνῆς κατὰ τῶν ἡττηθέντων, προστάττονται οἱ ἐλευθερωθέντες τῶν πολεμίων τῷ θεῷ τὴν αἰτίαν τῆς νίκης ὁμολογοῦντες αἰνεῖν αὐτὸν καὶ ψάλλειν τῷ ὀνόματι αὐτοῦ, πλὴν οὐχ ὡς ε τυχεν ἀλλ' ἐπιδόξως· Δότε γάρ φησι δόξαν αἰνέσει. γίνεται δὲ τοῦτο ο ταν ὁ ὑμνῶν κατάλληλον τῇ αἰνέσει πρᾶξιν ε χῃ· Τοῖς γὰρ εὐθέσι πρέπει αι νεσις. διὸ κωλύεται ὁ ε τι φαῦλος τοῦτο ποιεῖν, οὐκ ο ντος ὡραίου αι νου ἐν στόματι ἁμαρτωλοῦ. Οὐκ ἀεὶ τὸ ψεῦδος ἐπὶ λόγου καὶ δόξης λαμβάνειν δεῖ. ε στι γὰρ ο τε καὶ ἐπὶ τοῦ διαμαρτάνειν τοῦ σκοποῦ κεῖται ἡ φωνὴ αυ τη. τούτῳ τῷ σημαινομένῳ ἐψεύσαντο οἱ ἐχθροὶ τοῦ θεοῦ οὐδὲ\n\nκατὰ ποσὸν ἀντιστῆναι αὐτῷ δυνηθέντες. θεϊκῶν γὰρ ε ργων ὑπὸ ̓Ιησοῦ γινομένων πλήθους τε δυνάμεως θεϊκῆς ἐκφαινομένης ἐν τοῖς γινομένοις, οἱ ἐχθρεύειν βουλόμενοι ̓Ιουδαῖοι ψιλὸν α νθρωπον τὸν ̓Ιησοῦν οἰόμενοι ἐψεύδοντο λέγοντες ̓Εν Βεεζεβοὺλ αρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια, καίτοι τῶν ε ργων δηλούντων ὡς κρείττω ταῦτα παντὸς γεννητοῦ· διὸ πρὸς κατανόησιν καλῶν αὐτοὺς ὁ σωτὴρ ε λεγε Κα ν ἐμοὶ μὴ πιστεύητε, τοῖς ε ργοις πιστεύετε ι να γνῶτε ο τι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί. Τοῦ σωτῆρος ἐπιδημήσαντος, τέλος ἀπείληφεν ἡ τοῦ νόμου σκιά·","english":"For it is said to each one, \"Does not the one who has fallen not rise?\" and to the whole church from the Gentiles the Lord says, \"Rise, come, my neighbor,\" that she may rise through repentance and come to him. When, therefore, the shout of the voice has arisen against those who were defeated, those set free from the enemies are commanded to confess to God the cause of the victory, to praise him and to sing psalms to his name—not, however, as it happens, but gloriously; for he says, \"Give glory to praise.\" And this happens when the one who sings has a deed fitting for the praise; for \"praise is fitting for the upright.\" Therefore the one who is still base is prevented from doing this, since \"praise is not beautiful in the mouth of a sinner.\" Nor must falsehood always be taken in the sense of speech and glory; for sometimes this expression is also used of missing the mark. By this meaning the enemies of God \"lied,\" not being able even in the least to withstand him. For when divine works were being done by Jesus and an abundance of divine power was being displayed in what was happening, the Jews who wished to be hostile, thinking Jesus a mere man, were lying when they said, \"By Beelzebul, the ruler of the demons, he casts out the demons,\" although the works were showing that these things were greater than every created thing. Therefore, to bring them to understanding of good things, the Savior said, \"Even if you do not believe me, believe the works, that you may know that I am in the Father and the Father in me.\" When the Savior came, the shadow of the law received its end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":320,"ref":"p320","source":"ο θεν οὐ σπουδάζεται ε τι ἐν τῷ ναῷ τῷ ἐν ̔Ιεροσολύμοις τελεῖσθαι ἡ θεοῦ προσκύνησις, γινομένη η δη ἐν πνεύματι καὶ ἀληθείᾳ ὡς μὴ κωλύεσθαι τὸν θεοῦ προσκυνητὴν ἐν παντὶ τόπῳ τοῦτο ποιεῖν. προσκυνήσουσι γὰρ αὐτῷ, ε καστος ἐκ τοῦ τόπου αὐτοῦ πράττων κατάλληλα τῷ προσκυνεῖν θεῷ, ο θεν α μα ει ρηται Προσκυνησάτωσάν σοι καὶ ψαλάτωσάν σοι. ποιοῦσι δὲ τοῦτο ἀμέμπτως, ἐπικληθείσης αὐτοῖς τῆς σῆς προσηγορίας, ο θεν ἀναγκαίως ἐπενήνεκται τὸ Ψαλάτωσαν τῷ ὀνόματί σου, υψιστε. Δεῦτε, ω φιλομαθεῖς, καὶ ι δετε τὰ ε ργα τοῦ θεοῦ κατορθούμενα ἐν τοῖς πιστοῖς ἀνθρώποις, ἀνυόμενα οὐκ ἀνθρωπίνῃ ἀλλὰ θεοῦ βουλῇ. πῶς γὰρ ἀγαμίαν καὶ ἀκτημοσύνην ὡς δεῖ κατορθῶσαι δυνατόν, μὴ θεοῦ βουλῆς ἐξευμαριζούσης αὐτά; ο τι δὲ θεός ἐστιν ὁ δύναμιν παρέχων τοῦ ἀνυσθῆναι ταῦτα. τὸν βίον τῶν ἀνθρώπων κυματούμενον καὶ ταραττόμενον οι α ἀθάλατταν εἰς ξηρὰν μετέβαλεν, βαλὼν πυρὸς ἐπὶ τῆς γῆς λόγον πᾶσαν ὑγρότητα ξηραίνοντα, ὡς ἑκάστῳ τῶν ἐκ κακίας εἰς ἀρετὴν καὶ ἐξ ἀπιστίας εἰς πίστιν ἐρχομένων μετεστράφθαι τὴν θάλασσαν ὡς ποσὶ περιπατεῖσθαι. τούτου σύμβολον εἰκονογραφεῖται Πέτρου τοῦ ἀποστόλου πίστει τῇ εἰς τὸν σωτῆρα ἐπὶ τῆς θαλάσσης περιπατοῦντος. ̔Ο δὲ ποταμὸς λόγος ἐστὶν ὠχυρωμένος ̔Ελληνικῇ σοφίᾳ καὶ τέχνῃ, κωλύων τὴν ὁδὸν τὴν ἐπὶ τὴν ἁγίαν ἀπάγουσαν γῆν. ἀλλὰ καὶ τοῦτον μετέστρεψεν ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν καὶ βάσιμον ἀπειργάσατο τοῖς πορευομένοις εἰς ἁγιότητα. Ελεγχος δ' ἐστὶ τὰ ου τως λεγόμενα κατὰ τῶν διακοπτόντων τὴν θεότητα.","english":"Therefore God's worship is not eagerly performed in the temple in Jerusalem, since it is now accomplished in spirit and truth, so that the worshiper of God is not hindered from doing this in every place. For they will worship him, each from his own place, doing what is fitting for worshiping God; therefore it has been said, \"Let them worship you and sing psalms to you.\" And they do this blamelessly, when your name has been invoked upon them; therefore necessarily there has been added, \"Let them sing psalms to your name, O Most High.\" Come, O lovers of learning, and see the works of God accomplished in faithful people, brought to completion not by human will but by God's will. For how could one rightly accomplish celibacy and poverty, unless God's will made them easy? And that it is God who provides the power for these things to be accomplished. The life of humans, tossed and troubled like the sea, he turned into dry land, casting upon the earth the word of fire that dries up all moisture, so that for each of those coming from vice to virtue and from unbelief to faith, the sea has been turned around so as to be walked upon with feet. A symbol of this is depicted in the apostle Peter, who by faith in the Savior walked upon the sea. And the river is the word fortified by Greek wisdom and skill, blocking the road that leads to the holy land. But even this one, who catches the wise in their craftiness, turned around and made passable for those journeying to holiness. And the things said in this way are a refutation against those who cut off the deity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":321,"ref":"p321","source":"οὐ γὰρ α λλος θεὸς τὴν ἐρύθραν θάλασσαν διεῖλε καὶ τὰς ἐν τοῖς Εὐαγγελίοις τεραστίους δυνάμεις πεποίηκεν. ̓Ιησοῦς γὰρ ἐν Αἰγύπτῳ τὸν λαὸν ε σωσεν, ὡς ἐν ἐπιστολῇ φησιν ἀποστολικῇ. Γενόμενοι ε ργῳ καὶ διαθέσει ε νθα ἡ θάλασσα καὶ ὁ ποταμὸς εἰς ξηρὰν μετεστράφη ὡς ποδὶ λοιπὸν διαβαίνειν ἀκωλύτως ὁδεύοντας ἀπὸ κακίας καὶ ἀσεβείας ἐπ' ἀρετὴν καὶ εὐσέβειαν, εὐφραινόμεθα ἐν τῷ ποιήσαντι τὰ δυσχερῆ εὐμαρῆ, θεοῦ βασιλικῶς δεσπόζοντος τοῦ αἰῶνος καὶ τῶν ἐν αὐτῷ, ὡς ἐξαιρεῖσθαι ἀπὸ τῆς ἐν αὐτῷ πονηρίας τοὺς πιστεύσαντας κατὰ τὸ λεχθὲν Οπως ἐξέληται ἡμᾶς ἐκ τοῦ ἐνεστηκότος αἰῶνος πονηροῦ. Δυνατὸν δὲ τὸν αἰῶνα τὸν ἐπ' α πειρον ἐκλαβεῖν ἐκ τῆς προκειμένης λέξεως συμφώνως τῷ Κύριος βασιλεύων τὸν αἰῶνα καὶ ἐπ' αἰῶνα καὶ ε τι· ου τω γὰρ βασιλεύων τὸν αἰῶνα ἐπ' α πειρον δεσπόζει αὐτοῦ τῇ δυναστείᾳ τῆς συμφυοῦς βασιλείας αὐτοῦ. ξ Εἰ δὲ καὶ πᾶσαν τῶν ἐναντίων τὴν δύναμιν παραπικραίνοντας ει ποις, οὐκ α ν ἁμάρτοις· ἠπείλουν γὰρ τοῖς ἀφισταμένοις ε θνεσιν. θάρσος τοίνυν καὶ εὐθυμίαν ἐμποιῶν τοῖς πιστεύουσιν ἀπὸ ἐθνῶν, φόβον δὲ τοῖς ἀπειλοῦσιν αὐτοῖς, Οἱ ὀφθαλμοὶ αὐτοῦ ἐπὶ τὰ ε θνη, φησίν, ἐπιβλέπουσιν, φρουροῦντες αὐτοὺς ἀβλαβεῖς· ο θεν Οἱ παραπικραινόμενοι μὴ ὑψούσθωσαν ἐν ἑαυτοῖς, ὡς δυνάμενοι ἀπολέσαι τοὺς τῷ εὐαγγελίῳ προσερχομένους. Τίθεται εἰς ζωὴν ἡ ψυχὴ τοῦ τέλος κομιζομένου τῆς πίστεως σωτηρίαν, ὡς εἰπεῖν πιστῇ προθέσει ̔Η ψυχή μου αὐτῷ ζῇ (δῆλον δὲ ο τι τῷ θεῷ). ζῇ δὲ ψυχὴ ἀρετὴν καὶ σοφίαν ε χουσα, ὡς ψυχὴ ἡ ἁμαρτάνουσα ἀποθανεῖται, ὡς εἰπεῖν τῷ θεῷ ̓Εν τῇ δικαιοσύνῃ σου ζῆσόν με.","english":"For it was not another god who divided the Red Sea and performed the wondrous powers in the Gospels. For Jesus saved the people in Egypt, as he says in an apostolic letter. Having become in deed and disposition where the sea and the river were turned into dry land, so as to walk on foot thenceforth without hindrance, journeying from evil and impiety to virtue and piety, we rejoice in the one who made difficult things easy, God reigning royally over the age and the things in it, so as to rescue from the evil in it those who have believed, according to what was said: That he might deliver us from the present evil age. But it is possible to understand the age as without end from the word set before us, in agreement with \"The Lord reigning for the age and for the age and still\"; for thus reigning for the age he rules it without end by the dominion of his consubstantial kingdom. And if you were to call all the power of the adversaries those who provoke, you would not err; for they threatened the nations that revolted. Therefore, instilling courage and good cheer in those who believe from the nations, but fear in those who threaten them, he says, His eyes are upon the nations, watching over them unharmed; whence, Let those who provoke not exalt themselves in themselves, as though able to destroy those who come to the gospel. The soul of the one who obtains the end of faith—salvation—is appointed to life, so as to say with faithful purpose, My soul lives to him (and it is clear that it is to God). And the soul that has virtue and wisdom lives, as the soul that sins shall die, so as to say to God, In your righteousness give me life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":322,"ref":"p322","source":"Οὐ δίδονται εἰς σάλον οἱ πόδες τοῦ ε σω ἀνθρώπου, ο ταν τις ἱδρυνθῇ ἐπὶ τὸν ἀρραγῆ\n\nκαὶ ἰσχυρότατον τοῦ θεοῦ λόγον, ὡς χαριστηρίως εἰπεῖν Εστησας ἐπὶ πέτραν τοὺς πόδας μου. Πυροῦταί τις ὡς τὸ ἀργύριον φλεγούσαις περιστάσεσιν ὑποπίπτων· α ς γενναίως τις ἐνέγκων δόκιμος ἀναδείκνυται, οὐδὲν ε χων ψεκτὸν ἐν ἑαυτῷ. εἰς τοῦτο λήψῃ Μακάριος ἀνὴρ ο ς ὑπομένει πειρασμόν, ο τι δόκιμος γενόμενος λήψεται τὸν στεφανὸν τῆς ζωῆς. Διὰ πολλῶν θλίψεων δεῖ εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν. ἀλλ' εἰ καὶ ̓Επεβίβασας ἀνθρώπους ἐπὶ τὰς κεφαλὰς ἡμῶν, ἀλλ' ου ν θαρροῦμεν δι' ὑπομονῆς μετεωρίσαι αὐτάς, κατασπωμένων ἀπ' αὐτῶν τῶν ἐπικειμένων πολεμίων ἀνθρώπων. σημαίνει ἐνταῦθα τὸ τῆς κεφαλῆς ο νομα ὡς καὶ ἐν ἑτέραις γραφαῖς τὸ ἡγεμονικόν, ὡς ἐν τῷ Εὐλογίᾳ κυρίου ἐπὶ κεφαλὴν δικαίου, καὶ Τοῦ σοφοῦ οἱ ὀφθαλμοὶ ἐν κεφαλῇ αὐτοῦ. Τῶν δ' ἐχθρῶν θλίβειν με θελόντων, ὀπίσω μου αὐτοὺς ερριψας, παρασκευάσας με συντόνως τρέχειν. διὸ καὶ σπεύδοντες καταλαμβάνειν με ὀπίσω μένουσιν ἀεί, ὀξέως μου τρέχοντος συνεργείᾳ σῇ· ο θεν ἐπὶ τοῦ νώτου ε χω τὰς θλίψεις, οὐδ' ο λως ἰδεῖν αὐτὰς βουλόμενος· οὐ γὰρ στρέφομαι πρὸς αὐτάς, πόνου η ὀλιγωρίας ἑλκυσάντων. Διήλθομεν διὰ πυρὸς καὶ υ δατος. ι να ει πῃ τὰ περιστατικὰ ἱκανὰ ο ντα πυρῶσαι καὶ θερμῶς κινῆσαι ψυχήν, ῥηθείη πῦρ, καθ' ἑτέραν δὲ ἐπίνοιαν καὶ υ δωρ λεγόμενα διὰ τὸ βυθίζειν καὶ ἀποπνίγειν τοὺς μὴ γενναίως αὐτὰ φέροντες. ὁ ταῦτα διεληλυθὼς συνεργείᾳ θεοῦ ἐξέρχεται εἰς ἀναψυχήν, ἐλπίζων τὰς ἐπ' αὐτοῖς ἀμοιβάς.","english":"The feet of the man who belongs to God are not given over to tossing, whenever one has been firmly set upon the unbreakable and most mighty word of God, so as to say in thanksgiving, You set my feet upon a rock. A man is tried by fire like silver when he falls into blazing circumstances; if one endures them nobly, he is shown to be approved, having nothing blameworthy in himself. For this you shall receive: Blessed is the man who endures temptation, because when he has become approved he shall receive the crown of life. Through many afflictions it is necessary to enter the kingdom of heaven. But even if You brought men up upon our heads, yet we take courage through endurance to lift them up, since the hostile men who lie upon them are dragged down from them. Here the name of the head signifies the ruling faculty, as also in other scriptures: as in The blessing of the Lord is upon the head of the righteous, and The eyes of the wise man are in his head. But when my enemies wished to afflict me, You cast them behind me, having prepared me to run swiftly. Therefore, though they hasten to overtake me, they remain always behind, while I run swiftly with your cooperation; hence I have afflictions upon my back, not wishing to look at them at all; for I do not turn toward them, since pains or negligence have drawn them on. We passed through fire and water. That he may say that circumstances are sufficient to set a soul on fire and stir it hotly, let it be called fire; and by another conception also water, so called because it sinks and chokes those who do not bear them nobly. He who has passed through these things comes out into refreshment by the cooperation of God, hoping for the recompenses that follow them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":323,"ref":"p323","source":"Καὶ ἐπεὶ αἱ ἀρχαὶ καὶ αἱ προκοπαὶ τοῖς πρακτικοῖς ἡμετέραι, τὰ δὲ τέλη τῆς τοῦ θεοῦ δωρεᾶς, τὸ μὲν διελθεῖν διὰ πυρὸς καὶ υ δατος ἑαυτοῖς δόντες, τοῦ δὲ τέλους τὴν αἰτίαν τῷ θεῷ ἐπιγράφουσιν. ο τι δὲ πῦρ καὶ υ δωρ τὰ περιστατικά, παρίσταται ἐκ τοῦ προφήτου ̔Ησαΐου λέγοντος ἐκ προσώπου θεοῦ Μὴ φοβοῦ, μετὰ σοῦ εἰμι· καὶ ἐὰν διέλθῃς διὰ πυρός, φλὸξ οὐ κατακαύσει σε· καὶ ἐὰν διέλθῃς δι' υ δατος, ποταμοὶ οὐ συγκλείσουσί σε. Εἰσελεύσομαι εἰς τὸν οι κόν σου ἐν ὁλοκαυτώμασιν, ἀποδώσω σοι τὰς εὐχάς μου· η τοι τὰς κατὰ νόμον θυσίας πρὸ τῆς τοῦ σωτῆρος ἐπιδημίας η πνευματικὰς εἰσερχόμενος εἰς τὸν οι κον τοῦ θεοῦ (ου τος δ' ἐστὶν ἡ ἐκκλησία) ἐν ὁλοκαυτώμασι τελείας καὶ ὁλοκλήρους ἀρετὰς ἐξ ο λων ἱερουργῶν, καταλλήλους ταύτῃ τῇ ὁλοκαυτώσει ἀποδιδοὺς καὶ α ς διέστειλεν τὰ χείλη αὐτοῦ εὐχάς. Τὰ προερμηνευθέντα πνευματικὰ ὁλοκαυτώματα εὐτραφῆ καὶ μεμυαλωμένα τυγχάνει, ο τε μὴ α λλου του χάριν ἀλλὰ τοῦ θεοῦ ἀναφέρεται. ταῦτα γοῦν, ο πως ο ν δεῖ τρόπον ἀνυσθῇ, μεθ' ἱκεσίας ἀναφέρεται· σημαίνεται δὲ αὐτῇ τῇ ὀνομασίᾳ τοῦ θυμιάματος. Κατευθυνθήτω γὰρ ἡ προσευχή μου ὡς θυμίαμα ἐνώπιόν σου. καὶ οὐ μετὰ μόνου θυμιάματος ἡ προσφορὰ γίνεται ἀλλὰ καὶ κριῶν. εἰσὶν οἱ κριοὶ κινήσεις καὶ θυμία, ἀπὸ τοῦ θυμικοῦ τῆς ψυχῆς τὴν ἀρχὴν ε χουσαι. Σὺν τοῖς μεμυαλωμένοις ὁλοκαυτώμασι καὶ τοῦ θυμιάματος καὶ τῶν κριῶν ἀνοίσειν ἐπαγγέλλεται βόας μετὰ χιμάρων, ἱερουργοῦντος τάχα βοῦν τοῦ προσάγοντος θυσίαν ζῶσαν τῷ θεῷ τὸ ι διον σῶμα· γεωπόνον γὰρ τὸ ζῷον, ο θεν ἀναλογίαν ε χει τῷ σώματι ἐκ γῆς τὴν πλάσιν ε χοντι.","english":"And since the beginnings and the advancements in practical matters are ours, but the completions belong to God's gift, they grant to themselves the passing through fire and water, but they ascribe the cause of the completion to God. That fire and water are circumstances is established from the prophet Isaiah, who says in the person of God: Do not fear, I am with you; and if you pass through fire, the flame will not burn you; and if you pass through water, rivers will not shut you in. I will enter into your house with whole burnt offerings; I will pay you my vows—either the sacrifices according to the law before the coming of the Savior, or spiritual sacrifices, entering into the house of God (and this is the church) with whole burnt offerings, performing perfectly and wholly virtues out of whole offerings, rendering to this whole burnt offering also the vows which his lips have distinguished. The spiritual whole burnt offerings previously interpreted are well-fed and full of marrow, and are offered not for the sake of anything else but for God. These things, then, in whatever manner they ought to be accomplished, are offered with supplication; and this is signified by the very name of the incense. For let my prayer be directed as incense before you. And the offering is made not with incense alone but also with rams. The rams are motions and impulses, having their beginning from the spirited part of the soul. Together with the whole burnt offerings full of marrow, he promises to offer up both the incense and the rams, and oxen with goats—perhaps the one who brings a living sacrifice to God, his own body, performing the ox as priest; for the animal is a tiller of the soil, whence it has an analogy to the body, which has its formation from the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":324,"ref":"p324","source":"οἱ χίμαροι δέ εἰσι τὰ μετανοίας ε ργα καὶ λόγοι· περὶ ἁμαρτίας γὰρ προσφέρεται ὁ χίμαρος. Ανευ γλώττης καὶ προσφορᾶς αὐτῆς κατὰ τὸ σιωπώμενον ἐν διανοίᾳ υψωσα. Δυνατὸν δὲ τὸν στίχον ἐκλαβεῖν τῇ νοήσει τοιαύτῃ· εἰ τῇ καρδίᾳ μου ἀδικίαν ἐθεώρουν, μὴ εἰσακουσάτω κύριος. εἰς τοῦτο λήψῃ τὸ λεγόμενον ὑπὸ Παύλου Οὐδὲν ἐμαυτῷ σύνοιδα ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι, τῷ ἐγχωρεῖν θεὸν ὁρᾶν ἐν ἐμοὶ ἀδικίαν κα ν ἡ ἐμὴ καρδία μὴ θεωρεῖ αὐτήν. εἰς τοῦτο παραλήψῃ καὶ τὸ Παραπτώματα τίς συνήσει; ἀπὸ τῶν κρυφίων μου καθάρισόν με. 674 ̔Υπῆρκται δέ μοι τοῦτο, οὐ τοσοῦτον διὰ τὸ ἀναμάρτητόν μου ο σον διὰ τὸ ε λεος αὐτοῦ, ο οὐκ ἀπέστησέ μου, ἀφισταμένου τοῦ θεϊκοῦ ἐλέους ἀπὸ τοῦ μὴ εἰσακουομένου διὰ τὸ μὴ ἀγαθὰ αἰτεῖσθαι ἀλλὰ τὰ ἀνθρώποις φίλα τε καὶ ἡδέα.\n\n675 αργ Ου τος ὁ ψαλμὸς σαφῆ τὴν διάνοιαν ε χει καὶ πολλῶν λόγων εἰς ἑρμηνείαν οὐ δεῖται. προκηρύττει γὰρ τοῦ θεοῦ λόγου τὴν ἐνανθρώπησιν καὶ τὴν σωτήριον ἐπιφάνειαν καὶ τῶν ἐθνῶν ἁπάντων τὴν σωτηρίαν· ο θεν Εἰς τὸ τέλος ἐπιγέγραπται. καὶ ἐπεὶ μὴ ἀνθρώπινα ε ργα τὰ κατορθωθέντα, οὐκ ἐν ἐγκωμίοις η ἐπαίνοις ἀλλ' ̓Εν υ μνοις ἐπιγέγραπται· θεοῦ γὰρ τὸ ὑμνεῖσθαι, ἀνθρώπων δὲ τὸ δι' ἐπαίνων ἐγκωμιάζεσθαι. ἀμέλει γοῦν ὁ θεῖος υ μνος Ψαλμὸς ᾠδῆς τυγχάνων τῷ καὶ πράξεις δηλοῦν τοῦ σωτῆρος καὶ θεωρίαν αὐτῶν μεγίστην οὐκ ἐν τῷ τυχόντι ἀλλὰ κάλλη περιέχοντι ἀριθμῷ τέτακται· ὁ γὰρ ΞΣ τὸ τέλειος ει ναι ε χει καὶ ἐν μονάσι καὶ ἐν δεκάσιν. Οἰκτιρμῶν καὶ εὐλογιῶν πληροῦνται οἱ α νθρωποι, ἐπιφαίνοντος τὸ πρόσωπον ἑαυτοῦ τοῖς τυχεῖν τούτου εὐχομένοις.","english":"The goats are the works and words of repentance; for the goat is offered concerning sin. Without tongue and its offering, in silence, I lifted up in my mind. But it is possible to interpret the verse with this understanding: if I beheld iniquity in my heart, let not the Lord hear. To this you will apply what is said by Paul: I know nothing against myself, but I am not thereby justified, in that it is possible for God to see iniquity in me and my heart not to perceive it. To this you will also apply: Who shall understand his transgressions? From my secret sins cleanse me. And this has begun for me, not so much because of my sinlessness as because of his mercy, which he has not withdrawn from me, since divine mercy withdraws from the one who is not heard because he asks not for good things but for what is dear and pleasant to men.\n\nThis psalm has a clear meaning and does not need many words for its interpretation. For it proclaims beforehand the incarnation of the word of God and the saving manifestation and the salvation of all the nations; hence it is inscribed \"For the end.\" And since the things accomplished are not human works, it is inscribed not with encomia or praises but with hymns; for it belongs to God to be hymned, but to men to be extolled through praises. At any rate, the divine hymn, being a psalm of ode, because it reveals both the deeds of the Savior and the greatest contemplation of them, has been set in no ordinary number but in one that contains beauties; for the number sixty-eight has the property of being perfect both in units and in tens. Men are filled with mercies and blessings when he makes his face shine upon those who pray to obtain this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":325,"ref":"p325","source":"ἐπιφαίνεται δὲ τὸ πρόσωπον τοῦ πάντων δημιουργοῦ, ο ταν ἐπιδημήσῃ ὁ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ α νθρωπος γεγονὼς καὶ ἐμφανίσῃ ἑαυτὸν τοῖς ἀξίοις ῃ φησι περὶ τοῦ τηροῦντος τὰς ἐντολὰς αὐτοῦ ̓Εμφανίσω αὐτῷ ἐμαυτόν. τούτου ὑπάρξαντος ἐπεὶ εἰκών ἐστι τοῦ θεοῦ τοῦ ἀοράτου ὁ ταῦτα λέγων, ὁ αὐτῷ προσβάλλων νῷ καθαρῷ ὁρᾷ τὸν πατέρα· ̔Ο ἐμὲ γάρ φησιν ἑωρακὼς ἑώρακε τὸν πατέρα. τῷ τρόπῳ τούτῳ τοῦ θεϊκοῦ προσώπου ἐπιφανέντος, οἰκτείρονται οἱ εὐεργετούμενοι καὶ εὐλογοῦνται πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ ̓Ιησοῦ. 677 ̓Επιφάναντος σοῦ τὸ πρόσωπον, γινώσκεται ἡ ὁδὸς ἡ πρὸς σὲ α γουσα τὸν πατέρα. τίς δὲ αυ τη η ὁ εἰπὼν ̓Εγώ εἰμι ἡ ὁδὸς καὶ οὐδεὶς ε ρχεται πρὸς τὸν πατέρα εἰ μὴ δι' ἐμοῦ; συμφώνως δὲ τῷ γνωσθῆναι ἐν τῇ γῇ τὴν ὁδὸν τοῦ θεοῦ καὶ τὸ σωτήριον αὐτοῦ, οὐχ ε τερον ο ν τῆς ὁδοῦ, γνωσθήσεται ἐν πᾶσι τοῖς ε θνεσιν, πληρωθέντος τοῦ Οψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ. Δυνατὸν δὲ ὁδὸν τοῦ θεοῦ γνωριζομένην ἐν τῇ γῇ τὰς ἐντολὰς αὐτοῦ λαβεῖν, κατὰ τὸ ̔Οδὸν ἐντολῶν σου ε δραμον. σωτήριον ἁρμωνίως ταύτῃ τῇ ὁδῷ γνωσθὲν πᾶσι τοῖς ε θνεσιν ἡ σωτηρία ἐστὶν η ν ἐλήλυθε παράσχειν. Πάλαι ἑνὸς λαοῦ τοῦ τῶν ̔Εβραίων ἐξομολογουμένου τῷ λέγοντι θεῷ ̓Εγώ εἰμι ὁ ἐξαλείφων τὰς ἁμαρτίας σου· διὸ λέγε πρῶτος τὰς ἁμαρτίας σου (ἐξαγορεύων αὐτὰς μετανοίας τρόπῳ), ι να δικαιωθῇς– τούτου τοῦ λαοῦ πρόσωπον φέρων ὁ α γιος τῷ θεῷ φησι Τὴν ἀνομίαν μου ἐγνώρισα καὶ τὴν ἁμαρτίαν μου οὐκ ἐκάλυψα·","english":"The face of the Creator of all appears when the impress of his substance comes to dwell among us, having become man, and reveals himself to those who are worthy. For he says concerning the one who keeps his commandments: \"I will manifest myself to him.\" When this has come to pass—since the one who says these things is the image of the invisible God—the one who approaches him with a pure mind sees the Father; for he says, \"The one who has seen me has seen the Father.\" When the divine face has appeared in this way, those who are benefited are shown mercy and are blessed with every spiritual blessing in the heavenly places in Christ Jesus. When you have made your face to shine, the way that leads to you, the Father, is known. And who is this but the one who said, \"I am the way, and no one comes to the Father except through me\"? And in agreement with the way of God being known on earth and his salvation, being nothing other than the way, he will be known among all the nations, when \"all flesh shall see the salvation of God\" is fulfilled. It is possible to take the way of God, which is made known on earth, as his commandments, according to \"I ran the way of your commandments.\" The salvation known in harmony with this way among all the nations is the salvation that he came to provide. Formerly, when one people, that of the Hebrews, was confessing to the God who says, \"I am the one who blots out your sins; therefore speak your sins first\" (confessing them in the manner of repentance), \"so that you may be justified\"—bearing the person of this people, the saint says to God: \"I made my transgression known, and I did not hide my sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":326,"ref":"p326","source":"ἀφ' ου δὲ ἡ ἐπιδημία τοῦ σωτῆρος, πάντες οἱ ἀπὸ τῶν πιστευόντων ἐθνῶν συμπληρούμενοι λαοὶ ἐπὶ μετάνοιαν καλοῦνται ἐπὶ τῷ ἐξομολογησαμένους θεῷ ἀφέσεως ἁμαρτιῶν τυχεῖν. πῶς δὲ οὐκ ἀκόλουθον εὐχαρίστως ἐξομολογεῖσθαι πάντας τοὺς λαούς, ἐπιφανέντος αὐτοῖς τοῦ προσώπου τοῦ θεοῦ; Γνωσθείσης τῆς ὁδοῦ ἐν τῇ γῇ καὶ τοῦ σωτηρίου τοῦ θεοῦ ἐν πᾶσι τοῖς ε θνεσιν, ἐλευθερωθέντα πάσης κακίας καὶ πολυθέου ἀπάτης τὰ ε θνη εὐφραίνεται κατορθοῦντα ἠθικὴν ἀρετὴν καὶ ἀγαλλιᾶται λαβόντα θεοῦ γνῶσιν, μαθόντα καὶ ὡς ἐν εὐθύτητι κρινεῖ λαοὺς καὶ ὁδηγήσει ε θνη ἐν τῇ γῇ ὁ κύριος. λαοὶ δὲ καὶ ε θνη η ἐκ παραλλήλου οἱ αὐτοὶ η λαοὶ μὲν οἱ ἐκ περιτομῆς, ε θνη δὲ οἱ ἀπὸ ἐθνῶν. Πῶς γὰρ οὐκ ε μελλε πᾶσα ἡ γῆ, τουτέστιν οἱ ἐπ' αὐτῆς α νθρωποι, αἰνέσεως πληροῦσθαι καὶ καρπὸν εὐσεβείας φέρειν, ἐν παντὶ τόπῳ προσαγομένου θυμιάματος καὶ θυσίας καθαρᾶς ἐν τοῖς ε θνεσιν, μεγαλυνθέντος τοῦ ὀνόματος τοῦ κυρίου κατὰ τὸ φερόμενον ἐν ἑνὶ τῶν ΙΒ προφητῶν; Προσευχή ἐστιν ἀναπεμπομένη ῥήμασι προστακτικοῖς ἐξενεχθεῖσα· ἀντὶ γὰρ τοῦ ἀνασταίη τὸ ἀναστήτω καὶ ἀντὶ τοῦ φύγοιεν φυγέτωσαν ἐγράφη. συνεχέστατα γὰρ ἐν ταῖς γραφαῖς εὑρίσκεται τοῦτο τὸ ει δος, λέγω δὴ ἀντὶ τοῦ εὐκτικῶς προστακτικῶς λεγόμενα. Δυνατὸν δὲ εἰπεῖν ἐχθροὺς σκορπισθησομένους τοὺς περὶ τὴν γνῶσιν τῆς ἀληθείας ἀσεβοῦντας, μισοῦντας δὲ θεὸν καὶ φεύγοντας ἀπὸ προσώπου αὐτοῦ τοὺς περὶ πρακτικὴν κακίαν ε χοντας. εἰ γὰρ ὁ ἀγαπῶν αὐτὸν τηρεῖ","english":"But from the time of the Savior's coming, all the peoples made up of the believing nations are called to repentance, so that by confessing God they may obtain forgiveness of sins. And how is it not fitting that all the peoples give thanks with confession, since the face of God has appeared to them? When the way has been made known in the earth and the salvation of God among all the nations, the nations, set free from all evil and from the deceit of many gods, rejoice as they establish moral virtue and exult having received the knowledge of God, having learned also that the Lord will judge peoples in uprightness and guide nations in the earth. And \"peoples\" and \"nations\" are either the same by parallelism, or \"peoples\" are those of the circumcision and \"nations\" those from the Gentiles. For how was not all the earth, that is, the men upon it, about to be filled with praise and bear the fruit of piety, since in every place incense is offered and a pure sacrifice among the nations, the name of the Lord having been magnified according to what is cited in one of the twelve prophets? It is a prayer sent up, expressed in imperative words; for instead of \"let him arise\" it is written \"let them arise,\" and instead of \"let them flee\" \"let them flee.\" For this form is found very frequently in the Scriptures—I mean, things said imperatively instead of optatively. And it is possible to say that the enemies to be scattered are those who are impious concerning the knowledge of the truth, while those who hate God and flee from his face are those who are occupied with practical evil. For if the one who loves him keeps","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":327,"ref":"p327","source":"τὰς ἐντολὰς αὐτοῦ, ὁ μὴ τηρῶν αὐτὰς οὐκ ἀγαπᾷ τὸν θεόν. ̔Ρηθείη δὲ ταῦτα εὐχῆς τρόπῳ πρὸς τὸν πατέρα, ο τε τοῦ Χριστοῦ παθόντος καὶ ε τι ἐν τῷ μνημείῳ κειμένου τοῦ σώματος αὐτοῦ τε σκυλεύοντος τὸν ᾳ δην συνήγοντο οἱ ̓Ιουδαῖοι α μα τοῖς πληροῦσιν αὐτοὺς ἀλιτηρίοις δαίμοσι καὶ ταῖς αλλαις πονηραῖς δυνάμεσιν· ἀναστήτω ὁ θεὸς ὁ εἰς θάνατον κατελθὼν ῃ α νθρωπος γέγονεν, ι να διασκορπισθῶσιν οἱ κατ' αὐτοῦ συναχθέντες. τότε γὰρ καὶ οἱ μισοῦντες αὐτὸν ἀντιβλέψαι αὐτῷ μὴ δυνάμενοι ἐκ νεκρῶν ἀναστάντι φεύξονται ἀπὸ προσώπου αὐτοῦ.\n\n682 Οὐχ ὡς ἡ κακία ἀπόλλυται, ου τως ἡ ἀρετὴ τῶν δικαίων· γέγραπται γὰρ ̔Η δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος. μαρτύριον δὲ τοῦ τὴν κακίαν καπνὸν ει ναι τὸ Ωσπερ ο μφαξ ὀδοῦσι βλαβερὸν καὶ καπνὸς ο μμασιν, ου τω παρανομία τοῖς χρωμένοις αὐτῇ, βλάπτουσα κατὰ τὰ αὐτὰ τὰς τῆς ψυχῆς δυνάμεις, τροπικῶς ὀδόντας αὐτὰς καλουμένας, αι ς τέμνει καὶ λεαίνει τὰς πνευματικὰς τροφάς, ἀλλὰ καὶ τὰς νοήσεις αὐτῆς ο ψεις καλουμένας. ̓Ιστέον ο τι ὁ τηκόμενος κηρὸς ἀπὸ προσώπου αὐτοῦ οὐκ εἰς τὸ μὴ ο ν καταστρέφει, ἀλλ' εἰς τὴν τοῦ πυρὸς ἀναδίδοται οὐσίαν. ο θεν κα ν ἀπηλλοίηται ἡ ποιότης καθ' η ν ἁμαρτωλός τίς ἐστιν, ἡ οὐσία αὐτοῦ ἀδιάφθορος μένει. ευ δὲ καὶ τὸ φάναι μὴ καθάπαξ ἀπόλλυσθαι τοὺς ἁμαρτωλοὺς μηδὲ ἐκλείπειν ἀλλ' ἀπὸ προσώπου τοῦ θεοῦ, ἐπείπερ τοιοῦτοι γεγενημένοι ὡς μισεῖν αὐτὸν φεύγουσιν ἀπὸ προσώπου αὐτοῦ τῷ παρανόμους μὴ διαμένειν ἀπέναντι τῶν ὀφθαλμῶν αὐτοῦ.","english":"His commandments, the one who does not keep them does not love God. But let these things be spoken in the manner of a prayer to the Father: at the time when Christ suffered and, while his body still lay in the tomb, he was despoiling Hades, the Jews were gathering together with the accursed demons who filled them and with the other evil powers. Let God arise—he who descended to death and became man—so that those who gathered against him may be scattered. For then even those who hate him, unable to look him in the face, will flee from his presence when he has risen from the dead.\n\n682 Not as wickedness perishes, so does the virtue of the righteous; for it is written, His righteousness endures forever and ever. And a proof that wickedness is smoke is the saying, As smoke is harmful to the eyes and a moth to the teeth, so is lawlessness to those who practice it, harming in the same way the powers of the soul—called \"teeth\" figuratively, with which it cuts and smooths away spiritual foods—but also its thoughts, called \"eyes.\" It should be noted that wax melting from his presence does not pass away into non-being, but is resolved into the substance of fire. Hence even if the quality by which someone is a sinner has been changed, his substance remains incorruptible. And it is well said that sinners are not destroyed once for all nor fail utterly, but [are removed] from the presence of God, since, having become such as to hate him, they flee from his presence by not remaining lawless before his eyes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":328,"ref":"p328","source":"Δύναται ἀγαλλίασις καθ' η ν ἐνώπιον τοῦ θεοῦ ἀγαλλιῶσιν οἱ δίκαιοι χαρὰ ει ναι η τις Καρπός ἐστι τοῦ πνεύματος ἀγάπη χαρὰ εἰρήνη, εὐφροσύνη δὲ ἡ διαχέουσα τῆς ψυχῆς τὸ φρονοῦν, εὐπάθεια εἰκότως καλουμένη. Οὐκ α ν δέ τις πράξοι τὸ ἀγαθὸν μὴ ἀποστὰς τοῦ κακοῦ (ἀσυνύπαρκτα γάρ) οὐδ' α ν ὑπὸ τοῦ ἡλίου τῆς δικαιοσύνης φωτίζοιτο μετέχων ε τι τοῦ μετασχηματιζομένου εἰς α γγελον φωτὸς καὶ τὸν η λιον ὑποκρινομένου τῆς δικαιοσύνης, καλουμένου δὲ φωτὸς ἀσεβείας· Φῶς γὰρ ἀσεβῶν σβεσθήσεται. τούτου γὰρ καταδυομένου, ἐκεῖνος ἐν ταῖς ἡμῶν ἀνίσχει καρδίαις, ἐπιβαίνων ταῖς ἐκείνου δυσμαῖς. ̔Οδοποιήσατε τῷ ἐρχομένῳ μετὰ κυριακῆς προσηγορίας κατὰ Μωυσῆ καὶ τοὺς προφήτας ἐπὶ τῷ ἐπιβῆναι ἐπὶ δυσμάς. ε νθα ἐκβέβληται ἐκ τοῦ κατὰ ἀνατολὰς πεφυτευμένου παραδείσου ̓Αδὰμ ἐπὶ τῷ εἰς τὰς ἀνατολὰς πάλιν αὐτὸν εἰσαγαγεῖν, ο περ καὶ πεποίηκεν εἰπὼν τῷ μετανοοῦντι λῃστῇ Σήμερον μετ' ἐμοῦ ε σῃ ἐν τῷ παραδείσῳ. Εὐθυμοποιῶν ὁ λόγος τοὺς καταπονουμένους ὑπὸ τοῦ Σατανᾶ εἰς ἀγαλλίασιν αὐτοὺς προτρέπει διὰ δείξεως τοῦ προστάτου καὶ ἐπικούρου αὐτῶν ἐσομένου ο ς πατὴρ τῶν ὀρφανῶν καὶ κριτὴς τῶν χηρῶν ἐστιν. ο θεν σπουδὴ ὑμῖν γενέσθω ἀγαλλιᾶσθαι ἐνώπιον αὐτοῦ, ο ταν μάλιστα καταλιπόντες τὸν πρότερον πατέρα γεννήσαντα κατὰ κακίαν καὶ τὸν πρῶτον α νδρα ἀνόμως συνοικοῦντα ὀρφανοὶ ἀπ' ἐκείνου γένησθε· πατέρα γὰρ ε ξετε τὸν θεόν. ἀλλὰ καὶ αἱ τῇ παρανόμῳ μίξει ἀποταξάμεναι ψυχαὶ χηρεύσασαι τῆς συνοικήσεως τοῦ θεοῦ πειράσονται.","english":"Exultation, in the sense in which the righteous exult before God, can be joy, which is a fruit of the Spirit—love, joy, peace—while gladness is that which diffuses the thinking faculty of the soul, rightly called good feeling. But no one would do the good without having departed from evil (for they cannot coexist), nor would he be illumined by the sun of righteousness while still partaking of the light that is transformed into an angel of light and counterfeits the sun of righteousness, being called the light of the ungodly; for the light of the ungodly shall be extinguished. For when this light sets, that one rises in our hearts, treading upon its settings. Make a way for the one who comes with the title of Lord, according to Moses and the prophets, so that he may set foot upon the settings, where Adam was cast out of the paradise planted toward the east, in order to bring him back again into the east, which he also did when he said to the repentant thief: Today you will be with me in paradise. The Word, cheering those who are worn down by Satan, urges them to exultation by showing that their protector and helper will be the one who is father of orphans and judge of widows. Therefore let it be your earnest endeavor to exult before him, especially when, having abandoned the former father who begot you in wickedness and the first husband who lived with you unlawfully, you become orphans from him; for you will have God as your father. But also the souls that have renounced unlawful union, having been widowed from their dwelling with God, will make trial of it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":329,"ref":"p329","source":"Τόπος α γιος αὐτοῦ τυγχάνει η τοι ἡ ἐκκλησία ἡ ἡγιασμένη ὑπὸ Χριστοῦ η ὁ καθεῖς τῶν πεπιστευκότων· ἀληθεῖ γὰρ καὶ ἀμφότερα. τόπος δὲ α γιος αὐτοῦ καὶ ο ἀνείληφεν ε μψυχον σῶμα καὶ λογικόν. 686 ̓Αλλὰ καὶ ἐκ τάφων ἐξάγει τοὺς νεκροὺς κατὰ τὸ ̓Αναστήσονται οἱ νεκροί, καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημίοις· ἡ γὰρ δρόσος ἡ παρὰ σοῦ ι αμα αὐτοῖς ἐστιν· ὁποῖον καὶ τὸ ἐν Εὐαγγελίῳ ̓Ελεύσεται ω ρα ο τε πάντες οἱ ἐν τοῖς μνημίοις ἀκούσονται τῆς φωνῆς αὐτοῦ (δηλονότι τοῦ υἱοῦ) καὶ ἐκπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως. Ηγουν ἐν τῷ ἐκπορεύεσθαι τὸν θεὸν ἐνώπιον τοῦ λαοῦ αὐτοῦ η ἐκ\n\nμέσου αὐτοῦ, ο τε ει πεν ̓Ιδοὺ ἀφίεται ὑμῖν ὁ οι κος ὑμῶν, κατὰ τὸ παρ' ̔Ιερεμίᾳ ̓Εγκατέλειπον τὸν οι κόν μου, ἀφῆκα τὴν κληρονομίαν μου, ἐν τῷ διαβαίνειν αὐτὸν ἐν τῇ ἐρήμῳ τῇ ἀπὸ τῶν ἐθνῶν ἐκκλησίᾳ, γῆ ἐσείσθη τουτέστι τὸ γράμμα καὶ ἡ σκιὰ τοῦ νόμου, διὰ τὸ παχυλὸν ου τω κεκλημένη. γέγονε δὲ ὁ σεισμὸς ταύτης, σταξάντων τῶν οὐρανῶν τὸν θεῖον νοῦν κατὰ τὸ ζωοποιὸν πνεῦμα τῶν θείων γραφῶν. οὐρανοὶ δὲ ἐν τούτοις λελέξονται η τοι Μωσῆς καὶ οἱ προφῆται η τὰ μυστικὰ θεωρήματα· οὐρανὸς δὲ καὶ νεφέλαι ταὐτὸν εἰς τοῦτο. ω δε μὲν οἱ οὐρανοὶ ε σταξαν, ἀλλαχοῦ δ' Αἱ νεφέλαι ῥανάτωσαν δικαιοσύνην. ̓Αλλὰ καὶ τῶν τῆς εἰδωλολατρείας μετατεθέντων ἐθνῶν, ἐσείσθη ἡ γῆ, κρατούσης λοιπὸν τῆς εὐαγγελικῆς διατάξεως ἀποστόλων καὶ εὐαγγελιστῶν καὶ τῶν λοιπῶν διδασκάλων τὰς πνευματικὰς σταζόντων γονάς.","english":"His holy place is either the Church, sanctified by Christ, or each one of those who have believed; for both are true. And his holy place is also the ensouled and rational body which he assumed. But he also brings the dead out from their tombs, according to “The dead shall rise, and those in the tombs shall be raised”; for the dew from you is healing to them—such as also that in the Gospel: “The hour comes when all who are in the tombs shall hear his voice” (clearly the Son's) “and shall come forth, those who have done good to a resurrection of life, but those who have practiced evil to a resurrection of judgment.” That is, when God goes forth before his people or from their midst, when he said, “Behold, your house is left to you,” according to what is in Jeremiah: “They abandoned my house, I abandoned my inheritance,” when he passes through the wilderness, the Church from the nations, the earth was shaken—that is, the letter and the shadow of the law, so called because of its coarseness. And its shaking came about when the heavens dropped the divine meaning, according to the life-giving spirit of the divine Scriptures. And “heavens” in these passages will mean either Moses and the prophets or the mystical contemplations; and “heaven” and “clouds” are the same for this purpose. Where indeed the heavens dropped, elsewhere it says, “Let the clouds rain down righteousness.” But also, when the nations of idolatry were transferred, the earth was shaken, since the gospel order now prevailed, with apostles and evangelists and the rest of the teachers dropping their spiritual seeds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":330,"ref":"p330","source":"688 ̔Η ῥηθεῖσα βροχὴ τῷ αἱρετὴν ει ναι καὶ ποθεινὴν σταυρὸν ἐξ ἀσθενείας ἀναδεξαμένην τὴν ζωοποιὸν τοῦ κυρίου σάρκα κατηρτίσθη, ζήσασα ἐκ δυνάμεως θεοῦ. ὁ γὰρ θεῖος λόγος ἐζωοποίησε τὸ ἑαυτοῦ σῶμα σταυρωθὲν ἐξ ἀσθενείας. Πτωχὸς δὲ ἑνικῶς ὁ πιστεύσας ἀπὸ τῶν ἐθνῶν λαὸς ει ναι δύναται διὰ τὸ α θεος ει ναι καὶ μηδόλως ἐλπίδα ε χειν. περὶ αὐτοῦ φησιν ἡ προφητεία ̔Ησαΐου Διὰ τοῦτο εὐλογήσει σε ὁ λαὸς ὁ πτωχὸς καὶ πόλεις ἀνθρώπων ἀδικουμένων εὐλογήσουσί σε· ἠδικοῦντο δὲ οἱ καταδυναστευόμενοι ὑπὸ τοῦ Σατανᾶ. Ετερος σημαίνειν ε φη τοὺς κλήρους καὶ τοὺς τῶν ὑδάτων ἀγωγούς. ει ρηται γὰρ ἐν Γενέσει περὶ τοῦ ̓Ισσάχαρ ὡς κληθεὶς ἀνὴρ γεωργὸς ἀνὰ μέσον τῶν κλήρων ἀνεπαύετο· ο δὴ τρεπτέον νῦν εἰς τὴν παλαιὰν καὶ καινὴν διαθήκην. αυ ται γὰρ α γουσι τὸν νοητὸν ταῖς ψυχαῖς ποτισμὸν ἐπὶ καρποφορίᾳ πνευματικῇ. Τούτων τῶν δύο κλήρων κοιμᾶταί τις, ἀνὰ μέσον ἑνὸς θεοῦ ει ναι αὐτὰς συγκατατιθέμενος, ὡς διαστέλλειν τὸ πνεῦμα ἀπὸ τοῦ γράμματος. ου τω κοιμηθείς τις μεταξὺ τῶν κλήρων πτεροῦται, κατὰ τὸ α γιον πνεῦμα νοῶν. καὶ ἐπειδὴ τὰς πτέρυγας ταύτης τῆς περιστερᾶς ου σας νοήσεις ἐπαιρούσας τὴν ἐπτερωμένην ψυχὴν καὶ ἐκ τῶν θείων λογίων μαρτυρεῖσθαι α ει ρηται ἀργύριον πεπυρωμένον ὑπάρχειν, περιηργυρωμέναι εἰσίν, τῶν μεταφρένων τῆς περιστερᾶς χλωρότητι χρυσίου συνηρμοσμένων. πολλαχοῦ τῶν θείων γραφῶν τὸ χρυσίον ἐπὶ ἀκραιφνεστάτου νοῦ λαμβάνεται. ε χει δὲ χλωρότητα τὸ χρυσίον σημαίνουσαν τὴν ζωὴν αὐτοῦ· σύμβολον γὰρ ζώντων φυτῶν τὸ χρῶμα τοῦτο. Λέγοις δ' α ν εἰς τὸ ̓Ανὰ μέσον τῶν κλήρων καὶ ου τως·","english":"The said rain was prepared for the life-giving flesh of the Lord, which of weakness took up the cross—a thing to be chosen and desired—having lived by the power of God. For the divine Word gave life to his own body, which was crucified of weakness. And the poor, in the singular, can be the people who believed from the nations, because they were without God and had no hope at all. Concerning him the prophecy of Isaiah says: Therefore the poor people shall bless you, and cities of unjustly treated men shall bless you; and those were being treated unjustly who were being oppressed by Satan. Another meaning, he said, indicates the lots and the channels of waters. For it is said in Genesis concerning Issachar that, called a man and a farmer, he rested among the lots; which must now be applied to the old and the new covenant. For these bring the noetic watering to souls for spiritual fruit-bearing. Among these two lots one sleeps, assenting that they are between one God, so as to distinguish the spirit from the letter. Thus one who has slept between the lots is winged, understanding according to the Holy Spirit. And since the wings of this dove—being understandings that lift up the winged soul—are also testified to from the divine oracles, it has been said that silver is fire-refined, they are silvered over, with the greenness of gold fitted to the back of the dove. In many places of the divine Scriptures gold is taken for the purest mind. And the gold has a greenness signifying its life; for this color is a symbol of living plants. And one might say also to the phrase \"among the lots\" as follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":331,"ref":"p331","source":"ἐν τῷ Λευιτικῷ τῇ τοῦ ἱλασμοῦ ἡμέρᾳ δύο προσηγάγοντο τράγοι εἰς τὴν σκηνὴν τοῦ μαρτυρίου· ει τα κλήρου βληθέντος, ὁ ει ς ἐπὶ τὸ θυσιαστήριον η γετο τυφησόμενος τῷ κυρίῳ, τοῦ ἑτέρου τῷ ἀποπομπαίῳ εἰς τὴν ε ρημον ἐκπεμπομένου. σύμβολα δὲ ταῦτα ἀγαθοῦ καὶ κακοῦ· ω ν ἐν μέσῳ γινόμενον χρὴ διακρίναντα, τὸ μὲν ἀγαθὸν ἱερουργεῖν τῷ κυρίῳ, τὸ δὲ κακὸν ἐκπέμπειν τῷ ἀρεσκομένῳ, ἐπεὶ καὶ ἀπ' αὐτοῦ τὴν ἀρχὴν ε λαβεν. ου τω γάρ τις σχήσει τὰς περιηργυρωμένας πτέρυγας καὶ τὴν χλωρότητα τοῦ χρυσίου ἐν τοῖς μεταφρένοις. Καὶ ἡ γνῶσις τῆς θείας γραφῆς ὡς χρυσίον ἐξαστράπτων. Διασταλεῖσι τοῖς βασιλεῦσιν ἀκολουθήσει τὸ Χιονωθήσονται ἐν Σελμών, τουτέστι πληρωθήσονται χιόνων. αυ ται δέ εἰσιν αἱ ἀρεταί, ποτίζουσαι νᾶμα τὸν νοῦν καὶ καταψύχουσαι τῶν παθῶν τὸν φλογμόν. οὐδὲ γὰρ ἐν τῷ Πλυνεῖς με, καὶ ὑπὲρ χιόνα λευκανθήσομαι, περὶ αἰσθητῆς χιόνος ὁ λόγος. ἀσύμβλητος γὰρ αυ τη πρὸς λαμπρότητα κεκαθαρμένης ψυχῆς. τοιοῦτον καὶ τὸ ̓Εὰν ω σιν αἱ ἁμαρτίαι ὑμῶν ὡς κόκκινον, ὡς χιόνα λευκανῶ, καὶ τὸ ̓Εκαθαριώθησαν οἱ Ναζωραῖοι αὐτῆς ὑπὲρ χιόνα. Σαλωμὼν δὲ σκιὰ μερίδος ἑρμηνεύεται. μήποτε τοίνυν, ἐπεὶ οἱ βασιλεῖς (ου τοι οἱ ἀπόστολοι) ἰουδάϊσάν ποτε τηροῦντες τὸν κατὰ σκιὰν νόμον, μερίδος εἰσὶν σκιᾶς, ε χοντες μὲν πνευματικὴν μερίδα, πεπειραμένοι δὲ καὶ τῆς σκιᾶς. ὁποῖος ὁ λέγων ̔Εβραῖος ἐξ ̔Εβραίων, κατὰ νόμον Φαρισαῖος. η ἐπειδὴ ἡ","english":"In Leviticus, on the day of atonement, two goats were brought into the tabernacle of witness; and when the lot was cast, the one was brought to the altar to be sacrificed to the Lord, while the other was sent away to the scapegoat into the wilderness. These things are symbols of good and evil; and it is necessary for one who is in their midst to distinguish between them, and to offer the good as a sacred service to the Lord, but to send away the evil to the one who is pleased with it, since from him it also took its beginning. For thus one will possess the wings overlaid with silver and the greenness of gold in his back. And the knowledge of the divine Scripture shines forth like gold. To the kings who have been distinguished will follow: They shall be snowed upon in Selmon, that is, they shall be filled with snows. And these are the virtues, watering the mind with a stream and cooling the flame of the passions. For neither in Wash me, and I shall be whiter than snow is the word about perceptible snow. For it is incomparable to the brightness of a purified soul. Such also is the saying, If your sins be as scarlet, I will make them white as snow, and the saying, The Nazareans of it were purified beyond snow. And Salomon is interpreted as a shadow of a portion. Perhaps, then, since the kings (these are the apostles) once Judaized, observing the law according to the shadow, they are of a portion of shadow, having indeed a spiritual portion, but having also experienced the shadow. Such is the one who says, A Hebrew of Hebrews, according to the law a Pharisee. Or since the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":332,"ref":"p332","source":"μερὶς μὲν η ν τῶν Χριστοῦ μαθητῶν ἐν τοῖς οὐρανοῖς κατὰ τὸ ̔Ικανώσαντι ἡμᾶς εἰς τὴν μερίδα τῶν ἁγίων ἐν φωτί, ου πω δὲ ε φθασαν ἐπ' αὐτήν, κα ν ἐν οὐρανοῖς ε χωσι τὸ πολίτευμα, ἐπὶ γῆς ε τι περιπατοῦντες, ἐκ μέρους γινώσκοντες καὶ ἐκ μέρους προφητεύοντες καὶ ἀρραβῶνα τοῦ πνεύματος ε χοντες, ἐν σκιᾷ τῆς ἑαυτῶν μερίδος εἰσίν. διὸ καὶ μέγα τυγχάνει τὸ ἐν ταύτῃ τυγχάνοντα χιονωθῆναι βίον ἀκηλίδωτον ε χοντα. Κυρίως ο ρος θεοῦ ὁ σωτὴρ ὑπάρχει· ει ρηται γὰρ περὶ αὐτοῦ Εσται ἐπ' ἐσχάτων τῶν ἡμερῶν ἐμφανὲς τὸ ο ρος κυρίου· καὶ πάλιν ̓Επ' ο ρος ὑψηλὸν ἀνάβηθι ὁ εὐαγγελιζόμενος τῇ Σιών. ἡ δὲ ἀνάβασις διὰ προκοπῆς. ὁ τοίνυν θεὸς λόγος σοφία τε καὶ ζωὴ καὶ ἁγιασμὸς ὑπάρχων πίων ἐστίν, οὐκ ε ξωθεν δεχόμενος πιότητα ἀλλὰ παρέχων αὐτὴν τοῖς μετέχουσιν αὐτοῦ. τοῦτο τὸ ο ρος πρὸς τῷ πῖον ει ναι καὶ τετυρωμένον ἐστίν, τοὺς μὲν γάλα ποτίζων, τοὺς δὲ στερεᾶς τροφῆς μεταδιδούς, οὐχ ἑτέρας ου σης ταύτης παρὰ τὸ γάλα· αὐτὸ γὰρ παγὲν τελείων γέγονε τροφή. Λελέξεται δ' εἰς τὸ τετυρωμένον καὶ ου τως· τὸ πῖον ο ρος θεὸς ω ν ἐνηνθρώπησεν, ἐκ παρθένου ἀναλαβὼν σάρκα δι' η ν τετυρωμένον κέκληται, δηλουμένης τῆς ἀνθρωπίνης γενέσεως τῇ λέξει ταύτῃ, ὡς ἐκ τοῦ ̓Ιὼβ φανερὸν λέγοντος πρὸς θεὸν Μνήσθητι ο τι πηλόν με ε πλασας, καὶ ἑξῆς· πότερον οὐχ ω σπερ γάλα με η μελξας, ἐτύρωσας δέ με ι σα τυρῷ; σάρκα καὶ δέρμα με ἐνέδυσας, καὶ τὰ ἑξῆς. ει τ' ἐπεὶ τετυρωμένος γεγονὼς ἀβλαβῆ φυλάττει τὴν θεότητα, καὶ μετὰ τὸ τετυρῶσθαι πίων ἐστίν, ὡς αὐτὴ ἡ λέξις παρίστησι λέγουσα Ορος τετυρωμένον, ο ρος πῖον.","english":"The portion of Christ's disciples is in the heavens, according to \"who has made us fit for the portion of the saints in light,\" but they have not yet arrived at it; and even though they have their citizenship in the heavens, while still walking on earth, knowing in part and prophesying in part and having the earnest of the Spirit, they are in the shadow of their own portion. Therefore it is also a great thing for one who is in this life to be made white as snow, keeping it spotless. Properly, the mountain of God is the Savior; for it has been said concerning him, \"In the last days the mountain of the Lord shall be manifest\"; and again, \"Go up onto a high mountain, you who bring good tidings to Zion.\" And the ascent is through progress. Therefore the divine Word, being wisdom and life and sanctification, is fat, not receiving fatness from outside but providing it to those who partake of him. This mountain, besides being fat, is also curdled: giving milk to some, and imparting solid food to others—this solid food not being different from the milk; for the very same, when it has congealed, has become food for the perfect. And it will be said of \"curdled\" also in this way: the fat mountain, being God, became man, taking flesh from a virgin, on account of which he has been called \"curdled,\" human birth being indicated by this word, as is clear from Job, who says to God, \"Remember that you fashioned me as clay,\" and following: \"Have you not milked me like milk, and curdled me like cheese? You clothed me with skin and flesh,\" and the rest. And then, since having become curdled he keeps his divinity unharmed, and even after being curdled he is fat, as the very text presents, saying, \"A curdled mountain, a fat mountain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":333,"ref":"p333","source":"πρὸ γὰρ τοῦ τετυρῶσθαι καὶ μετὰ τοῦτο πῖόν ἐστιν. Ει τ' ἐπάγει ̔Ινατί ὑπολαμβάνετε ο ρη τετυρωμένα, τὸ ο ρος ο εὐδόκησεν ὁ θεός; 693 ̔Αρμόσει δὲ πρὸς τοὺς ἀπὸ Οὐαλεντίνου μᾶλλον ὁ λόγος. τοῦ γὰρ σωτῆρος πολλαῖς προσηγορίαις ἐν τῇ γραφῇ λεγομένου, καθ' ἑκάστην ἐνόμισαν οὐσίαν δηλοῦσθαι διάφορον, ὡς ε τερον λέγειν τὸν κύριον παρὰ τὸν ̓Ιησοῦν καὶ τὴν σοφίαν ἑτέραν καὶ τὰ λοιπά. ε ν ου ν τὸ ο ρος ἐν ῳ κατοικεῖ ὁ κύριος, κατὰ τὸ ̔Ως ο τι ὁ θεὸς η ν ἐν Χριστῷ, καὶ τὸ ̔Ο πατὴρ ὁ μένων ἐν ἐμοί. ̓Απαιτεῖ τοίνυν τὴν αἰτίαν καθ' η ν ὑπέλαβον πολλὰ ο ρη ει ναι τετυρωμένα, ἀλλὰ καὶ ε ν ο ρος τετυρωμένον ὁ σαρκωθεὶς ἐκ τῆς θεοτόκου παρθένου ἐν ῳ κατοικῶν ὁ κύριος εἰς τέλος κατασκηνοῖ, μὴ μεταβαίνων ἐξ ἑτέρου εἰς ε τερον ὡς ἐπὶ τῶν ἁγίων ἀνδρῶν· ἀλλὰ καὶ διδάσκαλοι γεγόνασιν ἐξ ἀνθρώπων, Μωσῆς τε καὶ οἱ προφῆται καὶ οἱ ἀπόστολοι ἀλλὰ καὶ α γγελοι. Εἰ γὰρ ὁ δι' ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, ε καστος δὲ πίων η ν ὡς ἐκ θεοῦ πιαινόμενος παρ' ου καὶ τετύρωτο. πολυθεΐας ου ν τὸ τοιαῦτα φύσει νομίσαι πολλά. α Τὸ α ρμα τοῦ θεοῦ οὐ μονοειδὲς ἀλλὰ μυριοπλάσιόν ἐστιν, ὑπεζευγμένων αὐτῷ πατριαρχῶν Μωυσέως καὶ τῶν προφητῶν ἀποστόλων εὐαγγελιστῶν ἀγγέλων ἀρχαγγέλων ἀρχῶν θρόνων κυριοτήτων καὶ α παξ ἁπλῶς θεοληπτουμένων καὶ ἐχόντων α γιον πνεῦμα περὶ ω ν ἐν ᾠδῇ φησιν ̓Επίβηθι ἐπὶ τοὺς ιππους σου, καὶ ἡ ἱππασία σου σωτηρία. δι' αὐτῶν γὰρ ἐξέτεινεν εἰς τὴν οἰκουμένην τὸ σωτήριον εὐαγγέλιον. ἐμφαίνεται γὰρ πλείονα τάγματα λογικῶν ὑπεζευγμένα τῷ Χριστοῦ ζυγῷ.","english":"For before it has been curdled and after this it is fat. And then he adds, \"Why do you suppose the mountains are curdled, the mountain which God desired?\" But the argument will fit better those from Valentinus. For since the Savior is called by many appellations in Scripture, they supposed that a different substance was indicated by each one, so that they say the Lord is one thing besides Jesus, and Wisdom another, and so on. Therefore the mountain in which the Lord dwells is according to \"God was in Christ,\" and \"the Father who remains in me.\" He demands, then, the reason on account of which they supposed that many mountains were curdled; but also there is one curdled mountain: the one made flesh from the God-bearing virgin, in whom the Lord dwelling makes his dwelling to the end, not passing from one to another as in the case of holy men; but also teachers have arisen from among men—Moses and the prophets and the apostles—but also angels. For if the word spoken through angels became firm, each one was fat as being fattened by God, from whom also it was curdled. To suppose such things to be many by nature is therefore [a mark] of polytheism. The chariot of God is not of one form but ten thousandfold, with patriarchs yoked beneath him, Moses and the prophets, apostles, evangelists, angels, archangels, principalities, thrones, dominions, and, simply put, those inspired by God and having the Holy Spirit, concerning whom he says in the song, \"Mount upon your horses, and your riding is salvation.\" For through them he extended the saving gospel to the inhabited world. For it is evident that there are several orders of rational beings yoked beneath the yoke of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":334,"ref":"p334","source":"διὰ τοῦτο γὰρ ἐπενήνεκται ὡσεὶ ε ν α ρμα εὐθηνούντων χιλιάδες· οὐδεὶς γὰρ ἐν αὐτοῖς α καρπος. Ωσπερ ου ν α ρμα καὶ ο χημα ε ν ἀποτελοῦσιν ἐν οι ς ἐποχεῖται ὁ θεός, ου τως καὶ ο ρος ε ν τὸ Σινᾶ γεγενημένοι κύριον ε χουσιν ἐν ἑαυτοῖς νομοθετοῦντα. ὑψηλὸν δὲ τοῦτο ἐν ῳ ὁ θεὸς καταβὰς προστάττει Μωυσῇ ἀναβῆναι. ἀδύνατον γὰρ εἰς υ ψος θεῖον ἀναβῆναι γενητόν, μὴ πρότερον θεοῦ συγκαταβάντος ἐν αὐτῷ. ̔Ερμηνεύεται δὲ τὸ Σινᾶ πειρασμός, οὐ συνωνυμῶν περιστάσει ἀλλὰ πείρᾳ καθ' η ν πειραζόμενός τις διὰ πολυπειρίας ὑψηλὸς ε σται ὡς τὸν ἀναβαίνοντα ἐπ' αὐτὸ νομοθέτην καὶ θεοῦ χρησμῷ ἱεροφάντην ἀναδειχθῆναι. ξ Αἱ προκείμεναι φωναὶ παρὰ τοῦ χοροῦ τῶν ἁγίων ει ρηνται τῷ ἀναβάντι διὰ τοῦ σταυροῦ εἰς υ ψος κἀκεῖθεν\n\nαἰχμαλωτεύσαντι τοὺς καταδυναστευομένους ὑπὸ τοῦ Σατανᾶ καὶ ἐλευθεροῦντι αὐτοὺς ἀπὸ τῆς ὠμότητος αὐτοῦ τῆς τυραννικῆς, λυτρὸν δεδωκότι τὴν ψυχὴν αὐτοῦ ἀντὶ πολλῶν. τούτῳ τῷ τρόπῳ ἐλυτρώσατο πάντας. ἐπεὶ γὰρ μὴ πάντες ἑκουσίως καὶ αὐθαιρέτως ε ρχονται πρὸς αὐτόν, καὶ τοὺς ἀπειθοῦντας ε τι λαμβάνει ἐπὶ τῷ κατασκηνῶσαι παρ' αὐτῷ. πολλοὶ γὰρ ἀπειθοῦντες τῇ κλήσει τοῦ εὐαγγελίου, ἑλκυσθέντες ὑπὸ νόσου καὶ α λλου περιστάσεως. ε στι δ' ο τε καὶ δι' ὁραμάτων η λθον εἰς τὸ κατασκηνῶσαι παρὰ τῷ ̓Ιησοῦ. δ.20 Τοσούτων εὐεργεσιῶν γενομένων ὑπὸ τοῦ κυρίου, πῶς οὐκ ε μελλον τὸν τῶν τηλικούτων εὐλογεῖν καὶ τοσούτων ἀγαθῶν αι τιον, καὶ εὐλογεῖν μήποτε μὲν ου, ποτὲ δὲ ου; ἀλλὰ κατὰ πᾶσαν ἡμέραν τῇ εὐλογίᾳ καταμίξαντες εὐχήν, αἰτοῦνται κατευοδωθήσεσθαι ὑπὸ τοῦ θεοῦ τοῦ τὰς σωτηρίας ὀρέγοντος.","english":"For this reason there has been added, \"As it were the thousands of the fruitful\"; for no one among them is a fruit. Just as a chariot and a vehicle make one in which God rides, so also those who have become a mountain in Sinai have the Lord within themselves giving the law. And this is high, in which God, having descended, commands Moses to go up. For it is impossible for a created being to go up to the divine height unless God has first descended in it. And Sinai is interpreted as \"temptation,\" not as synonymous with circumstance but with trial, by which one who is tempted through much experience will be high, so as to be shown forth as one going up upon it as a lawgiver and as a hierophant by the oracle of God. The words set before us have been spoken by the choir of the saints to the one who has gone up through the cross to the height and from there has led captive those oppressed by Satan and frees them from his tyrannical cruelty, having given his soul as a ransom in exchange for many. In this way he redeemed all. For since not all come to him willingly and of their own choice, he still takes even the disobedient so as to dwell with him. For many, disobedient to the call of the gospel, were drawn by sickness and another circumstance. And sometimes also through visions they came to dwell beside Jesus. Since so many benefits have been done by the Lord, how were they not going to bless the cause of such great and so many good things, and bless not at one time but at another? But every day, having mingled prayer with blessing, they ask to be prospered by God, who offers salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":335,"ref":"p335","source":"εὐλόγητος δέ ἐστιν οὐ τῷ δέχεσθαι εὐλογίας ἀλλὰ τῷ διδόναι ταύτας. ὡς γὰρ ἀγαθός ἐστιν, οὐ γινόμενος ἀλλὰ ποιῶν ἀγαθούς, καὶ α γιος ἁγιάζων, οὐχ ἁγιαζόμενος· ου τω καὶ εὐλόγητός ἐστι, πηγὴ πάσης εὐλογίας ω ν. Εἰ μὲν περὶ τοῦ κοινοῦ θανάτου λέγεται τὰ προκείμενα, μυρίαι εἰσὶν ὁδοὶ γνώριμοι πᾶσιν εἰς τὸν κοινὸν α γουσαι θάνατον· εἰ δὲ περὶ τοῦ κατὰ θεὸν ζῆν καὶ τοῦ ἐναντιουμένου τούτῳ θανάτου καὶ ἐνταῦθα σημαίνεται, θεὸς ἡμῶν ω ν ὁ σωτὴρ θεὸς τοῦ σῴζειν ἐστίν. γίνεται γὰρ αι τιος σωτηρίας αἰωνίου. λέγει γοῦν περὶ ἑαυτοῦ Σῴζων οὐκ ε στι πάρεξ ἐμοῦ. Ωσπερ ου ν τοῦ σῴζειν ἐστὶν ὁ θεός, ου τω καὶ αἱ διέξοδοι τοῦ θανάτου τυγχάνουσιν αὐτοῦ κυρίου ο ντος, παρέχοντος ἀεὶ διεξόδους δι' ω ν τις ἐξέρχεται διὰ μετανοίας τοῦ ἑπομένου τῇ ἁμαρτίᾳ θανάτου. Καὶ ὁ διάβολος γὰρ ου τως ὠνόμασται ἐν τῷ Κατέπιεν ὁ θάνατος ἰσχύσας. παρέχει δὲ τὰς διεξόδους τοῦ θανάτου τῷ ὑψωθέντι ἐκ τῶν πυλῶν τοῦ θανάτου. κεφαλαὶ δὲ ἐχθρῶν η οἱ α ρχοντες η τὰ ἡγεμονικά, ὡς ἐν τῷ ̓Απὸ κεφαλῆς ἀρχόντων ἐθνῶν· τὸ δὲ ἡγεμονικὸν ἐν τῷ Τὰς ὁδοὺς αὐτῶν εδωκα εἰς κεφαλὰς αὐτῶν, καὶ τῷ Αἱ χεῖρές σου ἐπὶ τῆς κεφαλῆς σου. ἀμφότερα δὲ ι σως δηλοῖ τὸ Εβαλες εἰς κεφαλὰς ἀνόμων θάνατον, εὐεργετοῦντος θεοῦ ο πως μὴ ζῶσιν ε τι πονηρῶς περιγραφείσης τῆς καθ' ἁμαρτίαν ζωῆς. ἐχθροὶ δὲ ου τοι ο ντες ἐκ τοῦ πλημμελεῖν διαπορεύονται ἐν πλημμελείαις αὐτῶν. Σημειωτέον δὲ ο τι καὶ ἡ θεία γραφὴ ἐπὶ τῆς Μωσέως τὸ τῆς θεωρίας ο νομα τάττει. οὐ γὰρ ο ψει αἱ πορεῖαι τοῦ θεοῦ καταλαμβάνονται ἀλλ' εὐσεβεῖ καὶ ὀρθῇ νοήσει.","english":"He is blessed, not by receiving blessings but by giving them. For just as he is good, not becoming good but making others good, and holy, sanctifying rather than being sanctified, so too he is blessed, being the source of every blessing. If the present words are spoken about common death, there are countless ways known to all that lead to the common death; but if what is signified here concerns living according to God and the death that is opposed to this, then \"our God is the God of saving\" — for he becomes the cause of eternal salvation. Indeed he says of himself, \"There is no savior besides me.\" Therefore, just as God is of saving, so also the passages out of death belong to him, since he is Lord, always providing ways out through which one escapes the death that follows upon sin, by means of repentance. For the devil too has been so named in the passage \"Death has swallowed up, having prevailed.\" And he provides the passages out of death to the one who has been lifted up from the gates of death. And the heads of enemies are either the rulers or the ruling faculties, as in \"From the head of the rulers of the nations\"; and the ruling faculty in \"I have given their ways upon their heads,\" and in \"Your hands are upon your head.\" And perhaps both are indicated by \"You cast death upon the heads of the lawless,\" God doing good, so that they may no longer live wickedly, the life according to sin having been cut off. And these, being enemies because of their transgression, walk in their own transgressions. And it should be noted that divine Scripture also applies the term of contemplation to Moses. For the paths of God are not grasped by sight but by pious and right understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":336,"ref":"p336","source":"Ψάλλοντας τοὺς τὸν πρακτικὸν κατορθοῦντας βίον λεκτέον, καὶ νεανίδας τυμπανιστρίας ἑπομένως ἐκληπτέον τὰς νεκρωσάσας τὰ μέλη τὰ ἐπὶ τῆς γῆς καὶ τὴν νέκρωσιν τοῦ ̓Ιησοῦ ἐν τῷ σώματι ἑαυτῶν περιφερούσας ψυχάς. τούτους τοὺς ψάλλοντας προέφθασαν οἱ κατὰ διδασκαλίαν α ρχοντες τῷ καὶ αὐτοὺς ἀπὸ πρακτικῆς ἀρετῆς η ρχθαι. ἀλλὰ καὶ ἐν μέσῳ νεανίδων εἰσὶν τῶν διὰ τὸ ἀρχὴν ε χειν τοῦ τυμπανίζειν, τουτέστι νεκροῦν τὰ μέλη τὰ ἐπὶ τῆς γῆς νεανίδων εἰρημένων. α ρχοντες προφθάνοντες τοὺς ψάλλοντάς εἰσιν οἱ ἀπόστολοι. Πηγαὶ τοῦ ̓Ισραὴλ αἱ νομικαὶ καὶ προφητικαὶ γραφαί. ἐκ τούτων γὰρ τῶν πηγῶν ὁ κύριος εὐλογεῖται πρὸς τῶν δυναμένων ἀντλεῖν ἐξ αὐτῶν σωτηρίου πηγῶν οὐσῶν μετ' εὐφροσύνης υ δωρ. τοῦτο δ' ἐστὶ περὶ ου ὁ ̓Ιησοῦς ει πεν Ος δ' α ν πίῃ ἐκ τοῦ υ δατος ου ἐγὼ δώσω αὐτῷ, ε ξει ἐν ἑαυτῷ πηγὴν υ δατος ἀλλομένου εἰς ζωὴν αἰώνιον. ̓Ελεγκτέον δὲ διὰ τούτου τοὺς διακόπτοντας τὴν παλαιὰν γραφὴν ἀπὸ τῆς καινῆς, ὡς οὐ δύνανται ἐν ἐκκλησίαις εὐλογεῖν τὸν θεόν, οὐκ ε χοντες τὰς τοῦ ̓Ισραὴλ πηγὰς οὐδὲ τὸν κύριον αὐτῶν α τε καὶ τὴν θεότητα αὐτὴν διαιρεῖν τολμῶντες. Εντειλαι τῇ δυνάμει σου ἐπὶ πάντων, δημιουργέ, ι ν' ἐπιδημήσασα λύσῃ τὴν ἀσθένειαν τῶν ἀνθρώπων. λύσει δὲ αὐτὴν πρὸς ἡμᾶς ἐλθοῦσα ἀπὸ τοῦ ναοῦ σου, ἐνδυναμωθέντος τοῦ ἡμῶν ε νεκα κατεργασθέντος. τοῦτο δ' ἐστὶ τὸ τεχθῆναι τὸν ̓Εμμανουὴλ τῷ γενέσθαι σάρκα τὸν λόγον σου. ταύτῃ τῇ δυνάμει θεῷ λόγῳ ου σῃ","english":"Those who play the psalms must be understood as those who set straight the practical life, and the young women playing the tambourines must correspondingly be understood as the souls who have put to death the members that are upon the earth and carry about in their own body the dying of Jesus. These who play the psalms were preceded by those who lead in teaching, in that they too began from practical virtue. But they are also in the midst of young women—of those who, because they have the beginning of playing the tambourine, that is, of putting to death the members that are upon the earth, are called young women. The leaders who precede those who play the psalms are the apostles. The springs of Israel are the legal and prophetic scriptures. For from these springs the Lord is blessed by those able to draw from them, since they are springs of salvation, water with gladness. And this is what Jesus spoke about: Whoever drinks of the water that I shall give him will have in himself a spring of water leaping up to eternal life. And by this one must refute those who cut the old scripture off from the new, as being unable to bless God in the churches, since they do not have the springs of Israel, nor do they dare to divide their Lord and the Godhead itself. Command your power over all, O Creator, so that, coming to dwell among us, it may loose the weakness of men. And it will loose it for us, coming from your temple, when our temple has been strengthened, having been wrought for our sake. And this is the begetting of Emmanuel, by your Word becoming flesh. By this power, which is God the Word","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":337,"ref":"p337","source":"ει πεν ὁ θεός, ι να γενηθῇ τὰ πάντα, καὶ ἐνετείλατο, ι να κτισθῶσι διάφορα. Λυθείσης τῆς ἀσθενείας παρουσίᾳ τῆς θεοῦ δυνάμεως, οἱ βασιλεῖς κομίζουσι δῶρα τῷ θεῷ ἐπὶ τὴν πνευματικὴν ̔Ιερουσαλὴμ η τοι τὴν ἐκκλησίαν. καὶ εἰ μὲν ἐκεῖνοι οἱ βασιλεῖς ου ς διέστειλεν ὁ ἐπουράνιος ἐν τῇ κληρονομίᾳ ἑαυτοῦ ει εν οἱ τὰ δῶρα φέροντες ἐπὶ τὴν ̔Ιερουσαλήμ, οἱ ὠφεληθέντες ὑπ' αὐτῶν εἰσιν οἱ προαγόμενοι. ου τως προσήνεγκεν ὁ ἀπόστολος Πέτρος δῶρον τὸν ἀδελφὸν αὐτοῦ ̓Ανδρέα καὶ Φίλιππος τὸν Ναθαναὴλ καὶ ἑτέρους πλείονας οἱ α λλοι ἀπόστολοι, α λλοι δὲ προσήνεγκαν δῶρα νοήματα σπουδαῖα καὶ λόγους καὶ ε ργα ἐπαινετά. 12/4...Ναθαναὴλ καὶ πάντες τοὺς ἑαυτῶν μαθητάς· η γουν οἱ πιστοὶ κατὰ τὸ Καὶ ο φελόν γε ἐβασιλεύσατε, ι να καὶ ἡμεῖς ὑμῖν συμβασιλεύσωμεν, ω ν τὰ δῶρα νοήματα καὶ λόγοι καὶ ε ργα ἐπαινετά. Νοήσεις θηρία καλάμου τοὺς τὴν ψευδώνυμον πρεσβεύοντας γνῶσιν. δύναται περὶ τούτων εἰρῆσθαι ἡ προφητεία ἡ ου τως ε χουσα Οὐαὶ τοῖς γράφουσιν πονηρίαν· γράφοντες γὰρ πονηρίαν γράφουσι. Διὰ μὲν τῆς Αἰγυπτίας τὴν σύμπασαν γῆν η ς ἐξῆρχεν ὁ νοητὸς Φαραώ, διὰ δὲ τῆς Αἰθιοπίας τὸ σκοτεινὸν καὶ δυσειδὲς τῶν ψυχῶν τῶν ἐν ἁμαρτίαις ἐδήλωσεν· ὡς καὶ ἐν ἑνί φησι τῶν ψαλμῶν Καὶ ἰδοὺ ἀλλόφυλοι καὶ Τύρος καὶ λαὸς τῶν Αἰθιοπῶν· ου τοι ἐγενήθησαν ἐκεῖ (δῆλον ὡς ἐν τῇ πνευματικῇ Σιών). καὶ Σοφονίας δὲ λέγει Τότε μεταστρέψει ἐπὶ λαοὺς γλῶσσαν τοῦ ἐπαγγελεῖσθαι πάντας τὸ ο νομα κυρίου τοῦ δουλεύειν αὐτῷ ὑπὸ ζυγὸν ε να· ἐκ περάτων ποταμῶν Αἰθιοπίας οι σουσι θυσίας μοι. συνᾴδει τῷ...","english":"If God spoke, it was so that all things might come to be, and he gave command so that various things might be created. When weakness was dissolved by the presence of God's power, the kings bring gifts to God at the spiritual Jerusalem, that is, the church. And if those kings whom the heavenly one set apart in his own inheritance are the ones bringing gifts to Jerusalem, those who are benefited by them are those who are led forward. In this way the apostle Peter offered his brother Andrew as a gift, and Philip offered Nathanael, and the other apostles offered others besides; and others brought gifts—earnest thoughts and words and praiseworthy deeds. Nathanael and all their own disciples; or rather the faithful, according to the words \"And would that you had reigned, so that we too might reign with you,\" whose gifts are thoughts and words and praiseworthy deeds. You will understand the beasts of the reed as those who promote the falsely named knowledge. The prophecy that runs thus can be spoken concerning them: \"Woe to those who write wickedness\"; for in writing wickedness they write it. Through Egypt he indicated the whole earth over which the spiritual Pharaoh ruled, and through Ethiopia the dark and foul nature of souls in sins; as he says also in one of the psalms: \"And behold, foreigners and Tyre and the people of the Ethiopians—these were born there\" (clearly in the spiritual Zion). And Zephaniah also says: \"Then I will change the tongue of the peoples, so that all may call upon the name of the Lord, to serve him under one yoke; from beyond the rivers of Ethiopia they shall bring sacrifices to me.\" This is in harmony with the...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":338,"ref":"p338","source":"πληροῦσθαι τὴν Αἰθιοπίαν ἐκ * τῶν βασιλειῶν * κ̣α̣ὶ̣ ἐν * λεγομένῳ. αὐτὴ ἡ ἀπ' ἐγγὺς καὶ ἡ Αἰθιοπία πνευματικὴ γενομένη γνησίαν μετάνοιαν συνεισενεγκαμένη φησὶ περὶ ἑαυτῆς Μέλαινά εἰμι καὶ καλή· μέλαινα μὲν διὰ τὴν εἰδωλολατρείαν καὶ πρακτικὴν κακίαν, καλὴ δὲ διὰ τὴν *** ἀναχώρησιν ἐξ ἐκείνων δι' α μέλαινα ἐχρημάτισα. τί δὲ ὑπάρξει ἐξομολογησαμένῃ αὐτῇ καὶ προσφθασάσῃ τῷ θεῷ τὴν χεῖρα η τὸ καθαρισθῆναι ἐπὶ τῷ πᾶσαν καρδίαν ἀποβαλεῖν καὶ ἐν φωτὶ γενέσθαι; δηλοῖ τοῦτο τὸ τῶν ᾀσμάτων Αισμα ἐν τῷ ὁρᾶσθαι αὐτὴν σὺν τῷ *** 5–13 ο τι γε μὴν Αἰθιοπία πάντα τὰ ε θνη δηλοῖ, παρίστησιν ἡ διὰ μετανοίας λέγουσα νύμφη Μέλαινά εἰμι καὶ καλή· μέλαινα μὲν καὶ δυσειδὴς διὰ τὴν εἰδωλολατρείαν καὶ τὴν κακίαν τὴν πρακτικήν, καλὴ δὲ διὰ τὴν ἐξ αὐτῶν ἀναχώρησιν. ὑπῆρξε δὲ αὐτῇ φωτεινῇ γενέσθαι προφθασάσῃ χεῖρα θεῷ, ὡς τοὺς ὁρῶντας αὐτὴν σὺν τῷ εὐεργετήσαντι λέγειν Τίς αυ τη ἡ ἀναβαίνουσα λελευκασμένη; Φωνὴ αὐτοῦ ἡ θεία γραφή. ταύτῃ δώσει φωνὴν δυνάμεως πνευματικὴν λαβεῖν. εἰ δὲ καὶ ἐν τούτοις φωνὴν αὐτοῦ τὸν ̓Ιωάννην δεῖ λαβεῖν εἰπόντα ̓Εγὼ φωνὴ βοοῦντος ἐν τῇ ἐρήμῳ, λεκτέον ὡς ἐπιβὰς τῷ οὐρανῷ τοῦ οὐρανοῦ ὁ σωτήρ, πληρώσας τὰς προφητείας τὰς προαναφωνησάσας τὴν ἐνανθρώπησιν θάνατόν τε καὶ ἀνάστασιν καὶ ἀνάληψιν αὐτοῦ, φωνὴν αὐταῖς δέδωκε. τὰ γὰρ περὶ μελλόντων λέγοντα ἀσθενεῖν δοκεῖ διὰ τὸ α δηλον τῆς ἐκβάσεως, τότε φωνὴν δυνάμεως λαμβάνοντα ο ταν πληρωθῇ. Ευ δὲ καὶ τὸ φάναι τὸν θεὸν ἐπιβεβηκέναι ἐπὶ τὸν οὐρανὸν τοῦ οὐρανοῦ·","english":"Ethiopia is to be filled from the kingdoms, and in what is called. She herself, the one near and Ethiopia, having become spiritual and having contributed genuine repentance, says concerning herself: I am black and beautiful—black because of idolatry and practical wickedness, but beautiful because of the departure from those things through which I was reckoned black. But what will there be for her when she has confessed and stretched out her hand to God, or what will there be for being purified so as to cast away every heart and come to be in light? The Song of Songs makes this clear when she is seen together with the one who benefits her. That Ethiopia signifies all the nations, the bride who speaks through repentance shows: I am black and beautiful—black and ugly because of idolatry and practical wickedness, but beautiful because of the departure from them. And it was granted to her to become radiant when she stretched out her hand to God, so that those who see her together with the one who benefited her say: Who is this who comes up, made white? His voice is the divine Scripture. To her he will give a voice of power, to receive spiritual power. But if in these things one must take his voice as John, who said, I am a voice crying out in the wilderness, it must be said that the Savior, having stepped upon the heaven of heaven, having fulfilled the prophecies that foretold his becoming man, his death and resurrection and ascension, has given them a voice. For the things that speak about the future seem to be weak because of the uncertainty of the outcome, but then they receive a voice of power when it is fulfilled. And it is well said that God has stepped upon the heaven of heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":339,"ref":"p339","source":"ο στις μόνος ἀνάκειται τῷ κυρίῳ κατὰ τὸ ̔Ο οὐρανὸς τοῦ οὐρανοῦ τῷ κυρίῳ, καὶ ̓Ιδοὺ κυρίου τοῦ θεοῦ σου ὁ οὐρανὸς καὶ οὐρανὸς τοῦ οὐρανοῦ, εἰς ο ν οὐδεὶς πέφυκε τῶν νοητῶν ἀναβαίνειν. οὐ γὰρ κτίσμα τι η τόπος εἰς ο ν ἀνέβη θεὸς οὐρανόν, ἀλλὰ πρέπουσα θεῷ περιωπὴ η κατάστασις α φραστος, διὰ κυρίας λέξεως οὐ δηλουμένη. Εὐχάριστοι γινόμενοι ε ργῳ καὶ λόγῳ, δοξάσατε αὐτὸν υ μνοις καὶ θεολογίαις, ι να τὴν μεγαλοπρέπειαν αὐτοῦ χωρῆσαι δυνηθεῖτε ἀληθινὸς ̓Ισραὴλ γεγενημένοι διὰ καθαρότητα καρδίας θεὸν ὁρῶντες. ἡ γὰρ ὑπερφυὴς θεοῦ γνῶσις ἐν μεγάλοις τὸ πρέπον ε χουσα σύνεστι μόνῳ τῷ ἁγιασμὸν καὶ εἰρήνην ε χοντι.\n\n706 αργ ̓Επεὶ ἀπ' ἀρχῆς μέχρι τέλους πρόσωπον τὸ αὐτὸ λέγον φυλάττει, ἀκόλουθον ο λον αὐτῷ εἱρμῷ διανοίας τῆς αὐτῆς ἐκλαβεῖν. ἐπεὶ τοίνυν τὸν ἐπιδημήσαντα κύριον σημαίνει ὁ ψαλμὸς ἀλλοιώσαντα βίῳ καὶ διδασκαλίᾳ τοὺς ἀνθρώπους ὡς ἐξ ἀπίστων καὶ ἁμαρτωλῶν πιστοὺς καὶ δικαίους γενέσθαι, ἁρμοδιώτατα ̔Υπὲρ τῶν ἀλλοιωθησομένων ἡ ἐπιγραφὴ κεῖται. ἀλλὰ καὶ οἱ πιστεύσαντες ἐκ περιτομῆς ἠλλοιώθησαν κατὰ τὸ πνεῦμα ζῶντες τοῦ νόμου. Εἰ δὲ καὶ εμπαλιν τῆς μεταβολῆς γινομένης ἐκ τῆς κρείττονος ἐπὶ τὴν χείρονα ποιότητα, φημὶ καὶ ου τως· οὐδὲν η ττον ὑπὲρ τῶν ἀλλοιωθησομένων ε σται τῶν μὴ πιστευσάντων αὐτῷ ̓Ιουδαίων. εἰ δὲ καὶ τοὺς κατὰ ἀνάστασιν τὴν ἐκ νεκρῶν ἠλλοιωμένους κατὰ τὸ Καὶ ἡμεῖς ἀλλαγησόμεθα, συνεπίσκεψαι.","english":"The one who alone is consecrated to the Lord, according to “The heaven of heaven belongs to the Lord,” and “Behold, the heaven and the heaven of heaven belong to the Lord your God,” into which no one of the intelligible beings has by nature ascended. For no creature or place has God ascended into as heaven, but the transcendent contemplation befitting God, an ineffable state, not made clear by a proper expression. Becoming thankful in deed and word, glorify him with hymns and theologies, so that you may be able to contain his magnificence, having become a true Israel, seeing God through purity of heart. For the surpassing knowledge of God, having its fitness in great things, is present only with the one who has sanctification and peace.\n\nSince from beginning to end it keeps the same person speaking, it is fitting to interpret the whole in the same sequence of thought. Since, therefore, the psalm signifies the Lord who came among us, who changed men by his life and teaching so that they became faithful and righteous from being unbelievers and sinners, most fittingly the inscription is set as “For those who shall be changed.” But also those who believed from the circumcision were changed, living according to the spirit of the law. But if the change also happens in reverse, from the better to the worse quality, I say also thus: none the less “for those who shall be changed” will apply to the Jews who did not believe in him. But if you also consider those changed at the resurrection from the dead, according to “And we shall be changed,” take this into account as well.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":340,"ref":"p340","source":"εἰ γὰρ ἐκ προσώπου Χριστοῦ ἐστιν ὁ ψαλμός, σημαίνεται δὲ ἐν αὐτῷ καὶ τὸ πάθος αὐτοῦ ῳ ε πεται ἀποθανόντος αὐτοῦ καὶ ἀναστάντος καὶ πάντας ἐγείρεσθαι, οὐκ ἀπᾴδει ἐκλαβεῖν καὶ ὑπὲρ τῶν ου τως ἀλλοιωθησομένων τὴν ἐπιγραφὴν ει ναι. 707 ̓Ιστέον ο τι τὰ πλεῖστα ἐν τῷ ψαλμῷ ἐκ προσώπου ἡμετέρου ὑπὸ ̓Ιησοῦ λέγεται τὰς ἀσθενείας ἡμῶν φέροντος καὶ ὑπὲρ ἡμῶν ὀδυνωμένου. ου τος γοῦν ἐξομολογεῖται περὶ ἁμαρτημάτων ω ν οὐδ' ο λως τι πεποίηκεν. εἰ τοίνυν μὴ ὑπὲρ ἰδίων ἐξομολογεῖται, δηλονότι ὑπὲρ ἡμῶν τοῦτο ποιεῖ. καὶ γὰρ οἱ περὶ ἁμαρτωλῶν φυγὴν ὑποστάντων, δι' α επραξεν, βασιλέως δεόμενοι, εἰς ι διον πρόσωπον τὰ ἁμαρτήματα τῶν ὑπὲρ ω ν δέονται ἀναφέροντες εὐεργεσίαν καὶ συγχώρησιν τῶν κακῶς πραχθέντων αὐτοῖς αἰτοῦνται. ε θος γοῦν ε χουσιν οἱ α γιοι ἐν ταῖς ἐξομολογήσεσι ταῖς περὶ α λλων λέγειν ̔Ημαρτήκαμεν ἠνομήσαμεν ἠσεβήσαμεν. Εἰ δὴ τοῦτο δορύφοροι βασιλέως καὶ φίλοι θεοῦ ὑπὲρ α λλων παρακαλοῦσιν ὡς ι διον πρόσωπον χάριν αἰτούμενοι, παράδοξον οὐδὲν δι' ὑπερβάλλουσαν κηδεμονίαν ὑπὲρ ἡμῶν ἐξομολογεῖσθαι χάριν καὶ συγχώρησιν ἀπαιτοῦντα ὑπὲρ α λλων τὸν ο ντα πρὸς πατέρα παρακλητὸν ὑπὲρ ἁμαρτημάτων τοῦ ο λου κόσμου. Περὶ γοῦν τῶν ἡμετέρων ἁμαρτημάτων ἐξηγεῖται ω ν οὐδ' ο λως τι πεποίηκεν. ἀνοίκειον γὰρ αἰτεῖσθαί τι τὸν σωτῆρα ο ντα χορηγὸν πάντων τῶν ἀγαθῶν. αι ρει γοῦν τὴν ἁμαρτίαν τοῦ κόσμου, καὶ α φεσιν ἁμαρτιῶν ὀρέγει τοῖς προσερχομένοις.","english":"For if the psalm is spoken in the person of Christ, and his passion is signified in it, and it follows that when he died and rose again, all are also raised, it is not discordant to understand that the superscription is also for those who will be so changed. 707 It should be known that most of what is said in the psalm is spoken by Jesus in our person, as he bears our infirmities and grieves on our behalf. He, then, confesses concerning sins that he has not committed at all. If, therefore, he does not confess on his own behalf, it is clear that he does this on our behalf. For even those who, in the case of sinners who have undergone flight, entreat the king because of what he has done, transferring the sins of those on whose behalf they petition to their own person, ask for beneficence and forgiveness of the evils done to them. The saints, then, have the custom in their confessions concerning others to say, \"We have sinned, we have acted lawfully, we have acted impiously.\" If, then, the bodyguards of a king and friends of God intercede on behalf of others, asking favor as if for their own person, nothing is paradoxical in his confessing on our behalf through excessive solicitude, asking favor and forgiveness on behalf of others—he who is the advocate with the Father for the sins of the whole world. Concerning our sins, then, he explains those which he has not committed at all. For it is unfitting for the Savior, who is the provider of all good things, to ask for anything. He takes away the sin of the world, and grants forgiveness of sins to those who come to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":341,"ref":"p341","source":"ἐπεὶ τοίνυν οὐ δι' ἁμαρτίας ὁ κύριος εἰς τὸν χῶρον ἐκεῖνον εφθασεν ἀλλὰ διὰ θάνατον ο ν ὑπὲρ ἡμῶν ἀνεδέξατο, φησὶ Καταιγίς με εἰς τὰ βάθη τῆς θαλάσσης κατεπόντισεν. Καταιγίδα δὲ τοὺς πειρασμοὺς δηλοῖ καθάπερ τὸ Καταιγὶς δι' ἐρήμου διέλθοι, καὶ τὸ Προσεδεχόμην τὸν θεὸν τὸν σῴζοντά με ἀπὸ ὀλιγοψυχίας καὶ ἀπὸ καταιγίδος. ** νομίσῃς τὸ προκείμενον τῷ Οὐδεὶς αι ρει τὴν ψυχήν μου ἀπ' ἐμοῦ, ἀλλ' ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ, αὐθαιρέτως ἀναδεξαμένου τὸν θάνατον. ἐπειδὴ οὐ νόσῳ οὐδ' ἁπαξαπλῶς τῷ εἰθισμένῳ τέλει ἰδίῳ λέγεται τὴν ψυχὴν δεδωκέναι ἀλλ' ὑπομείνας σταυρόν, ταύτῃ λέγεται ὑπὸ καταιγίδος καταποντίζεσθαι, εἰ καὶ μὴ ἀκουσίως ὑπέμεινε τοῦτο ὑπήκοος τῷ πατρὶ μέχρι θανάτου γενόμενος. Τοῦτο δὲ παραστατικόν ἐστι τῆς τῶν ̓Ιουδαίων κωφώσεως. εἰ γοῦν καὶ πρὸς μὴ δεῖν ἐκκακεῖν προσευχόμενον ἀλλὰ βοᾶν ἡμέρας τε καὶ νυκτὸς πρὸς τὸν θεὸν ει πε κεκοπιακέναι ἐν τῷ κράζειν συμφώνως τῷ Μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων, συνεπίσκεψαι. καὶ ὁ πᾶσαν δὲ τὴν προσδοκίαν τείνας εἰς τὸν θεὸν ἐρεῖ τὸ ̓Εξέλιπον οἱ ὀφθαλμοί μου, δῆλον ὡς οἱ τῆς καρδίας. Μάτην δὲ διώκεται καὶ μισεῖται ὁ τῶν ταῦτα ποιούντων εὐεργετικός, ὡς ὁ σωτὴρ πᾶν ει δος ἀσθενείας ἐν ̓Ιουδαίοις ἰώμενος καὶ νεκροὺς ἐγείρων δι' α περίβλεπτος ἡ τούτων ἐγίνετο πόλις. Τὸ ὑπὲρ τὰς τρίχας τῆς κεφαλῆς τοῦ μισουμένου πεπληθῦνθαι τοὺς μισοῦντας αὐτὸν ὑπερβολικῶς ει ρηται. φυλάττεται γὰρ καὶ τῆς ὑπερβολῆς τρόπος συνεχῶς καὶ ἐν ταῖς γραφαῖς Α οὐχ η ρπασα, τότε ἀπετίννυον.","english":"Since, therefore, the Lord did not arrive at that place through sin, but through death, which he undertook for our sake, it says, \"A storm has sunk me into the depths of the sea.\" And \"storm\" signifies temptations, just as \"a storm shall pass through the desert,\" and \"I was awaiting God who saves me from faint-heartedness and from the storm.\" Do not suppose that the saying, \"No one takes my soul from me, but I lay it down of myself,\" means that he undertook death by his own choice. Since it is not said that he gave his soul by disease nor simply by the customary end, but having endured the cross, in this way he is said to be sunk by the storm, even if he did not endure this unwillingly, having become obedient to the Father unto death. And this is illustrative of the deafness of the Jews. If, then, he also prays that one ought not to grow weary but to cry out day and night to God—if he had grown weary in crying out, consider it in agreement with \"With a strong cry and tears.\" And he who has stretched out all his hope toward God will say, \"My eyes have failed,\" clearly those of the heart. In vain is the benefactor of those who do these things persecuted and hated, as the Savior, healing every kind of sickness among the Jews and raising the dead, whereby their city became conspicuous. That the haters of the one hated are multiplied beyond the hairs of his head is said hyperbolically. For the manner of hyperbole is also continually preserved in the Scriptures: \"I did not plunder, then I would pay back.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":342,"ref":"p342","source":"εἰ καὶ ἀπέδωκεν α μὴ ηρπασεν, ἀλλ' ου ν ἡμᾶς ἐλυτρώσατο τουτέστιν ἀποτιννύναι ἐξαλείφων τὸ καθ' ἡμῶν χειρόγραφον ο ἠναγκάσμεθα ἀποτιννύναι ἐπιφερόμενον καθ' ἡμῶν.\n\nἐξήλειπται δὲ τοῦτο καὶ η ρται ἐκ τοῦ μέσου, ἀφέσεως ἁμαρτημάτων δοθείσης. Οὐδείς γε μὴν ἁμαρτωλὸς ε χει γινωσκομένην ἀπὸ θεοῦ ἀφροσύνην η πλημμελείας ἐπίπροσθεν αὐτοῦ μενούσας, οὐ διαμενόντων παρανόμων ἀπέναντι τῶν ὀφθαλμῶν αὐτοῦ. Τί ταράττεταί τις ἀκούων ἀφροσύνην; οὐ γὰρ μακρὰν αυ τη ἡ λέξις τὴν α γνοιαν ε χειν αὐτὸν ὁμολογεῖν ἐν τῷ πρός τινας λέγειν Οὐδέποτε ε γνων ὑμᾶς· καὶ φάσκει ὡς οὐκ ε γνω τι περὶ τῆς ἡμέρας καὶ ω ρας τῆς κρίσεως. ὡς ου ν ταῦτα εὐσεβῶς ἐκλαμβάνεται, καὶ τὰ περὶ ἀφροσύνης αὐτοῦ σαφηνείας τεύξεται εὐσεβῶς νοούμενα. καὶ γὰρ διδάσκαλος τελείαν ε χων ἐπιστήμην διὰ συγκαταβάσεως τοῖς εἰσαγομένοις ταῦτα φαίνεται γινώσκων ω ν εἰσιν ἐκεῖνοι χωρητικοί, τρόπον τινὰ συνομοιούμενος αὐτοῖς· τὴν τοιαύτην συγκατάβασιν ἀπεδέξατο πᾶς α γνοιάν πως καὶ ἀφροσύνην ὑπάρχουσαν. ἐπειδὴ γὰρ πλούσιος ω ν ἐν σοφίᾳ ἐπτώχευσε δι' ἡμᾶς ὡς ὑποληφθῆναί τισι μὴ ει ναι σοφία, ε σχεν ἀφροσύνην δι' η ς πλούσιοι γενησόμεθα ̓Εν παντὶ λόγῳ καὶ πάσῃ γνώσει. καταλλήλως τῇ ου τω ληφθείσῃ ἀφροσύνῃ καὶ τὰς πλημμελείας τὰς ἀπὸ θεοῦ μὴ κρυπτομένας ἐκδέξασθαι προσήκει. Τί δὲ καὶ ε χουσιν εἰπεῖν οἱ περὶ τὰς λέξεις ταύτας δεισιδαιμονοῦντες, λεγομένων περὶ θεοῦ τοιούτων ἐν οι ς μᾶλλον ἀπέμφασίς ἐστι; πῶς γὰρ οὐ χεῖρον ἀφροσύνης καὶ πλημμελειῶν λήθη μεταμέλεια θυμὸς ὀργή, α περ πάντα καὶ ε τι τούτων πλεῖστα περὶ θεοῦ λέγεται;","english":"Even if he repaid what he did not seize, yet he did not ransom us—that is, by paying off and blotting out the handwriting against us which we were compelled to pay, brought against us. But this has been blotted out and taken out of the way, since forgiveness of sins has been given. Certainly no sinner has folly known by God, nor transgressions remaining before him, nor do the lawless abide before his eyes. Why is anyone troubled at hearing of folly? For that word is not far from confessing that he has ignorance, in his saying to certain people, \"I never knew you\"; and he declares that he does not know anything about the day and hour of judgment. As, then, these things are piously understood, so too the things concerning his folly will obtain clarity when piously understood. For a teacher who has complete knowledge, through condescension to those being initiated, appears to know these things of which those people are capable, being in a certain way made like them; such condescension everyone accepts as being somehow ignorance and folly. For since, being rich in wisdom, he became poor for our sake, so as to be supposed by some not to be wisdom, he had folly through which we shall become rich \"in every word and all knowledge.\" In a manner corresponding to the folly thus understood, it is fitting also to receive the transgressions that are not hidden from God. But what can those who are superstitious about these words say, when such things are said about God, in which there is rather incongruity? For how is it not worse than folly and transgressions—forgetfulness, repentance, wrath, anger—all of which, and many more besides these, are said about God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":343,"ref":"p343","source":"η ου ν καὶ ταύτας τὰς λέξεις φασκέτωσαν μὴ περὶ θεοῦ εἰρῆσθαι, η καὶ ταῖς προκειμέναις συγκαταθέσθωσαν. Ταύτην ὑπὸ τοῦ σωτῆρος εἰρημένην ἐξείληφεν ὁ ἐν Χριστῷ λαλῶν ἀπόστολος, γράφων ω δε· Εκαστος ἡμῶν τῷ πλησίον ἀρεσκέτω εἰς τὸ ἀγαθόν· καὶ γὰρ ὁ Χριστὸς οὐχ ἑαυτῷ ηρεσεν, καθάπερ γέγραπται Οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσον ἐπ' ἐμέ. 711 ̓Ενστήσεταί τις φάσκων τοσοῦτον· ὁ ̓Ιησοῦς ἀπείχετο νηστείας, ὡς φάγου καὶ οἰνοπότου ἀπενέγκασθαι δόξαν παρὰ τοῖς κακοηθεστέροις. λεχθείη γοῦν πρὸς αὐτὸν οὐ πάντως τὸν ̓Ιησοῦν καὶ τοὺς μαθητὰς ἀεὶ ἐν τῷ ἐσθίειν καὶ πίνειν ει ναι, εἰ καὶ ἐποίουν αὐτὸ εἰς ἑστίας καλούμενοι τοῦ ὠφελῆσαι χάριν καὶ σημεῖα ποιῆσαι. πρὸς τὰς ἑστίας ου ν ἀφορῶντες φάγον καὶ οἰνοπότην ἐκάλουν. καὶ γὰρ καὶ τεσσαράκοντα ἡμέρας ἐνήστευσεν. ̓Επεὶ ου ν ἡ νηστεία κωλυτική ἐστι τῆς ἐξ ἀλόγων παθῶν ἐπάρσεως τῆς ψυχῆς, Συνεκάλυψα, ε φη, ἐν νηστείᾳ τὴν ψυχήν μου. Σύνηθες δὲ τοῖς φαῦλοις ὀνειδίζειν τοῖς ἀγαθοῖς δι' α ς ε χουσι καλοκἀγαθίας· Βδέλυγμα γὰρ ἁμαρτωλῷ θεοσέβεια. ̓Επείπερ ὁ σωτὴρ περὶ ἡμῶν ἐξομολογεῖται καὶ κακοῦται, αἰνίττεται δὲ διὰ τοῦ σάκκου τὴν σκληρὰν καὶ κακωτικὴν δίαιταν. οὐ γὰρ αἰσθητῶς που ἐλέχθη σάκκον ἐνδεδύσθαι τὸν ̓Ιησοῦν. τινὲς δέ φασι δηλοῦσθαι ἐκ τοῦ ἐνδύματος τούτου τὸ σῶμα ο περ ἀνέλαβεν ὁ Χριστός. Διὸ ἐπάκουσόν μου ἐν πλήθει ἐλέου τοῦ σοῦ, τὴν ἐν ἀληθεῖ σωτηρίαν παρέχων τοῖς ὑπὲρ ω ν ἀξιῶ. ὑπάρξει δὲ τοῦτο ο ταν αὐτὸν ἀποθανόντα σώσῃς δι' ἀναστάσεως. ου τω γὰρ ζωὴ καὶ σωτηρία ὑπὲρ αὐτῶν ε σται η ν ἀναδέχομαι.","english":"Or let them say that these words too were not spoken about God, or let them agree with the passages set before us. The apostle who speaks in Christ has taken up this saying spoken by the Savior, writing thus: \"Let each of us please his neighbor for his good; for even Christ did not please himself, as it is written: The reproaches of those who reproach you fell on me.\" Someone will object, saying this much: that Jesus kept away from fasting, so as to acquire the reputation of a glutton and a drinker of wine among the more malicious. It might be said to him, then, that Jesus and his disciples were certainly not always eating and drinking, even if they did so when invited to banquets, for the sake of benefiting others and performing signs. Looking, then, to the banquets, they called him a glutton and a drinker of wine. For he also fasted forty days. Since, then, fasting is a restraint upon the soul's exaltation from irrational passions, \"I humbled,\" he says, \"my soul with fasting.\" It is customary for the wicked to reproach the good for the virtues they possess; for \"godliness is an abomination to a sinner.\" Since the Savior makes confession on our behalf and is maltreated, he hints through the sackcloth at the harsh and afflictive manner of life. For it was not said anywhere in a perceptible sense that Jesus put on sackcloth. But some say that by this garment is indicated the body which Christ took up. Therefore hear me in the abundance of your mercy, granting the salvation that is in truth to those for whom I plead. And this will come to pass when you save him who died, through resurrection. For thus there will be life and salvation for them, which I undertake.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":344,"ref":"p344","source":"σωτηρία ἐν ἀληθείᾳ ἡ κατὰ θεόν ἐστιν, οὐκ ἐν ἀληθείᾳ ἀλλ' ἐν τύπῳ καὶ εἰκόνι ου σης τῆς ὑπὸ ἰατρῶν καὶ στρατηγῶν γινομένης τοῖς κάμνουσιν. εἰ καί ποτε τοίνυν ἐπιδεικνύς με αὐτοῖς ει ρηκας, πάτερ, Ου τός ἐστιν ὁ υἱός μου ἀγαπητὸς ἐν ῳ εὐδόκησα, σταυρούμενον ὑπὲρ αὐτῶν ἀνάστησον. ου τω γὰρ ὁ καιρός, τουτέστι τὸ τέλος τῆς εὐδοκίας τῆς θελήσεως τῆς σῆς τῆς ὑπὲρ σωτηρίας. Διὸ καὶ ἐπάκουσόν μου, ι να ἐμοῦ ζωοποιουμένου σὺν ἐμοὶ ζωοποιηθῶσιν οἱ δι' ἁμαρτίας νεκροί. Τοῦτο μυσταγωγῶν ὁ ἀπόστολος ει πεν ̔Ο θεὸς πλούσιος ω ν ἐν ἐλέει διὰ τὴν πολλὴν αὐτοῦ ἀγάπην η ν ἠγάπησεν ἡμᾶς νεκροὺς ο ντας διὰ παραπτώματα καὶ ἁμαρτίας τῷ Χριστῷ συνεζωοποίησεν. Καὶ ταύτην ὑπὲρ ἡμῶν προσάγει τὴν δέησιν, ι να μὴ ἐμπαγῶμεν τῷ σώματι διὰ παθῶν πηλῷ ὀνομαζομένῳ. εἰ δὲ καὶ αυ ται αἱ ἁμαρτίαι α ς ἀνέλαβεν εἰς τὸ ἑαυτοῦ σῶμα, ι να\n\nἀνέλῃ αὐτὰς ἀναβὰς ἐπὶ τὸν σταυρόν, ὁ πηλός ἐστιν, συνεπίσκεψαι. Τὰ υ δατα μὲν πειρασμοί εἰσιν ου ς ὑπὲρ ἡμῶν ἀνεδέξατο, ι ν' ἡ μόνη αὐτοῦ σωτηρία ἡμῖν ὑπαρχθῇ· ̓Εν ῳ γὰρ πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς πειραζομένοις βοηθῆσαι. βάθος δὲ τῶν ἑρμηνευθέντων ὑδάτων ἐστίν, εἰς ο γίνονται οἱ μὴ γενναίως τὰ πειρατήρια φέροντες, ἀφ' ου θεοῦ μόνου ῥύεσθαι αὐτοὺς μὴ δυναμένους εἰπεῖν ̓Εκ βαθέων ἐκέκραξά σε, κύριε† καὶ τὰ ἑξῆς δὲ ὑπαρχθῆναι αὐτῷ ἡμῶν ε νεκα αἰτεῖ. οὐδὲν γὰρ αὐτὸν θαμβεῖ η φοβεῖ τῶν α λλους βλαπτόντων.","english":"Salvation in truth is the salvation that is according to God, not in truth but in type and image—the salvation that comes from doctors and generals to those who are sick. If, then, at some time you said in showing me to them, \"Father, this is my beloved Son, in whom I am well pleased,\" raise up the one being crucified on their behalf. For this is the time, that is, the end of the good pleasure of your will, which is for salvation. Therefore also hear me, so that, as I am made alive, those who are dead through sin may be made alive together with me. The apostle, initiating us into this mystery, said: \"God, being rich in mercy, because of his great love with which he loved us, being dead through trespasses and sins, made us alive together with Christ.\" And he offers this petition on our behalf, that we may not be fixed into the body through passions—into the clay, as it is called. But if even these very sins which he took up into his own body, in order to\n\ntake them away by ascending the cross, are the clay, consider it as well. The waters are the temptations which he undertook on our behalf, so that his salvation alone might exist for us; for \"in that he himself suffered, having been tempted, he is able to help those who are tempted.\" And the depth of the waters that have been interpreted is that into which those who do not bear the trials nobly come, from which, being unable to say, \"Out of the depths I cried to you, O Lord,\" they are unable to be rescued by God alone; and the things that follow he asks to exist for him for our sake. For none of the things that harm others astonishes or frightens him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":345,"ref":"p345","source":"κα ν τοίνυν παρ' αὐτῷ τῷ θανάτῳ φθάσας αρξηται θαμβεῖσθαι καὶ ἀδημονεῖν, προηγουμένως μὲν ἡμῶν ε νεκα, οὐχ η κιστα δὲ ι να καὶ α νθρωπος ἀληθῶς γεγονὼς δειχθῇ, ἀναδέχεται τὰ πάθη ταῦτα. Μισοῦντας καὶ τοὺς δαίμονας ὑποληπτέον, καὶ τοὺς αὐτὸν μισοῦντας ἀνθρώπους, οι οι η σαν οἱ λέγοντες Αρον α ρον, σταύρωσον αὐτόν. Μὴ ὡς φρέαρ αἱ συμφοραὶ σχῶσιν, ω στε μοι παντελῶς ἀδιεξοδεύτους ταύτας γενέσθαι. τροπικῶς γὰρ ταῦτα τίθησιν, ἐπιμένων τῇ ἐξ ἀρχῆς ὑποθέσει. κἀκεῖ γὰρ Οτι εἰσῆλθεν υ δατα, ε λεγεν, ε ως ψυχῆς μου, πῶς δὲ εἰπὼν Καὶ καταιγὶς κατεπόντισέ με· νῦν λέγει Μὴ ο τι. ἐπεὶ ε στι βυθισθέντα πάλιν ἀνανήξασθαι, ευ χεται ω ν ἐπειράθη, μὴ πεῖραν πάλιν λαβεῖν δευτέραν. 716 ̓Επεὶ ἐκ πολλῆς ἀγαθότητος χρηστὸν ε σται τὸ ε λεός σου ο παρακαλῶ γενέσθαι ἐπὶ τοὺς ὑπὲρ ω ν ἀξιῶ (λύσεις γὰρ αὐτῶν τὰς ἁμαρτίας), εἰσάκουσόν μου· ὡσεὶ ἐπιβλέψεις ἐπ' ἐμὲ πρεσβευόμενον ὑπὲρ πάντων, οὐ καθ' ε να η δεύτερον ἀλλὰ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου σωθήσονται καὶ πολλὴν ὠφέλειαν σχήσουσιν. ταῦτα γὰρ οἰκονομῆσαί με βουλόμενος ἀπέστειλας· οὐ γὰρ ἐπὶ τῷ κρῖναι ἀλλὰ σῶσαι τὸν κόσμον ἐπέμφθην ὑπὸ τῶν σῶν οἰκτιρμῶν τῶν εἰς τοὺς εὐεργετουμένους καὶ τῷ χρηστῷ ἐλέῳ σου. ̔Η δὲ προσθήκη ἡ τῷ χρηστῷ παρίστησιν, ὡς μὴ πάντα ε λεον ει ναι τοιοῦτον· λέγει γὰρ ὁ θεὸς περὶ τῶν κόλπων τοῖς δικάζουσιν Οὐ φείσεται ὀφθαλμός σου ἐπ' αὐτῷ, οὐδὲ μὴ ἐλεήσεις αὐτόν. οὐ πιθανὸν δὲ ἐκ προσώπου τοῦ μονογενοῦς ταῦτα λέγεσθαι γυμνοῦ ο ντος τῆς ἐνανθρωπήσεως, κα ν ποτε ἡ παῖς προσηγορία σημαίνει τόν τινος υἱόν·","english":"And so, if at death itself he begins to be astonished and dismayed, he accepts these sufferings primarily for our sake, and not least so that he may be shown to have truly become man. One must understand that the demons hate him, and also the men who hate him, such as those who said, \"Away, away, crucify him.\" Let not my calamities hold me like a pit, so that they become for me altogether impassable. For he sets these things down figuratively, persisting in the hypothesis he laid down from the beginning. For there too he said, \"Because waters entered even to my soul,\" and having said, \"And a tempest drowned me,\" now he says, \"Let not.\" Since it is possible, after being sunk, to swim up again, he prays that what he has experienced he may not experience a second time. Since from great goodness your mercy will be good, which I beseech may come upon those for whom I pray (for it will loose their sins), hear me; as if you will look upon me as an ambassador on behalf of all, not one by one or a second, but according to the multitude of your compassions they will be saved and will receive great benefit. For desiring to arrange these things, you sent me; for I was not sent to judge but to save the world, by your compassions toward those who are benefited and by your good mercy. And the addition \"good\" shows that not every mercy is of this sort; for God says concerning the bosoms to those who judge, \"Your eye shall not spare him, nor shall you have mercy on him.\" But it is not credible that these things are said in the person of the Only-begotten while he is stripped of his incarnation, even if the title \"child\" sometimes signifies someone's son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":346,"ref":"p346","source":"ἀλλὰ ταῦτα δηλονότι κενώσας ἑαυτὸν καὶ μορφὴν δούλου λαβὼν καὶ ὁμοιωθεὶς ἡμῖν κατὰ πάντα χωρὶς ἁμαρτίας καὶ τὰ ἡμέτερα οἰκειωσάμενος πάθη (τὰ φυσικά φημι καὶ ἀδιάβλητα) ε λεγεν. Πρόσχες τῇ ψυχῇ μου καὶ λύτρωσαι αὐτήν. ἐστὶ δὲ τὸ λυτρωθῆναι αὐτὴν τὸ μὴ γενομένην ἐν νεκροῖς κατασχεθῆναι ἐν τῷ ᾳ δῃ ἀλλὰ καὶ λυτρώσασθαι τοὺς ἐκεῖ. ταῦτα περὶ ἀλόγου ψυχῆς οὐδεὶς νοῦν ε χων ει ποι, ζωὴν καὶ ὑπόστασιν καθ' ἑαυτὴν οὐκ ἐχούσης. πῶς δὲ καὶ λυτρωθείη αὐτή, εἰπάτωσαν οἱ ου τω φρονοῦντες· ἀνθρωπίνης γὰρ ψυχῆς τὸ λυτροῦσθαι, τουτέστι λογικῆς. Δυνατὸν καὶ πιθανῶς εἰπεῖν ψυχὴν ει ναι τοῦ πρεσβευομένου πᾶσαν τὴν οἰκειωθεῖσαν αὐτῷ, ι να, ω σπερ τις α νθρωπος θεοῦ λέγεται οι ον Μωυσῆς καὶ ̓Ηλίας, ου τω καὶ ψυχὴ αὐτοῦ ῥηθείη ἡ κολληθεῖσα αὐτῷ καὶ ε ν πνεῦμα πρὸς αὐτὸν γεγενημένη. πᾶσαν γὰρ ταύτην λυτροῦται διδοὺς ὑπὲρ αὐτῆς η ν ἀνείληφεν· ὡς γὰρ ὑπὲρ τῶν σωμάτων τῶν ἀνθρωπίνων δέδοται τὸ ̓Ιησοῦ σῶμα, ου τως ἡ ψυχὴ αὐτοῦ ὑπὲρ τῶν ψυχῶν αὐτῶν, ι ν' ο λος α νθρωπος ὑπὲρ πάντων δοθῇ πρὸς τοῦ αὐτὸν ἀνειληφότος. Ενεκα τοίνυν τῶν ἐχθρῶν μου τῶν ἐναλλομένων τῇ ἀπωλείᾳ τῶν ἀνθρώπων ῥῦσαί με ἐγείρας ἐκ νεκρῶν, ι ν' αὐτοὶ καὶ ὁ τὸ κράτος ε χων τοῦ θανάτου διάβολος καταλυθῶσιν, ἀναστῶσι δὲ οἱ α νθρωποι σωτηρίαν κοιμιούμενοι· ευ χομαι δὲ ἀπὸ ἐχθρῶν θλιβόντων με οὐκ ἀγνοουμένων· εἰσὶ γὰρ ἐνώπιόν σου. ἐμὴ δὲ θλῖψις τὸ καταπονεῖσθαι τοὺς ἀνθρώπους ὑπὲρ ω ν ἀπέστειλάς με, ι να λυτρώσωμαι τοῦ καταδυναστεύοντος αὐτοὺς διαβόλου.","english":"But these things he clearly said after emptying himself and taking the form of a slave and being made like us in all things apart from sin, and after appropriating our sufferings (I mean the natural and blameless ones). Give heed to my soul and redeem it. And to be redeemed is for it not to be held fast, once it has come among the dead, in Hades, but also to redeem those there. No one who has understanding would say these things about an irrational soul, which does not have life and subsistence in itself. But how would it be redeemed? Let those who think so say—for it belongs to a human soul, that is, a rational one, to be redeemed. It is possible also to say persuasively that the soul of the one who intercedes for all is that which has been appropriated to him, so that, just as a certain man of God is spoken of—such as Moses and Elijah—so too his soul might be called that which has been joined to him and has become one spirit with him. For he redeems all this by giving on its behalf what he has assumed; for just as the body of Jesus has been given on behalf of human bodies, so his soul has been given on behalf of their souls, so that the whole man might be given on behalf of all by the one who assumed him. Therefore, because of my enemies who leap upon the destruction of men, rescue me by raising me from the dead, so that they themselves and the devil who holds the power of death may be destroyed, and men may rise up, having salvation as they sleep. And I pray to be delivered from enemies who oppress me, who are not unknown—for they are before you. And my affliction is that men are worn down, on whose behalf you sent me, so that I might redeem them from the devil who tyrannizes over them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":347,"ref":"p347","source":"Ταῦτα δὲ λέγει πρὸς τὸν πατέρα, ι να οἱ α νθρωποι παιδευθῶμεν, η ν ε χει φροντίδα ὑπὲρ ἡμῶν ὁ θεὸς οὐ φεισάμενος τοῦ υἱοῦ, ι ν' ἡμῶν φείσηται. Περίλυπος ἡ ψυχή μου γέγονεν ε ως θανάτου, προσδοκώσης τῆς καρδίας μου ὀνειδισμὸν καὶ\n\nταλαιπωρίαν. (ὁ σταυρὸς δέ ἐστιν ὁ δηλούμενος διὰ τοῦ ὀνειδισμοῦ καὶ τῆς ταλαιπωρίας.) ταύτης τῆς προσδοκίας ου σης ἐν τῇ καρδίᾳ μου, ὑπέμεινα συλλυπούμενον εὑρεῖν ἐκ τῶν ̓Ιουδαίων τῶν ἀπιστούντων, καὶ οὐχ ὑπῆρξε, καὶ παρακαλοῦντα καὶ οὐχ ευ ρον. πῶς γὰρ συνελυποῦντο καὶ παρεκάλουν φάσκοντες Πιλάτῳ τῷ ἡγεμόνι Σταύρωσον σταύρωσον αὐτόν· ἐφ' ἡμᾶς τὸ αι μα αὐτοῦ καὶ ἐπὶ τὰ τέκνα ἡμῶν; πῶς δὲ παρεκάλουν η συνελυποῦντο οἱ δεδωκότες αὐτῷ ο ξος μετὰ χολῆς μεμιγμένον; Πρὸς ἀλληγορίαν τοῦ ̓Ιησοῦ προσδοκῶντος ὀνειδισμὸν καὶ ταλαιπωρίαν, ι ν' ὑπὲρ τοῦ κόσμου παθὼν α ρῃ τὴν ἁμαρτίαν αὐτοῦ· οὐδεὶς τῶν κατὰ σάρκα ̓Ισραηλιτῶν συναποθανεῖν ἠθέλησεν αὐτῷ, ι να συλλυπηθῇ περίλυπον αὐτῷ ε χοντι τὴν ψυχὴν ε ως θανάτου, οὐδὲ παρεκάλεσεν αὐτὸν συγκαταθέμενος ταῖς περὶ τοῦ θανάτου αὐτοῦ προφητείαις· ο θεν πρὸς τῷ ταῦτα μὴ ποιεῖν εἰς μείζονα ἀσέβειαν διαβάντες χολὴν αὐτὸν διέθρεψαν καὶ ἐπότισαν ο ξος. πῶς γὰρ οὐ χολὴ καὶ ο ξος ὁ καρπὸς αὐτῶν ἐγεγόνει μὴ τηρησάντων τὴν ἐξ ἀρχῆς φυτείαν; τοῦ γὰρ θεοῦ αμπελον καρποφόρον πᾶσαν ἀληθινὴν τὴν ̓Ιουδαικὴν πληθὺν φυτεύσαντος, αυ τη ὁρμῇ ἰδίᾳ στραφεῖσα εἰς πικρίαν γέγονεν α μπελος ἀλλοτρία.","english":"He says these things to the Father so that we humans might be instructed, showing what care God has for us, in that he did not spare his own Son, so that he might spare us. My soul has become deeply grieved even to death, my heart expecting reproach and misery. (The cross is what is signified by the reproach and the misery.) Since this expectation was in my heart, I waited to find one among the unbelieving Jews who would grieve with me, and there was none, and one who would comfort, and I did not find him. For how would they grieve with him and comfort him, saying to Pilate the governor, Crucify, crucify him; his blood be on us and on our children? How would those who gave him vinegar mixed with gall comfort or grieve with him? Allegorically, Jesus, expecting reproach and misery, so that by suffering for the world he might take away its sin—none of the Israelites according to the flesh was willing to die with him, so as to grieve with him who had a soul deeply grieved even to death, nor did anyone comfort him by agreeing with the prophecies concerning his death. Therefore, in addition to not doing these things, having passed over into greater impiety, they fed him gall and gave him vinegar to drink. For how would their fruit not have become gall and vinegar, since they did not keep the planting from the beginning? For when God planted the whole true fruit-bearing vine, the Jewish multitude, it turned by its own impulse into bitterness and became a foreign vine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":348,"ref":"p348","source":"ει ρηται γοῦν περὶ αὐτῶν ἐχθρῶν καὶ ἀνοήτων γεγενημένων ̓Εκ γὰρ ἀμπέλου Σοδόμων ἡ α μπελος αὐτῶν καὶ κληματὶς αὐτῶν ἐκ Γομόρρας, σταφυλὴ αὐτῶν σταφυλὴ χολῆς, βότρυς πικρίας αὐτῆς· θυμὸς δρακόντων ὁ οι νος αὐτῶν καὶ θυμὸς ἀσπίδων ἀνίατος. ταύτην τὴν τῆς σταφυλῆς χολὴν καὶ τῆς πικρίας τὸν βότρυν προσήγαγον αὐτῷ πότον, καίτοι διψῶντι αὐτῷ τὴν αὐτῶν σωτηρίαν. οι νου γὰρ παράβασις τὸ ο ξος. Πλὴν εἰ καὶ μὴ εὑρεθῇ ἐν τοῖς προδόταις ̓Ιουδαίοις συλλυπούμενος καὶ παρακαλῶν, ἀλλ' ἐν τῇ κλήσει τῶν ἐθνῶν εὑρίσκεται. φασὶ γοῦν οἱ ου τω γνώμην ε χοντες Εἰ συναπεθάνομεν, καὶ συζήσομεν, καὶ Εἰ σύμφυτοι τοῦ θανάτου αὐτοῦ γεγόναμεν, ἀλλὰ καὶ τῆς ἀναστάσεως αὐτοῦ ἐσόμεθα. Τὸ Γενηθήτω ἡ επαυλις αὐτῶν ε ρημος καὶ τὸν ἑξῆς στίχον περὶ ̓Ιούδα πεπροφητεῦσθαι Πέτρος ὁ πρόκριτος τῶν ἀποστόλων ἐξείληφεν. καὶ ἐπεὶ πληθυντικῶς ἐξενήνεκται, περὶ πάντων τῶν ̓Ιησοῦ προδοτῶν ἐκληπτέον αὐτό, ἐρημωθείσης τῆς πόλεως αὐτῶν καὶ ἐπαύλεως γεγενημένης διὰ τὸν κτηνώδη αὐτῶν τρόπον. ἐν ἐπαύλεσι γὰρ τὰ θρέμματα τὴν κοίτην ε χει· καὶ α λλως δὲ μὴ ε χουσα τὸν θεὸν ἐν ἑαυτῇ ἀλλ' ου τε ἀγγέλους τοὺς πάλαι αὐτὴν ἐφορῶντας. Τὰς ἁμαρτίας ἡμῶν ἀναλαμβάνων εἰς τὸ ἑαυτοῦ σῶμα ὁ ̓Ιησοῦς, δι' α ς μὲν η μεν τραυματίαι πληγέντες ὑπὸ λῃστῶν ἐν τῷ καταβαίνειν ἀπὸ ̔Ιερουσαλὴμ εἰς ̔Ιεριχώ, ἰδιοποιησάμενος ὑπὲρ τοῦ ἰάσασθαι τραύματα ἑαυτοῦ ει πεν· ἀλγήδονα δὲ ε χει ταῦτα, εἰς ο σον ἐπιμένομεν τῷ ἁμαρτάνειν.","english":"If then it is said concerning them, that they had become enemies and foolish: For their vine is of the vine of Sodom, and their branch is of Gomorrah; their grape is a grape of gall, their cluster is one of bitterness; their wine is the wrath of dragons and the incurable wrath of asps. This gall of the grape and this cluster of bitterness they brought to him as a drink, though he thirsted for their salvation. For transgression is the wine, but vinegar is the drink. Yet even if he is not found among the betraying Jews grieving with them and exhorting them, he is found in the calling of the Gentiles. For those who hold this opinion say: If we died with him, we shall also live with him; and: If we have become united with his death, we shall also be of his resurrection. The verse Let their habitation be made desolate, and the following line, Peter the foremost of the apostles took as prophesied concerning Judas. And since it has been uttered in the plural, it must be understood concerning all the betrayers of Jesus, their city having been made desolate and their habitation having become so because of their brutish manner. For in habitations the cattle have their resting place; and in another way, because it does not have God in itself, nor even the angels who formerly watched over it. Jesus, taking up our sins into his own body, on account of which we were wounded, struck by robbers as we went down from Jerusalem to Jericho, made them his own in order to heal them, and said that they were his wounds; but they have pain, in so far as we persist in sinning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":349,"ref":"p349","source":"εἰ δὲ πρὸς τούτῳ καὶ διωγμὸν κατ' αὐτοῦ κινοῖμεν, προσθήκην ἀλγήματος ποιοῦμεν τῷ μηκέτι ὑπὲρ ἁμαρτωλῶν ἁπλῶς ἀλλὰ καὶ διωκόντων αὐτὸν ἀλγεῖν ὑπὲρ ἡμῶν. Ταῖς αὐτῶν ἐπιθυμίαις καὶ αι ς ει λαντο ε χειν πάθεσιν παραδιδόμενοι, ἑαυτοῖς εἰσιν αι τιοι τοῦ ὑπομένειν ταῦτα, τοῦ θεοῦ αἰτίαν οὐκ ε χοντος, εἰ οι ς ἐπόθησαν παραδέδονται· ̓Εξαπέστειλε γοῦν αὐτοὺς κατὰ τὰ ἐπιτηδεύματα τῶν καρδιῶν αὐτῶν, πορεύσονται ἐν τοῖς ἐπιτηδεύμασιν αὐτῶν, προσθήκης γενομένης ἀνομίας ἐπὶ τὴν ἀνομίαν αὐτῶν. ἐπεὶ τοίνυν οὐχ ει λαντο τὴν ἀλήθειαν ἐλθοῦσαν ἀλλ' ἐν τῇ σκιᾷ τοῦ νόμου παρανόμως διαβιῶναι ἠθέλησαν, ἐξώσθησαν καὶ τοῦ τόπου τῆς τυπικῆς λατρείας, ι να προσθῶσι τῇ προτέρᾳ ἀνομίᾳ καὶ α λλην τῷ ε ξωθεν τῆς ̓Ιουδαίας βούλεσθαι ταύτην φυλάττειν. διὸ οὐκ εἰσέρχονται ἐν δικαιοσύνῃ τῇ διὰ πίστεως ̓Ιησοῦ Χριστοῦ, περὶ η ς γράφεται Νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρομένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν. πῶς γὰρ οι όν τε η ν ἀεὶ περὶ τὰ ε ξω καὶ τὴν σκιὰν ε χοντας εἰσελθεῖν ἐν δικαιοσύνῃ, η ν ἠγνόησαν θεοῦ ου σαν, ι να στήσωσι τὴν ἰδίαν; ̓Αγνοοῦντες γάρ φησι τοῦ θεοῦ τὴν δικαιοσύνην καὶ τὴν ἰδίαν ζητοῦντες στῆσαι, τῇ δικαιοσύνῃ τοῦ θεοῦ","english":"But if in addition to this we also stir up persecution against him, we are adding to his pain, since he grieves for us no longer merely for sinners but also for those who persecute him. Delivered over to their own desires and passions, they are themselves the cause of their enduring these things, God having no blame, since they were delivered over to the things they desired. At any rate, he sent them out according to the practices of their hearts: they will walk in their own practices, lawlessness being added to their lawlessness. Since, then, they did not choose the truth when it came, but wished to live lawlessly in the shadow of the law, they were driven out even from the place of the typical worship, so that they might add to their former lawlessness yet another, by wishing to observe it outside Judea. Therefore they do not enter into the righteousness that is through faith in Jesus Christ, concerning which it is written: But now apart from the law the righteousness of God has been manifested, being witnessed by the law and the prophets. For how could those who are always occupied with outward things and the shadow enter into the righteousness which they did not know to be God's, so as to set up their own? For, he says, not knowing the righteousness of God and seeking to set up their own, to the righteousness of God","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":350,"ref":"p350","source":"οὐχ ὑπετάγησαν· ταὐτὸν τὸ ὑποταγῆναι δικαιοσύνῃ καὶ τὸ εἰσελθεῖν ἐν αὐτῇ. Οτι γὰρ οἱ ἀρετὴν καὶ πίστιν καὶ γνῶσιν θεοῦ ε χοντες ζῶσιν, ἀκουστέον τοῦ Αυ τη ἡ ζωή σου καὶ ἡ μακρότης τῶν ἡμερῶν σου, ἀγαπᾶν σε κύριον τὸν θεόν σου ἐξ ο λης καρδίας καὶ ἐξ ο λης ψυχῆς σου· ἀλλὰ καὶ ἐκ τοῦ ̔Ο πιστεύων εἰς ἐμὲ ε χει ζωὴν αἰώνιον. βίβλος ἐν ῃ οἱ ου τως ζῶντες γράφονται ἡ θεοῦ γνῶσίς ἐστιν γινώσκοντος τοὺς ο ντας αὐτοῦ, ῳ ε πεται ἐξαλείφεσθαι τοὺς μὴ ὑποπίπτοντας τῷ μνημονεύεσθαι ὑπὸ θεοῦ. Πλούσιος καὶ ἐκτὸς τραυμάτων ὑπάρχων πτωχὸς γέγονα, ι να οἱ πτωχοὶ πλουτήσωσιν τῇ ἐμῇ πτωχείᾳ, καὶ η λγησα τραυματισθεὶς ὑπὲρ τραυματιῶν γενομένων ὑπὸ τῶν πεπυρωμένων βελῶν τοῦ πονηροῦ. κα ν ου τω μου ο ντος ἀναισθητῶσί τινες τῶν ὑπὲρ ω ν γέγονα πτωχὸς καὶ ἀλγῶν, ὡς προστιθέναι αλγος ἐπὶ τὰ τραύματά μου καὶ οι εσθαί με κατὰ φύσιν πτωχὸν ει ναι, ἀλλ' ου ν ἡ σωτηρία ἐκ προσώπου τοῦ θεοῦ ἀντελάβετό μου. ̓Αναστὰς γὰρ ἐκ νεκρῶν καὶ ἀναληφθεὶς ἀπέβαλεν τὰ τραύματα καὶ τὴν πτωχείαν η ν ει χεν ὑπὲρ ἀνθρώπων. Καταλυθέντων δὲ τῶν ἐχθρῶν καὶ μάλιστα τοῦ διαβόλου, ἀκόλουθον η ν ᾠδὴν ἐπινίκιον ἀνακρουθῆναι ὑπ' αὐτοῦ νικήσαντος τῷ ὀνόματι περὶ ου ει πεν ̓Εγὼ ἐλήλυθα ἐν τῷ ὀνόματι τοῦ πατρός μου, καὶ ε τι ὑπερβάντα τῇ νοήσει αὐτὸν τὸν ου τὸ ο νομα μεγαλύναι ἐν αἰνέσει μεγάλα λέγοντα ἐν τῷ αἰνεῖν καὶ δοξολογεῖν αὐτὸν ἀλλὰ καὶ θεωροῦντα ὑψηλῶς τὰ περὶ αὐτοῦ· οὐ γὰρ οι όν τε ἑτέρως η ου τως μεγαλύνεσθαι τὸν θεὸν τῷ πᾶν αἰσθητὸν μέγεθος μακρὰν αὐτοῦ τυγχάνειν ἀσωμάτου ο ντος.","english":"They were not subjected; being subjected to righteousness is the same as entering into it. For that those who have virtue and faith and knowledge of God live, one must hear: \"This is your life and the length of your days,\" and \"to love you the Lord your God with all your heart and with all your soul\"; but also from \"The one who believes in me has eternal life.\" The book in which those who live in this way are written is the knowledge of God, who knows those who are his own, which is followed by the blotting out of those who do not fall under being remembered by God. Being rich and without wounds, I became poor, so that the poor might become rich by my poverty, and I grieved, being wounded on behalf of those who had been wounded by the fiery arrows of the evil one. And while I was in this state, some of those who were insensitive to me—I became poor and grieving, so as to add grief to my wounds and to think that I was poor by nature—but nevertheless salvation from the person of God took hold of me. For having risen from the dead and been taken up, he cast off the wounds and the poverty which he bore on behalf of men. And when the enemies had been destroyed, and especially the devil, it was fitting that a song of victory be struck up by him who had conquered in the name about which he said, \"I have come in the name of my Father,\" and further, surpassing in understanding, that he magnify the one whose name it is in praise, saying great things in praising and glorifying him, but also contemplating highly the things concerning him; for it is not possible for God to be magnified in any other way than this—by the fact that every perceptible magnitude is far from him, since he is incorporeal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":351,"ref":"p351","source":"Καὶ ἐπεὶ τὸ αἰνεῖν τὸν θεόν ἐστι θυσία κατὰ τὸ Θυσία αἰνέσεως δοξάσει σε, αἰνέσας τὸ ο νομα τοῦ θεοῦ μετ' ᾠδῆς καὶ μεγαλύνας αὐτὸν ἐν αἰνέσει θαρρεῖ ὡς ̓Αρέσει τῷ θεῷ ὑπὲρ μόσχον νέον κέρατα ἐκφέροντα καὶ ὁπλάς, προσαγόμενον εἰς θυσίαν. διὸ καὶ τοῖς ου τω θύουσιν ἀρεσκόμενός φησιν Ελεος θέλω η θυσίαν, ἐπίγνωσιν θεοῦ η ὁλοκαυτώματα. Ταῦτα ἰδέτωσαν οἱ πτωχοὶ τῷ πνεύματι α κατώρθωσεν ̓Ιησοῦς κατὰ πάσης πονηρὰς φάλαγγος· ε ψεται γὰρ τῷ ἰδεῖν αὐτοὺς τὴν τοσαύτην ἀνδραγαθίαν τὸ εὐφρανθῆναι αἰωνίως κατὰ τὸ Εὐφροσύνη αἰώνιος καταλήψεται αὐτούς. Ου τος γάρ ἐστιν ὁ λύων τοὺς πεπεδημένους καὶ ἐξάγων ἐκ δεσμῶν δεδεμένους καὶ ἐξ οι κου φυλακῆς. Οι τε πάλαι λεγόμενοι προφῆται καὶ θεοφιλεῖς α νδρες καὶ οἱ μετὰ ταῦτα ὑπηρέται καὶ διάκονοι τοῦ εὐαγγελίου.\n\n725 αργ Εἰκότως εἰς ἀνάμνησιν περὶ σωτηρίας ὁ ψαλμὸς ᾳ δεται, πάντων τῶν μετανοούντων ἀναμιμνῃσκομένων καὶ ἀναγνωριζόντων τὸ ἀγαθὸν καὶ τὴν ἀλήθειαν καὶ ἐρχομένων ἐπ' αὐτά· Μνησθήσονται γάρ φησιν καὶ ἐπιστραφήσονται πρὸς κύριον πάντα τὰ πέρατα τῆς γῆς. καὶ ἐπεὶ τέλος τῆς ἀναμνήσεως ἀναπολῆσαί ἐστιν ἐκεῖνα α πρότερον ἐπιλέλῃστο ὡς ἀκριβῆ καὶ τελείαν γνῶσιν ε χειν, ἀκολούθως Εἰς τὸ τέλος εἰς ἀνάμνησιν εἰς τὸ σῶσαί με κύριον ει πεν, σῳζομένου παντὸς τοῦ τὴν λήθην τῶν καλῶν ἀποβαλόντος ὡς χρῆσιν καὶ γνῶσιν αὐτῶν ε χειν. πάντες γὰρ κατ' εἰκόνα καὶ ὁμοίωσιν θεοῦ καὶ εὐθεῖς γεγενημένοι ἐσπαρμένας ε χουσι τὰς περὶ θεοῦ ἐννοίας.","english":"And since praising God is a sacrifice, according to \"A sacrifice of praise will glorify you,\" having praised the name of God with a song and magnified him in praise, he is confident that \"he will please God more than a young calf bearing horns and hooves,\" being brought forward as a sacrifice. Therefore also to those who sacrifice in this way he says, being pleased: \"I desire mercy rather than sacrifice, and knowledge of God rather than burnt offerings.\" Let those who are poor in spirit see these things, which Jesus accomplished against every evil phalanx; for there will follow upon their seeing such great valor the rejoicing eternally, according to \"Eternal gladness will overtake them.\" For this is he who looses the bound and leads out from chains those who are bound and from the house of prison. Both those formerly called prophets and God-beloved men, and those after these, ministers and servants of the gospel.\n\nRightly is the psalm sung for remembrance concerning salvation, since all who repent remember and recognize the good and the truth and come to them; for \"they will remember,\" he says, \"and turn to the Lord, all the ends of the earth.\" And since the end of remembrance is to recall those things which one previously forgot, so as to have exact and perfect knowledge, consequently he said, \"For the end, for remembrance, for the saving of me, O Lord,\" every one being saved who has cast off forgetfulness of good things so as to have use and knowledge of them. For all, having been made according to the image and likeness of God and upright, have implanted within them the thoughts concerning God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":352,"ref":"p352","source":"κα ν ποτε γοῦν ἐξ ἀμελείας ἡ ἁμαρτία παρείσδυσιν λάβῃ, εἰ συμβαίνει μετὰ τὴν πρᾶξιν αὐτῆς μετανοῆσαι, ἀναμιμνῄσκεται τοῦ ἀγαθοῦ ου κατὰ φύσιν τὴν ε ννοιαν ει χε λογικὸς καὶ κατ' εἰκόνα θεοῦ γεγονώς. 726 ̓Επεὶ ἡγεῖται τῆς ἁμαρτίας ἀναισθησίᾳ καὶ ἀγνοίᾳ τῶν καλῶν ὡς διὰ τοῦτο σὺν ἡδονῇ καὶ παρρησίᾳ πράττειν αὐτά, ει ρηται γοῦν περί τινων ὡς δόξαν ε χουσιν ἐφ' οι ς αἰσχύνεσθαι ε δει· ω ν γάρ φησιν ̔Η δόξα ἐν τῇ αἰσχύνῃ αὐτῶν· πρὸς ου ς καὶ ἡ προφητεία φησὶν Αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν· ψόγον γὰρ καὶ ἀπώλειαν φέρει. οἱ ου τως ἀναισθήτως ἐπὶ τὸ κακὸν τρέχοντες, εἰ αι σθησιν καὶ ε ννοιαν αὐτοῦ λάβοιεν, πεπαύσεσθαι τοῦ ποιεῖν αὐτὸ θελήσαιεν· ῳ\n\nε πεται ἐκκλίναντας αὐτοὺς ἀπὸ τοῦ κακοῦ τὸ ἀγαθὸν ποιῆσαι. τοῦτο αὐτὸ ὑπαρχθῆναι τοῖς ἐπικειμένοις διαφόροις εὐχόμενός φησι περὶ αὐτῶν Αἰσχυνθείησαν γνόντες οι κακῶν εἰσιν, ἐντραπείησαν ἀναπολήσαντες α ε πραξαν· τὴν γὰρ ψυχήν μου εἰς τὴν αὐτὴν αὐτοῖς κακίαν ἀγαγεῖν ἐζήτησαν, η ἀποκτεῖναί με, ἐπεὶ μὴ συντρέχω αὐτοῖς εἰς τὴν ἀποστασίαν καθ' η ν ἐκτὸς θεοῦ εἰσιν. Τοῦτο αὐτὸ συμφέρον αὐτοῖς προσλιπαρεῖ λέγων ̓Αποστραφείησαν εἰς τὰ ὀπίσω, μηκέτι ἐπὶ τὸ κακὸν ἐπείγεσθαι ποθοῦντες, καὶ καταισχυνθείησαν, ἐφ' οι ς ε δρασαν κακῶς βουλόμενοι ὑπαρχθῆναί μοι τὰ βλάπτοντα. ̓Αποστρέφεται εἰς τὰ ὀπίσω ὁ μετανοῶν, πάλιν δρομῶν ἐφ' ο καταλέλοιπεν ἀγαθὸν μετὰ τοῦ αἰσχύνεσθαι θέλειν, καίτοι πρὸ τῆς μετανοίας ἀλαζονικῶς κατὰ τοῦ διωκομένου λέγων Ευ γε ευ γε, τουτέστιν Κρατήσομέν σου φεύγοντος ἀφ' ἡμῶν. ̓Επιστατέον τὸ Οἱ βουλόμενοί μοι κακά·","english":"For whenever sin gains entrance through negligence, if it happens that one repents after the deed, he remembers the good of which he had the notion by nature, being rational and made in the image of God. Since ignorance and insensibility to good things precede sin, so that for this reason people do them with pleasure and boldness, it has indeed been said of certain persons that they have glory in things of which they ought to be ashamed: \"For their glory,\" he says, \"is in their shame\"; and to these the prophecy also says, \"Be ashamed of your boasting,\" for it brings blame and destruction. Those who rush so insensibly into evil, if they should receive perception and understanding of it, would wish to cease from doing it; and it follows that, turning away from evil, they should do good. Praying that this very thing be brought about for those who are set against him, he says concerning them: \"Let them be ashamed when they know of what evils they are guilty; let them be put to shame when they reflect on what they have done.\" For they sought to bring my soul into the same wickedness as themselves, or to kill me, since I do not run together with them into the apostasy by which they are outside God. This very thing, as being advantageous to them, he earnestly asks, saying, \"Let them be turned back,\" no longer eager in desiring evil, \"and let them be put to shame\" for the evil things they did, wishing the things that harm me to be brought upon me. He who repents is turned back, running again toward the good which he had abandoned, together with the wish to be ashamed—although before his repentance he was arrogantly saying against the persecuted man, \"Well done, well done,\" that is, \"We shall get the better of you as you flee from us.\" Attention must be given to the words \"Those who wish me evils.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":353,"ref":"p353","source":"μέχρι τοῦ βουληθῆναι κακῶσαι καὶ βλάψαι ε χουσι δύναμιν· α ἐπαγαγεῖν βούλονται κακὰ οὐχ οι οί τε ο ντες, εἰ μὴ θεὸς παραδῷ. Οὐ κατεύχεται τῶν εἰς χρήματα ἐπιβουλευόντων η περὶ τῆς † ἀλλὰ τῶν εἰς ψυχὴν ἐπιβουλευόντων. ἡ δὲ τῆς ψυχῆς ἐπιβουλὴ ἡ ἀπὸ θεοῦ ἐστιν ἀλλοτρίωσις. ει η δ' α ν αυ τη ἐκ παθῶν καὶ δαιμόνων καὶ ἐμπαθοῦς διαθέσεως καὶ τῶν τούτοις συνεργούντων κακοήθων ἀνθρώπων. Πιστεύσας ο τι πάντως εὑρήσει τὸν βοηθήσαντα αὐτῷ περὶ πάντων τῶν ὡσαύτως διακειμένων ο τε περιστάσεις διάφοροι πάρεισιν, φησὶν ὑμνῶν ̓Αγαλλιάσονται καὶ εὐφρανθήσονται οἱ ζητοῦντές σε, κύριε. κα ν γὰρ σὺν πόνῳ καὶ ἱδρῶτι τὸ ζητεῖν τὸν κύριον γίνηται, ἀλλ' ου ν αὐτοῦ ἐπιφαινομένου ἀγαθότητι πολλῇ οι ς ποθοῦσιν ἰδεῖν ἀγαλλίασις θεία καὶ εὐφροσύνη διαδέχεται τὸν ἐν τῷ ζητεῖν πόνον. Ταύτης δὲ τῆς χάριτος τυχόντες διαπαντὸς ε ργῳ καὶ λόγῳ ἀλλὰ καὶ διαθέσει πιστῇ ἐροῦσι Μεγαλυνθήτω ὁ κύριος, ἀεὶ μέγεθος νοήσεως αὐτοῦ εὐχόμενοι δέχεσθαι. ̔Υμνοῦσι δὲ ου τως οἱ πεῖραν λαβόντες τῆς παρ' αὐτοῦ σωτηρίας ὡς ἀγαπᾶν αὐτὴν σωτήριον ὀνομαζομένην, η ἀγαπῶσι τὸ σωτήριον· τοῦτο δ' ἐστὶν ὁ Χριστὸς ὁ αι τιος αὐτοῖς αἰωνίου σωτηρίας ω ν· τοῦτο τὸ σωτήριον ο ψεται πᾶσα σάρξ. Καὶ τὰ μὲν εἰρημένα ἐκεῖνοι πείσονται, οἱ δὲ τῆς ἐμῆς μερίδος η τοι οἱ τὴν παρὰ σοῦ σωτηρίαν ἐλπίζοντες καὶ οὐχὶ πλήθει καὶ δυνάμει θαρροῦντες θυμηδίας τῆς ἀπὸ σοῦ ἐμπλησθεῖεν, ι να σε μεγαλύνωσιν. Πρὸς τὸ μέγεθος ἀφορῶν τοῦ πλούτου τῆς χρηστότητος τοῦ θεοῦ πτωχὸν καὶ πένητα διὰ τῶν προκειμένων ἑαυτὸν ὀνομάζει·","english":"...they have power up to the point of wishing to do evil and to harm; but they are not able to bring about the evils they wish, unless God delivers [them] over. He does not pray against those who plot against his money, but against those who plot against his soul. And the plot against the soul is alienation from God—whether it comes from passions and demons and a passionate disposition, and from malignant men who cooperate with these. Having believed that he will certainly find the one who will help him in all things, [and that] for all who are similarly disposed, whatever different circumstances arise, he says in praise: They will rejoice and be glad who seek you, O Lord. For even if seeking the Lord comes with toil and sweat, nevertheless, when he appears in his great goodness to those who long to see him, divine rejoicing and gladness succeed the toil involved in seeking. And having obtained this grace, always in deed and word and also in faithful disposition they will say: Let the Lord be magnified, always praying to receive the greatness of his understanding. And those who have had experience of the salvation that comes from him sing in this way—so as to love it, which is called saving, or they love the salvation; and this is Christ, who is for them the cause of eternal salvation. This salvation every flesh will see. And those things that have been said, those men will experience; but those of my portion—that is, those who hope in the salvation that comes from you and do not trust in multitude and power—may they be filled with the gladness that comes from you, so that they may magnify you. Looking to the greatness of the wealth of God's goodness, he calls himself poor and needy through the words that follow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":354,"ref":"p354","source":"καὶ ἀρχόμενος δὲ τοῦ λόγου ὡς μηδενὸς αὐτῷ αὐτῷ συμβαλλομένου, μὴ πλούτου μὴ βασιλείας μὴ τῆς τοῦ παντὸς ε θνους βοηθείας μηδὲ τῆς ἐξ ἀσκήσεως πορισθείσης αὐτῷ δικαιοσύνης, τὴν παρὰ μόνου τοῦ θεοῦ βοήθειαν ἐκζητεῖ. Μὴ εἰς μακρούς, φησίν, χρόνους πολεμούμενόν με καταλείψῃς, ι να μὴ μεγάλην ἀπενέγκωμαι βλάβην· ἀλλὰ βοήθειαν ο ρεξον, ι να ταύτῃ σκεπόμενος ὡς ο πλῳ εὐδοκίας μὴ βληθῶ ὑπ' αὐτῶν. 732 ̔Ο ε χων τὴν ἐπὶ θεὸν ἐλπίδα ἀκαταίσχυντον ε χει τέλος, μέχρι τοῦ παντὸς αἰῶνος παρρησιαζόμενος ἐφ' ῃ ε σχεν προσδοκίᾳ, παντὸς τοῦ ἐπὶ ε τερόν τι τὴν πεποίθησιν ε χοντος καταισχυνομένου, ο ταν διαμάρτῃ τῆς ἐλπίδος. ̔Ο πεποιθὼς γάρ φησιν ἐπὶ πλούτῳ, ου τος πεσεῖται· καὶ Μὴ ἐλπίζετε, φησίν, ἐπ' α ρχοντας, ἐπὶ υἱοὺς ἀνθρώπων οι ς οὐκ ε στι σωτηρία· καὶ ̓Επικατάρατος ο ς τὴν ἐλπίδα ε χει ἐπ' α νθρωπον. ο θεν σπουδαστέον τὸν κύριον ε χειν ἐλπίδα· Εὐλογημένος γὰρ ὁ α νθρωπος ο ς πέποιθεν ἐπὶ τῷ κυρίῳ, καὶ ε σται κύριος ἐλπὶς αὐτοῦ. ζῶσα γὰρ αυ τη ἡ ἐλπίς· διὸ γέγραπται ̓Αναγεγεννημένοι εἰς ἐλπίδα ζῶσαν. ο θεν ει ρηται ὑπὸ τοῦ ε χοντος αὐτὴν Οὐ καταισχυνθείην εἰς τὸν αἰῶνα· καὶ ἐν τῇ δικαιοσύνῃ σου ῥῦσαί με καὶ ἐξελοῦ με. ̔Ρύεται ἐν δικαιοσύνῃ θεὸς τοὺς σπεύδοντας ει ναι ἐκτὸς ἀδικημάτων, ὡς ἐν σοφίᾳ τοὺς ποθοῦντας ἀναλαμβάνειν αὐτήν. εἰ δὲ","english":"And at the beginning of the discourse, as though nothing else could contribute to him—neither wealth nor kingship nor the help of the whole nation nor the righteousness gained for him from ascetic practice—he seeks the help that comes from God alone. Do not, he says, leave me to be warred against for long times, lest I carry away great harm; but grant help, so that, sheltered by it as by a favorable wind, I may not be struck down by them. He who has hope in God has an end that is not put to shame, speaking boldly until the whole age on the basis of the expectation he had, while everyone who has his confidence in anything else is put to shame, whenever he misses his hope. For he who trusts in wealth, he says, this one will fall; and Trust not, he says, in rulers, in sons of men, in whom there is no salvation; and Cursed is the one who has his hope in man. Therefore one must be eager to have the Lord as hope; for Blessed is the man who has trusted in the Lord, and the Lord shall be his hope. For this hope is living; therefore it is written, Having been born again into a living hope. Therefore it has been said by the one who has it: Let me not be put to shame forever; and in your righteousness rescue me and deliver me. God rescues in righteousness those who hasten to be outside of wrongdoings, as in wisdom he takes up those who long to receive it. But if","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":355,"ref":"p355","source":"καὶ ἐξ ἀδικούντων ἀνθρώπων ευ χεται ῥυσθῆναι καὶ ἐξαιρεθῆναι ὁ τὰ προκείμενα λέγων, ἐπίστησον. δοκεῖ γὰρ ἀκολουθίαν ε χειν τὸ ὑποβαλεῖν τοῦτο τοῖς ἐν τῇ προγραφῇ εἰρημένοις Περὶ τῶν αἰχμαλωτισθέντων α λλων χάριν· δικαίως γὰρ ου τοι ῥυσθῆναι καὶ ἐξαιρεθῆναι ἀπαιτοῦσιν. οἱ μὲν γὰρ ἠδίκουν, οἱ δὲ ̓Ισραηλῖται οὐδὲν ἠδίκησαν. Λελέξεται καὶ ω δε· ἐπεὶ ἡ πρακτικὴ ἀρετὴ δικαιοσύνη ὀνομαζομένη καὶ ἐκ τοῦ ἐναντίου ἀδικία πᾶσα ἡ ἐν πράξεσιν ἁμαρτία, ἐν τῇ δικαιοσύνῃ ἀξιοῖ ῥυσθῆναι ἐκ τῆς ἀδικίας η ν ὁ ἀγαπῶν μισεῖ τὴν ἑαυτοῦ ψυχήν. μαρτυρία δὲ τοῦ τὴν καθόλου ἀρετὴν ου τως εἰρῆσθαι τὸ Πορευόμενος α μωμος καὶ ἐργαζόμενος δικαιοσύνην, τοῦ δὲ τὴν καθόλου ἁμαρτίαν προσαγορεύεσθαι ἀδικίαν μαρτυρία τὸ ̓Αδικίαν ἐμίσησα καὶ ἐβδελυξάμην, καὶ Τὸ αι μα ̓Ιησοῦ Χριστοῦ καθαρίσει ἡμᾶς ἀπὸ πάσης ἀδικίας. ̓Ερεῖ τὴν φωνὴν καὶ ὁ ὑπερβῆναι βουλόμενος τὴν κατὰ τὸν νόμον σκιάν, ι να σχῇ θεοῦ δικαιοσύνην πιστεύσας εἰς ̓Ιησοῦν Χριστὸν, ο πως εὑρεθῇ μὴ ε χων ἐν ἑαυτῷ ἰδίαν δικαιοσύνην τὴν ἐκ τοῦ νόμου ἀλλὰ τὴν θεοῦ τὴν εἰς δικαιοσύνην λελογισμένην. Πολλῆς ὑπεροχῆς ου σης σου, ω δέσποτα, πρὸς τὰ κτίσματα, μάλιστα δὲ πρὸς ἡμᾶς τοὺς ἀνθρώπους κράζειν τοσοῦτον, οὐ σθένομεν τοῦ φθάνειν εἰς τὰ ω τά σου τὸν προσευχὴν η ν ἀναπέμπομεν· διὸ παρακαλῶ ἀγαθότητι πολλῇ κλῖναί σε τρόπῳ συγκαταβάσεως τὸ ου ς σου πρὸς μέ, ι να σώσῃς με δεξάμενος τὴν περὶ σωτηρίας δέησίν μου. Πολλῶν πολεμεῖν με θελόντων, ὑπερασπιστής μου γενοῦ σκέπων με τῇ σῇ ἀσπίδι περὶ η ς ει ρηται Οπλῳ κυκλώσει σε ἡ ἀλήθεια αὐτοῦ.","english":"And the one who speaks the words set before us prays to be rescued and delivered from unjust men; consider this. For the act of subjoining this to what was said in the superscription—\"Concerning those who were taken captive for the sake of others\"—seems to have a sequence. For these justly demand to be rescued and delivered. For they were doing injustice, but the Israelites did no injustice. It will also be said thus: since practical virtue is called righteousness, and, by contrast, injustice is all sin in actions, the one who loves and hates his own soul deems it right to be rescued in righteousness from the injustice in which he was. And a testimony that universal virtue is thus spoken of is \"He who walks blamelessly and works righteousness\"; and a testimony that universal sin is called injustice is \"I hated and abhorred injustice,\" and \"The blood of Jesus Christ will cleanse us from all injustice.\" The one who wishes to pass beyond the shadow according to the law will also utter this voice, so that, having believed in Jesus Christ, he may have the righteousness of God, so that he may be found not having in himself his own righteousness that is from the law, but the righteousness of God that is reckoned unto righteousness. Since there is great superiority of you, O Master, over the creatures, and especially over us men, we are not strong enough to cry out so much as to reach your ears with the prayer we send up; therefore I beseech you, in your great goodness, to incline your ear to me by way of condescension, that you may save me, having received my petition concerning salvation. Since many wish to war against me, become my protector, sheltering me with your shield, concerning which it is said, \"His truth will encircle you as a weapon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":356,"ref":"p356","source":"καὶ ἐπειδὴ σὲ θέλω ει ναί μοι πάντα, καὶ φρούριον ἀκαταμάχητον καὶ ε ρυμα ἀκαθαίρετον γενοῦ μοι, ι ν' ὀχυρώτατον τόπον σε ε χων παντὸς φόβου τοῦ ἀπὸ ἐχθρῶν ἐκτὸς μένω, σοῦ καταφυγῆς καὶ στερεώματός μου ο ντος. Χεὶρ ἁμαρτωλοῦ ἡ ἁμαρτητική ἐστι πρᾶξις ἀφ' η ς ῥυσθῆναι ἀξιοῖ, ι να μηδὲ κατὰ ποσὸν ἐνεργῇ κατ' αὐτὴν πράττων, ὡσαύτως παρανομοῦντος καὶ ἀδικοῦντος πράξεις αἱ ἀποτελεστικαὶ ἐνέργειαι ω ν καὶ αὐτῶν ε ξω ει ναι ποθεῖ, ῥυσαμένου θεοῦ. πότερον δὲ ὁ αὐτὸς η ε τερος καθ' ὑποκείμενον ὁ ἁμαρτωλὸς τῷ παρανομοῦντι καὶ ἀδικοῦντι, ἐπίστησον. δοκεῖ γὰρ εἰς ἑκάτερα ῥέπειν, παντὸς παρανομοῦντος καὶ ἀδικοῦντος ἁμαρτωλοῦ ο ντος. ἐὰν δὲ ὁ διάβολος ῃ ἐκ τούτων τῶν ὀνομάτων σημαινόμενος, χεῖρα αὐτοῦ ἐκληπτέον καὶ τὴν ὡσεὶ στρατιωτικὴν αὐτοῦ δύναμιν συνταττομένην ἐκ παντὸς πνεύματος πονηροῦ καὶ ἀκαθάρτου. ὁ ῥυσθεὶς ου ν ἐκ χειρὸς τῶν ἐκκειμένων ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ γενόμενος ὑπ' οὐδενὸς ἁρπάζεται ἐξ αὐτῆς. Ωσπερ σοφία καὶ δύναμις τοῦ ἁγίου ὁ θεός, ου τω καὶ ὑπομονὴ καὶ ἐλπὶς ὑπομείναντος εἰς σωτηρίαν καὶ ἐλπίζοντος ἐπ' αὐτόν. ει ρηται γοῦν περὶ τούτων ἐν τῷ ΛΗ ψαλμῷ, προκειμένου Καὶ νῦν τίς ἡ ὑπομονή μου; οὐχὶ κύριος; καὶ ἐν τῷ ̔Η ἐλπὶς πάντων τῶν περάτων τῆς γῆς. ̓Επιστατέον τὸ ̔Η ἐλπίς μου ἐκ νεότητός μου δυναμένου δηλοῦν ὡς ὁ ἐκ βρέφους κατὰ θεὸν ἀνατραφεὶς α λλην τοῦ θεοῦ ἐλπίδα οὐκ ε σχε ποτέ.","english":"And since I wish you to be all things to me, become for me also an invincible fortress and an indestructible rampart, so that, having you as a most secure place, I may remain outside every fear that comes from enemies, since you are my refuge and my stronghold. The hand of the sinner is the sinful action, from which he deems it worthy to be rescued, so that he may not act in accordance with it even to a small degree by doing it; likewise, the productive activities of the lawless and unjust man's deeds—he longs to be outside these as well, with God as his rescuer. But whether the sinner is the same as, or different in subject from, the lawless and unjust man—consider this. For it seems to incline toward both, since every lawless and unjust man is a sinner. But if the devil is the one signified by these names, his hand must be understood as also his military-like power, marshaled from every evil and unclean spirit. The one, then, who has been rescued from the hand of those set forth, having come under the mighty hand of God, is snatched by no one out of it. Just as God is the wisdom and power of the saint, so also he is the endurance and hope of the one who endures unto salvation and hopes in him. For it has been said concerning these things in Psalm 38, where it is set before us: \"And now, what is my endurance? Is it not the Lord?\" And in Psalm 70: \"the hope of all the ends of the earth.\" One must note the verse \"my hope from my youth,\" which can indicate that the one who was reared from infancy according to God never had any other hope of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":357,"ref":"p357","source":"πρὸς δὲ τούτοις ἐκ νεότητος ει ναί τινος ἐλπίδα τὸν θεὸν ἐρεῖς, ἀφ' ου τὸν παλαιὸν α νθρωπον ἐκδυσάμενος τὸν καινὸν καὶ νέον ἐνεδύσατο κατὰ θεὸν κτισθέντα ἐν ὁσιότητι καὶ γνώσει τῆς ἀληθείας. Τὸ ̓Απὸ γαστρὸς ἐκ κοιλίας μητρός μου ἐκληπτέον συνετῶς, οὐ σημαινομένου τοῦ ἀπὸ τῆς ω ρας τῆς ἀποτέξεως, ου πω τότε κινουμένου λογικῶς καὶ θεοσεβῶς τοῦ τικτομένου· γέγραπται γὰρ Καὶ τὸν Σαμουὴλ πρὶν γνῶναι θεόν, καίτοι παρὰ θεοσεβέσι γονεῦσιν ἐξ ἀπαλῶν ὀνύχων θεοσεβῶς ἀνατραφέντος. ε χει γὰρ τὰ ἀνθρώπων τέκνα καιρὸν ἀφ' ου λογικῶς κινεῖσθαι δύναται. φησὶν ὁ μέγας Μωσῆς ἐν τῇ ἐρήμῳ Καὶ πάντα τὰ παιδία μεθ' ἡμῶν σήμερον α οὐκ οι δεν ἀγαθὸν η κακὸν εἰσελεύσεται εἰς τὴν γῆν τῆς ἐπαγγελίας εἰ τοίνυν ἀγαθὸν η κακὸν οὐκ ἐπίστανται τὰ παιδία πρὸ τῆς τοῦ ἐνδιαθέτου λόγου συμπληρώσεως, πῶς οι όν τε τὸν ἐν ταύτῃ τῇ ἡλικίᾳ ο ντα θεὸν εἰδέναι, ὡς καὶ\n\nἐπιστηρίζεσθαι ἐπ' αὐτῷ προαιρετικῶς; ο σημαίνεται τοίνυν ἐστὶ τοιοῦτον· ἀφ' ου ἠρξάμην νοεῖν καὶ ἐνεργεῖν, τὴν ἀρχὴν τοῦ νοεῖν καὶ ἐνεργεῖν ἀνέθηκά σοι, ἐπιστηριζόμενός σοι καὶ σκεπόμενος ὑπὸ σοῦ, τοῦ μετὰ κακίαν ἀρξαμένην μετανοοῦντος ὡς δι' εὐσέβειαν η ν ἀνείληφεν ἐπιστηρίζεσθαι ἐπὶ θεὸν καὶ σκέπεσθαι ὑπ' αὐτοῦ οὐ δυναμένου εἰπεῖν τοὺς προκειμένους στίχους ἀλλ' η μόνου τοῦ ἀμεσολαβήτως ἐπὶ θεὸν ἑαυτὸν ἐπιδεδωκότος. δείκνυται τουτὶ καὶ ἐκ τῶν λόγων τοῦ ̓Ιὼβ εἰρηκότος Εἰ δὲ καὶ τὸν ψωμόν μου εφαγον μόνος καὶ ὀρφανοῖς οὐ μετέδωκα, εἰ μὴ ἐκ κοιλίας μητρός μου ὡδήγουν αὐτοὺς καὶ ἐξέστρεφον ὡς πατήρ.","english":"In addition to these things, you will say that from your youth God was a certain hope, from the time when, having put off the old man, you put on the new and young man, created according to God in holiness and knowledge of the truth. The phrase \"From the womb, from my mother's belly\" must be understood intelligently, since it does not signify the hour of birth, when the one being born was not yet moved rationally and piously; for it is written, \"And Samuel, before he knew God,\" although he was raised piously by pious parents from his earliest days. For human children have a time from which they are able to be moved rationally. Great Moses says in the wilderness, \"And all the children with us today, who do not know good or evil, shall enter into the land of promise.\" If, then, children do not know good or evil before the completion of the inner word, how could one in this age know God, so as also to be established upon him by choice? What is signified, then, is this: from the time I began to understand and to act, I dedicated the beginning of my understanding and acting to you, being established upon you and sheltered by you—by you who, after vice had begun, repents, since one who through piety has taken up the practice of being established upon God and sheltered by him cannot speak the verses before us, except only the one who has given himself over to God without interruption. This is shown also from the words of Job, who said, \"But if I also ate my morsel alone and did not share it with orphans—if from my mother's womb I did not guide them and turn them as a father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":358,"ref":"p358","source":"νοῦν γὰρ ε χων οὐδεὶς ἡγήσεται ὡς ἀπ' αὐτῆς τῆς ω ρας τῆς ἀποτέξεως δυνατὸν κατορθοῦσθαι τὸ εἰρημένον, ἀρχὴν τοῦ γενέσθαι τότε λαμβάνοντα ο ταν συμπληρωθῇ ὁ λόγος καθ' ο ν οἱ λογικοί εἰσι τοιοῦτοι ω σπερ οἱ λέγοντες Εἰ ἐπελαθόμεθα τοῦ ὀνόματός σου, εἰ διεπετάσαμεν χεῖρας ἡμῶν πρὸς θεὸν ἀλλότριον. Εἰ δυνατὸν καὶ περὶ πνευματικῆς γεννήσεως ἐκλαβεῖν τοὺς στίχους, ἐπίστησον, τοῦ ἐκ διδασκαλίας θείας καὶ ἐξ υ δατος καὶ πνεύματος γεννωμένου καταλλήλως τῇ γεννήσει ταύτῃ γαστρὸς καὶ κοιλίας νοουμένων ἀφ' ω ν ὁ γεννηθεὶς νοητῶς προελήλυθεν. Πᾶν τὸ καλὸν καὶ εὐσεβὲς ἀνύεται σὺν θεῷ. ο θεν ὁ ὁμολογῶν τὸν ̓Ιησοῦν ε μπροσθεν τῶν ἀνθρώπων ἐν αὐτῷ αὐτὸ ποιεῖ, ι ν' ἀκολούθως καὶ αὐτὸς ὁμολογηθῇ ὑπὸ τοῦ σωτῆρος ο ντος ἐν τῷ ὁμολογοῦντι αὐτόν. ἐπεὶ γὰρ δικαιοσύνη καὶ σοφία ἁγιασμός τε καὶ ζωὴ καὶ ἀλήθεια ὁ σωτὴρ ὁ πραγματικῶς ὁμολογῶν αὐτὸν ῳ ε πεται καὶ διὰ φωνῆς ὁμολογία, ἐν τῷ ὁμολογουμένῳ τυγχάνει ω ν, ἐν δικαιοσύνῃ καὶ σοφίᾳ δίκαιος καὶ σοφὸς ὑπάρχων ἀλλὰ καὶ ἐν ἁγιασμῷ καὶ ζωῇ καὶ ἀληθείᾳ α γιος καὶ ζῶν καὶ ἀληθὴς ἀποδειχθείς. ὡς ου ν αὐτὸς ἐν τῷ μετεχομένῳ, ου τω καὶ ὁ μεθεκτὸς ἐν τῷ μετέχοντι, καθὸ λέγομεν ἐν τῷ σπουδαίῳ τὴν ἀρετὴν καὶ ἐν αὐτῇ τὸν σπουδαῖον ει ναι. κατὰ τοῦτο τὸ σημαινόμενον ὁ ἀπόστολος α νθρωπος η ν ἐν Χριστῷ καὶ ει χεν Χριστὸν ἐν ἑαυτῷ, ῃ φησιν Ει τις ἐν Χριστῷ, καινὴ κτίσις, καὶ Ζῇ δὲ ἐν ἐμοὶ Χριστός. ταύτης τῆς θεωρίας καθόλου ου σης, καὶ ὁ ὑμνῶν θεὸν ἐν αὐτῷ τυγχάνει, ο ντος καὶ τοῦ ὑμνουμένου ἐν τῷ ὑμνοῦντι.","english":"For no one who has a mind will suppose that from the very hour of his birth it is possible for what is said to be accomplished, since it then begins to come to be when the account is fulfilled according to which rational beings are such as those who say, \"If we had forgotten the name of your God, if we had spread out our hands to a foreign god.\" If it is also possible to understand these verses of a spiritual birth, consider this: the one who is born through divine teaching and of water and the Spirit—in a manner corresponding to this birth, \"womb\" and \"belly\" are understood as that from which the one born spiritually has come forth. Every good and pious thing is accomplished with God. Therefore the one who confesses Jesus before men does this in him, so that he too may correspondingly be confessed by the Savior, who is in the one who confesses him. For since the Savior is righteousness and wisdom, sanctification and life and truth, the one who truly confesses him follows him, and through the voice of confession, being in the one who is confessed, he is shown to be righteous and wise in righteousness and wisdom, but also holy and living and true in sanctification and life and truth. As, then, he himself is in the one who participates, so also the one participated in is in the participant, inasmuch as we say that virtue is in the earnest man and the earnest man is in it. According to this meaning, the apostolic man was in Christ and had Christ in himself, where he says, \"If anyone is in Christ, he is a new creation,\" and \"Christ lives in me.\" Since this contemplation is universal, the one who hymns God is also in him, since the one who is hymned is also in the one who hymns.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":359,"ref":"p359","source":"Αλλων ὑμνούντων α ρχοντας διδασκάλους ἀνθρωπίνων μαθημάτων καὶ αὐτὰ τὰ μαθήματα ε τι μὴν δοξάρια καὶ πλοῦτον γεραιρόντων, ἡ υμνησις ἡ ἡμετέρα ἐν σοὶ καὶ οὐκ ἐν α λλῳ τινὶ γίνεται. φέρεται γραφὴ ω δε ε χουσα· ̓Εν σοὶ ἡ ὑπόμνησίς μου διαπαντός. κατ' ἀμφοτέρας τοιγαροῦν τὰς γραφὰς ἐκληπτέον τὸ διαπαντὸς ὑπὲρ τοῦ συνεχῶς καῖ ἀδιαστάτως ἐν θεῷ τὴν υ μνησιν καὶ τὴν ὑπόμνησιν ε χειν. Οἱ ἀρετὴν εὐτελίζοντες καὶ βδέλυγμα τὴν θεοσέβειαν ἡγούμενοι ἁμαρτωλοὶ τὸν σπουδαῖον καὶ εὐτελῆ βδελυττόμενοι τέρας ἀποκαλοῦσιν. φάσκουσι γὰρ ἐν ἑαυτοῖς Δήσωμεν τὸν δίκαιον, ο τι δύσχρηστος ἡμῖν ἐστιν. καὶ ἐπεὶ φαῦλοί εἰσιν ἡμῖν οἱ τὰ τοιαῦτα διανοούμενοι καὶ λέγοντες, εἰκότως οὐ καθάπαξ ει πεν τέρας ἀλλὰ τοῖς πολλοῖς γεγονέναι τουτέστι τοῖς χυδαιοτέροις καὶ φεύγουσι τὴν ἀρετήν. ̓Αλλ' εἰ κἀκεῖνοι προφέρονταί μοι τῷ εἰρημένῳ τρόπῳ, ἀλλ' ου ν σὺ κραταιὸς ω ν βοηθὸς φυλάττεις με ἀζημίωτον ὑπ' αὐτῶν. ταύτῃ τῇ διανοίᾳ καὶ ὁ ἀπόστολός φησιν ὡς περικαθάρματα τοῦ κόσμου καὶ περίψημα πάντων ἀνθρώπων γεγενῆσθαι. συμφώνως τούτοις ε χει καὶ τὸ ̔Ημεῖς μωροὶ διὰ Χριστόν, ὑμεῖς δὲ φρόνιμοι. ἀπὸ τῆς αὐτῆς διαθέσεως γράφεται καὶ τὸ Δοκῶ γὰρ ο τι ὁ θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν ὡς ἐπιθανατίους, καὶ τὸ Οτι θέατρον ἐγενήθημεν τῷ κόσμῳ.","english":"While others hymn rulers as teachers of human learning and the learning itself, and still further extol little glories and wealth, our hymn is in you and in no other. A scripture is cited that reads thus: In you is my remembrance continually. According to both scriptures, then, \"continually\" must be understood as meaning that we have our hymn and our remembrance in God continuously and without interruption. Those who despise virtue and regard godliness as an abomination—sinners who loathe the earnest and lowly man—call him a monster. For they say among themselves, Let us bind the righteous man, because he is troublesome to us. And since those who think and say such things are base in our eyes, reasonably he did not say simply \"a monster\" but that he has become a monster to the many, that is, to the more vulgar sort who shun virtue. But even if those men bring charges against me in the manner stated, yet you, being mighty, as a helper guard me unharmed by them. In this sense the apostle also says that we have become the offscouring of the world and the refuse of all men. In agreement with these is also the saying, We are fools for Christ's sake, but you are wise. From the same disposition is written also, For I think that God has exhibited us apostles last, as men doomed to death, and, We have become a spectacle to the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":360,"ref":"p360","source":"τοιοῦτον καὶ τὸ τοῖς ἁμαρτωλοῖς εἰρημένον ὑπὸ θεοῦ Καὶ ε σται ̔Ιεζεκιὴλ εἰς τέρας, ὡς αὐτός φησιν ὁ προφήτης διὰ τὰ συμβολικῶς μάλιστα γινόμενα παρ' αὐτοῦ οι ον τὸ ἐπὶ τοσάσδε καταθεῖναι τοῦτον ἡμέρας ἐπὶ πλευροῦ δεξιοῦ καὶ τόσας πάλιν ἐπὶ εὐωνύμου καὶ τῶν τριχῶν τοῦ σώματος ξύρησιν. Εἰ δὲ καὶ ταῦτα ἐπὶ τὸν σωτῆρα ἀναφέρεται δόξαντα τοῖς πολλοῖς ὡσεὶ τέρας γεγονέναι διὰ τὸν σταυρόν,\n\nσυνεπίσκεψαι. Ευ δὲ καὶ τὸ φάναι ̔Ωσεὶ τέρας· οὐδεὶς γὰρ τῶν προειρημένων τοιοῦτος η ν, ὡς ὑπελαμβάνετο τοῖς πολλοῖς. 740 ̓Αξιοῖ αἰνέσεως πληρωθῆναι αὐτοῦ τὸν λόγον στόμα ὠνομασμένον. δόξα δὲ θεοῦ η τοι ἡ περὶ αὐτοῦ διάληψις η ὁ μονογενὴς υἱὸς αὐτοῦ ὑπάρχει· ει ρηται γὰρ περὶ Χριστοῦ ὡς ει η δόξα θεοῦ ὀφθησομένου κατὰ τὴν ἐπιδημίαν. ὀφθήσεται γὰρ ἡ δόξα θεοῦ, μεγαλοπρεπείας αὐτοῦ νοουμένης τῆς ἐν προνοίᾳ καὶ δημιουργίᾳ τάξεως ὡς πολὺ τὸ πρέπον ἐμφαινούσης, μόνῳ γινομένης κελεύματι. τοιαύτη γὰρ καὶ ἡ προνοητικὴ τῷ δυναμένῳ λέγειν Κατενόησα τὰ ε ργα σου καὶ ἐξέστην· σύμφωνον δὲ τῷ παρόντι τὸ ̓Ενέβαλεν εἰς τὸ στόμα μου ᾳ σμα καινόν, υ μνον τῷ θεῷ ἡμῶν. 741 ̓Επὶ σοὶ ἡ ἐλπίς μου ἐκ νεότητός μου. παρακαλῶ ἐν τῇ καταστάσει ταύτῃ μέχρι γήρως διαμεῖναι οὐκ ἀπορριπτόμενος ἀπὸ σοῦ, παντὸς τοῦ φαῦλα πράσσοντος καὶ ἀνομοῦντος ἀπορριπτομένου. Θεωρηθείη δὲ καὶ πρὸς διάνοιαν· ἐπεὶ γῆρας τίμιον οὐ τὸ πολυχρόνιον, πολιᾶς ου σης τοῦ ε νδον ἀνθρώπου τῆς θείας φρονήσεως καὶ γήρως τοῦ δι' ἀκροτάτην ἀρετὴν ἀκηλιδώτου βίου·","english":"Such too is what was said by God to the sinners: And Ezekiel shall be a sign, as the prophet himself says, because of the things that happened through him in a symbolic manner above all—for instance, that he lay on his right side for so many days and again for so many on his left, and the shaving of the hair of his body. But if these things are also referred to the Savior, who seemed to the many to have become as it were a sign because of the cross, consider this as well. And well does he say As it were a sign; for none of those previously mentioned was such as he was supposed by the many. He deems worthy of praise that his word be fulfilled, a mouth being named. And the glory of God is either the opinion concerning him or his only-begotten Son; for it has been said concerning Christ that the glory of God would be seen at his coming. For the glory of God will be seen, his magnificence being understood as the order that is in providence and creation, since it displays much that is fitting, coming to be by a single command. For such also is the providential order to one who is able to say, I considered your works and was astonished; and consonant with the present passage is He put into my mouth a new song, a hymn to our God. In you is my hope from my youth. I exhort you to remain in this state until old age, not being cast away from you, since everyone who practices worthless things and acts lawlessly is cast away. Let this also be considered with respect to the meaning: since old age is honorable, not the long duration of time—the gray hair of the inner man being divine understanding, and old age being that of a life unstained through the highest virtue—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":361,"ref":"p361","source":"ἐπεὶ ἀκμὴν ἐν τῷ προκόπτειν εἰμί, παρακαλῶ μὴ ἀπορριφῆναι ἀλλὰ συνεργεῖσθαι ὑπὸ τῆς ἀγαθότητός σου, ε ως φθάσω ἐπὶ τὸν καιρὸν τοῦ ἀκηλιδώτου βίου. Εἰ γὰρ Χριστὸς ὁ λέγων, ε πεται τῷ Εἰ ἐχθρὸς ὠνείδισέ με, ὑπήνεγκα α ν. τοῦτο γὰρ καὶ τὰ ἐπὶ τούτων περὶ τοῦ ̓Ιούδα φησίν. Τῶν ἐμῶν αἰσχυνομένων ἐχθρῶν τῷ κατ' ἐμοῦ μάτην ἐσπουδακέναι, προστίθημι καὶ νῦν ἐπινικίως αἰνῶν σε τῇ προλαβούσῃ αἰνέσει περὶ η ς ε φην ̓Εν σοὶ ἡ υ μνησίς μου διαπαντός. ἐνδιέβαλλον δὲ τὴν ψυχὴν αὐτοῦ οἱ λέγοντες ̔Ο θεὸς ἐγκατέλιπεν αὐτόν. μεγίστη γὰρ δηλοῦται κατὰ τοῦ ἐγκαταλειπομένου διαβολὴ πρὸς ο τὸ ̓Εγὼ δὲ διὰ παντὸς ἐλπιῶ φησίν, δεικνὺς ὡς οὐδεμίαν ἐγκαταλείψει παρέσχετο χώραν. Πρὸς τὸ ̔Ο θεὸς ἐγκατέλιπεν αὐτὸν τὸ ̓Εγὼ δὲ διαπαντὸς ἐλπιῶ ει πεν. καὶ τῶν ἐχθρῶν ἀδίκως φονώντων ὡς ἀπωλείᾳ περιβαλεῖν αὐτὸν θέλειν, ἀβλαβὴς διαμείνας ἀπ' αὐτῶν ἐξαγγέλλει παρ' ο λον αὐτοῦ τὸν βίον (ἡμέραν ὀνομαζόμενον) τὴν δικαιοσύνην καὶ σωτηρίαν τοῦ κυρίου. Καὶ ἐπεὶ μὴ ε γνων, φησί, γραμματείας τι τοῦ νόμου, τούτου χάριν οὐκ ε ξω μένων ἐπὶ τῆς λέξεως καὶ τῆς σκιᾶς εἰσελεύσομαι, κατὰ τὸ ζωοποιοῦν πνεῦμα καὶ τὸν θεῖον τῶν γεγραμμένων νοῦν δυναστεύων βασιλικῶς, θεοῦ δεδωκότος. διό φημι Μνησθήσομαι τῆς δικαιοσύνης σου μόνου, οὐκ ε τι φροντίζων τὴν κατὰ σκιὰν τοῦ νόμου δικαιοσύνην, περὶ η ς γενόμενος κατὰ τὴν ἐν νόμῳ δικαιοσύνην αμεμπτος Παῦλος γράφει πάντα τὰ σκιώδη α η ν αὐτοῦ πρότερον κέρδη ἐζημιῶσθαι καὶ σκύβαλον ἡγεῖσθαι διὰ τὸ ὑπερέχον τῆς γνώσεως.","english":"Since I am still in the state of progressing, I pray that I not be cast away but be cooperated with by your goodness, until I arrive at the time of the spotless life. For if Christ is the one who says, it follows upon \"When an enemy reproached me, I endured it.\" For this is what he also says concerning Judas in the matters that follow. Since my enemies are put to shame by their having labored against me in vain, I add even now, praising you in a triumphal manner, to the preceding praise, concerning which I said, \"In you is my remembrance continually.\" But those who said, \"God has forsaken him,\" were slandering his soul. For the greatest slander against the one who is forsaken is shown in relation to \"But I shall hope continually,\" he says, showing that he provided no place for any forsaking. In response to \"God has forsaken him,\" he said, \"But I shall hope continually.\" And when his enemies were unjustly murdering, wishing to surround him with destruction, having remained unharmed by them, he proclaims throughout his whole life (which is called a day) the righteousness and salvation of the Lord. And since, he says, I did not know some letter-learning of the law, for this reason I will not remain outside at the letter and the shadow, but I will enter in, according to the life-giving Spirit and the divine mind of the things written, reigning royally, since God has given it. Therefore I say, \"I will remember your righteousness\" alone, no longer concerning myself with the righteousness of the law according to the shadow, concerning which Paul, having become blameless according to the righteousness in the law, writes that all his former shadowy gains were loss and he considered them refuse because of the surpassing worth of knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":362,"ref":"p362","source":"Ταῦτα ε ως ὑψίστων μεγαλεῖα καὶ σὺν αὐτοῖς τὰ θαυμάσια ὑπῆρκται, τοῦ σωτῆρος ἀνθρώπου γεγενημένου. τεχθέντος γὰρ αὐτοῦ ἐκ τῆς παρθένου, πλῆθος οὐρανίου στρατιᾶς Δόξα ἐν ὑψίστοις θεῷ, ε λεγε, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. τῆς γὰρ γενομένης εὐδοκίας ἐν ἀνθρώποις εἰρήνη πολλὴ ἐκράτησεν, τῶν ἐπὶ γῆς πάντων πολεμίων καταλυθέντων· ἀλλὰ καὶ δόξα ἐν ὑψίστοις γέγονεν, τῶν σῳζομένων ἀνθρώπων μέχρι τῶν ὑψίστων τὴν ἀνάβασιν ἐχόντων. πῶς γὰρ οὐκ ε μελλον οἱ γενόμενοι τέλειοι, ὡς ὁ πατὴρ ὁ οὐράνιος τέλειός ἐστιν, ἐν ἀνυπερβλήτῳ ἁγιότητι γενόμενοι, ε χειν ἐν ἑαυτοῖς τὸν θεὸν πάντα ἐν πᾶσιν γενόμενον; καὶ αὐτὸς δὲ ὁ κύριος ἐν Εὐαγγελίοις ε φη πρὸς τὸν ἑαυτοῦ πατέρα Θέλω, πάτερ, ι να ο που εἰμὶ ἐγὼ καὶ ου τοι ω σιν μετ' ἐμοῦ, ι να θεωρῶσι τὴν δόξαν τὴν ἐμήν. 745 ̓Επεὶ ἀγαθότητι ὁ θεὸς πειραθῆναι θλιβερῶν καὶ κακωτικῶν πρὸς σύμφορόν τι συνεχώρησεν, πάλιν ἐπιστρέψας πρὸς ἑαυτὸν ζωοποιεῖ, μεταδιδοὺς ζωῆς τοῖς ἑωρακόσι διὰ πείρας θλίψεις καὶ κακά, ὡς καὶ ἐξ αὐτῶν τῶν ἀβύσσων τουτέστι τοῦ βάθους τῶν περιστατικῶν ἀνιμήσασθαι τὸν κατενεχθέντα. καὶ ἐπειδὴ τὰ κακὰ κατάλληλα ταῖς θλίψεσι τὰ ἐπίπονα καὶ κακωτικὰ ἐξειλήφαμεν, ἀκολούθως ἡ","english":"These things and the wonders along with them have been brought about as the great deeds of the Most High, since the Savior became man. For when he was born of the virgin, a multitude of the heavenly host said, \"Glory to God in the highest, and on earth peace, good will among men.\" For when good will had come to be among men, great peace prevailed, all the enemies on earth having been destroyed; but also glory in the highest has come to be, since saved men have their ascent as far as the highest. For how would those who have become perfect, as their Father in heaven is perfect, having come to be in unsurpassable holiness, not have God in themselves, who becomes all in all? And the Lord himself also says in the Gospels to his own Father, \"I desire, Father, that where I am, they also may be with me, that they may behold my glory.\" Since God in his goodness has allowed them to be tried by afflictions and evils for some benefit, turning again to himself he gives life, imparting life to those who have seen afflictions and evils through experience, so that even from the very abysses—that is, from the depth of circumstances—he may draw up the one who has been brought down. And since we have taken evils as corresponding to afflictions—the painful and injurious things—accordingly the","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":363,"ref":"p363","source":"ζωοποίησις κατὰ τὴν κοινὴν ζωὴν ἐκληφθήσεται καὶ ἡ ἐκ τῆς ἀβύσσου α νοδος· ἐπεὶ γὰρ τὰ κακωτικὰ ἐκταθέντα θανατοῦν δοκεῖ καὶ καταβιβάζειν εἰς ᾳ δην, ο ταν τέλος λάβῃ τὰ αι τια, ζωοποιεῖταί τις ὑπὸ θεοῦ καὶ ἐκ τῶν ἀβύσσων τῆς γῆς ἀναβιβάζεται. Ταῦτα δὲ οὐκ ἀπὸ ἰδίου προσώπου ὁ α γιος λέγει ἀλλὰ τοῦ τῶν ἀνθρώπων γένους πειραθέντος πλείστων ο σων κακῶν καὶ θλίψεως πρὸ τῆς τοῦ σωτῆρος ἐπιδημίας· μεθ' η ν πεῖραν ἐπιστρέψας ὁ κύριος πρὸς ἡμᾶς ἐλήλυθεν καὶ ἐζωοποίησεν δοὺς ἀνθ' ἡμῶν τὴν ἑαυτοῦ ψυχὴν λύτρον ω στε πάντα τὸν πιστεύοντα εἰς αὐτὸν καὶ δεχόμενον τὴν διδασκαλίαν αὐτοῦ ε χειν ζωὴν αἰώνιον, ἀνήγαγεν δὲ ἐκ τῶν ἀβύσσων τῆς γῆς τουτέστι τοῦ ᾳ δου γενόμενος ἐκεῖ μετὰ ἀπόθεσιν ου ει χεν σώματος οὐκ α λλου ε νεκα η τοῦ ἀναγαγεῖν τοὺς ἐκεῖ καταχθέντας δι' ἁμαρτίας ἰδίας. Προσκειμένου τῷ ̓Εκ τῶν ἀβύσσων τῆς γῆς ἀνήγαγές με τοῦ πάλιν–εἰ μὲν ἡ α βυσσος σημαίνοι τὸν ἐν τοῖς περιστατικοῖς βυθισμόν (ὡς ἑρμηνεύεται), ἀκόλουθον ἐκλαβεῖν ὡς πολλάκις ε στιν ὑπὸ θεοῦ ἐκεῖθεν ἀναχθῆναι ἀεὶ εὐεργετοῦντος (μαρτύριον τούτου τὸ φερόμενον ου τως· Πολλαὶ αἱ θλίψεις τῶν δικαίων καὶ ἐκ πασῶν αὐτῶν ῥύσεται αὐτοὺς ὁ κύριος)· εἰ δὲ ἀντὶ τοῦ ᾳ δου ἡ α βυσσος παραληφθῇ, ε ργον εἰπεῖν πῶς πάλιν ἐκεῖθέν τις ἀνάγεται· ὡς γὰρ μία εισοδος εἰς τὸν βίον καὶ εξοδος ἀπ' αὐτοῦ μία, ἀνάγκη καὶ τοὺς χωριζομένους τοῦ σώματος ου ε σχον ἐν τῷ ᾳ δῃ α παξ γίνεσθαι. Ητοι ου ν παρέλκει τὸ πάλιν η παραμυθίας τεύξεται, ἀλλὰ μὴν οὐδὲν τοῖς θείοις παρέλκον καὶ περιττόν. ε σται αὐτοῦ α ρα νόησις τοιαύτη·","english":"The giving of life will be understood according to the common life, and also the ascent from the abyss; for since the things that cause affliction, when stretched out, seem to put to death and to bring down into Hades, when the causes have reached their end, a person is given life by God and is brought up from the abysses of the earth. But the saint says these things not in his own person but in that of the human race, which had experienced however many evils and affliction before the coming of the Savior; after that experience the Lord turned toward us and came and gave life, giving his own soul as a ransom in our stead, so that everyone who believes in him and receives his teaching has eternal life; and he brought them up from the abysses of the earth—that is, from Hades—having been there after the laying aside of the body he had, for no other reason than to bring up those who had been led down there by their own sins. Since \"From the abysses of the earth you brought me up\" is added with the word \"again\"—if \"abyss\" means being sunk in adverse circumstances (as it is interpreted), it follows to understand that it is often the case that one is brought up from there by God, who always benefits (the testimony for this is what is cited thus: \"Many are the afflictions of the righteous, and the Lord will deliver them from all of them\"); but if \"abyss\" is taken in place of Hades, it is a task to say how one is brought up from there again; for as there is one entrance into life and one exit from it, it is necessary that those separated from the body, which they had, come to be in Hades once for all. Either, then, \"again\" is superfluous, or it will obtain consolation—but nothing superfluous or redundant belongs to divine things. So the understanding of it will be as follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":364,"ref":"p364","source":"ζωοποιήσας με εὐεργεσίᾳ τῇ σῇ, ἀλλὰ καὶ τὴν δικαιοσύνην σου πλεονάσας ἐπ' ἐμέ, πάλιν εὐεργετῶν ἀνήγαγές με ἐκ τῶν ἀβύσσων τῆς γῆς τῷ μὴ μόνον ἐζωοποιηκέναι με καὶ πεπλεονακέναι σου τὴν δικαιοσύνην ἐπ' ἐμὲ ἀλλὰ καὶ ἐκ τῶν κάτω ἀναγαγεῖν με. Σκεῦος ψαλμοῦ τὸ ψαλτήριον, δι' ου λέγει ̓Εξομολογήσομαί σοι, εὐχαριστικῶς προφέρων τὴν ἀλήθειαν καὶ καθ' η ν οὐδεὶς ο μοιος θεοῦ μετὰ τὰ κακὰ ζωοποιοῦντος καὶ πᾶσαν τὴν ἑπομένην εὐεργεσίαν τελοῦντος. πρὸς τὸ ἐξομολογήσασθαι τὴν ἀλήθειαν ἐν σκεύει ψαλμοῦ καὶ ἐν κιθάρᾳ ψάλαι ὑπισχνεῖται τῷ θεῷ ὑπάρχοντι ἁγίῳ τοῦ ̓Ισραήλ. α γιος δὲ τοῦ ̓Ισραὴλ λέγεται ὡς ἁγιάζων αὐτόν· ω σπερ γὰρ ἐὰν λέγωμεν θεοῦ ἁγίους ει ναι παριστῶμεν τοὺς πρὸς αὐτοῦ ἁγιαζομένους, ου τως α γιον αὐτὸν λέγοντες τίνος τὸ ἁγιαζόμενον σημαίνομεν. καὶ ο τι τοῦθ' ου τως ε χει, ἐπίστησον τῷ περὶ Χριστοῦ λεγομένῳ Ος ἐγεννήθη ἡμῖν σοφία ἀπὸ θεοῦ, δικαιοσύνη καὶ ἁγιασμὸς καὶ ἀπολύτρωσις· γέγονε γὰρ σοφία τοῖς σοφοῖς, δικαιοσύνη τοῖς δικαιουμένοις, ἁγιασμὸς καὶ ἀπολύτρωσις τοῖς ἁγιαζομένοις καὶ ἀπολυτρουμένοις. οὐκ ἐνταῦθα μόνον α γιος τοῦ ̓Ισραὴλ ὁ θεὸς ει ρηται ἀλλὰ καὶ ἐν τῷ Παρωξύνατε τὸν α γιον τοῦ ̓Ισραήλ, δῆλον ο τι οἱ ἁμαρτάνοντες. Λυτροῦται ἡ λογικὴ ψυχή, λύτρον δεδωκότος τοῦ ̓Ιησοῦ ὑπὲρ αὐτῆς τὴν ἑαυτοῦ ψυχὴν καὶ αὐτὴν δηλονότι λογικὴν ου σαν. ο νπερ γὰρ τρόπον λυτρούμενος τὰ σώματα τῶν ἀνθρώπων σῶμα ὁμοούσιον αὐτὸς ὑπὲρ αὐτῶν δέδωκεν, ου τως λυτρούμενος λογικὰς ψυχὰς λογικὴν ψυχὴν ὑπὲρ αὐτῶν ε θηκεν.","english":"Having given me life by your beneficence, but also having multiplied your righteousness upon me, again by your beneficence you brought me up from the abysses of the earth, not only by having given me life and having multiplied your righteousness upon me, but also by bringing me up from the lower regions. The instrument of psalmody is the psaltery, through which he says, I will give thanks to you, bringing forth the truth in thanksgiving, and according to which no one is like God, who gives life after evils and accomplishes every ensuing beneficence. To give thanks for the truth with an instrument of psalmody and to sing with a lyre, he promises to God, who is the Holy One of Israel. And he is called the Holy One of Israel as sanctifying him; for just as, if we say that there are holy ones of God, we present those who are sanctified by him, so when we call him holy, we signify whose is the thing being sanctified. And that this is so, consider what is said concerning Christ: Who was born for us wisdom from God, righteousness and sanctification and redemption; for he has become wisdom to the wise, righteousness to those being justified, sanctification and redemption to those being sanctified and redeemed. Not here only is God called the Holy One of Israel, but also in the passage, You provoked the Holy One of Israel, clearly meaning those who sin. The rational soul is redeemed, Jesus having given as a ransom for it his own soul, and it is evidently rational. For just as, redeeming the bodies of men, he himself gave a body of the same substance on their behalf, so, redeeming rational souls, he set a rational soul on their behalf.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":365,"ref":"p365","source":"748 αργ Ου τος ὁ ψαλμὸς οὐ διενέγκοι τῷ πατρὶ τοῦ ̔Ροβοὰμ Σολομῶνι ἀλλὰ τῷ πνευματικῷ ου τω καλουμένῳ διὰ τὴν τοῦ ὀνόματος μετάληψιν· ἑρμηνεύεται γὰρ ̔Ελλήνων φωνῇ εἰρηνικός. τίς δὲ ου τος ὑπάρχει η ὁ λέγων ̓Ιησοῦς Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν; περὶ τούτου ὁ θεολόγος γράφει Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, καὶ τὸ Εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς, λύσας τὴν εχθραν τὴν διαιροῦσαν Ελληνας ἀπὸ τῶν ̔Εβραίων ω στε μίαν ποίμνην καὶ ε να λαὸν ἐξ ἐθνῶν καὶ ̓Ιουδαίων συστῆναι. ου τως εἰρηνικὸς δεικνύμενος διὰ τῶν ε ργων ω ν ἐτέλεσεν ἐκ τοῦ Δαυίδ ἐστιν ὁ κατὰ σάρκα γεννηθεὶς ἐκ παρθένου.\n\nγέγραπται γοῦν περὶ αὐτοῦ Βίβλος γενέσεως ̓Ιησοῦ Χριστοῦ υἱοῦ Δαυίδ. Κρίνειν δὲ τὸν λαόν σου ἐν δικαιοσύνῃ (τὸν ἐκ περιτομῆς δηλονότι) καὶ τοὺς πτωχούς σου ἐν κρίσει· ου τοι δέ εἰσιν οἱ ἀπὸ ἐθνῶν τῷ εὐαγγελίῳ προσερχόμενοι πτωχοὶ ὠνομασμένοι διὰ τὴν ἐξ ἀπιστίας καὶ κακίας πενίαν. εἰ δὲ δύνανται πτωχοὶ ει ναι θεοῦ οἱ μέτριοι τὴν γνώμην κατὰ τὸ Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, συνεπίσκεψαι. Προστάττει τοῖς μεγαλοφυεστέροις δι' ἀρετῆς υ ψος ο ρεσι καὶ βουνοῖς καλουμένοις πρὸς τὸν λαὸν εἰρήνην ἀναλαβεῖν. καὶ εἰ μὲν ο ρη καὶ βουνοὶ ἀρχάγγελοι καὶ α γγελοι τυγχάνουσι, πᾶν τὸ τῶν ἀνθρώπων γένος λαός ἐστι πρὸς ου ς εἰρηνεῦσαι καλοῦνται, ἐπείπερ ̓Ιησοῦς διὰ τοῦ αι ματος τοῦ σταυροῦ εἰρηνοποίησε τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς πρότερον διαστασιαζόντων τῶν ἐπὶ τῆς γῆς διὰ κακίαν πρὸς τοὺς ἐν τοῖς οὐρανοῖς.","english":"This psalm would not differ from Solomon, the father of Rehoboam, but from the spiritual one, called thus through the exchange of the name; for it is translated in the Greek tongue as \"peaceful.\" And who is this but the one who says, \"Jesus: My peace I give to you\"? Concerning him the theologian writes, \"For he himself is our peace,\" and \"He proclaimed peace to you who were far off and peace to those who were near,\" having dissolved the enmity that divided Greeks from Hebrews, so that one flock and one people might be constituted from Gentiles and Jews. Thus, being shown to be peaceful through his works, he accomplished what was written: he is the one born according to the flesh from David, born of a virgin.\n\nAt any rate it is written concerning him: \"The book of the generation of Jesus Christ, son of David.\" \"He judges your people in righteousness\" (clearly those of the circumcision) \"and your poor in judgment\"; and these are those from the Gentiles who come to the gospel, named poor because of their poverty from unbelief and wickedness. But consider also whether those moderate in disposition can be God's poor, according to \"Blessed are the poor in spirit.\" He commands those more nobly endowed, who through virtue are called heights of mountains and hills, to take up peace toward the people. And if the mountains and hills are archangels and angels, the whole race of humans is the people to whom they are called to bring peace, since Jesus through the blood of the cross made peace for the things in the heavens and the things on the earth, when those on the earth were formerly at variance with those in the heavens because of wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":366,"ref":"p366","source":"ἐπεὶ τοίνυν ὁ σταυρωθεὶς ῃ ἀμνὸς τοῦ θεοῦ τέθυται, ι ν' αι ρῃ τὴν ἁμαρτίαν τοῦ κόσμου λυθείσης τῆς ἁμαρτίας τῶν ἐπὶ γῆς, εἰρηνοποιεῖται τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, γινομένης χαρᾶς ἐν τοῖς οὐρανοῖς ε μπροσθεν ἀγγέλων ἐπὶ τοῖς μετανοοῦσιν ἀπὸ ἁμαρτίας. εἰ δὲ Μωυσῆς καὶ οἱ προφῆται σημαίνονται διὰ τῶν ὀρῶν καὶ βουνῶν, πρὸς τὸν λαὸν τὸν ἀπὸ ἐθνῶν ἀπιστεύσαντα εἰρήνην ἀναλαβέτωσαν εἰδότες ο τι αὐτοὶ περὶ τῆς κλήσεως ταύτης προανεφώνησαν. Ει τ' ἐπεὶ καὶ τῶν ἀρετὴν ἐχόντων οἱ μὲν μᾶλλον, οἱ δ' η ττον αὐτὴν ε χουσιν, τοὺς μᾶλλον ε χοντας ὡς ἐπὶ πλεῖον διαρθέντας πράξει καὶ γνώσει τῆς ἀληθείας ο ρη λεκτέον τῶν ὑποδεεστέρων χρηματιζόντων βουνῶν. Εργον δὲ τοῦ λαβόντος τοῦ θεοῦ τὸ κρίμα καὶ τὴν δικαιοσύνην τὸ κρίνειν τοὺς πτωχοὺς τοῦ λαοῦ. Ου τοι δέ εἰσιν οἱ τῷ γράμματι καὶ τῇ σκιᾷ τοῦ νόμου ἐπανέχοντες, ἀεὶ πτωχοὶ ὠνομασμένοι τῷ μὴ ἐσχηκέναι τὸν κατὰ πνευματικὸν νόμον ὀξὺ βλέποντα πλοῦτον, ἐχόντων αὐτὸν τῶν ἀπὸ ̓Ιουδαίων πιστευσάντων ω ν εἰσι καὶ οἱ ἀπόστολοι. πρὸς τούτῳ καὶ σωτηρίαν φέρει ἐπὶ τοὺς υἱοὺς τῶν πενήτων· ου τοι δέ εἰσιν οἱ ἐξ εἰδωλολατρίας ἐπὶ τὴν πίστιν τοῦ ̓Ιησοῦ ἐληλυθότες, τῶν γεννησάντων αὐτοὺς κατὰ δεισιδαιμονίαν πενήτων ο ντων. διὸ οὐκ αὐτοὺς καταμείναντας ἐν τῇ πολυθέῳ πλάνῃ ἀλλὰ τοὺς υἱοὺς αὐτῶν μεταγνόντας σώσει. τούτων ῥυσθέντων καὶ σωθέντων πρὸς τοῦ κριτοῦ καὶ σῶσαι ἐληλυθότος ταπεινοῦται ὁ πάντας καταδυναστεύων ἐν συκοφαντίᾳ ὡς ὑπὸ πόδας τῶν ἁγίων συντριβῆναι.","english":"Since, therefore, the Lamb of God who was crucified has been sacrificed, that he might take away the sin of the world, and the sin of those on earth has been loosed, the things in the heavens and the things on the earth are made peaceful, joy arising in the heavens before the angels over those who repent from sin. But if Moses and the prophets are signified by the mountains and hills, let them take up peace toward the people from the nations who disbelieved, knowing that they themselves foretold this calling. And further, since of those who possess virtue some have it more and some less, the ones who have it more, as being more thoroughly ordered in practice and knowledge of the truth, must be called mountains, while those who are inferior are reckoned hills. And it is the work of God, who has taken judgment and righteousness, to judge the poor of the people. And these are those who cling to the letter and the shadow of the law, always called poor because they have not possessed the sharp-sighted wealth according to the spiritual law, which those of the Jews who believed possess, among whom are also the apostles. In addition to this, he brings salvation upon the sons of the poor; and these are those who have come from idolatry to faith in Jesus, while those who begot them according to superstition are poor. Therefore he will save not them who remained in the polytheistic error, but their sons who have repented. When these have been rescued and saved by the judge who came also to save, the one who tyrannizes over all by false accusation is brought low, so as to be crushed under the feet of the saints.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":367,"ref":"p367","source":"Πρὸς γὰρ τὸν δίκαιον ει ρηται Καὶ καταπατήσεις λέοντα καὶ δράκοντα, καὶ πρὸς α νδρα δὲ (πάντα δὲ συκοφάντην), εἰ λέγοιτο, ̓Αποστρέψει συκοφαντίας. Ταὐτὸν τῷ Παραμενεῖ τῷ ἡλίῳ ο πρὸς αὐτὸν εἰρημένον Σὺ ει ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ, καὶ τὸ Πρὸ τῆς σελήνης γενεὰς γενεῶν ταὐτὸν τῷ Πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με. λέγεται τὸ Συμπαραμενεῖ τῷ ἡλίῳ καὶ περὶ τῆς σαρκὸς η ς η νωσεν ἑαυτῷ τῆς ἐμψυχωμένης ψυχῇ λογικῇ τε καὶ νοερᾷ· συμπαραμένει γὰρ τῷ ἡλίῳ τῆς δικαιοσύνης διὰ τὴν ἀδιαίρετον ε νωσιν. ἀλλὰ καὶ πρὸ τῆς σελήνης τῆς ἀναλογίαν ἐχούσης πρὸς τὸν νοητὸν η λιον ὑπάρχει γενεὰ γενεῶν τῷ δι' αὐτοῦ καὶ ἐν αὐτῷ ἱδρῦσθαι τὴν ἐκκλησίαν συγκειμένην ἐκ πάντων τῶν γενεὰν ἐχόντων ἀνθρώπων. ου τοι γὰρ ἐκ γενεᾶς καὶ γενεᾶς κατὰ διαδοχὴν υ παρξιν ε χουσιν. παρίσταται ἐκ τοῦ Αισματος τῶν ᾀσμάτων ὡς σελήνη ἡ ἐκκλησία· χρηματίζει ου τως· Τίς αυ τη ἐκκύπτουσα ὡσεὶ ορθρος, καλὴ ὡς σελήνη ἐκλεκτή; Ωσπερ ὁ ὑετὸς ἐπὶ τῆς γῆς ἐρχόμενος εὐκαρπίας αι τιος, ου τως ἡ ἐπιδημία τοῦ σωτῆρος πρὸς τοὺς ἀνθρώπους γενημάτων δικαιοσύνης ε νεκα γεγένηται. ῥητέον δὲ ὡς ὁ μὲν πόκος τὸν ̓Ισραὴλ σημαίνει, ἡ δὲ γῆ τὰ ε θνη δηλοῖ. ἐπεὶ πρότερον ἐπὶ πόκον κατῆλθεν, ει τ' ἐκεῖθεν ἐπὶ τὴν γῆν. ἀπειθήσαντος γὰρ τοῦ ̓Ισραὴλ ὡς μὴ δέξασθαι τὸν ἐληλυθότα, μετάβασις ἐπὶ τὴν γῆν τοῦ ὑετοῦ γέγονεν ὡς πάντας τοὺς ἐπ' αὐτῆς ἀνθρώπους ὑγραίνεσθαι, μᾶλλον δὲ ποτίζεσθαι ἐκ τῶν σταγόνων ἐπὶ τῷ ἀγαγεῖν καρποὺς πνευματικούς. 754 ̓Εν ταῖς ἡμέραις τοῦ","english":"For it has been said to the righteous man, \"You shall trample the lion and the dragon,\" and to a man—but every slanderer—if it be said, \"He will turn away slanders.\" The same as \"He shall endure with the sun\" is what was said to him, \"You are a priest forever according to the order of Melchizedek,\" and the same as \"Before the moon, generation of generations\" is \"Before the age he founded me.\" \"He shall endure with the sun\" is said also concerning the flesh that he united to himself, animated by a rational and intelligent soul; for it endures with the sun of righteousness because of the indivisible union. But also before the moon, which has an analogy to the intelligible sun, there is a generation of generations for him, because through him and in him the church is established, composed of all men who have a generation. For these have existence from generation to generation by succession. It is presented from the Song of Songs that the church is like the moon; it is called thus: \"Who is this that looks forth like the dawn, fair as the moon, chosen?\" Just as the rain coming upon the earth is the cause of good fruit, so the visitation of the Savior to men has come about for the sake of the fruits of righteousness. But it must be said that the fleece signifies Israel, and the earth indicates the Gentiles. Since first he came down upon the fleece, and then from there upon the earth. For when Israel disobeyed, so as not to receive the one who had come, there was a transition of the rain to the earth, so that all the men upon it might be moistened, or rather watered from the drops, in order to bring forth spiritual fruits. In the days of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":368,"ref":"p368","source":"ἐπιδημήσαντος σωτῆρος ἀνατελεῖ οι α φῶς δικαιοσύνη πρακτικὴ ἀρετὴ ου σα καὶ σὺν αὐτῇ ἡ διὰ πίστεως ̓Ιησοῦ εἰς τοὺς ζῶντας εὐαγγελικῶς συνισταμένη καὶ ἡ κατάλληλος εἰρήνη πλῆθος ε χουσα πολὺ ὡς παρατείνεσθαι μέχρι τῆς συντελείας τοῦ κόσμου. τοῦτο γὰρ σημαίνει ἡ τῆς σελήνης ἀνταναίρεσις. 755 ̓Ελέγομεν τὴν σελήνην τὴν ἐκκλησίαν δηλοῦν. ἡ γὰρ σελήνη νόθον ἐξ ἡλίου δέχεται φῶς καὶ οὐχὶ οι κοθεν ε χει, ὡς ἡ ἐκκλησία ο σον ἐστὶν ἐπὶ γῆς ἐκ μέρους γινώσκει καὶ οὐ γνησίως ο λη πεφώτισται λήγουσα ποτὲ ἐσομένη κατὰ τὸν η λιον ο τε τὸ τέλειον......λήγουσα οὐχ ο λη γνησίως πεφώτισται σχήσεως, τότε τοῦτο γενομένη κατὰ τὸν η λιον, ο ταν τὸ τέλειον καὶ πρόσωπον πρὸς πρόσωπον ε λθῃ. ῳ γὰρ λόγῳ καταργεῖται τὸ ἐκ μέρους γινώσκειν, ἐνστήσει τῆς ἀνυπερβλήτου γνώσεως. ου τως ἀναιρεθήσεται ἡ σεληνιακὴ κατάστασις τῆς ἐκκλησίας κατὰ τὸν η λιον τῆς δικαιοσύνης ἐσομένης, ἐκλαμψάντων ὡς ὁ η λιος τῶν συμπληρούντων τὴν ἐκκλησίαν δικαίων ἐν τῇ βασιλείᾳ τοῦ πατρὸς ἑαυτῶν. κατα ἐν τῷ Αισματι τῶν ᾀσμάτων ἡ τελειότης τῆς νύμφης· ἡ ἐκκλησία δ' αὐτὴ μετὰ πολλὴν προκοπὴν κατὰ τὸν η λιον ε σται. Τίς γὰρ αυ τη, φησίν, ἡ ἐκκύπτουσα ὡσεὶ ορθρος, ἀρχὴν φωτισμοῦ ε χουσα μεθ' η ν ἀρχὴν ὡς σελήνη πλησιφαὴς ἐσομένη; αυ τη γὰρ ἡ ἐκλ... * μεθ' ο ὡς η λιος θάμβος ε σται. Νοήσεις ου τως· τῶν ἀπὸ ἐθνῶν Αἰθιόπων καλουμένων δι' η ν ει χον ἐξ ἀσεβείας μελανίαν ἐνώπιον τοῦ βασιλέως προσπιπτόντων μεταγνώσεως τρόπῳ, οἱ τοῦ βασιλέως ἐχθροὶ ̓Ιουδαῖοι γοῦν λείξουσιν. ευ δὲ καὶ τὸ φάναι ἐνώπιον αὐτοῦ προσπίπτειν τοὺς Αἰθίοπας·","english":"When the Savior had come, there shall arise light—practical virtue, which is righteousness—and with it the life that is constituted evangelically through faith in Jesus among the living, and the fitting peace possessing a great multitude, so as to extend even to the consummation of the world. For this is what the waning of the moon signifies. We were saying that the moon signifies the church. For the moon receives a spurious light from the sun and does not have it of itself, just as the church, as far as it is on earth, knows in part and is not wholly illuminated genuinely, being destined at some time to cease [to be] according to the sun, when the perfect... ceasing, is not wholly genuinely illuminated, then having become this according to the sun, when the perfect comes and face to face. For by the same reason that knowing in part is abolished, the state of surpassing knowledge will be established. Thus the lunar condition of the church will be abolished when it becomes according to the sun of righteousness, when the righteous who complete the church shine as the sun in the kingdom of their Father. According to the Song of Songs, the perfection of the bride: and the church itself, after much progress, shall be according to the sun. For who is this, it says, that looks forth like the dawn, having the beginning of illumination, after which she shall be as a full moon? For this is the... after which she shall be a wonder as the sun. You will understand it thus: when those from the Gentiles called Ethiopians, because of the blackness they had from impiety, fall down before the king in the manner of repentance, the enemies of the king—the Jews, at any rate—shall lick [the dust]. And it is well said that the Ethiopians fall down before him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":369,"ref":"p369","source":"γνησίαν ὑποταγὴν δηλοῖ τὸ ἐπίπροσθεν τοῦ τὰ κρυπτὰ ὁρῶντος βασιλέως προσπίπτειν. δυνατὸν καὶ τῶν ἐχθρῶν τοῦ θεοῦ αι σθησιν μετανοίας φαίνεσθαι διὰ τοῦ χοῦν λείχειν· γονυπετούντων γὰρ ἡ ἐνέργεια. Μεταλαμβάνεται δὲ Θάρσεις εἰς τὸ κατασκοπεῖν χαράς, κατασκοπούντων χαρὰν τῶν ἀρετῆς καὶ εὐσεβείας φίλων, ι ν' ἀκοῦσαί ποτε δυνηθῇ ε καστος αὐτῶν Εισελθε εἰς τὴν χαρὰν τοῦ κυρίου σου. τῶν ου τω θεωρητικῶν πρὸς τὴν χαρὰν τὸ βλέμμα ἐχόντων, οἱ κρατοῦντες βασιλεῖς δῶρα οι σουσιν τοὺς ἀρχομένους. καὶ νῆσοι δὲ προσάγονται. ψυχαὶ δέ εἰσιν αυ ται, ἑδραίως καὶ ἀμετακινήτως ε χουσαι κα ν ἐπαφρίζει καὶ τρικυμίας ἡ θάλασσα ἐπεγείρει. πρὸς ταύτας ὁ σωτὴρ λέγει ̓Εγκαινίζεσθε, νῆσοι, πρός με, ἀνανεούμεναι τῇ καινότητι τοῦ πνεύματος, φέρουσαι τὸν νέον α νθρωπον τὸν κατὰ θεὸν κτισθέντα. πρὸς τούτοις τοῖς βασιλεῦσι καὶ οἱ τῶν ̓Αράβων καὶ Σαβᾶ προσοίσουσι δῶρα τοὺς πρὸς τὴν ἑσπέραν τοῦ βίου τοῦ φαύλου ἐρχομένους ὡς σκοτισθῆναι ἀπ' αὐτῶν τὸ φῶς τῶν ἀσεβῶν. Καὶ δύναιτ' α ν μετασχηματιζόμενον εἰς α γγελον φωτὸς ψευδῶς καὶ μέχρι τοῦ ἀπατῆσαι η λιον ο ντα· Αραβες γὰρ δυσμαὶ καὶ ἑσπέρας ἑρμηνεύονται. μετὰ τούτων τῶν ̓Αράβων καὶ ἑτέρων πλειόνων μετάνοια προσφέρεται Σαβᾶ· μεταλαμβάνεται δὲ τὸ ο νομα εἰς τὸ ἐπιστροφή. Δυνατὸν ἐκλαβεῖν προσκυνοῦντας αὐτὸν καὶ δῶρα προσφέροντας τοὺς διδασκάλους πάντων τῶν ἐθνῶν ἀποστόλους καὶ μαθητὰς καὶ τοὺς τούτων διαδόχους· προσφέρουσι γὰρ τοὺς κερδαινομένους ὑπ' αὐτῶν ἀνθρώπους δῶρα τῷ θεῷ.","english":"The genuine submission is shown by falling down before the King who sees hidden things. It is also possible that a sense of repentance appear in God's enemies through licking the dust; for this is the activity of those kneeling. And Tharsis is taken to mean \"to look out for joy,\" while the friends of virtue and piety look out for joy, so that each of them might at some time be able to hear \"Enter into the joy of your Lord.\" Since those who are contemplative in this way keep their gaze toward joy, the ruling kings will present the governed as gifts. And islands are also brought near. And these are souls, which hold fast firmly and immovably, even if the sea foams and stirs up tempests. To these the Savior says, \"Be renewed, islands, to me,\" being made new by the newness of the Spirit, bearing the new man who was created according to God. In addition to these kings, those of the Arabians and of Saba will also bring as gifts those who come toward the west of the evil life, so that the light of the impious be darkened by them. And one could say that he who is falsely transformed into an angel of light is also included, even to the point of deceiving the sun. For Arabians is interpreted as \"west\" and \"evening.\" Along with these Arabians, repentance is also offered by more others—Saba; and the name is taken to mean \"conversion.\" It is possible to understand that the teachers of all the nations, the apostles and disciples and their successors, worship him and offer gifts; for they offer to God as gifts the people who are won by them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":370,"ref":"p370","source":"εἰ δὲ καὶ ε καστος τῶν πιστῶν δῶρα φέρει πράξεις ἐπαινετὰς καὶ ἀληθὲς φρόνημα, ὡς βασιλεῖς προσάγουσι τὰ οἰκεῖα δῶρα τῷ μόνῳ καὶ ἑνὶ παμβασιλεῖ. Γράφεται δὲ καὶ εντιμον τὸ ο νομα αὐτοῦ ἐνώπιον αὐτῶν τοῦ τοσούτων κακῶν αὐτοὺς ἀπαλλάξαντος. Μαθόντες οἱ α γιοι α νδρες ὡς οὐδεὶς τῶν γενητῶν λυτρώσεται τοὺς ἀνθρώπους ἐκ τῆς κατεχούσης κακοπραγίας, πάντων ἐκκλινάντων καὶ α μα ἀχρειωθέντων περὶ τοῦ δυναμένου ῥύσασθαι ἐκ χειρὸς δυναστοῦ καὶ σωτηρίας αἰωνίου αἰτίου ἐσομένου, συνεχῶς καὶ ἀδιαστάτως εὐχὴν τῷ πατρὶ ἀνέπεμπον, ὁτὲ μὲν λέγοντες Δεῖξον ἡμῖν, κύριε, τὸ ε λεός σου καὶ τὸ σωτήριόν σου δῴης ἡμῖν, ὁτὲ δὲ ̓Εξαπόστειλον τὸ φῶς σου καὶ τὴν ἀλήθειάν σου. περὶ δὲ τῆς ἀποστολῆς αὐτοῦ καὶ ἐν ἀρχῇ τοῦ παρόντος\n\nψαλμοῦ προσηύχοντο λέγοντες ̔Ο θεός, τὸ κρίμα σου τῷ βασιλεῖ δὸς καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως. Δοξολογοῦσί τε αὐτὸν δι' ο λης ἡμέρας η τοι τοῦ ἐνεστῶτος αἰῶνος η τοῦ πεφωτισμένου βίου τῶν εὐλογούντων. Ακρα τούτων τῶν ὀρέων αἱ ἐκβάσεις τῶν προαναφωνήσεών εἰσιν ἐφ' α φθάσας ὁ προφητευόμενος στήριγμα γέγονεν ἐν τῇ γῇ. Ου ς γὰρ ἐκαρποφόρησεν ̓Ιησοῦς διὰ τῆς ἐπιδημίας πιστοὺς ἀνθρώπους, καὶ πλῆθος καὶ μέγεθος πράξεων καὶ θεωρημάτων ε χουσιν· μαρτύριον δὲ τούτου τὸ Δίκαιος ὡς φοῖνιξ ἀνθήσει, ὡσεὶ κέδρος ἡ ἐν τῷ Λιβάνῳ πληθυνθήσεται.","english":"But if each of the faithful also brings gifts—praiseworthy deeds and a true mind—as kings present their own gifts to the one and only King of all. And his name is written as honored before them, since he delivered them from so many evils. The holy men, having learned that none of created things will redeem men from the evil condition that holds them—since all had turned aside and together become worthless—kept sending up prayer continually and without ceasing to the Father concerning the one able to rescue from the hand of the mighty and who would be the cause of eternal salvation, sometimes saying, Show us, Lord, your mercy, and grant us your salvation, and sometimes, Send forth your light and your truth. And concerning his sending they also prayed at the beginning of the present psalm, saying, O God, give your judgment to the king, and your righteousness to the king's son. And they glorify him through the whole day—that is, either of the present age or of the illumined life of those who bless him. The outgoings of these mountains are the issues of the earlier declarations, upon which the one foretold has become a support in the earth. For the faithful men whom Jesus made fruitful through his visitation have both a multitude and a greatness of deeds and contemplations; and the testimony of this is, The righteous shall flourish like a palm tree; he shall be multiplied like the cedar that is in Lebanon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":371,"ref":"p371","source":"ου τω γοῦν πληθυνθέντος καὶ ὑπεραρθέντος τοῦ καρποῦ τοῦ στηρίγματος τῶν ο λων, ἐξανθήσουσιν ἐκ τῆς πόλεως τῆς ̔Ιερουσαλὴμ οἱ ἀπιστήσαντες τῷ σωτῆρι ̓Ιουδαῖοι ὡς ἐκ τῆς γῆς χόρτος, διὰ τὸ εὐμάραντον καὶ ταχὺ ἀποξηραίνεσθαι ου τως ὠνομασμένοι καὶ μάλα δικαίως. ἐπεὶ σὰρξ τῷ φρονήματι γεγόνασιν ἀπιστήσαντες τῷ σωτῆρι καὶ δόξαν παρ' ἀλλήλων λαμβάνοντες ἀλλὰ μὴ τὴν παρὰ θεοῦ μόνου διδομένην ζητοῦντες, ἐξανθήσουσιν οι α τῆς γῆς χόρτος· Πᾶσα γὰρ σὰρξ χόρτος καὶ πᾶσα δόξα ἀνθρώπου ὡς α νθος χόρτου. οὐ γὰρ ἀνθήσειν ει πεν ἀλλ' ἐξανθήσειν. Ευ δὲ καὶ τὸ ̓Εκ πόλεως καὶ μὴ ἐν πόλει ἐξανθῆσαι οι α χόρτος τοὺς περὶ ω ν ὁ λόγος. ε ξω γὰρ τῆς πνευματικῆς πόλεως ̔Ιερουσαλὴμ βίῳ καὶ φρονήματι σπεύσαντες ει ναι ὡς ὁ εὐμάραντος καὶ ξηραινόμενος ταχὺ χόρτος ἐξηράνθησαν, τοῦ ε νδον ἐν τῇ πόλει μένοντος οὐδὲν τοιοῦτο πεισομένου· Οὐ σαλευθήσεται γὰρ εἰς τὸν αἰῶνα ὁ κατοικῶν ̔Ιερουσαλήμ. Αἱ εὐλογηθεῖσαι ἐν αὐτῷ φυλαὶ ου σαι τὰ ε θνη μακαρίζουσιν τὸν εὐλογήσαντα λέγουσαι Εὐλόγητος κύριος ὁ τοῦ διορατικοῦ γένους θεός, ο ς μόνος θαυμάσια πεποίηκεν ἐλευθερώσας ἡμᾶς ἀπὸ εἰδωλολατρείας καὶ δαιμόνων ἀλιτηρίων θεραπείας· θαυμάσιον γὰρ ἀληθῶς ε καστον τῶν ὑπὲρ τῆς κλήσεως τῶν ἐθνῶν γεγονός. Προσκείμενον δὲ τὸ Μόνος μὴ ταραττέτω σε· οὐ γὰρ ἐναντιοῦται τῷ Οὐ δύναται ποιεῖν ὁ υἱὸς οὐδέν, ἐὰν μὴ βλέπῃ τὸν πατέρα ποιοῦντα· α γὰρ α ν ὁ πατὴρ ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ. τὸ γὰρ Μόνος καὶ ο σα τοιαῦτα ἐπὶ θεότητος λαμβανόμενα δηλοῖ πατέρα καὶ υἱόν, ὡς ἐκ τοῦ προφήτου παρίσταται·","english":"For when the fruit of the foundation of all things has been multiplied and lifted up, those Jews who disbelieved the Savior will blossom out of the city of Jerusalem like grass from the earth, so called because of being easily withered and quickly dried up, and quite rightly so. Since they have become flesh in their mindset by disbelieving the Savior and by receiving glory from one another and not seeking the glory that is given by God alone, they will blossom out of the city like grass from the earth; for all flesh is grass and all the glory of man is like the flower of grass. For he did not say they will blossom but will blossom out. And it is well said that they blossom out of the city and not in the city, like grass, those of whom the word speaks. For having hastened to be outside the spiritual city Jerusalem in life and mindset, they have been dried up like the grass that easily withers and quickly dries, while the one remaining within the city will suffer nothing of the sort; for the one who dwells in Jerusalem will not be shaken forever. The tribes that have been blessed in him, being the nations, call blessed the one who blessed them, saying: Blessed is the Lord, the God of the discerning race, who alone has done marvelous things, having freed us from idolatry and from the service of accursed demons; for truly each of the things that happened for the calling of the nations is marvelous. And let the added word \"alone\" not disturb you; for it does not contradict \"The Son cannot do anything unless he sees the Father doing it; for whatever the Father does, these things the Son also does likewise.\" For the word \"alone\" and such expressions, when taken in reference to the Godhead, make clear the Father and the Son, as is established from the prophet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":372,"ref":"p372","source":"ε νθα ει ρηται πρὸς τὸν πατέρα Καὶ οἱ Σαβαεῖν α νδρες ὑψηλοὶ ἐπὶ σὲ διαβήσονται καὶ προσκυνήσουσίν σοι καὶ ἐν σοὶ προσεύξονται, ο τι ἐν σοὶ ὁ θεός ἐστιν καὶ οὐκ ε στι θεὸς πλὴν σοῦ· σὺ γὰρ ει ὁ θεός, καὶ οὐκ ῃ δειμεν, θεὸς τοῦ ̓Ισραὴλ σωτήρ. Τίς δὲ ἡ δόξα η ς τὸ ο νομα εὐλογεῖται η η ν κατώρθωσεν ἐπιδημήσας ἐπιδόξους καὶ ἐπιτιμίους ποιήσας ἐξ ἀτίμων καὶ ἀδόξων τοὺς μετανοήσαντας ἀνθρώπους; δυνατὸν δόξαν αὐτοῦ φάναι καὶ ο ν ἀνεδέξατο ἀοίδιμον θάνατον ὑπὲρ τῆς τῶν ο λων σωτηρίας· τὸ γὰρ ̓Ιησοῦς οὐδέπω ἐδοξάσθη, καὶ τὸ Τὸν ἠλαττωμένον βλέπομεν ̓Ιησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον *** Εἰ δὲ κἀκείνη δόξα αὐτοῦ ἐστιν η ς εὐλογεῖται τὸ ο νομα αὐτοῦ εἰς τὸν αἰῶνα περὶ η ς γράφει Παῦλος Οὐκ α ξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς, ἐπίστησον. μάλιστα γὰρ ταύτην καὶ τὴν περὶ αὐτῆς ἀπαγγελίαν εἰς ἀεὶ ὑμνούμενον εὑρίσκομεν, Πέτρου φήσαντος· τάδε λέγει ὁ μάρτυς τῶν αὐτοῦ παθημάτων Καὶ ὁ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός. Καὶ ὁ ̓Ισραὴλ δὲ ὁρῶν τὸν θεὸν ἑρμηνεύεται. διὸ καὶ νοοῦντες ο ν ὁρῶσιν ι σασιν ο τι ἀγαθός ἐστιν. κα ν τι γοῦν σκυθρωπόν τε καὶ ἀηδὲς τοῖς ἀνθρώποις παρέχει, ι σασιν ὡς συμφερόντως καὶ πρὸς σωτηρίαν ποιεῖ τοῦτο, καὶ οὐ σαλεύονται τὰ διαβήματα α η σαν διαβεβηκότες καὶ προκόψαντες. 764 ̓Επεὶ μὴ μόνῃ πρακτικῇ κακίᾳ ἀλλὰ καὶ ἀσεβείᾳ ἐνέχονται οἱ περὶ ω ν ὁ λόγος, ἀκολούθως περιβέβληνται ἀδικίαν καὶ τὴν καθ' ο λου ἠθικὴν κακίαν καὶ σὺν ταύτῃ ἀσέβειαν ἀσεβῶς περὶ πάντων τῶν δογμάτων φρονοῦντες.","english":"where it is said to the Father, \"And the Sabaean men, lofty ones, shall pass over to you and shall worship you and shall pray in you, because God is in you and there is no God besides you; for you are God, and we did not know, the God of Israel, the Savior.\" But what is the glory whose name is blessed, which he accomplished when he came, making the repentant among men glorious and honored out of dishonored and inglorious? It is possible to call his glory also the celebrated death which he undertook for the salvation of all things; for \"Jesus\" was not yet glorified, and \"We see Jesus, who was made lower, crowned with glory and honor because of the suffering of death.\" *** But if that is also his glory whose name is blessed forever, concerning which Paul writes, \"The sufferings of the present time are not worthy to be compared with the glory that is to be revealed in us,\" consider this. For we find this especially, and the proclamation concerning it, hymned forever, when Peter said: \"Thus says the witness of his sufferings, and the partaker of the glory that is to be revealed.\" And \"Israel\" is interpreted as \"seeing God.\" Therefore, understanding what they see, they know that he is good. And even if he presents something gloomy and unpleasant to men, they know that he does this profitably and for salvation, and their steps are not shaken, inasmuch as they have passed over and advanced. 764 Since those about whom the discourse is concern are involved not only in practical vice but also in impiety, they are accordingly clothed with injustice and with moral vice in general, and together with this with impiety, impiously thinking about all the doctrines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":373,"ref":"p373","source":"ευ δὲ καὶ τὸ εἰπεῖν\n\nἐξελεύσεσθαι τὴν ἀδικίαν αὐτῶν ὡς ἐκ στέατος, τότε ἐξερχομένης ο ταν πρακτικῶς ἐπιτελῆται μηκέτι ἐν μόνοις τοῖς λογισμοῖς μένουσα. Διήλθοσαν εἰς διάθεσιν καρδίας. κατὰ κακίαν πρότερον διαθέντες, οὐ μόνοις ἑαυτοῖς ε στησαν τὸ κακὸν καὶ α λλοις βλαπτικοὶ ποθοῦντες ει ναι· ο θεν μετὰ τὸ διελθεῖν εἰς διάθεσιν κακίας διανοηθέντες ἐν πονηρίᾳ ἐλάλησαν ἀπατηλῶς ὡς ἀγαθά. ̓Επήρθησαν, φησίν, ὡς καὶ κατὰ θεοῦ λαλεῖν α δικα καὶ τὴν δημιουργίαν αὐτοῦ καὶ τὴν πρόνοιαν διαβάλλειν, ὁποῖοί τινές εἰσιν οι τῇ φορᾷ τῶν ἀστέρων ἀνατιθέντες τὰ προαιρέσει γινόμενα, οι καὶ θεοποιοῦντες τὰ α στρα καὶ τὴν κτίσιν παρὰ τὸν κτίσαντα εἰς οὐρανὸν ε θεντο τὸ στόμα αὐτῶν. κατεσπάσθησαν, μᾶλλον κατερίφθησαν ὡς τὴν γλώτταν αὐτῶν η ν κατὰ τοῦ ὑψίστου ἠκόνησαν διελθεῖν ἐπὶ τῆς γῆς, ὡς πάντας τοὺς ἀκούοντας εἰδέναι ο τι ματαίως καὶ ἀσεβῶς κατὰ τοῦ θεοῦ καὶ τῆς προνοίας αὐτοῦ φιλοσοφοῦσιν. Τῶν ἀσεβῶν ὑπερήφανα λελαληκότων, ὁ τοῦ θεοῦ λαὸς ἀφορμὴν ευ ρεν ἐπιστροφῆς, φωτεινῶν ἐθέλων ἀπολαύσασθαι θεωριῶν α ς ἡμέρας ὁ λόγος καλεῖ. τὸ δὲ ̓Ενταῦθα ε νθα ὁ λέγων τοῦτο θεὸς ὁποῖον τὸ λεχθὲν Μωυσῇ Σὺ δὲ αὐτοῦ στῆθι μετ' ἐμοῦ. Οἱ ἐκβάλλειν θέλοντες τὴν πρόνοιαν καὶ ἀδικίαν εἰς τὸ υ ψος λαλήσαντες τοιούτους προφέρουσι λόγους· πῶς γνῶναι θεὸν δυνατὸν τὰ ἀνθρώπινα; μὴ γὰρ αἰσθητικὴν ε χει ὀργανικὴν δύναμιν; μὴ γὰρ τύπους τῶν ὁρωμένων καὶ ἀκουομένων δέχεται ἡ νόησις αὐτοῦ, ι να καὶ γνοὺς * διάθηται προνοητικῶς α μα καὶ βασιλικῶς α γων αὐτὰ ῃ βούλεται; εἰπόντες δὲ πρότερον Πῶς γνώσεται ὁ θεός;","english":"And the statement that their injustice shall come forth as from fat means that when it comes forth, it is then practically accomplished, no longer remaining in thoughts alone. They passed over into a disposition of heart: having first disposed themselves toward wickedness, they did not establish the evil for themselves alone, but desired also to be harmful to others; whence, after passing over into a disposition of wickedness, devising in malice, they spoke deceitfully as though of good things. They were lifted up, he says, so as even to speak unjust things against God and to slander his creation and his providence—such as are those who attribute to the course of the stars the things that come about by choice, who also deify the stars and, setting the creation beside the Creator, set their mouth against heaven. They were brought down, or rather they were dashed down, since they sharpened their tongue against the Most High so that it passed over the earth, so that all who hear may know that they philosophize vainly and impiously against God and his providence. When the impious had spoken proud things, the people of God found an occasion of turning back, desiring to enjoy the luminous contemplations which the Word calls days. And the phrase \"Here, where the one who says this is God\" is like what was said to Moses: \"But as for you, stand here with me.\" Those who wish to cast out providence and who have spoken injustice to the height bring forward such arguments as these: how can God know human affairs? For does he not have a perceptive, organ-based power? For does his understanding not receive impressions of things seen and heard, so that, having known them, he may also dispose of them providentially and at the same time royally, as he wills? But having first said, \"How shall God know?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":374,"ref":"p374","source":"ὁμολογοῦσι γινώσκειν * τὸν θεόν, ἀγνοοῦσι δὲ τὸν τρόπον τῆς γνώσεως. μετὰ ταῦτα δὲ καὶ ἀγνοεῖν αὐτὸν λέγουσιν εἰπόντες Εἰ ε στι γνῶσις ἐν τῷ ὑψίστῳ; πεπλάνηνται δὲ νομίζοντες αὐτὸν ε χειν διάθεσιν τὴν κατὰ ποιότητα. πατὴρ γὰρ σοφίας καὶ ἀληθείας καὶ θείας ἐπιστήμης ἐστίν. ει ρηται γοῦν Θεὸς γνώσεων κύριος, καὶ ̔Ο διδάσκων α νθρωπον γνῶσιν, καὶ Κύριος γινώσκει τοὺς διαλογισμοὺς τῶν ἀνθρώπων. καὶ πῶς ω ν καὶ διδάσκει καὶ δίδωσι λείπεται, νεμεσητικοῦ δὲ πάθους τὸ θέλειν ε καστον τῶν πρὸς ἀξίαν τυγχάνειν, τοῦ ἀληθῶς σοφοῦ τὴν εὐπραγίαν η δυσπραγίαν οὐκ ἐν ἡδέσιν η λυπηροῖς τιθεμένου, ἀλλὰ τὴν μὲν ἐν ἀρετῆς κτήσει καὶ εὐσεβείας, τὴν δὲ τῇ τούτων στερήσει; ἐπεὶ τοίνυν ἑκατέροις συμβαίνει ἀηδῆ τε καὶ λυπηρά, οὐκέτι ὡς εὐσεβέσιν η ἁμαρτωλοῖς τοῖς μὲν ταῦτα, τοῖς δὲ ἐκεῖνα συμβαίνει. ο περ διὰ τοῦ προκειμένου κατασκευάζεται, ὡς α ν μετὰ τὸ λεχθῆναι τὰ ταράττοντα λύσις εὐσεβὴς ἐπενεχθῇ, τοιοῦτον ἐν τῷ Μαλαχίᾳ φησὶν ὁ θεός· ̓Εβαρύνατε ἐπ' ἐμὲ τοὺς λόγους ὑμῶν καὶ ει πατε ̓Εν τίνι κατελαλήσαμέν σου; καὶ ει πατε Μάταιος ὁ δουλεύων θεῷ· καὶ ἰδοὺ μακαρίζομεν ἀλλοτρίους, καὶ ἀνοικοδομοῦνται πάντες ποιοῦντες α νομα, ἀντέστησαν θεῷ καὶ ἐσώθησαν, οὐδὲν ἡμῶν πλέον ἐχόντων τῶν δουλευόντων αὐτῷ, καίτοι ἱκέται προπορευόμενοι τοῦ προσώπου αὐτοῦ. πρὸς δὲ τοὺς ταῦτα λέγοντας ἐπάγει μεθ' ε τερα Ει πατε Πᾶς ποιῶν πονηρά, καλὸν ἐνώπιον αὐτοῦ, καὶ ἐν αὐτοῖς αὐτὸς εὐδόκησεν. 767...περὶ τῆς μελλούσης αἰῶνος ὡς κολασθήσονται α νομοι καὶ ἀσεβεῖς, τῶν δικαίων ἐπαγγελίας θείας ληψομένων.","english":"They confess to know God, but they are ignorant of the manner of that knowledge. After this, they even say that they do not know him, when they say, \"Is there knowledge in the Most High?\" But they have gone astray in thinking that he has a disposition according to quality. For he is the father of wisdom and truth and divine knowledge. At any rate it is said, \"God is the Lord of knowledges,\" and \"He who teaches man knowledge,\" and \"The Lord knows the thoughts of men.\" And how he who exists both teaches and gives is left aside, but it belongs to an envious passion to wish each person to obtain things according to worth, while the truly wise man places good fortune and misfortune not in pleasant or painful things, but the one in the possession of virtue and piety, the other in the deprivation of these. Since, then, unpleasant and painful things happen to both, they no longer happen to the one as to the pious and to the other as to sinners. This is what is established by the present passage, so that after the disturbing things have been stated, a pious solution may be brought in. God says such a thing in Malachi: \"You have weighed down my words against me, and you said, 'In what have we spoken against you?' And you said, 'Vain is he who serves God; and behold, we call strangers blessed, and all who do lawlessness are built up; they have opposed God and been saved,' since we who serve him have nothing more than they, although suppliants go before his face.\" And to those who say these things he adds afterward: \"You said, 'Everyone who does evil is good before him, and in them he himself was well pleased.'\" ...concerning the coming age, that lawless and impious men will be punished, while the righteous will receive divine promises.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":375,"ref":"p375","source":"Δυνατὸν ἐκλαβεῖν Καὶ ἐγενήθην μεμαστιγωμένος ο λην τὴν ἡμέραν νοήσει τοιαύτῃ· εἰρηκὼς Αρα ματαίως ἐδικαίωσα τὴν καρδίαν μου, καὶ τὰ ἑξῆς, γνοὺς ὡς οὐκ ε δει ταραχθέντα τοῦτ' εἰπεῖν, ἐμαστίχθην ὑπὸ τοῦ τῆς εὐσεβείας λογισμοῦ ο λην τὴν ἡμέραν ἐλεγχόμενος καὶ ἐπιτιμώμενος ὑπ' αὐτοῦ. Συνᾴδει τῷ προκειμένῳ καὶ τὸ Ει δον τὸν ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβανοῦ καὶ παρῆλθον, καὶ ἰδοὺ οὐκ η ν, καὶ ἐζήτησα αὐτόν, καὶ οὐχ εὑρέθη ὁ τόπος αὐτοῦ. Τὴν εἰκόνα γὰρ τοῦ χοϊκοῦ ἐξουδένωσεν ὁ θεὸς οὐκ ἐῶν εἰσελθεῖν εἰς τὴν ἐπουράνιον πόλιν· τοῦτο γὰρ τῶν ἐχόντων τὴν εἰκόνα τοῦ ἐπουρανίου. γράφεται δὲ καὶ ο τι Ηὐφράνθη ἡ καρδία μου, παυσαμένη δηλονότι τῆς ἐπὶ τῷ μὴ νομίζειν πρόνοιαν ταραχῆς καὶ\n\nμεταβάλλουσα πρὸς θάτερα. Καλῶς τὸ Κτηνώδης ἐγενόμην παρὰ σοί. ὡς γὰρ πρὸς τὸν πατέρα τῆς σοφίας καὶ θεὸν τῆς γνώσεως πάντες οἱ γενητοὶ ἀγνοοῦντές εἰσιν, κατὰ τὸ εἰρημένον ὑπὸ Μωυσέως, ο τε ει δεν τὸν θεὸν λόγον, ̓Εγὼ α λογός εἰμι· πῶς γὰρ οὐ συγκρίσει λόγου καὶ ὁ λογιώτατος α λογος εὑρίσκετο; ταύτῃ ει ρηται πάλιν ὑπ' αὐτοῦ Μωυσέως Οὐ εἰμι ἱκανὸς πρὸ τῆς χθὲς καὶ τρίτης ἀφ' ου ηρξω λαλεῖν τῷ θεράποντί σου· ἰσχνόφωνος καὶ βραδύγλωσσος ἐγώ εἰμι.","english":"It is possible to understand \"And I was scourged all day long\" in this sense: having said \"Surely in vain I justified my heart,\" and the rest, and recognizing that he ought not to have said this when disturbed, he was scourged by the reasoning of piety all day long, being reproved and rebuked by it. In agreement with what is set before us is also \"I saw the wicked exalted 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.\" For God has brought to nothing the image of the earthly man, not allowing him to enter the heavenly city; for this belongs to those who have the image of the heavenly man. And it is written also that \"My heart was glad,\" clearly when it had ceased from the disturbance caused by thinking that there is no providence, and\n\nchanging to the other side. Rightly is it said, \"I became like a beast before you.\" For in comparison with the Father of wisdom and the God of knowledge, all created beings are ignorant, according to what was said by Moses, who saw God the Word: \"I am not eloquent.\" For how would not even the most eloquent man be found speechless in comparison with the Word? In this way it was said again by the same Moses: \"I am not sufficient, before yesterday and the third day, since you began to speak to your servant; I am weak of voice and slow of tongue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":376,"ref":"p376","source":"οὐ γὰρ ἁπλῶς ει πεν ἰσχνόφωνον καὶ βραδύγλωσσον καὶ τὸ μὴ ἱκανὸν ει ναι ἑαυτῷ πρὶν ** λόγιος γὰρ ** ἀλλὰ μετὰ ** τοῦ ̓Αφ' ου ηρξω λαλεῖν τῷ θεράποντί σου *** Ταύτῃ καὶ ὁ ̓Αβραὰμ πρὸς τὸν κτίστην ει πεν ̓Επεὶ ἠρξάμην λαλεῖν πρὸς τὸν κύριον, ἐγὼ δέ εἰμι γῆ καὶ σποδός, ο περ ἠγνόει πρὶν λαλῆσαι θεῷ Παρίσταται δὲ διὰ τοῦ ̓Εγενήθην, ὡς οὐδ' ἁμαρτίαν ἐταράττετο ἐπὶ τοῖς ἀνθρώποις, ἀλλ' ο τι οὐχ ου τως αὐτὰ θεωρεῖ ὡς ἐπιφέρων αὐτὰ τῇ αὐτοῦ σοφῇ προνοίᾳ. οὐ τοῦ τυχόντος δ' ε στι τὸ εἰπεῖν ̓Εγὼ διαπαντὸς μετὰ σοῦ, η μόνου τοῦ τεταγμένως καὶ ὁμαλῶς ἀρετὴν καὶ εὐσέβειαν ε χοντος τοῦ ἐκ διαστημάτων κατορθοῦντος. 771 ̓Επεὶ μὴ ἐν τόπῳ ὁ θεὸς, τοπικῶς οὐδεὶς αὐτοῦ διίσταται, ἀλλὰ σχέσει καὶ διαθέσει τοῦ ἀδίκου καὶ πονηροῦ μακρὰν νοουμένου τοῦ δικαίου καὶ ἀγαθοῦ καὶ πάντων αἰτίου· καὶ ἐπεὶ τὸ ἐγγίζειν αὐτῷ ἀρετῆς ἀναλήψει σῴζει τὸν πλησιάζοντα, τὸ ἀφίστασθαι αὐτοῦ τῷ κακίαν καὶ ἀσεβείαν ἐσχηκέναι ἀπώλειαν φέρει. ταὐτὸν τὸ μακρύνεσθαι θεοῦ τῷ ἁμαρτάνειν. εἰκότως ου ν ει ρηται ο τι ̓Ιδοὺ οἱ μακρύνοντες ἑαυτοὺς ἀπολοῦνται, οὐχ οἱ μακρύναντες τῷ μὴ τοὺς ἡμαρτηκότας ἀπόλλυσθαι τῷ ἁμαρτάνειν τέλος ἐπιβάλλοντας διὰ μετανοίας. ταύτῃ καὶ ̔Ο ποιῶν ἀλλ' οὐχ ὁ ποιήσας τὴν ἁμαρτίαν δοῦλός ἐστιν αὐτῆς. Πολλῶν κινησάντων μακροὺς καὶ πλείονας λόγους περὶ τῆς τοῦ ἀγαθοῦ οὐσίας, διὰ βραχυλογίας ὁ σοφὸς παρέστησεν αὐτοῦ τὴν υ παρξιν, εἰπὼν κυρίως ἀγαθὸν ει ναι τὸ προσκολλᾶσθαι τῷ θεῷ καὶ ἐπ' αὐτῷ τίθεσθαι τὴν ἐλπίδα.","english":"For he did not say simply \"slow of speech and slow of tongue\" and that he was not sufficient for himself before ** for he was eloquent ** but with ** \"from the time I began to speak to your servant\" *** In this way also Abraham said to the Creator, \"Since I began to speak to the Lord, I am earth and ashes,\" which he did not know before speaking to God. And it is presented through \"I became,\" as though he were not even disturbed by sin among men, but rather that he does not view these things in such a way as one who brings them upon his own wisdom and providence. It is not the part of just anyone to say \"I am always with you,\" but only of one who possesses virtue and piety in an ordered and even manner, of one who succeeds by stages. 771 Since God is not in a place, no one is separated from him in a local sense, but by relation and disposition: the unjust and wicked is conceived as far from the righteous and good and cause of all things; and since drawing near to him saves the one who approaches by the acquisition of virtue, departing from him through having vice and impiety brings destruction. Being far from God is the same as sinning. Therefore it has been reasonably said: \"Behold, those who distance themselves will perish\"—not those who have distanced themselves, since those who have sinned are not destroyed by sinning if they set a limit through repentance. In this way also \"the one who does\" but not \"the one who did\" sin is a slave of it. Though many have stirred up long and more numerous arguments about the essence of the good, the wise man set forth its existence through brevity, saying that it is properly good to cleave to God and to place one's hope in him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":377,"ref":"p377","source":"ει ρηται δὲ η δη ὡς ἀρεταὶ καὶ εἰς τὴν τελειότητα εἰσαγωγαὶ αἱ πύλαι τῆς Σιών εἰσιν, θυγάτηρ δὲ Σιὼν πᾶσα γινομένη ἡ γενηθεῖσα κατ' αὐτὴν καὶ πρὸς αὐτῇ ψυχὴ χρηματίζουσα. Πυνθάνεται τίς ἡ αἰτία τοῦ ὑποπεσεῖν τοῖς περιεστηκόσι, ι να κωλύσαντες αὐτὴν συναπερχόμενα σχῶσι καὶ τὰ αὐτῆς ε νεκα παρόντα. ̓Απωθεῖται ὁ θεὸς τὸν ἁμαρτάνοντα, ἐκείνου πρότερον ἀποσχοινίσαντος ἑαυτόν· Τὸν γὰρ ἐρχόμενον πρός με οὐ μὴ ἐκβάλλω ε ξω, ει πεν ὁ κύριος. 773 ̓Οργὴν τοῦ θεοῦ καὶ θυμὸν μὴ καθ' ἡμᾶς νόμιζε· α παγε τῆς ἀτοπίας. περὶ γὰρ τὸν θεὸν οὐδὲν πάθος ἀνθρώπινον ἀλλὰ τὴν ὑπερβάλλουσαν ἀποστροφὴν διὰ τῶν εἰρημένων αἰνίττεται λέξεων η ν ὑπομένειν φησὶ πρόβατα νομῆς αὐτοῦ. νομὴ δὲ τοῦ θεοῦ τὰ λόγια τοῦ πνεύματος, νόμος οι ον καὶ προφῆται, ἐν οι ς καθάπερ ποιμὴν πρόβατα τοὺς δικαίους νέμει. Πρὸς θεωρίαν ἀνηγμένην θάλασσα πᾶς ὁ τῶν ἀνθρώπων βίος λαμβάνεται. τοῦτον ἐν τῇ δυνάμει ἑαυτοῦ ὁ θεὸς ἐκραταίωσεν ὡς ἐκ πλείονος χειμῶνος καὶ σφοδροτάτης ζάλης εἰς εὐδίαν καὶ γαλήνην ἀγαγεῖν, ι ν' οἱ πατοῦντες αὐτὴν ὡς διὰ ξηρᾶς βαδίζωσι κατὰ τὰ λεχθέντα ̔Ο μεταστρέφων τὴν θάλασσαν εἰς ξηράν. πλειόνων ου ν δρακόντων πολλὰς κεφαλὰς ἀλλὰ καὶ ἑνὸς πολλὰς κεφαλὰς συνέθλασεν ἐπὶ τοῦ υ δατος ὁ σωτήρ, υ δατος νοουμένου τῆς κακίας η τῶν ἀστάτων καὶ τεταραγμένων πραγμάτων τοῦ βίου. ἐν τῷ τοιούτῳ γὰρ υ δατι ἐνεργοῦσι βλαπτικῶς οἱ δράκοντες, καὶ ὁ τούτων ὑπερέχων ει ς περὶ ου γέγραπται ὡς βασιλεὺς ει η πάντων τῶν ἐν τοῖς υ δασι καὶ ὡς ἐν θαλάσσῃ διατρίβει. Αυ τη γὰρ ἡ θάλασσα ἡ μεγάλη καὶ εὐρύχωρος·","english":"If indeed the gates of Zion are virtues and introductions to perfection, then the daughter of Zion is every soul that has come to be according to her and is named in relation to her. It is asked what is the reason for her falling under those who surround her, so that by hindering her they may have her accompanying them and the things that are present because of her. God rejects the one who sins, since that one first cut himself off; for \"the one who comes to me I will certainly not cast out,\" said the Lord. Do not suppose that the anger and wrath of God are like ours—far be the absurdity! For in God there is no human passion, but through the words spoken he hints at the excessive turning away which he says his sheep of his pasture endure. And the pasture of God is the oracles of the Spirit, the law and the prophets, in which, like a shepherd, he pastures the righteous as sheep. Every way of life of human beings is taken as a sea, viewed in a higher sense. This God strengthened in his own power, so as to bring it from greater storm and most violent surge into calm and stillness, so that those who tread it may walk as through dry land, according to what was said: \"He turns the sea into dry land.\" Therefore the Savior shattered many dragons with many heads, and also one with many heads, upon the water—water being understood as evil, or as the unstable and troubled affairs of life. For in such water the dragons work harmfully, and the one who surpasses them, about whom it is written that he is king over all those in the waters and that he dwells in the sea. For this is the great and spacious sea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":378,"ref":"p378","source":"δεικνὺς τὴν ταραχὴν τῶν πραγμάτων καὶ τὴν κακίαν λέγει ̓Εν ταύτῃ ζῷα μικρὰ μετὰ μεγάλων ἐννήχεται καὶ διαπορεύεται πλοῖα ἐπὶ τῷ ἐμπαίζειν τῷ ἐν αὐτῇ δράκοντι εἰς τοῦτο πεπλασμένῳ. Πλείονες ου ν δράκοντες ω ν συντρίβονται αἱ κεφαλαὶ οἱ\n\nα ρχοντές εἰσι τοῦ αἰῶνος τούτου οἱ ἐπαγγελλόμενοι σοφίαν καὶ σὺν αὐτοῖς ἀρχαὶ καὶ ἐξουσίαι κοσμοκράτορες τοῦ κόσμου τούτου καὶ προσέτι πνευματικὰ πονηρίας καὶ πᾶς ὁ τῶν δαιμόνων καὶ ἀντικειμένων δυνάμεων οχλος, κεφαλαὶ δὲ τούτων τῶν δρακόντων μαντεῖαι γοητεῖαι οἰωνισμοὶ καὶ ο σα συντελεῖ πρὸς εἰδωλολατρίαν ἀλλὰ καὶ ψευδοδοξίαι καὶ πράξεις ἐναγεῖς. μόνου τοῦ σωτῆρος ε ργον συντρίβειν τῶν εἰρημένων δρακόντων τὰς κεφαλάς. οὐκ α λλοθεν ἀλλ' ε νθα ἰσχύειν ἐδόκουν. Ει τ' ἐπεὶ μὴ μόνας τὰς κεφαλὰς τοῦ δράκοντος συνέθλασεν ἀλλὰ καὶ ο λον αὐτὸν ἐνέκρωσεν, βρῶμα τοῦτον παρέσχεν λαοῖς τοῖς Αἰθίοψιν. οὐ γὰρ α λλους ε δει ἐμφορεῖσθαι τῶν σαρκῶν καὶ μερῶν αὐτοῦ η τοὺς λαοὺς τῶν Αἰθιόπων δι' α γνοιαν σκότους καὶ νυκτὸς ο ντας υἱούς. ὡς γὰρ τὰς ̓Ιησοῦ σάρκας τροφὴν ἀληθινὴν ου σαν τρέφονται πάντες οἱ τοῦ φωτὸς υἱοὶ ὡς ἐξ αὐτῆς τῆς χρήσεως τῆς βρώσεως φωτιζομένους ὑπὲρ χιόνα λευκαίνεσθαι, ου τω τὰ τέκνα τοῦ σκότους Αἰθίοπες κατὰ τὸν ε σω α νθρωπον ο ντα τραφήσονται τὰς σάρκας τὰς δρακοντείους (τὰ κακίας καὶ ψευδοδοξίας ει δη), ο ταν παραδοθῶσι ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν καὶ προσέτι εἰς πάθη ἀτιμίας καὶ ἀδόκιμον νοῦν.","english":"Showing the disturbance of affairs and the wickedness, he says: In this place small creatures with great ones swim and ships pass through, to mock the dragon in it, which was formed for this purpose. There are more dragons, whose heads are crushed; these are the rulers of this age who promise wisdom, and with them principalities and authorities, the world-rulers of this world, and besides these the spiritual forces of wickedness and the whole crowd of demons and opposing powers. And the heads of these dragons are divinations, sorceries, auguries, and whatever contributes to idolatry—but also false opinions and abominable deeds. It is the work of the Savior alone to crush the heads of the dragons mentioned, not from elsewhere but where they seemed to have strength. Then, since he shattered not only the heads of the dragon but also put the whole of him to death, he gave him as food to the peoples, the Ethiopians. For it was fitting that no others be filled with his flesh and parts than the peoples of the Ethiopians, who through ignorance are sons of darkness and night. For just as all the sons of light are nourished by the flesh of Jesus, which is true food, so that from the very use of the food they are enlightened and made whiter than snow, so the children of darkness, the Ethiopians in the inner man, will be fed on the dragon's flesh (the forms of wickedness and false opinion), when they are handed over to the desires of their hearts for uncleanness and further to passions of dishonor and a reprobate mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":379,"ref":"p379","source":"Ηρξατο ἀπὸ τοῦ ε αρος τῆς ἐξαριθμήσεως πρὸς δήλωσιν τοῦ ἀπὸ ε αρος α ρχεσθαι τὸν ἐνιαυτόν, ἀρχομένου τοῦ μηνὸς τῶν νέων ἀπὸ ἐαρινῆς ἰσημερίας, ο ν μηνῶν ἀρχὴν καὶ πρῶτον ἐν τοῖς μησὶ τοῦ ἐνιαυτοῦ ἀπήγγειλε Μωυσῆς. 776 ̓Εχθρὸς ὀνειδίζων τὸν κύριον ὁ διάβολος, α φρων δὲ λαὸς ὁ τῶν α λλων ἀοράτων καὶ πονηρῶν δυνάμεων οχλος. 777 ̓Ωνείδισε τὸν σωτῆρα Χριστὸν ἐχθρὸς Καϊαφᾶς ὁ ἀρχιερεύς, παρώξυνε δὲ τὸ ο νομα αὐτοῦ λαὸς α φρων ὁ τῶν ̓Ιουδαίων κεκραγὼς Αρον α ρον σταύρωσον αὐτόν. Οὐκ ἀληθὲς τὸ προκείμενον αἰσθητῶν θηρίων λαμβανομένων. πολλοὶ γὰρ τέλειοι α νδρες, μάρτυρες τῆς ἀληθείας, ἐβρώθησαν ὑπὸ θηρίων. λεκτέον τοίνυν ὡς οὐ παραδοθήσεται ψυχὴ ἐξομολογουμένη θηρσὶν ἐκείνοις, περὶ ω ν γέγραπται Πρόβατον πλανώμενον ̓Ισραήλ· λέοντες ἐξῶσαν αὐτόν. τούτων τῶν λεόντων τὰς μύλας συνέθλασεν ὁ κύριος. ει ς τούτων ὁ Σατανᾶς ἐστιν, ὡς Πέτρος ὁ ἀπόστολος γράφει ̔Ο ἀντίδικος ὑμῶν διάβολος περιπατεῖ ὡς λέων ὠρυόμενος ζητῶν τίνα καταπίῃ. Πένητες δὲ τοῦ θεοῦ ει ναι δύνανται οἱ αὐτοῦ ε νεκα ἀπεσχημένοι πλούτου κατὰ τοὺς εἰπόντας ̓Ιδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι, ἑτέρως πενήτων αὐτοῦ τυγχανόντων τῶν ἐν ψευδοδοξίᾳ κακίας πλοῦτον ἀποβαλόντων. εἰ δὲ αὐτοὶ τοῖς πτωχοῖς τῷ πνεύματι τυγχάνουσιν οἱ ὀνομαζόμενοι νῦν θεοῦ πένητες, ἐπίσκεψαι. Μετὰ ταῦτα παρακαλεῖ τὸν θεὸν ἐπιβλέψαι τὴν διαθήκην η ν διέθετο τοῖς ἀμφὶ τὸν ̓Αβραὰμ πατράσιν, ι να μὴ τέλεον τοὺς ἀπὸ τοῦ σπέρματος αὐτοῦ ἐγκαταλείψῃ· πεπληρῶσθαι δὲ οι κων ἀνομιῶν ῥητέον τοὺς ἐσκοτισμένους ἐν τῇ γῇ· ου τοι γὰρ ἐν τῇ γῇ προσπελάζουσι·","english":"He began from the fifth spring of the enumeration to show that the year begins from the fifth spring, the month of the new things beginning from the spring equinox, which Moses announced as the beginning of months and the first among the months of the year. The enemy reproaching the Lord is the devil, and the foolish people is the crowd of the other invisible and wicked powers. The enemy Caiaphas the high priest reproached Christ the Savior, and the foolish people of the Jews provoked his name, crying out, \"Crucify, crucify him.\" What is set before us is not true when taken of perceptible beasts. For many perfect men, witnesses of the truth, were devoured by beasts. One must say, then, that a soul that confesses will not be delivered to those beasts about which it is written, \"Israel is a wandering sheep; lions drove him out.\" The Lord shattered the jaws of these lions. One of these is Satan, as Peter the apostle writes: \"Your adversary the devil walks about as a roaring lion, seeking whom he may devour.\" And the poor of God can be those who for his sake have abstained from wealth, according to those who said, \"Behold, we have left all things and followed you,\" while in another sense his poor are those who in false doctrine have cast away the wealth of vice. But whether those now called the poor of God are themselves the poor in spirit, consider. After these things he entreats God to look upon the covenant which he made with the fathers around Abraham, so as not entirely to abandon those of his seed; and one must say that those darkened in the land have been filled with dwellings of lawlessness; for these draw near in the land.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":380,"ref":"p380","source":"διὸ ε χουσι σκῆνος γήϊνον βίον, πολυφρόντιδα νοῦν σκοτισθέντες δι' α γνοιαν.\n\n778 Εἰ τὸ φθεῖραι καὶ διαφθεῖραι πολλαχοῦ παρὰ τῇ θείᾳ γραφῇ τὸ ἁμαρτάνειν ἐστίν, ἀφθαρσία καὶ τὸ ε χειν αὐτὴν ἀρετὴν σημαίνει· ̔Η χάρις γάρ φησι μετὰ τῶν ἀγαπώντων τὸν κύριον ἡμῶν ̓Ιησοῦν Χριστὸν ἐν ἀφθαρσίᾳ. καὶ ἐπεὶ τὸν ἀρξάμενον εργου ἀγαθοῦ ἐπιτελέσαι αὐτὸ δεῖ τουτέστιν ἀγαγεῖν αὐτὸ εἰς πέρας, Εἰς τὸ τέλος μὴ διαφθείρῃς ει ρηται, μέχρι τέλους φεύγων τὴν φθοράν, ι να μὴ μείνῃ τις ἐν αὐτῇ ἀλλ' ἐν ἀφθαρσίᾳ μείνῃ. μέγα δὲ τοῦτο τὸ κατόρθωμα, ο θεν Ψαλμὸς ᾠδῆς ἐπὶ τῇ συμπληρώσει αὐτοῦ ἀναπέμπεται. Εἰς τὸ τέλος φθάσαντες τοῦ μὴ διαφθεῖραι, κατωρθωμένης ἀφθαρσίας, εὐχαρίστως ἐξομολογησόμεθά σοι, θεέ, ὡς αἰτίῳ τῶν ὑπαρξάντων καὶ κατορθουμένων ἀγαθῶν· σὺν σοὶ γὰρ καὶ ἐκ σοῦ βεβαιοῦται ταῦτα. καὶ ἐπὶ τοῖς κατορθωθεῖσιν ἀγαθοῖς προσλαβεῖν καὶ ε τερα βουλόμεθα· ου πω γάρ\n\nἐσμεν τέλειοι· ἐξομολογησόμεθα μὲν περὶ τῶν ὑπαρξάντων, ἐπικαλεσόμεθα δὲ τὴν προσηγορίαν σου ὑπὲρ τοῦ α λλα λαβεῖν. ̓Εὰν δὲ ω σι τέλειοι οἱ ἐξομολογούμενοι καὶ ἐπικαλούμενοι, ἐξομολογοῦνται ὑπὲρ ω ν πλήρη εἰλήφασιν ἐπικαλούμενοι ὑπὲρ φυλακῆς αὐτῶν, ο πως παραμένῃ αὐτοῖς μέχρι τέλους τὰ δοθέντα παρὰ τοῦ οὐρανίου πατρὸς τοῖς αἰτήσασιν αὐτόν. Καὶ Δίδυμος δὲ ὁμοίως τούτοις ἐξηγήσατο. Τὸ κατοικεῖν τὴν γῆν ὡς ἐπίπαν ἀντὶ ψόγου λαμβάνεται ω σπερ τὸ παροικεῖν ἐπὶ ἐπαίνου· Οὐαὶ γάρ φησιν ἐπὶ πάντας τοὺς κατοικοῦντας τὴν γῆν, καὶ ̓Απὸ προσώπου βορρᾶ ἐκκαυθήσεται τὰ κακὰ ἐπὶ τοὺς κατοικοῦντας τὴν γῆν.","english":"Therefore they have a life in an earthly tent, their much-considering mind darkened through ignorance.\n\n778 If to corrupt and to destroy means in many places in the divine Scripture to sin, then incorruptibility and the possessing of it signifies virtue; for, it says, Grace be with those who love our Lord Jesus Christ in incorruptibility. And since the one who began a good work must also complete it, that is, bring it to its end, it is said, Unto the end do not destroy, fleeing corruption until the end, so that no one may remain in it but may remain in incorruptibility. And this is a great achievement, whence a Psalm of Ode is sent up at its completion. Having reached the end of not destroying, with incorruptibility achieved, we will give thanks to you, O God, as the cause of the good things that have existed and been achieved; for with you and from you these things are confirmed. And in addition to the good things already achieved, we wish to receive others as well; for not yet\n\nare we perfect; we will give thanks for the things that have existed, and we will call upon your name in order to receive others besides. But if those who give thanks and call upon him are perfect, they give thanks for what they have received in full, calling upon him for their own protection, so that the things given by the heavenly Father to those who asked him may remain with them until the end. And Didymus also explained these things in like manner. To dwell in the land is for the most part taken as a reproach, just as to sojourn is taken as praise; for, it says, Woe upon all who dwell in the land, and From the face of the north evils shall be kindled against those who dwell in the land.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":381,"ref":"p381","source":"φαύλου τοιγαροῦν ο ντος τοῦ κατοικεῖν τὴν γῆν, παχύνεσθαι συμβαίνει ἐκ τοῦ φρονεῖν τὰ ἐπὶ γῆς καὶ ποιεῖν τὰ κατηριθμημένα τῆς σαρκὸς ε ργα καὶ τὸ ὑποκεῖσθαι τῷ φρονήματι αὐτῆς τυγχάνοντι ε χθρᾳ εἰς θεὸν διὰ τὸ κατοικεῖν τὴν γῆν. ταύτην τὴν ἐκ κακίας προσγενομένην παχύτητα καθ' η ν ἐπαχύνθη ἡ καρδία τοῦ ἐγκαλουμένου λαοῦ ἐκτήκει ἡ διάπυρος τοῦ σωτῆρος διδασκαλία, περὶ η ς ει πεν ο τι Πῦρ η λθον βαλεῖν ἐπὶ τὴν γῆν. καὶ ἐπεὶ μὴ μόνον ἐκ τοῦ τήκοντος ἀναλωθῆναι δεῖ τὴν κακίαν ἀλλὰ καὶ ἐκ προαιρέσεως τῶν ἐνεχομένων, προστάττεται πνεύματι πράξεις τοῦ σώματος θανατοῦν καὶ πνεύματι περιπατεῖν, ι να Σαρκὸς ἐπιθυμίαν μὴ τελέσητε. Στύλους δὲ αὐτῆς τῆς τακείσης γῆς τοὺς ευ τονον καὶ φρόνημα ἀληθὲς ε χοντας λέγει η τοὺς κήρυκας τῆς ἀληθείας, ου ς στερεοῖ ὁ ἐν τάξει τῇδε ου σῃ ἱδρύων αὐτοὺς ἐν τῷ οι κῳ τοῦ θεοῦ σωτήρ. Στερεώσας τῆς ἐκκλησίας τοὺς στύλους τοῖς λοιποῖς παρῄνεσα μὴ παρανομεῖν. λέγοιτο δ' α ν πρὸς τὸ καταστασιάσαν τάγμα καὶ κατεπαρθὲν τοῦ Χριστοῦ, δι' ου ς ἐτάκη αὐτῶν ἡ γῆ καὶ πάντες οἱ κατοικοῦντες αὐτήν. πλὴν καὶ τοῖς καθ' ο λης οἰκουμένης ε θνεσι διὰ τῶν ἀποστόλων ἐμαρτύρατο μὴ παρανομεῖν μηδὲ λαλεῖν ἀδικίαν κατὰ τοῦ θεοῦ τῇ πολυθέῳ προσέχοντας πλάνῃ. Ανωθεν δὲ τὸ κατοικεῖν τὴν γῆν ὡς ἐπίπαν ἐπὶ ψόγου λαμβάνεται ὡς ἐν ἐπαίνῳ τὸ παροικεῖν. Οὐαὶ γάρ φησιν ἐπὶ πάντας τοὺς κατοικοῦντας τὴν γῆν, καὶ ̓Απὸ προσώπου βορρᾶ ἐκκαυθήσεται τὰ κακὰ ἐπὶ τοὺς κατοικοῦντας τὴν γῆν.","english":"Since, therefore, dwelling on the earth is a base thing, it happens that they grow fat from setting their minds on earthly things and doing the works of the flesh that have been enumerated, and from being subject to the mind of the flesh, which is hostile to God because of dwelling on the earth. This fatness that comes from wickedness, by which the heart of the accused people grew fat, the fiery teaching of the Savior melts away, concerning which he said, \"I came to cast fire upon the earth.\" And since wickedness must be consumed not only by what melts it but also by the free choice of those held fast by it, it is commanded to put to death the deeds of the body by the Spirit and to walk by the Spirit, \"so that you do not fulfill the desire of the flesh.\" And the pillars of that earth which has been melted he calls those who have a well-strung and true mind, or the heralds of the truth, whom the Savior, establishing them in the house of God, makes firm, being himself in this order. Having made firm the pillars of the church, he exhorted the rest not to transgress the law. And this might be said against the order that set itself up and exalted itself against Christ, on account of whom their earth was melted and all who dwell in it. Moreover, to the nations throughout the whole inhabited world he testified through the apostles not to transgress the law nor to speak injustice against God by attending to the polytheistic error. And from the outset, \"dwelling on the earth\" is generally taken as a reproach, just as \"sojourning\" is taken as praise. For he says, \"Woe to all who dwell on the earth,\" and, \"From the face of the north evils shall be kindled against those who dwell on the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":382,"ref":"p382","source":"παχύνεται γὰρ ὁ φρονῶν τὰ ἐπὶ τῆς γῆς καὶ ποιῶν τὰ τῆς σαρκὸς ε ργα η ς τὸ φρόνημα εχθρα εἰς θεὸν διὰ τὸ κατοικεῖν τὴν γῆν, κατὰ τὸ ̓Επαχύνθη ἐπλατύνθη ἐλιπάνθη· ὁποῖοι η σαν οἱ τὸ στέαρ αὐτῶν συγκλείσαντες ἐν τῇ γῇ καὶ περὶ ω ν ει ρηται ̓Εξελεύσεται ὡς ἐκ στέατος ἡ ἀδικία αὐτῶν. Τὴν δὲ τοιαύτην ἐκ κακίας παχύτητα ἐκτήκει ἡ διάπυρος τοῦ σωτῆρος διδασκαλία εἰπόντος Πῦρ η λθον βαλεῖν ἐπὶ τῆς γῆς. ἀλλ' ἐπεὶ καὶ ἐκ προαιρέσεως ἀναλωθῆναι δεῖ τὴν κακίαν καὶ οὐκ ἐκ μόνου τοῦ τήκοντος, προσταττόμεθα τὰς πράξεις τοῦ σώματος θανατοῦν καὶ πνεύματι περιπατεῖν, ι να σαρκὸς ἐπιθυμίαν μὴ τελέσωμεν. Στερεοῖ δὲ τῆς γῆς τῆς τακείσης τοὺς στύλους τοὺς ευ τονον βίον καὶ ἀληθὲς ε χοντας φρόνημα, μᾶλλον δὲ τῆς ἀληθείας τοὺς κήρυκας περὶ ω ν ει ρηται Στῦλοι οὐρανοῦ ἐπετάσθησαν, πτερωθέντες πτεροῖς οὐρανίοις ὡς λέγεσθαι περὶ αὐτῶν Οι ος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι. γέγραπται δὲ καὶ περὶ πάσης τῆς ἐνδόξου ἐκκλησίας η ς παρέστησε Χριστὸς ἑαυτῷ Στῦλος καὶ ἑδραίωμα τῆς ἀληθείας. πάντας ου ν τοὺς στύλους τούτους στερεοῖ ὁ ἐν τάξει τῇδε ου σῃ ἱδρύων αὐτοὺς ἐν τῷ οι κῳ τοῦ θεοῦ σωτὴρ λέγων Τὸν οι κον τὸν α γιόν μου θεμελιώσω. Ερημον δέ φησιν ἀρετῆς καὶ εὐσεβείας. σημεῖον δὲ τῆς πονηρίας αὐτῶν τὸ διὰ θυσιῶν αὐτοὺς ἀποτροπιάζεσθαι ὡς διαβλάπτοντας, εἰ μὴ λοιβὴν καὶ καπνὸν καὶ κνῖσαν λάβοιεν· ἀλλ' οἱ εὐσεβεῖς θεὸν εἰδότες τοῦ φρονεῖν εἱμαρμένην καὶ γοητείαν ἐλεύθεροι. 783 ̔Ομοίως καὶ Δίδυμός φησιν.","english":"For the one who sets his mind on the things of the earth and does the works of the flesh is made fat, since his mind is enmity against God because of his dwelling on the earth, according to the words \"He was made fat, he was broadened, he grew sleek\"; such were those who shut up their fat in the earth, and of whom it is said, \"Their injustice shall go forth as from fat.\" But such fatness that comes from evil the fiery teaching of the Savior melts away, when he said, \"I came to cast fire upon the earth.\" But since evil must be consumed also by our own choice and not by the melting agent alone, we are commanded to put to death the deeds of the body and to walk in the Spirit, so that we may not fulfill the desire of the flesh. But he strengthens the pillars of the earth that has been melted—those who have a well-toned life and a true mind, or rather the heralds of the truth, of whom it is said, \"The pillars of heaven were spread abroad,\" having been winged with heavenly wings, so that it is said of them, \"As is the heavenly one, such also are the heavenly ones.\" And it is written also concerning the whole glorious church which Christ presented to himself: \"a pillar and ground of the truth.\" All these pillars, then, the Savior strengthens, establishing them in this order in the house of God, saying, \"I will lay the foundation of my holy house.\" And he calls it desolate of virtue and piety. And the sign of their wickedness is that they try to avert him by sacrifices, as though he were harmed unless he received a libation and smoke and the fat of burnt offerings; but the pious, who know God, are free from the belief in fate and from sorcery. 783 Didymus says likewise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":383,"ref":"p383","source":"Οἱ πιστοὶ εὐσεβεῖς ο ντες ι σασιν ὡς οὐκ ἐξ ἀνατολῆς καὶ δύσεως α στρων οὐδὲ πονηρῶν ἐπιμελητῶν ἀλλ' ἐκ θεοῦ α γεται τὰ τῆς προνοίας ε ργα· Αὐτὸς καθιστᾷ βασιλεῖς καὶ μεθιστᾷ, ἐγείρει ἀπὸ γῆς πτωχὸν καὶ ἀπὸ κοπρίας ἀνίστησι πένητα. ̓Επίστησον δὲ εἰ οι όν τε καὶ περὶ τοῦ ἀπὸ\n\nἐθνῶν καὶ ἐκ περιτομῆς λαοῦ λαβεῖν τὸν στίχον, ταπεινωθέντος τοῦ ἐκ περιτομῆς καὶ ὑψωθέντος τοῦ ἀπὸ ἐθνῶν. 784 ̓Εναντίωμα δοκεῖ σημαίνεσθαι ἐκ τοῦ πλῆρες ει ναι τὸ ποτήριον κεράσματος, ἀκράτου οι νου ο ντος ἐν αὐτῷ. οὐκ ἀντίκειται δὲ τὸ α κρατον τῷ κεράσματι· ἡ γὰρ α κρατος φωνὴ ὁμώνυμος, δηλοῦσα ποτὲ αὐτὸν τὸν οι νον ὡς μὴ διαφέρειν οι νον η α κρατον εἰπεῖν, α λλοτε παριστᾷ τὸν ἀμιγῶς ε χοντα πρὸς υ δωρ οι νον. παριστᾷ δὲ καὶ τρίτον σημαινόμενον, ο ταν κράματος γενομένου ἐξ οι νου καὶ υ δατος ἐπικρατοῦντος τοῦ οι νου α κρατον λέγωμεν τὸ κρᾶμα. τὸ τρίτον τοίνυν σημαινόμενον δηλοῖ τὸ προκείμενον ῥητόν, τοῦ θεοῦ καταμιγνῦντος τῷ κράματι τῷ πρὸς τοὺς κρινομένους ε λεον καὶ χρηστὴν πρόθεσιν ω στε μὴ ἐπαξίως τιμωρηθῆναι οι ς ε δρασεν ὁ κολαζόμενος, οὐδενὸς α ν ὑφισταμένου εἰ τὰς γενομένας ἁμαρτίας παρατηρούμενος ὁ θεὸς ἐπήγαγε τὸ κρίμα καθὸ κολάζεται ὁ ἠνομικώς. Τοῦτο τὸ ποτήριον ἐν τῇ χειρὶ τοῦ θεοῦ κλίνεται ἐξ α λλου εἰς α λλο τῷ πολλάκις τὸν κολαστέον δι' α ἐποίησεν κακὰ ἐκ μετανοίας δικαιοῦσθαι καὶ τὸν δόξαντα πρὸς ὀλίγον ει ναι ἀγαθὸν μεταπίπτειν.","english":"The faithful, being pious, know that the works of providence are not led from the rising and setting of stars, nor by wicked overseers, but from God: He himself establishes kings and deposes them, he raises the poor from the earth and lifts the needy from the dung heap. Consider whether it is also possible to take the verse concerning the people from the Gentiles and from the circumcision, when the one from the circumcision has been humbled and the one from the Gentiles exalted. An opposition seems to be signified by the cup being full of mixed drink, since it contains unmixed wine. But the unmixed does not conflict with the mixed drink; for the word \"unmixed\" is homonymous, sometimes indicating wine itself, so that it makes no difference to say wine or unmixed, and at other times it represents wine that has no admixture with water. It also represents a third meaning, when a mixture has been made of wine and water and the wine prevails, we call the mixture unmixed. The third meaning, then, is what the present passage indicates, since God mingles with the mixture his mercy and kind disposition toward those being judged, so that the one being punished is not punished as he deserves for what he did, since nothing would stand if God, observing the sins that were committed, brought on the judgment according as the lawless one is punished. This cup in the hand of God is tilted from one side to the other, because the one who is to be punished is often justified by repentance for the evils he did, and the one who seemed for a little while to be good falls away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":384,"ref":"p384","source":"πλὴν εἰ καὶ κλίνει ἐκ τούτου εἰς τοῦτο, οὐκ ἐκχεῖ εἰς τοὺς ἀνθρώπους ὁ τρυγίας ἀλλ' εἰς τοὺς ἁμαρτωλοὺς τῆς γῆς ει ς τε τὸν διάβολον καὶ τοὺς ἀλιτηρίους δαίμονας. 785 ̓Ελεγχθέντων τῶν κατὰ τοῦ θεοῦ α δικα λαλούντων καὶ τῶν ἑπομένων τελεσθέντων, ἐγὼ εὐχαριστῶ μὴ ὑπεύθυνος εὑρεθείς τινι τῶν ἐγκληθέντων· ο θεν καὶ ἀγαλλιῶ καὶ ψαλῶ εἰς τὸν αἰῶνα τῷ θεῷ τοῦ πατριάρχου ̓Ιακὼβ ἰσχὺν δεδωκότι μοι ὡς ἐκείνῳ ἐπὶ τῷ συγκλάσαι πάντα τῶν ἁμαρτωλῶν τὰ κέρατα οι ς ἐχρῶντο κατὰ τῶν ἀσθενεστέρων τυγχάνοντες ταῦροι κερατισταί. τίνες δὲ ου τοι ἐδηλώθη ἐν τῷ ̔Η συναγωγὴ τῶν ταύρων ἐν ταῖς δαμάλεσι τῶν λαῶν. εἰπὼν δὲ τοῦτο οὐκ ἐπήνεγκεν Καὶ ὑψωθήσεται τὰ κέρατά μου, ἀλλὰ Τοῦ δικαίου. σύνηθες τοῦτο τοῖς ἁγίοις διὰ προσοῦσαν ἀτυφίαν· καὶ διδάσκουσιν ὡς ὑπάρξαι παντὶ ἀνθρώπῳ ἐν Χριστῷ ο ντι δικαίῳ συντρίψαντι τῶν ἁμαρτωλῶν τὰ κέρατα τὸ ὑψωθῆναι τὸ κέρας αὐτοῦ. Ευ δὲ καὶ τὸ φάναι πληθυντικῶς μὲν τοὺς ἁμαρτωλοὺς ω ν τὰ κέρατα συντρίβεται, ἑνικῶς δὲ τὸν δίκαιον ου ὑψοῦται τὰ κέρατα. πλῆθος γὰρ πᾶς ἁμαρτωλὸς τῷ μὴ συνυπάρχειν ἀλλήλαις τὰς κακίας ω σπερ τὰς ἀρετὰς ἀντακολουθούσας ἀλλήλαις εὑρίσκεσθαι διὰ τὸ ει ναι μεσότητας. κα ν τοίνυν πολλοὶ α νθρωποι δικαιοσύνην ε χωσιν (αυ τη δέ ἐστιν ἡ καθόλου ἀρετή), ἑνικῶς δίκαιος καλοῦνται.","english":"Nevertheless, even if he inclines from this to that, the dregs are not poured out upon men, but upon the sinners of the earth, and upon the devil and the abominable demons. When those who speak unjustly against God have been convicted and the consequences of those who follow them have been fulfilled, I give thanks that I was not found liable for any of the charges. Therefore I will also exult and sing forever to the God of the patriarch Jacob, who has given me strength as he gave to him, for the crushing of all the horns of the sinners, which they used against the weaker, being bulls that gore with horns. Who these are was made clear in the verse, The congregation of bulls among the heifers of the peoples. Having said this, he did not add, And my horns shall be exalted, but, The horns of the righteous man. This is customary for the saints because of their inherent humility; and they teach that it belongs to every man who is righteous in Christ, having crushed the horns of the sinners, that his horn be exalted. It is well said, moreover, that in the plural the sinners are those whose horns are crushed, but in the singular the righteous man whose horns are exalted. For every sinner is a multitude, since evils do not coexist with one another as virtues are found following one another, because there are mean states. And so, even if many men possess righteousness (and this is the universal virtue), they are called righteous in the singular.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":385,"ref":"p385","source":"786 Οὐ ταὐτὸν τὸ γινώσκεσθαι καὶ τὸ γνωστόν, γνωστοῦ ο ντος καὶ τοῦ ἀγνοουμένου ο ταν γνωσθῆναι δυνατῶς ε χῃ. ο ντος τοιγαροῦν τρόπῳ τῷ λεχθέντι ἐν τῇ ̓Ιουδαίᾳ τοῦ θεοῦ γνωστοῦ, ἀκολούθως ἐν τῷ οἰκοῦντι τὴν ̓Ιουδαίαν ̓Ισραὴλ μέγα ἐστὶ τὸ ο νομα αὐτοῦ, φημὶ δὲ τοῦ γνωστοῦ. Παντὶ τρόπῳ ἀποδιωκτέον τὴν τῶν παθῶν ταραχὴν καὶ τὸν τῶν κακιῶν πόλεμον, ι ν' εἰρήνην τὴν ὑπερέχουσαν πάντα νοῦν ε χοντες τόπος γενώμεθα θεοῦ. ου τω γὰρ καὶ κατοικητήριον αὐτοῦ ἐσόμεθα, σκοπευτικοὶ τῆς ἀληθείας καὶ ἀρετῆς προθέμενοι ει ναι· τὸ γὰρ κατοικητήριον αὐτοῦ ἐν τῇ ἀποδοθείσῃ Σιὼν τυγχάνει. ̓Αναχθήσεται τὰ εἰρημένα εἰς τὴν ἁγίαν ἐκκλησίαν ου σαν τόπον θεοῦ ἐν εἰρήνῃ ἱδρυμένην καὶ τὸ κατοικητήριον αὐτοῦ. Ψάλατε γάρ φησι τῷ κυρίῳ τῷ κατοικοῦντι ἐν Σιών. καὶ ἐπεὶ μὴ ἐκ δυνάμεως ἡμῶν ἀλλὰ χάριτι θεοῦ κατώρθωται ταῦτα, αὐτῷ τὴν αἰτίαν τῆς εἰρήνης ἀναφέρων ὁ λόγος φησὶν ̓Εκεῖ συνέτριψεν τὰ κράτη τῶν τόξων, οπλον καὶ ῥομφαίαν καὶ πόλεμον. ου τω γὰρ εἰρήνη ὑπῆρκται ἐν ῃ ὁ τόπος τοῦ θεοῦ ἐστιν, συντριβέντων τῶν κρατούντων τῶν τόξων ἀφ' ω ν ὁ πονηρὸς πέμπων τὰ πεπυρωμένα βέλη αὐτοῦ ἐνεποίει πάθη καὶ α τακτα κινήματα, ω ν καὶ αι τιος η ν. σὺν τοῖς εἰρημένοις τόξοις καὶ τὰ συγγενῆ ο πλα καὶ ῥομφαία συντρίβεται καὶ σὺν","english":"To know and the object of knowledge are not the same thing, since the object of knowledge exists even when it is unknown, whenever it can be known in a way that is possible. Since, therefore, in the manner stated, God is known in Judea, consequently in Israel, who inhabits Judea, his name is great—I mean the name of the one who is known. In every way we must drive off the disturbance of the passions and the war of the vices, so that, having the peace that surpasses all understanding, we may become a place of God. For in this way we will also be his dwelling place, having set before ourselves to be observant of the truth and of virtue; for his dwelling place is in Zion that has been assigned. What has been said will be applied to the holy church, which is a place of God, established in peace and his dwelling place. For it says, \"Sing to the Lord who dwells in Zion.\" And since these things have been accomplished not by our own power but by the grace of God, the word, referring the cause of peace to him, says, \"There he broke the powers of the bows, weapon and sword and war.\" For in this way peace has come to exist, in which is the place of God, when the powers of the bows have been broken, from which the evil one, sending his fiery arrows, produced passions and disordered movements, of which he was also the cause. Together with the bows mentioned, the kindred weapons and the sword are broken, and together with","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":386,"ref":"p386","source":"αὐτοῖς οἱ χρώμενοι πόλεμος καλούμενοι· Συντρίβων γὰρ πολέμους ὁ κύριός ἐστιν. Καὶ οἱ α γιοι δὲ α νδρες ο ρη αἰώνια σκοποῦντες, λοιπὸν τὰ μὴ βλεπόμενα καὶ αἰώνια, ἀφ' ω ν φωτίζει θεὸς διαφόρως τὸ φῶς τῆς γνώσεως τοῦ Χριστοῦ, πρὸ μὲν τῆς ἐπιδημίας διὰ προφητῶν καὶ Μωυσέως, μετὰ δὲ ταύτην δι' ἀποστόλων καὶ εὐαγγελιστῶν ὡς τοὺς φωτιζομένους γίνεσθαι φῶς, λέγοντος Παύλου ̔Ο θεὸς ὁ εἰπὼν ̓Εκ σκότους φῶς λάμψαι ε λαμψεν ἐν ταῖς καρδίαιςἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ. Τὸ θαυμαστῶς δὲ τῷ φωτίζειν προσέθηκεν, ο τι τῶν α λλων γνῶσιν ἐπαγγελλομένων καὶ ταύτῃ φωτίζειν θεὸς παραδοξότερον εἰς γνῶσιν καὶ σοφίαν α γων δι' ἀποκαλύψεών τε καὶ ὀπτασιῶν φωτίζει θαυμαστῶς ἀπὸ τῶν εἰρημένων ὀρῶν. εἰ δὲ καὶ ̓Ιουδαίας ου σης, ὡς ει ρηται τῆς γραφῆς, ο ρη ταύτης αἱ ὑψηλαὶ θεωρίαι καὶ τὰ δόγματα τῆς θεοσεβείας, καὶ ἀπὸ τούτων θαυμαστῶς φωτίζει θεὸς τοὺς ἐρχομένους εἰς ἐπίγνωσιν ἀληθείας. πολλαχοῦ δὲ τῆς γραφῆς ο ρη νοητὰ καὶ οἱ α γγελοι ἀφ' ω ν πάλιν φωτίζει θεὸς ἀποστέλλων αὐτοὺς εἰς διακονίαν διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν. ἑκάστῃ δὲ τῶν ἐκδόσεων ἁρμόσει τὸ ̓Εγγίσατε ο ρεσιν αἰωνίοις, ὑπὸ θεοῦ τοῖς ποθοῦσιν εὐσέβειαν προσταττόμενον, τῶν μέντοι συνετῶν ἐκ τῆς παρούσης αὐτοῖς ἀρετῆς ὠφελουμένων. Σύνεσις γὰρ ἀγαθὴ πᾶσιν τοῖς ποιοῦσιν αὐτήν. οἱ ἀσύνετοι ὑπὸ παθῶν τε καὶ κακίας ταράττονται, ἐσθότε καὶ ὑπὸ ἀπατεώνων αἰσθητῶν καὶ ἀοράτων, κατὰ τὸ ̓Εσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία. ταὐτὸν γὰρ τὸ σκοτισθῆναι καὶ ταραχθῆναι·","english":"Those who use them are called war; for the Lord is the one who crushes wars. And the holy men, looking to the eternal mountains—that is, thenceforth the things not seen and eternal—are enlightened by God in various ways with the light of the knowledge of Christ: before his coming, through the prophets and Moses; after it, through apostles and evangelists, so that those who are enlightened become light, as Paul says: \"God, who said, 'Out of darkness light shall shine,' has shone in our hearts for the illumination of the knowledge of the glory of God.\" And he added \"wonderfully\" to \"enlightening,\" because, while others promise knowledge and enlightenment by this means, God enlightens more paradoxically unto knowledge and wisdom, leading them through revelations and visions, wonderfully from the mountains that have been mentioned. And if, as has been said, the Scripture is also Judea, its lofty contemplations and the doctrines of piety are the mountains of it, and from these too God wonderfully enlightens those who come to the knowledge of the truth. And in many places of Scripture the intelligible mountains are also the angels, from which again God enlightens, sending them for ministry for the sake of those who are about to inherit salvation. And to each of the editions will fit \"Draw near to the eternal mountains,\" commanded by God to those who desire piety, while the understanding are benefited by the virtue present to them. For good understanding is to all who do it. The unintelligent are disturbed by passions and vice, and sometimes also by deceivers, both perceptible and imperceptible, according to \"Their unintelligent heart was darkened.\" For to be darkened and to be disturbed are the same thing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":387,"ref":"p387","source":"δηλοῖ γὰρ ἑκάτερον α γνοιαν, ἐπ' ἀμφοτέρων σκοτιζομένου τοῦ νοῦ. Θεὸς δὲ λέγεται ̓Ιακὼβ τοῦ ἀσκητικοῦ καὶ ἀνδρείου καὶ δικαίου πρὸς ε λεγχον τοῦ διὰ ῥαθυμίαν ἰδίαν τούτων ἐκπίπτοντος ὑπευθύνου ἐπιτιμίοις καθισταμένου.† Ει ρηταί τισιν ὡς ὀχήματα καὶ ιπποι τῶν ψυχῶν τὰ σώματα. ἐν τούτοις τοῖς ιπποις ἐπιβᾶσαι φιληδόνως ἀρχὴν τοῦ καθεύδειν δέχονται, καθελκόμενοι εἰς υ πνον ψεκτὸν τῶν ὑποπιαζόντων τὸ σῶμα καὶ δουλαγωγούντων σὺν ἐπιστήμῃ τοῖς ιπποις ἐπικαθημένων. ε στι γοῦν ἰδεῖν ἐν τῇ γραφῇ τὸν ἐπιβάτην ὡς ἐπὶ τὸ πλεῖστον ψεκτῶς ὠνομασμένον, ὡς καὶ ἐν Ζαχαρίᾳ τῷ προφήτῃ ἀπειλὴ θεοῦ· Καὶ πατάξω πάντα ιππον ἐν ἐκστάσει καὶ τὸν ἐπιβάτην ἐν παραφρονήσει· καὶ παρὰ Μωυσῇ Ιππον καὶ ἀναβάτην ε ρριψεν εἰς θάλασσαν– καὶ ἱππέα ἐπαινετῶς παραλαμβανόμενον· ει πε γοῦν πρὸς τὸν ̓Ηλίαν ̓Ελισσαῖος Πάτερ, α ρμα ̓Ισραὴλ καὶ ἱππεὺς αὐτοῦ· καὶ πρὸς τὸν σωτῆρα ἀπαγγέλλεται ̓Επίβηθι ἐπὶ τοὺς ιππους σου, καὶ ἡ ἱππασία σου σωτηρία. Οὐδεὶς οι ός τέ ἐστιν τῶν πενήτων ὀργιζομένῳ θεῷ ἀντιστῆναι φόβον ἐμποιοῦντι τοῖς κρινομένοις τῷ μηδὲν παρορᾶν ο σον ἐπὶ τῷ καρδιογνώστην ει ναι. φασὶν γοῦν οἱ τὸν λόγον πρὸς αὐτὸν ὡς πρὸς κριτὴν ε χοντες ̓Εὰν ἀνομίας παρατηρήσῃ, κύριε κύριε, τίς ὑποστήσεται; Πλὴν εἰ καὶ μηδεὶς ἀντιστῆναι τῇ ὀργῇ αὐτοῦ δυνήσεται ο ντος φοβεροῦ, ἀλλ' ου ν αὐτὸς διὰ προσοῦσαν ἀγαθότητα σὺν ἐλέει καὶ κρίνει· Ελεος γὰρ καὶ κρίσιν ᾳ σομαί σοι, κύριε. ̓Εξ οὐρανοῦ ἀκουτίζει κρίμα κρίνων τῷ προνοίας λόγῳ πρὸς τὸ ε καστον ὑπὸ ι διον συμφέρον γενέσθαι.","english":"For each of these indicates ignorance, since in both cases the mind is darkened. But God is said to be the God of Jacob—of the ascetic, the manly, and the righteous—for the conviction of the one who, through his own slackness, falls away from these things and is made liable to reproofs. It has been said by some that bodies are, as it were, chariots and horses of souls. Mounted on these horses in a pleasure-loving way, they receive the beginning of sleep, being dragged down into reprehensible sleep—while those who subdue the body and enslave it with knowledge sit upon the horses. One may indeed see in Scripture that the rider is for the most part named in a reprehensible sense, as also in the prophet Zechariah there is a threat of God: And I will strike every horse with panic and its rider with madness; and in Moses: Horse and rider he has thrown into the sea—and the horseman is also received in a praiseworthy sense; for Elisha said to Elijah: Father, the chariot of Israel and its horseman; and it is announced to the Savior: Mount upon your horses, and your horsemanship is salvation. No one of the poor is able to withstand God when he is angry, since he instills fear in those who are judged by overlooking nothing, insofar as he is the knower of hearts. At any rate, those who hold their account to him as to a judge say: If you should mark iniquities, Lord, Lord, who will stand? Nevertheless, even if no one will be able to withstand his anger, since he is fearsome, yet he himself, through his inherent goodness, judges with mercy: For mercy and judgment I will sing to you, Lord. From heaven he makes judgment heard, judging by the principle of providence so that each thing may come to be for its own proper benefit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":388,"ref":"p388","source":"συνᾴδει τῷ προκειμένῳ τὸ ἐν προφητείᾳ τοῦ ̓Αμὼς ου τως ε χων· Κύριος ποιῶν εἰς υ ψος κρίμα καὶ δικαιοσύνην εἰς γῆν ε θηκεν. καθὸ γὰρ ἐν οὐρανῷ ἐστιν, ἐν υ ψει ποιεῖ πᾶν κρίμα· καθὸ δὲ ἀκουτίζει ἐξ οὐρανοῦ κρίσιν ἐκπέμπων αὐτὴν τοῖς ἐπὶ γῆς, δικαιοσύνην εἰς γῆν ε θηκεν ου σαν τέλος τῶν κριμάτων. 790 ̓Ενθύμιόν ἐστι τὸ κρυπτὸν τοῦ ἀνθρώπου. ὁ τοῦτο καθαρεῦον ε χων εὐχαρίστως ἐξομολογήσεται τῷ θεῷ. τότε ἑορτάσει ἐν τῷ πράττειν τὰ ὠφελοῦντα, καὶ φρονεῖν τἀληθῆ δυνήσεται. εἰ δὲ καὶ τὸ ̓Εξομολογήσεται τὴν ἐπὶ ἁμαρτήμασιν ἐξαγόρευσιν δηλοῖ, νόησις τοῦ προκειμένου ε σται τοιαύτη· ἐπεὶ οὐκ ἐν μόναις πράξεσι καὶ λόγοις καθαρεύειν δεῖ τὸν θέλοντα ει ναι τελείως α γιον, καὶ περὶ ἐνθυμήματος βραχυτάτου ἐξομολογεῖσθαι δεῖ κακίζοντα ἑαυτόν. τοῦτο\n\nδηλοῦσθαι δύναται ἐκ τοῦ ̓Απὸ τῶν κρυφίων μου καθάρισόν με. ̓Εὰν ου ν καὶ περὶ τοῦ ου τως ε χοντος ω σθ' ὑπονοεῖσθαι μὴ α ρα ὑπάρχῃ ἐξομολόγησις γένηται, ἑορτάσει λοιπὸν τὸ ἐγκατάλειμμα τοῦ ἐνθυμίου τοῦ ἀνθρώπου εὑρεθὲν πάσης κακίας ἐκτός· η τῷ ἀπειλῆφθαι τὴν περὶ αὐτοῦ ἀμφιβολίαν, ἀναδειχθείσης καθαρότητος, ἑορτάζει ὁ α γιος, οὐ ποτὲ μέν, ποτὲ δὲ οὐ, ἀλλ' ἀδιαστάτως καὶ ἀεὶ γινώσκων τὴν ἀλήθειαν καὶ ἐνεργῶν κατὰ δικαιοσύνην. αυ τη γὰρ κυρίως ἑορτὴ κατὰ τὸν ἀπόστολον εἰρηκότα Ωστε ἑορτάζωμεν μὴ ἐν ζύμῃ κακίας καὶ πονηρίας ἀλλ' ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας.","english":"This agrees with the preceding text, which in the prophecy of Amos reads thus: \"The Lord who makes judgment on high and has set righteousness on the earth.\" For insofar as he is in heaven, he makes every judgment on high; but insofar as he gives hearing from heaven, sending forth judgment to those on the earth, he has set righteousness on the earth, being the end of judgments. The hidden thought of man is a matter of concern. The one who keeps this pure will give thanks to God with gratitude. Then he will celebrate by doing what is beneficial, and he will be able to think what is true. But if \"he will give thanks\" also signifies the confession of sins, the understanding of the preceding text will be as follows: since the one who wishes to be perfectly holy must be pure not only in deeds and words, but must also confess even the slightest thought, condemning himself. This can be made clear from \"Cleanse me from my hidden things.\" If, then, confession is also made concerning such a thought as this, so as not to be suspected that perhaps it does not exist, then the remnant of man's thought, having been found free from all evil, will henceforth celebrate—either because the doubt concerning it has been removed, its purity having been demonstrated, the saint celebrates, not at one time yes and at another no, but continuously and always, knowing the truth and acting according to righteousness. For this is truly a festival, according to the apostle who said: \"Therefore let us celebrate, not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":389,"ref":"p389","source":"Φοβερὸς ω ν παρὰ τοῖς βασιλεῦσι τῆς γῆς τὸν Φαραὼ κατεπόντισεν, τὸν Ναβουχοδονόσορ τῶν ἀνθρώπων ἐδίωξεν ἀλλοιώσας αὐτοῦ τὸ φρονοῦν ὡς μετὰ θηρίων τὴν διατριβὴν ε χειν, ἀφῄρηκε πνεῦμα ἀπὸ Σαοὺλ ο τε ἐξουθενήσας τὸν Σαμουὴλ τὴν τοῦ θεοῦ διαθήκην παρέβη· ει ρηται γὰρ ὡς ̓Απέστη πνεῦμα κυρίου ἀπὸ Σαούλ, καὶ ε πνιγεν αὐτὸν πνεῦμα πονηρὸν παρὰ κυρίου, κρίσει καὶ ψήφῳ ἐπιπεμφθὲν αὐτῷ. Εἰ δὲ καὶ περὶ ἐκκλησιαστικῶν ἀρχόντων ἐκδεκτέα ταῦτα, ἐπίστησον τῇ θεοπνεύστῳ γραφῇ. ε φη γὰρ πρὸς τοὺς Μιλήτου πρεσβυτέρους ὁ Παῦλος καλέσας αὐτοὺς Προσέχετε ἑαυτοῖς καὶ τῷ ποιμνίῳ ἐν ῳ ὑμᾶς ε θετο τὸ πνεῦμα τὸ α γιον τοῦ θεοῦ ἐπισκόπους, καὶ μεθ' ε τερα Καὶ ἐξ ὑμῶν ἀναστήσονταί τινες λαλοῦντες διεστραμμένα, δηλαδὴ τὸ θεῖον πνεῦμα τοῦ φοβεροῦ τούτους ἀφαιρουμένου κριτοῦ. Οτε δὲ πόρρω διέστηκεν ὁ λέγων τοῦ πρὸς ο ν ὁ λόγος, ἐπιτεταμένης χρεία φωνῆς. ἐπεὶ τοίνυν τοῦ ποιήσαντος ἡ γεννητὴ οὐσία κεχώρισται, κραυγῆς τῆς κατὰ διάνοιαν δεῖ. θεὸν δὲ καλεῖ τῷ πάντα πεποιηκέναι, κύριον δὲ τῷ δεσπόζειν τῶν ἐξ αὐτοῦ γεγονότων. λέγοι δ' α ν καὶ θεὸν μὲν τὸν πατέρα, κύριον δὲ τὸν υἱόν. ̔Ημέρα δὲ τῷ λέγοντι θλίψεως η πᾶς ὁ βίος αὐτοῦ η γουν αἰὼν ὁ ἐνεστηκὼς ἐν ῳ πρὸς τὸ ῥυσθῆναι ζητεῖ τὸν θεὸν ὡς α ν τις ἰατρὸν ἐπὶ νόσῳ διενοχλούσῃ καλῶν. ζητεῖ δὲ πράξει καὶ διαθέσει, μὴ ἀπατώμενος κατὰ τοὺς τῶν περιστατικῶν ἀγνοοῦντας τὸ τέλος, ὡς ὁ Σαοὺλ πρὸς ἐγγαστρίμυθον ἀπελθὼν ἠπατήθη. ὁ δὲ α γιος ο σον ἐνοχλεῖται ζητεῖ τὸν θεὸν ἐν τῇ τῶν περιστατικῶν ἀγνοίᾳ καλουμένῃ νυκτί, κατὰ τὸ παρ' ̔Ησαΐᾳ...","english":"Being fearful among the kings of the earth, he drowned Pharaoh, he pursued Nebuchadnezzar among men, changing his mind so that he had his dwelling with beasts; he took away the spirit from Saul, who, having despised Samuel, transgressed the covenant of God. For it is written, \"The spirit of the Lord departed from Saul, and an evil spirit from the Lord choked him,\" sent upon him by judgment and decree. But if these things are also to be understood concerning leaders of the church, consider the divinely inspired Scripture. For Paul, having called the elders of Miletus, said to them, \"Take heed to yourselves and to the flock in which the Holy Spirit of God set you as bishops,\" and after other things, \"And from among you some will arise speaking perverse things\"—clearly, the divine Spirit of this fearful judge removing them. But when the one who speaks is far distant from the one to whom the word is addressed, a raised voice is needed. Since, therefore, the created essence is separated from the one who made it, there is need of a cry according to the mind. He calls him God because he made all things, and Lord because he rules over the things that came to be from him. But one might also say that the Father is God and the Son is Lord. And the day of affliction for the one who speaks is either his whole life or the present age, in which he seeks God in order to be rescued, calling upon him as one might call a physician in the case of a troublesome disease. He seeks him by action and disposition, not being deceived like those who are ignorant of the outcome of circumstances, as Saul was deceived when he went to the medium. But the saint, insofar as he is troubled, seeks God in the ignorance of circumstances called night, according to what is in Isaiah...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":390,"ref":"p390","source":"̓Απηνήνατο πρός τινος θνητοῦ παρακληθῆναι ἡ ψυχή μου, αὐτάρκους ου σης πρὸς πᾶσαν παραμυθίαν τῆς περὶ θεοῦ μνήμης. εἰς τοῦτο λήψει καὶ τὸ ἐν ̔Ησαΐᾳ ̓Εν θλίψει τοῦ κυρίου ἐμνήσθην. Κατὰ μὲν τὴν τῶν πολλῶν συνήθειαν ψεκτόν τι δηλοῖ ἡ ̓Ηδολέσχησα φωνή, κατὰ δὲ τὴν γραφὴν καὶ ἐπὶ ἐπαινετοῦ κεῖται· η γουν πρὸς τὸν θεὸν γνησίως προσευχομένη Αννα, καλουμένη ἀπὸ παιδαρίου τοῦ ἱερέως ἐπιμένειν τῇ εὐχῇ, ἀποκρίνεται ̓Εκ πλήθους ἀδολεσχίας μου ἐκτέτηκα ε ως τοῦ νῦν· καὶ περὶ τοῦ ̓Ισαὰκ δὲ ο τι ̓Εξῆλθεν ἀδολεσχῆσαι εἰς τὸ πεδίον. ἐπὶ ψεκτοῦ παραλήψῃ δὲ τὸ Διηγήσαντό μοι παράνομοι ἀδολεσχίας. ει ποτε γοῦν λέγοιτο ἡ λέξις αυ τη ἐν τοῖς θείοις λογίοις, τῇ ἀκολουθίᾳ καὶ τῷ λέγοντι προσώπῳ ἐπιστήσαντες τὴν φωνὴν ληψόμεθα η ἐπὶ βελτίονος η ἐπὶ κακοῦ. νῦν τοίνυν καὶ τὸ πρόσωπον καὶ ἡ λέξις ἐπαινετὰ ου τὸ πνεῦμα ὠλιγοψύχησεν δηλοῦν τὴν ψυχήν· ου τω γὰρ καὶ Στέφανος ε λεγε Κύριε ̓Ιησοῦ, δέξαι τὸ πνεῦμά μου· ὀλιγωρήσας δὲ διὰ τοὺς ἐπικειμένους ἐχθροὺς ἐπέδωκεν ἑαυτὸν τῷ θεῷ. Προκατελάβοντο φυλακὰς οἱ ὀφθαλμοί μου. α λλη γραφὴ φέρεται ου τω ε χουσα· Προκατελάβοντο φυλακὰς πάντες οἱ ἐχθροί μου. Πολλῶν φυλακῶν περὶ ἐμὲ τυγχανουσῶν, ἐφύλαττον τὴν λέγουσαν ἐντολὴν Πάσῃ φυλακῇ τήρει σὴν καρδίαν. προκατελάβοντο αὐτὰς τὸ ο σον ἐπὶ τῷ ὠλιγοψυχηκέναι με πάντες οἱ ἐχθροί μου· οὐ γὰρ ει ς ἀλλὰ πολλοί, μᾶλλον δὲ πάντες α μα ἐπλήσθησαν κατ' ἐμοῦ. διὸ καὶ ἐπικρατεστέρους αὐτοὺς γενομένους ἑωρακὼς ἐν προπαθείᾳ τινὶ γεγένημαι ὡς τάραχον ὑπομεῖναι, ἀλλ' οὐκ ἐφθεγξάμην τι ταραχῶδες οὐδ' ἐν διαθέσει τινὶ","english":"My soul refused to be comforted by any mortal, since the remembrance of God is sufficient for every consolation. To this end you will also take the saying in Isaiah: In affliction I remembered the Lord. According to the custom of the many, the word I have spoken much (ēdoleschēsa) indicates something blameworthy, but according to Scripture it is also used of one who is praiseworthy; for instance, Anna, who prayed genuinely to God and was called by the priest's servant to remain at her prayer, answers: Out of the abundance of my much speaking I have continued until now. And concerning Isaac also: that he went out to meditate in the field. But you will take as blameworthy: The lawless have told me of their much speaking. So whenever this word occurs in the divine oracles, attending to the sequence and to the person speaking, we will understand the word either in a better sense or in a bad one. Now, then, both the person and the word are praiseworthy, the spirit indicating that the soul has become faint-hearted; for thus also Stephen said: Lord Jesus, receive my spirit; but having been brought low because of the enemies pressing upon him, he gave himself over to God. My eyes anticipated the watches. Another reading is transmitted thus: All my enemies anticipated the watches. Since many watches were around me, I kept the commandment that says: With all watchfulness keep your heart. All my enemies anticipated them, as far as it depended on my having become faint-hearted; for not one but many, or rather all at once, were filled against me. Therefore, having seen them become too strong, I came in some fore-feeling to endure as it were a disturbance, but I did not utter anything disturbing, nor in any disposition","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":391,"ref":"p391","source":"τεθορυβημένῃ γεγένημαι· ε στη γάρ μοι τὰ τῆς κρίσεως τῆς προπαθείας οὐδ' ο λως ἐν τῷ παθητικῷ φόβῳ γεγενημένῳ. ἐφθεγξάμην γοῦν οὐδὲν ω ν οἱ δειλωθέντες φιλοῦσι λέγειν. Εἰ δὲ ἀρρενικῶς οἱ φύλακες λέγοιντο, ἐρεῖ ο τι πάντας τοὺς λογισμούς, ου ς ε δει με στῆσαι περὶ ἐμαυτὸν ἐπὶ τῷ φρουρεῖν με, ε φθασαν πάντες οἱ ἐχθροί μου ἀντὶ τῶν φυλαττόντων ὀλεθρίους καὶ ἐπιβλαβεῖς ὑποβάλλοντες λογισμούς. ταῦτα δὲ περὶ ἀοράτων ἐχθρῶν λεγέσθω. Εἰ δὲ καὶ φυλακαὶ οἱ τῆς νυκτὸς μερισμοὶ λέγονται (εἰ συμβαίη, φησίν, ο λην τὴν νύκτα υ πνου ἐμπλησθῆναι κατὰ τὸν ̓Εφραίμ), προκαταλαμβάνοντες ταύτας τὰς φυλακὰς πάντες οἱ ἐχθροὶ ἐπιθήσονται· Οὐ γὰρ μὴ ὑπνώσωσιν, ἐὰν μὴ κακοποιήσωσιν. Τούτων συμβάντων μοι, φησίν, διήγειρα ἐμαυτὸν πρὸς τὸ μνημονεῦσαι τῶν α νωθεν καὶ πολλῶν προκαταλαβουσῶν περιστάσεων (οὐ μόνον ἐμὲ ἀλλὰ καὶ τοὺς κατ' ἀρετὴν πατέρας μου) ἀφ' ω ν πασῶν ὁ κύριος ἐρρύσατο ἐμέ τε κἀκείνους· ἐφ' ῳ καὶ εὐθυμότερος γέγονα πρὸς τὸ ὑπομεῖναι εἰς τέλος, ι να α θλου τῶν τοιούτων ἀγώνων σωτηρίας τύχω· ̔Ο γὰρ ὑπομείνας εἰς τέλος, ου τος σωθήσεται. διαλογησάμενος γὰρ τὰς ἀρχαίας ἡμέρας καὶ τὰ αἰώνια ε τη μνησθεὶς καὶ μελετήσας, ευ ρον πολλάκις ἐμαυτόν τε καὶ τοὺς λοιποὺς ἀνθρώπους εἰς ἀπορίαν τοιαύτην ἐμπεσόντας, ὡς ἀπογνῶναι τὴν σωτηρίαν καὶ πᾶσαν ἐλπίδα καταλεῖψαι· ἀλλὰ πεποιθήσεως ἐπὶ θεὸν γεγενημένης, πᾶσα εὐπορία ἐν τοῖς καταλαβοῦσιν ἀπόρεις ἀναπέφανται. μνημονεύσῃς εἰς τὰ προκείμενα τῆς ̔Εβραϊκῆς πληθύος ἐλθούσης παρὰ τὰς ο χθας τῆς θαλάσσης·","english":"I have become disturbed, for the matters of judgment belonging to my former affection were not at all present in the fear that arose from passion. At any rate, I uttered none of the things that those who have been made cowardly are accustomed to say. But if the guards are spoken of in the masculine, he will say that all the reasonings which I ought to have stationed around myself for my protection—all my enemies anticipated them, suggesting destructive and harmful reasonings in place of those who guard. But let these things be said concerning invisible enemies. And if the watches are also called the divisions of the night (if it should happen, he says, that one is filled with sleep the whole night, according to Ephraim), all the enemies will seize these watches beforehand; for they will not sleep unless they do evil. When these things happened to me, he says, I roused myself to remember the former things and the many circumstances that had seized me beforehand (not only me but also my fathers in virtue), from all of which the Lord delivered both me and them; for which reason I have also become more cheerful to endure to the end, so that I may obtain salvation as a prize for such contests. For the one who endures to the end, this one will be saved. For having reasoned through the ancient days and remembered and meditated on the eternal years, I often found both myself and the rest of mankind falling into such perplexity as to despair of salvation and abandon every hope; but when confidence in God has arisen, every resource has appeared in the midst of perplexities that have overtaken us. You will remember the things set before you when the Hebrew multitude came to the shores of the sea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":392,"ref":"p392","source":"οὐδεμιᾶς γὰρ ἐκεῖ ὑπολειπομένης ἐλπίδος χρηστῆς, ἐξαίφνης ὁ θεὸς ἐν στενοῖς πλάτος καὶ ἐν ἀπόροις εὐπορίαν παρέσχεν. Παντὸς τοῦ βίου τούτου διὰ τὴν ἐπιπολάζουσαν α γνοιαν τῶν πραγμάτων νυκτὸς ὀνομαζομένου, οὐ κατὰ τοὺς α λλους ἀνθρώπους υ πνῳ καὶ κάρῳ ἐμαυτὸν παραδέδωκα ἀλλὰ πρὸς νηφαλεότητα καὶ γρήγορσιν διαναστήσας ἐμαυτόν· Οἱ γὰρ καθεύδοντες νυκτὸς καθεύδουσιν καὶ νυκτὸς μεθύουσιν. Μετὰ τῆς καρδίας μου, τουτέστι τοῦ νοῦ μου, αὐτὸς ἐμαυτῷ διαλεγόμενος περὶ τῶν πρακτέων καὶ φύσεων τῶν πραγμάτων (γνοῦς γὰρ ο τι πρόσκαιρα τὰ παρόντα) ε μαθον ο τι τέλος ε ξει τὰ περιστηκότα πονηρά. ἐσκάλευον δὲ σὺν γεωργικῇ τέχνῃ τὸ πνεῦμά μου, σπείρειν εἰς αὐτὸ βουλόμενος, ι να ἐξ αὐτοῦ θερίσω ζωὴν αἰώνιον· ̔Ο σπείρων γὰρ εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον. Οὐ νομιστέον δὲ συνωνύμως εἰρῆσθαι τὸ πνεῦμα, ἀλλ' ὁμωνύμως ἐπὶ τῆς παρούσης λέξεως καὶ τῆς πρότερον τεθείσης· ἐκεῖ μὲν γὰρ ἡ ψυχὴ πνεῦμα ἐλέγετο, ἐνταῦθα δὲ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ. εἰ γὰρ καὶ ἐνταῦθα τὸ πνεῦμα ἀντὶ τῆς ψυχῆς λέγεται, τίς ὁ σκάλλων τὸ πνεῦμα αὐτοῦ καὶ ἀδολεσχῶν μετὰ τῆς καρδίας αὐτοῦ; οὐ γὰρ οι όν τέ ἐστι τὸ σῶμα ταῦτα ποιεῖν. Ψυχὴ ου ν ἐστιν ἡ καὶ κυρίως α νθρωπος ου σα καὶ ἀδολεσχοῦσα μετὰ τοῦ νοῦ καὶ σκαλεύουσα τὸ πνεῦμα τὸ τῷ νῷ συνεζευγμένον· Προσεύξομαι γὰρ τῷ πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ· ψαλῶ τῷ πνεύματι, ψαλῶ δὲ καὶ τῷ νοΐ. Φθορὰ γὰρ α ν ει η τὸ ἐκστῆναι τῆς κατὰ φύσιν ἀγαθότητος, οὐκέτι τῆς οὐσίας μενούσης, εἰ τῶν κατὰ φύσιν ὑπαρχόντων τι ἀφαιρεθείη αὐτῆς.","english":"For when no good hope remained there, God suddenly provided breadth in narrow places and abundance in difficulties. Since this whole life is called night because of the ignorance of matters that prevails, I did not, like other people, give myself over to sleep and torpor, but roused myself to soberness and watchfulness. For those who sleep, sleep at night, and those who get drunk, get drunk at night. With my heart, that is, with my mind, I conversed with myself about what must be done and about the natures of matters (for having understood that present things are temporary), I learned that the evils that beset me will have an end. And I was digging at my spirit with the skill of a farmer, wishing to sow in it, so that from it I might reap eternal life. For the one who sows into the spirit will reap eternal life from the spirit. But it must not be supposed that the word \"spirit\" is used synonymously, but homonymously in the present passage and in the one set down earlier. For there the soul was called spirit, but here it is the spirit of the man that is in him. For if here too the spirit is spoken of in place of the soul, who is the one digging at his spirit and conversing with his heart? For it is not possible for the body to do these things. The soul, then, is that which is also properly the human being, both conversing with the mind and digging at the spirit that is yoked together with the mind. For I will pray with the spirit, and I will pray with the mind also; I will sing praise with the spirit, and I will sing praise with the mind also. For it would be destruction always to depart from the goodness that is according to nature, since the essence no longer remains, if any of the things that exist according to nature were taken away from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":393,"ref":"p393","source":"πρότερον γὰρ εὐδοκοῦντα βοηθεῖν καὶ ἐπινεύοντα τοῖς αἰτουμένοις ει δον αὐτόν, ο τε Διελογισάμην ἡμέρας ἀρχαίας. α ρ' ου ν μέχρις ἐκείνων ε στη ἡ χρηστότης αὐτοῦ, οὐκέτι προστιθέντος αὐτοῦ εὐδοκῆσαι; α παγε. ου τε γὰρ τὸ ε λεος αὐτοῦ ἀποκόπτει ἀπὸ τῆς προτέρας γενεᾶς, οὐ φθάνον ἐπὶ τὴν ἐσομένην. τοῦτο γὰρ οἰομένων ἐστὶ τέλος ε ξειν τὸ ε λεος αὐτοῦ, εἰ ε ν τινι μὲν γενεᾷ εὐεργετοίη καὶ ἐλεοίη, ε ν τινι δὲ μή. οὐδὲ γὰρ ἐπιλήσεται τοῦ οἰκτειρῆσαι, ω σπερ οὐδὲ τὸ πῦρ καὶ τὸ φῶς ἐπιλήσεται τοῦ φωτίζειν καὶ θερμαίνειν. κα ν γὰρ διὰ πρόσκαιρον ὀργὴν διὰ ἁμαρτίαν συμβᾶσαν δόξῃ συνέχειν τοὺς οἰκτιρμοὺς αὐτοῦ, ἀλλ' οὐκ εἰς τὸ ἀεὶ συσχεθήσονται. Εἰ καὶ πολλὰ θλιβερὰ περὶ ἐμὲ γεγενημένα τάραχον ἐνέβαλέ μοι ῳ\n\nἠκολούθησε τὰ διηγηθέντα ἐν πάσαις ταῖς προκειμέναις λέξεσιν, ἀλλὰ καὶ ἐπιστήσας τοῖς πράγμασιν ἐθεώρησα μὴ εἰς τοὺς αἰῶνας ἀπωθούμενον τὸν θεὸν μηδὲ τὰ α λλα α κατείλεκται ποιοῦντα, ὡς α λλην ἀρχήν με τρόπον τινὰ ζωῆς καταβαλέσθαι· ἐπὶ πᾶσιν γὰρ οι ς διεξελήλυθα ει πον τὸ Νῦν ἠρξάμην, πάντων τῶν ταραξάντων με καὶ φοβησάντων μεταβαλόντων ὡς θαρσαλέον με τοῦ λοιποῦ γενέσθαι. Αυ τη ου ν ἡ μεταβολὴ κατὰ ποιότητα ου σα (ἐκ διαθέσεως γὰρ εἰς διάθεσιν μεταβέβηκα) ἀλλοίωσίς ἐστιν, οὐκ α λλου αὐτὴν ἐνεργήσαντος η τῆς δεξιᾶς τοῦ ὑψίστου. αυ τη γὰρ καὶ τὰς ἐννοίας ταύτας παρέσχεν καὶ συνήργησεν εἰς τὸ ἀλλοιωθῆναί με. Αυ τη ἡ ἀδολεσχία ὁμοία τῇ α νωθεν ἀγαθή· τὸ πολλάκις γὰρ τὰ θαυμάσια τοῦ θεοῦ λέγειν τινὰ καλόν ἐστιν.","english":"For formerly I saw him well-pleased to help and consenting to those who asked, and I meditated on ancient days. Surely, then, his goodness did not stop at those generations, nor did he cease to be well-pleased thereafter? Far be it. For his mercy is not cut off from the former generation, nor does it fail to reach the one to come. For this is the opinion of those who think that his mercy will have an end, if he benefits and shows mercy in one generation but not in another. For he will not forget to have compassion, just as fire and light will not forget to illuminate and warm. For even if through a temporary anger caused by sin he seems to restrain his mercies, yet they will not be restrained forever. Even though many distressing things that happened around me cast me into confusion, and the things described in all the preceding words followed, yet when I attended to the matters I observed that God is not thrust away forever, nor does he do the other things that have been recounted, so that I in some way began another beginning of life. For in addition to all that I have gone through, I said, \"Now I have begun,\" since all the things that troubled and frightened me had changed, so that I became bold for the rest. This change, then, being in quality (for I have passed from one disposition to another), is an alteration, and it was not another that effected it, but the right hand of the Most High. For this also provided these thoughts and cooperated in my being altered. This meditation is like the good one from above; for it is good for a person often to speak of the wonderful works of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":394,"ref":"p394","source":"799 ̓Επεὶ ἐνοικεῖ καὶ ἐμπεριπατεῖ ἐν τοῖς ἁγίοις ὁ θεός, ἐν ἑκάστῳ τῶν ἁγίων ε χει τὴν ἰδίαν ὁδόν, ἐπιπορευόμενος τῇ ἑκάστου αὐτῶν διανοίᾳ. ἐπειδὴ δὲ ὁ λόγος αὐτοῦ ὁδὸς ει ρηται ( ̓Εγὼ γάρ εἰμι, φησίν, ἡ ὁδός), ε στι δὲ ὁ λόγος αὐτοῦ ἐν οὐδενὶ φαύλῳ καθὸ ὁδός ἐστιν, ἀλλ' ἐν μόνοις τοῖς ἁγίοις εἰκότως ει ρηται ἡ ἐγκειμένη φωνή. Τὸ μέγα ἐπὶ νοητῆς οὐσίας καθ' ὑπεροχὴν δυνάμεως ἀλλ' οὐ κατὰ ποσὸν λέγεται. οὐδεὶς ου ν ου τω μέγας εὑρίσκεται θεὸς ὡς ὁ ἡμέτερος. θεοὺς δὲ λέγει οὐ τὰ ἀγάλματα οὐδὲ τὰ δαιμόνια (ἑκάτερα γὰρ ταῦτα θεοὶ λέγονται), ἀλλ' ἐκεῖνοι πρὸς ου ς ὁ λόγος τοῦ θεοῦ γενόμενος ἐθεοποίησεν αὐτούς. οὐ γὰρ θεότητος ου τοι παρεκτικοὶ ἀλλὰ μέτοχοι. Λέγεται δὲ ἡ παροῦσα λέξις πρὸς τὸν σωτῆρα, ὡς τὰ ἑξῆς δηλώσει, μεγάλου ο ντος θεοῦ καὶ πατρός, ἐπεὶ υἱὸς τοῦ μεγάλου θεοῦ ὑπάρχει. Μετὰ τοῦ α ρθρου λέγεται θεὸς ὁ σωτήρ, ι να δειχθῇ ε τερος ἐκείνων τῶν πρὸς ου ς ει ρηται ̓Εγὼ ει πα Θεοί ἐστε· ο θεν οὐδεὶς αὐτῶν ὡς ὑπερέχων τῶν ὁμογενῶν μετὰ τοῦ α ρθρου ει ρηται θεός. τοιοῦτόν ἐστι καὶ τὸ ̔Ο μονογενὴς θεὸς ὁ ω ν εἰς τὸν κόλπον τοῦ πατρός, τῷ μόνος ει ναι κατ' οὐσίαν θεός· οὐδεὶς γὰρ τῶν ἑτέρων μονογενὴς ἀλλὰ μεθ' ὁμογενῶν ἐστι θεός. κατὰ τὴν αὐτὴν θεότητα τῷ μονογενεῖ θεῷ καὶ ὁ πατὴρ θεός ἐστιν. ει ρηται γοῦν πρὸς τὸν σωτῆρα (μιᾶς ου σης θεότητος αὐτοῦ καὶ τοῦ πατρός) ̓Εν σοὶ ὁ θεός ἐστιν, καὶ οὐκ ε στι θεὸς πλὴν σοῦ· σὺ γὰρ ει ὁ θεός, καὶ οὐκ ῃ δειμεν.","english":"Since God dwells and walks about in the saints, in each of the saints he has his own path, traveling through the mind of each one. And since his Word is called a path (for he says, I am the way), and his Word is in no base thing insofar as he is a path, but only in the saints, the voice set before us is reasonably spoken. \"Great\" is said of an intelligible essence by excellence of power, not by quantity. Therefore no God is found great as our God. And it calls gods not the statues nor the demons (for both of these are called gods), but those whom the word of God, having come to them, made gods. For these are not sources of divinity but partakers. And the present passage is spoken to the Savior, as what follows will show, since he is the Son of the great God and Father, because he is the Son of the great God. With the article the Savior is called God, so that he may be shown to be other than those to whom it was said, I said, You are gods; hence none of them, as though excelling his fellows, is called God with the article. Such also is the saying, The only-begotten God who is in the bosom of the Father, because he alone is God by essence; for none of the others is only-begotten, but is God together with fellows. According to the same divinity as the only-begotten God, the Father also is God. At any rate it was said to the Savior (his divinity and the Father's being one), God is in you, and there is no God besides you; for you are God, and we did not know.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":395,"ref":"p395","source":"πῶς γὰρ εἰ ὁ θεὸς ἐν αὐτῷ ἐστιν, οὐκ ε στι θεὸς πλὴν αὐτοῦ καὶ αὐτὸς ὁ θεός ἐστιν, εἰ μὴ νοοῖμεν πατρὸς καὶ υἱοῦ τὴν αὐτὴν θεότητα ὡς ε να θεὸν ει ναι πατέρα καὶ υἱόν, υἱόν τε καὶ πατέρα μὴ ε να; ὁ γὰρ πατὴρ υἱοῦ πατὴρ καὶ ὁ υἱὸς πατρὸς υἱός· ο θεν καὶ τὸ ̓Εγὼ καὶ ὁ πατὴρ ε ν ἐσμεν, τοῦ ̓Εγὼ καὶ ὁ πατὴρ ἀκολούθως ἐν τῷ Εν ἐσμεν λεγομένου, οὐκέτι λέγοντος τοῦ υἱοῦ ̓Εγὼ καὶ ὁ θεός· α λλος γὰρ υἱοῦ ὁ πατήρ, οὐκ α λλος δὲ θεὸς τῷ τὴν αὐτὴν ει ναι θεότητα τοῦ γεννήματος καὶ τοῦ γεννήτορος. 802 ̓Εγνώρισε τὴν δύναμιν αὐτοῦ ὁ σωτὴρ ἐν ἀμφοτέροις τοῖς λαοῖς, τῷ ἀπὸ ἐθνῶν καὶ τῷ ἐκ περιτομῆς, παράδοξα καὶ θαύματα πολλὰ ἐν αὐτοῖς ποιήσας· Δύναμις γὰρ παρ' αὐτοῦ ἐξήρχετο καὶ ἰᾶτο πάντας. ἀλλὰ καὶ ἐν τῷ βραχίονι αὐτοῦ (λέγω δὴ τῇ ἐνεργείᾳ καὶ πράξει αὐτοῦ) ἐλυτρώσατο τὸν ι διον λαὸν τὸν ἐκ τῶν δύο ἑνωθέντα, χάριτι θεοῦ ὑπὲρ παντὸς γευσάμενος θανάτου δοὺς τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν· Τῷ γὰρ τιμίῳ αι ματι αὐτοῦ ἐλυτρώθημεν ἐκ τῆς ματαίας ἡμῶν ἀναστροφῆς πατρωπαραδότου. Λαοὶ δέ εἰσιν ἐν οι ς ἐγνώρισε τὴν δύναμιν αὐτοῦ, ου ς καὶ η νωσεν εἰς ε να λαὸν ο ν ἐλυτρώσατο, υἱοὶ ̓Ιακὼβ καὶ ̓Ιωσήφ, τῶν ἐκ περιτομῆς πιστευόντων χρηματιζόντων υἱῶν ̓Ιακώβ, τῶν δὲ ἀπὸ ἐθνῶν υἱῶν ̓Ιωσήφ. ̓Ιωσὴφ γὰρἑρμηνεύεται Κυρίου πρόσθεσις· προσέθηκε γὰρ ἀληθῶς ὁ θεὸς τοῖς σῳζομένοις ἐκ τῆς περιτομῆς τοὺς ἀπὸ ἐθνῶν πιστεύοντας. Τὸ δὲ ̓Εγνώρισας οὐ τὸ ἀρχὴν τοῦ γινώσκεσθαι ε χον σημαίνει ἀλλὰ τὸ ἐπιγινωσκόμενον καὶ ἀναγνωριζόμενον· εἰπὼν γὰρ ̔Ο ποιῶν θαυμάσια, ἀναγνωρίζει ταῦτα διὰ τούτων τῶν ῥημάτων.","english":"For how, if God is in him, is there no God besides him, and he himself is God, unless we understand the same divinity of Father and Son, so that Father and Son are one God, and Son and Father are not one? For the Father is Father of the Son, and the Son is Son of the Father; hence also the saying, I and the Father are one, since I and the Father is said consequently in the \"we are one,\" the Son no longer saying \"I and God\"; for the Father is other than the Son, but God is not other, because the same divinity belongs to the begotten and the begetter. The Savior made known his power in both peoples, the one from the Gentiles and the one from the circumcision, doing many marvelous things and wonders among them; for power went out from him and he healed all. But also by his arm (I mean by his energy and action) he redeemed his own people, the one united from the two, having tasted death by the grace of God for every man, giving his soul as a ransom in exchange for many; for by his precious blood we were redeemed from our futile conduct inherited from our fathers. And the peoples in whom he made known his power are those whom he also united into one people which he redeemed, the sons of Jacob and Joseph—those from the circumcision who believe being called sons of Jacob, and those from the Gentiles sons of Joseph. For Joseph is interpreted as \"addition of the Lord\"; for God truly added to those being saved from the circumcision the believers from the Gentiles. And \"you made known\" does not signify the beginning of being known but what is recognized and acknowledged; for having said, \"He who does marvelous things,\" he acknowledges these things through these words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":396,"ref":"p396","source":"Τοῦ σωτῆρος ἐπὶ γῆς ὀφθέντος, σάλον καὶ τρόμον ἡ γῆ ὑπέμεινεν τουτέστι τὰ ἐπὶ γῆς πράγματα, τῶν παρὰ πᾶσιν νόμων καὶ δεισιδαιμόνων\n\nθεῶν α μα τοῖς χρηστηρίοις δι' ω ν ἠπάτων οἱ δαίμονες ἀνατρεπομένων· ἀλλὰ καὶ τῶν ἀνθρώπων τοῖς γηΐνοις διὰ προπαθείας ἡνωμένων μετατιθεμένων τῷ Χριστῷ λόγῳ, κλόνον καὶ τρόμον ὑπέμενεν ἡ γῆ. Καὶ τὴν θάλασσαν δέ, τὸν παρόντα βίον, μόνος ̓Ιησοῦς θεὸς ω ν ω δευσεν ὡς ι χνη καὶ τεκμήρια καταλειπεῖν τῆς ὁδοῦ, ο πως ἐπακολουθήσωσιν οἱ βουλόμενοι αὐτῷ ε πεσθαι· Αἱ τρίβοι σου γάρ φησιν ἐν υ δασι πολλοῖς, καὶ τὰ ι χνη σου οὐ γνωσθήσεται, διὰ τὸ ἀκατάληπτον ει ναι τὸν τῆς πορείας αὐτοῦ λόγον. ̔Ωδηγήθη δὲ τὰ Χριστοῦ πρόβατα ὑπὸ θεοῦ ἐν πράξει (συμβολικῶς χειρὶ ὀνομαζομένῃ) τοῦ πνευματικοῦ νόμου καὶ τοῦ ἱερατικοῦ λόγου. Χριστὸς δὲ ἡμῖν ἀμφότερα γεγένηται αὐτὸς ω ν ὁ πνευματικὸς νόμος, τῆς πνευματικῆς τελετῆς τοῦ θεοῦ μυσταγωγὸς καὶ ἀρχιερεὺς ὁ μέγας τοὺς οὐρανοὺς διεληλυθώς. σημαίνει δὲ Μωυσῇ τὸν νόμον, ̓Ααρὼν δὲ τὸν ἀρχιερέα· διὸ καὶ ἀδελφοὶ τυγχάνουσιν, υἱοὶ τυγχάνοντες τῆς θείας προνοίας γεννησάσης τοῦτον τὸν νόμον καὶ τὸν κατάλληλον αὐτῷ ἀρχιερατικὸν λόγον· βουλήσει γὰρ αὐτῆς ἀνθρώποις ὑπῆρκται τὰ ἀγαθὰ ταῦτα.","english":"When the Savior appeared on earth, the earth—that is, the affairs upon the earth—underwent shaking and trembling, since the laws held among all peoples and the gods revered by the superstitious were being overturned together with the oracles through which the demons deceived them; but also since men who through passion were united to earthly things were being transferred to the Word, Christ, the earth underwent convulsion and trembling. And the sea, this present life, Jesus alone, being God, traversed, so as to leave footprints and tokens of the way, that those who wish to follow him may follow after; for he says, Your paths are in many waters, and your footprints shall not be known, because the account of his journey is incomprehensible. And the sheep of Christ were led by God in action (symbolically called the hand) of the spiritual law and of the priestly word. And Christ has become both for us, himself being the spiritual law, the mystagogue and great high priest of the spiritual initiation of God, who has passed through the heavens. He signifies to Moses the law, and Aaron the high priest; therefore they are also brothers, being sons of divine providence, which gave birth to this law and to the priestly word suited to it; for by its will these good things have existed for men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":397,"ref":"p397","source":"804 Νόμον ἐπὶ τοῦ παρόντος δύναται καλεῖν πᾶσαν τὴν παλαιὰν γραφήν. εἰ δὲ σημαίνοιτο ὁ προστακτικὸς καὶ ἀπαγορευτικὸς λόγος ἐκ τῆς νόμος φωνῆς κατὰ τὸν προκείμενον στίχον, προσέχειν ἐντέλλεται τῷ νόμῳ, ο πως κατωρθωμένα τὰ η θη ε χωσιν οἱ τὴν πρόσταξιν εἰληφότες αἱρούμενοι τἀγαθὰ καὶ φεύγοντες τὰ φαῦλα. Ταῦτα οἱ Χριστοῦ νοῦν ε χοντες η κουσαν καὶ συνῆκαν πνευματικῶς· οὐ γὰρ ἐκρύβη ἀπ' αὐτῶν τῶν πατέρων κατ' ἐπιστήμην διηγησαμένων αὐτοῖς. καὶ αὐτοὶ δὲ ου τοι τοῖς τέκνοις ἑαυτῶν γεννηθεῖσιν ὑπ' αὐτῶν διὰ παιδεύσεως ἐφανέρωσαν τὰ ἀπ' ἀρχῆς προβλήματα, ο πως καὶ εἰς τὴν ἑξῆς αὐτῶν γενεὰν γνωστὰ καὶ μὴ κεκρυμμένα τυγχάνῃ. δ ̔Ο γὰρ μετὰ τοῦ θεοῦ πνεύματι γινόμενος ἐξ αὐτοῦ τοῦ συνεῖναι θεῷ πιστοῦται καὶ βεβαιοῦται κατὰ πνεῦμα. πνεῦμα δὲ τὴν διάνοιαν ἐνταῦθα εἰρῆσθαι νομιστέον κατὰ τὸ περὶ τῆς παρθένου λεχθέν, ο πως ῃ ἁγία πνεύματι καὶ σώματι· πνεῦμα γὰρ ἐν τούτοις τὴν γνώμην αὐτὴν καὶ τὴν διάθεσιν καλεῖ, ἀφ' η ς ἡγιασμένης συμβαίνει καὶ τὸ σῶμα ἁγιάζεσθαι ἐνεργείαις ἁγιαστικαῖς ὑπηρετούμενον. εἰ δὲ καὶ αὐτὴ ἡ ψυχὴ πνεῦμα καὶ ἐνταῦθα καλεῖται, συνεπίστησον. Πρὸ τῆς ἀντιλογίας δεδόμενον η ν τὸ μάννα, ὁ ψαλμὸς μετὰ τὴν ἀντιλογίαν φησὶ καὶ τὸ μάννα καὶ τὸ κρέας δεδόσθαι. ἀλλὰ τοῦτο οὐκ α ν ει η ζήτημα. ἐπισυνάπτει γὰρ τὰ ἐν διαφόροις χρόνοις ὁ ψαλμός, μίαν ἀντιλογίαν ἐν διαφόροις χρόνοις γεγενημένην συνάγων ὑπὸ μίαν αἰτίαν. εἰ γὰρ δὴ τὴν πρώτην ἀντιλογίαν τις οι ητο τὴν πρὸ τῆς ποιήσεως τῆς σκηνῆς τὴν ἐν δευτέρῳ μηνὶ τῆς ἐξόδου, οὐκ ἐν καιρῷ τὴν ἱστορίαν ἐκείνην τῷ ψαλμῷ παρατίθησιν·","english":"For the present, he can call the whole of the old Scripture \"law.\" But if the word \"law\" is taken to mean the commanding and forbidding word in the verse before us, he enjoins them to attend to the law, so that those who have received the command may have their affairs set right, choosing the good and fleeing the base. Those who have the mind of Christ heard these things and understood them spiritually; for they were not hidden from them, since the fathers explained them to them with knowledge. And these men in turn made known to their own children, begotten by them through instruction, the things set forth from the beginning, so that they might be known and not hidden even to their succeeding generation. For the one who becomes with God in spirit is made trustworthy and confirmed in spirit from the very fact of understanding God. And \"spirit\" here must be thought to mean the understanding, according to what was said concerning the virgin, that she was holy in spirit and body; for in these words he calls \"spirit\" the very mind and disposition, from which, when it has been sanctified, it follows that the body too is sanctified, being served by sanctifying energies. But consider also whether the soul itself is here called \"spirit.\" The manna had been given before the disputing; the psalm says that both the manna and the flesh were given after the disputing. But this would not be a question. For the psalm joins together things that happened at different times, gathering one disputing that occurred at different times under a single cause. For if someone supposed the first disputing to be the one before the making of the tabernacle, in the second month of the exodus, he does not set that account alongside the psalm at the right time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":398,"ref":"p398","source":"ου πω γὰρ τότε τὸ ἐκ τῆς πέτρας υ δωρ ἐτύγχανε δεδόμενον, οὐδὲ μὴν τιμωρία ἡ τοῦ πυρὸς ἐπηκολούθησεν, α τε δὴ καὶ πρωτοπείροις ου σι καὶ οὐκ ἀπεικότως ἀπιστοῦσιν ε τι πρὸς τὴν παράδοξον δόσιν τῆς τροφῆς καὶ ὀλιγοψύχως ε χουσι διὰ τὸ μὴ παραχρῆμα τῆς ἀφθονίας τυγχάνειν. διὸ οὐδὲ Μωυσῆς ἀπέκαμεν ἐπὶ ταῖς τοῦ λαοῦ μικροψυχίαις. ἐν δὲ τῇ δευτέρᾳ περὶ τῶν κρεῶν ἀντιλογίᾳ χαλεπῶς η δη φέρει καὶ Μωυσῆς· εἰκότως δὲ καὶ ἡ παρὰ θεοῦ τιμωρία τηνικαῦτα αὐτοῖς ἐπῄει, καὶ πυρὶ κατεφλέγοντο. δέον πιστεύειν ἐκ τῶν προυπηργμένων μὴ πιστεύοντες τῇ θείᾳ δυνάμει, καὶ δέον ἐλπίζειν τὴν ἀπ' αὐτοῦ σωτηρίαν οὐκ ἐλπίζοντες. 808 ̔Ρητέον δὲ καὶ κατὰ ἀναγωγὴν ω δε· ἐν τῇ ἐρήμῳ τοῦ υἱοῦ ε νθα πολλὴ ἐπικρατεῖ α γνοια τῶν πραγμάτων. διελὼν καὶ διαιρήσας τὸν στερρότατον αὐτοῦ λόγον πέτραν ὀνομαζόμενον, ποτισμὸς πολὺς τοῖς εὐεργετουμένοις γεγένηται ὡς παραβληθῆναι τὸ ῥέον υ δωρ διὰ τὸ ἀπερίγραφον κατὰ βάθος καὶ πλάτος ἀβύσσῳ. τὸ γὰρ ἐξαχθὲν ἐκ ταύτης τῆς πέτρας υ δωρ ὡς","english":"For at that time the water from the rock had not yet been given, nor indeed had the punishment of fire followed—things which also happened to those who were being tested for the first time and who disbelieved, not unreasonably, somewhat regarding the paradoxical gift of food, and who were fainthearted because they did not immediately obtain abundance. Therefore not even Moses grew weary at the faintheartedness of the people. But in the second dispute concerning the meat, Moses too now bears it with difficulty; and reasonably the punishment from God came upon them at that time, and they were consumed by fire. They ought to have believed from what had been done before—they who did not believe in the divine power—and they ought to have hoped for salvation from him—they who were not hoping. But one must also speak in the way of spiritual interpretation thus: in the wilderness of the Son, where great ignorance of matters prevails. Having divided and separated his most solid word, which is called a rock, he became a great watering for those who are benefited, so that the flowing water is compared to an abyss because of its boundlessness in depth and breadth. For the water brought forth from this rock, as","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":399,"ref":"p399","source":"ποταμοὶ κατηνέχθη. ποταμοὶ δὲ περὶ ω ν ὁ σωτὴρ ̔Ο πιστεύων εἰς ἐμέ, καθὼς ει πεν ἡ γραφή, ἐκ τῆς πνευματικῆς αὐτοῦ κοιλίας (τῆς κατὰ τὸν ε σω α νθρωπον) ῥεύσουσιν υ δατος ζῶντος· ε λεγε δέ, φησὶν ὁ συγγραφεύς, τοῦτο περὶ τοῦ πνεύματος ου ε μελλον λαβεῖν οἱ πιστεύοντες. Τούτων γὰρ τῶν ποταμῶν τὸ υ δωρ ἐξάγεται ἐκ πέτρας περὶ η ς ὁ Παῦλός φησιν Επινον ἐκ πνευματικῆς ἀκολουθούσης πέτρας· ἡ δὲ πέτρα η ν ὁ Χριστός. αὐτὸς ου ν ὁ Χριστός, καθὸ πέτρα ἐστί, περὶ τοῦ υ δατος τῶν ποταμῶν ει πεν Οτι ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν πάντα. Καὶ προσέθεντο ε τι τοῦ ἁμαρτάνειν αὐτῷ, οὐ πάντων τῶν ἁμαρτανόντων θεῷ ἁμαρτανόντων ἀλλὰ μόνων τῶν γνόντων αὐτοῦ τὸ θέλημα καὶ μὴ ποιούντων αὐτό. ἀμέλει καὶ Δαυὶδ οὐκ ἀγνοῶν τοῦ θεοῦ τὸ βούλημα ε φη Σοὶ μόνῳ η μαρτον. η τάχα τῶν ἐν ἠθικοῖς ἁμαρτανόντων ἡ ἁμαρτία εἰς ἀνθρώπους γίνεται, τῶν δὲ θεὸν καὶ τὴν πρόνοιαν κακολογούντων ἡ ἁμαρτία ἀσέβειά τις ου σα εἰς θεὸν ἀνατρέχει. ̓Εὰν γὰρ ἁμάρτῃ τις εἰς α νδρα, καὶ προσεύξεται περὶ αὐτοῦ· ἐὰν δὲ εἰς κύριον τὸν θεὸν ἁμάρτῃ, τίς προσεύξεται περὶ αὐτοῦ; ̓Αμέλει γοῦν ἐπιφέρεται ο τι τὸν υ ψιστον παρεπίκραναν ἐν ἀνύδρῳ στερόμενοι τῶν πνευματικῶν ὑδάτων· ἀπεστράφησαν γὰρ τὸ ἀπὸ τῆς προειρημένης πέτρας υ δωρ. ἐν ἀνύδρῳ δὲ τυγχάνοντες οὐδὲν τῶν γλυκαινόντων τὴν χρηστότητα τοῦ θεοῦ ε δρασαν. γλυκαίνει δὲ αὐτὴν τὰ κατ' ἀρετὴν καὶ σοφίαν ἐνεργούμενα καὶ θεωρούμενα.","english":"Rivers were brought down. And the rivers are those about which the Savior said, \"He who believes in me, as the Scripture said, out of his spiritual belly\"—that is, the belly according to the inner man—\"shall flow rivers of living water.\" And the writer says, \"He spoke this concerning the Spirit which those who believe were about to receive.\" For the water of these rivers is brought forth from the rock about which Paul says, \"They drank from the spiritual rock that followed; and the rock was Christ.\" Therefore Christ himself, insofar as he is the rock, said concerning the water of the rivers, \"Because he shall receive from mine and shall declare all things to you.\" And they added still more to sin against him—not that all who sin sin against God, but only those who have known his will and do not do it. Indeed David also, not being ignorant of God's will, said, \"Against you only have I sinned.\" Or perhaps the sin of those who sin in matters of ethics is committed against men, while the sin of those who speak evil of God and his providence, being a kind of impiety, runs up against God. For if someone sins against a man, he will also pray for him; but if someone sins against the Lord God, who will pray for him? Indeed, then, it is added that they provoked the Most High in a waterless place, being deprived of the spiritual waters; for they turned away from the water of the aforementioned rock. And being in a waterless place, they did nothing of the things that sweeten the goodness of God. But the things accomplished and contemplated according to virtue and wisdom sweeten it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":400,"ref":"p400","source":"̓Εξεπείρασαν ου ν αὐτὸν ἐν ταῖς καρδίαις αὐτῶν, οὐκ ἐξ ἐπιπολῆς ἀλλ' ἐκ βάθους τοῦ ἡγεμονικοῦ ἑαυτῶν κατὰ τοῦ θεοῦ διανοούμενοι καὶ ἀμφιβάλλοντες περὶ τῆς δυνάμεως αὐτοῦ τοῦ αἰτῆσαι βρώματα ταῖς ψυχαῖς αὐτῶν οὐ ταῖς κατ' εἰκόνα καὶ ὁμοίωσιν θεοῦ γεγενημέναις (τρέφονται γὰρ αυ ται τὸν τῆς ζωῆς α ρτον καὶ τὸν καρπὸν τοῦ ξύλου τῆς ζωῆς) ἀλλὰ ταῖς εἰς σάρκας μεταβαλλούσαις διὰ τὸ τοῖς ὑλικοῖς προσπεπονθέναι ὀρεγομέναις οὐκ ὠφελίμων καὶ ὑγιῶν τροφῶν ἀλλ' ἡδέων καὶ νοσοποιῶν. η τάχα ψυχὴ τροφῶν ὀρεγομένη ἡ ἐπιθυμητικὴ καὶ ὀρεκτικὴ ἐν ἡμῖν α λογος δύναμίς ἐστιν. περὶ ταύτης γὰρ ει ρηται Καὶ φάγῃ κρέα ο σον ἐπιθυμεῖ ἡ ψυχή σου. ταύτης μετέχει καὶ τὰ α λογα ζῷα ὀρεγόμενα καὶ ἐπιθυμητικὰ τροφῆς ο ντα. Καὶ κατελάλησαν τοῦ θεοῦ καὶ ει πον Μὴ δυνήσεται ὁ θεὸς ἑτοιμάσαι τράπεζαν ἐν ἐρήμῳ, καὶ τὰ ἑξῆς; ἀλλὰ καὶ δέδωκεν α ρτον ἐκ τοῦ οὐρανοῦ καταβεβηκότα καὶ τράπεζαν ἡτοίμασεν ἐνώπιον τοῦ λαοῦ αὐτοῦ. ε φη ἡ Σοφία Τὰ ἑαυτῆς θύματα ἐπέθηκε καὶ τὸν ἑαυτῆς οι κον εἰς κρατῆρα κεράσασα ἡτοίμασε· καὶ γεύσεται αὐτῶν οὐδεὶς τῶν ἀπίστων. εἰς τοῦτο παραλήψῃ τὸ Λέγω γὰρ ὑμῖν Οὐδεὶς τῶν ἀνδρῶν ἐκείνων γεύσεταί μου δείπνου. Διὰ τοῦτο η κουσε κύριος καὶ ἀνεβάλετο, κα ν εἰς τὸ ε τι προσέχειν αὐτοῖς. τοῦτο δὲ ἠκολούθησε τὸ ἀναφθῆναι τὸ πῦρ τῶν ἐπιθυμιῶν ἐπὶ τὸν ̓Ιακώβ· η τὸ ἐπὶ τὸ ἀσκεῖν καὶ πονεῖν ὑπὲρ ἀρετῆς κεκριμένον, η πῦρ ἀνήφθη ἐκ θεοῦ τὸ δυνάμενον καταφλέξαι ἐπ' εὐεργεσίᾳ αὐτῶν τὴν ὑλικὴν προαίρεσιν καὶ διάθεσιν αὐτῶν. ἑπομένως δὲ τῷ πυρὶ τούτῳ ἀνέβη ἐπὶ τὸν ̓Ισραὴλ ὀργή.","english":"They tested him in their hearts, not superficially but from the depth of their own governing faculty, thinking against God and doubting about his power—doubting, that is, to ask for food for their souls, not for those souls that have come to be according to the image and likeness of God (for these are fed with the bread of life and the fruit of the tree of life), but for those that change over into flesh because they are attached to material things, longing not for beneficial and healthy foods but for pleasant and disease-producing ones. Or perhaps the soul that longs for foods is the desiring and appetitive power in us, namely reason. For it has been said concerning this: \"And you shall eat meat, as much as your soul desires.\" This power is shared also by the irrational animals, since they too long for and desire food. And they spoke against God and said, \"Will God be able to prepare a table in the wilderness,\" and the rest? But he also gave bread from heaven that came down, and he prepared a table before his people. Wisdom said, \"She has set out her own victims; she has prepared her own house, having mixed her wine in a bowl\"; and none of the unbelievers shall taste of them. You will apply this to the saying: \"For I tell you, none of those men shall taste of my dinner.\" Therefore the Lord heard and deferred, even to the point of still paying attention to them. And to this followed the kindling of the fire of desires upon Jacob—either the fire that has been approved for the practice and toil for virtue, or a fire kindled from God that is able, for their benefit, to consume their material choice and disposition. And in consequence of this fire, wrath went up against Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":401,"ref":"p401","source":"ἀφ' ω ν γὰρ ε πραττον κατωτερικῶν ο ντων, ἐξαφθεῖσα ἡ ὀργὴ ἐπὶ τὸν ̓Ισραὴλ ἀναβέβηκε. καὶ τάχα μὲν ἐπὶ τοὺς ἀλλοτρίους τῆς θεοσεβείας κάτω που κειμένους ὀργὴ καταβαίνει κατὰ τὸ λεχθὲν ̓Αποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπ' οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων. ἀναβαίνει δὲ ὀργὴ ἐπὶ τοὺς κληθέντας ἐπὶ τὸ πράττειν α βούλεται θεός, α νω διὰ τοῦ κεκλῆσθαι γεγενημένους. ἀμέλει γοῦν ἐπὶ τὸν ̓Ισραὴλ τὸν ὀφείλοντα α νω βλέπειν ἀναβεβηκέναι ει ρηται ἡ ὀργή. ̓Επίστησον εἰ οἱ διακονούμενοι ταῖς ἐκ θεοῦ κολάσεσι σκεύη τυγχάνοντες ὀργῆς, ὁμωνύμως ῃ ὑπηρετοῦνται ὀργὴ καλοῦνται. καὶ ἡ ου τως ου ν λεγομένη ὀργὴ κατωτέρω ου σα τοῦ προλεχθέντος ̓Ισραήλ, ἐπ' αὐτὸν ἀναβαίνει. τούτων συνᾴδει ̓Εὰν τὸ πνεῦμα τοῦ ἐξουσιάζοντος ἀναβῇ ἐπὶ σέ, τόπον σου μὴ ἀφῇς. καὶ ἐν τούτοις γὰρ τὸ πνεῦμα τὸ ἀκάθαρτον κάτω λέγεται ει ναι τοῦ πρὸς ο ν ἀναβαίνει. διὸ ἀναβαίνειν ἐπὶ τὸν ̓Ισραὴλ δεδύνηται. Καὶ ἐπεὶ οὐκ ἐπίστευσαν τῷ θεῷ, ου τε","english":"For because of the things they were doing, which were lower, the anger was kindled and went up against Israel. And perhaps anger comes down upon those who are alien to the worship of God, lying somewhere below, according to what was said: For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. But anger goes up against those who have been called to do what God wills, who have become above through having been called. At any rate, it is said that the anger has gone up against Israel, who ought to look upward. Consider whether those who are ministered to by punishments from God, being vessels of wrath, are called wrath by the same name as that by which they are served. And the so-called wrath, being lower than the previously mentioned Israel, goes up against him. With these things agrees: If the spirit of the ruler rises up against you, do not leave your place. For in these words the unclean spirit is said to be lower than that against which it rises. Therefore it has been able to rise up against Israel. And since they did not believe God, nor","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":402,"ref":"p402","source":"ηλπισαν ἐπὶ τὸ σωτήριον αὐτοῦ. οἱ γὰρ μὴ ἐλπίσαντες ἐπὶ τὸν ̓Ιησοῦν ο ντα θεοῦ σωτήριον οὐδὲ αὐτῷ τῷ θεῷ ἐπίστευσαν. τοῖς γοῦν ἀποστόλοις ὑπὸ Χριστοῦ ει ρηται Πιστεύετε εἰς ἐμέ, καὶ εἰς τὸν θεὸν πιστεύετε. δυνατὸν δ' ἐπὶ τὸν ̓Ισραὴλ μὴ πιστεύσαντα εἰς τὸν θεὸν μηδ' ἐλπίσαντα ἐπὶ τὸ σωτήριον αὐτοῦ ἀναβεβηκέναι νομίζειν τὴν ὀργὴν η ν ὑπομένουσιν ἁλόντες ὑπὸ ῥώμης, περὶ η ς ὁ Παῦλος ε φη Εφθασε δ' αὐτοὺς ἡ ὀργὴ εἰς τέλος. Καὶ α ρτον οὐρανοῦ ε δωκεν αὐτοῖς. ἡ οὐρανὸς φωνὴ σημαίνει τὴν τῶν νοητῶν οὐσίαν καθὰ καὶ ἐν τοῖς ε μπροσθεν διειλήφαμεν, αἱ δὲ ἀνοιγόμεναι θυρίδες τῶν οὐρανῶν αἱ ἐξαπλώσεις καὶ φανερώσεις τῶν πατρικῶν εἰσιν, ῥέοντος τοῦ θεοῦ τὰς αὐτοῦ δωρεὰς διὰ τούτων τῶν θυρίδων. Αρτον ἀγγέλων εφαγεν α νθρωπος· ι να ει πῃ τὸν ἐν τῷ κρυπτῷ τῆς καρδίας α νθρωπον. διὸ καὶ πάντα τὰ α λλα ὀνόματα παρεὶς καίτοι πολλάκις αὐτῶν μνημονεύσας, τοῦ ̓Ιακὼβ καὶ τοῦ ̓Ισραὴλ καὶ τοῦ ̓Εφραίμ, τῆς ἀνθρώπουπροσηγορίας ἐνταῦθα μνημονεύει πρὸς δεῖξιν τοῦ τὸν ἀληθῶς α νθρωπον τὸν κατ' εἰκόνα καὶ ὁμοίωσιν θεοῦ γεγενημένον ὁμοτράπεζον καὶ ὁμέστιον ἀγγέλοις γεγονέναι μεταλαμβάνοντα τοῦ ἀληθινοῦ μάννα. Τὸ διαφθεῖραι σημαίνει ποτὲ τὸ κολάσει περιπεσεῖν καθάπερ Ει τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός, ἀντὶ τοῦ κολάσει. ἀλλ' ἐπεὶ δηλοῖ τὸ διαφθεῖραι καὶ τὸ παραδοθῆναι πάθεσιν ἀτιμίας κατὰ ἀντιμισθίαν πλάνης καὶ α λλων ἁμαρτημάτων γινομένων, οὐ διαφθείρει ὁ θεὸς κατὰ τοῦτο τὸ σημαινόμενον τοὺς ἀξίους τοῦ ι λεω εὑρεῖν αὐτόν, ὡς ἐλέῳ πολλῷ καὶ οἰκτιρμῷ ἱλάσασθαι ταῖς ἁμαρτίαις αὐτῶν.","english":"They hoped in his salvation. For those who did not hope in Jesus, who is God's salvation, did not believe in God himself either. At any rate, it was said by Christ to the apostles, \"Believe in me, and believe in God.\" And it is possible to think that the wrath which they endure, having been captured by force, came up upon Israel, which did not believe in God nor hope in his salvation—concerning which Paul said, \"And wrath came upon them to the end.\" And he gave them bread of heaven. The word \"heaven\" signifies the substance of intelligible things, just as we have also distinguished in what came before; and the opened windows of the heavens are the unfoldings and manifestations of the Father's gifts, God pouring out his gifts through these windows. Man ate the bread of angels—so that he might mean the man in the hidden part of the heart. Therefore also, passing over all the other names, although he had often mentioned them—those of Jacob and Israel and Ephraim—he here mentions the designation \"man\" to show that the truly human being, the one who has come to be according to the image and likeness of God, has become a table-companion and household companion of angels, partaking of the true manna. \"To destroy\" sometimes signifies to fall into punishment, just as, \"If anyone destroys the temple of God, God will destroy him,\" in place of \"will punish.\" But since \"to destroy\" also indicates being handed over to passions of dishonor, in requital for error and other sins that occur, God does not destroy in this sense those worthy to find him, so as to propitiate their sins with great mercy and compassion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":403,"ref":"p403","source":"810 ̓Αγγέλους πονηροὺς οὐ φύσει ο ντας τοιούτους φησὶν ἀλλὰ τοὺς πόνων κάκωσιν ἐπιφέροντας. Οὐκ ἐφείσατο ἀπὸ θανάτου τῶν ψυχῶν αὐτῶν, ἐπαγαγὼν αὐτοῦ τὸν ἐπὶ καταλύσει τῆς μοχθηρᾶς ζωῆς θάνατον· εἰς τοῦτον τὸν θάνατον συγκλείσας καὶ τὰς ἀλόγους αὐτῶν δυνάμεις κτήνη τροπικῶς ὀνομαζομένας. πρὸς ἀγαθοῦ γὰρ αὐτοῖς ε σται ἀποβαλεῖν καὶ τὰ κτήνη αὐτῶν τὴν φαύλην ζωήν, τουτέστι τὴν ἐμπαθῆ κίνησιν. Καὶ βαθύτερον δὲ νοήσεις· ἐπεὶ γὰρ ὁ ψυχικὸς α νθρωπος κατὰ ψυχὴν ἀλλ' οὐ κατὰ πνεῦμα ζῇ, οὐ φείδεται τῶν ου τω λεγομένων ψυχῶν αὐτῶν, ι ν' ἀπολέσας τὴν ψυχικὴν κατάστασιν αὐτῶν εἰς πνευματικὴν ε ξιν αὐτοὺς ἀγάγῃ. ο τι δὲ οὐκ ἀεὶ τὸ ο νομα τῆς ψυχῆς οὐσίαν σημαίνει, σαφῶς παρίσταται ἐκ τοῦ Ψυχὴ πονηρὰ ἀπολεῖ τὸν κτησάμενον αὐτήν. οὐ γὰρ τὸ σῶμα κτησάμενον ψυχὴν λέγει πονηρὰν ἀλλὰ τὴν οὐσίαν ῃ συμβέβηκε τὸ πρᾶγμα καθ' ου κεῖται νῦν ἡ ψυχὴ λέξις. καὶ ἡ συνήθεια δὲ ψυχὴν καλὴν καὶ φαύλην ε χειν τινὰς λέγουσα συμφέρεται τῷ προκειμένῳ σημαινομένῳ. ̔Η δεκάτη δὲ πληγὴ τοῖς Αἰγυπτίοις ἐπαχθεῖσα θάνατος η ν τῶν παρ' αὐτοῖς πρωτοτόκων ἀπὸ ἀνθρώπου ε ως κτήνους. τάχα ου ν ἐπὶ τῶν ἀνθρώπων τῶν πρῶτον τεχθέντων κυριολεκτοῦσαν τὴν πρωτότοκον φωνὴν ἐπὶ τῶν ἀλόγων ζῴων ἀπαρχὴν πόνων τὴν πρωτότοκον ει πε. ἀπαρχὴ γὰρ πόνων τῶν ζῳοτροφούντων τὰ πρωτότοκα. συμφέρομαι δὲ εἰς τοῦτο ει ναι τὸ δηλούμενον·","english":"He calls them evil angels, not because they are such by nature, but because they are those who bring on the affliction of pains. He did not spare their souls from death, having brought upon them his own death for the destruction of their wicked life; into this death he also shut up their irrational powers, figuratively called cattle. For it will be to their good to cast away even their cattle, that is, the passionate motion, along with their corrupt life. And you will understand it more deeply: since the psychic man lives according to the soul but not according to the spirit, he does not spare what are thus called their souls, so that by destroying their psychic condition he may lead them into a spiritual state. That the name of soul does not always signify substance is clearly shown by the verse, \"An evil soul will destroy the one who possesses it.\" For it does not say that the body which possesses a soul is evil, but the substance to which the thing has happened, the word \"soul\" now being applied to that. And common usage, which says that some have a good soul and some a bad one, agrees with the meaning here proposed. The tenth plague brought upon the Egyptians was the death of their firstborn, from man to cattle. Perhaps, then, in the case of men, the firstborn are those first brought forth, the word \"firstborn\" being used in its proper sense; but in the case of irrational animals, it called the firstborn the firstfruits of labors. For the firstfruits of labors belong to those who raise animals, namely the firstborn. And I agree that this is what is indicated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":404,"ref":"p404","source":"ἐκ προσθήκης τῆς λεγούσης ἐν τοῖς σκηνώμασιν αὐτῶν τὰ πρωτότοκα τῶν ἀλόγων ἀνῃρέθη, ο πως ζημίᾳ ὑποπέσωσιν οἱ κεκτημένοι, ἀλλὰ καὶ τὰ ἀνθρώπων πρωτότοκα ὑπεβλήθη θανάτῳ ἐπὶ τῷ πειραθῆναι συμφορᾶς τοὺς τούτων γονέας. πρὸς γοῦν τοὺς μὴ παιδευομένους μηδ' αυ μετανοοῦντας ἐπὶ τοιούτοις θεηλάτοις Μάτην ἐπάταξα τὰ τέκνα ὑμῶν, ει ρηται, παιδείαν οὐκ ἐδέξασθε. καὶ ου τοι δὲ οἱ πρωτότοκοι η τοι ἐπιτιμίαν ε σχον τὸ θανεῖν τῶν σφῶν ἁμαρτιῶν η οὐδὲν ἐβλάβησαν, εἰ παιδεύσεως α λλων ε νεκα ὑπέπεσον θανάτῳ· ἀδιάφορον γὰρ τὸ τεθνάναι καὶ ἐξ ἀνάγκης συμβαῖνον, πρὸς δ' ἀλήθειαν ἀνεξερεύνητα τὰ κρίματα τοῦ θεοῦ. Πρὸς ἀναγωγήν· ἐπεὶ πνευματικῶς Αι γυπτος καλεῖται πᾶς ὁ περὶ γῆν τόπος, οἱ ἐν τούτῳ διατρίβοντες Αἰγύπτιοι προσαγορεύονται. χάριτι θεοῦ τοίνυν τούτων τῶν Αἰγυπτίων τὰ πρῶτα γεννήματα τῆς ψυχῆς αὐτῶν ἀναιρεῖται, α γνοια καὶ κακία τυγχάνοντα. πρὸ γὰρ τῶν\n\nἀρετῶν καὶ ἐπιστημῶν τῶν ὠφελίμων τέκνων τῶν διανοιῶν κακία καὶ α γνοια ὑφίσταται· διὸ καὶ πρωτότοκά τις ταῦτα ὀνομάζων οὐχ ἁμαρτάνει. ἀλλὰ καὶ τῶν κατὰ τὰς ἐπιτηδεύσεις τῶν κατὰ ἀρετὴν ἐπιστήμην ἐνεργειῶν φαῦλα τυγχάνοντα ε στιν ἀναιρετέα. παντὶ γὰρ τῷ κατὰ τέχνην καὶ ἐπιστήμην ἐνεργοῦντι οὐκ εὐθὺς τὸ ευ ποιῆσαι η πρᾶξαι παραγίνεται, ἀλλὰ μετὰ τὸ ἀνεπιλήπτως ἐνεργῆσαι τὸ ἀμέμπτως ἐνεργῆσαι παραγίνεται. Τὸ δ' ἐν τοῖς σκηνώμασιν αὐτῶν προσκείμενον δηλοῖ περὶ ψυχῶν τὰ προκείμενα λέγεσθαι ε τι τοῖς σώμασι συμπεπλεγμένων· σκηνώματα γὰρ ψυχῶν τὰ σώματα.","english":"By way of addition to the passage that says, in their dwellings the firstborn of the irrational creatures were destroyed—not so that those who owned them might fall under loss, but also the firstborn of humans were subjected to death, so that their parents might be tried by calamity. At any rate, to those who are not disciplined nor repent over such divinely sent visitations it is said, \"In vain I struck your children; you did not receive discipline.\" And these firstborn either had the death of their own sins as a penalty, or they suffered no harm at all, if for the sake of the discipline of others they fell under death; for to have died is indifferent and happens by necessity, and in truth the judgments of God are unsearchable. For the anagogical sense: since spiritually every place around the earth is called Egypt, those who dwell in it are addressed as Egyptians. By the grace of God, then, the first offspring of their soul—namely ignorance and wickedness—is destroyed. For before the virtues and the beneficial sciences, which are the children of the minds, wickedness and ignorance subsist; therefore one who names these firstborn does not err. But also among the activities according to pursuits, those that are base in relation to the knowledge of virtue are to be destroyed. For to everyone who works according to craft and knowledge, the doing or performing well does not come immediately, but after working blamelessly, working faultlessly comes. And the phrase added, \"in their dwellings,\" makes clear that what is said concerns souls still entangled with bodies; for the dwellings of souls are bodies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":405,"ref":"p405","source":"811 ̔Αγιάσματος ο ρος ἡ διῃρημένη καὶ ὑψηλοτάτη ἀρετή ἐστιν, οὐχ ἡ διανοητικὴ μόνον ἀλλὰ καὶ ἡ πρακτική. μόνος δὲ εἰς ταύτην γνησίως εἰσάγει ὁ μόνος τέλειος διδάσκαλος ̓Ιησοῦς. τότε ου ν ἁγιάζονται οἱ ἐν τῷ ο ρει γινόμενοι, ο ταν ὑπὸ κυρίου ἀχθῶσιν εἰς αὐτό. τοῦτο δὴ τὸ ο ρος οὐχ ἡ τυχοῦσα ἀλλ' ἡ δεξιὰ τοῦ θεοῦ δύναμις οὐκ α λλη τοῦ μονογενοῦς ̓Ιησοῦ τυγχάνουσα κέκληται αὐτό. κτῆμα γὰρ ἀληθῶς ̓Ιησοῦ πᾶσα ἀρίστη γνώμη καὶ θεωρητικὴ τῆς ἀληθείας ε ξις, ο θεν καὶ οἱ ταύτας τὰς διαθέσεις κτώμενοι κτήματα τοῦ κυρίου καλοῦνται. Τάχα δὲ καὶ τεθνηκυίας αὐτὰς ἐν τοσαύτῃ φορᾷ θεηλάτων κακῶν ἐμακάρισαν μᾶλλον η εκλαυσαν. Εἰς τὰ ὀπίσω αὐτοὺς ἐπάταξεν, ο πως μὴ ε μπροσθεν καὶ πρόσω ὠμότητος ἐλάσσωσιν ἀλλ' ἀναχαιτίσωσιν ἀπὸ τῆς ἀπανθρώπου καὶ πονηρᾶς ε ξεως αὐτῶν· οὐδένα γὰρ βούλεται ὁ θεὸς ἐν κακοῖς προκόπτειν, κηδόμενος δὲ αὐτῶν καὶ ο νειδος αἰώνιον παρέσχεν αὐτοῖς. ὀνειδίζονται δὲ οἱ ἁμαρτωλοὶ καὶ οὐ πρὸς α λλων μόνον ἀλλὰ καὶ ὑφ' αὑτῶν, ο ταν αι σθωνται ω ν δεδράκασι κακῶν. λέγει γοῦν πρός τινας ὁ θεὸς Αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν καὶ ἀπὸ ὀνειδισμοῦ ο λην τὴν ἡμέραν. οἱ γὰρ ἐπὶ τοῖς χειρίστοις καυχώμενοι εὐεργετοῦνται, ο ταν αἰσχυνθῶσι καὶ ὀνειδισθῶσιν ἐφ' οι ς ἐσεμνύνοντο. Τὸ τῆς ἀκακίας ο νομα οὐκ εὐήθειαν ἐνταῦθα σημαίνει ἀλλὰ στέρησιν κακίας καὶ τὸ α δολον. ο σοι ου ν τῶν ἀρχομένων μιμοῦνται ἀκακίαν τοῦ διδασκάλου, ποιμαίνονται ὑπ' αὐτῆς. ο πως δὲ μὴ ἐπιπλάστως τὸ α κακον ἐπιτηδεύων νομισθῇ ἀλλὰ ἀπὸ βελτίστης ε ξεως, ἐπιτελούμενον καρδίας ἀκακίαν ε χειν αὐτὸν ε φη.","english":"The mountain of sanctification is the divided and most exalted virtue, not only the intellectual but also the practical. And the only perfect teacher, Jesus, alone genuinely leads into it. Then those who are on the mountain are sanctified, when they are led by the Lord into it. This mountain is not any ordinary thing but is called the right hand of God's power, being none other than the only-begotten Jesus. For every best thought and contemplative grasp of the truth is truly a possession of Jesus; hence those who acquire these dispositions are called possessions of the Lord. And perhaps, when they had died in such a flood of God-sent evils, they counted them blessed rather than lamented them. He struck them backward, so that they might not go forward and advance in cruelty, but might be driven back from their inhuman and wicked condition; for God does not wish anyone to progress in evils, but caring for them he also gave them everlasting reproach. And sinners are reproached not only by others but also by themselves, when they perceive the evils they have done. At any rate God says to certain people: Be ashamed of your boasting and of your reproach all the day long. For those who boast in the worst things are benefited when they are ashamed and reproached for the things in which they prided themselves. The name of innocence here does not signify foolishness but the absence of evil and the guileless. Therefore as many of those who are ruled as imitate the innocence of the teacher are shepherded by it. And so that he might not be thought to pursue innocence in a counterfeit way but from the best condition, he said that he has innocence of heart accomplished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":406,"ref":"p406","source":"̔Ωδήγησε δὲ καὶ α λλους τῇ τῶν χειρῶν αὐτοῦ συνέσει. διττὸν γὰρ καὶ τὸ τῆς συνέσεως ει δος, τὸ μὲν χειρῶν, τὸ δὲ νοῦ καὶ χειρός· ἡ γὰρ μετὰ σοφίας ὀνομαζομένη σύνεσις νῷ παραγίνεται. περὶ ταύτης λέγεται ̔Ο κύριος δίδωσι σοφίαν, καὶ ἀπὸ προσώπου αὐτοῦ γνῶσις καὶ σύνεσις. ἡ δὲ τῶν χειρῶν πρακτικὴ καὶ ποιητικὴ τυγχάνουσα δηλοῦται ἐν τῷ Σύνεσις δὲ ἀγαθὴ πᾶσι τοῖς ποιοῦσιν αὐτήν. ἡ γὰρ ποιουμένη σύνεσις χειρῶν ἐστι· καὶ ταύτῃ ὁδηγεῖ τινας ὁ διδάσκαλος τοὺς μὴ τοσοῦτον λόγῳ ο σον πράξει ὠφελουμένους. Νοηθείη δὲ χειρῶν σύνεσις καὶ ὁ τῶν πρακτέων λόγος καθ' ο ν δυνάμεθα ἑκάστῳ τῶν κατὰ ἀρετὴν πραττομένων ἐπιστῆσαι λογικῶς.\n\n815 αργ ῃιδε απολλ νρ. 127 816 Πρὸς δὲ διάνοιαν· η ποτε κλῆρος γενομένη θεοῦ ψυχὴ καὶ ναὸς χρηματίσασα μεταπεσοῦσα πεῖραν τῶν ἐγκειμένων ε λαβεν. η λθον γὰρ ἐπ' αὐτὴν ου σαν κληρονομίαν θεοῦ οἱ πάλαι μηδὲ κατὰ ποσὸν δυνάμενοι συνεγγίσαι αὐτῇ ἀόρατοι ἐχθροὶ ου ς ει πεν ε θνη διὰ τὸ ἀλλότριον τῆς τοῦ θεοῦ οἰκειώσεως. ταῦτα ου ν ἐγγίσαντα ἐμίαναν τὸν ἐν αὐτῇ α γιον τοῦ θεοῦ ναόν, φθείροντες αὐτὸν δι' ω ν ἐνῆκαν ἁμαρτημάτων. ο πως ου ν μὴ τοῦτο γένηται, γράφεταί τισιν Οὐκ οι δατε ο τι ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν; ει τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθειρεῖ τοῦτον ὁ θεός· ὁ γὰρ ναὸς τοῦ θεοῦ α γιός ἐστιν, οι τινές ἐστε ὑμεῖς. Δυνατὸν δὲ καὶ τοὺς ἀκαθάρτους καὶ ἀπεριτμήτους λογισμοὺς ε θνη εἰπεῖν ἐλθόντας εἰς τὴν κληρονομίαν τήν ποτε οἰκειωθεῖσαν θεῷ ψυχήν, ο τε καὶ ἐμίαναν τό ποτε α γιον. εἰ δὲ τὰ συμβάντα κατά","english":"He also guided others by the understanding of his hands. For the form of understanding is twofold: one of hands, the other of mind and hand; for the understanding that is named with wisdom comes to the mind. Concerning this it is said, \"The Lord gives wisdom, and from his presence come knowledge and understanding.\" But the understanding of hands, being practical and productive, is made clear in the verse, \"Understanding is good to all who do it.\" For the understanding that is done is of hands; and by this the teacher guides certain ones—those who are benefited not so much by word as by deed. Let the understanding of hands be understood also as the principle of things to be done, according to which we are able to attend rationally to each of the things done according to virtue.\n\nFor the thought: the soul that was once the lot of God and was called a temple, having fallen, experienced the things that lay within. For the invisible enemies came against it, which was the inheritance of God—enemies who of old could not come near it even in the least degree, whom he called nations because of their estrangement from the familiarity of God. These, then, having drawn near, defiled the holy temple of God within it, corrupting it through the sins they introduced. So that this may not happen, it is written to certain ones: \"Do you not know that you are the temple of God and the Spirit of God dwells in you? If anyone corrupts the temple of God, God will corrupt him; for the temple of God is holy, which you are.\" It is possible also to call the impure and uncircumcised thoughts nations, having come into the inheritance—the soul that was once made familiar to God—and they defiled what was once holy. But if the things that happened according to","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":407,"ref":"p407","source":"τινας καιροὺς τῷ χριστιανισμῷ α μα τοῖς ἁγίοις τόποις ἐνεργηθέντα ὑπὸ τῶν ἐθνῶν σημαίνει τὰ ἐγκείμενα, κρινέτω ὁ ἐντυγχάνων. Ου τοι δὲ οἱ ἀόρατοι ἐχθροὶ ε θνη καλούμενοι εἰς τοσοῦτον ι σχυσαν ὡς τήν ποτε πόλιν θεοῦ γενομένην ἐρημῶσαι, ὡς μηδενὸς ε τι καρποῦ ἐν αὐτῇ περιλειπομένου εἰς ὀπωροφυλάκιον αὐτὴν τεθῆναι. τὸ δὲ ὀπωροφυλάκιον, ὡς ἐν ̔Ησαΐᾳ γέγραπται, διὰ σικυήρατόν ἐστι· σίκυες δὲ καὶ πέπονες τούτου οἱ καρποί, Αἰγύπτια βρώματα α περ ἁμαρτάνων ὁ λαὸς ἐπεθύμει, καίτοι γε ε χων τὸ μάννα καὶ τὴν οὐράνιον τροφὴν ἀπὸ τοῦ θεοῦ ἀλλὰ καὶ τὰ θνησιμαῖα τῶν θεοῦ δούλων βρώματα καὶ τροφὴν θέσθαι τοῖς τοῦ οὐρανοῦ πετεινοῖς. ἡ γὰρ ἁμαρτοῦσα ψυχὴ ἡ τὴν εἰρήνην τοῦ θεοῦ ὁρῶσα, ο τε καλῶς διῆγεν ̔Ιερουσαλήμ, λογισμούς τινας ει χεν οι διὰ τὸ σπουδαῖον καὶ ἐνάρετον δοῦλοι ἐτύγχανον θεοῦ. ου τοι δὲ οὐ πάντῃ ε μειναν ἀντιποιούμενοι τῆς ἀφθάρτου ζωῆς, ἀλλὰ θνητόν τι προσείληφαν ἐν τῷ πράττειν τι ἐμπαθῶς. τοῦτο ου ν τὸ θνησιμαῖον βρῶμα γενόμενον τῶν πετεινῶν τῶν ἁρπαζόντων τὰ παρὰ τὴν ὁδὸν σπαρέντα, α ἑρμήνευσεν ὁ σωτὴρ τὸν πονηρὸν ει ναι καὶ τοὺς ἐκ τούτου νοσοποιουμένους. ου τοι γὰρ γῦπες καὶ νεοσσοὶ γυπῶν χρηματίζοντες θηρία γῆς ο ντα οὐ τοὺς ὁσίους ἀλλὰ τὰς σάρκας αὐτῶν κατεσθίει. ει τι γὰρ εὑρίσκεται σαρκῶδες καὶ ἐμπαθές, τρέφεται. Εἰ δὲ ἀνάγειν ταῦτα δυνατὸν εἰς τοὺς Χριστοῦ μάρτυρας, καὶ αὐτὸς ἐπιστήσεις·","english":"What times were brought to pass for Christianity and for the holy places by the nations, let the reader judge. But these invisible enemies, called nations, prevailed to such a degree as to lay waste the city that was once God's, so that no fruit at all remained in it, and it was set as a fruit-watcher's hut. Now the fruit-watcher's hut, as it is written in Isaiah, is through a cucumber bed; and its fruits are cucumbers and melons, Egyptian foods which the people in their sin desired, although they had the manna and the heavenly food from God—but also they set the carcasses of God's servants as food and nourishment for the birds of heaven. For the soul that has sinned, the one that saw the peace of God—not Jerusalem, which fared well—had certain reasonings which, because of their earnestness and virtue, happened to be servants of God. But these did not remain entirely, laying claim to incorruptible life, but they took to themselves something mortal in acting with passion. This, then, became the carrion food of the birds that snatch away what is sown along the road, which the Savior interpreted to be the evil one and those made sick by him. For these, being reckoned vultures and vultures' nestlings, being beasts of the earth, devour not the holy ones but their flesh. For whatever is found to be fleshly and passionate is fed. But if one can refer these things to the martyrs of Christ, you too will understand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":408,"ref":"p408","source":"πολλῶν ἐν τοῖς διωγμοῖς βρῶσις ὀρνέων καὶ θηρίων βορὰ γεγενημένων, πλὴν τὰς ψυχὰς αὐτῶν οὐδὲ τὰ πνευματικὰ πετεινὰ τοῦ οὐρανοῦ οὐδ' αὐτὰ θηρία κατεδωδῆσαι δεδύνηται, οὐ παραδιδόντος τοῦ θεοῦ τοῖς θηρίοις ψυχὴν ἐξομολογουμένην. ̓Εκχέουσι δὲ αι μα οἱ αι τιοι γινόμενοι ἀναιρέσει ψυχῆς, ἀντὶ τοῦ τὴν ζωτικὴν αὐτῆς δύναμιν τροπικῶς αι μα καλουμένην, οὐ μακρὰν οὐδὲ πόρρω τῆς ̔Ιερουσαλὴμ ἀλλὰ κύκλῳ αὐτῆς. αυ τη δέ ἐστιν ἡ τῆς εἰρήνης ο ρασις. ἐπεὶ δ' ὁ σκανδαλιζόμενος ε ξω γίνεται τῆς ̔Ιερουσαλήμ, τῆς τῶν δογμάτων ὀρθότητος, περὶ αὐτὴν καὶ κύκλῳ αὐτῆς ἐκχεῖται αὐτοῦ τὸ προειρημένον αι μα, οὐδὲ ταφῆς α ξιος ω ν διὰ τὸ ὑπεραίρειν αὐτοῦ τὰ ἁμαρτήματα· τοιαῦτα δὲ τὰ μετὰ τὴν ἐπίγνωσιν τῆς ἀληθείας πταιόμενα. ἐπεὶ ου ν συνθάπτεται Χριστῷ ὁ βαπτιζόμενος, δεύτερον δὲ οὐκ ει η λουτρόν, εἰκότως οὐκ ε στι θάπτων τοὺς μετὰ λουτρὸν ἠσεβηκότας. Κατὰ ἀναγωγὴν δὲ γείτονας ἐρεῖς τοὺς αἱρετικούς· εγγιστα γὰρ ἡμῶν τὰς οἰκήσεις ε χουσι διὰ τὸ ταῖς αὐταῖς δῆθεν ἐπανέχειν γραφαῖς. ου τοι ου ν ὀνειδίζουσιν ἡμᾶς σφᾶς μὲν αἱρετικοὺς ἀναγορεύοντας, ἡμᾶς δὲ ὡς ἀνδραποδώδεις εὐήθεις καὶ ἠλιθίους ἀποκαλοῦντες. κύκλῳ δὲ ἡμῶν ει εν ̔Ελλήνων οἱ σοφοὶ μυκτηρίζοντες καὶ χλευάζοντες ἡμᾶς ὡς ἀνεξετάστως καὶ μωρῶς πιστεύοντας. Πεπαίδευκας, φησίν, τοὺς ̓Ιουδαίους ἱκανῶς· η δη ποτὲ μετάγαγε τὴν ὀργήν σου ἐπὶ τὰ ε θνη τὰ δυσσεβῆ καὶ ἐπὶ βασιλείας ἀλλοτρίας τοῦ σοῦ σεβάσματος. Κατὰ δὲ ἀναγωγήν· εἰ περὶ ἀοράτων ἐχθρῶν ει η ὁ λόγος, κατέφαγον ου τοι τὸν τῶν φαύλων ποτὲ γενόμενον πτερνιστὴν ἐφ' ῳ καὶ ὁ τόπος αὐτῶν ἠρημώθη.","english":"Since many became food for birds and prey for beasts in the persecutions, yet their souls neither the spiritual birds of heaven nor the beasts themselves were able to devour, since God does not hand over to the beasts a soul that confesses him. But those who become guilty of the destruction of a soul pour out blood—that is, figuratively called blood, its life-giving power—not far off nor at a distance from Jerusalem, but round about her. And this is the vision of peace. Since the one who is scandalized comes to be outside Jerusalem, that is, outside the correctness of doctrines, his aforementioned blood is poured out around her and round about her, and he is not even worthy of burial because his sins rise too high; such are the offenses committed after the knowledge of the truth. Since, then, the one who is baptized is not buried together with Christ, and there is no second washing, reasonably he does not bury those who have acted impiously after the washing. And by way of spiritual interpretation you will call the heretics neighbors; for they have their dwellings very near to us because they lay claim, as it seems, to the same Scriptures. These, then, reproach us, proclaiming themselves heretics, while calling us slavish, simple, and foolish. And round about us are the wise among the Greeks, mocking and ridiculing us as believing without examination and foolishly. You have disciplined, he says, the Jews sufficiently; at some point transfer your wrath upon the impious nations and upon kingdoms alien to your worship. And by way of spiritual interpretation: if the account concerns invisible enemies, these have devoured the one who was once the supplanter of the wicked, on whose account their place was also laid waste.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":409,"ref":"p409","source":"τόπος δ' ἑκάστου ἡ ὑπόθεσις ου ει λατο βίου· ὁ γὰρ σώφρων τρόπον τινὰ οἰκεῖ τὴν σωφροσύνην. λέγομεν ου ν τινας οἰκεῖν τὸν τῶν σωφρόνων τόπον καὶ α λλους τὴν δικαίων τάξιν. ἐὰν ου ν συμβῇ καταβρωθῆναι ὑπὸ ἐχθρῶν τοὺς τὰς ε ξεις ταύτας περιέποντας, ἐρημωθήσεται ἡ τάξις καὶ ὁ τόπος αὐτῶν. λέγομεν ου ν ἐν ἐκκλησίᾳ ἐπισκόπου καὶ πρεσβυτέρου τόπον. ὡς ου ν ̓Ιησοῦ τροφὴ οἱ σῳζόμενοι, ου τω βρῶσις τῶν πονηρῶν οἱ ἀπολλύμενοι. Μὴ μνησθῇς ἡμῶν ἀνομιῶν ἀρχαίων. καὶ ἐν α λλοις ει πομεν μηδένα ἐξομολογεῖσθαι ἐφ' οι ς ε τι πράττει κακῶς ἀλλ' ἐφ' οι ς πάλαι ἐνήργησεν, ο τι προέκειτο ̔Αμαρτίας νεότητός μου καὶ ἀγνοίας μου μὴ μνησθῇς. καὶ νῦν ου ν οἱ μετανοοῦντες τὰς πεπαυμένας ἀνομίας αὐτῶν καὶ διὰ τοῦτο ἀρχαίας ου σας ἀξιοῦσι μὴ μνημονεύεσθαι ὑπὸ τοῦ θεοῦ. ἀεὶ γοῦν οἱ αἰσθητικοὶ οὐκ ἐπὶ νεαροῖς ἀλλὰ παρῳχηκόσιν ε ργοις παρακαλοῦσι θεόν, ̔Ημάρτομεν ἠδικήσαμεν\n\nἠνομήσαμεν λέγοντες· ἐναντίον γὰρ τῷ μετανοοῦντι τὸ ε τι ἁμαρτάνειν. 820 –9 ̓Επτωχεύσαμεν σφόδρα πεσόντες ἀπὸ τοῦ πλούτου τῆς ἀρετῆς καὶ γνώσεως, δέσποτα· ο θεν παρακαλοῦμεν καταξιῶσαι οἰκτειρῆσαι ἡμᾶς, μὴ εἰς τὸ μέλλον ἀλλ' η δη καὶ ταχέως. πατὴρ γὰρ τῶν οἰκτιρμῶν ει καὶ θεὸς πάσης παρακλήσεως, καὶ ἱκανοὶ οἱ οἰκτιρμοί σου πάλιν πλουσίους ἡμᾶς ἀποδεῖξαι. ὑπάρξεται δὲ ἡμῖν ῥᾷστα τοῦτο, βοηθοῦντος σοῦ καὶ σῴζοντος· η δη γὰρ πολλάκις βοηθοῦντος σοῦ καὶ σωτῆρος πεῖραν ἀνέσχομεν.","english":"Each one's place is his manner of life, in which he lived. For the prudent man in a certain way inhabits prudence. We say that some inhabit the place of the prudent, and others the rank of the righteous. If, then, it should happen that those who cultivate these dispositions are devoured by enemies, their rank will be laid waste and their place. We speak, then, in the church of the place of a bishop and a presbyter. As, therefore, those who are saved are food for Jesus, so those who perish are food for the wicked. Do not remember our ancient lawless deeds. And in other places we have said that no one confesses for the evils he is still doing, but for those he long ago committed, since it was set forth: Do not remember the sins of my youth and my ignorances. And now, therefore, those who repent ask that their lawless deeds, which have ceased and for this reason are ancient, not be remembered by God. At any rate, those who are perceptive always entreat God not concerning fresh deeds but past ones, saying: We have sinned, we have done wrong, we have acted lawlessly; for it is contrary to the repentant man still to sin. We have become very poor, having fallen from the wealth of virtue and knowledge, Master; therefore we beseech you to deem us worthy of your pity, not for the future but now and quickly. For you are the Father of mercies and the God of all comfort, and your mercies are sufficient to show us rich again. And this will be most easy for us, with you helping and saving; for already often, with you helping and saving, we have had experience of it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":410,"ref":"p410","source":"Εἰ καὶ μὴ α ξιοι ἡμεῖς τοῦ ευ παθεῖν διὰ τὸ ἁμαρτίας ει ναι περὶ ἡμᾶς, ἀλλά γε ἐπειδὴ τὸ σὸν ο νομα ἐπικέκληται ἡμῖν (ἐσμὲν γὰρ κληρονομία καὶ λαός σου), ἱλάσθητι ταῖς ἁμαρτίαις ἡμῶν, ο πως δοξασθῇ τὸ ο νομά σου. οὐ φέρομεν γὰρ τὸν ὀνειδισμὸν τῶν ἐθνῶν λεγόντων Ποῦ ἐστιν ὁ θεὸς αὐτῶν. κρατοῦσι γὰρ ἡμῶν ῃ ἡμάρτομεν, ὀνειδίζουσι δὲ καὶ τὸ ο νομά σου οἰόμενοί σε ἡττηκέναι τῷ ἡμᾶς ὑποχειρίους ε χειν. Πρὸς δὲ τροπικὴν διάληψιν· οἱ σειραῖς τῶν ἰδίων ἁμαρτημάτων σφιγγόμενοι πεπέδηνται, ἀλλ' ἐν συναισθήσει γενόμενοι τοῦ βάρους ω ν περίκεινται πεδῶν, δι' α ς ἐμποδίζονται καὶ τρέχειν ἐπὶ σωτηρίᾳ καὶ ἐνεργεῖν τὰ συντείνοντα πρὸς εὐδαιμονίαν, στενάζουσι σφᾶς ὁλοφυρόμενοι. διὸ καὶ ευ χονται γνωσθέντα τῷ θεῷ τὸν στεναγμὸν αὐτῶν εἰσιέναι ἐνώπιον αὐτοῦ. ου τω γὰρ κινῆσαι τὴν ἑαυτοῦ ἀγαθότητα ἐπινεύσει πρὸς τὸ διαρρῆξαι τοὺς δεσμοὺς αὐτῶν· Κύριος γὰρ λύει πεπεδημένους. περιποιήσεται δὲ αὐτοὺς εἰς ζωὴν μακαρίαν, α γων κατὰ τὴν μεγαλωσύνην τοῦ θεοῦ λόγου ο ντος αὐτοῦ βραχίονος, ο πως, εἰ καὶ τεθανατωμένων υἱοὶ ἀνθρώποις ἐφάνησαν, ἀλλά γε δειχθῶσι τέκνα τυγχάνοντες ζώντων. οἱ γὰρ θανατωθέντες πατέρες αὐτῶν ὑπὸ τῶν ἐχθρῶν ζῶντές εἰσι παρὰ κυρίῳ, ο σιοι καὶ δοῦλοι αὐτοῦ τυγχάνοντες. 823 ̓Επειδὴ ὁ ἑπτὰ ἀριθμὸς καταπαύσεως σύμβολον ε χει, βούλονται τὴν ἀνταπόδοσιν ἐπὶ τῷ περιγραφῆναι τὴν ἀσέβειαν αὐτῶν, ἐφ' ῃ ὠνείδισαν θεὸν καὶ ὠμῶς προσηνέχθησαν τοῖς δούλοις αὐτοῦ, ἐπαχθῆναι.","english":"Even if we are not worthy to fare well because of the sins that are in us, yet since your name is invoked upon us (for we are your inheritance and your people), be propitiated for our sins, so that your name may be glorified. For we cannot bear the reproach of the nations who say, Where is their God? For they prevail over us because we have sinned, and they reproach your name too, thinking that you have been defeated by our being under their hand. And according to the figurative interpretation: those who are bound fast by the chains of their own sins are fettered, but when they come to a sense of the weight of the fetters they wear, by which they are hindered both from running toward salvation and from doing the things that contribute to blessedness, they groan, lamenting themselves. Therefore they also pray that their groaning, made known to God, may enter before him. For in this way he will stir up his own goodness and consent to break their bonds; for the Lord looses the fettered. And he will preserve them for a blessed life, which is according to the greatness of God the Word, who is his own arm, so that, even if they appeared as sons of men who had been put to death, yet they may be shown to be children of the living. For their fathers who were put to death by their enemies are alive with the Lord, being his holy ones and servants. Since the number seven is a symbol of rest, they wish the recompense to be brought upon them for the cutting off of their impiety, on account of which they reproached God and dealt cruelly with his servants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":411,"ref":"p411","source":"οὐ γὰρ ἐπαναιρέσει τῶν κολαζομένων οἱ θεὸν ἀγαθὸν ἐπιστάμενοι ἐπιφέρεσθαι βούλονται τὰς κολάσεις ἀλλ' ἐπὶ τῷ ἀργῆσαι τῶν ε ργων ἐκείνων οι ς ἐξ ἀνάγκης ἀκολουθεῖ τιμωρία. ἀργίας δὲ σύμβολον ὁ σαββατικὸς ἀριθμός. 824 ̓Επεὶ λαός σου χρηματίζομεν ἡμεῖς καὶ πρόβατα νεμόμενα τὴν σὴν νομὴν περὶ η ς ει ρηται τὸ Εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει (δηλονότι τὸ Χριστοῦ πρόβατον) α ς ᾐτήσαμεν εὐεργεσίας, κατὰ τὴν μεγαλωσύνην σου ποίησον, ἐφ' αι ς ὡς η δη παρούσαις χαριστηρίως ἀνθομολογησόμεθά σοι διὰ βίου· τοῦτο γὰρ ἐπὶ τοῦ παρόντος τὸ Εἰς αἰῶνα δηλοῖ. εἰ δὲ καὶ τὸ συνήθως ἐκλαμβανόμενον τοῦ αἰῶνος ἐκλαμβάνοιτο, ἐρεῖς μὴ μόνον ἐν τῷ παρόντι ἀλλὰ καὶ ἐν τῇ μελλούσῃ ζωῇ εὐχαριστέον τῷ θεῷ. Τὸ δὲ Εἰς γενεὰν καὶ γενεὰν δύναται ἁπλούστερον λέγεσθαι ἀντὶ τοῦ Καὶ εἰς ε τη καὶ διαδοχὰς ἀνθρώπων πλείονας. μυστικώτερον δὲ ἐρεῖς ἐν τῷ παρόντι καὶ ἐν τῷ μέλλοντι βίῳ, η ἐν ἀμφοτέραις ταῖς γενεαῖς τῇ τε ἐκ περιτομῆς καὶ τῇ κλήσει τῶν ἐθνῶν, ο πως καὶ αυ ται μάθωσι θεὸν ὑμνεῖν.","english":"For those who know God to be good do not wish to bring punishments upon those who are chastised by way of destruction, but rather for the cessation of those works which punishment necessarily follows. And the symbol of cessation is the sabbatical number. Since we are called your people and sheep pastured on your pasture, concerning which it is said, \"He will go in and out and find pasture\" (clearly the sheep of Christ), the benefits which we have asked, according to your greatness do, for which, as already present, we will give thanks to you throughout our life; for this is what \"forever\" means in the present context. But if the customary sense of \"age\" is also taken, you will say that thanks must be given to God not only in the present but also in the future life. And \"to generation and generation\" can be said more simply in place of \"and to years and to more successions of men.\" But more mystically you will say: in the present and in the future life, or in both generations, both that from the circumcision and the calling of the Gentiles, so that these too may learn to hymn God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":412,"ref":"p412","source":"825 ̔Ο τοῦ ̓Ισραὴλ ποιμὴν οὐκ α λλος ἐστὶ τοῦ εἰπόντος ̓Εγώ εἰμι ὁ ποιμὴν ὁ καλός, νέμων τοὺς ε χοντας νοῦν ὁρῶντα θεόν. ὁδηγεῖ δὲ καὶ τοὺς ἀπὸ τῶν ἐθνῶν προστιθεμένους ὡσεὶ πρόβατα, τουτέστιν ὡς τὰ ἑαυτοῦ πρόβατα, τοὺς ̓Ισραηλίτας· ̓Ιωσὴφ γὰρ ἑρμηνευόμενος κυρίου πρόσθεσις σημαίνει τοὺς ἀπὸ τῶν ἐθνῶν τοῖς ἐκ περιτομῆς προστιθεμένους. ε θος δὲ τοῖς παλαιοῖς μόνοις τοῖς ἡμέροις τάττειν ἀντὶ τῆς βασιλέων προσηγορίας τὴν ποιμὴν φωνήν. ἀμέλει γοῦν καὶ ἐκ ποιμένων ὡς ἐπὶ τὸ πλεῖστον ἐπὶ τὸ βασιλεύειν ι ενται ἀρχὴν προεθιζόμενοι καὶ ἡγεμονεύειν ἐν ταῖς ἀγέλαις τῶν εὐτελεστέρων ζώων, ι να προκόψαντες διαβῶσιν ἐπὶ τὸ καὶ λαῶν ἡγήσασθαι. Καθήμενος δ' ἐπὶ τῶν χερουβὶμ ὁ κύριός ἐστιν, ὡς ἐν τῷ\n\n̔Ιεζεκιὴλ παρίσταται. ἐφέζεται δὲ τοῖς η τοι ζῴοις ου σι τετευχόσι ταύτης τῆς προσηγορίας ἀπὸ τῆς προσούσης αὐτοῖς σοφίας (πλῆθος γὰρ γνώσεως ἑρμηνεύεται τὰ χερουβίμ), η αὐτῇ τῇ ἀρετῇ ἐφίδρυται ἐν οι ς α ν εὑρίσκηται τυγχάνουσα· ἐνυπάρχει δὲ πᾶσι τοῖς φωτίσασιν ἑαυτοῖς φῶς γνώσεως οι ς ε λαμψεν ὁ θεὸς ἐν ταῖς καρδίαις πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ Χριστοῦ. τοῦτον ου ν τὸν βασιλικῶς ἱδρυμένον ἐπὶ τῶν χερουβὶμ παρακαλεῖ ὁ τῶν ἁγίων χορὸς ἐμφανῆναι καὶ ἐπιλάμψαι ἐναντίον τῶν καρποφορούντων τὴν ἀρετὴν καὶ τῶν υἱῶν τῆς δεξιᾶς τοῦ θεοῦ διὰ δεξιῶν ε ργων καὶ νοημάτων καὶ λόγων γεγενημένων καὶ τῶν ἀπομαθόντων τὴν τῶν κακῶν ει δησιν α μα ταῖς ἐνεργείαις αὐτῶν. ου τοι γὰρ ἀληθῶς λήθην τῶν κακῶν λαβόντες ἐν ὑπομνήσει τῶν ἀγαθῶν ἐληλύθασιν.","english":"The shepherd of Israel is none other than the one who said, I am the good shepherd, pasturing those who have a mind that sees God. He also leads those who are added from the nations like sheep—that is, as his own sheep—the Israelites; for Joseph, interpreted, means \"addition of the Lord,\" signifying those from the nations who are added to those of the circumcision. It was a custom among the ancients, and among them alone, to assign the word \"shepherd\" in place of the title of kings. At any rate, they are appointed to rule from shepherds for the most part, being first accustomed to authority and to leading among the herds of the more lowly animals, so that having advanced they might pass over to leading peoples as well. And the Lord is the one who sits upon the cherubim, as is presented in Ezekiel. He sits upon the four living creatures, which have obtained this designation from the wisdom present in them (for cherubim is interpreted as \"multitude of knowledge\"), or he is seated upon virtue itself wherever it is found to be present; and he is present in all who have illuminated themselves with the light of knowledge, in whose hearts God has shone for the illumination of the knowledge of the glory of Christ. This one, then, who is royally established upon the cherubim, the chorus of the saints entreats to appear and shine forth before those who bring forth the fruit of virtue, and before the sons of the right hand of God—who have become such through right works and thoughts and words—and before those who have unlearned the knowledge of evils together with their activities. For these, having truly received forgetfulness of evils, have come into remembrance of good things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":413,"ref":"p413","source":"̓Εφραῒμ γὰρ καρποφορία, Βενιαμὶν δὲ δεξιᾶς υἱός, Μανασσὴς δὲ ἀπὸ λήθης ἑρμηνεύεται. φασὶ τοίνυν· ̓Επεὶ βασιλεὺς ὑπάρχεις δυναστείαν ε χων μεγίστην διεγείρας καὶ ἐξεγείρας αὐτήν, η κε, ω δέσποτα, εἰς τὸ σῶσαι ἡμᾶς· οὐκ α λλως γάρ ἐστι σωτηρίας τυχεῖν η σοῦ πρὸς ἡμᾶς ἐληλυθότος ἐπιστρέψαι ἡμᾶς ἀπὸ ἁμαρτημάτων καὶ τῆς αἰχμαλωσίας, κύριος τῶν δυνάμεων τυγχάνων κατὰ τὸ ἑξῆς ἐπιφερόμενον. Ω δέσποτα παμβασιλεῦ, κυριεύων τῶν οὐρανίων στρατευμάτων, ε ως πότε οὐκ ἐπιλάμπεις μοι ο ποθῶ σου πρόσωπον ἰδεῖν; ὀργιζομένῳ γὰρ ε οικας ἐμοὶ τῷ δούλῳ σου· διὸ δέομαί σου· καταλλαγείς μοι τῷ σῷ θεραπόντι, ο ρεξον τὸ περὶ ου ἐδεήθην. πάνυ γὰρ αὐτοῦ διψῶ ε ρωτι ἀκατασχέτω. ̓Οργιζομένου δὲ σοῦ ἐπὶ τῇ προσευχῇ, ῃ ἀνεπέμψαμεν εἰς κλαυθμὸν καὶ θρῆνον τραπέντες, τοσοῦτον πλῆθος δακρύων φέρομεν παρὰ τὸν τῆς τροφῆς καιρόν, ὡς α ρτον δακρύων ἐσθίειν καὶ πίνειν μετὰ δακρύων ὀλίγον καὶ μεμετρημένον πότον. 827 ̓Επεὶ ὁ ὑπὲρ ἀρετῆς πόνος καὶ κλαυθμὸς τρόφιμός ἐστιν, αὐτοῦ τούτου τοῦ κλαυθμοῦ τὰ δάκρυα α ρτου δίκην ἐσθίομεν. ἀλλὰ καὶ πίνομεν αὐτὰ ἐν μέτρῳ. τὸ δὲ ̓Εν μέτρῳ παρίστησι τὸ μὴ ἀεὶ καὶ ἐπ' α πειρον δακρύειν. τοὺς γὰρ ὑπὲρ τῶν καλῶν πόνους διά τι γινομένους ἀνάπαυσις καὶ ἱλαρὰ κατάστασις διαδέξεται. εἰς τοῦτο λήψῃ τὸ Μακάριοι οἱ κλαίοντες νῦν, ο τι γελάσονται· καὶ τὸ Οἱ σπείροντες ἐν δάκρυσιν ἐν ἀγαλλιάσει θεριοῦσιν. οἱ γὰρ σπείροντες μεθ' ἱδρώτων καὶ δακρύων τὴν ἀρετὴν μεμετρημένον ε ξουσι τὸν κλαυθμόν, ἐν ἀγαλλιάσει θερίζοντες· μετ' αὐτὸν γὰρ γελάσονται. Εθου ἡμᾶς εἰς ἀντιλογίαν τοῖς γείτοσιν ἡμῶν.","english":"For Ephraim means fruitfulness, Benjamin means son of the right hand, and Manasseh is interpreted as from forgetfulness. They say, then: Since you are a king possessing the greatest dominion, having stirred it up and roused it—yes, O Master—to save us; for it is not otherwise possible to obtain salvation unless you, having come to us, turn us back from sins and from captivity, being Lord of the powers according to what follows next. O Master, almighty King, ruling over the heavenly armies, how long will you not shine upon me? I long to see your face. For you seem to be angry with me, your servant; therefore I beseech you: be reconciled to me, your servant, and grant what I have asked. For I thirst for it exceedingly with an unrestrained desire. But since you are angry at the prayer which we sent up, having turned to weeping and lamentation, we bring forth such an abundance of tears at the time of food that we eat bread of tears and drink with tears a little and measured drink. Since toil for virtue and weeping are nourishment, we eat the tears of this very weeping as bread. But we also drink them in measure. The phrase In measure shows that we are not to weep always and without limit. For the toils endured for noble things, having come to be for some purpose, will be succeeded by rest and a cheerful state. To this end you will receive the words Blessed are those who weep now, for they will laugh; and Those who sow in tears will reap in exultation. For those who sow virtue with sweat and tears will have weeping in measure, reaping in exultation; for after it they will laugh. You have made us a contradiction to our neighbors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":414,"ref":"p414","source":"ει ρηται ̓Αντιλογίας ἐγείρει πᾶς κακός· καὶ ὁ σωτὴρ δὲ πρὸς τὸν ἁμαρτάνοντα λαὸν ἐκπεπετακέναι τὰς χεῖρας ἀπειθοῦντας καὶ ἀντιλέγοντας ει πεν. ου τοι δὲ οἱ γείτονες ἐχθροὶ τυγχάνουσιν οι ς ἀντιλέγουσιν. ἐκμυκτηρίζουσιν αὐτοὺς χλευάζοντες καὶ διασύροντες τοὺς συνετοὺς αὐτῶν λόγους. ἐντολὴν γοῦν ὁ σοφὸς ει ληφεν εἰς ω τα α φρονος μηδὲν λέγειν, ο πως μὴ μυκτηρίσῃ ὁ α φρων τοὺς συνετοὺς τοῦ σοφοῦ λόγους. ἀλλὰ καὶ μυκτηρίσουσι τοὺς θεὸν ἐπιβοωμένους. ̓Αλλά γε αὐτοὶ ε τι μᾶλλον παρακαλοῦντές φασι Κύριε ὁ θεὸς τῶν δυνάμεων ἐπίστρεψον δή, λυτρούμενος τὴν αἰχμαλωσίαν ἡμῶν ἀπὸ τῶν καταδυναστευόντων· τευξόμεθα δὲ τοῦ ἀγαθοῦ τούτου, εἰ ἐπιφάνας σου τὸ πρόσωπον αἰώνιον ἡμῖν σωτηρίαν ὀρέξεις. Πρὸς ἀλληγορίαν· ἡ ψυχὴ τότε τὴν Αι γυπτον οἰκεῖν λέγεται, ο ταν τοῖς αἰσθητοῖς καὶ τοῖς τῆς σαρκὸς ε ργοις ἐπιδιατρίβῃ. μεταίρει δὲ αὐτὴν ἀπὸ τῆς Αἰγύπτου θεὸς ἀποσπῶν αὐτὴν τῶν ὑλικῶν ἁπάντων, ο τε καὶ μεταφυτεύσει αὐτὴν ἀπὸ τῆς προτέρας φαύλης φυτείας εἰς ἀμείνονα γῆν. αυ τη δέ ἐστιν ἡ κατὰ ἀρετὴν ε ξις. ὡδοποίησε δὲ ε μπροσθεν αὐτῆς, ταύτης τῆς ψυχῆς τροπικῶς ἀμπέλου καλουμένης, νόμον σωτήριον καὶ φωτεινὰ προστάγματα δεδωκὼς ἐπὶ τῷ ὁδεῦσαι ἐπὶ τὴν ἀγαθὴν γῆν· αυ τη δέ ἐστιν ἡ παντελὴς ἀρετή. Εἰ δέ σοι καλῶς ε χειν δοκεῖ Αι γυπτον πνευματικὴν τὸν περὶ γῆν ἐκλαβεῖν κόσμον ἐν ῳ ἡ ψυχὴ προσπαθοῦσα ταῖς αἰσθητοῖς καὶ προσκαίροις πεφύτευται, ἐκλάβοις μεταφύτευσιν τὴν ἐν ἐπουρανίοις καὶ νοητοῖς ι δρυσιν αὐτῆς,","english":"If anyone speaks of Contradiction, every evil person stirs it up; and the Savior too says to the sinning people that he has stretched out his hands to a disobedient and contradicting people. And these neighbors are enemies to those whom they contradict. They mock them, jeering at them and ridiculing their wise words. At any rate, the wise man received a commandment to say nothing in the presence of a fool, so that the fool might not mock the wise man's prudent words. But they will also mock those who call upon God. Yet they themselves, rather, in entreaty say: O Lord, God of hosts, turn now, redeeming our captivity from those who oppress us; and we shall obtain this good, if you cause your face to shine, you will grant us eternal salvation. As for the allegory: the soul is then said to dwell in Egypt when it lingers among things perceptible and the works of the flesh. But God removes it from Egypt, drawing it away from all material things, and he will also transplant it from its former worthless planting into a better land. And this is the disposition according to virtue. And he made a road before it—this soul being called figuratively a vine—having given a saving law and luminous commandments, so that it might journey to the good land; and this is perfect virtue. But if it seems good to you to understand a spiritual Egypt as the world concerned with the earth, in which the soul, cleaving to things perceptible and temporary, has been planted, you may take the transplanting to be its establishment in heavenly and intelligible things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":415,"ref":"p415","source":"τοῦ θεοῦ αἰτίου αὐτῇ τοῦ τηλικούτου ἀγαθοῦ γινομένου διὰ τὸ ὁδοπεποιηκέναι ε μπροσθεν αὐτῆς τῷ δεδωκέναι τὴν πνευματικὴν τῶν θεοπνεύστων γραφῶν διάληψιν. ̓Εκάλυψεν ο ρη ἡ σκιὰ αὐτῆς. ἐσκέποντο γὰρ ο τι ευ διῆγεν ὑπ' αὐτῆς οἱ ὑψηλόν τι καὶ διηρμένον πολιτείας ε χοντες ο ρη καλούμενοι. ἀλλὰ καὶ οἱ δι' εὐτονωτέρου βίου στερροὶ καὶ ευ τονοι γεγενημένοι ὡς χρηματίσαι θεοῦ κέρδους ἐκαλύπτοντο ὑπὸ τῶν ἀναδενδράδων αὐτῆς τρόπον τινὰ ὑποβασταζομένων ὑπ' αὐτῶν. εὐκλήματος δ' ου σα ἡ α μπελος αυ τη ἐπὶ μήκιστον ἠφίει τὰ κλήματα, ὡς θαλάσσαις αὐτὰ πλησιάζοντα μὴ ὑφίστασθαι βλάβην τῷ καὶ παρ' αὐτοῖς τοῖς πειρασμοῖς καὶ κλύδωσι τοῦ βίου ὀνομαζομέναις θαλάσσαις τροπικῶς καρποφορεῖν. ἠφίει δὲ καὶ τὰς παραφυάδας αὐτῆς ε ως καὶ αὐτῶν τῶν ποταμῶν τῶν ποτιζόντων αὐτὴν ἐπὶ τῷ τὸν κατάλληλον καρπὸν ἀποδοῦναι. κλήματα δὲ αὐτῆς ει εν οἱ συμπεφυκότες τῇ ̓Ιουδαϊκῇ λατρείᾳ, οι διὰ τὸ ἐμμένειν τῷ νόμῳ καρποφοροῦσι τυγχανουσῶν παραφυάδων αὐτῆς τῶν προσηλυτευόντων. Εἰ δὲ α μπελος ει η ἡ τοιάδε ψυχὴ ὑπὸ θεοῦ γεωργουμένη τὴν ἀρχὴν καὶ τὴν ῥίζαν ε χουσα ἐν τῷ λόγῳ, καθ' ο ν ἐστι λογικὴ τὸν εἰπόντα ̓Εγώ εἰμι ἡ α μπελος ἡ ἀληθινή, καταφυτεύσει θεὸς τὰς διαφόρους σχέσεις καὶ δυνάμεις αὐτῆς, ῥίζας τροπικῶς ου σας, ἐν ταῖς ποικίλαις ἐπινοίαις τοῦ μονογενοῦς. αυ τη τοιγαροῦν ἡ α μπελος ὑψουμένη διὰ τὸ καλῶς γεωργεῖσθαι καλύψει τὰ ὑψηλὰ τῆς ἀληθείας δόγματα ο ρη ὀνομαζόμενα σκιᾷ τῇ ἑαυτῆς.","english":"God being the cause of so great a good for her, because he made a path before her by giving the spiritual understanding of the divinely inspired Scriptures. Her shade covered the mountains. For those who led a life under her, being called mountains, were sheltered—those who possessed something lofty and exalted in their manner of life. But also those who through a more strenuous life had become steadfast and vigorous, so as to be accounted God's gain, were covered by her vine-branches, being in some way supported by them. And being well-called, the vine sent forth its branches to the greatest length, so that approaching the seas they did not suffer harm, but even amid the temptations and surges of life—figuratively called seas—bore fruit. And it sent forth its shoots even as far as the very rivers that watered it, so as to yield the appropriate fruit. And its branches were those who were united to the Jewish worship, who bear fruit through persisting in the Law, while its shoots were those who were becoming proselytes. But if the vine is such a soul, cultivated by God, having its beginning and root in the Word, according to which it is rational—the Word who said, I am the true vine—then God will plant its various relations and powers, which are figuratively roots, in the manifold conceptions of the Only-begotten. This vine, therefore, being exalted because it is well cultivated, will cover the lofty doctrines of truth, which are called mountains, with its own shade.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":416,"ref":"p416","source":"ε στι δὲ αυ τη ἡ ἐνταῦθα πολιτεία καὶ γνῶσις ὑπαρχθῆναι δυνάμεναι σκιὰν καὶ τύπον φέρουσαι τῆς ἀληθοῦς μετὰ ταῦτα καταστάσεως αὐτῆς. ἐκτείνει δὲ καὶ τὰς παραφυάδας αὐτῆς τὰς παραφυείσας ταῖς δυνάμεσιν αὐτῆς ἀρετὰς ε ως τῶν ποτίμων τοῦ θεοῦ λόγων καλουμένων ποταμῶν. δύνανται δὲ καὶ α λλως παραφυάδες αὐτῆς καλεῖσθαι, ο σα παραφύεται αὐτῇ ἐπ' ὠφελείᾳ ἐκ τῆς α λλης παιδεύσεως. ο ν γὰρ τρόπον αἱ παραφυάδες πιαίνονται καὶ πιότητος μεταποιοῦνται ἐκ τοῦ φυτοῦ ῳ παρέφυσαν, ου τω τὰ ἐξ α λλης μαθήσεως παραφυόμενα αὐτῇ πιαίνεται ἐκ τῆς προηγουμένης διδασκαλίας αὐτῆς, αἰχμαλωτιζομένου παντὸς ὀνόματος εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ. Ινα τί καθεῖλες τὸν φραγμὸν αὐτῆς; ο ταν ὁ ἀμπελὼν καρποφορεῖ, ἐν τῇ σκηνῇ τυγχάνει ὁ φύλαξ τῆς σταφυλῆς. ἀκαρπίας δὲ ὑπαρχούσης, ἐγκαταλείπει τὴν σκηνήν. Καὶ τρυγῶσιν αὐτὴν οἱ παραπορευόμενοι τὴν ὁδόν, οὐχ οἱ πορευόμενοι. εἰσὶ δὲ ου τοι ψευδοδιδάσκαλοι καὶ τὰ τῆς πλάνης πνεύματα. τρυγῶσι δὲ αὐτὴν ε χουσαν σταφυλὴν χολῆς καὶ βότρυν πικρίας· γέγονε γὰρ τοιούτων οἰκιστική. καὶ ο τε μὲν ἀντὶ τῶν ἠθικῶν ἀρετῶν πάθη καρποφορεῖ, ἀκάνθας ἀντὶ σταφυλῶν η γαγεν· ο τε δὲ περὶ τὰ τῆς γνώσεως ἁμαρτάνει, σταφυλὴν χολῆς καὶ βότρυν πικρίας φέρει. ̓Ελυμήνατο αὐτὴν υ ς ἐκ δρυμοῦ. τὰ λυμαινόμενα αὐτὴν η τοι τὰ α λογα καὶ αγρια πάθη αὐτῆς ἐστιν, η αἱ ἐκτεθηριωμέναι καὶ πονηρόταται δυνάμεις. καὶ τάχα υ ς ει ναι δύναται αἱ αἰσχραὶ ἐπιθυμίαι καὶ ἀκόλαστοι ἡδοναὶ αι καὶ διὰ τὸ ἀκάθαρτον ἐν δρυμῷ τουτέστιν ἀκάρποις φυτοῖς λοχῶνται·","english":"But the citizenship and knowledge here can be shown to bear a shadow and type of her true state hereafter. She also extends her branches—the branches that have grown out from her powers, the virtues—as far as the drinkable rivers of God's words, as they are called. And in another way, those things that grow out from her for benefit from other instruction can be called her branches. For just as branches are fattened and acquire fatness from the plant on which they have grown, so the things that grow out from her from other learning are fattened by her preceding teaching, every name being taken captive to the obedience of Christ. Why have you cast down her hedge? When the vineyard bears fruit, the guard of the grape is in the booth; but when there is barrenness, he abandons the booth. And those who pass by the way pluck her, not those who walk. These are false teachers and the spirits of error. They pluck her when she has a grape of gall and a cluster of bitterness; for she has become a dwelling-place of such things. And when, instead of the ethical virtues, she bears passions as fruit, she has brought forth thorns instead of grapes; and when she sins in matters of knowledge, she bears a grape of gall and a cluster of bitterness. The boar from the thicket ravaged her. The things that ravage her are either her irrational and wild passions, or the bestial and most wicked powers. And perhaps the boar can be the shameful desires and dissolute pleasures, which because of their impurity lurk in the thicket, that is, in fruitless plants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":417,"ref":"p417","source":"περὶ γὰρ τὰς ἀλόγους ὁρμὰς καὶ φαντασίας τὰ πάθη ταῦτα ἐγκρύπτεται, θυμοὺς δὲ καὶ ὀργάς, εἰ καὶ ὡς γενομένας ἀποσημαίνειν δύναται ἡ τοῦ ἀγριωτέρου μονιοῦ προσηγορία. μονιὸς δὲ ὁ α γριος ο νος, ὡς α ν τις ει ποι Τὸ θυμικὸν αὐτῆς ἐπιβήσεται. 829 ̓Ανὴρ πολλάκις, ο δι' ἡμᾶς καθ' ἡμᾶς γενόμενος καὶ μὴ ἀποβαλὼν τὸ ει ναι ο η ν, προσηγόρευται παρὰ τῇ θείᾳ γραφῇ· ̓Ιδοὺ γὰρ ̓Ανατολὴ ο νομα αὐτῷ, καὶ ὀπίσω μου ε ρχεται ἀνήρ. εἰ ου ν ἐπὶ τοῦτον τὸν α νδρα καθὸ γέγονεν α νθρωπος ἡ ποιητικὴ σημείων καὶ τεράτων θεοῦ χεὶρ γενηθείη δεξιὰ τυγχάνουσα (αυ τη δέ ἐστιν ὁ θεὸς λόγος), ἀντὶ τοῦ εἰ ἑνωθείη σαρκὶ καθ' ὑπόστασιν ψυχὴν λογικὴν ἐχούσῃ καὶ δι' αὐτῆς εὐεργήσειε τὰς θεοσημείας, τοσαύτη βελτίωσις περὶ ἡμᾶς ε σται ὡς μὴ ἀποστῆναί σου. ου τω γὰρ μετέχοντές σου ζωοποιηθησόμεθα καὶ τὸ σὸν\n\nἐπικαλεσόμεθα ο νομα. ἐκ τούτου γὰρ ἀκολουθήσει καὶ σωτηρία ἡμῖν· Πᾶς γὰρ ο ς α ν ἐπικαλέσηται τὸ ο νομα κυρίου σωθήσεται. αργ ̓Επεὶ τάγματά εἰσι πολλὰ τῶν ὑπὸ Χριστοῦ βελτιουμένων οι καὶ κλήματα αὐτοῦ ει ρηνται ο ντος ἀμπέλου ἀληθινῆς, ποικίλαι ει εν ληνοὶ τουτέστιν ἐπαγγελίαι, εἰς α ς ἀποθλιβόμενος ὁ καρπὸς αὐτῶν οι νον ποιεῖ εὐφραίνοντα καρδίαν ἀνθρώπου. ἐπειδὴ δὲ καὶ πᾶσα ἡ θεόπνευστος γραφὴ ἀμπελὼν ει ρηται (περὶ γὰρ αὐτῆς ἀρθείσης ἀπὸ τῶν ̔Εβραίων καὶ τοῖς ἀπὸ ἐθνῶν πιστεύσασι δοθείσης ει ρηται τοῖς ̓Ιουδαίοις ̓Αρθήσεται ἀφ' ὑμῶν ἡ βασιλεία τῶν οὐρανῶν–η ν ἀμπελὼν ἐν τῇ παραβολῇ ὑπῃνίξατο–καὶ δοθήσεται ε θνει ποιοῦντι τοὺς καρποὺς αὐτῆς), ταύτης τῆς ἀμπέλου καρποὶ καὶ βότρυες ἡ τῶν νοημάτων φορά·","english":"For these passions are hidden around the irrational impulses and impressions, but the name of the wilder \"monios\" can indicate rages and angers, even if they have come to be. And \"monios\" is the wild ass, as if one were to say that the spirited part of her will be mounted. 829 Often a \"man,\" who for our sake became as we are and did not lose being what he was, is addressed in divine Scripture: for behold, \"the East is his name,\" and \"after me comes a man.\" If, then, upon this man, insofar as he became human, the hand of God that works signs and wonders should come to be—being the right hand (and this is the Word of God)—instead of \"if it were united to flesh by hypostasis, having a rational soul,\" and through it should work the divine signs, so great an improvement will be in us that we shall not depart from you. For thus, partaking of you, we shall be given life and shall call upon your name. For from this salvation will also follow for us: for \"everyone who calls upon the name of the Lord shall be saved.\" Since there are many ranks of those improved by Christ, who are also called his branches, while he is the true vine, there are various winepresses—that is, promises—into which their fruit, when pressed out, makes wine that gladdens the heart of man. And since all inspired Scripture has been called a vineyard (for concerning it, when it was taken away from the Hebrews and given to those from the nations who believed, it was said to the Jews, \"The kingdom of heaven will be taken from you\"—which he hinted at as a vineyard in the parable—\"and will be given to a nation producing its fruits\"), the fruits and clusters of this vineyard are the abundance of thoughts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":418,"ref":"p418","source":"ου σπερ καρποὺς αἱ διάνοιαι τῶν πιστευόντων παραλαβοῦσαι οι α θεῖαι ληνοὶ ἐκθλίψασαι ποιήσουσιν οι νον, ἀφ' ου πίεται ὁ δυνάμενος εἰπεῖν θεῷ Εδωκας εὐφροσύνην εἰς τὴν καρδίαν μου. Καταλλήλως δὲ τῇ ἐπιγραφῇ καὶ ὀγδοηκοστὸς ὁ ψαλμὸς τέτακται, τοῦ ἀριθμοῦ τούτου ὀγδοάδας δεκάδων περιέχοντος ὡς σύμβολον φέρειν τῆς ἀναστάσεως τοῦ κυρίου ἐν τῇ κυριακῇ ὀγδοῇ ου σῃ ἡμέρᾳ ἐπιτελεσθείσης. οὐ πρῶτος δὲ ου τος ̔Υπὲρ τῶν ληνῶν ἐπιγέγραπται ἀλλὰ καὶ ὁ ογδοος. καὶ αὐτὸς διὰ τὴν εἰρημένην διάνοιαν ἐν τάξει τοῦ ὀγδόου ἀριθμοῦ τεταγμένος. Καὶ ἐπεὶ διὰ τοῦ θανάτου ἑαυτοῦ βοηθῶν ἡμῖν ̓Ιησοῦς κατέλυσε τὸν τὸ κράτος ε χοντα τοῦ θανάτου διάβολον, ἀλαλάζομεν ἐπικερτομοῦντες κατὰ τοῦ καταργηθέντος τυράννου, τῷ τὴν βοήθειαν παρασχόντι ἀγαλλιώμενοι. 832 ̓Επεὶ τὸ τύμπανον ἐκ δορᾶς νενεκρωμένου ζῴου ὑπάρχει, βούλεται ἡμᾶς νεκρώσαντας τὰ μέλη τὰ ἐπὶ τῆς γῆς καὶ τὴν νέκρωσιν τοῦ ̓Ιησοῦ ἐν τῷ σώματι περιφέροντας τύμπανον κατασκευάσαι ἑαυτοῖς, ο περ δώσομεν ἀντὶ ψαλμοῦ. οὐ λαμβάνομεν τῷ παρερχομένῳ αὐτόν· οὐ μόνον δὲ τύμπανον ἀποδοῦναι πρὸς τὸν ψαλμὸν προστάττει ὁ λόγος ἀλλὰ καὶ ψαλτήριον καὶ κιθάραν. ε στι δὲ καθὰ ἐν ἑτέροις ει ρηται ψαλμοῖς ψαλτήριον διὰ τὸ εὐθὺ καὶ ἀκαμπὲς ει ναι καὶ ἐκ τῶν α νωθεν ἀποδιδόναι τὸν η χον τὸ πνεῦμα ει ναι τοῦ ἀνθρώπου τὸ ἐν αὐτῷ, τῆς ψυχῆς δηλουμένης διὰ τῆς κιθάρας τῷ τεταμένας τὰς αἰσθήσεις καὶ τῆς ψυχῆς τὰς δυνάμεις αὐτῆς ἐμμελῆ καὶ μουσικὴν τῶν ἐνεργειῶν ἀποτελεῖν τὴν φθογγήν.","english":"Just as the minds of the faithful, having received the fruits, the divine winepresses will press them out and make new wine, from which he who is able to say to God, \"You have given gladness in my heart,\" will drink. And fittingly with the inscription, the eightieth psalm is also appointed, since this number contains ogdoads of tens, so as to bear a symbol of the resurrection of the Lord, which was accomplished on the Lord's day, the eighth day. And this is not the first to be inscribed \"For the winepresses,\" but the eighth also, and it too, for the reason mentioned, is arranged in the order of the eighth number. And since by his own death Jesus, helping us, destroyed the devil who held the power of death, we shout aloud mocking the tyrant who has been abolished, exulting in the one who provided the help. Since the timbrel is made from the hide of a dead animal, he wills that we, having put to death the members that are on the earth and carrying about the death of Jesus in the body, should make for ourselves a timbrel, which we will give in place of a psalm. We do not receive it for the one who passes by it; and the word commands us to render not only a timbrel for the psalm but also a psaltery and a lyre. And as has been said in other psalms, the psaltery is so called because it is straight and unbending and sends forth its sound from above, meaning that the spirit of the man is what is in it, while the soul is indicated by the lyre, since the senses are stretched taut and the powers of the soul produce the sound of their activities melodious and musical.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":419,"ref":"p419","source":"εἰ τοίνυν τὸ ψαλτήριον τὸ πνεῦμα καὶ τὴν ψυχὴν ἡ κιθάρα καὶ τὸ σῶμα τὸ τύμπανον αἰνίττεται, λαμβάνομεν τὸν λόγον θεῖον ψαλμὸν ο ντα ἐπὶ τῷ δοῦναι τὸ πνεῦμα τὴν ψυχὴν τὸ σῶμα τὰς κατ' ἀρετὴν θεωρίας καὶ πράξεις ἐνεργεῖν. Κατὰ δὲ ἀναγωγὴν ε χει ου τως· τὸ πρόσταγμα τὸ δηλοῦν τὸ πνευματικὸν βούλημα τῆς σκιώδους ἑορτῆς μαρτύριον τέθειται ὑπὸ κυρίου τοῖς ὑπὸ ἐθνῶν προστεθειμένοις τῷ εὐαγγελίῳ. τούτους γὰρ ἀποσημαίνειν ἡ τοῦ ̓Ιωσὴφ ὀνομασία καὶ πρότερον ει ρηται. ου τοι γὰρ τὰ πάθη καὶ τὰς κακίας καὶ αὐτὸν τὸν περὶ γῆν τόπον τῷ φρονήματι καταλιπόντες ε ξω τῆς Αἰγύπτου τῆς τροπικῆς ε σπευσαν γενέσθαι, α μα δὲ τῷ ἐξιέναι ταύτην η ν πρότερον ἠγνόουν γλῶτταν τουτέστι διάλεκτον η κουσαν. τούτου δὲ τοῦ παραδόξου τὰ σύμβολα ἐν ταῖς Πράξεσι τῶν ἀποστόλων φέρεται, ο τε ὀφθεισῶν ὡσεὶ πυρὸς γλωσσῶν ὡς καθίσαι αὐτὰς ἐφ' ε να ε καστον τῶν πιστευόντων ἐξαπιναίως ε καστος τῇ ἰδίᾳ διαλέκτῳ η κουσε λαλούμενα πρὸς διαφόρων φωνῶν τὰ μεγαλεῖα τοῦ θεοῦ· ἀλλ' οἱ τούτου τοῦ χαρίσματος τυχόντες ἀπέστησαν ἀπὸ α ρσεων τὸν νῶτον τῆς ψυχῆς αὐτῶν, οὐκέτι αι ρειν ὑπομένοντες τὰ ὑλιπὰ καὶ πηλώδη τῆς τροπικῆς Αἰγύπτου πράγματα. ἐδούλευσαν γὰρ ἀλλ' οὐ δουλεύσωσιν ἐν τῷ κοφίνῳ αἱ χεῖρες αὐτῶν, τῶν πράξεων αὐτῶν α ς χεῖρας ει πεν οὐκέτι ἀχύρου καὶ πλίνθου ἐφαπτομένων ἀλλ' αἱρουσῶν εὐγενῶς καὶ ἐλευθερίως τινὰ τῶν κοφίνων, ω ν ἐπλήρωσεν ̓Ιησοῦς ἀφ' ω ν ε κλασεν α ρτων. τὰ γὰρ καταλειφθέντα κλάσματα κοφίνων πληρώματα γεγένηνται ἀφ' ω ν","english":"If, then, the psaltery intimates the spirit, the harp the soul, and the timbrel the body, we receive the word as a divine psalm, being for the giving—the spirit, the soul, the body—to work the contemplations and practices according to virtue. But according to anagogical interpretation it stands thus: the commandment that makes clear the spiritual will of the shadowy feast has been set by the Lord as a testimony for those who have been added by the nations to the gospel. For that these are signified by the name of Joseph has been said before. For these, having left behind in their mindset the passions and the vices and the very place around the earth, hastened to be outside the figurative Egypt, and at the same time as going out they heard the tongue, that is the dialect, which they did not know before. And the symbols of this paradox are brought forward in the Acts of the apostles, when tongues as of fire appeared so as to sit upon each one of those who believed, and suddenly each heard in his own dialect the great things of God spoken by different voices. But those who obtained this grace turned the back of their soul away from vices, no longer enduring to take up the material and muddy affairs of the figurative Egypt. For they served, but their hands shall not serve in the basket, their hands—which he called hands—of their deeds no longer touching chaff and brick, but nobly and freely taking up certain of the baskets which Jesus filled, from which he broke the loaves. For the fragments left over have become fillings of baskets, from which","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":420,"ref":"p420","source":"τρέφουσι τοὺς μαθητευομένους οἱ βαστάζοντες τοὺς πνευματικοὺς τούτους κοφίνους. Καταιγὶς πολλάκις ἐπὶ πειρασμοῦ λαμβάνεται. ἐπεὶ ου ν θεὸς πάρεστι τοῖς πειραζομένοις οὐ φανερῶς ἀλλὰ κεκρυμμένως, δέον ἐπικαλεῖσθαι τὸν πειραζόμενον, ο πως ἐπακούσας αὐτοῦ ὁ θεὸς ῥύσηται αὐτὸν ἐκ τῆς παρούσης αὐτοῦ θλίψεως. Καὶ οὐκ η κουσεν ὁ λαός μου τῆς φωνῆς μου. τὸ ἀκοῦσαι οὐ μόνον αἰσθηθῆναι φωνῆς σημαίνει ἀλλ' ε σθ' ο τε καὶ τὸ πεισθῆναι τῷ λέγοντι κατὰ τὸ Οὐκ ηκουον φωνὴν παιδεύοντός με, τουτέστιν οὐ συγκατετιθέμην ταῖς προστάξεσι τοῦ παιδεύοντος. δηλοῖ δὲ ἡ ἀκούειν φωνὴ καὶ τὸ συνιέναι καὶ νοῆσαι. ̔Ο ε χων γάρ φησιν ω τα ἀκούειν ἀκουέτω, ῳ ι σόν ἐστιν ̔Ο ε χων σύνεσιν συνέτω. λαὸν δὲ αὐτοῦ φησιν αὐτὸν η τοι εἰς ευ νοιαν αὐτοὺς διεγείρων η βαρύνων καὶ ἐπιτείνων τὸ εγκλημα αὐτῶν· μονονουχὶ λέγων, εἰ ε τερον ε θνος ἐτύγχανε, συγγνώμην α ν ει χον μὴ ἀκούοντες τῆς ἡμετέρας φωνῆς ο ντες ἀήθεις, νῦν δὲ ἀσύγγνωστα τιμωρηθείη–οὐ μόνον δὲ Οὐκ η κουσε τῆς φωνῆς μου ὁ λαός μου ἀλλ' οὐδὲ προσέσχε μοι, καίτοι νοῦν ε χων δυνάμενον ὁρᾶν ἐμέ, ι να, εἰ καὶ τῆς φωνῆς καταφρονεῖ, ἀλλά γε κα ν αἰσχυνθῇ με προσβαλών μου τῇ αὐθεντείᾳ εὐκαίρως εὐαγγελικὴν λέξιν μὴ νοουμένην ὑπὸ τῶν ἑτεροδόξων καὶ ταῦτα διακοπτόντων τὴν θεότητα σαφηνίσαι καλόν, τοῦ σωτῆρος τοῖς ̓Ιουδαίοις λέγοντος περὶ τοῦ πατρὸς Οὐδὲ φωνὴν αὐτοῦ ἀκηκόατε πώποτε ου τε ει δος αὐτοῦ ἑωράκατε.","english":"Those who carry these spiritual baskets feed those who are being discipled. A squall is often taken to mean temptation. Since God is present to those who are tempted, not openly but hiddenly, the one being tempted ought to call upon him, so that God, having heard him, may rescue him from his present affliction. And my people did not hear my voice. To hear signifies not only to perceive a voice but also to be persuaded by the one speaking, according to, They did not hear my voice when I was instructing them—that is, they did not agree with the commands of the one instructing. The phrase to hear a voice also signifies to understand and to comprehend. For he says, Let the one who has ears to hear, hear, which is the same as, Let the one who has understanding understand. But he calls them his people, either stirring them up to goodwill or weighing them down and intensifying their accusation—almost saying: if it had been another nation, they would have had excuse for not hearing our voice, being unaccustomed to it; but now they would be punished without excuse—and not only did my people not hear my voice, but they did not even attend to me, although they had a mind able to see me, so that, even if they despise the voice, at least they might be ashamed when they assail my authority. It is good, at an opportune moment, to clarify an evangelical phrase that is not understood by the heterodox, who moreover cut apart the divinity, when the Savior says to the Jews concerning the Father, You have never heard his voice nor seen his form.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":421,"ref":"p421","source":"μὴ νοήσαντες οἱ αἱρετικοὶ τὸ λεχθέν φασι (τῶν ̓Ιουδαίων τοῦ θεοῦ τὴν φωνὴν ἀκηκοότων τοῦ τὸν κόσμον πεποιηκότος καὶ τὸ ει δος αὐτοῦ ἑωρακότων) κατὰ τὰς ἀναγραφείσας παρ' αὐτοῖς ἀποφανείας· ἐλέγχων ὁ σωτὴρ μηδέποτε φωνὴν αὐτοὺς ἀκηκοότας θεοῦ μήτε ει δος αὐτοῦ ἑωρακότας α λλῳ προσέχειν θεῷ ου καὶ φωνὴν η κουσαν καὶ ει δος ἑωράκασιν. ἠπατήθησαν δὲ οἱ ἑτερογνωμονοῦντες τὸ πολύσημον τῆς ἀκούειν φωνῆς ἠγνοηκότες. εἰ γὰρ καὶ η κουσαν θεοῦ φωνῆς οἱ ̓Ιουδαῖοι νόμον παρ' αὐτοῦ λαβόντες μὴ νοήσαντες αὐτὴν μηδὲ πεισθέντες αὐτῇ, εὐλόγως ἐλέγχονται μὴ ἀκούσαντες φωνὴν αὐτοῦ· ἀλλ' οὐδὲ τὸ ει δος αὐτοῦ ἑωράκασι μὴ προσηκάμενοι τὸν χαρακτῆρα τῆς ὑποστάσεως αὐτοῦ λέγοντα ̔Ο ἐμὲ ἑωρακὼς ἑώρακε τὸν πατέρα. Ωι ου ν ει ρηται σημαινομένῳ μὴ ἀκηκοέναι φωνὴν θεοῦ πώποτε, ου τω καὶ ἐνταῦθα πλήττονται διὰ τῆς εἰρημένης λέξεως καὶ τῆς ἑξῆς ἐκτεθησομένης ου τως ἐχούσης. Τὸ ̓Εν τῷ μηδενὶ α ν σημαίνει τὸ δι' εὐτελῶν τοὺς ἐχθροὺς αὐτῶν ἐταπείνουν, ω σπερ καὶ τὸν μέγιστον τύραννον τῆς Αἰγύπτου οὐ γίγαντας ἰσχυροὺς ὁπλίσας κατ' αὐτῶν η θηρία μέγιστα ἀλλ' εὐτελῆ καὶ μικρὰ ζῳύφια. Εθει ̔Εβραϊκῷ φασι τοὺς εἰς τὸ κρίνειν τὸν λαὸν προβεβλημένους α νδρας θεοὺς ὀνομάζεσθαι, ὡς καὶ αὐτὸς Μωυσῆς παρίστησι λέγων Θεοὺς οὐ κακολογήσεις καὶ α ρχοντας τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς. αρχοντι γὰρ λαοῦ θεοὶ συνταττόμενοι οὐχ ε τεροι τῶν κριτῶν ει εν.","english":"The heretics, not understanding what was said, claim (since the Jews had heard the voice of God who made the world and had seen his form) according to the declarations recorded among them, that the Savior, in refuting them as never having heard the voice of God nor seen his form, is directing them to another God whose voice they had heard and whose form they had seen. But those who think differently were deceived, being ignorant of the many meanings of \"hearing a voice.\" For if the Jews, who received the law from him, heard the voice of God but did not understand it nor obey it, they are reasonably refuted as not having heard his voice; but neither have they seen his form, since they did not accept the impress of his substance which says, \"He who has seen me has seen the Father.\" Therefore, in the sense in which it is said that they never heard the voice of God, so also here they are struck through the word just mentioned and through the next expression, which stands as follows. \"In nothing\" means that through worthless things they were humbling their enemies, just as also the greatest tyrant of Egypt—not by arming mighty giants against them, nor great beasts, but worthless and tiny creatures. They say that by Hebrew custom the men appointed to judge the people were called gods, as Moses himself sets forth, saying, \"You shall not speak evil of gods, and you shall not curse the rulers of your people.\" For gods, being ranked with a ruler of the people, would be none other than the judges.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":422,"ref":"p422","source":"ἀλλ' ἐπεὶ ἑξῆς ἐν αὐτῷ τῷ ψαλμῷ τούτῳ ὁ θεὸς ε φη ̓Εγὼ ει πα Θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες (ου τοι *** θέντες, γεγονότος πρὸς αὐτοὺς τοῦ θεοῦ λόγου), δηλονότι καὶ νῦν τὸ ̔Ο θεὸς ε στη ἐν συναγωγῇ θεῶν ἐπ' αὐτοὺς ἀνενεχθήσεται. πάντων γὰρ τῶν ου τω θεῶν ο ντων, α νδρες δὲ καὶ α γγελοι θεῖοι τῷ αὐτῷ τρόπῳ τυγχάνουσιν ω ν ὁ θεὸς ἐν μέσῳ ι σταται οὐ μετακινούμενος αὐτῶν οὐδὲ καταλείπων αὐτοὺς ο σον εἰσὶ τοιοῦτοι. τῶν γὰρ μεταπιπτόντων ἀφίσταται καταλιπὼν αὐτούς. διὸ καὶ ὁ ̓Αδὰμ μετὰ τὴν παράβασιν ᾐσθήθη θεοῦ ἑστηκότος αὐτῷ πρὸ τῆς ἁμαρτίας· καὶ ἐν τῷ προφήτῃ ει ρηται Καὶ πορεύσεται κύριος ὁ θεὸς ἐν σάλῳ ὀργῆς αὐτοῦ. ἱστάμενος δὲ ὁ θεὸς ἐν τῇ συναγωγῇ τῶν θεῶν τηρεῖ αὐτῶν τὴν θεότητα, τρέφων μᾶλλον δὲ αυ ξων αὐτὴν τῇ μετοχῇ ῃ μετέχουσιν αὐτοῦ. ἀλλὰ καὶ ἐν μέσῳ αὐτῶν τυγχάνων διακρίνει αὐτοὺς τὸν εἰρημένον τρόπον. Εως πότε κρίνετε ἀδικίαν καὶ πρόσωπα ἁμαρτωλῶν\n\nλαμβάνετε; εἰ οἱ κριταὶ τοῦ ̓Ισραὴλ θεοί, μεταπεσοῦσιν αὐτοῖς λέγεται τὰ ἐγκείμενα. διαστροφὴ γὰρ κριτοῦ τὸ ἀδικίαν κρίνειν καὶ πρόσωπα λαμβάνειν ἁμαρτωλῶν. ὡς γὰρ ε τεροι δώρων ε νεκα παραχαράττουσι τὸ δίκαιον, ου τως ου τοι ἀποδεξάμενοι πρόσωπα παρὰ τὸ ι σον κρίνουσιν. εἰκότως δὲ τὸ ἁμαρτωλῶν πρόσκειται. οὐ γὰρ ψεκτὸν ει η τὸ δοῦναι τὸ δίκαιον πλουσίῳ καὶ α λλως ὑπερέχοντι τὴν ἀκολουθίαν τῆς ἰσότητος. ει ρηται γοῦν Καὶ πένητα οὐκ ἐλεήσεις ἐν κρίσει· ει ρηται δὲ καὶ τὸ Οὐ λήψῃ πρόσωπον ἐν κρίσει· κατὰ τὸν μέγαν καὶ τὸν μικρὸν κρινεῖς· οὐ μὴ ὑποστείλῃ πρόσωπον, ο τι ἡ κρίσις τοῦ θεοῦ ἐστιν.","english":"But since next in this very psalm God says, \"I said, You are gods, and all of you are sons of the Most High\" (not that they were made such, since the word of God had come to them), it is clear that even now the statement \"God stands in the assembly of gods\" will be brought against them. For since all who are gods in this way—both men and divine angels—exist in the same manner, God stands in their midst, not moving away from them nor abandoning them as long as they are such. For he departs from those who fall away, leaving them behind. Therefore Adam too, after the transgression, perceived that God had stood by him before the sin; and in the prophet it is said, \"And the Lord God will go in the storm of his anger.\" But God, standing in the assembly of gods, preserves their divinity, nourishing—or rather increasing—it by the participation by which they partake of him. But also, being in their midst, he distinguishes them in the manner stated: \"How long will you judge injustice and accept the persons of sinners?\" If the judges of Israel are gods, what follows is said to them when they have fallen away. For it is a perversion of a judge to judge injustice and to accept the persons of sinners. For just as others, for the sake of gifts, falsify justice, so these, accepting persons, judge contrary to equity. And fittingly \"of sinners\" is added. For it would not be blameworthy to give justice to a rich man and one who is otherwise superior in the sequence of equality. At any rate it is said, \"And you shall not pity the poor in judgment\"; and it is also said, \"You shall not accept a person in judgment; you shall judge the great and the small alike; you shall not shrink from a person, because the judgment is God's.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":423,"ref":"p423","source":"δεῖ γὰρ τὸν κριτὴν εἰδέναι, ο τι κρίσει θεοῦ ὑπηρετεῖ. διὸ καὶ καλῶς ει ρηται ι στασθαι ὁ θεὸς ἐν τῇ τῶν θεῶν τούτων συναγωγῇ καὶ ἐν μέσῳ αὐτοὺς διακρίνειν, ο πως εἰδότες αὐτὸν ἐν αὐτοῖς καὶ μέσον αὐτῶν ο ντα ε πωνται τῷ αὐτοῦ βουλήματι. Εἰ δὲ θεοὶ ει εν οἱ θεότητος μεταποιούμενοι, ἐπεὶ τρεπτοὶ τυγχάνουσι, κα ν τραπεῖεν ἀπροσεκτήσαντες πρὸς ου ς καὶ σχετλιάζων ὁ λόγος Εως πότε, ε φη, κρίνετε ἀδικίαν; νόμον γὰρ ἐνδιάθετον ε χοντες καθ' ο ν ε στιν εἰδέναι τὸ ἀγαθὸν αἱρετὸν ει ναι καὶ φευκτὸν τὸ κακὸν, ἐν ἀλλάξει τοῖς πράγμασι προσερχόμενοι ὡς ἀποστρέφεσθαι τὸ ἀγαθόν, ἀσπάζεσθαι δὲ τὸ κακόν, ἀδικίαν κρίνετε· διὸ καὶ πρόσωπα ἁμαρτωλῶν λαμβάνετε, ἐπικρύπτοντες τὰ ι δια ἑαυτῶν πρόσωπα καθὸ κατ' εἰκόνα τοῦ θεοῦ ἐστε· κρίνατε ὀρφανῷ οἱ τὸ κρίνειν ἐπιτραπέντες τῷ κηδεμονίᾳ πατρὸς ἐρημωθέντι ἀλλὰ καὶ πτωχῷ τῷ μὴ θέλοντι ἐπαγωνίζεσθαι τοῖς ἑαυτοῦ δικαίοις· ἀλλὰ καὶ πένητα καὶ πτωχὸν ἐξέλεσθε καταπονουμένους, ῥυόμενοι αὐτοὺς ἐκ τῶν πλεονεκτούντων ἁμαρτωλῶν. ̓Αλλὰ καὶ τοῖς κατ' ἀρετὴν θεοποιηθεῖσι λέγεται, ο πως τὸν ἀποβαλόντα τὸν φαῦλον πατέρα καὶ τὸν τῆς πονηρίας πλοῦτον κρίνωσιν ἀξίως τῆς πρὸς αὐτῶν διὰ παιδεύσεως προστασίας. δικαιούτωσαν δὲ καὶ τὸν δι' ἀτυφίαν ταπεινὸν καὶ πένητα διὰ τὸ πονεῖν ὑπὲρ εὐσεβείας γεγενημένον, ἐξαιρούμενοι τοὺς ου τω πτωχοὺς καὶ πένητας ἐπὶ τῷ ἐκτὸς αὐτοὺς χειρὸς τουτέστι πράξεως ἁμαρτωλοῦ ποιῆσαι. 837 ̔Η θεία γνῶσις σοφία θεοῦ τυγχάνουσα ἐλλάμπει καὶ φωτίζει τὸν ε χοντα·","english":"For the judge must know that he serves the judgment of God. Therefore it is rightly said that God stands in the assembly of these gods and distinguishes them in their midst, so that knowing him in themselves and that he is in their midst, they may follow his will. But if they were gods who laid claim to divinity, since they are changeable, they might also be turned aside, having been inattentive to the things toward which the word, indignant, says, \"How long will you judge injustice?\" For having an implanted law by which it is possible to know that the good is to be chosen and evil to be avoided, when they approach affairs with exchange, so as to turn away from the good and embrace the evil, they judge injustice; therefore they also accept the persons of sinners, concealing the persons that are in themselves insofar as they are in the image of God. \"Judge for the orphan\"—you who have been entrusted with judging, for the one bereft by a father's care—but also for the poor man who does not wish to struggle for his own rights; but also \"rescue the needy and the poor\" who are oppressed, delivering them from the sinners who take advantage. But it is also said to those who have been made divine according to virtue, that they should judge worthily of the protection over them through instruction the one who has cast off the worthless father and the wealth of wickedness. And let them justify also the one who is humble through freedom from pride and poor because he has become toilsome for the sake of piety, rescuing those who are thus poor and needy from the hand—that is, the action—of the sinner. The divine knowledge, being the wisdom of God, shines upon and enlightens the one who possesses it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":424,"ref":"p424","source":"Σοφία γὰρ ἀνθρώπου φωτιεῖ πρόσωπον αὐτοῦ, καὶ οἱ εἰς ἐπιστήμην θείαν καλούμενοι ἐντολὴν ε χουσι φωτίσαι ἑαυτοῖς φῶς γνώσεως. εἰ τοίνυν πεφωτισμένοι τυγχάνουσιν οἱ κατὰ θεὸν σοφοί, οἱ ἐναντίως διακείμενοι τῷ α γνοιαν καὶ τὸ ἀσύνετον περιέπειν ἐν σκότει διαπορεύονται προκόπτοντες ἀεὶ ἐν κακοῖς. ̓Αλλ' ἐπεὶ τοῖς κακοῖς ἐντριβέντες τὰ πρῶτα ἐνεγκάμενοι τῆς κακίας, οὐκ αὐτὸ μόνον γῆ διὰ τὴν ὑλικὴν ε ξιν γεγένηνται, ἀλλὰ καὶ θεμέλια γῆς ει ναι ἠθέλησαν, ἑδραίως καὶ ἀμετακινήτως τῇ φαύλῃ γνώμῃ ἐμμένοντες. ἀλλ' εἰ καὶ αὐτοὶ τοιοῦτοι ει ναι ἠγάπησαν, ἀλλ' ο γε φιλάνθρωπος λόγος ευ χεται κλονηθῆναι καὶ σεισθῆναι αὐτοὺς ἀφ' η ς ε χουσι κακίστης στάσεως καὶ καταπεσεῖν ἀφ' η ς ᾠκοδόμησαν χειρίστης ε ξεως. 838 ̔Ο ἀγαθὸς θεὸς ου πᾶς φθόνος μακράν ἐστι τῶν ἰδίων μεταδιδοὺς ἀνθρώποις ει πεν, ο πως καὶ θεοὶ ω σι καταδεξάμενοι τὸν θεὸν λόγον αὐτοῦ. ου τος δὲ ὁ θεὸς λόγος ποιῶν αὐτοὺς θεοὺς θεός ἐστι καὶ υἱοὺς ὑψίστου αὐτοὺς ποιήσει, μετεχόμενος ὑπ' αὐτῶν ῃ μονογενὴς υἱὸς ὑψίστου τυγχάνει. ἀλλὰ τοῦ μὲν θεοῦ χαρισαμένου αὐτοῖς τὸ ει ναι θεοῖς καὶ ὑψίστου υἱοῖς, αὐτοὶ τὴν ἐναντίαν ε δραμον, ὡς α νθρωποι γενέσθαι καὶ ἀποθανεῖν τὸν ἑπόμενον τοῖς ἀνθρώποις θάνατον. α νθρωποι δὲ ου τοι γεγένηνται ἐκπεσόντες τῆς θεότητος οὐ καθὸ θνητὰ καὶ λογικὰ ζῷά εἰσιν (τοῦτο γὰρ ει χον καὶ ο τε θεοὶ καὶ υἱοὶ ὑψίστου ἐτύγχανον), ἀλλὰ καθὸ θνητὰ καὶ ἀνθρώπινα ἠγάπησαν.","english":"For a person's wisdom will illuminate his face, and those called to divine knowledge have the commandment to illuminate for themselves the light of knowledge. If, then, those who are wise according to God happen to be illuminated, those who are disposed in the opposite way, who embrace ignorance and lack of understanding, walk in darkness, always advancing in evils. But since, having been rubbed down in evils and having borne the first fruits of wickedness, they have become not only earth because of their material condition, but also wished to be foundations of the earth, remaining firmly and immovably in their base disposition. But even if they themselves loved to be such, nevertheless the philanthropic Word prays that they be shaken and moved from the most wicked stance they hold and fall down from the worst condition they have built up. The good God, far from all envy, sharing his own gifts with humans, said, so that they might also be gods by receiving his Word, God. And this Word, God, who makes them gods, is God and will make them sons of the Most High, being participated in by them, he who is the only-begotten Son of the Most High. But while God granted them to be gods and sons of the Most High, they themselves ran the opposite course, so as to become humans and to die the death that follows humans. These have become humans by falling away from divinity, not insofar as they are mortal and rational living beings (for this they had even when they happened to be gods and sons of the Most High), but insofar as they loved mortal and human things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":425,"ref":"p425","source":"ἀποθνῄσκουσι δὲ ῃ ου τως α νθρωποί εἰσιν οὐ τὸν κοινὸν θάνατον ἀλλὰ τὸν ἑπόμενον τῇ ἁμαρτίᾳ θάνατον, πίπτοντες παραπλησίως τῷ πεσόντι ἑνὶ τῶν ἀρχόντων. ου τος δ' ἐστὶν ὁ διάβολος· α ρχων γὰρ ω ν καὶ αὐτὸς ἐν τοῖς ἐπουρανίοις επεσεν. ει ρηται γοῦν περὶ αὐτοῦ Πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος ὁ πρωῒ ἀνατέλλων; ταύτῃ καὶ ὁ ̓Αδὰμ ἁμαρτὼν οὐχ ὡς θεὸς ἀλλ' ὡς ει ς τῶν τοῦ θεοῦ\n\nἐκπεσὼν δηλονότι γέγονεν· οὐ γὰρ ει πε περὶ αὐτοῦ ὁ θεὸς ̓Ιδοὺ γέγονεν ̓Αδὰμ ὡς ἡμεῖς, ἀλλ' ̔Ως ει ς ἡμῶν, η ̔Ως ει ς ἐξ ἡμῶνὡς πολλὰ περιέχει τῶν ἀντιγράφων. 839 ̔Ετέραν ε φησε γραφὴν ε χουσαν ̓Ανάστα, ὁ θεός, κρῖνον τὴν γῆν, ο τι σὺ ἐξολοθρεύσεις ἐν πᾶσι τοῖς ε θνεσι. κρινεῖ ὁ θεὸς η τοι πάντας τοὺς ἐπὶ τῆς γῆς η ο σοι γῆ διὰ τὸ φρονεῖν τὰ ἐπίγεια γεγένηνται. κρινεῖ δὲ τὴν γῆν ὁ θεὸς ἐξολοθρεύων ἐν πᾶσι τοῖς ε θνεσιν ἀλλ' οὐ πάντα τὰ ε θνη. ο σα γὰρ ε θνη δεισιδαίμονα χρηστήριά τε καὶ ἡ α λλη περιεργία σὺν τοῖς ἐνεργήσασιν αὐτὰ πνεύμασι πλάνης ἐξωλοθρεύθη ὑπὸ θεοῦ, ι να καθαρὰ τούτων τὰ ε θνη γένηται ἐπὶ τῷ καταδέξασθαι τὸν τῆς σωτηρίας λόγον. καὶ αὐτὴν δὲ τὴν ἐν τοῖς ε θνεσι διάθεσιν, καθ' η ν ε θνη διάφορα ἐτύγχανεν, ἐξολοθρεύσας θεὸς ἀνθρώπους αὐτοὺς ἀποδείξει κατ' εἰκόνα ἑαυτοῦ ἀποβαλόντα τὰ συμβεβηκότα καθὰ καὶ ε θνη γεγένηνται. 840 ̔Η ὁμοίωσις διττῶς νοεῖται. ε στιν γὰρ κατ' οὐσίαν ὁμοιότης η καὶ κυρίως ταυτότης λέγεται, ε στι δὲ καὶ κατὰ ποιότητα η καὶ ἁπλῶς ὁμοιότης καλεῖται. κατὰ τὸ δεύτερον σημαινόμενον ὁμοιωθεῖεν α ν θεῷ οἱ γινόμενοι τέλειοι, ̔Ως τέλειός ἐστιν ὁ οὐράνιος πατήρ·","english":"But they die in this way: they are humans not with the common death but with the death that follows sin, falling in a manner similar to the one of the rulers who fell. And this is the devil; for while he too was a ruler in the heavenly places, he fell. At any rate it has been said concerning him: How did the morning star, which rises early, fall from heaven? In this way Adam too, having sinned, became not as God but as one of God's\n\nhaving fallen, clearly, he became; for God did not say concerning him, Behold, Adam has become like us, but As one of us, or As one from among us, as many of the copies contain. 839 He mentioned another writing that has: Arise, O God, judge the earth, for you will destroy utterly among all the nations. God will judge either all those upon the earth or those who have become earth through thinking earthly things. And God will judge the earth by destroying utterly among all the nations—but not all the nations. For as many nations as were superstitious, with their oracles and the rest of their meddlesome curiosity together with the spirits of error that energized them, were destroyed utterly by God, so that the nations might become pure of these things for the purpose of receiving the word of salvation. And the very disposition among the nations, according to which there happened to be various nations, God having destroyed utterly, he will show the humans themselves in accordance with his own image, having cast off the accidental qualities just as they also became nations. 840 Likeness is understood in two ways. For there is likeness according to essence, which is also properly called identity, and there is also likeness according to quality, which is also called simply likeness. According to the second meaning, those who become perfect would be made like God: As your heavenly Father is perfect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":426,"ref":"p426","source":"ο θεν ει ρηται Οταν φανερωθῇ, ο μοιοι αὐτῷ ἐσόμεθα, τῷ θεῷ δηλαδή. Καὶ τὸν α νθρωπον ου ν κατ' εἰκόνα καὶ τὴν ἑαυτοῦ ὁμοιότητα κατεσκεύασεν ὁ πάντων αι τιος κατὰ τὸ πρῶτον σημαινόμενον, τὸ κατ' οὐσίαν λέγω, οὐδενὸς ὁμοιουμένου θεῷ. τὸ γὰρ Τίς ὁμοιωθήσεται οὐ πεῦσιν οὐ τὸ σπάνιον ἀλλὰ τὸ ἀδύνατον δηλοῖ, οὐδενὸς δυναμένου κατ' οὐσίαν θεῷ ὁμοιοῦσθαι. ἀλλὰ μὴ λάθῃς σαυτὸν νομίσας καὶ τὸν υἱὸν ὑποκεῖσθαι τοῖς λεγομένοις. οὐ γὰρ ει πε Τίς ο μοιός σοι, ἀλλὰ Τίς ὁμοιωθήσεταί σοι; οὐ γὰρ ἐπὶ μέλλουσιν ε χει ὁ υἱὸς τὸ ὁμοιωθήσεσθαι τῷ θεῷ, ἐκ τῆς οὐσίας αὐτοῦ τυγχάνων καὶ διὰ τοῦτο ὁ αὐτὸς αὐτῷ ω ν οὐκ ἀριθμῷ ἀλλ' ἐν τῷ ταυτῷ τῆς οὐσίας. Βούλεται αὐτοὺς τεθῆναι ὑπὸ τοῦ θεοῦ ὡς τροχὸν ἀβέβαιον καὶ ἀνίδρυτον. πρὸς καλοῦ γὰρ αὐτοῖς ε σται τὸ μὴ βεβαιωθῆναι καὶ ἀκινήτως ε χειν η ς ει λαντο κακίας. διὸ καὶ βούλεται τεθῆναι αὐτοὺς ὡς καλάμην σκορπιζομένην καὶ διαρριπτουμένην κατὰ πρόσωπον σφοδρὸν πνέοντος ἀνέμου ὑπὸ τοῦ διώκοντος αὐτοὺς τιμωροῦ πνεύματος ο ἀλληγορικῶς ανεμον ει πεν. Καταφάγεται δὲ αὐτοὺς καὶ δρυμὸν α καρπον γεγενημένους τὸ τῶν κολάσεων πῦρ ἐκκοπέντας ἀξίνῃ. χρώμενος δὲ κατ' αὐτῶν καὶ ἑτέρᾳ τιμωρίᾳ καταδιώξει αὐτοὺς τῇ ἰδίᾳ αὐτοῦ καταιγίδι η ν οὐκ ε στι διαδράναι· ο θεν καὶ ταραχθήσονται ἐν τῇ φερομένῃ ἐπ' αὐτοὺς θεοῦ ὀργῇ. ἐπεὶ γὰρ ποικίλα τὰ ἁμαρτήματα αὐτῶν ἐτύγχανεν, ἀναγκαίως πολύτροπος αὐτοῖς ὑπῆρκται κόλασις. Σημειωτέον δὲ ο τι καλὴ φυτεία τυγχάνοντες ἀκαρπίαν ἠγάπησεν.","english":"Hence it is said, \"When he is revealed, we shall be like him\"—that is, like God. And the Cause of all things made man according to the image and his own likeness in the first sense, I mean that which is according to essence, since nothing is made like God. For the words \"Who shall be likened?\" do not indicate a question nor rarity but impossibility, since nothing is able to be made like God according to essence. But do not let yourself be deceived into thinking that the Son also is subject to what is said. For it does not say \"Who is like you?\" but \"Who shall be likened to you?\" For the Son does not have the being made like God as something future, since he is of his essence and for this reason is the same as him—not in number but in the identity of essence. He wishes them to be placed by God as a wheel, unstable and unsteady. For it will be to their good not to be confirmed and to hold immovably to the evil which they chose. Therefore he also wishes them to be placed as chaff being scattered and tossed before the face of a violently blowing wind by the punishing spirit that pursues them, which he called a wind allegorically. And the fire of punishments will consume them, having become a forest and fruit, cut down with an axe. And using another punishment against them, he will pursue them with his own storm, which cannot be escaped; hence they will also be troubled in the wrath of God borne against them. For since their sins happened to be varied, of necessity a manifold punishment has been provided for them. And it should be noted that, though they were a good planting, they loved barrenness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":427,"ref":"p427","source":"ἡ γὰρ καλάμη ἐκ τοῦ καλοῦ σπέρματος τὴν ἀρχὴν ε χει, οὐ προηγουμένως ἀλλὰ κατὰ συμβεβηκὸς παραφυομένη. ε δει μὲν γὰρ αὐτούς, ει περ προηγουμένως ἐκαρποφόρουν, σῖτον γενέσθαι, ι ν' εἰσαχθῶσιν εἰς τὰς τοῦ λόγου ἀποθήκας. τοῦτο δὲ μὴ θελήσαντες καλάμη καὶ α χυρα γεγένηνται, οι ς χρήσεται μὲν καὶ ὁ τῆς πνευματικῆς Αἰγύπτου τύραννος πρὸς οἰκοδομὴν ω ν κατασκευάζει ὀλεθρίων πόλεων, κατακαήσονται δὲ καὶ ὑπὸ τοῦ ἀσβέστου πυρός. τὸ γὰρ α χυρον κατακαύσει πυρὶ ἀσβέστῳ. Εἰ καὶ α λλοι ὑψηλοὶ καὶ υ ψιστοι ἐκ θεοῦ γεγένηνται ἀρετῇ μετεωριζόμενοι καὶ ὑψούμενοι, ἀλλ' οὐδεὶς ἐκείνων ἐξ ἑαυτοῦ καὶ κατ' οὐσίαν ἐστὶ τοιοῦτος. μόνος γὰρ θεὸς υ ψιστος ὑψίστους ποιῶν ἀλλ' οὐ γινόμενος· ὡς μόνος σοφός ἐστι καὶ μόνος ἀληθινὸς παρέχων σοφίαν καὶ ἀλήθειαν ἀλλ' οὐ μετέχων, ου τω μόνος υ ψιστος, κατὰ τοῦτο τοῦ ὑψίστου τὸ ει δος καὶ τοῦ μονογενοῦς ὑψίστου τυγχάνοντος. ὑψίστου γὰρ ω ν δύναμις ἐπεσκίασε τὴν Μαρίαν· καὶ τὸ πνεῦμα δὲ τὸ α γιον ἀπὸ ὑψίστου πεμπόμενον υ ψιστόν ἐστιν. ὁ μόνος ου ν υ ψιστος α μα τῇ τριάδι ἁρμόζει. ὁ γὰρ τὸν πατέρα υ ψιστον εἰπὼν καὶ τὸν υἱὸν καὶ τὸ πνεῦμα τὸ α γιον δηλοῖ· ὡσαύτως","english":"For the stalk has its origin from the good seed, not primarily but growing alongside incidentally. For it was necessary that they, if indeed they were bearing fruit primarily, become wheat, so that they might be brought into the storehouses of the word. But not wishing this, they have become stalk and chaff, which the tyrant of spiritual Egypt will also use for the building of the destructive cities he constructs, and they will also be burned by the unquenchable fire. For the chaff he will burn with unquenchable fire. Even if others have become lofty and most high from God, being lifted up and exalted by virtue, yet none of those is such of himself and by essence. For God alone is Most High, making others most high but not becoming so; as he alone is wise and alone true, granting wisdom and truth but not partaking of them, so he alone is Most High, in this respect the form of the Most High and of the Only-begotten being Most High. For being the power of the Most High, he overshadowed Mary; and the Holy Spirit also, sent from the Most High, is Most High. The one who alone is Most High therefore fits together with the Trinity. For he who called the Father Most High also indicates the Son and the Holy Spirit; likewise","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":428,"ref":"p428","source":"ὁ τὸν υἱὸν ου τω καλέσας δηλοῖ καὶ τὸν πατέρα καὶ τὸ α γιον πνεῦμα. ὡς γὰρ μία θεότης, ου τω καὶ τὸ υ ψιστος ε ν, ι να μηδὲν τούτῳ διαφορὰ ῃ περὶ τὴν τριάδα, ω σπερ ἐν τοῖς α λλοις ὀρθῶς θεολογοῦμεν.\n\n843 ̔Η ̔Ως λέξις οὐχ ὁμοίωσιν καὶ παραβολὴν ἐνταῦθα σημαίνει ἀλλ' αὐτὸ τὸ ἀγαπητόν, ω σπερ καὶ ἐν τῷ Μωυσεῖ ̓Εν ο λῳ τῷ οι κῳ αὐτοῦ ὡς θεράπων, καὶ ε τι Χριστὸς δὲ ὡς υἱός. τὸ γὰρ ̔Ως υἱὸς ἀληθείᾳ υἱὸν ἀλλ' οὐχ ὁμοίωμα τοῦτο σημαίνει, καὶ Μωυσῆς δὲ οὐχ ὁμοίωμα θεράποντος τοῦ θεοῦ η ν ἀλλὰ θεράπων η ν αὐτοῦ. ο θεν ἐπὶ τῆς προκειμένης λέξεως οὐ κατὰ παραβολὴν ἀλλὰ κατὰ ἀλήθειαν ἀγαπητὰ τὰ σκηνώματα τοῦ θεοῦ. καὶ εἰ νοήσαμεν αὐτὰ τίνα ποτέ ἐστιν, ε τι μᾶλλον συνήσομεν ὡς ἀγαπητὰ ἀλλ' οὐχ ομοια ἀγαπητοῖς τυγχάνει. ε στι τοίνυν αἰώνια καὶ ἐπουράνια ταῦτα, περὶ ω ν ὁ σωτὴρ τοῖς παροῦσιν ε φη Ποιήσατε ἑαυτοῖς φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ι ν' ο ταν ἐκλίπῃ δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. ̓Επιποθεῖ καὶ ἐκλείπει ἡ ψυχή μου, τῷ ἀποβαλεῖν τὴν ψυχικὴν κατάστασιν καὶ γενέσθαι πνευματικὴν ὡς καταλλήλως ε χειν πρὸς τὴν διατριβὴν τὴν ἐν ταῖς ἐπουρανίαις αὐλαῖς ἐκ παραλλήλου εἰρημέναις. Θυσιαστήρια οὐκ αἰσθητά. οὐ γὰρ πλῆθος ἀλλ' ε ν η ν τὸ θυσιαστήριον κατὰ τὴν ἱστορίαν. εἰ μὴ α ρα καὶ τὸ θυσιαστήριον ου τω τις καλέσοι, κυρίου δὲ τῶν δυνάμεων τῶν οὐρανίων τὰ θυσιαστήρια ει πεν ἐφ' α ἀνάγονται κρείττους θυσίαι τῶν κατὰ σκιὰν καὶ ὑπόδειγμα· ῃ φησιν ὁ ἀπόστολος ̓Ανάγκη τὰ ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς ταύταις ταῖς θυσίαις· αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας.","english":"The one who thus called the Son makes clear both the Father and the Holy Spirit. For just as there is one Godhead, so also the Most High is one, so that there may be no difference in this regard concerning the Trinity, just as in other matters we rightly theologize.\n\nThe word \"as\" does not here signify likeness and comparison, but the beloved itself, just as also in Moses: \"In all his house as a servant,\" and further, Christ \"as a Son.\" For \"as a Son\" signifies a son in truth, not a likeness of this, and Moses was not a likeness of a servant of God but was his servant. Hence, in the present word, the tabernacles of God are beloved not by way of comparison but in truth. And if we understand what kind they ever are, we shall understand still more that they are beloved, but not like things that are beloved. These, then, are eternal and heavenly, concerning which the Savior said to those present: \"Make for yourselves friends from the mammon of unrighteousness, so that when it fails they may receive you into the eternal tabernacles.\" \"My soul longs and faints,\" by casting off the soul-like condition and becoming spiritual, so as to be fit for the dwelling in the heavenly courts, spoken of in parallel. Altars not perceptible. For there was not a multitude but one altar according to the history, unless perhaps one might thus call the altar of the Lord of the heavenly powers—the altars, he said, upon which better sacrifices are offered than those according to shadow and type; to which the apostle says: \"It is necessary that the copies of the things in the heavens be with these sacrifices; but the heavenly things themselves with better sacrifices than these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":429,"ref":"p429","source":"αἱ γὰρ τῆς αἰνέσεως καὶ δικαιοσύνης θυσίαι ἐπὶ ταῦτα τὰ θυσιαστήρια ἀναφέρονται, καὶ οἱ θυσίαν δὲ ζῶσαν εὐάρεστον τῷ θεῷ προσάγοντες τὰ ἑαυτῶν σώματα οὐκ ἐπ' α λλα η ἐπὶ ταῦτα τὰ θυσιαστήρια αὐτὴν προσφέρουσιν. Οι κος δὲ θεοῦ ἡ παντελὴς ἀρετὴ καὶ ἀκροτάτη γνῶσις τῆς ἀληθείας ἐστίν. ει ρηται δ' ἐν τοῖς ε μπροσθεν τὴν σκηνὴν προκοπῆς σύμβολον ει ναι· ὁδευόντων γὰρ οἰκεία αυ τη. αὐτὸ δὲ τὸ τέλος τῆς μακαριότητος δηλοῖ ἡ οι κος θεοῦ φωνή. ο θεν καὶ κατὰ τὴν ἱστορίαν ὁδεύων ὁ λαὸς σκηνὴν μαρτυρίου (οι κον δὲ θεολογίας) ει χε καὶ τῶν ἑαυτοῦ ἀρετῶν διαφόρους σκηνὰς ἐν αι ς πᾶς ὁ λαὸς ῳ κει. φθάσαντες δὲ ἐπὶ τὴν ἁγίαν γῆν καὶ αὐτοὶ ἐν οἰκίαις τὴν οι κησιν ει χον, οὐκέτι προκόπτοντες· εἰς τὸ τέλος γὰρ τῆς ἀρετῆς καὶ ἐπιστήμης ε φθασαν. ἀλλ' οὐκέτι τῇ σκηνῇ τοῦ μαρτυρίου ἀλλὰ τῷ οι κῳ τῷ ἱδρυμένῳ προσερχόμενοι ἐπετέλουν τὰ τῆς λατρείας. καὶ ἐνταῦθα τοίνυν μετὰ τὸ ποθῆσαι καὶ ἀγαπῆσαι τὰς προκοπὰς α ς διὰ τῶν σκηνωμάτων ᾐνίξατο εἰπὼν ̔Ως ἀγαπητὰ τὰ σκηνώματά σου, κύριε, μακαρίζει τοὺς διὰ τῶν προκοπῶν ἐπὶ τὴν ἀκρώρειαν ἀναβεβηκότας ὡς οἰκεῖν τὸν θεοῦ οι κον φέροντας τὴν κατὰ θεὸν κατάστασιν, πληρωθέντος ἐπ' αὐτοῖς τοῦ Οταν φανερωθῇ, ο μοιοι αὐτῷ ἐσόμεθα, ο τι ὀψόμεθα αὐτὸν καθώς ἐστιν. Τὸ Εθετο δηλοῖ τότε ποιῆσαι, ὡς τὸ ̓Εθέμην τῷ στόματί μου φυλακήν, ἀντὶ τοῦ ἐποίησα· καὶ ̔Ο τιθεὶς τὴν οἰκουμένην ο λην ε ρημον ταὐτὸν ο ν τῷ ποιῆσαι τὴν οἰκουμένην ε ρημον. καὶ ἐνταῦθα ου ν τὸ Εἰς τόπον ο ν ε θετο παρίστησι τὸ ̓Εποίησε τόπον. ου τος δ' ἐστὶν ὁ περίγειος τόπος.","english":"For the sacrifices of praise and righteousness are offered upon these altars, and those who bring a living sacrifice, well-pleasing to God, offer their own bodies not upon anything else but upon these altars. The house of God is the complete virtue and the highest knowledge of the truth. It has been said in what precedes that the tabernacle is a symbol of progress; for it is proper to those who are journeying. But the very end of blessedness is made clear by the phrase \"house of God.\" Hence also according to the history, the people as they journeyed had the tabernacle of testimony (and a house of theology), and various tabernacles of their own virtues in which the whole people dwelt. But when they arrived at the holy land, they themselves had their dwelling in houses, no longer making progress; for they had reached the end of virtue and knowledge. But no longer approaching the tabernacle of testimony but the house that was established, they performed the rites of worship. And here, then, after longing for and loving the progresses which he hinted at through the tabernacles when he said, \"How beloved are your tabernacles, O Lord,\" he pronounces blessed those who have ascended through the progresses to the summit, as being able to dwell in the house of God, bearing the state according to God, when there is fulfilled in them, \"When he is revealed, we shall be like him, because we shall see him as he is.\" \"He set\" means \"he made then,\" as in \"I set a guard on my mouth\" instead of \"I made\"; and \"He who makes the whole inhabited world desolate\" is the same as \"to make the inhabited world desolate.\" And here, then, \"Into the place which he set\" presents \"he made a place.\" And this is the place around the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":430,"ref":"p430","source":"ἐν τούτῳ γὰρ ὁ θεὸς διέθετο τὰς πρὸς ἀνθρώπους διαθήκας αὐτοῦ. κλαύσωμεν ου ν ἐπαινετῶς τὸ ἀμέμπτως κλαίειν, μανθάνοντες ἐξ η ς διέθετο ὁ θεὸς διαθήκης τοῖς ε τι ἐνταῦθα τυγχάνουσιν. ου τω γὰρ καὶ τῶν εὐλογιῶν τευξόμεθα, κατὰ τὸ βούλημα τῆς διαθήκης ζήσαντες τῆς ἐνταῦθα δοθείσης. γνωσόμεθα δὲ τὸ μέγεθος τῶν δεδομένων εὐλογιῶν, συνέντες τίς ὁ ὀρέγων αὐτάς. ε στι δὲ ου τος ὁ νομοθετήσας θεός. Πορεύσονται δὲ καὶ ἐκ δυνάμεως εἰς δύναμιν. αἱ ἀρεταὶ καὶ θεωρίαι τῆς ἀληθείας δυνάμεις εἰσίν. διὸ καὶ πλέον τι δύνανται οἱ ταύτας ε χοντες. οἱ πορευθέντες ου ν κατὰ τὰς προκοπὰς τῆς εἰσαγωγικῆς δυνάμεως σπεύσουσιν ἐπὶ\n\nτὴν τελειοτέραν γενέσθαι καὶ οἱ κατὰ νόμον πολιτευόμενοι ἐπὶ τὴν εὐαγγελικὴν πολιτείαν, οἱ γνόντες κατὰ σάρκα Χριστὸν εἰς τὸ θεάσασθαι τὴν δόξαν αὐτοῦ, Δόξαν ὡς μονογενοῦς παρὰ πατρός· οἱ ἐκ μέρους γινώσκοντες τῷ ἐπὶ γῆς ει ναι καὶ μὴ χωρεῖν τὸ ἀκραιφνέστατον τῆς γνώσεως–ἐλθόντος τοῦ τελείου ει δους τῆς θεωρίας εἰς τὸ γνῶναι καθὸ δεῖ γνῶναι, ἐξ ὑποδεεστέρας δυνάμεως τῆς νοήσεως ἐπὶ μείζονα καὶ τελειοτέραν δύναμιν πορευόμενοι. 847 ̔Απλούστερον δὲ καὶ ε καστος τῶν ἁγίων, μᾶλλον δὲ καὶ ἱερέων καὶ βασιλέων δύναται ταύτην τὴν ἀξίωσιν προσάγειν, χριστὸς ω ν θεοῦ. Μὴ απτεσθε γὰρ τῶν χριστῶν μου περὶ πάντων ἁγίων ει ρηται, καὶ ἱερεῖς δὲ καὶ βασιλεῖς ̔Εβραϊκῷ ε θει χριστοὶ προσηγορεύοντο. Κρεῖσσον ει η ἐν ταῖς αὐλαῖς σου γενέσθαι κα ν ἐπὶ ἡμέραν μίαν ὑπὲρ πλῆθος χιλιάδων ἡμερῶν ἐκτὸς τῶν αὐλῶν σου τυγχάνοντι.","english":"For in this God established his covenants with humans. Let us weep in a praiseworthy manner—weeping blamelessly—learning from the covenant that God established for those still present here. For in this way we too shall obtain the blessings, having lived according to the will of the covenant given here. And we shall know the greatness of the blessings given, understanding who it is who extends them. And this is God, the lawgiver. And they shall go from strength to strength. The virtues and contemplations of the truth are strengths; therefore those who possess them are able to do something greater. Those, then, who have journeyed according to the progressions of the introductory strength will hasten to become more perfect—and those who live according to the law will hasten to the gospel way of life, those who knew Christ according to the flesh, to behold his glory, glory as of the only-begotten from the Father; those who know in part, because they are on earth and cannot contain the purest knowledge—when the perfect form of contemplation has come, to know as one ought to know, journeying from a lesser strength of understanding to a greater and more perfect strength. 847 More simply, each of the saints—or rather both priests and kings—can bring this request, being a christ of God. For \"Do not touch my christs\" has been said concerning all the saints, and priests and kings were called christs by Hebrew custom. Better would it be to be in your courts even for one day than to be outside your courts amid a multitude of thousands of days.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":431,"ref":"p431","source":"τῆς γὰρ παρ' ἀνθρώποις τελειώσεως ὑπερέχει τὸ δοκοῦν ὀλίγον ἐν ταῖς αὐλαῖς τοῦ θεοῦ. τοιοῦτόν ἐστι καὶ τὸ περὶ ̓Ιωάννου πρὸς τοῦ σωτῆρος ῥηθὲν ̓Εν γεννητοῖς γυναικῶν οὐδεὶς μείζων ̓Ιωάννου ἀλλ' ὁ μικρότερος ἐν τῇ βασιλείᾳ μείζων αὐτοῦ ἐστι. Λεχθείη δ' α ν καὶ ου τως ἐνταῦθα· βιοῦντες οἱ α νθρωποι ὑπὸ χρόνον εἰσίν, ο στις χρόνος εἰς πλῆθος ἡμερῶν μερίζεται, μίαν ἡμέραν ε χοντος αἰώνιον καὶ ἀδιάκοπον τοῦ ἐν ταῖς θείαις αὐλαῖς τοῦ κυρίου γεγενημένου. γέγονε γὰρ αὐτῷ κύριος φῶς αἰώνιον τοῦ ἡλίου τῆς δικαιοσύνης οὐ δύνοντος ἐπ' αὐτῷ. αυ τη ου ν ἡ ἀδιάστατος καὶ ἀδιάκοπος ἡμέρα κρείσσων ει η τῆς πολυημέρου ἐνταῦθα γινομένης ζωῆς. Δίδωσιν ὁ θεὸς χάριν τοῖς σῳζομένοις χάριτι κατὰ τὸ Χάριτί ἐστε σεσῳσμένοι, ι σον δωρεᾶς δυναμένης ἐνταῦθα τῆς χάριτος. ε στι γὰρ καὶ ε τερον τῆς χάριτος σημαινόμενον καθὸ κεχαριτωμένος τις εὑρίσκεται. κατὰ τοῦτο γὰρ λέγεταί τις εὑρηκέναι χάριν ἐνώπιον τοῦ θεοῦ. ταύτην τὴν χάριν ἀντὶ χάριτος προτέρας δίδωσιν, η ς ἐκ τοῦ ἐφ' ἡμῖν κατὰ τὸ δυνατὸν ἀναλαβεῖν ἐσπεύσαμεν. Δίδωσι δὲ καὶ δόξαν τοῖς ἀξίοις τοῦ τυχεῖν ταύτης διὰ τὸ προδεδοξακέναι τὸν λέγοντα Τοὺς δοξάζοντάς με δοξάσω, δηλονότι δι' ἀγαθῶν ε ργων καὶ ἀληθινῶν δογμάτων. Πορεύονται δ' ἐν ἀκακίᾳ οἱ α νευ χειρίστης ε ξεως διὰ πάντων κινούμενοι. εἰ δὲ καὶ τὴν ἁπλότητα σημαίνει ἡ ἀκακία, καὶ αὐτὸς ἐπίστησον. Καὶ ἐπεὶ προσδοκία ἐστὶν ἀγαθῶν ἡ ἐλπίς, μόνον δὲ τὸ λογικὸν ὀρεκτικὸν τῶν κυρίως ἀγαθῶν, μόνου ἀνθρώπου οἰκεία ἀρετὴ τὸ ἐλπίζειν, μάλιστα ο ταν εὐσεβείας ἀντιποιῆται· γέγραπται γὰρ ̓Ελπὶς τῷ εὐσεβεῖ.","english":"For the apparent little thing in the courts of God surpasses the perfection that is among humans. Such also is what was said by the Savior about John: \"Among those born of women none is greater than John, but the lesser in the kingdom is greater than he.\" It could also be said thus here: humans living are under time, and time is divided into a multitude of days, while the one who has been in the divine courts of the Lord has one eternal and uninterrupted day. For the Lord has become for him an eternal light, since the sun of righteousness does not set upon him. This uninterrupted and unceasing day would therefore be better than the life of many days that comes to be here. God gives grace to those who are saved by grace, according to \"By grace you are saved,\" grace being here equal to a gift in power. For there is also another meaning of grace, in that someone is found to be graced. For according to this someone is said to have found grace before God. This grace he gives in place of the former grace, which we hastened to receive from what is in our power as far as possible. And he gives glory to those worthy to obtain it because he has first glorified the one who says, \"Those who glorify me I will glorify,\" evidently through good works and true doctrines. And they walk in guilelessness—those who move through all things without a most wicked disposition. But if guilelessness also signifies simplicity, consider that yourself as well. And since hope is the expectation of good things, and only the rational is desirous of things that are truly good, it is the peculiar virtue of man alone to hope, especially when he lays claim to piety; for it is written, \"There is hope for the pious.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":432,"ref":"p432","source":"ἀναγεννῶνται γὰρ οἱ πιστοὶ εἰς ἐλπίδα ζῶσαν καὶ μένουσαν διὰ τὸ ἀκήρατον ει ναι τὴν τῶν ἀγαθῶν προσδοκίαν.\n\n850 Πρὸς δὲ διάνοιαν· εὐδοκεῖ κύριος τὴν ἀγαθὴν καὶ σπουδαίαν καρδίαν γῆν αὐτοῦ τυγχάνουσαν διὰ τὸ δέχεσθαι τὸν σπόρον τὸν παρ' αὐτοῦ καὶ ἑκατονταπλασίονα καρποφορεῖν. ἀποστρέφει δ' εἰς αὐτὴν καὶ τὸ πλῆθος τῶν αἰχμαλώτων ἀχθέντων ὑπὸ πονηρῶν δυνάμεων, λογισμῶν ̓Ιακὼβ ο ντας διὰ τὸ ι στασθαι κατὰ τῶν παθῶν. Ταῦτα δ' ἐνέργησας α φεσιν ἀνομημάτων χαρίζεται πᾶσιν, ἐξαίρων καὶ λύων τὰς ἀνομίας αὐτῶν. ει ποτε δὲ καὶ μετὰ α φεσιν η μαρτον, καὶ ταῦτα τὰ ἁμαρτήματα ἐπικαλύπτει ἐνδοὺς τὴν ἀρετήν· καλύπτει γὰρ ἡ ἀρετὴ τὰς ἁμαρτίας, οὐκ ἐγκρύπτουσα αὐτὰς ἀλλ' ἐξ ο λων ἀναιροῦσα καὶ ἀφανίζουσα. ου τω γὰρ ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν. ὡς γὰρ ἡ ἐπιστήμη καλύπτει τὴν α γνοιαν ἐξ ο λων ἀναιροῦσα αὐτὴν τῆς ψυχῆς ῃ α ν παραγένηται, ου τω καὶ ἡ ἀγάπη τοῦ θεοῦ ἡ αὐτὴ ου σα τῇ ἀρετῇ καλύπτει τὰς ἁμαρτίας ω ν α ν εὐεργετεῖν κρίνῃ. Εὐδόκησεν δὲ τὴν γῆν αὐτοῦ ὁ θεός, ἀποστείλας τὸν υἱὸν αὐτοῦ ὀφθῆναι ἐπὶ τῆς γῆς καὶ τοῖς ἀνθρώποις συναναστραφῆναι· ο θεν ἐπὶ τῷ τοκετῷ τῆς Μαρίας Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκία ει ρηται. Μανθάνομεν δὲ ἐκ τῶν εἰρημένων ἐντεῦθεν μὴ πάθος ει ναι θεοῦ τὴν λεγομένην αὐτοῦ ὀργήν. διὰ γὰρ τὰ","english":"For the faithful are reborn to a hope that is living and abiding, because the expectation of good things is undefiled.\n\nAccording to the deeper meaning: the Lord takes pleasure in the good and earnest heart, which is his earth, because it receives the seed that comes from him and bears fruit a hundredfold. And he turns back into it also the multitude of captives led away by evil powers—reasonings that are Jacob's—because it stands firm against the passions. Having accomplished these things, he grants forgiveness of lawless deeds to all, lifting up and loosing their lawless acts. And if ever, even after forgiveness, one has sinned, he also covers over these sins, granting virtue; for virtue covers sins, not hiding them but utterly removing and obliterating them. For in this way love covers a multitude of sins. For just as knowledge covers ignorance, utterly removing it from the soul in which it comes to be, so also the love of God, which is the same as virtue, covers sins whenever he judges fit to do good. And God took pleasure in his earth, having sent his Son to be seen upon the earth and to live among humans; whence at the birth-giving of Mary it was said: \"Glory to God in the highest, and on earth peace among humans of good pleasure.\" And we learn from what has been said here that what is called his anger is not a passion of God. For because of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":433,"ref":"p433","source":"ἁμαρτήματα ὑποστῆναι οἰκονομεῖται ω ν καταλυθέντων καὶ ἠφανισμένων καὶ αὐτὴ αὐτοῖς συναπέρχεται. εἰ δὲ φαίνονται οἱ τῇ ὀργῇ ὑπηρετούμενοι σκεύη ὀργῆς καλούμενοι ὁμωνύμως αὐτῇ θυμὸς καὶ ὀργὴ προσαγορευόμενα, βέλτιον ἐπισκέψῃ. 851 ̓Επεὶ τῶν σωτηρίων ω ν δίδως ἡμῖν θεὸς ὑπάρχεις, ἐπίστρεψον ἡμᾶς, ἀφορμὰς μετανοίας ἡμῖν παρασχὼν καὶ δεχόμενος ἡμᾶς ἀνακάμπτοντας πρὸς σέ. ε ψεται γὰρ τὸ καὶ τὸν θυμόν σου ἀποστραφῆναι ἀφ' ἡμῶν. ἐπεὶ γὰρ ἡμεῖς ἐξήψαμεν αὐτὸν δι' ω ν ἡμαρτήκαμεν, μεταγνόντων καὶ ἐπιστρεψάντων ἡμῶν, οὐκέτ' ἐνεργήσει καθ' ἡμῶν ἀφανιζόμενος. ὡς γὰρ πῦρ, ἐπιλειπούσης τῆς καυστῆς υ λης καθ' η ν ἐνεργεῖ, οὐκέτ' ἐστιν, ου τως ἠφανισμένων τῶν ἁμαρτημάτων ἡμῶν οὐκέτι ὑποστήσεται θυμός σου καθ' ἡμῶν. Ζωοῖ ὁ θεὸς ζωὴν παρέχων τούτοις, οι πρὸς αὐτὸν ἐπέστρεφον ἀποστάντες αὐτοῦ καὶ ἀποστραφέντες αὐτόν· η αὐτὸς ἐπιστρέψας τὸ πρόσωπον αὐτοῦ ο ἀπέστρεψεν ἀπ' αὐτῶν δι' η ν ε πραττον κακίαν. ἑκατέρως γὰρ τὸ ̓Επιστρέψας νοεῖν δυνατὸν ἀπαρεμφάτως εἰρημένον. οὐ γὰρ ἐμφαίνει τὸ πότερον αὐτὸς ἐπ' αὐτοὺς η αὐτοὶ πρὸς αὐτὸν ἐπέστρεψαν. ζωῆς ἐνδοθείσης τοῖς ζωωθεῖσιν, εὐφράνθη ὁ λαὸς τοῦ θεοῦ ἐπ' αὐτῷ τῷ τὴν ζωὴν δεδωκότι θεῷ. 852 ̓Επεὶ οὐκ ἐξ ε ργων ἀλλὰ χάριτι καὶ ἐλέῳ θεοῦ ἀπαιτοῦσι τὴν σωτηρίαν, φασὶν Ω κύριε, δεῖξον ἡμῖν δι' ω ν ἐλεεῖς καὶ οἰκτείρεις τὸν λαόν σου· ου τω γὰρ καὶ τὸ σωτήριόν σου, τουτέστιν ἡ παρὰ σοῦ σωτηρία, δοθείη ἡμῖν. Δυνατὸν ε λεος καὶ σωτήριον εἰπεῖν τὸν αι τιον τῆς ἐλεημοσύνης καὶ σωτηρίας ̓Ιησοῦν.","english":"Since you give us the things of salvation, O God, you are [our] existence: turn us back, providing us with occasions for repentance and receiving us as we return to you. For it will follow that your wrath also is turned away from us. For since we kindled it by our sins, when we have repented and turned back, it will no longer work against us but will be made to vanish. For just as fire, when the combustible material through which it works gives out, no longer exists, so when our sins have vanished, your wrath will no longer be set against us. God gives life, granting life to those who were turning toward him after having stood apart from him and turned away from him; or he himself, having turned his face, which he had turned away from them because of the wickedness they practiced, [gives life]. For in either way it is possible to understand \"having turned,\" since it is spoken without an infinitive. For it does not make clear whether he himself turned toward them or they turned toward him. When life had been given to those made alive, the people of God rejoiced in God himself, who had given them life. Since they ask for salvation not from works but by the grace and mercy of God, they say, O Lord, show us [the way] by which you have mercy and compassion on your people; for in this way also your salvation—that is, the salvation that comes from you—would be given to us. It is possible to call Jesus, the cause of mercy and salvation, both \"mercy\" and \"salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":434,"ref":"p434","source":"αὐτὸς γὰρ τὸ ε λεος καὶ τὸ σωτήριον τοῦ θεοῦ ἐστι καθὸ ἐλεεῖ καὶ σῴζει. Οὐκ ε ξωθεν κρούων τὴν ἀκοὴν τῶν ἀκουόντων λαλεῖ θεὸς ἀλλ' ἐν αὐτῇ τῇ διανοίᾳ ἐναποτιθέμενος α περ βούλεται δηλῶσαι τῷ νῷ α νευ προφορᾶς, ο θεν ει ρηται τὸ ̓Ακούσομαι τί λαλήσει ἐν ἐμοί. συνᾴδει τούτῳ καὶ τὸ τοῦ ̓Αμβακοὺμ ε χον ου τως· Καὶ ἀποσκοπεύσω τοῦ ἰδεῖν τί λαλήσει ἐν ἐμοὶ κύριος ὁ θεός. κατὰ ταῦτα καὶ ὁ Παῦλός φησιν Εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ· ἐν αὐτῷ γὰρ ἀλλ' οὐχ ἁπλῶς αὐτῷ ἐλάλει Χριστός. λαλεῖ γὰρ ἐκείνῳ ἐν ῳ λαλεῖ, οὐ πάντως δὲ ῳ λαλεῖ τις καὶ ἐκείνῳ λαλεῖ, ο ταν ε ξωθεν μόνον πλήττηται ἡ ἀκοή. πλὴν ο λαλήσει ἐν αὐτῷ κύριος ὁ θεὸς ἑρμηνεύων, ει πεν εἰρήνην ει ναι ἐπὶ τὸν λαὸν αὐτοῦ τοῦ θεοῦ πάντων πολεμίων τῶν κατὰ τοῦ λαοῦ δηλονότι ἀνατρεπόντων, η εἰρήνην τὴν ὑπερέχουσαν πάντα νοῦν ἐσχηκότος τοῦ λαοῦ δι' η ς πάσης ταραχῆς καὶ θορύβου ἐκτὸς ει η γαλήνην ἀγόντων τῶν λογισμῶν. αυ τη ἡ εἰρήνη ἀπὸ θεοῦ καὶ πατρὸς καὶ κυρίου ̓Ιησοῦ α μα χάριτι δίδοται, ὡς τὸν σωτῆρα περὶ αὐτῆς φάναι Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν. δίδοται δὲ ἡ εἰρήνη αυ τη καὶ τοῖς ἀποδιδοῦσι τὰ τοῦ θεοῦ τῷ θεῷ φυλάττουσι τὴν πρὸς αὐτὸν δικαιοσύνην, οι τινες κυρίως οἱ ο σιοι αὐτοῦ καλοῦνται. δίδωσι δὲ αὐτὴν καὶ τοῖς διὰ μετανοίας ἐπιστρέφουσι καρδίαν πρὸς αὐτόν, τὴν ἐπιστροφὴν οὐ σκολιὰν πρὸς αὐτὸν οὐδὲ ἐπίπλαστον ἀλλ' ἀπ' αὐτοῦ τοῦ βάθους τῆς διανοίας ποιουμένοις.","english":"For he himself is the mercy and the salvation of God, insofar as he shows mercy and saves. God does not speak by knocking on the hearing of those who listen from outside, but by placing within the very mind what he wishes to make clear to the intellect without utterance; whence it is said, \"I will hear what he will speak in me.\" In harmony with this is also the saying of Habakkuk, which runs thus: \"And I will watch to see what the Lord God will speak in me.\" In accordance with these things Paul also says: \"If you seek a proof of Christ who speaks in me\"—for in him, but not simply to him, Christ was speaking. For he speaks to that one in whom he speaks, but not in every case does one speak to that one to whom he speaks, when only the hearing is struck from outside. Moreover, \"the Lord God will speak in him,\" interpreting, said that there is peace upon his people—the people of God, evidently when all the enemies arrayed against the people are overthrown—or the peace that surpasses all understanding, which the people has possessed, through which they would be outside all disturbance and tumult, their thoughts leading a calm. This peace is given by grace from God and the Father and the Lord Jesus, as the Savior says concerning it: \"My peace I give to you.\" And this peace is given also to those who render the things of God to God and keep righteousness toward him, who are properly called his holy ones. And he gives it also to those who through repentance turn their heart toward him, making the turning toward him not crooked nor counterfeit but from the very depth of the mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":435,"ref":"p435","source":"Τότε δὲ καὶ ἀληθῶς κατεσκήνωσεν καὶ δόξαν ἐν τῇ γῇ, πολλὰ καὶ μεγάλα παραδόξως ἐπιτελοῦντος τοῦ σωτῆρος νεκρῶν ἀναστάσεις τυφλῶν ἀναβλέψεις λεπρῶν καθαρισμοὺς καὶ ο σα α λλα θαυμαστῶς ἐποίει. ὡς δὲ πρὸς μυστικώτερον λόγον τοῖς θεὸν φοβουμένοις ἀνελλιπέσιν ου σιν (Οὐκ ε στι γὰρ ὑστέρημα τοῖς φοβουμένοις αὐτόν) ηγγισεν τὸ θεοῦ σωτήριον μετεχόμενον ὑπ' αὐτῶν δι' ω ν πράττουσι σωτηριωδῶς. ὡς γὰρ μακρὰν ἀπὸ ἁμαρτωλῶν σωτηρία ἐνεργούντων τὰ τῆς ἀπωλείας, ου τως ἐκ τοῦ ἐναντίου ἐγγὺς τὸ σωτήριον τοῦ θεοῦ τῶν φοβουμένων αὐτὸν ὑπάρχει. διὸ καὶ κατασκηνοῖ δόξαν ἐν τῇ γῇ τῶν ταῦτα λεγόντων. γῆν δὲ αὐτῶν ἐρεῖς τὴν ἀγαθὴν αὐτῶν καρδίαν τὴν ἑκατονταπλασίως καρποφορήσασαν τὸν ἐπ' αὐτῇ βληθέντα σπόρον. ο τι δὲ κατασκηνοῖ ἐν τῇ καρδίᾳ δόξα θεοῦ, παρίστησιν ἡ λέξις ἡ φάσκουσα ̔Ο θεὸς ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι ο ς ε λαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ\n\nΧριστοῦ. κατασκηνοῖ δὲ καὶ ἐν τῷ σώματι τῶν πειθομένων τῇ παραινέσει τῇ λεγούσῃ Δοξάσατε δὴ τὸν θεὸν ἐν τῷ σώματι ἑαυτῶν τῶν τελείαν σωφροσύνην κατορθούντων. Δύναται καὶ ἐντεῦθεν ἡ ἀντακολούθησις τῶν ἀρετῶν δηλοῦσθαι, τοῦ ἐλεητικοῦ ἀληθοῦς καὶ τοῦ ἀληθοῦς ἐλεητικοῦ τυγχάνοντος, ἀλλὰ καὶ τοῦ δικαίου εἰρηνικοῦ καὶ τοῦ εἰρηνικοῦ δικαίου ο ντος. καὶ ἐν α λλοις δὲ α μα τῷ ἐλέει ἡ ἀλήθεια ὀνομάζεται, ω σπερ ἐν τῷ Τὸ ε λεός σου καὶ ἡ ἀλήθειά σου διαπαντὸς ἀντελάβετό μου, καὶ τὸ ̓Εξαπέστειλεν ὁ θεὸς τὸ ε λεος αὐτοῦ καὶ τὴν ἀλήθειαν αὐτοῦ.","english":"Then truly he also made his dwelling and glory in the earth, while the Savior wondrously accomplished many great things: resurrections of the dead, recoveries of sight for the blind, cleansings of lepers, and whatever other marvelous things he did. But to speak more mystically, for those who fear God and are lacking in nothing (for there is no want for those who fear him), the salvation of God has drawn near, being partaken of by them through the things they do in a saving manner. For just as salvation is far from sinners who work the works of destruction, so, by contrast, the salvation of God is near to those who fear him. Therefore he also makes glory dwell in the earth of those who say these things. And you would call their earth their good heart, which bore fruit a hundredfold from the seed cast upon it. That the glory of God makes its dwelling in the heart, the passage attests, which says: God, who said that light should shine out of darkness, has shone in our hearts for the illumination of the knowledge of the glory of Christ. And he makes his dwelling also in the body of those who obey the exhortation that says: Glorify God indeed in your body, of those who achieve perfect chastity. From this the mutual succession of the virtues can also be shown, since the merciful is truly merciful and the true is merciful, but also the just is peaceful and the peaceful is just. And elsewhere, truth is named together with mercy, as in: Your mercy and your truth have always upheld me, and: God has sent forth his mercy and his truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":436,"ref":"p436","source":"καὶ ἐφίστημι δὲ διὰ τοῦτο α μα αὐτὰ εἰρῆσθαι, ἐπείπερ δυσέφικτός ἐστιν ἀνθρώποις ἡ τῶν πραγμάτων ἀλήθεια, μᾶλλον δὲ ἀνέφικτος, εἰ μὴ τύχοι ἐλέῳ θεοῦ χορηγουμένη· η τάχα τὴν ἀληθῆ σωτηρίαν α νευ ἐλεημοσύνης θεοῦ οὐκ ο ντος λαβεῖν, α μα ὠνομάσθησαν δικαιοσύνῃ. συνηντηκέναι τὸ ε λεος τῇ ἀληθείᾳ φησίν. εἰ γὰρ εἰς ταὐτὸν ε λθοι τὸ ε λεος καὶ ἡ ἀλήθεια, καὶ γνωσόμεθα αὐτὴν καὶ ἐν αὐτῇ ἐσόμεθα. ̓Αλλὰ καὶ ἡ δικαιοσύνη καταφιλεῖ τὴν εἰρήνην καὶ ἡ εἰρήνη τὴν δικαιοσύνην. ε νθα γὰρ δικαιοσύνη, πάντως εἰρήνη ε πεται ου σα αὐτῆς βλάστημα. δύνασαι δὲ καὶ ἐπὶ τοῦ σωτῆρος ταῦτα ἐκλαβεῖν κατὰ διαφόρους ἐπινοίας αὐτοῦ εἰρημένα, ὡς η δη προείρηται. ̓Ανατέταλκε δὲ ἐκ τῆς γῆς ἡ ἀλήθεια τοῦ σωτῆρος ἀνθρώπου γεγενημένου. πολλὴ γὰρ ἀπάτη καὶ πολὺ τὸ ψεῦδος ἐν ἀνθρώποις η ν. Οὐκ ε στι γὰρ ἀλήθεια καὶ ε λεος οὐδ' ἐπίγνωσις θεοῦ ἐπὶ τῆς γῆς· α ρα καὶ ψεῦδος καὶ φόνος καὶ μοιχεία κέχυται ἐπὶ τῆς γῆς, φησὶν ὁ προφήτης. τοῦτο ου ν τὸ ψεῦδος τὸ καθόλου τῆς γῆς ἰσχύσαν ε λυσεν ὁ εἰπὼν ̓Εγώ εἰμι ἡ ἀλήθεια, τὸ δ' ἐκ τῆς γῆς (τουτέστιν ἐκ τῶν ἀνθρώπων) ἀνατείλας. ἀλλὰ καὶ δικαιοσύνη τυγχάνων πατρὸς κατὰ τὸ ει ναι λόγος θεοῦ καὶ σοφία, ἐξ οὐρανοῦ διέκυψε κλίνας οὐρανοὺς καὶ καταβάς. ἐπήνεγκε δὲ ἡμῖν τὴν εἰρήνην καθὸ δικαιοσύνη καὶ τὸ ε λεος καθὸ ἀλήθεια· ἐπινοεῖται γὰρ αὐτῷ πάντα ταῦτα, ὡς ἀρτίως ει ρηται. Ονπερ τρόπον ὑετοῦ δοθέντος ἡ χθὼν καρποφορεῖ αὐτοῦ τοῦ κυρίου δεδωκότος χρηστότητα, καρπὸν ἡ νοητὴ γῆ δίδωσι, ποτισθεῖσα τῇ ἐκ θεοῦ χρηστότητι.","english":"And for this reason I maintain that these same things have been spoken together, since the truth of things is hard for humans to attain—or rather unattainable—unless it happens to be supplied by the mercy of God; or perhaps true salvation, which was not possible to receive without the mercy of God, was at the same time named righteousness. He says that mercy has met with truth. For if mercy and truth come to the same place, we shall both know it and be in it. But righteousness also kisses peace, and peace kisses righteousness. For where righteousness is, peace necessarily follows, being its offspring. You can also understand these things as said of the Savior according to his different conceptions, as has already been stated before. And the truth has sprung up from the earth, since the Savior became man. For great deception and much falsehood were among humans. For there is no truth and mercy, nor knowledge of God upon the earth; therefore also falsehood and murder and adultery have been poured out upon the earth, says the prophet. This universal falsehood, then, that prevailed over the earth, he destroyed who said, I am the truth, and who sprang up from the earth—that is, from humans. But also, being righteousness of the Father according to his being the Word of God and Wisdom, he looked down from heaven, having bowed the heavens and come down. And he brought us peace inasmuch as he is righteousness, and mercy inasmuch as he is truth; for all these things are conceived of him, as has just been said. In the same way as, when rain is given, the earth bears fruit—the Lord himself having given goodness—the noetic earth gives fruit, having been watered by the goodness from God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":437,"ref":"p437","source":"καρπὸς δὲ αὐτῆς ἡ γενικὴ ἀρετὴ η ς τὰ ει δη προβαλλομένη ἡ ψυχὴ γῆ καρποφοροῦσα τυγχάνει. Δύναται περὶ τοῦ λαοῦ εἰρῆσθαι τὸ προκείμενον, ι ν' ῃ τὸ λεγόμενον τοιοῦτον. ἐπεὶ ἐλάλησε κύριος εἰρήνην ἐπὶ τὸν λαὸν αὐτοῦ, η τοῦ λαοῦ δικαιοσύνη ε μπροσθεν αὐτοῦ πορευομένη θήσει τὰ διαβήματα αὐτοῦ ἐπὶ τὴν ὁδὸν τὴν ἀνάγουσαν ἐπὶ τὴν μακαριότητα, η αὐτὸς ὁ κύριος ω ν ἡ δικαιοσύνη προπορεύεται τοῦ λαοῦ καὶ θήσει εἰς ὁδὸν τὰ διαβήματα αὐτοῦ. πρός τινα γοῦν ει πεν Εμπροσθέν σου πορεύσομαι καὶ ο ρη ὁμαλιῶ. Η καὶ ου τως· ἡ κατὰ νόμον δικαιοσύνη ἐν Μωυσεῖ καὶ τοῖς προφήταις ἐνεργοῦσα η ς τέλος ̓Ιωάννης προελήλυθε τοῦ σωτῆρος, τεθεῖσα εἰς ὁδὸν τὴν ἐν ἡμῖν τὰς διαβάσεις αὐτοῦ, ι ν' ἐνοικῇ καὶ ἐμπεριπατῇ ἡμῖν, κέκραγεν ̔Ετοιμάσατε τὰς ὁδοὺς κυρίου εὐθείας, ποιεῖτε τὰς τρίβους αὐτοῦ· μονουχὶ βοῶν ̔Οδοποιήσατε τῷ ἐπιβεβηκότι ἐπὶ δυσμῶν, κύριος ο νομα αὐτῷ. ἀμέλει καὶ περὶ ̓Ιωάννου λέγεται τὸ Καὶ αὐτὸς προελεύσεται ἐνώπιον κυρίου ἐν πνεύματι καὶ δυνάμει ̓Ηλίου, καὶ τὸ ̓Ιδοὺ ἐγὼ ἀποστέλλω τὸν α γγελόν μου πρὸ προσώπου σου ο ς κατασκευάσει τὴν ὁδόν σου εμπροσθέν σου. εἰ δὲ καὶ ὁ σωτὴρ δικαιοσύνη ἐστὶ προπορευομένη τοῦ πατρὸς εἰς τὰς διανοίας τῶν θεοφορουμένων, ἐπίστησον νοῶν τίνα τρόπον ει ρηται τὸ ̔Ο δεχόμενος ὑμᾶς ἐμὲ δέχεται καὶ ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με. Αὐχοῦσιν ὡς ἐπὶ μεγάλῳ ἀξιώματι οἱ α γιοι πάντες ἐπὶ τῷ δοῦλοι θεοῦ ει ναι. ̓Ιωνᾶς γοῦν ἐρωτώμενος ἐκ ποίας χώρας ει η καὶ ἐκ ποίου λαοῦ, ̓Εγὼ δοῦλος θεοῦ εἰμι ε φη, καὶ τὸν θεὸν τοῦ οὐρανοῦ σέβομαι.","english":"Its fruit is the generic virtue, which projects the species; the soul is earth that happens to bear fruit. What is set before us can be said about the people, so that what is said is something like this: since the Lord spoke peace upon his people, the righteousness of the people, going before him, will set his steps upon the road that leads up to blessedness—or the Lord himself, who is righteousness, goes before the people and will set his steps into the way. To someone, at any rate, he said, I will go before you and I will level the mountain. Or also in this way: the righteousness according to the law, working in Moses and the prophets, whose end John came forth before the Savior, having been set into the way—his goings in us—so that he may dwell and walk among us, cried out, Prepare the ways of the Lord straight, make his paths straight; all but shouting, Make a way for him who rides upon the west, the Lord is his name. Indeed, it is also said about John, And he himself will go forth before the Lord in the spirit and power of Elijah, and, Behold, I send my messenger before your face, who will prepare your way before you. But if the Savior too is righteousness going before the Father into the minds of those who are God-bearing, consider, understanding in what manner it is said, He who receives you receives me, and he who receives me receives the one who sent me. All the saints exult as over a great honor that they are servants of God. Jonah, at any rate, when asked from what country he was and from what people, said, I am a servant of God, and I worship the God of heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":438,"ref":"p438","source":"καὶ οἱ ἀπόστολοι γοῦν μαρτυροῦνται ὑπὸ τοῦ σωτῆρος καλῶς δι' ε ργων καὶ λόγων κύριον αὐτὸν ὁμολογοῦντες· ̔Υμεῖς γὰρ φωνεῖτέ με ̔Ο κύριος καὶ ὁ διδάσκαλος, καὶ καλῶς λέγετε· εἰμὶ γὰρ ὑμῶν καὶ κύριος καὶ διδάσκαλος ἀεὶ\n\nμανθανόντων παρ' ἐμοῦ καὶ δουλευόντων μοι γνησίως. καὶ τῶν γραμμάτων γοῦν ἑαυτῶν προτάττουσι ταύτην τὴν σημασίαν ὡς ἐπὶ μεγίστῳ ἀξιώματι ἐναβρυνόμενοι· ̓Ιάκωβος γὰρ θεοῦ καὶ κυρίου ̓Ιησοῦ Χριστοῦ δοῦλος, καὶ Παῦλος δοῦλος ̓Ιησοῦ Χριστοῦ. ὡς γὰρ οἱ τοῦ κόσμου α νθρωποι ἐν ταῖς συγγραφαῖς τῶν βιωτικῶν συναλλαγμάτων ἐκ τῶν περὶ αὐτοὺς ἀξιωμάτων χρηματίζειν θέλουσιν, ου τως οἱ ἀπόστολοι ἐν ταῖς ἀρχαῖς τῶν συγγραμμάτων αὐτῶν δοῦλοι θεοῦ καὶ Χριστοῦ χρηματίζειν ἀξιοῦσι. τὸ παραπλήσιον ποιῶν ὁ Δαυίδ, καίτοι βασιλεὺς ω ν, Σῶσον, ε φη, τὸν δοῦλόν σου, ὁ θεός, τὸν ἐλπίζοντα ἐπὶ σέ· σῶσον δέ με ἐλέῳ τῷ σῷ, ἐπειδήπερ ο λην ἡμέραν, λέγω δὴ πάντα τὸν χρόνον τῆς ζωῆς μου, πρὸς σὲ βοῶ. Τὸ δὲ ἐπιεικὴς ἐπὶ τοῦ θεοῦ οὐ κυριολεκτεῖται. ἀνθρωπίνη γὰρ ἀρετὴ ἡ ἐπιείκεια. ει ρηται δὲ περὶ αὐτοῦ ἀνθρωπικώτερον ὡς καὶ τὰ α λλα, τὸ χαίρειν τὸ εὐφραίνεσθαι τὸ μνημονεύειν. Θεοὺς δὲ καὶ ἐνταῦθα λέγεσθαι οὐ τὰ ἀγάλματα καὶ τοὺς δαίμονας ληπτέον ἀλλὰ καὶ τοὺς ἁγίους. ἐν τούτοις γὰρ οὐδεὶς πάντῃ καὶ ἀπαραλλάκτως ο μοιός ἐστι τῷ κυρίῳ. μόνος γὰρ αὐτὸς ὡσαύτως τῷ πατρί ἐστι θεός, τούτων δὲ ε καστος μετουσίᾳ θεὸς γέγονε δεξάμενος τὸν θεὸν λόγον κατὰ τὸ ̓Εκείνους ει πε θεοὺς πρὸς ου ς ὁ λόγος τοῦ θεοῦ ἐγένετο.","english":"And indeed the apostles are testified to by the Savior as rightly confessing him as Lord through works and words: \"For you call me 'Lord' and 'Teacher,' and you speak rightly; for I am always both your Lord and Teacher, of those who learn from me and serve me genuinely.\" And indeed they place this designation before their own writings, exulting in it as in the greatest honor; for James is \"a servant of God and of the Lord Jesus Christ,\" and Paul is \"a servant of Jesus Christ.\" For just as the people of the world in the records of their worldly transactions wish to be styled by the honors that pertain to them, so the apostles at the beginnings of their writings deem it worthy to be styled servants of God and of Christ. David does the same, though he was a king: \"Save,\" he said, \"your servant, O God, who hopes in you; and save me by your mercy,\" since \"all the day long\"—that is, the whole time of my life—\"I cry to you.\" But \"gentle\" is not used of God in its proper sense; for gentleness is a human virtue. It is said of him in a more human fashion, as are also other things—rejoicing, being glad, remembering. And \"gods\" here must be understood not as statues and demons but also as the saints. For among these no one is in every way and without variation like the Lord. For he alone is God in the same way as the Father, while each of these has become god by participation, having received the divine Word according to \"He called them gods to whom the word of God came.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":439,"ref":"p439","source":"εἰ γὰρ καὶ κατ' εἰκόνα καὶ ὁμοίωσιν θεοῦ γεγένηνται, ἀλλ' οὐδεὶς αὐτῶν κατ' οὐσίαν ο μοιός ἐστι τῷ κυρίῳ, αὐτῶν ὁμοιωθησομένων ἀλλ' οὐκ ο ντων· Εσεσθε γὰρ α γιοι διότι ἐγὼ α γιός εἰμι, αὐτοῦ ο ντος ἁγίου, αὐτῶν δ' ἐσομένων. περὶ τῶν ἐσομένων ἀληθὲς εἰπεῖν Τίς α γιός ἐστιν ὡς σύ, κύριε; οὐ γὰρ γέγραπται Τίς ὁμοιωθήσεταί σοι ἐν θεοῖς, κύριε, ἀλλὰ Τίς ο μοιός σοι. ο μοιοι γὰρ ε σονται κατὰ τὸ ῥηθὲν Ομοιοι αὐτῷ ἐσόμεθα, ο τι ὀψόμεθα αὐτὸν καθώς ἐστιν. Οὐδεὶς ου ν ο μοιος τῷ κυρίῳ τῶν προκειμένων θεῶν ἀλλ' οὐδὲ κατὰ τὰ ε ργα αὐτοῦ τυγχάνει τις αὐτῶν. διὸ καὶ ἐν Εὐαγγελίῳ φησὶν Εἰ μὴ τὰ ε ργα ἐποίησα ἐν αὐτοῖς α οὐδεὶς α λλος ἐποίησεν, ἁμαρτίαν οὐκ ει χον. εἰ γὰρ καὶ τὰ αὐτά ποτε τῷ σωτῆρι ἐποίησαν κατὰ τὸ ὑποκείμενον οἱ α γιοι, ἀλλά γε τῷ τρόπῳ πολὺ διαλλάττει, τῶν μὲν εὐχῇ καὶ πίστει τῇ εἰς θεὸν ἐργαζομένων, τοῦ δὲ ἐξουσιαστικῶς ἐπιτελοῦντος· ο θεν ει ρηται μηδένα τῶν θεῶν ει ναι κατὰ τὰ ε ργα τοῦ σωτῆρος. ει ρηται δὲ ἡμῖν καὶ ἐν τῇ ἀρχῇ τοῦ ΠΒ πῶς ἐλέχθη τὸ Κύριε ὁ θεός, τίς ὁμοιωθήσεταί σοι, α περ ἀξιοῦμεν καὶ τῇ προκειμένῃ λέξει ἐφαρμόζειν τὸν ἐντυγχάνοντα. Τῆς γνώσεως τῆς ἀληθείας ἀμέμπτως μεταλαβεῖν ἀδύνατον μὴ διὰ τῶν ἠθικῶν παιδευμάτων καὶ ἐνεργημάτων διαβεβηκότα. ὁδηγηθῆναι γοῦν ὑπὸ θεοῦ πρότερον ευ χεται ἐν τῇ ὁδῷ. αυ τη δ' ἐστὶν ἡ ἐν πρακτικοῖς προκοπή· ̓Αρχὴ γὰρ ὁδοῦ ἀγαθῆς τὸ ποιεῖν τὰ δίκαια, ι ν' ου τω πορευθῆναι ἐν τῇ ἀληθείᾳ τοῦ θεοῦ δυνηθῇ προκόπτων ἐν αὐτῇ ε στ' α ν ἐπὶ τὸ τέλος διαβῇ.","english":"For even if they have come to be according to the image and likeness of God, nevertheless none of them is like the Lord in essence—they being ones who will be made like, but not yet being so. For you shall be holy, because I am holy—he being holy, while they will be so. Concerning those who will be, it is true to say, \"Who is holy as you, O Lord?\" For it is not written, \"Who will be likened to you among the gods, O Lord,\" but \"Who is like you?\" For they will be like, according to what was said: \"We shall be like him, because we shall see him as he is.\" Therefore none of the aforementioned gods is like the Lord, nor indeed is any of them [like him] according to his works. For which reason also in the Gospel he says, \"If I had not done among them the works that no one else did, they would not have had sin.\" For even if the saints once did the same things as the Savior in the underlying matter, yet in manner they differ greatly—the former working by prayer and faith in God, while he accomplishes them with authority; whence it is said that none of the gods is [like him] according to the works of the Savior. And we have also spoken at the beginning of Psalm 82 about how it was said, \"O Lord God, who will be likened to you?\"—which we deem the reader should also apply to the present passage. It is impossible to partake of the knowledge of the truth blamelessly without having passed through ethical teachings and practices. At any rate, he first prays to be guided by God in the way. And this is progress in practical matters; for the beginning of a good way is to do what is just, so that in this way he may be able to walk in the truth of God, progressing in it until he passes through to the end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":440,"ref":"p440","source":"τέλος δὲ τῆς γνώσεως τῆς ἀληθείας τὸ ἐπιβαλεῖν τοῖς γνωστοῖς τελείως καὶ ὡς ε χουσιν ὑπάρξεως. 862 ̔Ο δι' αὐτὰ τὰ ἀγαθὰ αἱρούμενος αὐτὰ εὐφραίνεται ἐπὶ τῇ τούτων κτήσει. ε στι δὲ καὶ τὸ φοβεῖσθαι τὸ ο νομα τοῦ θεοῦ τῶν ἀγαθῶν, ο θεν μετ' εὐφροσύνης αὐτὸ ε χειν βουλόμενος ευ χεται εὐφρανθῆναι ὑπὸ θεοῦ τὴν καρδίαν ἑαυτοῦ ἐπὶ τῷ φοβεῖσθαι τὸ ο νομα αὐτοῦ. Τούτου δὲ τυχὼν εὐχαριστικῶς ἐξομολογεῖται κυρίῳ τῷ θεῷ ἐν ο λῃ τῇ καρδίᾳ τῇ εὐφρανθείσῃ ἐπὶ τῷ τετευχέναι τῶν αἰτημάτων. δοξάζει δὲ καὶ τὸ ο νομα τοῦ θεοῦ εἰς τὸν αἰῶνα τουτέστι πάντα τὸν τῆς ζωῆς αὐτοῦ χρόνον, γενομένου ἐπ' αὐτῷ μεγάλου τοῦ θεϊκοῦ ἐλέους· ἐφ' ῳ καὶ ἐρρύσθη ἐκ τοῦ πυθμένος τοῦ ᾳ δου. τοῦτον γὰρ κατωτάτω ᾳ δην ὠνόμασεν. οἱ γὰρ πολλὰ καὶ μεγάλα ἁμαρτάνοντες καταπίπτουσιν εἰς τὸν κατωτάτω ᾳ δην, ἀφ' ου, ι να ῥυσθῶσιν, μεγάλου ἐλέους δέονται, ὡς ε καστον αὐτῶν εὐκτικῶς λέγειν ̓Ελέησόν με, ὁ θεός, κατὰ τὸ μέγα ε λεός σου. ἁρμόζει τοίνυν τῷ ἐκ τηλικούτου κακοῦ ῥυσθέντι τὸ δοξάζειν τὸ ο νομα τοῦ θεοῦ εἰς τὸν αἰῶνα καὶ ἐν","english":"The goal of the knowledge of the truth is to grasp the things that are known perfectly and as they have existence. He who chooses good things for their own sake rejoices in the possession of them. And to fear the name of God is also among good things; therefore, wishing to have it with gladness, he prays that his own heart be made glad by God for the fear of his name. And having obtained this, he gives thanks, confessing to the Lord God with his whole heart, which has been made glad at having obtained his requests. And he glorifies the name of God forever—that is, for the whole time of his life—since the great divine mercy has come upon him, by which he was also rescued from the bottom of Hades. For this he called the lowest Hades. For those who sin greatly and often fall down into the lowest Hades, from which, in order to be rescued, they need great mercy, so that each of them says as a prayer, Have mercy on me, O God, according to your great mercy. It fits, then, for the one rescued from such great evil to glorify the name of God forever and in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":441,"ref":"p441","source":"ο λῃ καρδίᾳ ἐξομολογεῖσθαι αὐτῷ. Οὐκ ἀμούσως δὲ παραδέξοιτ' α ν τις εἰρῆσθαι ταῦτα ὑπὸ τοῦ κυρίου ἡμῶν ̓Ιησοῦ Χριστοῦ, παραστάντων τῶν βασιλέων τῆς γῆς καὶ τῶν ἀρχόντων συναχθέντων ἐπὶ τὸ αὐτὸ κατ' αὐτοῦ. 864 ̓Επισκόπησόν με. ἐπισκοπεῖς γὰρ ου ς βλέψεις οὐκ α λλου του ε νεκα η τοῦ ευ ποιῆσαι καὶ ἐλεῆσαι. διὸ καὶ ἐν τοῖς ἑξῆς βασιλεὺς ω ν ἀξιοῖ δοθῆναι καὶ φυλαχθῆναι αὐτῷ τὸ κράτος, ο περ αὐτὸς αὐτῷ δέδωκεν ὁ θεός. τούτῳ γὰρ ἀκολουθήσει καὶ τὸ σωθῆναι αὐτὸν ο ντα υἱὸν τῆς τοῦ θεοῦ παιδίσκης. Εἰ δὲ προφητεία ει η περὶ Χριστοῦ τὰ ἐπαγγελλόμενα, τοῦτον τὸν τρόπον ἐξομαλισθείη τὰ προκείμενα· φησὶν ὁ Δαυίδ· ἐπιβλέψας ὡς θεὸς ἐλέησόν με. ὑπάρξει δὲ τοῦ διδόντος σοῦ τὸ κράτος σου τῷ παιδί σου ἐν τῷ ἐνανθρωπεῖν καὶ λαμβάνειν τὴν τοῦ δούλου μορφήν. καὶ ἐπεὶ ἀκολουθεῖ τῷ γενομένῳ ἀνθρώπῳ καὶ τεθνάναι, ἀνιστῶν αὐτὸν ὁ θεὸς σώσει αὐτὸν ο ντα υἱὸν τῆς παιδίσκης αὐτοῦ τῆς εἰπούσης ὁπηνίκα η κουσεν ὑπὸ τοῦ ἀγγέλου Διὸ καὶ τὸ γεννώμενον ἐκ σοῦ α γιον κληθήσεται υἱὸς θεοῦ· ̓Ιδοὺ ἡ δούλη κυρίου· γένοιτό μοι κατὰ τὸ ῥῆμά σου. ἀληθῶς γὰρ δούλη καὶ μήτηρ τοῦ κυρίου ἡ τεκοῦσα αὐτόν. ἐκ παραλλήλου δὲ εἰρῆσθαι νόμιζε τὸν κύριον παῖδα καὶ τὸν υἱὸν τῆς παιδίσκης. Δύναται δὲ καὶ υἱὸς παιδίσκης ὁ ἐκ περιτομῆς λαός. σαφῶς γὰρ περὶ τούτων ὁ Παῦλος Γαλάταις ἐπιστέλλων φησὶν ̓Αλλ' ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται.","english":"to confess to him with a whole heart. And one would not unsuitably accept that these things were spoken by our Lord Jesus Christ, when the kings of the earth stood by and the rulers were gathered together against him. Look upon me. For you look upon those whom you see not for the sake of anything else than to do good and show mercy. Therefore also in what follows he asks as king that the dominion be given and preserved to him, which God himself gave to him. For this will also follow—that he be saved, being the son of the handmaid of God. But if the promises were a prophecy concerning Christ, the things set before us would be leveled in this way: David says, Look upon me as God, have mercy on me. And it will belong to you who give your dominion to your servant, in his becoming man and taking the form of a slave. And since it follows for the one who became man also to die, God, raising him up, will save him, being the son of his handmaid, who said when she heard from the angel: Therefore also the holy thing born of you will be called the son of God. Behold the handmaid of the Lord; let it be to me according to your word. For truly the one who bore him is both handmaid and mother of the Lord. And consider that \"servant\" and \"son of the handmaid\" are said in parallel. But the son of the handmaid can also be the people from the circumcision. For Paul, writing clearly to the Galatians about these things, says: But the one from the handmaid has been born according to the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":442,"ref":"p442","source":"Γένοιτό μοι σημεῖον εἰς ἀγαθὸν τῆς προφητείας περιαιρουμένης τῆς διαγορευούσης ἐν ἡμῖν τοῖς ἀνθρώποις γενήσεσθαι τὸν θεόν, παρθένου πρὸ πείρας ἀνδρὸς τικτούσης καὶ διαμενούσης παρθένου καὶ μετὰ τὸν τόκον. τοῦτο εἰς ἀγαθὸν σημεῖον ω φθη ἐπὶ βοηθείᾳ τοῦ γένους ἡμῶν. διὸ καὶ παρεκλήθημεν· πῶς γὰρ οὐκ ἐμέλλομεν πληρεστάτην παραμυθίαν ε ξειν, θεὸν βοηθὸν ἐσχηκότες;\n\n866 Τῆς ̔Ραὰβ καὶ τῆς Βαβυλῶνος μνησθήσεσθαι ὁ θεός φησι γινωσκόντων αὐτόν. συνᾴδει τούτοις τὸ Νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ. γνῶσιν γὰρ αὐτοῦ ἀναλαβόντες μᾶλλον καὶ μάλιστα γνωσθησόμεθα ὑπ' αὐτοῦ· Εἰ γάρ τις ἀγνοεῖ, ἀγνοεῖται. καὶ πρός τινα ὁ θεὸς λέγει Οτι σὺ ἐπίγνωσιν ἀπώσω, ἀπώσομαί σε τοῦ μὴ ἱερατεύειν μου· ἐπελάθου νόμου θεοῦ σου, κἀγὼ ἐπιλήσομαι τέκνων σου. τῶν φαύλων τοίνυν ἀγνοούντων αὐτὸν ἐπιλέληστο θεός, μνησθεὶς αὐτῶν ο τε καὶ αὐτὸν ε γνωσαν αὐτοί. ̓Ιδοὺ τοίνυν τῆς ̔Ραὰβ τῆς εἰς πλατυσμὸν μεταλαμβανομένης καὶ Βαβυλῶνος συγχύσεως ἑρμηνευομένης μεμνῆσθαι ὁ θεὸς ει πεν ἐγνωκότων αὐτόν. μεταβαλόντες γὰρ οἱ τὴν πλατεῖαν καὶ εὐρύχωρον ὁδεύοντες ὁδὸν ̔Ραάβ εἰσιν ἐγνωκότες θεόν, καὶ οἱ ἐκ συγκεχυμένων καὶ τεταραγμένων ἐνθυμημάτων εἰς γαλήνην καὶ κατάστασιν διανοίας ἐληλυθότες Βαβυλών εἰσι θεὸν ἐγνωκότες, ω ν μνημονεύει θεὸς ἀξιῶν τῆς μνήμης αὐτοῦ κριθέντων. Δύναται δὲ ὁ πλατυσμὸς σημαίνειν τῶν ἀπὸ ἀνατολῶν καὶ δυσμῶν ἐπὶ τὴν βασιλείαν ἐρχομένων.","english":"May there be for me a sign for good, when the prophecy is taken away that declares that God will be born among us humans, a virgin giving birth before a man has experience of her, and remaining a virgin even after the birth. This appeared as a sign for good for the help of our race. Therefore we were also comforted; for how would we not be going to have the fullest consolation, having God as our helper?\n\nGod says that he will remember Rahab and Babylon, of those who know him. In harmony with these things is, \"But now, having known God, or rather having been known by God.\" For having taken up knowledge of him, we shall rather and most especially be known by him; \"For if anyone is ignorant, he is ignored.\" And God says to someone, \"Because you rejected knowledge, I will reject you from being priest to me; you forgot the law of your God, and I will forget your children.\" Therefore, since the wicked were ignorant of him, God forgot them, when he remembered them and they themselves knew him. See, then, that God said he remembered Rahab, which is translated as \"broadening,\" and Babylon, interpreted as \"confusion,\" of those who have known him. For those who walk the broad and spacious way, having changed, are Rahab, having known God; and those who have come from confused and disturbed thoughts to calm and a settled mind are Babylon, having known God, whom God remembers, since they have been judged worthy of his remembrance. But \"broadening\" can signify those coming from the east and the west into the kingdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":443,"ref":"p443","source":"Τῆς ἐκκλησίας οὐ μόνον οἱ α ρχοντες ἀλλὰ καὶ οἱ λαοὶ ἐνεγράφησαν εἰς τὴν πολιτείαν τῆς οὐρανίου πόλεως τοῦ ζῶντος θεοῦ, τὴν ἀναφορὰν ἐχόντων ἐπὶ τὴν ἐκκλησίαν τῶν πρωτοτόκων τῶν ἀπογεγραμμένων ἐν οὐρανῷ, μόνου θεοῦ διηγήσασθαι δυναμένου τὴν γραφὴν αὐτῶν. οὐ γὰρ τῶν ἐκ συλλαβῶν ὀνομάτων αὐτῶν ἡ ἀναγραφὴ γέγονεν ἀλλὰ τῶν δηλούντων τὴν κατὰ ψυχὴν ποιότητα αὐτῶν η ς μόνος αὐτὸς ε φορός ἐστιν. καὶ ε στιν ἐκ τοῦ ἐναντίου ἐπιστῆσαι τῷ θεωρουμένῳ· ἐν ̔Ιερεμιᾷ γέγραπται ̓Αφεστηκότες ἐπὶ τῆς γῆς γραφήσονται. ὡς ου ν οἱ ἀφεστηκότες καὶ πόρρω θεοῦ γεγενημένοι γράφονται ἐπὶ τῆς γῆς τὴν εἰκόνα τοῦ χοϊκοῦ περικείμενοι φρονοῦντες τὰ ἐπίγεια καὶ τὰ ὑλικὰ διανοούμενοι, ου τως οἱ τὴν εἰκόνα τοῦ ἐπουρανίου\n\nφοροῦντες καὶ τὸ πολίτευμα ε χοντες ἐν οὐρανοῖς ἐκεῖ ἐμπολιτογραφούμενοι ἐνετάγησαν τῇ τοῦ θεοῦ βίβλῳ.\n\n868 αργ ̔Υπὲρ μαελέθ, τουτέστιν ὑπὲρ χοροῦ η χορείας τῶν υἱῶν Κορέ, ὑπὲρ τοῦ σύνεσιν καὶ συνετῶς ἀποκρίνεσθαι τῷ τὸν θεὸν φοβουμένῳ καὶ διὰ τοῦτο τυγχάνοντι ἀληθῶς ̓Ισραηλίτῃ. Αἰμὰν γὰρ ἑρμηνεύεται φόβος αὐτῶν, ὡς πάντα τὸν ε χοντα θεῖον φόβον καὶ εὐλάβειαν Αἰμὰν ει ναι, ῳ σύνεσιν ἀποκρίνεσθαι προσήκει ο ντι συνετῷ ἀκροατῇ μετὰ χορείας καὶ χοροῦ θείου τοῦ ψαλμοῦ τὴν ᾠδὴν ἀπαγγέλλοντι. Κεκράξομαι πρὸς σὲ οὐ μεθ' ἡμέραν μόνον ἀλλὰ καὶ νύκτωρ, οὐκ ἐν μόνοις τυγχάνων τοῖς λαμπροῖς καὶ προσηνέσι τοῦ βίου πράγμασιν (ἀδύνατον ἡμέραν ει ναι) ἀλλὰ καὶ ἐν τοῖς σκυθρωποῖς γεγενημένος νυκτερινὴν κατάστασιν περιέχουσιν·","english":"Not only the rulers of the church but also the peoples were enrolled in the citizenship of the heavenly city of the living God, having their reference to the church of the firstborn who are registered in heaven, since God alone is able to recount their register. For their enrollment has not been made from names composed of syllables but from those that reveal the quality of their soul, of which he alone is the overseer. And it is possible to establish the opposite from what is observed: in Jeremiah it is written, Those who have departed will be written on the earth. As, therefore, those who have departed and become far from God are written on the earth, wearing the image of the earthly one, thinking earthly things and devising material things, so those who wear the image of the heavenly one and have their citizenship in the heavens, being enrolled as citizens there, were set down in the book of God.\n\n868 A psalm. For Maeleth, that is, for a chorus or dancing of the sons of Kore, for understanding and for answering with understanding to the one who fears God and for this reason is truly an Israelite. For Aiman is interpreted as their fear, so that everyone who has divine fear and reverence is an Aiman, to whom it belongs to answer with understanding, since he is an intelligent hearer, proclaiming the song of the psalm with dancing and a divine chorus. I will cry out to you not only by day but also by night, not being in the bright and pleasant circumstances of life alone (for it is impossible for it to be day) but also having come to be in gloomy things that contain a nighttime condition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":444,"ref":"p444","source":"ἐν ἡμέρᾳ μὲν κεκραγώς, ο πως παραμένῃ μοι ἡ τῶν ἀγαθῶν μετουσίᾳ, ἐν νυκτὶ δέ, ο πως τέλος αὐτῆς λαβούσης ἐκ νυκτὸς πρὸς σὲ τὸ πνεῦμά μου ὀρθρίσαι δυνηθῇ. Δυνατὸν δὲ καὶ ἁπλούστερον εἰπεῖν παραπλησίως τῷ λεχθέντι ὑπὸ τοῦ σωτῆρος ̔Ο πατὴρ ποιήσει τὴν ἐκδίκησιν τῶν τεκνῶν αὐτοῦ τῶν βοώντων πρὸς αὐτὸν ἡμέρας καὶ νυκτός. ὁ γὰρ τὸν νόμον κυρίου μελετῶν ἡμέρας καὶ νυκτὸς καὶ δι' αὐτοῦ τοῦ μελετᾶν ε ργοις καὶ διαθέσει κεκράξεται πρὸς τὸν θεὸν τῆς σωτηρίας ἑαυτοῦ ἡμέρας καὶ νυκτός, ὁτὲ μὲν αἰτούμενος σωτηρίαν, ὁτὲ δὲ φυλαχθήσεσθαι αὐτὴν η δη ὑπάρξασαν παρακαλῶν. Πολλὴν δὲ παρρησίαν ε χοντος πρὸς θεὸν ἡ λέγουσα φωνὴ Εἰσελθέτω ἐνώπιόν σου ἡ προσευχή μου. ἐπεὶ γὰρ τοιαῦτα αἰτοῦμαι α κἀμοὶ συμφέρει καὶ σοὶ πρέπει καὶ φίλον διδόναι (αἰτοῦμαι γὰρ τὰ κυρίως ἀγαθά), ἐν ο ψεσί σου ἡ ἡμετέρα προσευχὴ γενέσθω· ου τως γὰρ καὶ ἐπινεύσεις παρασχεῖν α ᾐτησάμην, συγκαταβαίνων καὶ κλίνων πρὸς μὲ τὸ ου ς σου· ου τως γὰρ εἰσακουσθῆναι πεπίστευκα· διὰ τοῦτο δὲ πρὸς σέ, ω δέσποτα, βοῶ. Πολλοὶ γὰρ οἱ ἐπικείμενοι πολέμιοι οἱ κατασπάσαι τὴν ζωήν μου εἰς τὸν ᾳ δην θέλοντες, ἐφ' οι ς ἀθυμῶν καὶ ἀγωνιῶν κακῶν ε χω πλησθεῖσαν τὴν ψυχήν, τουτέστιν ἐπιπόνων κακωτικῶν. 871 ̓Εκ παραλλήλου τὸν αὐτὸν τόπον ᾳ δην καὶ λάκκον καλεῖν ε θος τῇ θείᾳ γραφῇ. αὐτὸς ου ν γενόμενος ὁ σωτὴρ ὑπὲρ τῆς τῶν ο λων σωτηρίας ἐλήλυθε λύτρον δοῦναι τὴν ψυχὴν αὐτοῦ ἀντὶ πολλῶν, χάριτι θεοῦ ὑπὲρ παντὸς γευσάμενος θανάτου. Μόνος γὰρ αὐτὸς ὑπὲρ πάντων ἀπέθανε καὶ ταύτῃ ει πε Προσελογίσθην μετὰ τῶν καταβαινόντων εἰς λάκκον.","english":"Crying out by day, so that the participation in good things may remain with me, and by night, so that when it has reached its end, my spirit may be able to rise early from the night toward you. But it is also possible to speak more simply, in a way similar to what was said by the Savior: \"The Father will bring about the vindication of his children who cry out to him day and night.\" For the one who meditates on the law of the Lord day and night, and through that very meditation in deeds and disposition, will cry out to God for his own salvation day and night, at one time asking for salvation, at another entreating that it be guarded once it has already come to be. And that voice has great boldness toward God which says, \"Let my prayer enter before you.\" For since I ask for such things as are both beneficial to me and fitting for you and dear to give (for I ask for the things that are truly good), let our prayer be in your sight; for thus you will also nod assent to grant what I have asked, condescending and inclining your ear to me; for thus I have believed that I shall be heard; and for this reason I cry out to you, O Master. For many are the enemies pressing upon me who wish to drag down my life into Hades, on account of which, being disheartened and in anguish, I have my soul filled with evils, that is, with painful and afflictive things. It is the custom of divine Scripture, by way of parallel, to call the same place both Hades and the pit. He, then, the Savior, having become such for the salvation of all, came to give his soul as a ransom in exchange for many, having by the grace of God tasted death for every one. For he alone died for all, and in this way it was said, \"I was reckoned among those who go down into the pit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":445,"ref":"p445","source":"ἑκάστου γὰρ εἰκότως κατιόντος εἰς τὸν λάκκον δι' α επραξεν η ἐφρόνησεν, ἐγὼ προσελογίσθην καὶ μετ' αὐτῶν ἠριθμήθην, οὐκ ἀκολουθίας ε ργων εἰς τοῦτό με ἀγαγούσης ἀλλ' εὐδοκίας πατρικῆς καὶ ἡμετέρου θελήματος προσλογισθῆναι τούτοις τοῖς εἰς τὸν λάκκον κατιοῦσι κρινάντων· ο θεν αὐθαιρέτως καὶ ἐθελουσίως ἐγενήθην ὡς α νθρωπος ἀβοήθητος, τῆς ὁμοιώσεως οὐκ εἰς τὸν α νθρωπον ἀναφερομένης. Απαγε· α νθρωπος γὰρ κατὰ ἀλήθειαν γέγονεν, ὁμοιῶσθαι δέ φησιν οὐχ ἁπλῶς ἀνθρώπῳ ἀλλ' ἀβοηθήτῳ ἀνθρώπῳ. δυνάμενος γὰρ μὴ παθεῖν μὴ κρατηθῆναι μὴ δεθῆναι, ἑαυτὸν ἐπιδέδωκεν, Γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. ̓Αλλ' εἰ καὶ γέγονεν ἑκουσίως α νθρωπος ἀβοήθητος ὡς καὶ περιβληθῆναι θανάτῳ, ἀλλά γε ἐν νεκροῖς ἐλεύθερος η ν. πάντων γὰρ τῶν εἰς τὸν χῶρον τῶν νεκρῶν ἀπιόντων ὑπό τινων ἀγομένων, οὐ φαύλων μόνον ἀλλὰ καὶ σπουδαίων, μόνος ̓Ιησοῦς τεθάρρηκεν εἰπεῖν Οὐδεὶς αι ρει τὴν ψυχήν μου ἀπ' ἐμοῦ· ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ, ι να πάλιν λάβω αὐτήν. ο τι δὲ ἡ πάντων ψυχὴ ὑπό τινων εἰς ᾳ δην α γεται, σαφές σοι ε σται ἐπιστήσαντι τοῖς Εὐαγγελίοις. περὶ γὰρ Λαζάρου ἀνδρὸς σπουδαίου ο ντος ει ρηται ̓Εγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι εἰς κόλπους ̓Αβραάμ· καὶ πρὸς φαῦλον δέ τινα λέλεκται Αφρων, ταύτῃ τῇ νυκτὶ ἀπαιτοῦσι τὴν ψυχήν σου ἀπὸ σοῦ· καὶ πρὸς ε τερον πρόσωπον λέλεκται τὸ","english":"For each one reasonably goes down into the pit because of what he did or thought, and I was reckoned among them and numbered with them—not because a sequence of works led me to this, but because the Father's good pleasure and our own will judged that I should be reckoned with those who go down into the pit. Therefore of my own accord and willingly I became as a man without help, the likeness not being referred to the man. Far be it! For he truly became man, but he says he was made like not simply a man but a man without help. For being able not to suffer, not to be overcome, not to be bound, he gave himself up, becoming obedient unto death, even death on a cross. But even if he willingly became a man without help, so as also to be clothed in death, yet among the dead he was free. For while all who depart to the place of the dead are led by certain powers—not only the wicked but also the virtuous—Jesus alone has dared to say, No one takes my soul from me; I lay it down of myself, that I may take it again. That the soul of all is led by certain powers into Hades will be clear to you if you attend to the Gospels. For concerning Lazarus, who was a virtuous man, it is said, And it came to pass that the poor man died and was carried away into Abraham's bosom; and to a certain wicked man it was said, Fool, this night they demand your soul from you; and to another person was said the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":446,"ref":"p446","source":"Εως ᾳ δου καταβιβασθήσῃ. ὁ γὰρ καταβιβαζόμενός που ὑφ' ἑτέρων ἐκεῖσε καταβιβάζεται. ο θεν οὐδεὶς ἐν νεκροῖς ἐλεύθερος ει η τῶν πρὸς α λλων ἑλκομένων η ποδηγουμένων εἰς τὸν τῶν νεκρῶν τόπον, μόνος δὲ ̓Ιησοῦς ἀφ' ἑαυτοῦ θεὶς τὴν ψυχὴν αὐτοῦ, οὐδενὸς λαβόντος αὐτὴν ἀπ' αὐτοῦ, ἐν νεκροῖς ἐλεύθερος γέγονε. καὶ ε τι· ἐπεὶ Πάντες η μαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, ἀπαλλαττόμενοι τοῦ βίου μετὰ δεσμῶν διαφορὰν ἐχόντων τὴν κατὰ τὸ μᾶλλον καὶ η ττον ἐν τῷ ᾳ δῃ γεγένηνται, μόνου τοῦ ἁμαρτίαν μὴ πεποιηκότος καὶ μὴ γνόντος ἁμαρτίαν καὶ ἐν τοῖς νεκροῖς ἐλευθέρου γεγενημένου ὡς καὶ λύειν τῶν ἑτέρων νεκρῶν τὰ δεσμὰ τοῦ θανάτου ἐπὶ τῷ ἀναστῆσαι καὶ ζωοποιῆσαι αὐτούς. ὡς γὰρ τῶν ἐπὶ γῆς μόνος αὐτὸς ἐλευθερωτὴς ἁμαρτημάτων α φεσιν δωρούμενος, λέγει γοῦν ̓Εὰν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ο ντως ἐλεύθεροι γενήσεσθε, ου τως καὶ ἐν ᾳ δῃ γεγενημένος μετ' ἐλευθερίας τὰς κατεχομένας ψυχὰς ἠλευθέρωσε, φόβον ἐμποιήσας τοῖς αὐτὰς κατέχουσιν· επτηξαν γοῦν καὶ οἱ πυλωροὶ τῶν τόπων ἐκείνων, τὴν αὐθεντίαν αὐτοῦ καὶ ἐλευθερίαν αὐτοῦ θεασάμενοι. ̓Ακόλουθον δ' α ν καὶ τοὺς προάγοντας στίχους ἑρμηνεῦσαι ὡς εἰρημένους ὑπὸ Χριστοῦ. λέγει τοίνυν ὁ σωτὴρ πρὸς τὸν ἑαυτοῦ πατέρα· Εἰ καὶ σωτὴρ τοῦ κόσμου τυγχάνω ἐληλυθὼς ζητῆσαι καὶ σῶσαι τὸ ἀπολωλὸς αι τιος σωτηρίας αἰωνίου πᾶσι γενόμενος, ἀλλά γε, ω πάτερ, ταύτης η ς παρέχω τοῖς σῳζομένοις σωτηρίας θεὸς ὑπάρχεις· βουλήματι γὰρ τῷ σῷ χαρίζομαι αὐτήν· ο θεν καὶ παράκλητος γινόμενος πρὸς σὲ ὑπὲρ τῶν ἡμαρτηκότων σώσω αὐτούς, ἐντυγχάνων ὑπὲρ αὐτῶν.","english":"Until you are brought down to Hades. For the one who is brought down somewhere by others is brought down there. Hence no one among the dead is free—whether of those dragged by others or led down into the place of the dead—but Jesus alone, who laid down his own soul of himself, no one taking it from him, has become free among the dead. And further: since All have sinned and fall short of the glory of God, those departing from life with bonds that differ in greater and lesser degree have come to be in Hades, while he alone, who committed no sin and knew no sin, has also become free among the dead, so as even to loose the bonds of death of the other dead in order to raise them and give them life. For just as on earth he alone is the liberator who grants forgiveness of sins—he says, at any rate, If the Son sets you free, you will truly be free—so also, having come to be in Hades with freedom, he set free the souls that were held captive, instilling fear in those who held them; indeed, the gatekeepers of those places melted away when they beheld his authority and his freedom. It is fitting also to interpret the preceding verses as spoken by Christ. The Savior, then, says to his own Father: Even if I, having come as Savior of the world to seek and to save what was lost, am the cause of eternal salvation for all, yet, O Father, you are the God of this salvation which I provide to those who are saved; for I grant it by your will. Hence, also becoming an advocate with you on behalf of those who have sinned, I will save them, interceding for them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":447,"ref":"p447","source":"̓Ακολούθως δὲ τοῖς η δη προειρημένοις νοήσεις καὶ τὰ ἑξῆς. Τὸν γὰρ ὑπὸ τῆς τοῦ θεοῦ κραταιᾶς χειρὸς φρουρούμενον ἁρπάσαι οὐδεὶς δυνήσεται, φησὶν ὁ σωτήρ· ο σον γὰρ περιέχεται τοῦ θεοῦ, ἀήττητος τοῖς ἐπιβουλεῦσαι καὶ ἁρπάσαι θέλουσι διαμένει. ο ταν δέ τις φαῦλος γεγενημένος δι' ω ν ἁμαρτάνει ἀνάξιος τῆς χειρὸς γένηται, ἀπωθεῖται οὐκέτι α ξιος ω ν κρατεῖσθαι καὶ μνημονεύεσθαι ὑπὸ θεοῦ. 873 ̓Επεὶ οὐ κατὰ τὰ ἑαυτοῦ ε ργα η λθεν εἰς τὸν ᾳ δην καὶ τὸν θάνατον ἀλλὰ α λλων ε νεκα ὑπὲρ αὐτῶν γευόμενος θανάτου, εἰς ἐκείνους ἀναφέρων τὴν αἰτίαν τοῦ εἰς τὸν κατώτατον λάκκον καὶ εἰς αὐτὴν τὴν καρδίαν τῆς γῆς ἐφθακέναι φησὶ τὸ Εθεντό με, ἀντὶ τοῦ ̓Εποίησάν με εἰς τὰ κατώτατα τοῦ λάκκου ἰέναι, ο πως καὶ τοὺς ἐν βάθει τούτου ἀνιμησάμενος μεταγάγω ἐκεῖθεν ἐπὶ τῷ εἰσαγαγεῖν αὐτοὺς εἰς τὸν θεοῦ παράδεισον. Εθεντο δέ με καὶ ἐν σκοτεινοῖς καὶ ἐν σκιᾷ θανάτου. εἰ γὰρ καὶ ἐν θανάτῳ αὐτῶν ε νεκα γεγένημαι, ἀλλ' οὐκ ἐν αὐτῷ τῷ κυρίως θανάτῳ ἀλλ' ἐν τῇ σκιᾷ αὐτοῦ (ε φθασα γὰρ τριήμερος ἀναστάς), τῷ αὐτῷ δὲ τρόπῳ καὶ ἐν σκοτεινοῖς ὑπ' αὐτῶν τεθειμένος κατηύγασα αὐτούς, ὡς μηκέτ' αὐτοὺς ἐν σκότει διάγειν ἀλλ' ἐν ἐμοὶ τῷ φωτί. 874 87,8–10 ̔Ο τοῦ θεοῦ θυμὸς ἐοικὼς πυρὶ τροφὴν καὶ υ λην ε χει τὰ ἁμαρτήματα. ἐφ' ο σον ου ν ὑφέστηκε ταῦτα, καὶ αὐτὸς ἐνεργεῖ· ἀναλουμένων δὲ αὐτῶν συναπέρχεται καὶ αὐτός.","english":"Consistently with what has been said before, you will also understand what follows. For no one will be able to snatch away the one who is guarded by the mighty hand of God, says the Savior; for as far as one is encompassed by God, he remains unconquerable by those who wish to plot against him and snatch him away. But whenever someone, having become worthless through the sins he commits, becomes unworthy of that hand, he is thrust away, no longer being worthy to be held fast and remembered by God. Since he came into Hades and death not by reason of his own works but for the sake of others, tasting death on their behalf, referring the cause of his having reached the lowest pit and the very heart of the earth to those others, he says, \"They placed me,\" meaning, \"They caused me to go into the lowest parts of the pit,\" so that having drawn up those in its depth I might transfer them from there to bring them into the paradise of God. \"They placed me also in dark places and in the shadow of death.\" For even if I have been among them for their sake in their death, yet not in death itself in the strict sense but in its shadow (for I rose on the third day), and in the same way, having been placed by them in dark places, I shone light upon them, so that they might no longer live in darkness but in me, the light. The wrath of God, being like fire, has the sins as its food and material. Therefore, as long as these exist, it also is active; but when they are consumed, it departs along with them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":448,"ref":"p448","source":"πολλῶν ου ν τυγχανόντων ἀνθρωπίνων ἀνομημάτων, ἐφέρετο κατ' αὐτῶν ὁ θεοῦ θυμός, ἀλλ' ὁ σωτὴρ εὐεργέτης ω ν ὑπέβαλεν ἑαυτὸν τῷ θεοῦ θυμῷ, ὡς ἐπιστηριχθῆναι αὐτὸν ἐπ' αὐτὸν μηκέτι κινούμενον η ἐνεργοῦντα τῷ μὴ εὑρίσκειν υ λην. ο θεν καὶ σβεσθῆναι αὐτὸν συνέβη οὐ τραφέντα παρ' ῳ ἐπεστήρικτο, ἁμαρτίαν οὐκ ἐγνωκότος αὐτοῦ τῷ πεπειρᾶσθαι κατὰ πάντα χωρὶς ἁμαρτίας. ̓Επήγαγε δ' ἐπ' αὐτὸν καὶ πάντας τοὺς μετεωρισμοὺς αὐτοῦ πειρασμοὺς καὶ θλίψεις ο ντας, ο πως ἀγωνισάμενος καὶ πειρασθεὶς περὶ πάντων δόκιμος ἀναδειχθῇ ὡς μηκέτι ἡμᾶς ὑποκεῖσθαι τοῖς μετεωρισμοῖς. ἐξηφάνισε γὰρ αὐτούς· θεοῦ δὲ ει ρηνται ου τοι, ἐπεὶ κρίσει αὐτοῦ ἐπὶ συμφέροντι ἐπάγονται. Γνωστοὶ τοῦ σωτῆρος οἱ γινώσκοντες αὐτὸν καὶ γινωσκόμενοι ὑπ' αὐτοῦ ἐτύγχανον οἱ ἐκ περιτομῆς, ο τε τῷ νόμῳ καὶ τοῖς προφήταις ἐπανεῖχον ἀλλὰ μακρὰν αὐτοῦ γεγένηνται ἀποστήσαντες καὶ προδόται αὐτοῦ ἀποδεδειγμένοι, τοῦ πατρὸς ἐκβαλόντος καὶ\n\nμακρὰν πεποιηκότος αὐτοὺς τοῦ ἰδίου υἱοῦ, ο ς καὶ χεὶρ αὐτοῦ ὑπάρχει ἀφ' η ς ἀπώσατο αὐτοὺς κατὰ τὸ Αὐτοὶ ἐκ τῆς χειρός σου ἀπώσθησαν. ο θεν καὶ τὴν πρόφασιν τοῦ μεμακρῦνθαι αὐτοὺς ἀπ' αὐτοῦ ἀπαγγέλλων φησὶν Εθεντό με βδέλυγμα ἑαυτοῖς. ἁμαρτωλοὶ γὰρ γενόμενοι οἱ ̓Ιουδαῖοι βδελυκτὴν τὴν θεοσέβειαν ἡγοῦντο· Βδέλυγμα γὰρ ἁμαρτωλῷ θεοσέβεια. διὸ καὶ τὸν ταύτης μυσταγωγὸν βδέλυγμα ἑαυτοῖς ε θεντο οὐκ ο ντα τοιοῦτον. Παρεδόθην καὶ οὐκ ἐξεπορευόμην. οὐ γὰρ εὐθὺς παραδοθεὶς ὑπ' αὐτῶν εἰς θάνατον ὁ σωτὴρ ἐξεπορεύθη, καταλιμπάνων αὐτοὺς ε τι παραμένων αὐτοῖς ἐν τῷ παρέχειν μετανοίας τρόπον.","english":"Since many human acts of lawlessness existed, the wrath of God was being borne against them, but the Savior, being a benefactor, submitted himself to the wrath of God, so that he might be established upon it, no longer being moved or active because he found no material. Hence it also happened that it was quenched, not being fed by that on which it rested, since he knew no sin, by having been tempted in all things without sin. And he brought upon him also all his lofty pretensions, which are temptations and afflictions, so that having struggled and been tempted concerning all things he might be shown approved, so that we might no longer be subject to lofty pretensions. For he made them disappear; and these are called of God, since by his judgment they are brought on for benefit. The acquaintances of the Savior were those who knew him and were known by him—those of the circumcision who relied on the law and the prophets; but they have become far from him, having separated themselves and been shown to be his betrayers, since the Father cast them out and made them far from his own Son, who is also his hand, from which he thrust them away, according to \"They themselves were thrust away from your hand.\" Hence also, declaring the reason why they were made far from him, he says, \"They set me as an abomination to themselves.\" For the Jews, having become sinners, regarded godliness as abominable; for \"godliness is an abomination to a sinner.\" Therefore they also set as an abomination to themselves the mystagogue of this godliness, though he was not such. \"I was delivered up and I did not go out.\" For the Savior, having been delivered up by them to death, did not go out immediately, leaving them, but still remaining with them by providing a way of repentance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":449,"ref":"p449","source":"ῃ δει γὰρ αὐτοὺς διορατικοὺς ει ναι, ὡς καὶ ὀφθαλμοὺς αὐτοῦ λέγεσθαι οι καὶ ἠσθένησαν ὡς μηκέθ' ὁρᾶν αὐτόν. διὰ τοῦτό φησιν Οἱ ὀφθαλμοί μου ἠσθένησαν ἀπὸ πτωχείας. αἰτία γὰρ τῆς ἀσθενείας αὐτοῖς ἡ πνευματικὴ πτωχεία γεγένηται, η ν ε χειν ἐπεπόθησαν καὶ κατὰ τὸ γράμμα πάντα τὰ γεγραμμένα ἐκλαμβάνοντες. πῶς δὲ ὀφθαλμοὶ αὐτοῦ οἱ διορατικοὶ τοῦ ̓Ισραὴλ ει ναι δύνανται, ε σται σοι σαφῶς ἐπιστήσαντι τῷ ̔Υμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους. ὡς γὰρ οἱ πιστεύσαντες κατὰ τὸ εὐαγγέλιον συμπληροῦσι τὸ Χριστοῦ σῶμα, ὡς τοὺς μὲν διορατικοὺς ει ναι ὀφθαλμούς, τοὺς δὲ συνετοὺς ἀκροατὰς ω τα, ε τι μὴν τοὺς πρακτικοὺς χεῖρας καλεῖσθαι, ου τω καὶ πρὸ τῆς ἐπιδημίας οἱ ταῖς γραφαῖς ἐπανέχοντες σῶμα τοῦ θεοῦ λόγου ὑπῆρχον κατὰ τὴν εἰρημένην ἀναλογίαν. Δύναται πεῦσις ἀναγινώσκεσθαι ου τως· μὴ τοῖς ἀναισθητοῦσι καὶ τὸ ἀντιλαμβάνεσθαι ἀπολέλασι νεκροῖς ου σι ποιήσεις θαυμάσια; ταῦτα γὰρ τοῖς αἰσθανομένοις καὶ θαυμάσαι δυναμένοις γίνεται ὁμοίως, μὴ τοῖς θεομάχοις γίγασιν εἰς θεὸν ἀσεβοῦσι καὶ διὰ τοῦτο ἀμετανοήτως ε χουσιν. οὐδεὶς γὰρ προσεύξεται περὶ αὐτῶν. ̓Ανάστασις ε σται ἐπὶ τῷ ἐξομολογήσασθαί σοι. οὐ γὰρ πεφύκασι ῃ θεομάχοι τυγχάνουσιν ἐξομολογεῖσθαι. ἀνάστασιν δ' ἐνταῦθα οὐ τὴν κοινοτέραν νοουμένην λέγει (πάντες γὰρ μεθέξουσι ταύτης), ἀλλὰ τὴν κατὰ μετάνοιαν γινομένην καθ' η ν λέγεται Μήτι ὁ πεσὼν οὐκ ἀνίσταται; Δυνατὸν ἀπόφασιν ει ναι Μὴ τοῖς νεκροῖς ποιήσεις θαυμάσια·","english":"For it is necessary that they be clear-sighted, so that they may also be called his eyes, and they grew weak so as no longer to see him. Therefore he says, My eyes grew weak from poverty. For spiritual poverty has become the cause of their weakness, which they desired to hold to, interpreting everything written according to the letter. But how can the clear-sighted eyes of Israel be his, it will be clear to you when you have carefully noted the saying, But you are the body of Christ and members in part. For just as those who have believed according to the gospel complete the body of Christ, so that some are clear-sighted eyes, others understanding hearers are ears, and still others who are practical are called hands, so also before the visitation those who clung to the Scriptures were the body of the Word of God according to the analogy just mentioned. The question can be read thus: Will you do wonders for the dead, who are insensible and have lost even the capacity to perceive? For these things happen alike to those who perceive and are able to wonder, not to the god-fighting giants who are impious against God and for this reason remain unrepentant. For no one will pray for them. Resurrection will be upon confessing to you. For the god-fighting, as they happen to be, are not by nature such as to confess. And by resurrection here he does not mean the more common one that is understood (for all will share in that), but the one that comes about through repentance, according to which it is said, Does not the one who has fallen rise again? It is possible that the statement be, Will you do wonders for the dead?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":450,"ref":"p450","source":"μόνον οὐχὶ λέγων Μὴ τοῖς νεκρωθεῖσι τῷ α λλοις θεοῖς προσέχειν ποιήσεις θαυμάσια, ἐπείπερ οὐδὲ γίγαντες διὰ τοῦ θεομαχεῖν ο ντες ἀναστήσονται ἐπὶ τῷ ἐξομολογήσασθαι. οὐδεὶς γάρ φησι τοῖς ἀπελπισθεῖσι καὶ η δη ἐν τάφοις συγκεκρυμμένοις διηγήσεται τὸ ε λεός σου ἀπαγγελλόμενον τοῖς ζῶσι καὶ ἐλεηθῆναι ποθοῦσιν, ἀλλ' οὐδὲ τὴν ἀλήθειάν σου ει ποιεν α ν τις τοῖς ἀπωλείας ε ργα ποιοῦσι καὶ διὰ τοῦτο ἀπώλειαν ὀνομαζομένοις. διηγεῖται γὰρ ὁ λόγος τὸ ε λεος τοῖς πεφυκόσιν ἐλεεῖσθαι (ου τοι δέ εἰσιν οἱ ἐλεοῦντες τοὺς πέλας· Μακάριοι γάρ φησιν οἱ ἐλεήμονες, ο τι αὐτοὶ ἐλεηθήσονται), ἀλλὰ καὶ τὴν ἀλήθειαν οὐκ ἐν τῇ ἀπωλείᾳ ἀλλ' ἐν τοῖς μεταστᾶσιν αὐτῆς καὶ ἐπὶ σωτηρίαν ἐφθακόσιν. Μὴ γνωσθήσεται ἐν τῷ σκότει τὰ θαυμάσια. οἱ ὑπὸ περιττῆς κακίας καὶ ἀγνοίας κεκρατημένοι σκότος εἰσίν. η τε γὰρ σκότος πρός τινας ει ρηται ἀλλὰ καὶ γῆ ἐπιλελησμένη καὶ ἀμνημόνευτος ἡ καρδία ἡ ἀκανθῶν πεπληρωμένη οὐσῶν ἡδονῶν καὶ μεριμνῶν βιωτικῶν. οὐ γνωσθήσεται ου ν ἐν τούτοις σκότος ου σι τὰ θαυμάσια τῆς ἀληθείας ἀλλ' οὐδὲ ἡ δικαιοσύνη ἡ πρακτικὴ καὶ ἠθικὴ ἀρετὴ ἐν τοῖς διὰ τὰς ἀκάνθας γενομένοις ἐπιλελησμένη γῆ. 876 ̔Αρμόζει τῇ ̓Ιησοῦ παρρησίᾳ τὸ εἰπεῖν Ινα τί, κύριε, ἀπωθεῖς τὴν προσευχήν μου; οὐ γάρ ἐστιν αι τιόν τι δι' ο ἀπωθεῖς τὴν προσευχήν μου καὶ ἀποστρέφεις τὸ πρόσωπόν σου ἀπ' ἐμοῦ, οὐδαμῶς μου ἡμαρτηκότος· διὸ προσδεξάμενός μου τὴν εὐχὴν πάντας εἰς σωτηρίαν α γαγε, ὑπὲρ ω ν πρεσβεύομαι, ἐπιλάμπων αὐτοῖς τὸ πρόσωπόν σου.","english":"Almost saying, Do not make wonders for the dead who have been put to death to other gods, since not even the giants who exist through fighting against God will rise to give thanks. For no one, he says, will declare your mercy to those who have been given up in hope and are already hidden in tombs—mercy proclaimed to the living and to those who long to be shown mercy—nor will anyone declare your truth to those who do the works of destruction and are for this reason called destruction. For the word declares mercy to those who are by nature fit to be shown mercy (and these are those who show mercy to their neighbors; for he says, Blessed are the merciful, for they shall be shown mercy), but also truth, not in destruction but in those who have departed from it and have reached salvation. Your wonders will not be known in the darkness. Those who are mastered by excessive wickedness and ignorance are darkness. For darkness has been spoken of in reference to certain people, and also a land forgotten and unremembered—the heart filled with thorns, which are pleasures and worldly cares. Therefore the wonders of the truth will not be known in these who are darkness, nor will practical righteousness, the ethical virtue, be known in those who have become a forgotten land because of the thorns. It fits the boldness of Jesus to say, Why, Lord, do you reject my prayer? For there is no cause for which you reject my prayer and turn your face away from me, since I have in no way sinned; therefore, having accepted my prayer, bring all those for whom I intercede to salvation, causing your face to shine upon them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":451,"ref":"p451","source":"Οτε δι' ἡμᾶς ἐπτώχευσε πλούσιος ω ν ἐπόνησέ τε ὑπὲρ ἡμῶν κάμνων ὑπὲρ τῆς ἡμετέρας σωτηρίας, ἐρεῖ τὸ προκείμενον, οὐ καθάπαξ λέγων πτωχὸς ει ναι ἀλλ' ἐκ νεότητος. πλούσιος γὰρ καὶ ἐν μορφῇ θεοῦ ὑπάρχων ἑαυτὸν κενώσας ἐν τῷ νῦν αἰῶνι πτωχὸς γέγονεν, ἐξότε ἐτέχθη καὶ ἡλικίαν ε χειν η ρξατο· ὑψωθεὶς δ' ἐπὶ τὸν σταυρὸν καὶ\n\nταπεινωθείς, ο τε εἰσήχθη εἰς τὸ μνῆμα τὸ σῶμα αὐτοῦ, ε δοξεν ἐξαπορεῖσθαι σκανδαλιζομένων πολλῶν τῶν πιστευσάντων αὐτῷ, ἀλλ' ἐκ νεκρῶν ἀναστὰς πάλιν ὑψώθη εἰς οὐρανούς, ἀναληφθεὶς ὡς ἑλκύσαι πρὸς αὐτὸν τοὺς δυναμένους μηκέτι πτωχὸν αὐτὸν ὁρᾶν καὶ κάμνοντα διὰ τὴν ἐνανθρώπησιν ἀλλὰ πλούσιον καὶ ο ντα εἰκόνα τοῦ θεοῦ τοῦ ἀοράτου. 878 ̓Επεὶ τὸ πάσης τῆς ἀνθρωπότητος πολλὰ ἁμαρτούσης πρόσωπον φέρει ὁ ἐνανθρωπήσας κύριος (ἀνέλαβε γὰρ τὰς πάντων ἁμαρτίας εἰς τὸ ἑαυτοῦ σῶμα), διῆλθον ἐπ' αὐτὸν πᾶσαι αἱ κατὰ διαφόρων ἁμαρτημάτων ὀργαὶ καὶ οἱ φοβερισμοὶ αὐτοῦ ὡς ἐκταράξαι αὐτόν, ἐνεργῆσαι δὲ κατ' αὐτοῦ οὐδὲν δεδύνηνται οὐκ ἐγνωκότος οὐδὲ πεποιηκότος ἁμαρτίαν. ̔Ρηθεῖεν δ' α ν ὀργαὶ καὶ φοβερισμοὶ θεοῦ αἱ ὑπηρετούμεναι ταῖς κολάσεσι δυνάμεις, ὀργῆς σκεύη τυγχάνουσαι. αυ ται ἐπὶ τὸν σωτῆρα διελθοῦσαι ἐξετάραξαν αὐτὸν λέγοντα Νῦν ἡ ψυχή μου τετάρακται. εἰ γὰρ καὶ τελειοτάτην ψυχὴν ει χεν, ἀλλ' ου ν τοσοῦτον πλῆθος ἐχθρῶν ὁρῶσα προπάθειαν ε σχε, μάλιστα ἐπεὶ τρόπον υ δατος ο λην τὴν ἡμέραν περιέσχον αὐτὸν α μα κατ' αὐτοῦ συνδραμοῦσαι καὶ ε πνιξαν αὐτόν, εἰ μὴ δύτης α ριστος η ν.","english":"When for our sake the rich one became poor and labored for us, toiling for our salvation, he will speak the words set before us, saying not that he is poor once for all but from his youth. For being rich and existing in the form of God, he emptied himself and in the present age became poor, from the time he was born and began to have a stature; but having been exalted upon the cross and humbled, when his body was brought into the tomb, he seemed to be utterly at a loss, since many of those who had believed in him were scandalized; but having risen from the dead he was exalted again to the heavens, taken up so as to draw to himself those who are able no longer to see him as poor and toiling because of his becoming man, but as rich and being the image of the invisible God. Since the Lord who became man bears the person of all humanity, which sinned greatly (for he took up the sins of all into his own body), all the wrath against various sins and his terrors passed over upon him so as to trouble him, but they were able to accomplish nothing against him, since he neither knew nor committed sin. And the wrath and terrors of God might be called the powers that minister to punishments, being vessels of wrath. These, having passed over upon the Savior, troubled him as he said, Now my soul is troubled. For even if he had a most perfect soul, nevertheless, seeing so great a multitude of enemies, it had a prior affection, especially since like water they surrounded him all the day long, rushing together against him and choking him, had he not been a most excellent diver.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":452,"ref":"p452","source":"ὡς γὰρ τὸ υ δωρ τὸ αἰσθητὸν περιεχόμενόν τινος πνίγει αὐτὸν μάλιστα νήχεσθαι μὴ ἐπιστάμενον, ου τως αἱ πονηραὶ δυνάμεις ἀποκτένουσι τὸν ὑπ' αὐτῶν καταπωθέντα. ἀλλ' εἰ κύκλῳ τοῦ ̓Ιησοῦ ὡς υ δωρ γεγένηνται αυ ται ο λην τὴν ἡμέραν περιέχουσαι αὐτὸν α μα, ἀλλά γε βλάψαι αὐτὸν οὐδὲ δεδύνηνται· Υδωρ γὰρ πολὺ οὐ σβέσει τὴν ἀγάπην. ἡ γὰρ τελεία ε ξις ἡ δι' ἀγάπης πρὸς τὸν θεὸν τεθεῖσα α σβεστός ἐστιν. αυ τη δὲ ὑπῆρχε κατὰ τὸ ἀνθρώπινον τῷ ̓Ιησοῦ, ο θεν βλάψαι αὐτὸν ἡ τῶν χειρόνων φάλαξ οὐ δεδύνηνται. Καὶ ου τως μὲν Εὐσέβιος ὁ Καισαρείας καὶ Δίδυμος καὶ ̓Απολινάριος ἐξηγήσαντο. Ει ρηται δὲ πολλάκις ὡς ε νθα διττῶς φέρεται ἡ γενεά. σημαίνει τὸν ἐκ περιτομῆς καὶ ἐθνῶν λαόν. ἀποδίδωσι δὲ τὴν αἰτίαν δι' η ν εἰς τὸν αἰῶνα ᾳ δει τὰ ἐλέη τοῦ κυρίου, ἐπαγαγὼν Οτι ει πας Εἰς τὸν αἰῶνα ε λεος οἰκοδομηθήσεται. ο σον γὰρ ἐνέστηκεν ὁ αἰὼν ου τος, φανερῶς ἐλεεῖ καὶ εὐεργετεῖ ὁ θεός· καὶ ταύτῃ οἰκοδομεῖν ε λεος εἰς τὸν αἰῶνα λέγει. ὡς γὰρ ἡ οἰκοδομὴ ἐκ πολλῶν καὶ διαφόρων συναρμοζομένων ἀποτελεῖται, ου τω πολλῶν εὐεργετουμένων ἐλέῳ θεοῦ οἰκοδομὴ γίνεται. Τάχα δὲ ε λεος οἰκοδομεῖται, τῆς σοφίας οἰκοδομησάσης ἑαυτῇ οι κον. ἡ γὰρ ἐνανθρώπησις αὐτῆς θεμέλιος καὶ πέρας τῆς οἰκοδομῆς τοῦ ἐλέους ἐστίν, πάντων ἐλεουμένων ἀφαιρέσει τῆς προκαταλαβούσης ἁμαρτίας. ̔Εξῆς τούτοις ἐστὶν ̓Εν τοῖς οὐρανοῖς ἑτοιμασθήσεται ἡ ἀλήθειά σου.","english":"For just as perceptible water, when it surrounds someone, chokes him, especially if he does not know how to swim, so the evil powers will kill the one swallowed up by them. But if these have become like water all around Jesus, surrounding him all day long, at any rate they have not been able to harm him; for many waters will not quench love. For the perfect state, established through love toward God, is unquenchable. And this existed in Jesus according to the human nature, whence the band of the worse ones could not harm him. And thus Eusebius of Caesarea and Didymus and Apollinarius interpreted it. It has often been said that here \"the generation\" is taken in two ways. It signifies the people from circumcision and from the Gentiles. And he gives the reason why the mercies of the Lord are sung forever, adding, \"For he said, Mercy shall be built up forever.\" For as long as this present age stands, God openly shows mercy and does good; and in this way he says that mercy is built up forever. For just as a building is completed from many and various parts fitted together, so when many are benefited by the mercy of God, a building comes into being. Perhaps mercy is built up, since Wisdom has built for herself a house. For her becoming human is the foundation and the completion of the building of mercy, since all are shown mercy by the removal of the sin that previously prevailed. Next after these things is: \"In the heavens your truth shall be prepared.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":453,"ref":"p453","source":"ἐπεὶ γὰρ οἱ ἐπὶ γῆς ο ντες δι' ἐσόπτρου καὶ ἐν αἰνίγματι φανταζόμεθα τὰ θεῖα πράγματα ου πω προσβολῇ καθαρᾷ ἀντιλαμβάνεσθαι αὐτῶν δυνάμενοι, ἐν τοῖς οὐρανοῖς ἑτοιμάζεται ἡ ἀλήθεια τοῦ θεοῦ τούτοις ἀπεντεῦθεν προπαρασκευασαμένοις ὡς οι όν τ' η ν προσβαλεῖν αὐτῇ. τότε γὰρ πρόσωπον πρὸς πρόσωπον προσβάλλουσι τῷ κάλλει τῆς ἀληθείας, τὸ τέλος τῆς γνώσεως καὶ ἐπιστήμης ἀπειληφότες, καταργηθείσης αὐτοῖς τῆς μερικῆς τῶν πραγμάτων διαλήψεως. ἑτοιμάζεται δὲ ἡ ἀλήθεια τοῦ θεοῦ ἐν τοῖς μὴ τὰ ἐπίγεια φρονοῦσιν ἀλλ' ε χουσι τὸ πολίτευμα ἐν οὐρανοῖς τῷ φορεῖν τὴν εἰκόνα τοῦ ἐπουρανίου δι' η ν χρηματίζουσιν οὐρανοί.\n\n881 Τούτῳ δίδωσιν ὁ θεὸς τὸν θρόνον Δαυὶδ τοῦ πατρὸς αὐτοῦ ἐπὶ τῷ βασιλεῦσαι ἐπὶ τὸν οι κον ̓Ιακὼβ εἰς τοὺς αἰῶνας, ὡς μὴ ει ναι τέλος τῆς βασιλείας αὐτοῦ. Οπως δὲ μὴ νομίσῃ τις ὡς ε τυχε κατὰ προσωποληψίαν τὸν Δαυὶδ τετευχέναι ταύτης τῆς εὐλογίας, φησὶν ὁ θεὸς Ωμοσα Δαυὶδ τῷ δούλῳ μου· ἐπεὶ γὰρ γνήσιος δοῦλός μου καὶ θεράπων ἀποδέδεικται ὁ Δαυίδ, δίδωμι τῷ οι κῳ αὐτοῦ σημεῖον, ὡς παρθένον α χραντον καὶ α ψαυστον ὑπὸ ἀνδρὸς τεκεῖν τὸν μεθ' ὑμῶν τῶν ἀνθρώπων θεόν. τοῦτο γὰρ ἀποσημαίνει ἡ ̓Εμμανουὴλ φωνή· ου τος δέ ἐστι τὸ","english":"For since we who are on earth see divine things through a mirror and in a riddle, not yet able to grasp them by direct contact, the truth of God is prepared in the heavens for those who have been prepared beforehand here below so as to be able to approach it. For then they approach the beauty of the truth face to face, having received the end of knowledge and understanding, since their partial comprehension of things has been abolished. And the truth of God is prepared in those who do not think on earthly things but have their citizenship in the heavens, by bearing the image of the heavenly one, through which they are called heavens.\n\nTo this one God gives the throne of David his father, to reign over the house of Jacob forever, so that there is no end to his kingdom. But so that no one might suppose that David obtained this blessing by chance, according to favoritism, God says, I have sworn to David my servant: since David has been shown to be my genuine servant and attendant, I give to his house a sign, that a virgin, undefiled and untouched by a man, should bear the God who is with you, the humans. For this is what the word Emmanuel signifies; this one is the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":454,"ref":"p454","source":"ἑτοιμαζόμενον σπέρμα τοῦ Δαυίδ. Τὸ δὲ Ωμοσα λεγόμενον ὑπὸ τοῦ θεοῦ τὸ βέβαιον τῆς πρὸς τὸν Δαυὶδ ἐπαγγελίας παρίστησιν. ὡς γὰρ ὁ ὀμνὺς ἀπαράβατον πρόθεσιν φυλάττει τῷ τὸν ορκον ει ναι λόγον ἐμπεδούμενον μετὰ θεοῦ παραλήψεως, ου τως καὶ ὁ θεὸς ἐφ' οι ς αἰωνίως καὶ βεβαίως χαρίζεται ὀμνύναι λέγεται οὐ κατ' α λλου. ει ρηται γὰρ Κατ' ἐμαυτοῦ ω μοσα, λέγει κύριος, οὐχ ο τι ἀπωμοτικοῖς η κατωμοτικοῖς χρᾶται ἐπιρρήμασιν ἀλλ' ὡς α τρεπτος καὶ ἀμετάβλητον βουλὴν ε χων ὑπισχνεῖται. ἐπεὶ ου ν καὶ ἡ βούλησις αὐτοῦ ἡ περὶ τοῦ ἐκ Δαυὶδ α νθρωπον γενέσθαι τὸν υἱὸν αὐτοῦ ἀμετάθετος η ν, εἰκότως τὸ Ωμοσα Δαυὶδ τῷ δούλῳ μου ει πεν. Οὐδεὶς τῶν ἐκ θεοῦ γεγεννημένων τῷ παραδεδέχθαι τὸ τῆς υἱοθεσίας πνεῦμα ὁμοιωθῆναι τῷ κυρίῳ δυνήσεται. αὐτὸς γὰρ μόνος κατὰ ἀλήθειαν γέννημα θεοῦ, οἱ δ' α λλοι τῷ μετέχειν αὐτοῦ υἱοὶ θεοῦ καλοῦνται. ὑπὲρ τελείας δὲ νοήσεως τῶν προκειμένων χρησόμεθα ἀποστολικῇ φωνῇ ου τως ἐχούσῃ· Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου ̓Ιησοῦ Χριστοῦ. εἰπὼν γὰρ τὸν θεὸν πατέρα ἑαυτοῦ καὶ τῶν παραπλησίων ηὐλαβήθη, μὴ δόξῃ τισὶν ἰσοτιμίαν ἑαυτῷ νέμειν πρὸς τὸν μονογενῆ υἱόν· διὸ ἐπήνεγκε Καὶ κυρίου ̓Ιησοῦ Χριστοῦ, μονονουχὶ κεκραγώς· εἰ καὶ θεοῦ χάριτι γεγόναμεν υἱοί, καὶ αὐτὸς ἡμῶν τυγχάνει πατήρ, ἀλλά γε καὶ δοῦλοι ̓Ιησοῦ Χριστοῦ ἐσμεν κατὰ φύσιν κυρίου ἡμῶν ο ντος. ταύτην τὴν διάνοιαν παρεμφαίνει καὶ ἡ προκειμένη λέξις· Τίς γὰρ ὁμοιωθήσεται τῷ κυρίῳ ἐν υἱοῖς θεοῦ;","english":"A seed prepared of David. And the saying \"I have sworn,\" spoken by God, sets forth the certainty of the promise to David. For just as one who swears keeps an inviolable resolve, since the oath is a word firmly established with God's acceptance, so also God is said to swear concerning the things which He grants eternally and firmly, not in the manner of another. For it is said, \"I have sworn by myself, says the Lord,\" not because He employs oaths of denial or affirmation, but because, being immutable and having an unchangeable will, He promises. Since, therefore, His will concerning the coming of His Son as a man from David was unchangeable, fittingly He said, \"I have sworn to David my servant.\" None of those born of God, by having received the spirit of adoption, will be able to be likened to the Lord. For He alone is truly the offspring of God, while the others are called sons of God by participation in Him. For the perfect understanding of what lies before us, we shall use the apostolic voice, which reads thus: \"Grace to you and peace from God our Father and the Lord Jesus Christ.\" For having called God his Father and the Father of those like him, he was cautious lest he should seem to some to be assigning equal honor to himself in relation to the only-begotten Son; therefore he added \"and the Lord Jesus Christ,\" all but crying out: Even if we have become sons by the grace of God, and He Himself is our Father, yet we are also servants of Jesus Christ, since He is our Lord by nature. This thought the present passage also intimates: \"For who shall be likened to the Lord among the sons of God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":455,"ref":"p455","source":"οὐδεὶς κατ' οὐσίαν υἱὸς θεοῦ η μόνος ὁ σωτὴρ ι διος καὶ μόνος ὁμοούσιός ἐστι τῷ πατρί, ὁμοιωθήσονται δὲ αὐτῷ ου τοι οἱ οὐ κατ' οὐσίαν ἀλλὰ κατὰ ποιότητα ω σπερ καὶ τῷ πατρὶ οἰκτίρμονες ὡς αὐτὸς γινόμενοι καὶ τέλειοι ὡς ὁ πατὴρ γινόμενοι· Αγιοι γὰρ ε σεσθε, διότι ἐγὼ α γιός εἰμι. Ου τος δὴ ὁ κύριος ε ρχεται ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ μετὰ δυνάμεως καὶ δόξης πολλῆς, καὶ οἱ α γιοι ἁρπαγήσονται ἐν νεφέλαις εἰς ἀπάντησιν τῷ κυρίῳ εἰς ἀέρα ἐπὶ τῷ πάντοτε σὺν αὐτῷ ει ναι. τοῦ τοίνυν κυρίου καὶ τῶν ἁγίων ἐν νεφέλαις ο ντων, οὐδεὶς τῶν ἁρπαγέντων ἐν νεφέλαις ἰσωθήσεται τῷ ἐρχομένῳ ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ μετὰ δυνάμεως καὶ δόξης πολλῆς. εἰ γὰρ καὶ ε καστος μετὰ δυνάμεως καὶ δόξης ἡρπάγη, ἀλλ' οὐ πολλῆς. ἐκείνην γὰρ τὴν δύναμιν καὶ δόξαν ει χεν η ν ε λαβεν, ὁ δὲ σωτὴρ μετὰ δυνάμεως καὶ δόξης πολλῆς η ς παρέχει ἐλεύσεται· καὶ ε καστος ἐκείνων ἐν νεφέλῃ, ου τος δ' ἐπὶ τῶν νεφελῶν. παρίστησι δὲ ἡ ̓Επὶ τῶν νεφελῶν λέξις τὸ αὐθεντικὸν καὶ βασιλικόν, ο θεν οὐδεὶς ἐν νεφέλαις ἰσωθήσεται τῷ κυρίῳ· ε τι μὴν ἑκάστου τῶν ἁγίων νεφέλης ο ντος πνευματικῆς ὑούσης τὸν νοητὸν ὑετόν (Αἱ νεφέλαι γάρ φησι ῥανάτωσαν δικαιοσύνην), οὐδεμία τῶν τοιούτων νεφελῶν ἰσωθῆναι τῷ κυρίῳ δυνήσεται τυγχάνοντι καὶ αὐτῷ νεφέλῃ, ἐπείπερ ἑκάστη ἐκείνων ὀλίγους ποτίζει, αυ τη δὲ οὐ πάντας ἀνθρώπους μόνον ἀλλὰ καὶ τὰ λογικὰ πάντα. Φοβερὸς δ' ἐστὶ καὶ τοῖς ἐναντίοις ἀπειλῶν κολάσεις καὶ ἐπιφέρων κατὰ τῶν λειπτοτακτούντων τῶν θείων αὐτοῦ προσταγμάτων.","english":"No one is a son of God by essence except the Savior alone, who is proper and only-begotten and consubstantial with the Father; but these shall be made like him, not by essence but by quality, becoming merciful as the Father is, and becoming perfect as the Father is. For you shall be holy, because I am holy. This Lord comes upon the clouds of heaven with power and much glory, and the saints shall be caught up in clouds to meet the Lord in the air, in order to be always with him. Therefore, since the Lord and the saints are in clouds, none of those caught up in clouds shall be made equal to the one who comes upon the clouds of heaven with power and much glory. For even if each was caught up with power and glory, yet not with much. For that power and glory he had, he did not receive; but the Savior will come with power and much glory which he himself provides; and each of those is in a cloud, but he is upon the clouds. And the phrase \"upon the clouds\" sets forth his authoritative and royal nature, whence no one in clouds shall be made equal to the Lord. Moreover, since each of the saints is a spiritual cloud, raining down the noetic rain (for the clouds, it says, let them drop righteousness), none of such clouds will be able to be made equal to the Lord, who is himself also a cloud, inasmuch as each of those waters a few, but this one not only all men but also all rational beings. And he is fearful also to his adversaries, threatening punishments and bringing them upon those who transgress his divine commandments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":456,"ref":"p456","source":"ο σοι γὰρ ἐγγὺς αὐτοῦ τυγχάνοντες τῷ παραδεδέχθαι τὴν θείαν αὐτοῦ διδασκαλίαν ἁμαρτάνοντες ἐγγὺς τοῦ πυρός εἰσιν, ὡς ει ρηταί που ὑπὸ τοῦ σωτῆρος ̔Ο ἐγγύς μου ἐγγὺς τοῦ πυρός, ὁ δὲ μακρὰν ἀπ' ἐμοῦ μακρὰν ἀπὸ τῆς βασιλείας· ο θεν καὶ ἐν τῇ προκειμένῃ λέξει τοῖς περικύκλῳ αὐτοῦ διὰ τοῦ πεπιστευκέναι αὐτῷ παρακούουσι τῶν ἐντολῶν αὐτοῦ φοβερός ἐστιν, μέγας ω ν τοῖς δι' ἀρετὴν περιεχομένοις αὐτοῦ. 884 ̔Η περὶ τὸν θεὸν ἀλήθεια οὐκ α λλη τυγχάνει τοῦ εἰπόντος ̓Εγώ εἰμι ἡ ἀλήθεια. εἰ δὲ κύκλῳ τοῦ θεοῦ αυ τη ἐστίν, οὐ δύναταί ποτε μὴ ει ναι, ι να μὴ καταβοᾷ θεὸς ἐκ τοῦ ποτε μὴ κυκλοῦσθαι ὑπὸ ἀληθείας εἰς τοῦτο ἐληλυθόσι. κυκλοῦται δὲ ὑπὸ ταύτης γεννῶν αὐτὴν καὶ μόνος ω ν θεὸς ἀληθινός. ὡς γὰρ μόνος σοφὸς οὐ μετέχων ἀλλὰ καὶ γεννῶν σοφίαν, ου τω μόνος ἀληθινὸς καὶ κύκλῳ ε χει τὴν ἀλήθειαν, οὐ μεταλαμβάνων αὐτῆς ἀλλὰ συνὼν καὶ ἑτέροις αὐτὴν δωρούμενος. καθ' ἑκάστην γὰρ\n\nἐπίνοιαν καὶ ἐνέργειαν συνυπάρχοντα ε χει τὸν υἱὸν ὁ πατήρ· ε στι γὰρ ὁ λόγος πρὸς τὸν θεὸν θεὸς ω ν λόγος, ι ν' ὁ πατὴρ ῃ ἐν τῷ υἱῷ καὶ ὁ υἱὸς ἐν τῷ πατρί· η ρμοζε γὰρ θεῷ πατρὶ συνεῖναι θεὸν λόγον. ἀλλὰ καὶ φῶς ω ν ὁ θεὸς ε χει φῶς σὺν αὐτῷ τὸν υἱὸν ῃ φησι Δανιὴλ Καὶ τὸ φῶς μετ' αὐτοῦ ἐστιν. οὐ γὰρ ει πεν Ην η Εσται ἀλλ' ̓Εστίνδηλωτικὸν γὰρ τοῦτο ἀϊδιότητος, ο θεν καὶ ἀπαύγασμα φωτὸς ἀϊδίου ει ρηται. Καὶ ἡ ἀλήθεια δὲ οὐ γέγονεν η ε σεσθαι κύκλῳ ἀλλ' ει ναι τοῦ δυνατοῦ θεοῦ ει ρηται.","english":"For those who are near him by having received his divine teaching—when they sin, they are near the fire, as it is said somewhere by the Savior: \"The one near me is near the fire, but the one far from me is far from the kingdom.\" Hence also in the present passage he is fearful to those who surround him because they have believed in him yet disobey his commandments, while he is great to those who encompass him through virtue. The truth concerning God is none other than the one who said, \"I am the truth.\" And if this truth is in a circle around God, it can never not be, lest God be reproached for not always being encircled by truth by those who have come to this state. But he is encircled by it as he begets it and is alone the true God. For just as he is alone wise, not partaking of wisdom but also begetting wisdom, so he is alone true and has the truth in a circle around him, not sharing in it but being with it and granting it to others as well. For according to each conception and activity the Father has the Son coexisting with him; for the Word is with God, being God the Word, so that the Father may be in the Son and the Son in the Father; for it was fitting for God the Father to be with God the Word. But also, being light, God has the Son with him as light, as Daniel says: \"And the light is with him.\" For he did not say \"was\" or \"will be,\" but \"is\"—for this is indicative of eternity, whence also he is called the radiance of eternal light. And the truth is not said to have become or to be going to be in a circle around the powerful God, but to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":457,"ref":"p457","source":"παρέσται δὲ τῷ δυνατῷ θεῷ καὶ ἡ ἀΐδιος δύναμις, ἡ αὐτὴ τῇ σοφίᾳ καὶ ἀληθείᾳ καὶ φωτὶ καὶ λόγῳ τοῦ θεοῦ ὑπάρχουσα, ἀλλὰ καὶ παρὰ τοῖς κυκλοῦσί σε ἡ ἀλήθειά σου. Νοήσεις καὶ ου τως· πίστις τοῦ δεσπόζειν αὐτὸν πάσης τῆς κτίσεως καὶ τῆς θαλάσσης τὰ περὶ τοῦ ̓Ιωνᾶ ἀναγραφέντα· ἐκεῖ γὰρ ἐξεγηγερκέναι κλύδωνα ἐν τῇ θαλάσσῃ λέγεται, καὶ πάλιν θελήσει αὐτοῦ Εστη ἡ θάλασσα ἐκ τοῦ σάλου αὐτῆς. καὶ ὁ ̓Ιησοῦς ε ργῳ δεικνὺς ο τι υἱός ἐστι τοῦ δεσπότου τοῦ κράτους τῆς θαλάσσης, ἐπαφριζούσῃ αὐτῇ καὶ τρικυμίας διεγειρούσῃ ἐπιτιμᾷ καὶ εὐθέως αὐτὴν καταπραΰνει. Εἰ δὲ σημαίνοι τὸν τῶν ἀνθρώπων βίον ἡ τῆς θαλάσσης προσηγορία, κράτος αὐτῆς δύναται ει ναι ὁ πονηρὸς ἐν ῳ ὁ κόσμος ο λος κεῖται τουτέστιν ἡ θνητὴ καὶ ἐπίκηρος πολιτεία. τούτῳ ου ν τῷ κράτει τῆς θαλάσσης ἀσθένειαν ὁ δεσπότης αὐτοῦ παρέχων ἐξουσίαν ὀρέγει τοῖς φοιτηταῖς πατεῖν ἐπὶ πᾶσαν αὐτοῦ τὴν δύναμιν, καταπραΰνων τὰς ἀστάτους καὶ ἀνωμάλους ὁρμὰς κύματα αὐτῆς καλουμένας ἐπὶ τῷ καὶ βάσιμον αὐτὴν ει ναι τοῖς ἐξουσίαν λαβοῦσιν ἐπ' αὐτῆς σὺν ̓Ιησοῦ βαδίζειν ω ν εἰκόνα ὁ Πέτρος φέρει. οὐδεὶς γὰρ α νευ ̓Ιησοῦ κατ' ἐκεῖνον πατεῖν δύναται τὴν τοῦ βίου θάλασσαν, ὑπεράνω μεριμνῶν καὶ ἡδυπαθειῶν γινόμενος, εἰ μὴ ̓Ιησοῦ συμπεριπατῇ. αὐτὸς γάρ ἐστιν ὁ περιπατῶν ὡς ἐπ' ἐδάφους ἐπὶ θαλάσσης, ο θεν ει ρηται πρὸς αὐτὸν ̓Εν τῇ θαλάσσῃ ἡ ὁδός σου καὶ αἱ τρίβοι σου ἐν υ δασι πολλοῖς. αι ς γὰρ ε τριψεν ̓Ιησοῦς τρίβοις ἐν τοῖς ἰσχυροῖς υ δασι, τὰ πάθη εἰσὶ καὶ βιωτικαὶ μέριμναι αι ς ἐπιβαίνειν δύνανται οἱ ἐπακολουθοῦντες τοῖς ι χνεσι αὐτοῦ.","english":"Present with the powerful God will also be the eternal power, the same being as the wisdom and truth and light and word of God, but also \"your truth\" is \"among those who surround you.\" You will understand it also in this way: the faith that he rules over all creation, and the things written about Jonah concerning the sea; for there it is said that he stirred up a surge in the sea, and again by his will the sea stood still from its tossing. And Jesus, showing by deed that he is the Son of the Master of the dominion of the sea, rebukes it when it is foaming and stirring up triple waves, and immediately calms it. But if the name of the sea signifies the life of human beings, its dominion can be the evil one in whom the whole world lies, that is, the mortal and transient way of life. To this dominion of the sea, then, its Master, granting weakness, gives authority to his disciples to tread upon all its power, calming its unstable and irregular impulses called waves, so that it is also walkable for those who have received authority to walk upon it with Jesus, of whom Peter bears the image. For no one without Jesus can tread upon that sea of life, becoming above cares and pleasures, unless Jesus walks together with him. For he himself is the one who walks upon the sea as upon ground, whence it is said to him, \"In the sea is your way, and your paths in many waters.\" For the paths Jesus trod in the mighty waters are the passions and the cares of life, upon which those who follow in his footsteps are able to walk.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":458,"ref":"p458","source":"Πρὸς διάνοιαν δὲ πάντες οἱ ἑρμηνευόμενοι οὐρανοὶ ἐξομολογούμενοι τὰ θαυμάσια αὐτοῦ καὶ ἡ τὸν ̓Ιησοῦ δεχομένη σπόρον καὶ καρποφοροῦσα εἰς ἑκατὸν καὶ ἑξήκοντα καὶ τριάκοντα γῆ αὐτοῦ τυγχάνουσα κτῆμα δὲ αὐτοῦ τυγχάνει, καὶ η ν ἐθεμελίωσεν α μα τῷ πληρώματι αὐτῆς οἰκουμένην, οὐκ α λλη τῆς ἐκκλησίας ου σα ἐν ῃ οἰκοῦσι ψυχαὶ αἱ τὸν ὀρθὸν λόγον καὶ τὴν ἀλήθειαν προσηκάμεναι. οἰκοῦσι δὲ αὐτὴν καὶ ἱεραὶ δυνάμεις παρεμβάλλουσαι κύκλῳ τῶν φοβουμένων αὐτόν. θεμέλιος δὲ ἐφ' ο ν τεθεμελίωται οὐχ ε τερός ἐστι τοῦ περὶ ω ν γράφει Παῦλος Θεμέλιον γὰρ α λλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ο ς ἐστιν ̓Ιησοῦς Χριστός. πλήρωμα δὲ τῆς νοητῆς ταύτης οἰκουμένης ἐπὶ τὸν αὐτὸν θεμέλιον ἱδρυμένον τὸ πλήρωμα τῶν ἀρετῶν ἐστι καὶ τῶν τῆς εὐσεβείας δογμάτων α μα τοῖς θείοις τοῦ πνεύματος δωρήμασιν. Εκτισε δὲ τὸν βορρᾶν ὁ κύριος καὶ τὰς θαλάσσας ἐπὶ τῷ μηκέτι ει ναι ο η σαν πρότερον. ὡς γὰρ κτίσας τοὺς δύο εἰς ε να καινὸν α νθρωπον ἐκ δύο ε να αὐτοὺς πεποίηκε καὶ ἡ κτιζομένη δὲ καρδία καθαρὰ ἐξ ου καθαρὰ γεγένηται κτίζει δὲ καὶ τοὺς ἐκτὸς τῆς πίστεως, ι ν' ἐν Χριστῷ καινὴ κτίσις γένωνται–ου τω κτίζει τὸν βορρᾶν καὶ τὰς θαλάσσας. Πᾶς δὲ ὁ τυγχάνων ἐκλογῆς θείας καὶ ὑπὸ φωτὸς μετεωριζόμενος τῷ πεφωτικέναι ἑαυτῷ φῶς γνώσεως ἀγαλλιᾶται τῷ ὀνόματι τοῦ θεοῦ. ὡς ἐκτὸς μὲν τὸ Θαβώρ, φωτὸς δὲ μετεωρισμὸς τὸ ̔Ερμωνιείμ· εἰς ταῦτα γὰρ μεταλαμβάνονται αἱ ̔Εβραϊκαὶ τῶν ὀρέων προσηγορίαι.","english":"But all the heavens that are interpreted according to understanding, confessing his wondrous works, and the earth that receives the seed of Jesus and bears fruit to a hundred and sixty and thirty, being his possession—and which he founded together with its fullness as the inhabited world, being none other than the church, in which dwell souls that have received the right word and the truth. And the sacred powers also dwell in it, encamping round about those who fear him. And the foundation on which it has been founded is none other than that about which Paul writes: \"For no one can lay another foundation beside the one that is laid, which is Jesus Christ.\" And the fullness of this intelligible inhabited world, established on the same foundation, is the fullness of the virtues and of the doctrines of piety together with the divine gifts of the Spirit. The Lord created the north and the seas, so that they are no longer as they were before. For just as, having created the two into one new man, he has made them one from two, and the heart that is created pure has become pure from what is pure—and he creates also those outside the faith, so that they may become a new creation in Christ—so he creates the north and the seas. And everyone who is of divine election and is lifted up by light, because he has enlightened himself with the light of knowledge, rejoices in the name of God. Thus Tabor is outside, and Hermon is a lifting up of light; for the Hebrew names of the mountains are translated into these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":459,"ref":"p459","source":"εἰ δὲ καὶ λάκκος ἑρμηνεύεται τὸ Θαβώρ (καὶ ου τω γὰρ φέρεται), νοήσεις πῶς ει ρηται ἐπαινετὸς λάκκος, ἐπιστήσας ὡς δίδωσι θεός τισιν εὐλογίας τρόπῳ λάκκους λελατομημένους ου ς οὐκ ἐξελατόμησαν οἱ εἰληφότες. εἰ δὲ καὶ ἐπὶ ψόγου λέγοιτο ἡ λάκκος φωνὴ μεταβαλὼν ου τως ὠνομασμένος ὡς οὐ χρηματίσαι φρέαρ, ἡ πηγὴ ἀγαλλιάσεται ἐπὶ τῷ ὀνόματι κυρίου. 887 ̔Η ποιητικὴ τοῦ θεοῦ δύναμις\n\n(αυ τη δ' ἐστὶν ὁ δημιουργικὸς αὐτοῦ ω ν αὐτοῦ μονογενὴς υἱός) α πασι τοῖς ἐγκειμένοις ὀνόμασι σημαίνεται. βραχίων γὰρ ει ρηται ἐν τῷ Καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη; καὶ ̔Υψηλός σου ὁ βραχίων, καὶ οὐκ ῃ δειμεν. ἀλλὰ καὶ χεὶρ κυρίου ὁμολογεῖται ἐν τῷ ̔Η χείρ μου ἡ ὑψηλὴ ἐποίησε ταῦτα πάντα· καὶ δεξιὰ ἐν τῷ Δεξιὰ κυρίου υ ψωσέ με. Λέγει γοῦν ὁ α γιος τῷ θεῷ· Σὸς ὁ βραχίων μετὰ δυναστείας, βασιλεύων καὶ κρατῶν ἁπάντων. φάσκει δὲ καὶ τὸ Κραταιωθήτω ἡ χείρ σου, παραδοξοποιοῦσα καὶ δυνάμεις τεραστίους ἐπιτελοῦσα. φησὶ γὰρ ὁ Πέτρος πρὸς τὸν θεὸν Δὸς τοῖς δούλοις σου ἀφόβως μετὰ παρρησίας λαλεῖν τὸν λόγον σου ἐν τῷ ἐκτείνειν τὴν χεῖρά σου εἰς ι ασιν καὶ σημεῖα καὶ τέρατα. Κατ' ἐπίνοιαν ου ν διάφορον ἡ τοῦ πατρὸς δύναμις ὁ Χριστὸς ταῦτα καλεῖται. εἰ γὰρ υἱὸς θεοῦ καὶ σοφία καὶ θεὸς λόγος καὶ ἀλήθεια δεξιά ἐστιν ὑψουμένη θεοῦ μετεωρίζουσα καὶ ἐπαίρουσα πάντα τὸν μιμητήν, προπορεύεται δὲ τῆς σῆς παρουσίας ε λεος καὶ ἀλήθεια· οὐδεὶς γὰρ οι ός τέ ἐστι προσβαλεῖν σου τῷ προσώπῳ μὴ πρότερον ἠλεημένος καὶ τῇ ἀληθείᾳ ἐνωμιληκώς.","english":"But if Tabor is also interpreted as a pit (for it is not otherwise rendered), you will understand how it is said to be a praiseworthy pit, having noted that God gives to some blessings in the manner of pits hewn out, which those who received them did not hew out. But if the word \"pit\" is also spoken in reproach, he who is so named having changed so as not to be called a well, the spring will exult in the name of the Lord. 887 The creative power of God (and this is his creative Only-begotten Son) is signified by all the names that are applied to him. For he is called an arm in \"And to whom was the arm of the Lord revealed?\" and \"High is your arm, and you did not know it.\" But the hand of the Lord is also confessed in \"My high hand made all these things\"; and the right hand in \"The right hand of the Lord exalted me.\" At any rate the saint says to God: \"Yours is the arm with power, reigning and ruling over all things.\" And he also says, \"Let your hand be strengthened,\" working wonders and performing mighty miracles. For Peter says to God: \"Grant to your servants to speak your word without fear with boldness, while you stretch out your hand for healing and for signs and wonders.\" By a different conception, then, Christ is called these things—the power of the Father. For if he is Son of God and Wisdom and God the Word and Truth, he is the right hand of God that is exalted, lifting up and raising on high everyone who imitates him; and mercy and truth go before your presence. For no one is able to approach your face who has not first received mercy and conversed with the truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":460,"ref":"p460","source":"Δυνατὸν γοῦν ὡς ἐν α λλοις καὶ ἐνταῦθα τὸ ε λεος καὶ τὴν ἀλήθειαν μὴ α λλα τοῦ μονογενοῦς ει ναι ὡς ἐν τῷ ̓Εξαπέστειλεν ὁ θεὸς τὸ ε λεος αὐτοῦ καὶ τὴν ἀλήθειαν αὐτοῦ. ου τος ου ν ὁ μονογενὴς τοῦ θεοῦ υἱὸς ὁ αὐτὸς ω ν τῷ ἐλέει καὶ τῇ ἀληθείᾳ τοῦ θεοῦ προεπιδημῶν ταῖς διανοίαις ἐμφανίζει τὸν συνηρμοσμένον αὐτῷ πατέρα· ̔Ο γὰρ ἐμὲ δεχόμενος δέχεται τὸν πατέρα, καὶ ̓Ελευσόμεθα ἐγώ τε καὶ ὁ πατήρ. εἰκὼν γὰρ ὑπάρχων τοῦ θεοῦ τοῦ ἀοράτου ἐμφανίζει ἑαυτὸν τῷ καθαρῷ νῷ, ο πως διὰ τὸ ὁραθῆναι δείξῃ καὶ τὸν πατέρα. Εἰ δὲ πρόσωπον τοῦ πατρὸς ὁ υἱὸς λέγοιτο τῷ χαρακτὴρ ει ναι τῆς ἑαυτοῦ ὑποστάσεως, προπορευθῆναι τούτου τοῦ προσώπου δεῖ ἐν τοῖς διὰ καθαρότητα τῆς καρδίας δυναμένοις ἐνιδεῖν τῷ θεοῦ προσώπῳ ε λεον διὰ ἠθικῶν ἀρετῶν καὶ ἀλήθειαν διὰ γνώσεως τῶν τῆς εὐσεβείας μυστηρίων. ἐπεὶ γὰρ κατὰ τὴν ἠθικὴν ἐνέργειαν ἐλεούμεθα, καὶ κατὰ τὴν γνῶσιν προσβάλλομεν τῇ ἀληθείᾳ· τούτου χάριν πολλαχοῦ α μα τῇ ἀληθείᾳ τὸ ε λεος ὀνομάζεται. Οὐκ ει πε δὲ μακάριον ει ναι λαὸν τὸν ἐγνωκότα ἀλαλαγμὸν ἀλλὰ τὸν γινώσκοντα. οὐ γὰρ ἀπαρκεῖ τὸ νενικηκέναι, εἰ μὴ καὶ τὸ νικᾶν ἀεὶ ἐνεργοῖμεν· ἀεὶ γὰρ πρὸς ἀντιπάλους ε χομεν. ου τω δέ τις περιγινόμενος τῶν ἀντιπαρατεταγμένων προκόψοι καὶ ἐπὶ τὴν τῆς ἀληθείας θεωρίαν, καὶ ἀεὶ καταλαμπόμενος ὑπὸ τοῦ φωτὸς τοῦ θείου προσώπου ἐν ἡμέρᾳ ε σται αἰωνίῳ, ἐν ῃ τυγχάνων α μα πᾶσι τοῖς τὸν αὐτὸν φωτισμὸν ε χουσιν ἀγαλλιάσεται περικείμενος τὴν σωστικὴν θεοῦ προσηγορίαν ἐν τῷ ὀνόματι κυρίου ἀγαλλιώμενος ο λην τὴν ἡμέραν.","english":"It is possible, then, that here as in other places the mercy and the truth are not other than those of the Only-begotten, as in the verse \"God sent forth his mercy and his truth.\" This Only-begotten Son of God, therefore, being the same as the mercy and the truth of God, arriving beforehand in our minds, reveals the Father united with him: \"For the one who receives me receives the Father,\" and \"I and the Father will come.\" For being the image of the invisible God, he reveals himself to the pure mind, so that through being seen he may also show the Father. But if the Son is called the face of the Father because he is the express image of his own substance, it is necessary that this face go before in those who, through purity of heart, are able to look upon the face of God—mercy through ethical virtues and truth through knowledge of the mysteries of piety. For since by our ethical activity we are shown mercy, and by knowledge we draw near to the truth, for this reason in many places mercy is named together with truth. But he did not say that the people are blessed who have known the shout of triumph, but those who are knowing it. For it is not enough to have conquered, unless we also always actively conquer; for we always have opponents. In this way one who prevails over those arrayed against him would advance also to the contemplation of the truth, and, always illumined by the light of the divine face, he will be in the eternal day, in which, being present together with all who have the same illumination, he will exult, clothed with God's saving title, exulting in the name of the Lord all the day long.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":461,"ref":"p461","source":"πρόφασις γὰρ τῆς ἀγαλλιάσεως καὶ αἰτία τοῖς τῷ προσώπῳ τοῦ θεοῦ πορευομένοις τὸ θεοῦ ο νομά ἐστιν. Ου τοι δὲ καὶ μετεωρισθήσονται τῇ σῇ δικαιοσύνῃ ὑψούσῃ αὐτούς. σὴ δὲ δικαιοσύνη ὁ γενόμενος ἡμῖν παρὰ σοῦ, οὐ μόνον σοφία ἀλλὰ καὶ δικαιοσύνη καὶ ἁγιασμός. ὑψοῖ γὰρ α παντας αυ τη ἡ δικαιοσύνη, ε λκουσα αὐτοὺς πρὸς ἑαυτὴν διὰ μετουσίας. ὑψοῦται δέ τις καὶ τῇ διὰ πίστεως ̓Ιησοῦ Χριστοῦ δικαιοσύνῃ εἰς πάντας τοὺς πιστεύοντας γινομένῃ. αἰτίαν δὲ τούτου ἐδήλωσεν εἰπὼν Οτι τὸ καύχημα τῆς δυνάμεως αὐτῶν ει σύ. εἰ γὰρ καὶ δύναμιν ε χουσι καθ' η ν πάντα δυνατῶς ἐπιτελοῦσι καὶ θεωροῦσιν, ἀλλὰ παρὰ σοῦ εἰδότες ε χειν αὐτὴν καυχῶνται οὐκ ἐπ' α λλῳ η σοί, πληροῦντες τὸ ̔Ο καυχώμενος ἐν κυρίῳ καυχάσθω. ̔Ομολογοῦσι γοῦν λέγοντες Αὐτὸς γὰρ δίδωσιν ἰσχὺν τοῦ ποιῆσαι δύναμιν· ο θεν καὶ παρρησιέστερόν φασιν ̓Εν τῷ θεῷ ποιήσομεν δύναμιν, καὶ ἐν τῇ εὐδοκίᾳ σου ὑψωθήσεται τὸ κέρας ἡμῶν. ὑψώθη γὰρ καὶ ηυξησεν ἡμῖν εὐδοκίᾳ θεοῦ τοῦ εἰπόντος Ου τός ἐστιν ὁ υἱός μου ὁ ἀγαπητὸς ἐν ῳ ηὐδόκησα. ηὐδόκησε γὰρ ἐν τῷ ἰδίῳ υἱῷ σωτηρίαν ἡμῶν ποιῆσαι. καὶ διὰ τοῦτο, φησίν, ἐν τῇ τοῦ θεοῦ εὐδοκίᾳ ὑψώθη τὸ ἡμέτερον κέρας, ἐπεὶ αὐτοῦ τοῦ κυρίου ἐστὶν ἀντίληψις καθ' η ν ἀντιλαμβάνεται ὑπερμαχῶν καὶ ὑπερασπίζων τῶν παρ' αὐτοῦ ταύτην τὴν","english":"For the cause and reason for exultation for those who walk in the face of God is the name of God. These men also will be lifted up by your righteousness, which exalts them. And your righteousness is the one who became for us from you, not only wisdom but also righteousness and sanctification. For this righteousness exalts all, drawing them to itself through participation. And a person is also exalted by the righteousness that comes through faith in Jesus Christ, which is coming to all who believe. And he made clear the reason for this when he said, \"For you are the boast of their strength.\" For even if they have power by which they accomplish and contemplate all things powerfully, yet knowing that they have it from you, they boast not in another but in you, fulfilling the saying \"Let the one who boasts boast in the Lord.\" At any rate they confess, saying, \"For he himself gives strength to do power\"; whence also they say more boldly, \"In God we shall do power, and in your good pleasure our horn will be exalted.\" For our horn was exalted and increased by the good pleasure of God, who said, \"This is my beloved Son, in whom I was well pleased.\" For he was well pleased in his own Son to accomplish our salvation. And for this reason, he says, our horn was exalted in the good pleasure of God, since it is the Lord's own help, by which he helps, fighting for and shielding those who from him receive this","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":462,"ref":"p462","source":"χάριν λαμβανόντων. ε στι δὲ ἡ ἀντίληψις τοῦ ἁγίου ̓Ισραὴλ βασιλέως ἡμῶν. ὁ γὰρ βασιλεὺς τοῦ ἀληθινοῦ ̓Ισραὴλ τοῦ θεὸν ὁρῶντος α γιός ἐστιν, ὁ αὐτὸς ω ν τῷ κυρίῳ ου ἐστιν ἡ ἀντίληψις. Δύναται ἡ αὐτὴ ἀντίληψις τοῦ κυρίου ει ναι ὡς ἐνεργουμένη ὑπ' αὐτοῦ καὶ τοῦ ἁγίου ̓Ισραὴλ ὡς ὑπομένοντος αὐτήν. α γιον δὲ ̓Ισραὴλ ἐν τούτοις ἐρεῖς τὸν ἁγιαζόμενον ἐν τῷ νῷ καθορᾶν αὐτόν. τὸ δὲ Βασιλεὺς ἡμῶν ἀνακτέον ἐπὶ τὸν κύριον τοῦ ὑπερβατοῦ ου τως ἀποκαθισταμένου, ο τι τοῦ κυρίου βασιλέως ἡμῶν ἡ ἀντίληψις καὶ τοῦ ἁγίου ̓Ισραήλ. 889 ̔Ο ἀντιλαμβανόμενος προφορικοῦ λόγου εἰ μὲν αὐτὸ μόνον αι σθοιτο αὐτοῦ η ἀκουστὸς ει η, ἐν ἀκοῇ λέγοντα ε χει τὸν λαλοῦντα, εἰ δὲ νοοίη τὰ ἀπαγγελλόμενα, οὐκ ἀκοῇ ἀλλ' ὁράσει νοῦ ἀντιλαμβάνεται τῆς λαλίας τοῦ προσφέροντος αὐτήν. ἐπεὶ ου ν θεὸς ἐδείκνυε τὰ πράγματα ε τι μᾶλλον η ἀπαγγέλλων αὐτά, λαλεῖ τοῖς διὰ προκοπὴν καὶ τελειότητα χρηματίσασιν αὐτοῦ υἱοῖς οὐκ ἐν ἀκοῇ ἀλλ' ἐν ὁράσει. ου τω γοῦν καὶ περὶ τοῦ ̓Ισραὴλ ἀναγέγραπται Καὶ ὁ λαὸς ἑώρα τὴν φωνὴν κυρίου. δέον εἰπεῖν Ηκουσε τῆς φωνῆς κυρίου, ει ρηται δὲ ἀντὶ τούτου τὸ ̔Εώρα τὴν φωνήν, τουτέστιν ἐνόει ταύτην. ὁράσεις ἑώρων οἱ προφῆται· οὐ γὰρ αἰσθητῶν τινων καὶ ο ψει καταληπτῶν ἀντιλαμβανόμενοι ὁρᾶν ἐλέγοντο, ἀλλὰ νῷ προσβάλλοντες κάλλει πραγμάτων νοητῶν. ̓Ελάλησας ἐν ὁράσει τοῖς υἱοῖς σου ̓Εθέμην βοήθειαν ἐπὶ δυνατόν, δυνατὸν λέγων τὸν ἐκ τῆς ῥίζης ̓Ιεσσαὶ γεγενημένον σωτῆρα. ἀληθῶς γὰρ ἐν τούτῳ βοήθειαν ε θετο τὴν βοηθῆσαι τῇ κτίσει πάσῃ δυναμένην.","english":"...of those who receive grace. And the help of the Holy One of Israel is our king. For the king of the true Israel, of him who sees God, is holy, being the same as the Lord, whose help he is. The same help of the Lord can be both as being worked by him and as that of the Holy One of Israel as he who submits to it. And you will call the Holy One of Israel in these things the one who is sanctified in mind to behold him. But the phrase \"our King\" must be referred to the Lord, with the hyperbaton restored thus: that the help of the Lord our King and of the Holy One of Israel. He who receives spoken words, if he perceives only the sound of it as audible, has the speaker speaking in hearing; but if he understands the things announced, he receives the speech of the one who offers it not by hearing but by the sight of the mind. Since, then, God was showing the realities even more than announcing them, he speaks to those who have been designated his sons through progress and perfection not in hearing but in sight. Thus, indeed, it is written also concerning Israel: \"And the people saw the voice of the Lord.\" Though it should have said, \"He heard the voice of the Lord,\" instead of this it is said, \"He saw the voice,\" that is, he understood it. The prophets saw visions; for they were not said to see by receiving certain sensible things graspable by sight, but by applying the mind to the beauty of intelligible realities. \"You spoke in a vision to your sons: I have set help upon one who is mighty,\" calling mighty the Savior who was born from the root of Jesse. For truly in him he set help—the help that is able to help all creation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":463,"ref":"p463","source":"ε στι δὲ ὁ δυνατὸς ἐφ' ο ν ε θετο βοήθειαν ἐκλεκτὸς ἐκ τοῦ λαοῦ, ὑψωθεὶς οὐ κατὰ τὴν θεότητα ἀλλὰ κατὰ τὴν σάρκα. περὶ αὐτοῦ γάρ ἐστι καὶ τὸ ̓Ισραὴλ ὁ ἐκλεκτός μου, προσεδέξατο αὐτὸν ἡ ψυχή μου. ε στι γὰρ ̓Εκλελοχισμένος ἀπὸ μυριάδων, ὡς ἐν τῷ Αισματι τῶν ᾀσμάτων. καὶ κατὰ τοῦτο υψωσεν αὐτὸν ὁ πατήρ, χαρισάμενος αὐτῷ ο νομα τὸ ὑπὲρ πᾶν ο νομα. Ευ ρον Δαυὶδ τὸν δοῦλόν μου· καὶ ἐπεὶ ἐκ σπέρματος Δαυὶδ τυγχάνει τὸ κατὰ σάρκα, δυνατὸν καὶ ἱκανὸν χειρὶ τυγχάνοντα ἐπὶ τῷ πᾶσαν τὴν λογικὴν κτίσιν εἰς τὸ ου τως δουλεύειν μοι διδάξαι· ο θεν καὶ ἐν ἐλαίῳ ἁγίῳ εχρισα αὐτόν, ἀρχιερέα καὶ βασιλέα α μα κατὰ πάντα ἀποδείξας ( ̓Εν ἐλαίῳ ἁγίῳ, τῷ πνεύματι τῷ ἁγίῳ δηλονότι κεχρισμένος, περὶ ου ει ρηται Εχρισέ σε ὁ θεὸς ὁ θεός σου ε λαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου), ἐπείπερ ἡ χείρ μου συναντιλήψεται αὐτῷ κατισχύοντος αὐτὸν τοῦ βραχίονός μου. βραχίων δὲ καὶ χεὶρ θεοῦ τοῦ μονογενοῦς ἡ θεότης· συναντιλαμβάνεται δὲ αὐτῷ, ε ργα παράδοξα καὶ μεγάλα δι' αὐτοῦ ἐπιτελοῦσα. Οὐκ ὠφελήσει ἐχθρὸς ἐν αὐτῷ· ἀντὶ τοῦ ὁ διάβολος (Οὐκ ε γνω γὰρ ἁμαρτίαν οὐδ' ε σχε δόλον ἐν τῷ στόματι αὐτοῦ), δοκῶν ὠφελεῖν ἐν οι ς α ν ἀπάτην καὶ α λλην κακίαν ἐμποιεῖν δύνηται. ἀλλ' οὐδὲ υἱὸς ἀνομίας τις διὰ τοῦ ἀνομεῖν γεγονὼς δυνήσεται κακῶσαι αὐτὸν τῷ εἰς ἁμαρτίαν περιβαλεῖν. κυρίως δὲ τὸ ὠφελῆσαι ἐπὶ τοῦ ἐχθροῦ κεῖται ἀντὶ τοῦ ἀνύσαι. καὶ ἐν Εὐαγγελίῳ γοῦν οἱ βουλευόμενοι ἀρχιερεῖς καὶ Φαρισαῖοι κατὰ τοῦ ̓Ιησοῦ, μὴ ἀνύοντες ἐν τῷ συσκευάζεσθαι αὐτόν, πρὸς ἀλλήλους ε φασκον Θεωρεῖτε ο τι οὐκ ὠφελεῖτε οὐδέν·","english":"But the mighty one, on whom he set help, is the chosen one from the people, exalted not according to his divinity but according to his flesh. For concerning him is also the saying, \"Israel my chosen, my soul has accepted him.\" For he is reckoned among the myriads, as in the Song of Songs. And according to this the Father exalted him, granting him the name that is above every name. \"I found David my servant\"; and since he is of the seed of David according to the flesh, being mighty and sufficient in hand to teach all rational creation so to serve me; whence also \"with holy oil I anointed him,\" showing him to be high priest and king at once in all respects (with holy oil, that is, having been anointed with the Holy Spirit, concerning whom it is said, \"God, your God, has anointed you with the oil of gladness beyond your fellows), since my hand will assist him, my arm strengthening him. And the arm and hand of God is the divinity of the Only-begotten; and it assists him, performing wondrous and great works through him. \"The enemy will not profit in him\"—instead of the devil (\"For he knew no sin, nor was there guile in his mouth\"), thinking to profit in whatever ways he is able to implant deceit and other wickedness. But not even any son of lawlessness, having become such through lawlessness, will be able to harm him by casting him into sin. Properly, \"to profit\" is used of the enemy instead of \"to succeed.\" And indeed in the Gospel the chief priests and Pharisees who plotted against Jesus, not succeeding in their scheming against him, said to one another, \"You see that you profit nothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":464,"ref":"p464","source":"ι δε ὁ κόσμος ο λος ὀπίσω αὐτοῦ ἀπῆλθεν– ι σον τῷ μηδὲν ἀνύειν. Ταῦτα μὲν ὁ Δίδυμος, προφανῶς διαιρῶν τὸν ε να Χριστόν, εἰ καὶ ποσῶς τὰς προφανεῖς αὐτοῦ δυσφημίας ἐξέκλινα. δύο γὰρ πρόσωπα φανερῶς ὑφίστησι καὶ υἱοὺς δύο, καὶ εἰς τὸ τῆσδε προβιοτῆς ἀπάγει δόγμα· ο θεν δοκεῖ μοι ἡ τῶν πρὸ αὐτοῦ ἑρμηνεία μᾶλλον αἱρετωτέρα ει ναι τοῖς εὐσεβῶς νοεῖν βουλομένοις. καὶ Εὐσέβιος δὲ διὰ τῶν ὁμοίων Διδύμῳ σχεδὸν πρόεισιν ἐνθυμημάτων οι ς ἐπιλέγει· ̔Ο μὲν τῶν προφητῶν κτλ. Τὸν ο ντα Δαυίδ φησιν, ἐπεὶ ἐκ σπέρματος Δαυὶδ τὸ κατὰ σάρκα τυγχάνει, δυνατὸν καὶ ἱκανὸν χειρὶ τυγχάνοντα· εἰς τοῦτο γὰρ μεταλαμβάνεται ἡ Δαυὶδ φωνή. ευ ρον καὶ ἁγίῳ ἐλαίῳ εχρισα αὐτόν, ἐπείπερ ἡ χείρ μου συναντιλήψεται αὐτῷ, κατισχύοντος αὐτὸν τοῦ βραχίονός μου. βραχίων δὲ καὶ χεὶρ θεοῦ ὁ θεοῦ υἱὸς ει ρηται. ου τος γὰρ\n\nκατισχύει τὸν α νθρωπον συναντιλαμβανόμενος αὐτῷ τὸν ἐκ τῆς παρθένου γεγεννημένον. κατισχύει δὲ αὐτὸν ἡ χεὶρ καὶ συναντιλαμβάνεται, ε ργα παράδοξα δι' αὐτοῦ ἐπιτελοῦσα. Τὸ δὲ Οὐκ ὠφελήσει ἐχθρός· ὁ διάβολος ἐν τῷ ἀνθρώπῳ τῷ κυριακῷ· Οὐκ ε γνω γὰρ ἁμαρτίαν οὐδ' ε σχεν δόλον ἐν τῷ στόματι αὐτοῦ. Αὐτὸς (δηλονότι ὁ ἐλαίῳ ἁγίῳ χρισθείς) ἐπικαλέσεταί με· Πατήρ μου ει σὺ ὁ θεός, ε φη. ἐπεὶ γὰρ γεννηθεὶς ἐκ τῆς παρθένου υἱὸς θεοῦ κέκληται, ἐπικαλέσεταί με, λέγων Πατήρ μου ει σύ, τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ (ε στι γὰρ κατ' οὐσίαν υἱός) ἀλλ' οὐδὲ ἐπικαλουμένου ἀλλ' ὁμολογοῦντος πατέρα τὸν θεόν.","english":"But the whole world went after him—equal to accomplishing nothing. Thus Didymus, manifestly dividing the one Christ, even if he somewhat avoided his blatant blasphemies. For he openly posits two persons and two sons, and leads to the doctrine of this pre-existence; whence it seems to me that the interpretation of those before him is more preferable to those who wish to understand piously. And Eusebius also proceeds through thoughts nearly similar to Didymus, to which he adds: \"The one of the prophets,\" etc. He calls the existing David, since according to the flesh he is from the seed of David, mighty and sufficient, being as it were by hand; for the voice of David is taken up for this purpose. \"I found and anointed him with holy oil,\" since \"my hand shall assist him, and my arm shall strengthen him.\" And the arm and hand of God is said to be the Son of God. For this one strengthens the man by assisting him—the one born of the virgin. The hand strengthens him and assists him, performing wondrous works through him. And the phrase \"The enemy shall not profit\"—the devil in the Lord's man; for \"he knew no sin, nor was there guile in his mouth.\" He himself (clearly the one anointed with holy oil) \"shall call upon me: You are my Father, my God,\" he said. For since, being born of the virgin, he was called Son of God, \"he shall call upon me,\" saying, \"You are my Father,\" of the only-begotten Son of God (for he is Son by essence)—but not even calling upon him, but confessing God as Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":465,"ref":"p465","source":"ο ν δὲ ἀνέλαβεν α νθρωπον, καὶ ἐκλήθη υἱὸς θεοῦ καὶ ἐπικαλεῖται τὸν θεὸν πατέρα ἑαυτοῦ καὶ ἀντιλήπτορα τῆς σωτηρίας αὐτοῦ· ἀνέστησεν γὰρ αὐτὸν καὶ εἰς οὐρανοὺς ἀνέλαβεν. ἀντιλήπτωρ δὲ γέγονεν καὶ α λλως τῆς αὐτοῦ σωτηρίας, οὐχ η ς αὐτὸς σῴζεται ἀλλ' η ς σῴζει τοὺς προσφεύγοντας αὐτῷ. αὐτοῦ τοιγαροῦν ἐπικαλεσαμένου τὸν πάντων αι τιον πατέρα, καὶ αὐτὸς ὁ πατὴρ τίθεται αὐτὸν πρωτότοκον τὰ πρωτεῖα φέροντα πάντων τῶν χρηματισάντων υἱῶν θεοῦ, οὐχ ὁμοίως αὐτῷ ἀνακραθέντων τῷ μονογενεῖ· μόνος γὰρ αὐτὸς γνήσιον ο ργανον καὶ ναὸς τοῦ θεοῦ λόγου ἀναπέφαται. 892 ̓Αλλὰ μὴ λάθῃς σαυτόν, νομίσας μέχρι τότε παρατείνειν τὸν Χριστοῦ θρόνον μέχρι πληρώσεως τούτου· Οὐρανὸς γὰρ καὶ ἡ γῆ παρελεύσεται, οἱ δὲ λόγοι μου μὴ παρέλθωσι. πάλιν γὰρ βασιλεύει, τῶν λόγων αὐτοῦ μὴ παρερχομένων μετὰ τὴν πάροδον οὐρανοῦ καὶ γῆς. οὐ γὰρ ει ρηται Θήσομαι τὸν θρόνον αὐτοῦ μέχρι τοῦ παρελθεῖν τὸν οὐρανόν, ἀλλ' ̔Ως τὰς ἡμέρας τοῦ οὐρανοῦ· καὶ μετὰ τὴν πάροδον γὰρ οὐρανός ἐστιν. οὐ γὰρ ι σον τῷ φθαρῆναι τὸ παρελθεῖν αὐτόν. Δύναται δὲ καὶ τὰ λαμπρὰ καὶ περιμάχητα τοῖς ἀνθρώποις ἡμέραι γῆς ει ναι, οὐρανοῦ δὲ ἡμέραι τὰ φωτεινὰ καὶ φωτοειδῆ τῆς ἀληθείας μυστήρια οι ς παραπλησίως ὁ θρόνος τοῦ σωτῆρος τεθεὶς ἀσάλευτος εἰς ἀεὶ διαμένει. 893 38 Ενθα βεβαίως ἐπαγγέλλεται θεὸς ὀμόσας, ἐφ' οι ς ει ρηκεν εἰσάγεται. ἐπεὶ ου ν τῷ κατὰ τὴν τάξιν Μελχίσεδεκ ἀπαράβατον ἱερωσύνην δίδωσιν ὀμνύς, οὐ μεταμέλεται·","english":"The one whom he took up as man was also called Son of God and calls God his own Father and the helper of his salvation; for he raised him up and took him up into the heavens. And he became a helper of his salvation also in another way—not of the salvation by which he himself is saved, but by which he saves those who flee to him. Since he therefore called upon the Father, the cause of all things, the Father himself also appoints him firstborn, bearing the first rank over all who have been called sons of God, who were not blended with the only-begotten in the same way as he; for he alone has been shown forth as the genuine instrument and temple of the divine Word. But do not let yourself be deceived, thinking that the throne of Christ extends only until this is fulfilled: \"For heaven and earth will pass away, but my words will not pass away.\" For he reigns again, since his words do not pass away after the passing of heaven and earth. For it is not said, \"I will establish his throne until heaven passes away,\" but \"As the days of heaven\"; for even after its passing it is heaven. For his passing is not equal to his being destroyed. And it is possible that the bright and much-contested things for men are days of earth, while the days of heaven are the luminous and light-like mysteries of the truth, in likeness to which the throne of the Savior, having been established, remains unshaken forever. Here God, having sworn, is introduced as surely promising upon the things he has spoken. Since, therefore, in the priesthood according to the order of Melchizedek he gives an inviolable priesthood by oath, he does not repent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":466,"ref":"p466","source":"καὶ τῷ ̓Αβραὰμ δὲ ἐπαγγειλάμενος μεθ' ο ρκων ἐν τῷ σπέρματι αὐτοῦ εὐλογηθήσεσθαι πάντα τὰ ε θνη τῆς γῆς τὸ ἀμετακίνητον τῆς εὐλογίας δηλοῖ. εἰ δέ που προσκαίρως δίδωσί τι, οὐκ ο μνυσιν ἐπὶ τούτῳ· ἀμέλει γοῦν οὐ μεθ' ο ρκων ἐγχειρίσας τὴν βασιλείαν τῷ Σαοὺλ μετεμελήθη. ἐπεὶ ου ν καὶ τὸ ἐκ τοῦ Δαυὶδ γενέσθαι τὸν σωτῆρα κατὰ σάρκα καὶ τὸ σπέρμα αὐτοῦ τοῦ ἐκ τοῦ Δαυὶδ γεγενημένου ἀπαράβατον καὶ βέβαιον ει ναι ἐβούλετο, ω μοσεν αὐτῷ ἐπὶ τῷ τὰς ὑποσχέσεις ἀσαλεύτους ε σεσθαι. ̓Επεὶ τοίνυν ω μοσα Δαυὶδ ἐν τῷ ἁγίῳ μου οὐ ψευδόμενος ἐφ' οι ς ἐπηγγειλάμην, Τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μένει, συνδιαιωνίζοντος τοῦ θρόνου τῆς ἀρχῆς αὐτοῦ αὐτῷ τῷ ἡλίῳ τῆς δικαιοσύνης. καὶ ἡ σελήνη δὲ τὸ αθροισμα τῶν ὑπὸ τοῦ Χριστοῦ φωτιζομένων εἰς τὸν αἰῶνα διαμένει πληρέστατα πεφωτισμένη, πληρουμένου τοῦ Εσται τὸ φῶς τῆς σελήνης ὡς τὸ φῶς τοῦ ἡλίου, ἐκλαμψάντων δὲ τῶν δικαίων ὡς ὁ η λιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. μαρτὺς δὲ πιστὸς περὶ τοῦ ου τως ε χειν ἐν οὐρανοῖς ἐστιν, περὶ ου ̓Ιώβ φησιν ̓Ιδοὺ γὰρ ἐν οὐρανοῖς ὁ μάρτυς μου καὶ ὁ συνίστωρ μου ἐν ὑψίστοις. 894 88,39–46 Δίδυμος δὲ τῆς Εὐσεβίου ἑρμηνείας τὴν διάνοιαν ου τως ἀποδέδωκε· Σὺ, ω δέσποτα, εἰπὼν Τὸ σπέρμα τοῦ Χριστοῦ εἰς τὸν αἰῶνα μένει, ἀπώσω τὸ σπέρμα αὐτοῦ. ἐξουδένωσας αὐτὸν ἀναλαβόμενον τὸν Χριστὸν ο ν ἐν ἐλαίῳ ἁγίῳ ε χρισας ε λαιον μένον εἰς τὸν αἰῶνα τοῦ αἰῶνος ε ξειν, καθ' ο ἐλεοῦνται οἱ ἐξ αὐτοῦ φῦντες.","english":"And when he promised to Abraham with oaths that all the nations of the earth would be blessed in his seed, he makes clear the immovability of the blessing. But if somewhere he gives something for a time, he does not swear on this account; at any rate, he did not hand over the kingdom to Saul with oaths, and then repented. Since, therefore, he wished both that the Savior be born of David according to the flesh and that the seed of him who was born of David be unalterable and firm, he swore to him that his promises would be unshaken. Since, then, David swore in my holy one, not lying, concerning the things I promised, His seed endures forever, the throne of his rule enduring forever together with him, the sun of righteousness. And the moon also, the gathering of those enlightened by Christ, endures forever, most fully enlightened, when there is fulfilled, The light of the moon shall be as the light of the sun, and when the righteous shall shine as the sun in the kingdom of their Father. And a faithful witness concerning this being so in the heavens is he about whom Job says, For behold, my witness is in the heavens, and my consort is in the highest. Didymus, however, rendered the thought of Eusebius' interpretation thus: You, O master, having said, The seed of Christ endures forever, have cast off his seed. You have brought him to nothing, him who took up the Christ whom you anointed with holy oil, oil remaining forever and ever, by which those born of him are shown mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":467,"ref":"p467","source":"ἀναβαλλόμενος ου ν τὸν Χριστὸν κατέστρεψας τὴν διαθήκην αὐτοῦ ο ντος δούλου σου, καίτοι εἰπὼν μὴ βεβηλώσειν τὴν πρὸς αὐτὸν διαθήκην σου. ἐβεβήλωσας δὲ καὶ τὸ ἁγιαστήριον αὐτοῦ εἰς τὴν γῆν, η τοι εἰς θάνατον καὶ μνῆμα τὸ σῶμα αὐτοῦ παραδοὺς η τὴν ἐκκλησίαν τυγχάνουσαν οι κον καὶ ἁγιαστήριον αὐτοῦ βεβηλώσας\n\nεἰς τὴν γῆν αὐτὴν ἐν τοῖς καιροῖς καθ' ου ς ἐπέτρεψας η συνεχώρησας διωγμοὺς πρὸς ἀθέων ἐπιτελεῖσθαι. Δοῦλος δὲ θεοῦ ὁ Χριστὸς τυγχάνει ἀναλαβὼν τὴν τοῦ δούλου μορφήν, γενόμενος ἐκ τῆς εἰπούσης τῷ ἀγγέλῳ ̓Ιδοὺ ἡ δούλη κυρίου, γένοιτό μοι κατὰ τὸ ῥῆμά σου. Καὶ πάντας τοὺς φραγμοὺς αὐτοῦ καθεῖλες ἀπὸ τῶν υἱῶν αὐτοῦ, πᾶσαν ὀχυρωτάτην βοήθειαν, ὡς πάντα τὸν ἐπιβουλεύειν αὐτοῖς ἐπιχειροῦντα δύνασθαι κατ' αὐτῶν. φραγμοὶ γὰρ κατὰ τὴν γραφὴν ἀδιαφόρως θεόθεν γινόμεναι φρουραί· φραγμοὺς δὲ τοῦ Χριστοῦ ἀμπελῶνος δυνατὸν εἰρῆσθαι τοὺς ἀποστόλους ου ς καθαιρεῖσθαι ὑπὸ θεοῦ φασιν οἱ ὁρῶντες αὐτοὺς ἐσκορπισμένους καὶ σκανδαλισθέντας ἐν τῇ νυκτὶ τῆς παραδόσεως ̓Ιησοῦ. Εθου τὰ ὀχυρώματα αὐτοῦ δειλίαν. ὀχυρώματα τοῦ Χριστοῦ οἱ γνήσιοι μαθηταὶ αὐτοῦ τυγχάνουσιν α περ δειλωθέντα κατὰ τὸν καιρὸν τῆς παραδόσεως ̓Ιησοῦ δειλίᾳ τεθεῖσθαι ει ρηνται. ῳ ἠκολούθησεν τὸ διηρπάσθαι αὐτὸν τὸν Χριστὸν ὑπὸ τῶν διοδευόντων η παραπορευομένων ὁδόν. Χριστὸς δὲ διαρπαζόμενος οὐχ ε τερος τῶν διαρπαζόντων αὐτοῦ τὸ σῶμα τυγχάνει· ̔Υμεῖς γάρ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους. δυνατὸν δὲ καὶ τὰς κατὰ διαφόρους παροικίας ἐκκλησίας ὀχυρώματα αὐτοῦ εἰρῆσθαι.","english":"You cast down his covenant by rejecting Christ, who is your servant, although you said you would not profane your covenant with him. But you profaned his sanctuary to the ground—either by delivering his body to death and the grave, or by profaning the church, which is his icon and sanctuary, to the earth itself in the times when you permitted or allowed persecutions to be carried out by the godless. Christ is a servant of God, having taken the form of a servant, born of her who said to the angel, \"Behold, the handmaid of the Lord; let it be done to me according to your word.\" And you brought down all his fences from his sons, every strongest help, so that everyone who attempted to plot against them was able against them. For fences, according to the Scripture, are guards that come from God without distinction; and the fences of Christ's vineyard can be said to be the apostles, whom those who see them scattered and scandalized in the night of Jesus' betrayal say are brought down by God. You made his strongholds a terror. Christ's strongholds are his genuine disciples, who, having been terrified at the time of Jesus' betrayal, are said to have been made a terror. What followed was that Christ himself was plundered by those who passed by or traveled along the road. But Christ, when plundered, is none other than those who plunder his body: \"For you are the body of Christ and members in part.\" It is also possible that the churches in various parishes are called his strongholds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":468,"ref":"p468","source":"Πρὸς τούτῳ καὶ ο νειδος αὐτὸν ε θου τοῖς διὰ τὸ πρὸς αὐτὸν καὶ πέριξ αὐτοῦ ει ναι καλουμένοις γείτοσιν αὐτοῦ. οἱ γὰρ δοκοῦντες τῆς γραφῆς αὐτοῦ περιέχεσθαι καὶ ἐγγὺς τῆς ἐκκλησίας αὐτοῦ διὰ ψευδωνύμου γνώσεως ἀθροιζόμενοι γείτονες αὐτοῦ τυγχάνουσι· δι' ω ν κακῶς φρονοῦσι καὶ πράττουσιν, ὀνειδίζουσιν αὐτόν. ὡς γὰρ ἐκ τοῦ ἐναντίου δοξάζει αὐτὸν ὁ ὀρθῶς καὶ ἐπαινετῶς ἐνεργῶν κατὰ τὴν ἀλήθειαν φρονῶν, ου τως ὁ ἐναντίως τοῖς ὀρθῶς ε χουσι διακείμενος ὀνειδίζει αὐτόν. Διὰ ταῦτα υψωσας δεξιὰν τῶν ἐχθρῶν αὐτοῦ· ἐπαίρονται γὰρ ὡς ἰδίᾳ δυνάμει περιγενόμενοι καὶ ποιήσαντες α διέθηκας αὐτόν. ευφρανας δὲ ἐπὶ τοῖς συμβεβηκόσιν αὐτῷ καὶ τοὺς μισοῦντας αὐτόν, οὐκ ἀντιλαμβανόμενος αὐτοῦ ἐν τῷ πολέμῳ. ἀλλὰ γὰρ καὶ ἀπέστρεψας τῆς βοηθείας τὴν ῥομφαίαν αὐτοῦ η τὴν ῥομφαίαν τῆς βοηθείας αὐτοῦ· ἑκατέρως γὰρ φέρεται. συμβαλόντων γὰρ εἰς πόλεμον Χριστῷ τῶν ἐχθρῶν αὐτοῦ καὶ μισούντων αὐτόν, Οὐκ ἀντελάβου αὐτοῦ ἐν τῷ πολέμῳ, ὡς δήσαντας αὐτὸν ἀπαγαγεῖν ἐπὶ τῷ σταυρῶσαι καὶ τὰ α λλα ὑβριστικῶς ἐπενεγκεῖν κατ' αὐτοῦ. παύσονται ταῦτα λέγοντες οἱ πρὸς Χριστὸν πόθον ε χοντες καὶ περὶ τῆς προνοίας ὀρθῶς διειληφότες, οὐ μὴν ὁρῶντες πρόθεσιν καθ' η ν οὐ φεισάμενος ὁ πατὴρ τοῦ ἰδίου υἱοῦ εκδοτον αὐτὸν ἀφῆκε τοῖς παραστᾶσι καὶ συναχθεῖσι κατ' αὐτοῦ, τὴν σωτηρίαν μαθόντες τὴν κατορθωθεῖσαν διὰ τοῦ θανάτου αὐτοῦ, οὐ μόνον τοῦ πατρὸς ὑπὲρ ἡμῶν παραδεδωκότος αὐτὸν ἀλλὰ καὶ αὐτοῦ εἰς τοῦτο παραδεδωκότος ἑαυτόν· δέδωκε γὰρ τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.","english":"In addition to this, you made him a reproach to his neighbors—those who are called his neighbors because of their relation to him and to what surrounds him. For those who seem to be encompassed by his Scripture and are gathered near his church through falsely named knowledge are his neighbors; through their wrong thinking and acting, they reproach him. For just as, by contrast, the one who acts rightly and praiseworthily, thinking according to the truth, glorifies him, so the one who is disposed contrary to those who hold right views reproaches him. For this reason you exalted the right hand of his enemies; for they are lifted up as though they had prevailed by their own power and had done what you appointed for him. And you made glad those who happened to him, and those who hated him, because you did not take hold of him in war. But indeed you also turned back from helping his sword, or the sword of his help—for it is transmitted both ways. For when his enemies and those who hated him joined battle against Christ, you did not take hold of him in the war, so that they bound him and led him away to crucify him and to bring other insults upon him. Those who have a longing for Christ and have rightly understood providence will cease saying these things, though they do not see the purpose according to which the Father, not sparing his own Son, handed him over and left him to those who stood by and gathered against him, having learned the salvation that was accomplished through his death—not only because the Father delivered him over for us, but also because he delivered himself over to this; for he gave his soul as a ransom for many.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":469,"ref":"p469","source":"Κατέλυσας ἀπὸ καθαρισμοῦ αὐτοῦ, καὶ τὰ ἑξῆς ε ως τοῦ διαψάλματος. οἰόμενοι παρὰ τὰ ἐπηγγελμένα αὐτῷ ἀπηντηκέναι καὶ ταῦτά φασιν. καταλελύσθαι γοῦν ὑπειλήφασιν αὐτὸν ἀπὸ τοῦ καθαρισμοῦ ου εἰργάσατο διὰ τοῦ αι ματος αὐτοῦ· ἐφ' ῳ νομίζουσι καὶ τὸν θρόνον αὐτοῦ κατερράχθαι εἰς τὴν γῆν, σμικρυνθεισῶν τῶν ἡμερῶν τοῦ θρόνου αὐτοῦ. ἀλλ' οὐδὲν τοιοῦτον περὶ τὸν θρόνον αὐτοῦ συμβήσεται, θεοῦ τεθεικότος αὐτὸν ὡς τὰς ἡμέρας τοῦ οὐρανοῦ περὶ ου τὰ ἐγχωροῦντα ει πομεν· ἀλλὰ καὶ μένειν ἐναντίον ἑαυτοῦ ὁ θεὸς ει πε τὸν θρόνον τοῦ Χριστοῦ ὡς τὸν η λιον καὶ τὴν κατηρτισμένην σελήνην εἰς τὸν αἰῶνα. σταυρωθέντα γὰρ καὶ πεπονθότα ἰδόντες αὐτὸν ε δοξαν τέλος εἰληφέναι τὴν βασιλείαν αὐτοῦ, σμικρυνθέντος καὶ ἀνατραπέντος τοῦ θρόνου αὐτοῦ, καὶ τὴν ἐπὶ τῷ σταυρῷ αἰσχύνην κατασχεθεῖσαν αὐτοῦ περὶ η ς ὁ ἀπόστολός φησιν Ος ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινε σταυρὸν αἰσχύνης καταφρονήσας, ι ν' ἐκ νεκρῶν ἀναστὰς μηκέτι καταλελυμένος ὑπὸ καθαρισμοῦ ῃ ἀλλ' ἐπιτελῶν καὶ ἐνεργῶν αὐτὸν αι ρων τὴν ἁμαρτίαν τοῦ κόσμου κατὰ τὸ εἰρημένον Καθαρισμὸν ἁμαρτιῶν ποιησάμενος ἐκάθισεν ἐν δεξιᾷ","english":"You destroyed him from his purification, and the rest, up to the diapsalm. Those who think that what happened to him came about contrary to what was promised to him say these things too. At any rate, they have supposed that he was destroyed from the purification which he worked through his own blood; on account of this they think that his throne was also dashed to the ground, the days of his throne having been made few. But nothing of that sort will happen concerning his throne, since God has set it like the days of heaven—concerning which we have spoken as far as possible. But God also said that the throne of Christ remains before him like the sun and the moon that has been established forever. For when they saw him crucified and suffering, they thought that his kingdom had come to an end, his throne having been made few and overturned, and that the shame upon the cross had taken hold of him—concerning which the apostle says, Who, for the joy set before him, endured the cross, despising the shame, so that, having risen from the dead, he might no longer be destroyed by purification, but might complete and work it, taking away the sin of the world, according to what is said: Having made purification of sins, he sat down at the right hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":470,"ref":"p470","source":"τῆς μεγαλωσύνης ἐν ὑψηλοῖς, ἀνωρθωμένον καὶ βεβαίως ἱδρυμένον τὸν θρόνον ε χων μακροήμερον καὶ αἰώνιον διαμένοντα. Μνήσθητι τίς ἡμῶν τῶν ταῦτα λεγόντων ἡ ὑπόστασίς ἐστι. τρεπτοὶ γὰρ καὶ ἀλλοιωτοὶ τυγχάνομεν αὐτεξούσιοι ο ντες· διὸ καὶ φοβούμεθα, μὴ εἰς ἀσέβειαν ὑποσυρῶμεν. ο θεν τάχυνον τὸν ε λεόν σου ἐπιβλέψας ἡμῖν. ου τως γὰρ μόνως σβέννυσθαι ἡ ἐξαφθεῖσα ὀργὴ πέφυκε. Δύναται τὸ τῆς ὑποστάσεως ο νομα μὴ τὴν οὐσίαν σημαίνειν, ὡς ἡρμηνεύσαμεν, ἀλλὰ τὴν καθ' η ν ὑποστῆναί τις δύναταί τι τῶν ἐπιπόνων. 896 ̓Επεὶ πολλὰ σημαίνει ἡ τίς φωνή, σκοπήσωμεν κατὰ τί τῶν σημαινομένων λέγεται τὸ Τίς ἐστιν α νθρωπος. σημαίνει γάρ ποτε πεῦσιν ἐν τῷ Τίς ἀναβήσεται εἰς τὸ ο ρος κυρίου καὶ τίς στήσεται ἐν τόπῳ ἁγίῳ αὐτοῦ; δηλοῖ καὶ τὸ σπάνιον ἐν τῷ Τίς α ρα ἐστὶν ὁ δοῦλος ὁ πιστὸς καὶ φρόνιμος; καὶ Τίς σοφὸς καὶ συνήσει ταῦτα; καὶ συνετὸς καὶ ἐπιγνώσεται αὐτά; κεῖται καὶ ἐπὶ ἀδυνάτου ἡ φωνὴ ἐν τῷ Τίς ε γνω νοῦν κυρίου; η τίς σύμβουλος αὐτοῦ ἐγένετο; καὶ ἐν τῷ Τίς συνήγαγεν ἀνέμους ἐν κόλπῳ; τίς συνέστρεψεν υ δωρ ἐν ἱματίῳ; τάττεται ἡ φωνὴ καὶ ἐπὶ εὐτελιζομένου ὡς οὐδενὸς ο ντος ἐν τῷ Εἰ ὁ θεὸς ὑπὲρ ἡμῶν, τίς καθ' ἡμῶν; καὶ ̓Ιδοὺ κύριος βοηθήσει μοι, τίς κακώσει με; κεῖται καὶ ἐπὶ τοῦ καλουμένου παρά τισιν ἰδίως ποίου, παρ' α λλοις δὲ ἀτόμου καὶ ἑνὸς ἀριθμῷ, ἐν τῷ Ανθρωπός τις εὐγενής. ̓Ενταῦθα δὲ δυνατὸν ἐκλαβεῖν τὸ προκείμενον ἐπὶ τοῦ οὐδείς· Τίς γάρ ἐστιν α νθρωπος ο ς ζήσεται καὶ οὐκ ο ψεται θάνατον; ἀντὶ τοῦ Οὐδείς.","english":"of majesty in the heights, with the throne set upright and firmly established, enduring long of days and eternal. Remember what our substance is, we who say these things. For we are subject to change and alteration, being possessed of free will; therefore we also fear lest we be drawn down into impiety. Wherefore hasten thy mercy, looking upon us. For thus alone is the wrath that has been kindled naturally quenched. The name of substance can signify not the essence, as we have interpreted, but the condition by which one is able to endure some one of the painful things. 896 Since the word \"who\" signifies many things, let us consider according to which of its meanings it is said, \"Who is man.\" For it sometimes signifies a question, in \"Who shall ascend into the mountain of the Lord, and who shall stand in his holy place?\" It also denotes the rare, in \"Who then is the faithful and wise servant?\" and \"Who is wise and will understand these things? and prudent and will know them?\" The word is also used of the impossible, in \"Who has known the mind of the Lord? or who has been his counselor?\" and in \"Who has gathered the winds in his bosom? who has bound the water in a garment?\" The word is also employed of one despised as being nothing, in \"If God is for us, who is against us?\" and \"Behold, the Lord will help me, who shall harm me?\" It is also used of what some call specifically a certain quality, but others call individual and one in number, in \"A certain man of noble birth.\" Here, however, it is possible to take the present passage in the sense of \"no one\": \"For who is man who shall live and not see death?\" in place of \"No one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":471,"ref":"p471","source":"καὶ εἰ μὲν περὶ τοῦ κοινοῦ θανάτου ὁ λόγος, οὐδείς ἐστιν ἀληθῶς ο ς ε ζησε καὶ οὐκ ει δε θάνατον, καθὸ ει ρηται Καὶ ου τος ὁ θάνατος εἰς πάντας ἀνθρώπους διῆλθεν, ἐφ' ῳ πάντες η μαρτον, καὶ Καθόσον ἀπόκειται τοῖς ἀνθρώποις α παξ ἀποθανεῖν. τὸ γὰρ τίς ἰσοδυναμεῖ τῷ πᾶσιν ἀνθρώποις. οὐδεὶς ου ν ἐστιν α νθρωπος, ἐπεὶ πᾶς θνητόν ἐστι ζῷον καὶ πᾶς δὲ α νθρωπος γεγονὼς τῷ ἀποπεπτωκέναι θεότητος, ὡς τὸ ̔Υμεῖς δὲ ὡς α νθρωποι ἀποθνῄσκετε, καὶ τὸ Οπου γὰρ ε ρις καὶ ζῆλος ἐν ὑμῖν, οὐχὶ α νθρωποί ἐστε καὶ κατὰ α νθρωπον περιπατεῖτε; οὐδεὶς γὰρ τῶν τοιούτων ἀνιστόρητος γέγονε θανάτου τῷ ἁμαρτάνειν· διὸ ει ρηται Τίς ἐστιν α νθρωπος ο ς ζήσεται; θεῶν γάρ ἐστι τὸ τοιοῦτον, τῶν κατὰ μετουσίαν θεότητος θεῶν εἰρημένων· ου τοι γὰρ μόνοι οὐκ ο ψονται θάνατον, ἐπείπερ ζῶσι μεταποιούμενοι τῆς αἰωνίου ζωῆς· ἐφ' ῃ ζωῇ ψαῦσαι η καὶ κρατῆσαι αὐτῶν ὁ ᾳ δης οὐ δυνήσεται, ῥυομένου θεοῦ τοὺς τοιούτους ἐκ χειρὸς ᾳ δου.","english":"And if the statement concerns common death, no one truly is one who will live and will not see death, inasmuch as it is said, \"And this death passed through to all men, in that all sinned,\" and \"Inasmuch as it is appointed for men once to die.\" For the \"who\" is equivalent to \"all men.\" No one, then, is a man, since every man is a mortal living being and every man has come to be by falling away from divinity, as it is said, \"But you shall die like men,\" and \"For where there is strife and jealousy among you, are you not men and walking according to man?\" For none of such persons has been unrecorded by death through sinning; therefore it is said, \"Who is the man who will live?\" For such a thing belongs to gods, to those called gods by participation in divinity; for these alone will not see death, since they live, being transformed to eternal life; and upon that life Hades will not be able to touch or seize them, since God rescues such persons from the hand of Hades.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":472,"ref":"p472","source":"897 Καὶ ταῦτα μὲν εἰρήσεται, μενόντων ἡμῶν ἐπὶ τοῦ ῥητοῦ· εἰ δὲ ο ρη λέγοιτό τις ἑδραννύμενα τοὺς ἀποστόλους, γῆν δὲ πλασσομένην τὴν καρποφορεῖν δυναμένην ψυχήν, οἰκουμένην δὲ τὴν ἐκκλησίαν ἐν ῃ οἰκοῦσιν α γγελοι, δόγματά τε ἀληθείας καὶ τοῦ πνεύματος τὰ χαρίσματα ἐρεῖ πρὸ τούτων πάντων, ὡσεὶ καὶ τοῖς προφήταις τὸν θεὸν καταφυγὴν γεγενῆσθαι ἐν γενεᾷ καὶ γενεᾷ. Σημαίνει δὲ τὴν ἐξ ἀπείρου ἐπ' α πειρον τοῦ θεοῦ υ παρξιν τὸ Καὶ ἀπὸ τοῦ αἰῶνος καὶ ε ως τοῦ αἰῶνος σὺ ει. σὺ γὰρ ει μένων ὁ αὐτὸς ἀεί, οὐκ ἐν ἑτέρῳ μὲν αἰῶνι α λλος, ἐν ἑτέρῳ δὲ α λλος· α τρεπτος γὰρ καὶ ἀμετάβλητος ω ν ἐξ ἀπείρου ἐπ' α πειρον ὁ αὐτὸς ει. 898 ̓Εκ ταπεινῶν καὶ χαμαιζήλων πραγμάτων εἰς υ ψος ἀναγαγὼν τὸν α νθρωπον, φυλάττων αὐτὸν ἐν τῷ μετεωρισμῷ καὶ υ ψει, μὴ ἀποστρέψῃς αὐτὸν αυ θις εἰς τὰ χαμαιριφῆ γενέσθαι. Εθου τὰς ἀνομίας ἡμῶν ἐνώπιόν σου, ἐπὶ τῷ τιμωρήσασθαι ἡμᾶς ἐπ' αὐταῖς, ὡς πάντα τὸν αἰῶνα ἡμῶν (χρόνος δ' ἐστὶν ὁ παρεκτείνων τῇ ἡμετέρᾳ μετὰ σώματος ζωῇ) φανερὸν καὶ πεφωτισμένον σοι τυγχάνειν, παντὸς παροράματος οὐ πρακτικοῦ μόνου ἀλλὰ καὶ τοῦ ἐν λογισμοῖς φανεροῦ καὶ πεφωτισμένου σοι τυγχάνοντος. 900 ̔Η προκειμένη δέησις ἐπισταμένων ο τι θεὸς ε χει δεξιὰν καὶ ἰδεῖν αὐτὴν ποθούντων.","english":"And these things will indeed be said while we remain with the literal text; but if someone were to say that the apostles are the \"mountains\" being established, and the \"earth\" being formed is the soul able to bear fruit, and the \"world\" is the church in which angels dwell, he will speak of doctrines of truth and the gifts of the Spirit before all these things, as though God had become a refuge for the prophets too in generation and generation. And the phrase \"And from age and to age you are\" signifies the existence of God from infinity to infinity. For you are the same, remaining always, not in one age one thing and in another age another; for being unchanging and immutable, from infinity to infinity you are the same. Having led man up from lowly and grovelling things to height, keeping him in elevation and height, do not turn him back again to become cast down to the ground. You set our lawless deeds before you, in order to punish us for them, so that our whole age (and time is what extends alongside our life with the body) is manifest and illuminated to you, every oversight—not only of action but also of thoughts—being manifest and illuminated to you. The petition set before us belongs to those who know that God has a right hand and who long to see it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":473,"ref":"p473","source":"ὡς ἐπιστάμενοι γοῦν φασιν· Ω δέσποτα θεέ, τὴν δεξιάν σου δι' η ς ἐδημιούργησας τὸν κόσμον καὶ προνοῇ αὐτοῦ φανέρωσον, ο πως μὴ δι' ω ν ποιεῖ καὶ ἐνεργεῖ καταλαμβάνωμεν ἀλλὰ κατὰ τὸ προσβάλλειν αὐτῇ γνωρίσωμεν αὐτήν. Δύναται πρεσβεία τῶν παρακαλούντων αι τησις ει ναι τῆς Χριστοῦ ἐπιδημίας. αὐτὸς γάρ ἐστιν ἡ δεξιὰ τοῦ θεοῦ. τότε γὰρ γνώριμος γέγονεν ἡ θεοῦ δεξιά, ο τε ὁ λόγος σὰρξ γενόμενος ἐσκήνωσεν ἐν ἡμῖν· ἐθεασάμεθα γὰρ τὴν δόξαν αὐτοῦ ὡς μονογενοῦς παρὰ πατρός. Γνωρίσαντος δὲ τὴν δεξιὰν τοῦ θεοῦ, ε γνωμεν σὺν αὐτῇ φανερωθέντας καὶ τοὺς πεπαιδευμένους τῇ καρδίᾳ ἐν σοφίᾳ. ου τοι δέ εἰσιν οἱ φάσκοντες Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις. δυνατὸν καὶ τοὺς προφήτας ἐγνωρίσθαι φάσκειν ο ντας πεπαιδευμένους τῇ καρδίᾳ ἐν σοφίᾳ, ο τε ἡ Χριστοῦ ε λλαμψις πεφανέρωται. τότε γὰρ ἀληθῆ προαναφωνοῦντες οἱ προφῆται περὶ αὐτοῦ ἀνεδείχθησαν ὑποπτεύεσθαι ι σως δυνάμενοι πρὶν πληρωθῆναι αὐτῶν τὰς προφητείας. ο τε γὰρ οἱ λόγοι αὐτῶν ἐκβάσεως τετυχήκασι τῆς θεοῦ δεξιᾶς γνωρισθείσης, φανεροὶ γεγένηνται ὡς α ρα ει εν πεπαιδευμένοι τῇ θεοῦ σοφίᾳ. πεπαίδευται δὲ τὴν καρδίαν ἐν σοφίᾳ ὁ τὸν νοῦν καὶ τὸ ἡγεμονικὸν σεσοφισμένος, ὡς ὁ προφορικὸς αὐτῷ μυρία διαμαρτάνει ὡς καὶ ἀληθεύοντα φάναι· Εἰ καὶ ἰδιώτης τῷ λόγῳ, ἀλλ' οὐ τῇ γνώσει. Φέρεται καὶ Τοὺς πεπεδημένους τῇ καρδίᾳ ἐν σοφίᾳ. πεπέδηται γὰρ ὁ λογισμὸς καὶ ἡ ἐνθύμησις ἀπὸ πεδῶν τῆς σοφίας τοῦ σοφῶς καὶ εὐσεβῶς ἐπιβάλλοντος τοῖς πράγμασιν· ει ρηται δὲ περὶ πεδῶν σοφίας εἰς α ς ἐμβάλλειν τοὺς πόδας τῆς ψυχῆς προσταττόμεθα. ̓Επίστρεψον, κύριε·","english":"As those who understand, then, they say: O Lord God, make manifest your right hand, through which you created the world and provide for it, so that we may not comprehend it by the means he uses and works, but may know it by its reaching out to it. The entreaty of those who appeal can be a request for the coming of Christ. For he himself is the right hand of God. For then the right hand of God became known, when the Word became flesh and dwelt among us; for we beheld his glory, as of the only-begotten from the Father. And when he made known the right hand of God, we knew that together with it were also made manifest those who have been trained in heart in wisdom. And these are those who say, But we speak wisdom among the perfect. It is possible also to say that the prophets were made known, being trained in heart in wisdom, when the illumination of Christ has been manifested. For then the prophets, truly foretelling beforehand concerning him, were shown to be such as might perhaps have been suspected before their prophecies were fulfilled. For when their words obtained fulfillment, once the right hand of God was made known, they became evident as men trained in the wisdom of God. And he is trained in heart in wisdom who has made his mind and ruling faculty wise, so that his utterance errs in countless ways, so as even to say what is true: Even if I am unskilled in speech, yet not in knowledge. There is also brought forward, Those bound in heart in wisdom. For the reasoning and the thought are bound from the fetters of wisdom by him who wisely and piously applies himself to things; and it is said of the fetters of wisdom, into which we are commanded to cast the feet of the soul. Turn, O Lord.","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":474,"ref":"p474","source":"ε ως πότε, τουτέστιν ε ως πότε τὸ πρόσωπόν σου καὶ τὴν δεξιάν σου ἀποστρέφεις ἀφ' ἡμῶν; κα ν πρὸς ὀλίγον γὰρ τοῦτο ποιῇς ἡμῖν, πολὺς χρόνος φαίνεται τῆς ὑπερθέσεως ἐξημμένοις τοῦ ποθουμένου. παρακληθεὶς ου ν ἐπὶ τοῖς δούλοις σου, ἐπίστρεψον πρὸς ἡμᾶς μακρὰν γεγενημένους καὶ ἀποστραφέντας τὰ προστάγματά σου. ̓Ενεπλήσθημεν τὸ πρωῒ τοῦ ἐλέους σου. ἐπιλάμψασα γὰρ ἡμῖν ἡ δεξιά σου η ν γνωρισθῆναι ἠξιώσαμεν, η λιος δικαιοσύνης ου σα, ἀρχὴν ἡμέρας νοητῆς κατεσκεύασεν. ἐν ῃ ἀρχῇ πρωῒ τυγχανούσῃ ἐπληρώθημεν τοῦ παρὰ σοῦ ἐλέους, ὡς ἀγαλλιᾶσθαι καὶ εὐφραίνεσθαι ἡμᾶς ἐν πάσαις αι ς ἐφώτισεν ἡμῖν ἡμέραις τὸ φῶς σου τὸ ἀληθινόν· ο περ εἰσιὸν ἐν ταῖς διανοίαις ἡμῶν πρωΐας ἐστὶ ποιητικόν. ̓Αλλ' ἐπεὶ μὴ καθ' ε να τρόπον ἀλλὰ ποικίλως ἡμῖν ἀνατέλλει κατὰ τὰς διαφόρους πράξεις τε καὶ νοήσεις, ἐν πολλαῖς ἡμέραις γινόμεθα· ἐν αι ς πᾶσιν ἀγαλλιῶμεν καὶ εὐφραινόμεθα τοσοῦτον ὡς ἐξαρκεῖν λῦσαι τὸ ἐκτὸς σκυθρωπὸν καὶ κακωτικὸν τῶν ἡμερῶν, ἐν αι ς ἐταπείνωσας ἡμᾶς αἰχμαλωσίᾳ καὶ ἐχθροῖς δι' α γνοιαν καὶ κακίαν παραδούς. ἐν γὰρ ἡμέραις καὶ ετεσι πλείοσι ταπεινωθέντες ει δομεν κακά, η τοι τὰ ἐναντία τῶν κυρίως ἀγαθῶν περὶ ω ν λέγεται Αφρων ἐν γέλωτι πράττει κακά, η τὰ ἐπίπονα καὶ κάκωσιν ἐμποιοῦντα οι ά ἐστι περὶ ω ν ει ρηται τῷ ̓Ιὼβ Εἰ τὰ ἀγαθὰ ἐκ χειρὸς κυρίου ἐδεξάμεθα, τὰ κακὰ οὐχ ὑποίσομεν; ἀμφότερα γὰρ τὰ γένη τῶν κακῶν ἰδόντες πρότερον, νῦν ἀγαλλιῶμεν καὶ εὐφραινόμεθα.","english":"How long, that is, how long will you turn your face and your right hand away from us? For even if you do this to us for a little while, a long time appears to those who are consumed with longing for what they desire. Therefore, being entreated on behalf of your servants, turn back to us who have become far off and have turned away from your commandments. We were filled in the morning with your mercy. For your right hand, having shone upon us—which we were deemed worthy to know, being the sun of righteousness—established the beginning of a noetic day. In that beginning, which is at morning, we were filled with mercy from you, so that we might exult and be glad in all the days in which your true light shone upon us; this light, entering into our minds, is productive of mornings. But since it rises upon us not in one manner but in various ways, according to different actions and thoughts, we become as in many days; in all of them let us exult and be glad so much as is enough to dissolve the outward gloom and affliction of the days in which you humbled us by captivity and delivered us to enemies through ignorance and wickedness. For in days and more years, having been humbled, we saw evils—either the opposites of the truly good things, concerning which it is said, A fool in laughter does evil, or the painful things and those that produce affliction, about which it has been said to Job, If we received good things from the hand of the Lord, shall we not endure evil things? For having first seen both kinds of evils, now let us exult and be glad.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":475,"ref":"p475","source":"̓Επίβλεψον τοίνυν ἐπὶ τοὺς δούλους σου καὶ ἐπὶ τὰ ε ργα τῶν χειρῶν σου, καὶ τοὺς κατὰ διδασκαλίαν καὶ μίμησιν ἀρετῆς γεννηθέντας ἡμῖν α ρρενας καὶ εὐτόνους ο ντας ὁδήγησον ἐπὶ τὴν τῆς σωτηρίας ὁδόν. ου τω γὰρ καὶ ἡ λαμπρότης σου τοῦ θεοῦ ε σται ἐφ' ἡμᾶς ἐκλάμψοντας ὡς ὁ η λιος ἐν τῇ βασιλείᾳ σου. διὸ δεόμεθα Τὰ ε ργα τῶν χειρῶν ἡμῶν κατεύθυνον ἐφ' ἡμᾶς. τοῦτο δὲ θαρρούντων ἐστὶν ἐφ' οι ς δεδράκασι καὶ διάκεινται, τοῦ φαύλου οὐ κατευθυνθῆναι θέλοντος ἐπ' αὐτὸν τὰ ε ργα τῶν χειρῶν αὐτοῦ ἀλλὰ μᾶλλον λήθῃ παραδοθῆναι. Θηρευταὶ ει εν α ν ἐν τούτοις καὶ οἱ ἀπατεῶνες καὶ οἱ σοφισταὶ α νδρες παγιδεύειν πειρώμενοι τοὺς ἀνθρώπους, ω στε ὑπάγειν αὐτοὺς διὰ σοφίαν εἰς α βούλονται ψευδῆ δόγματα. διὸ καὶ ἑρμηνεύων αὐτῶν τὴν παγίδα ει πεν αὐτὴν ταραχώδη λόγον· οὐδὲν γὰρ ου τω συγχεῖ καὶ\n\nσυνταράττει διάνοιαν ὡς ἐριστικὸς λόγος. Θηρεύοντες διὰ παγίδος εἰσὶ καὶ αἱ πονηραὶ δυνάμεις, ἀγρεύουσαι τὰς ψυχὰς δι' ἐπιθυμιῶν βλαβερῶν καὶ τῶν α λλων παθῶν· ̓Οφθαλμὸς γάρ φησι πόρνης παγὶς ἁμαρτωλοῦ, καὶ ε τι Γυνὴ γὰρ ἀνδρῶν τιμίας ψυχὰς ἀγρεύει. καὶ διὰ πλούτου δὲ καὶ τῶν παραπλησίων ἀγρεύουσιν ου τοι. ἡγεμὼν δὲ τούτων τῶν θηρευόντων ὁ διάβολος, ε χων καὶ αὐτὸς παγίδα. ει ρηται γοῦν περί τινος Ινα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου. Τούτοις συνῳδὰ ἐν τῇ τοῦ Δευτερονομίου ᾠδῇ περὶ θεοῦ ᾳ δεται· ̔Ως ἀετὸς σκεπάσει νοσσιὰν ἑαυτοῦ καὶ ἐπὶ τοῖς νεοσσοῖς αὐτοῦ ἐπεπόθησεν, διεὶς τὰς πτέρυγας αὐτοῦ ἐδέξατο αὐτοὺς καὶ ἀνέλαβεν αὐτοὺς ἐπὶ τῶν μεταφρένων αὐτοῦ.","english":"Look, then, upon your servants and upon the works of your hands, and guide the males born to us through teaching and imitation of virtue, who are vigorous and steadfast, onto the road of salvation. For thus your splendor, O God, will shine upon us as the sun in your kingdom. Therefore we entreat: Direct the works of our hands upon us. This is the prayer of those who are confident in what they have done and in their disposition, since the wicked one does not wish the works of his hands to be directed upon him, but rather to be delivered to forgetfulness. In these things there were hunters—the deceivers and the sophists, men attempting to ensnare people, so as to lead them by their wisdom into the false doctrines they wish. Therefore, interpreting their snare, he called it a turbulent word; for nothing so confuses and throws the mind into disorder as an argumentative word. Those who hunt by a snare are also the evil powers, catching souls through harmful desires and the other passions. For, he says, the eye of a prostitute is the snare of a sinner, and again, For a woman catches precious souls of men. And through wealth and similar things these catch them. The leader of these hunters is the devil, who himself also has a snare. At any rate it has been said concerning someone, so that he may not fall into reproach and the snare of the devil. In agreement with these things, in the song of Deuteronomy it is sung concerning God: As an eagle he will cover his nest and longed for his young; spreading his wings he received them and took them up upon his back.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":476,"ref":"p476","source":"α παντες οἱ δι' ὑπομονῆς καὶ τῆς α λλης ἰσχύος ἐξ ἀρετῆς ἐγγινομένης ἀετοῦ δίκην ὑψιπετεῖς εἰσιν, ὑπὸ πτερῶν τῆς νοήσεως καὶ τῆς πρακτικῆς ἀρετῆς μετεωριζόμενοι. ἐκ θεοῦ τὸ ει ναι τοιοῦτοι ἐσχήκασι· διὸ καὶ νεοσσοὶ αὐτοῦ τυγχάνουσιν, ο θεν ει ρηται ἐν τῷ προφήτῃ Οἱ δὲ ὑπομένοντες τὸν κύριον ἀλλάξουσιν ἰσχύν, πτεροφυήσουσιν ὡς ἀετοί, δραμοῦνται καὶ οὐ κοπιάσουσι. τοὺς πτεροφυήσαντας κατὰ τὰ αὐτὰ τοῖς ἀετοῖς ὁ θεὸς σκεπάσει οι α νεοσσοὺς ἀετοῦ· ̔Ως ἀετὸς γὰρ σκεπάσει νοσσιὰν αὐτοῦ. ο θεν καὶ τοὺς νεοσσοὺς αὐτοῦ ἐπιποθήσας ἐνέλαβεν αὐτοὺς ἐπὶ τῶν μεταφρένων αὐτοῦ ἐπὶ τῷ σκεπάζειν αὐτούς. Καὶ ἐν τῇ προκειμένῃ τοίνυν λέξει περὶ τοῦ κατοικοῦντος ἐν βοηθείᾳ τοῦ ὑψίστου ει ρηται ὡς α ρα ἀναλαμβάνει αὐτὸν ὁ θεὸς ἐπὶ τῶν μεταφρένων αὐτοῦ ἐπὶ τῷ ἐλπίζειν καὶ προσδοκᾶν ἀγαθὰ τυγχάνοντα ἐν ταῖς πτέρυξι τοῦ θεοῦ. ει ρηται δὲ τίνες θεοῦ πτέρυγες καὶ πῶς ἐλπίζει τις σκιαζόμενος ἐπ' αὐταῖς ἐν νς· ε νθα γέγραπται Καὶ ἐν τῇ σκιᾷ τῶν πτερύγων σου ἐλπιῶ.","english":"All who through endurance and the other strength that arises from virtue are, like an eagle, high-flying, being lifted up by the wings of understanding and of practical virtue. That they are such they have received from God; therefore they are also his nestlings, whence it is said in the prophet: But those who endure the Lord shall exchange strength, they shall grow wings like eagles, they shall run and not grow weary. Those who have grown wings in the same manner as eagles God will shelter as eagle's nestlings; for As an eagle he will shelter his nest. Whence also, longing for his nestlings, he took them up on his back to shelter them. And in the present passage, then, concerning the one who dwells in the help of the Most High, it is said that God takes him up on his back, so that he hopes and expects good things, being among the wings of God. And it is stated what the wings of God are and how one hopes while being overshadowed under them in the fifty-sixth psalm, where it is written: And in the shadow of your wings I will hope.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":477,"ref":"p477","source":"903 ̔Ο ὑπερασπιστὴς θεὸς ω σπερ ἀσπίδι καὶ ο πλῳ τῇ ἀληθείᾳ ἑαυτοῦ κυκλοῖ πάντα τὸν ὑπ' αὐτοῦ φρουρούμενον, ο πως α τρωτος διαμένοι ὑπὸ πάντων τῶν βαλεῖν αὐτὸν βουλευομένων καὶ μάλιστα τοῦ πεπυρωμένα ἐκπέμποντος βέλη πονηροῦ. ου τος δὲ ὁ κυκλωθεὶς ὑπὸ τῆς ἀληθείας τοῦ θεοῦ τῷ ἐνδεδύσθαι τὴν πανοπλίαν τοῦ θεοῦ καὶ ἐν πᾶσι τὸν θυρεὸν τῆς πίστεως ἀνειληφέναι, κα ν ἐν νυκτὶ γένηται, οὐ φοβεῖται, φωτιζόμενος ὑπὸ τῆς κυκλούσης αὐτὸν ἀληθείας τυγχανούσης καὶ φωτός. εἰ γάρ ποτε καὶ ἐν ἀγνοίᾳ τις γενόμενος δόξειεν ἐν νυκτερινῇ καταστάσει ει ναι, οὐ φοβηθήσεται, ε χων τὸ τῆς γνώσεως αι τιον φῶς ο ταὐτὸν ει ρηται τῇ ἀληθείᾳ. εἰ δὲ καὶ νὺξ ει η τὰ βλαβερὰ καὶ σκυθρωπὰ πράγματα τοῦ βίου, οὐδ' ἐν ταύτῃ τῇ νυκτὶ γενόμενος φοβεῖται, δυνάμενος εἰπεῖν Κύριος φωτισμός μου καὶ σωτήρ μου· τίνα φοβηθήσομαι; τιμῶν γὰρ τὸν θεὸν καὶ διὰ τοῦτο ἰσχύων, πλὴν αὐτοῦ οὐδένα φοβεῖται, μαθὼν τὸ Τίμα τὸν θεὸν καὶ ἰσχύσεις, πλὴν δὲ αὐτοῦ μὴ φοβοῦ α λλον. ὡς γὰρ ὁ ἐν νυκτὶ τυγχάνων οὐ φοβεῖται, ο τε φῶς ε χει καί εἰσιν οἱ νυκτοφυλακοῦντες, ου τως ὁ ε χων τὸν εἰπόντα Μὴ φοβοῦ· μετὰ σοῦ γάρ εἰμι οὐδὲν φοβηθήσεται τῶν προειρημένων νυκτερινῶν. ̓Εκείνων μόνων φοβουμένων τῶν ἐν νυκτὶ καθευδόντων καὶ μεθυόντων, ἀλλ' οὐδὲ βέλος πετόμενον ἡμέρας δεδίττεται ὁ κυκλωθεὶς ὑπὸ τῆς τοῦ θεοῦ ἀληθείας. βέλος δὲ πετόμενον ἡμέρας ἐπαγγελλόμενος φωτεινὸς ει ναι ἑτερόδοξος λόγος. ̓Αλλ' οὐδ' ἀπὸ πράγματος ἐν σκότει διαπορευομένου φοβεῖται, ο πλῳ τῇ ἀληθείᾳ χρώμενος.","english":"God the protector encircles with his truth as with a shield and a weapon every one who is guarded by him, so that he may remain unwounded by all who plot to strike him, and especially by the devil, who sends forth fiery arrows. And this man, encircled by the truth of God, because he has put on the whole armor of God and has taken up in all things the shield of faith, even if he be in the night, does not fear, being enlightened by the truth that encircles him, which is also light. For if ever someone, having come into ignorance, should seem to be in a nighttime condition, he will not fear, having the light that is the cause of knowledge, which is said to be the same as the truth. And if the night should be the harmful and gloomy affairs of life, even having come into this night he does not fear, being able to say, The Lord is my light and my savior; whom shall I fear? For honoring God and therefore being strong, he fears no one except him, having learned, Honor God and you will be strong, and except him fear no other. For just as one who is in the night does not fear, since he has light and there are those who keep watch by night, so he who has the one who said, Fear not, for I am with you, will fear none of the aforementioned nighttime things. Only those fear who sleep and are drunk in the night, but the one encircled by the truth of God is not terrified even by the arrow that flies by day. The arrow that flies by day is the heterodox doctrine that professes to be luminous. But neither does he fear from a thing that passes through in darkness, since he uses truth as his weapon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":478,"ref":"p478","source":"πρᾶγμα δὲ ἐν σκότει διαπορευόμενον πᾶσα ἁμαρτία καὶ α γνοια καὶ τὰ ἐνεργοῦντα αὐτὰ πονηρὰ πνεύματα τῆς πλάνης. πρὸς τούτοις οὐδὲ σύμπτωμα φοβηθήσεται, πάντα τλητικῶς καὶ γενναίως φέρων, κατὰ τὰ αὐτὰ τῷ ̓Ιὼβ λέγων Εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς κυρίου, τὰ κακὰ οὐχ ὑποίσομεν; ὡς τῷ κυρίῳ ε δοξεν, ου τως καὶ ἐγένετο. πᾶν γὰρ τὸ ἐπαγόμενον παρὰ κυρίου προσδέχεται ὡς ἀγαθόν, εἰδὼς ο τι Τοῖς ἀγαπῶσι τὸν κύριον πάντα συνεργεῖ εἰς ἀγαθόν, καὶ τὰ ἐπίπονα καὶ θλιβερὰ\n\nκατὰ πειρασμὸν ἐπαγόμενα. ἀμέλει γοῦν καὶ νικᾶν καὶ στρέφεσθαι ἐπ' αὐτοῖς συμβαίνει· Μακάριος γὰρ ἀνὴρ ο ς ὑπομένει πειρασμόν, ο τι δόκιμος γενόμενος λήψεται τὸν στέφανον τῆς ζωῆς. ̔Ο ου ν ἐν τοσούτοις κατορθώμασιν εὑρεθεὶς οὐδὲ τὸν μετασχηματιζόμενον εἰς α γγελον φωτὸς διάβολον φοβεῖται ο ντα δαιμόνιον μεσημβρινόν. κα ν ἀκμαῖον φῶς ἐπαγγέλληται διὰ φιλοσοφίας καὶ κενῆς ἀπάτης, αὐτὸ τοῦτο ο λον ἐστὶ δαιμόνιον μεσημβρινόν. οὐκ αὐτὸς δὲ μόνος ἀλλὰ καὶ οἱ διάκονοι αὐτοῦ μετασχηματιζόμενοι εἰς διακόνους δικαιοσύνης δαιμόνια μεσημβρινά εἰσιν. ἀλλ' εἰ καὶ προσποιεῖται τούτων ε καστος μεσημβρινὸς ει ναι, οὐ διαμένουσι τοιοῦτοι οι οι ει ναι προσποιοῦνται, σβεσθησομένου τοῦ φωτὸς τῶν ἀσεβῶν, ο ταν ὁ Χριστὸς ἐλθὼν φωτίσῃ τὰ κρυπτὰ τοῦ σκότους καὶ τὰς βουλὰς τῶν καρδιῶν φανερώσῃ. 904 ̔Ο ἐν τοῖς πρακτικοῖς καὶ ἐν τοῖς τῆς γνώσεως τῆς ἀληθείας κατορθῶν πολλοὺς τοὺς ἐφεδρεύοντας ἐπιβουλευτικῶς ε χει, ἀλλὰ πάντων αὐτῶν περιγίνεται ἐνδυσάμενος τὴν πανοπλίαν τοῦ θεοῦ.","english":"Every sin is a thing that walks in darkness, and ignorance, and the evil spirits of deception that work them. In addition to these, he will not fear even a chance occurrence, bearing all things patiently and nobly, saying in the same manner as Job: If we received good things from the hand of the Lord, shall we not endure evil things? As it seemed good to the Lord, so also it came to pass. For he receives everything that is brought upon him by the Lord as good, knowing that To those who love the Lord all things work together for good, even the toilsome and grievous things brought on by way of trial. Indeed, it happens that he both conquers and turns them to his advantage; for Blessed is the man who endures trial, because when he has been proved he will receive the crown of life. Therefore the one found in such great achievements does not fear even the devil who transforms himself into an angel of light, being a demon of midday. And even if he promises a brilliant light through philosophy and empty deceit, this very thing in its entirety is a demon of midday. And not he alone, but his ministers also, transforming themselves into ministers of righteousness, are demons of midday. But even if each of them pretends to be of midday, they do not remain such as they pretend to be, since the light of the ungodly will be extinguished, when Christ comes and illuminates the hidden things of darkness and makes manifest the counsels of the hearts. The one who succeeds in practical matters and in the things of the knowledge of the truth has many who lie in wait plotting against him, but he prevails over them all by putting on the whole armor of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":479,"ref":"p479","source":"ει τ' ἐπεὶ ὀλιγώτεροι ἐπιβουλεύουσι τοῖς ἠθικοῖς ὡς α ν ἀριστεροῖς ου σιν, πολλοὶ δὲ τοῖς πνευματικοῖς ὑπάρχουσι δεξιοῖς, ἐκ τοῦ κλίτους τοῦ τελείου χιλιὰς πίπτει, μυριάδος πεσουμένης ἐκ τῶν δεξιῶν αὐτοῦ. τὸ κλῖτος δὲ πρὸς ἀντιδιαστολὴν δεξιοῦ λεχθὲν τὴν περὶ ἀριστεροῦ καὶ εὐωνύμου ὑπόληψιν ὑποβάλλει. παραπλήσια τούτοις καὶ ἐν Δευτερονομίῳ λέγεται πρὸς τοὺς κατορθοῦντας τὸν νόμον Ει ς ἐξ ὑμῶν διώξεται χιλίους καὶ δύο μετακινήσουσι μυριάδας. καὶ Παῦλος γοῦν ου τω τελειωθεὶς πρὸς τοὺς ἐναντίους πολεμεῖ διὰ τῶν οπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν, ὡς πίπτειν ἐκ τῶν ἀριστερῶν αὐτοῦ χιλιάδα, μυριάδα δὲ ἐκ δεξιῶν αὐτοῦ. καὶ ἐν ̓Εκκλησιαστῇ ἐπὶ ἐπαίνου τὸ δεξιὸν φέρεται ου τως· Καρδία σοφοῦ ἐκ δεξιῶν αὐτοῦ, καρδία δὲ α φρονος εἰς ἀριστερὰν αὐτοῦ· τοῦ σοφοῦ τὸν νοῦν ε χοντος περὶ τὰ νοητὰ καὶ πνευματικὰ διὰ τὸ τίμια ει ναι δεξιὰ καλεῖται, τοῦ δὲ α φρονος περὶ αἰσθητὰ καὶ ὑλικὰ δευτέρα καὶ ἀριστερά ἐστιν. Πίπτουσα δὲ ἡ χιλιὰς καὶ ἡ μυριὰς οὐκ ἐγγίζει τῷ δικαίῳ ἐπὶ τῷ βλάψαι· γέγραπται δὲ Πρὸς σὲ δὲ οὐκ ἐγγιεῖ. α μα γὰρ τῷ ἐθέλειν πλησιάσαι τῷ σπουδαίῳ πίπτει ἡ φάλαγξ τῶν ἐναντίων· ̓Εν τῷ ἐγγίζειν γὰρ ἐπ' ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου οἱ θλίβοντές με καὶ οἱ ἐχθροί μου αὐτοὶ ἠσθένησαν καὶ ε πεσον. ἐπιτελούμενα ταῦτα συμβολικῶς ευ ροις ἐν τῷ Εὐαγγελίῳ·","english":"If, then, since fewer plot against the ethical, as being on the left, while many are set against the spiritual, who are on the right, from the left side of the perfect a thousand fall, when ten thousand fall from his right. The left side, being spoken in contrast to the right, suggests the notion concerning the left and the sinister. Similar things to these are also said in Deuteronomy to those who set the law aright: One of you shall pursue a thousand, and two shall put ten thousand to flight. And Paul, then, having been perfected, wars against the adversaries through the weapons of righteousness of the right and the left, so that a thousand fall from his left, and ten thousand from his right. And in Ecclesiastes the right is brought forward in praise thus: The heart of the wise is at his right, but the heart of the fool is at his left; the wise man, having his mind set on intelligible and spiritual things, is called right because these things are precious, while the fool's is set on perceptible and material things, which are second and left. But the thousand and the ten thousand that fall do not come near the righteous man to harm him; for it is written: But they shall not come near you. For at the very moment he wishes to draw near, the wise man's phalanx of adversaries falls; for when they draw near against me to devour my flesh, my oppressors and my enemies themselves grew weak and fell. You would find these things fulfilled symbolically in the Gospel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":480,"ref":"p480","source":"ὁπηνίκα γὰρ συνεγγίσαι τῷ ̓Ιησοῦ ἐτόλμησαν οἱ ἐπὶ τῷ συλλαβεῖν αὐτὸν ἐληλυθότες, εἰπόντος αὐτοῦ Τίνα ζητεῖτε, τῶν δὲ ἀποκριναμένων ̓Ιησοῦν τὸν Ναζαρηνόν, ἀποκριναμένου αὐτοῦ τοῦ ̓Ιησοῦ τὸ ̓Εγώ εἰμι, ̓Απῆλθον εἰς τὰ ὀπίσω καὶ ε πεσον χαμαί. Πλὴν τούτων ἐπιτελουμένων (λέγω δὴ τοῦ μὴ ἐγγίζειν τῷ δικαίῳ τὴν πίπτουσαν χιλιάδα καὶ μυριάδα τῶν πολεμίων), τοῖς ὀφθαλμοῖς τῆς διανοίας ἑαυτοῦ κατανοήσει τὰ κατορθωθέντα αὐτῷ ὑπὸ τῆς ἀληθείας φρουρούμενος, ὀψόμενος καὶ τὴν ἀνταπόδοσιν τῶν ἁμαρτωλῶν· τούτων εἰρημένων περὶ αὐτῶν, εὐθέως αὐτὸν τὸν αι τιον τῶν ὑπαρξάντων ἀγαθῶν ὁμολογῶν. διὰ τοῦτό φησιν· Ω δέσποτα, κατωρθώθη μοι ταῦτα πάντα, ἐπείπερ οὐκ α λλος η σὺ ἐλπίς μου καθέστηκας. ει πε γὰρ ἐν τοῖς ἀνωτέρω Καὶ καταφυγή μου ὁ θεὸς καὶ ἐλπιῶ ἐπ' αὐτόν, καὶ περὶ αὐτοῦ Καὶ ὑπὸ τὰς πτέρυγας αὐτοῦ τοῦ θεοῦ ἐλπιεῖς. Νοήσεις καὶ ου τως· κοινῶς συνπιπτόντων ἀδίκοις καὶ δικαίοις τῶν περιστατικῶν α καὶ κακὰ διὰ τὸ ἐπίπονον ὠνομάσθη, οὐκ α ρα περὶ τῶν ου τω κακῶν αἱ προκείμεναι λέξεις. καὶ μάστιξ γὰρ σωματικὴ πολλάκις καθήψατο σκηνώματος τουτέστι σώματος δικαίου· ̓Επειράσθησαν γὰρ ἐμαστιγώθησαν, φησὶν ὁ Παῦλος. καὶ αὐτὸς γοῦν ὁ σωτὴρ ἐμαστίχθη ἐπὶ τὸν σταυρὸν ἀγόμενος, πληρῶν ο προεῖπε διὰ τοῦ προφήτου περὶ ἑαυτοῦ Τὸν νῶτόν μου δέδωκα εἰς μάστιγας. διττοῦ τοίνυν τοῦ γένους τῶν κακῶν ο ντος θατέρου γινομένου ἀδιαφόρως σπουδαίοις καὶ φαύλοις, τὸ ε τερον οὐ προσεγγίζει τῷ θεμένῳ τὸν υ ψιστον καταφυγὴν ἑαυτοῦ. προσκολλώμενος γὰρ αὐτῷ","english":"For when those who had come to seize Jesus dared to draw near to him, and he said, \"Whom do you seek?\" and they answered, \"Jesus the Nazarene,\" and Jesus answered, \"I am he,\" they went backward and fell to the ground. Besides, while these things are being accomplished (I mean that the thousand and the ten thousand of the enemies who fall do not draw near to the righteous man), with the eyes of his own mind he will perceive, guarded by the truth, the things that have been set right for him, and will also see the recompense of the sinners; when these things have been said about them, he immediately confesses the very cause of the good things that have come to be. Therefore he says: O Master, all these things have been set right for me, since no other than you has become my hope. For he had said in the earlier passages, \"And my God is my refuge, and I will hope in him,\" and about him, \"And under his wings, O God, you will hope.\" You will understand it also in this way: since circumstances fall alike upon the unjust and the just, and evils were named because of their toilsomeness, the words set before us are not about evils of this kind. For a bodily scourging often has fallen upon the tabernacle—that is, the body—of a righteous man; for \"they were tempted, they were scourged,\" says Paul. And indeed the Savior himself was scourged when led to the cross, fulfilling what he foretold about himself through the prophet: \"I gave my back to scourges.\" Since, then, the class of evils is twofold, and one of the two comes indiscriminately to the earnest and the base, the other does not draw near to the one who has made the Most High his refuge. For cleaving to him","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":481,"ref":"p481","source":"ἐν μετοχῇ τῶν ἀγαθῶν γινόμενος λέγει ̓Εμοὶ δὲ τὸ προσκολλᾶσθαι τῷ θεῷ ἀγαθόν ἐστι. τοῦτο γὰρ τὸ ἀγαθὸν ε χων α ψαυστός ἐστι τῶν ἐναντίων κακῶν, νικῶν ἐν τῷ ἀγαθῷ τὸ κακὸν καὶ διὰ τοῦτο τὸ ἀγαθὸν ποιῶν. ̔Ο πληρωθεὶς ου ν ἀγαθότητος τῷ ποιεῖν καὶ ἐργάζεσθαι τὸ ἀγαθὸν ἀμέτοχός ἐστι τῶν κυρίως κακῶν. ἀλλ' ἐπεὶ μὴ συνεγγίζει τῷ θεμένῳ τὸν υ ψιστον καταφυγὴν ἑαυτοῦ τὰ προειρημένα κακά, οὐδὲ κόλασις ἡ ἐπὶ τούτοις μάστιξ προσαγορευομένη ἐγγίζει τῷ σκηνώματι αὐτοῦ, ἐπεὶ μὴ ἁμαρτωλός ἐστι· μόνου γὰρ τούτου τὸ ἐπὶ τούτοις μαστίζεσθαι· Πολλαὶ γὰρ αἱ μάστιγες τοῦ ἁμαρτωλοῦ· καὶ ἐν α λλοις ει ρηται ἡμῖν ο τι αἱ αὐταὶ περιστάσεις τοῖς μὲν ἁμαρτωλοῖς μάστιγες, τοῖς δὲ δικαίοις ἀγῶνές εἰσι. κα ν ποτ' ου ν τῶν ἐπιπόνων καὶ κακωτικῶν προσέλθοι τῷ εὐσεβεῖ, οὐχ ὡς μάστιξ ἀλλ' ὡς δοκίμιον παραγίνεται, ω σπερ τῷ ̓Ιὼβ ἐπὶ τῷ δίκαιον ἀναφανῆναι ἐπελήλυθεν. Ευ δὲ καὶ τὸ φάναι Οὐ προσελεύσεται πρὸς σὲ κακά. ἡ γὰρ τῆς κακίας φύσις ε ξωθεν ἐπέρχεται, τῆς ἀρετῆς οι κοθεν τὴν πρόφασιν ἐχούσης· εὐθῆ γὰρ ὁ θεὸς τὸν α νθρωπον πεποίηκεν, ο ς ζητήσας λογισμοὺς πονηροὺς ε ξωθεν ἐπεσπάσατο τὴν κακίαν. Ταῦτας τὰς λέξεις ὡς πρὸς τὸν σωτῆρα εἰρημένας ἐξείληφεν ὁ διάβολος, ὡς ἐν Εὐαγγελίῳ φέρεται· ε στι δὲ ὁ ψαλμὸς ἐκ προσώπου παντὸς δικαίου λεγόμενος βοηθουμένου καὶ σκεπαζομένου ὑπὸ τοῦ ὑψίστου ο ντος θεοῦ τοῦ οὐρανοῦ. εἰ δὲ καὶ περὶ Χριστοῦ λέγεται, φανερὸν ο τι οὐχ ῃ θεὸς ἀλλ' ῃ α νθρωπός ἐστι·","english":"Being made a partaker of good things, he says, \"But for me, to cleave to God is good.\" For having this good, he is untouchable by the opposing evils, conquering evil in the good and thereby doing good. The one who has been filled with goodness, by doing and working good, is without part in the things that are truly evil. But since the aforementioned evils do not draw near to the one who has set the Most High as his refuge, neither does the punishment, called the scourge upon these things, draw near to his dwelling, since he is not a sinner; for this alone is the scourging upon these things: \"For many are the scourges of the sinner\"; and in other places it has been said by us that the same circumstances are scourges for sinners, but contests for the righteous. And if ever painful and afflictive things come upon the pious man, they come not as a scourge but as a test, just as they came upon Job for the purpose of his being shown righteous. And well is it said, \"Evils shall not come near to you.\" For the nature of wickedness comes from outside, while virtue has its occasion from within; for God made man upright, but he, seeking evil reasonings, drew wickedness upon himself from outside. The devil took these words as spoken to the Savior, as is recorded in the Gospel. And the psalm is spoken in the person of every righteous man who is helped and sheltered by the Most High, who is the God of heaven. But if it is also said concerning Christ, it is clear that it is not as God but as man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":482,"ref":"p482","source":"πάντα δὲ τὰ περὶ αὐτοῦ ῃ πρὸς αὐτὸν ῃ α νθρωπος ἀπαγγέλλεται, ἁρμόσει καὶ πρὸς πάντα α γιον τὸν μιμητὴν αὐτοῦ καὶ ἑπόμενον αὐτῷ. καὶ ταῦτα μέχρι τούτου. Ιδωμεν δὲ καὶ αὐτῶν τῶν λέξεων τὸ βούλημα. ἐντολὴν δίδωσιν ὁ θεὸς τοῖς ἀγγέλοις ἑαυτοῦ, ο πως φρουρῶσι καὶ σκέπωσι τὸν δίκαιον, πνεύμασι λειτουργικοῖς ου σιν εἰς διακονίαν ἀποστελλομένοις διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν. ἀμέλει παρεμβάλλουσιν οἱ α γγελοι κύκλῳ τῶν φοβουμένων αὐτὸν ἐπὶ τῷ ῥύεσθαι αὐτοὺς ἐξ ἐχθρῶν καὶ πολεμίων ἀοράτων. ἀμέλει γοῦν καὶ ̓Ιακὼβ ὁ πατριάρχης, μέλλων προσβάλλειν πολεμίοις μεγίστοις, ὁρᾷ παρεμβολὴν θεοῦ συμπληρουμένην ὑπὸ ἀγγέλων ὑπερμαχησόντων αὐτοῦ, ο θεν εὐχαριστῶν ει πεν ̔Ο θεὸς ὁ τρέφων με ἐκ νεότητός μου, ὁ α γγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν μου. ὡσαύτως καὶ ὁ ̓Ελισσαῖος πλῆθος ἀγγέλων ει χε περικυκλούντων αὐτόν, αὐτῷ μὲν ὁρωμένων, οὐ μὴν καὶ τῷ παιδὶ αὐτοῦ· ευ χεται γοῦν ἀποκαλυφθῆναι τοὺς ὀφθαλμοὺς τοῦ παιδαρίου ἐπὶ τῷ ἰδεῖν ο τι πλείους ει χεν ὑπερμαχοῦντας τῶν ἀντιπαλαιόντων αὐτοῖς. ̓Εντολὴν δὲ λαβόντες οἱ α γγελοι ὑπὸ κυρίου διαφυλάξαι τὸν σπουδαῖον ἐκ πασῶν πράξεων καὶ ἐνεργειῶν α ς ὁδοὺς αὐτοῦ ει πεν αι ρουσι μετεωρίζοντες αὐτὸν ἐπὶ τῶν ἰδίων χειρῶν (αυ ται δέ εἰσιν αἱ ἀγγελικαὶ ἐνέργειαι) ἐπὶ τῷ τὸν πόδα τῆς ψυχῆς αὐτοῦ μὴ προσπταῖσαι λίθῳ. τυγχάνει γὰρ ὁ ὑπ' ἀγγέλων βασταζόμενος εὐλογίας τῆς λεγούσης ̔Ο δὲ ποῦς σου οὐ μὴ προσκόψει. ἀνατείλαντος γὰρ τοῦ φωτὸς τοῦ ἀληθινοῦ καὶ νοητὴν ἡμέραν καταυγάσαντος, ὁ ἐν ταύτῃ τῇ ἡμέρᾳ περιπατῶν οὐ προσκόψει, ο τι τὸ φῶς βλέπει.","english":"But all the things concerning him, or addressed to him, or spoken by the man, are proclaimed, and will fitly apply also to every saint who imitates him and follows him. And these things suffice up to this point. But let us also consider the intent of the words themselves. God gives a command to his angels, that they may guard and protect the righteous man, since they are ministering spirits sent forth for service for the sake of those who are to inherit salvation. Indeed, the angels encamp round about those who fear him, to deliver them from enemies and invisible foes. Indeed, at any rate, Jacob the patriarch also, when about to engage the greatest enemies, sees the camp of God filled up by angels who would fight on his behalf; whence, giving thanks, he said, \"The God who nourishes me from my youth, the angel who delivers me from all my evils.\" Likewise Elisha also had a multitude of angels encircling him, visible to himself but not to his servant; at any rate he prays that the eyes of the young servant be opened, so that he might see that he had more fighting on his behalf than those arrayed against them. And the angels, having received a command from the Lord to guard the earnest man from all his deeds and activities, which he called his ways, lift him up upon their own hands (and these are the angelic activities), so that the foot of his soul may not stumble against a stone. For the one borne up by angels obtains the blessing that says, \"But your foot shall not stumble.\" For when the true light has risen and has illumined the noetic day, the one who walks in this day will not stumble, because he sees the light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":483,"ref":"p483","source":"ε στι δὲ ὁ λίθος εἰς ο ν προσκόπτουσιν οἱ μὴ μετεωριζόμενοι ὑπὸ ἀγγέλων ἠλίθιος καὶ σκληρωτάτη ἁμαρτία. προσκόπτουσι δὲ καὶ ἐπὶ τὸν ἀκρογωναῖον λίθον ἐκλεκτὸν εντιμον δι' ἀπιστίας ὡς λίθον προσκόμματος αὐτοῖς γενέσθαι. Τέσσαρα ει δη ἀντικειμένων δυνάμεων σημαίνει διὰ τῶν ἐγκειμένων τεσσάρων ὀνομάτων τυγχανόντων ἰοβόλων καὶ ἐκτεθηριωμένων ζῴων. καὶ Παῦλος δὲ ὑπερβὰς τὴν πρὸς αι μα καὶ σάρκα πάλην πρὸς τεσσάρας διαφορὰς ἀντιπάλων ἀοράτων, πρὸς ἀρχὰς πρὸς ἐξουσίας πρὸς κοσμοκράτορας σκότους πρὸς πνευματικὰ τῆς πονηρίας ε χει τοὺς ἀγῶνας. Καὶ ὁ νῦν ου ν ἐπὶ ἀριστείας ἐγκωμιαζόμενος ἐπ' ἀσπίδα καὶ βασιλίσκον ἐπιβαίνει, λαβὼν ἐξουσίαν ὑπὸ ̓Ιησοῦ πατεῖν ἐπάνω ο φεων καὶ σκορπίων· καταπατῶν δὲ καὶ πᾶσαν δύναμιν τοῦ ἐχθροῦ καταπατήσει λέοντα καὶ δράκοντα. δύναται καὶ ἐκ παραλλήλου\n\nλέων καὶ δράκων ει ναι ὁ ἀντίδικος ἡμῶν διάβολος· ̔Ως γὰρ λέων περιπατεῖ ζητῶν τίνα καταπίει· αὐτὸς ω ν καὶ ὁ οφις καὶ ὁ δράκων, ὁ ἀρχαῖος σατανᾶς, κατὰ τὴν ̓Αποκάλυψιν. 908 ̓Επεὶ ἐπ' ἐμὲ η λπισεν, ὁ κύριος λέγει, ὁ καταφυγὼν καὶ ἐλπίσας ἐπ' ἐμέ, ὁ εἰπὼν Οτι σύ, κύριε, ἡ ἐλπίς μου, –ῥύσομαι αὐτὸν ἀπὸ πιπτούσης ἐκ τοῦ κλίτους αὐτοῦ χιλιάδος καὶ μυριάδος ἐκ δεξιῶν αὐτοῦ· ἀλλὰ καὶ σκεπάσω αὐτὸν ἐγνωκότα τὸ ο νομά μου, ο πως ἀβλαβὴς διαμείνῃ ἐπιβὰς ἐπὶ ἀσπίδος καὶ βασιλίσκου καὶ καταστήσας λέοντα καὶ δράκοντα, τῆς γνώσεως τοῦ ὀνόματός μου ἀλεξικάκου ποιότητος περὶ αὐτὸν γινομένης. κεκραγὼς δὲ τῇ τῆς ψυχῆς μεγαλοφωνίᾳ πρὸς ἐμέ, ἐπακούοντά με καὶ ἐπινεύοντα αὐτῷ εὑρήσει.","english":"But the stone against which those who are not lifted up by angels stumble is foolish and most hardened sin. They also stumble against the chosen and precious cornerstone, through unbelief, so that it becomes for them a stone of stumbling. He signifies four kinds of opposing powers through the four names that lie in the text, which are venomous and beast-like creatures. And Paul, having passed beyond the struggle against blood and flesh, has his contests against four varieties of invisible adversaries: against principalities, against authorities, against the world-rulers of darkness, against spiritual powers of wickedness. And the one now praised for his valor treads upon the asp and the basilisk, having received authority from Jesus to tread upon serpents and scorpions; and trampling down every power of the enemy, he will trample the lion and the dragon. It is possible also, by way of parallel, that the lion and the dragon are our adversary the devil; for he walks about as a lion seeking whom he may devour; he himself is both the serpent and the dragon, the ancient Satan, according to the Apocalypse. Since he hoped in me, says the Lord—the one who took refuge and hoped in me, who said, \"For you, Lord, are my hope\"—I will deliver him from the thousand that falls from his side and the ten thousand from his right hand; but I will also shelter him who has known my name, so that he may remain unharmed, having trodden upon the asp and the basilisk and having subdued the lion and the dragon, since the knowledge of my name, being of a nature that wards off evil, comes to be around him. And having cried out to me with the great voice of his soul, he will find me listening and nodding assent to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":484,"ref":"p484","source":"ἀεὶ γὰρ αὐτῷ πάρειμι, κα ν ἐν περιστάσει τυγχάνῃ· μετ' αὐτοῦ γάρ εἰμι ἐν θλίψει (μάλιστα γὰρ τότε συνεῖναι αὐτὸν χρεία, ο ταν θλιβερὰ καὶ περιστατικὰ ῃ περὶ ἡμᾶς). Οὐ μόνον δὲ αὐτὸν ἐλευθερώσω τῶν θλιβερῶν, ἀλλὰ καὶ ἐπίβλεπτον ἀπεργάσομαι. παρέξω δὲ αὐτῷ καὶ ζωὴν τὴν αἰώνιον ἐπὶ τῷ πολυήμερον καὶ μακροήμερον ο ντα ε χειν φῶς αἰώνιον (Φῶς γὰρ δικαίοις διαπαντός). δείξω δὲ αὐτῷ τὸ σωτήριόν μου η τοι τὴν παρ' ἐμοῦ σωτηρίαν η τὸν ταύτης αι τιον ̓Ιησοῦν, ο περ καὶ ὁ μακάριος Συμεὼν ἰδὼν ηὐχαρίστει λέγων Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, ἐν εἰρήνῃ, ο τι ει δον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου ο ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν. Οὐ δὴ νομιστέον περὶ τοῦ κυρίου ο λον εἰρῆσθαι τὸν ψαλμόν, ὡς οἱ ̓Αρειανοὶ βούλονται καὶ Εὐσέβιος, ἀλλὰ καὶ περὶ ἀνδρὸς δικαίου καὶ θεῷ πεποιθότος ῳ πρόκειται τέλος τῆς ἐλπίδος τὸ α ριστον ἰδεῖν Χριστὸν ̓Ιησοῦν τὸ σωτήριον τοῦ θεοῦ. εἰ δὲ ὁ διάβολος ἐν τοῖς πρὸς κύριον λόγοις ε φησεν αὐτῷ τὴν ἐπαγγελίαν κεῖσθαι τὸ Οτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, ὡς ἀνδρὶ κἀκεῖνος διελέγετο δικαίῳ, τὸ καθαρῶς καὶ ἐξόχως δίκαιον ὁρῶν ἐν αὐτῷ, μήπω δὲ τὸ πλέον ἀνθρώπου καὶ ἀνώτερον ἐν Χριστῷ συνιέναι δυνάμενος.","english":"For I am always present with him, even if he happens to be in adversity; for I am with him in affliction (for especially then is it necessary to be with him, when distressing and adverse circumstances surround us). And not only will I deliver him from distresses, but I will also make him conspicuous. I will also grant him eternal life, in that he is of many days and long-lived and has eternal light (for light is for the righteous always). And I will show him my salvation—that is, the salvation that comes from me, or Jesus, the cause of it—which the blessed Simeon also saw and gave thanks, saying, Now you release your servant, Master, in peace, because my eyes have seen your salvation, which you prepared before the face of all peoples. Therefore it must not be supposed that the whole psalm was spoken about the Lord, as the Arians wish and Eusebius, but it also concerns a righteous man who has trusted in God, whose goal of hope is set before him: to see Christ Jesus, the salvation of God, the best thing. But if the devil, in his words to the Lord, said to him that the promise lay in the words, He will command his angels concerning you, as he also conversed with him as a righteous man, seeing in him the purely and eminently righteous one, but not yet able to understand the more than human and higher thing in Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":485,"ref":"p485","source":"909 ̔Ο ἐξομολογούμενος καὶ κατηγορῶν ἑαυτοῦ ἐπὶ κυρίου α φεσιν καὶ συγχώρησιν αἰτούμενος, τὴν ἐκ τοῦ ἐξομολογεῖσθαι ὠφέλειαν πείρᾳ ε χων, ε ργοις ἀπαγγέλλει τὸ ε λεος τοῦ θεοῦ, ἐλεηθεὶς ἐφ' οι ς μετενόησεν. ἀναγγέλλει δὲ τὸν ἐπ' αὐτὸν γενόμενον ε λεον θεοῦ, φωτισθεὶς καὶ ἐν ἀρχῇ ἡμέρας ὑπὸ τοῦ ἡλίου τῆς δικαιοσύνης συνισταμένης γεγονώς, ο θεν πρωῒ ἀναγγέλλειν ει πε τὴν εὐεργεσίαν η ν θεόθεν ε σχε. Καὶ τὸ ψάλλειν δὲ τῷ ὀνόματι κυρίου τοῦ ὑψίστου θεολογίας καὶ θεοπτίας ὑπόθεσις τυγχάνον τέλος ε χει τὴν ἀλήθειαν η ν ἀναγγέλλειν προσήκει οὐκ ἐξ ἐπιπολῆς καὶ ἐκ τῶν φανερῶν πραγμάτων ἀλλ' ἐκ βαθέων καὶ ἀποκρύφων διὰ γνώσεως ὑπερβολήν. τὴν δὲ ἀσάφειαν τὴν ἐν τοῖς τοιούτοις ὠνόμασε νύκτα· φύσει γὰρ τὰ περὶ τοῦ εὐσεβῶς καὶ ὀρθῶς λεγόμενα τῆς τῶν πολλῶν γνώσεως διὰ μέγεθος δυνάμεως ἀποδημεῖ. νὺξ δ' ἐστὶ τὸ δυσκατάληπτον. αυ τη δὲ ἡ νὺξ ἀναφορὰν ε χει πρὸς τὸ σκότος ο ε θετο ὁ θεὸς ἀποκρυφὴν αὐτοῦ. ἀπαγγέλλει τε τὸ πρωῒ τὸ ε λεος τοῦ θεοῦ καὶ τὴν ἀλήθειαν αὐτοῦ κατὰ νύκτα. Οσον δὲ τὸ μέγεθος αὐτῶν ἀναφαίνεται ἡμῖν, τοσοῦτον βαθυνομένους ὁρῶμεν τοὺς περὶ αὐτῶν θεοῦ διαλογισμοὺς καθ' ου ς πεποίηκε καὶ ἐμεγέθυνεν αὐτά. τούτοις συνᾴδει τὸ λεγόμενον ὑπὸ τοῦ ̓Εκκλησιαστοῦ Ει πα Σοφισθήσομαι, καὶ αυ τη ἐμακρύνθη ἀπ' ἐμοῦ μακρὰν ὑπὲρ ο η ν καὶ βαθὺ βάθος, τίς εὑρήσει αὐτήν; ὡς τὸ βάθος αὐτῆς φησιν ἀκατάληπτόν μοι φανῆναι·","english":"The one who confesses and accuses himself before the Lord, asking for forgiveness and pardon, having learned by experience the benefit of confession, proclaims in deeds the mercy of God, having been shown mercy for the things he repented of. And he announces the mercy of God that came upon him, having been enlightened and having been present at the beginning of the day under the sun of righteousness as it rose; hence he says that he announces in the morning the benefaction which he received from God. And the singing to the name of the Lord, of the Most High God, being a subject of theology and divine vision, has as its end the truth which it is fitting to announce—not superficially and from obvious matters, but from deep and hidden things through an excess of knowledge. And the obscurity in such things he called night; for by nature the things said piously and rightly are far removed from the knowledge of the many because of their greatness of power. And night is that which is hard to grasp. And this night itself has a reference to the darkness which God set as his hiding place. And in the morning he announces the mercy of God, and his truth by night. And to the extent that their greatness is revealed to us, to that extent we see the thoughts of God concerning them growing deeper, according to which he made them and magnified them. With these things agrees what is said by the Ecclesiastes: I said, I will be made wise, and this very thing was far from me, far beyond what it was, and a deep depth—who will find it? As if he were saying that its depth appeared to me incomprehensible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":486,"ref":"p486","source":"εἰπὼν δὲ Σφόδρα ἐβαρύνθησαν οἱ διαλογισμοί σου, εὐθυμοποιεῖ τοὺς σοφίας ἐραστάς, φήσας α νδρα α φρονα καὶ ἀσύνετον μὴ γνώσεσθαι καὶ συνιέναι αὐτά, δηλονότι τοῦ σοφοῦ ἀνδρὸς καὶ ε χοντος τὸ θεοῦ πνεῦμα τὸ ἐρευνοῦν πάντα καὶ τὰ βάθη τοῦ θεοῦ συνιέντος. α φρονα δὲ καὶ ἀσύνετον λέγει τὸν θείας φρονήσεως καὶ συνέσεως ἐστερημένον, κα ν δοκῇ α λλως φρόνιμος ει ναι καὶ συνετός· ὡς ἐκ τοῦ\n\nἐναντίου ὁ ε χων τὴν τοῦ θεοῦ σοφίαν ἀφρονέστατός ἐστιν, οὐ καθάπαξ ἀλλὰ πρὸς τὴν τῶν ἀνθρώπων φρόνησιν· ̓Αφρονέστατος γάρ εἰμι πάντων ἀνθρώπων, καὶ φρόνησις ἀνθρώπων οὐκ ε στιν ἐν ἐμοί· ὁ δὲ θεὸς δεδίδαχέ με σοφίαν. ο θεν καὶ ̔Ο σοφὸς ἐν τῷ αἰῶνι τούτῳ μωρὸς γενέσθω, ὡς πρὸς τὴν θνητὴν σοφίαν. 911 10 Τῇ ἡμέρᾳ τῆς κρίσεως, ἀνθρώπων ἁπάντων ταπεινουμένων, ἀφ' η ς ει χον ὑψαυχενίας ἐπὶ τοῖς προσκαίροις, ὑψοῦται κύριος μόνος βασιλεὺς ἁπάντων ἀποδεικνύμενος ἀμέμπτως τε πάντων προνοησάμενος καὶ διαταξάμενος τὰ ο λα. Καὶ ἑτέραν δὲ διάνοιαν ἐν τοῖς προκειμένοις καταλαβεῖν ε στιν· ο τε οἱ ἁμαρτωλοὶ οι α χόρτος ἀνατέλλουσι καὶ ἐνεργεῖται ἡ ἀνομία καὶ ἡ πρὸς θεὸν εχθρα αὐτῶν ἐπιτείνεται, ἀγνοεῖται τὸ τοῦ θεοῦ υ ψος καὶ μέγεθος, τυφλούσης τῆς κακίας τὸ ο μμα τοῦ νοῦ τὸ δυνάμενον προσβάλλειν τῷ κυρίῳ· ο ταν δὲ κατάλυσις τῆς ἁμαρτίας γένηται ὡς ἀπολέσθαι τοὺς διὰ τὸ ἁμαρτάνειν ἐχθροὺς γεγενημένους θεοῦ, ἀπόλλυσθαι δὲ ῃ τοιοῦτοί εἰσι, τὸ τηνικάδε ὁ θεὸς υ ψιστος εἰς τὸν αἰῶνα εὑρεθήσεται τῷ καθαρθέντι νῷ. Σύμμαχον πολλαχοῦ τὸ κέρας τῆς βασιλείας καὶ πρότερον ει πον.","english":"Having said, \"Your thoughts are exceedingly weighed down,\" he cheers those who love wisdom, saying that the foolish and unintelligent man will not know or understand these things—evidently meaning that the wise man who has the Spirit of God, which searches all things and understands the deep things of God, will understand them. He calls \"foolish and unintelligent\" the one deprived of divine prudence and understanding, even if he seems otherwise to be prudent and intelligent; so that, by contrast, the one who has the wisdom of God is most foolish—not absolutely, but in relation to human prudence. For \"I am most foolish of all men, and the prudence of men is not in me\"; but \"God has taught me wisdom.\" Hence also, \"Let the wise man in this age become a fool,\" in relation to mortal wisdom. On the day of judgment, when all men are humbled from the arrogance they had over transient things, the Lord alone is exalted, being shown to be king of all, having providentially cared for all things blamelessly and ordered all things. And another meaning can be grasped in the preceding words: when sinners spring up like grass and lawlessness is at work and their enmity toward God is intensified, the height and greatness of God is unknown, since wickedness blinds the eye of the mind that is able to look upon the Lord; but when the destruction of sin comes about, so that those who have become enemies of God through sinning are destroyed—destroyed insofar as they are such—then at that time God will be found most high forever by the purified mind. I have often said that the horn is a symbol of kingship.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":487,"ref":"p487","source":"οὐ μόνον δὲ ὑψωθήσεται ὡς μονοκέρωτος τὸ κέρας μου ἀλλὰ καὶ τὸ γῆράς μου ἐν ἐλαίῳ τῆς ἀγαλλιάσεως πιαινόμενον, γῆρας οὐ τὸ σωματικὸν ἀλλὰ τὸ παριστάμενον τὴν τελείαν τοῦ ε σω ἀνθρώπου ἡλικίαν, περὶ ου γέγραπται Γῆρας γὰρ τίμιον οὐ τὸ πολυχρόνιον οὐδὲ ἀριθμῷ ἐτῶν μεμέτρηται, πολιὰ δέ ἐστι φρόνησις ἀνθρώποις καὶ γῆρας βίος ἀκηλίδωτος. εἰς τοῦτο φθάσας ̓Αβραὰμ ει ρηται ἐν γήρει τετράφθαι καλῷ· γεγράπται γὰρ περὶ αὐτοῦ Καὶ ἐκλείπων ̓Αβραὰμ ἀπέθανε τραφεὶς ἐν γήρει καλῷ πρεσβύτερος καὶ πλήρης ἡμερῶν. περὶ δὲ τῆς σωματικῆς ἡλικίας, εἰ ἐλέγετο, ταῦτα μᾶλλον ει ρητο περὶ τῶν πρὸ τοῦ ̓Αβραὰμ πολυχρονιωτέρων γεγενημένων. Τοῦτ' ου ν τὸ ἑρμηνευθὲν γῆρας ἐλαίῳ πιαίνεται τετρυγωμένῳ ἐκ τῆς ἐλαίας ἐκείνης τῆς ἀληθινῆς τῆς ἐν τῷ οι κῳ τοῦ θεοῦ φασκούσης ̓Εγὼ δὲ ὡσεὶ ἐλαία κατάκαρπος ἐν τῷ οι κῳ τοῦ θεοῦ. τοῦτο τὸ ε λαιον οὐ μόνον πιαίνει τὸ τῆς γνώσεως φῶς, ἀλλὰ καὶ ἰᾶται καὶ πόνους λύει πιαῖνον τὸ προειρημένον γῆρας. Καὶ ἐπεῖδεν ὁ ὀφθαλμός μου ἐν τοῖς ἐχθροῖς μου, καὶ ἐν τοῖς ἐπανισταμένοις ἐπ' ἐμὲ πονηρευομένοις ἀκούσεται τὸ ου ς μου. τάχα τοὺς παρόντας ἐχθροὺς καταβεβλημένους ἐφορᾷ, ἀκούσεται δὲ τὸ ου ς αὐτοῦ περὶ τῶν μελλόντων αὐτῷ ἐπανίστασθαι. ὡς καὶ αὐτῶν η δη διαλυθέντων, ταῦτα δὲ πάντα περὶ πονηρῶν δυνάμεων ἐκληπτέον. κυρίως γὰρ αυ ται ἐχθραίνουσιν ἡμῖν. ̓Επεὶ δέ τινες κατεπιβαίνουσι τῆς γραφῆς ὡς παρέλκοντα καὶ μάταια ἐνίοτε λεγούσης, φέρε ἀπολογησώμεθα καὶ περὶ τῶν προκειμένων. φασὶ γάρ·","english":"Not only will my horn be exalted like that of a unicorn, but also my old age will be fattened with the oil of exultation—old age, not the bodily kind, but that which represents the perfect stature of the inner man, about which it is written: \"For old age is honorable, not that which is long in time, nor measured by the number of years; but gray hair is understanding among men, and old age is a blameless life.\" Abraham, having reached this, is said to have been nourished in a good old age; for it is written concerning him: \"And Abraham, failing, died, nourished in a good old age, an elder and full of days.\" But concerning bodily age, if it were meant, these things would rather have been said concerning those who lived before Abraham and were longer-lived. This old age, then, which has been interpreted, is fattened with oil pressed out from that true olive tree which says in the house of God: \"But I am like a fruitful olive tree in the house of God.\" This oil not only fattens the light of knowledge, but also heals and loosens pains, fattening the aforementioned old age. And my eye has looked upon my enemies, and my ear will hear of those who rise up against me and plot evil. Perhaps he looks upon the present enemies as already cast down, but his ear will hear concerning those who will rise up against him hereafter—as though they too were already dissolved. But all these things must be understood concerning evil powers; for these are properly hostile to us. Since, however, some attack the Scripture as sometimes speaking superfluous and vain things, come, let us make a defense also concerning the matters at hand. For they say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":488,"ref":"p488","source":"Τίς οὐκ οι δεν ο τι ἐφορῶν τινα καὶ περί τινος ἀκούων ὀφθαλμῷ καὶ ἀκοῇ τοῦ ἑαυτοῦ ὁρᾷ καὶ ἀκούει; ἀπαντητέον πρὸς ταῦτα ου τω πονηρῶς εἰρημένα ο τι διττὸν γένος αἰσθήσεών ἐστιν ἐν ἡμῖν, θνητὸν καὶ ἀθάνατον, κυρίως δὲ ἡμῶν τῶν λογικῶν τὸ ἀθάνατον τυγχάνον νοητόν. τὸ γὰρ θνητὸν οὐκ ι διον ἡμῶν ἀλλὰ κοινὸν καὶ πρὸς τὰ α λογα ζῷα. ο ταν ου ν ἡ γραφὴ τὰς αἰσθήσεις τοῦ ε σω ἀνθρώπου σημαίνῃ, ὀφθαλμόν μου καὶ ου ς μου ὁρᾶν καὶ ἀκούειν λέγει ὡς ἐν τοῖς προκειμένοις. 913 ̓Επεὶ ὁ φοίνιξ πολύχουν τὸν καρπὸν φέρει καὶ ἡ κέρδος ἡ ἐν τῷ Λιβάνῳ πολύερνος καὶ πολύριζός ἐστιν, εἰκότως τὸν δίκαιον παρέβαλε τοῖς τοιούτοις πολύκαρπον ο ντα ἐν ταῖς κατ' ει δος ἀρεταῖς καὶ τὰ διάφορα δόγματα τῆς ἀληθείας. κατὰ ταῦτα γὰρ ἡ ἀνθὴ αὐτοῦ παραβάλλεται τῷ φοίνικι, ἀλλὰ καὶ διὰ τὸ βέβαιον καὶ ἐχυρὸν περὶ τὰ ἀγαθὰ τῇ κέρδῳ τῇ ἐν τῇ Λιβάνῳ παρεικάζεται· α σηπτος γὰρ καὶ πυκνοτάτη ἡ κέρδος, καὶ ἀειθαλὴς δὲ ὁ φοίνιξ καὶ τὴν καρδίαν α νω νενευκυῖαν ε χων, ῳ εἰκότως ὁμοιοῦται ὁ θησαυρίσας ἐν οὐρανῷ καὶ διὰ τοῦτο ἐκεῖ τὴν καρδίαν ε χων. ̓Επειδὴ δὲ ἐν τῷ Αισματι τῶν ᾀσμάτων ὁ νύμφιος (ε στι δὲ ου τος ὁ θεὸς λόγος) φοίνιξ ει ρηται ἐφ' ο ν ἀναβαίνειν καὶ κρατεῖν τῶν υ ψεων αὐτοῦ ἐπαγγέλλεται ἡ νύμφη (ἡ τελεία ψυχὴ","english":"Who does not know that when someone sees with his own eye and hears with his own ear, he observes a person and hears about someone? One must respond to these things that have been said wickedly, that there is a twofold kind of senses in us, mortal and immortal, and properly the immortal one, being intelligible, belongs to us who are rational. For the mortal one is not our own but common also to irrational animals. When, therefore, Scripture signifies the senses of the inner man, it says \"my eyes and my ears see and hear,\" as in the preceding passages. Since the palm tree bears fruit with many clusters and the cedar in Lebanon is many-branched and many-rooted, reasonably it compared the righteous man to such things, since he is fruitful in the virtues according to species and in the various doctrines of the truth. For according to these things his flower is compared to the palm, but also because of his firmness and stability in good things he is likened to the cedar in Lebanon; for the cedar is incorruptible and very dense, and the palm is evergreen and has its heart turned upward, to which reasonably is likened the one who has stored up treasure in heaven and for this reason has his heart there. And since in the Song of Songs the bridegroom (and this is the divine Word) has been called a palm, upon which the bride (the perfect soul","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":489,"ref":"p489","source":"καὶ ἡ ἐκκλησία) φάσκουσα Ει πα ̓Αναβήσομαι ἐν τῷ φοίνικι καὶ κρατήσω τῶν υ ψεων αὐτοῦ, ο ρα εἰ τούτῳ τῷ φοίνικι παραπλησίως ἀνθήσει ὁ δίκαιος, ἀπ' αὐτοῦ λαμβάνων τὴν δύναμιν τοῦ σῴζειν τὸν ἀνθοῦντα καρπόν. οἱ γὰρ πρὸς γεωργῶν θηλυκοὶ καλούμενοι φοίνικες ἀπὸ τοῦ α ρρενος φοίνικος τὴν ἀφορμὴν τοῦ φυλάττειν τὸν καρπὸν λαμβάνουσι. τοιοῦτος δὲ ἐφ' ο ν ἀναβαίνειν ἡ νύμφη φησὶν ἐπὶ τῷ κρατῆσαι κατά τινα τῶν ἑρμηνευσάντων τῶν ἐλάτων αὐτοῦ τοῦ φοίνικος οι θεῖαι διδασκαλίαι τυγχάνουσαι τὸ γόνιμον καὶ φυλακτικὸν τῶν καρπῶν λαμβάνουσιν· ο θεν καὶ ἡ νύμφη ἡ ταῦτα λέγουσα, οὐκ α λλη τοῦ ἀνθοῦντος κατὰ τὸν φοίνικα δικαίου τυγχάνουσα, φησὶν ̔Ομοιωθήσομαι τῷ φοίνικι. ἀπὸ τούτου τοῦ φοίνικος κάλλυνθρα κοσμητήρια τὰ ἀπὸ τῶν κλάδων τῶν φοινίκων γινόμενα λαμβάνων τις α γει τὴν τῆς σκηνοπηγίας ἑορτήν, καὶ τὰ σύμβολα δὲ τῆς νίκης ἐκ τούτου οἱ νικηταὶ φέρονται.\n\n914 Οἱ μιμούμενοι ποταμοὶ τὸν ποταμὸν τὸν εὐφραίνοντα τὴν πόλιν τοῦ θεοῦ ἐπαίρουσι πρότερον τὴν σφῶν νόησιν, ει τα τὰς φωνὰς τὰς ἑρμηνευούσας τὰ νοηθέντα αὐτοῖς, ὡς ἀπὸ τῆς τῶν πολλῶν τούτων ποταμῶν ὑδάτων φωνῆς θαυμαστοὺς καὶ ἀποδοχῆς ἀξίους γενέσθαι διὰ μετανοίας καὶ ἀναλήψεως ἀρετῆς τοὺς πάλαι δι' ἀλαζονείας καὶ πλούτου καὶ αὐθαδείας καὶ δοξαρίων μετεωρισμοὺς ο ντας τῆς τοῦ βίου τῶν ἀνθρώπων θαλάττης. Δυνατὸν δὲ καὶ τοὺς λόγους αὐτοὺς τῶν θεοπνεύστων γραφῶν καινῆς τε καὶ παλαιᾶς διαθήκης ποταμοὺς ει ναι διὰ τὸ πότιμον καὶ ζωτικὸν καὶ καρποφορίας αι τιον.","english":"And the church says, \"I will go up into the palm tree and take hold of its heights,\" seeing whether the righteous man will flourish like this palm tree, receiving from it the power to save the flourishing fruit. For the female palms, as they are called by farmers, receive from the male palm the means of preserving their fruit. Such is the one on whom the bride says she goes up, in order to take hold—according to one of the interpreters of the palms—of his divine teachings, which possess the generative and fruit-preserving power. Whence also the bride who says these things, being nothing other than the righteous man who flourishes like the palm, says, \"I will be like the palm tree.\" Taking from this palm the branches—ornaments made from the fronds of palms—one celebrates the feast of Tabernacles, and the victors' symbols of victory are borne from it.\n\nThe rivers that imitate the river which gladdens the city of God first raise up their own understanding, then the utterances that interpret what has been understood by them, so that from the voice of the waters of these many rivers those who were formerly exalted by boastfulness and wealth and arrogance and petty glories—[exalted] upon the sea of human life—become wonderful and worthy of acceptance through repentance and the recovery of virtue. It is possible also that the very words of the divinely inspired Scriptures, both new and old covenant, are rivers, because of their being drinkable and life-giving and the cause of fruit-bearing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":490,"ref":"p490","source":"ου τοι δὲ οἱ ποταμοὶ τὸν πίνοντα ἀπ' αὐτῶν ἐπαίρουσι καὶ μετεωρίζουσι θεωρίᾳ τῆς ἀληθείας ου ς α ν ευ ρωσιν ἑτοίμους, ἐπαίροντες καὶ τὰς φωνὰς αὐτῶν ἀφ' ω ν φωνῶν θεοπρεπῶς καὶ ὑψηλοφυῶς νοουμένων θαυμαστοὶ γίνονται οἱ τῆς θαλάσσης μετεωρισμοί. μετεωρισμῶν θαλάττης κατὰ τὴν παροῦσαν διάνοιαν ο ντων τῶν καλουμένων πειρασμῶν οι καὶ θαυμαστοὶ γενήσονται σωτηρίας αι τιοι ἀναφαινόμενοι ἀπὸ τῶν φωνῶν τῶν ποτίμων ὑδάτων πολλῶν, ε στι γοῦν ἰδεῖν ἐπὶ τοῖς πειρασμοῖς καὶ ἀγῶσι τούτοις νικητάς τινας ἀποδεικνυμένους· Μακάριος γὰρ ἀνὴρ ο ς ὑπομένει πειρασμόν, καὶ τὰ ἑξῆς. ἐπίστησον εἰ τὰ πολλὰ υ δατα, ω ν ἀπὸ τῶν φωνῶν θαυμαστοὶ γίνονται οἱ μετεωρισμοὶ τῆς θαλάσσης, τυγχάνουσι ταῦτα τῇ θαλάσσῃ· ἐκ γὰρ τῶν πραγμάτων αὐτῆς καὶ τῶν ἐν αὐτοῖς τῶν ἀνθρώπων συμβαινόντων θαυμαστοὶ γίνονται οἱ μετεωρισμοὶ αὐτῆς, λογικῶς καὶ φρονίμως ἐταζόμενα καὶ γινωσκόμενα. 915 ̓Εν τοῖς ὑψηλοῖς καὶ ἐπῃρημένοις λόγοις θαυμαστὸς ὁ κύριός ἐστιν ὡς πιστοῦσθαι ἐπὶ τούτῳ τὰ μαρτύρια τὰ συγγενῆ τοῖς λεγομένοις δικαιώμασι καὶ νομίμοις αὐτοῦ δὲ τοῦ θεοῦ ὑψηλὰ ἐν οι ς θαυμαστός ἐστι. δυνατὸν α νδρας θείους διὰ πίστεως καὶ τῆς λοιπῆς ἀρετῆς ὑψουμένους εἰπεῖν, η καὶ τοὺς κατ' οὐρανὸν ἀγγέλους καὶ ἀρχαγγέλους ὑψηλοὺς ἐν οι ς ὁ κύριος θαυμαστὸς ω ν ε χει μαρτύρια καὶ λόγια βεβασανισμένα καὶ ἐξητασμένα α διὰ τὸ βέβαιον πιστὰ ει ρηται. Οι κος θεοῦ πάντες οἱ προσηκάμενοι αὐτὸν εἰς ἑαυτοὺς οι ς καὶ πρέπει ἀληθῶς τὸ ἁγίοις ει ναι οὐκ ἐπὶ μίαν καὶ δευτέραν ἀλλ' εἰς μακρότητα ἡμερῶν·","english":"The rivers do not lift up and exalt by the contemplation of truth the one who drinks from them, nor those whom they find ready, lifting up their voices as well—from which voices, understood in a manner befitting God and sublime, the exaltations of the sea become wonderful. Since, according to the present meaning, the exaltations of the sea are the so-called temptations, these too will become wonderful, appearing as causes of salvation from the voices of many sweet waters. Indeed, one may see certain people proved victorious in these temptations and struggles; for \"Blessed is the man who endures temptation,\" and what follows. Consider whether the many waters—from whose voices the exaltations of the sea become wonderful—belong to the sea; for from its own affairs and from what happens among people in them, its exaltations become wonderful, when they are examined and known reasonably and prudently. In the lofty and exalted words the Lord is wonderful, so that the testimonies akin to what are called his statutes and laws are confirmed in this; and the lofty things of God himself are those in which he is wonderful. It is possible to say that divine men are exalted through faith and the rest of virtue, or also the angels and archangels in heaven, lofty in those things in which the Lord, being wonderful, has testimonies and oracles tested and examined, which are called faithful because of their certainty. All those who received him into themselves are the house of God, to whom it truly belongs to be holy, not for one day or a second, but for length of days.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":491,"ref":"p491","source":"ο θεν ὁ μυσταγωγὸς βουλόμενος τὸν οι κον τοῦ θεοῦ εἰς μακρότητα ἡμερῶν ἁγίασμα ε χειν φησὶν Οὐκ οι δατε ο τι ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν; ει τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός· ὁ γὰρ ναὸς τοῦ θεοῦ α γιός ἐστιν οι τινές ἐστε ὑμεῖς. πρέπει γὰρ ἀληθῶς ἡ ἁγιότης καὶ τὸ ἁγίασμα παντὶ τῷ γενομένῳ θεοῦ οι κῳ, ι ν' ω σπερ θεοῦ α γιος ῃ καὶ ω σπερ α γιος ου τω καὶ τοῦ θεοῦ.\n\n917 ̔Ο τῶν ἐκδικήσεων θεὸς ὑπάρχων ἐν αὐτῷ τῷ ἐκδικεῖν ἐπαρρησιάσατο. τῷ γὰρ ἀκριβῶς ἐπίστασθαι τῶν κρινομένων τὰ πράγματα καὶ αὐτὴν τὴν πρόθεσιν τῶν ἐνεργούντων αὐτὰ μετὰ παρρησίας ἐπάγει τὰς ἐκδικήσεις, τῶν α λλων κριτῶν ε σθ' ο τε σφαλλομένων ὡς μὴ κατ' ἀναλογίαν τῆς ποσότητος καὶ ποιότητος τῶν ἁμαρτανομένων ἐπάγειν τὴν τιμωρίαν· ἐφ' ῳ καὶ αἰσχύνεσθαι συμβαίνει τὸν κρίνοντα ὡς μὴ δεόντως ἐπιτιμήσαντα τοῖς ἑαλωκόσι τῷ κακίᾳ, μόνου παρρησιαζομένου ἐν τῷ ἐκδικεῖν τοῦ λέγοντος Ωι μέτρῳ μετρεῖτε ἀντιμετρηθήσεται ὑμῖν· ἀποδιδοὺς γὰρ ἑκάστῳ κατὰ τὰ ε ργα αὐτοῦ. 918 ̓Αναχθείη ταῦτα πάντα καὶ εἰς τὴν Χριστοῦ ἐπιδημίαν. τότε γὰρ ἐπαρρησιάσατο ἀναμάρτητος α νθρωπος γεγονὼς καίτοι θεὸς ἐκδικήσεων κύριος ω ν, ἀλλὰ καὶ τὴν γῆν ε κρινεν ἁμαρτίας πλήρης αὐτὴν ἀποδείξας, αὐτὸς ἁμαρτίαν οὐ ποιήσας οὐδὲ γνοὺς ἁμαρτίαν· διὸ καὶ ἀνταπέδωκε τοῖς ὑπερφανήσασιν αὐτὸν Φαρισαίοις καὶ τοῖς ἀοράτοις ἐχθροῖς ἐπαρθεῖσιν ἐν τῷ σταυρῶσαι αὐτόν. Πολλαχοῦ ὁ βόθρος ἀντὶ τῆς κολάσεως λέγεται, καθὰ ει ρηται Καὶ ἐμπεσεῖται εἰς βόθρον ο ν εἰργάσατο.","english":"Therefore the mystagogue, wishing the servant of God to have sanctification for length of days, says: Do you not know that you are a temple of God and the Spirit of God dwells in you? If anyone destroys the temple of God, God will destroy him; for the temple of God is holy, which you are. For holiness and sanctification truly befit everyone who has become a house of God, so that he may be holy as God is holy and in the same way as God.\n\n917 The God of vengeance, being in the very act of avenging, spoke with boldness. For by knowing exactly the matters of those who are judged, and the very intention of those who commit them, he brings his vengeances with boldness, while other judges at times err, so as not to bring punishment in proportion to the quantity and quality of the sins committed; on which account it also happens that the judge is ashamed, as having not fittingly rebuked those who have been overcome by evil. Only the one who says, With the measure you measure, it will be measured back to you, speaks with boldness in avenging; for he repays each according to his works. 918 Let all these things be referred also to the coming of Christ. For then he spoke with boldness, having become a man without sin, although he was the God of vengeances, the Lord; but he also judged the earth, showing it full of sin, while he himself did not commit sin nor know sin; therefore he also repaid the Pharisees who rose up above him and the invisible enemies who were lifted up in crucifying him. In many places the pit is spoken of instead of punishment, as it is said: And he will fall into the pit which he made.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":492,"ref":"p492","source":"ἀπαρεμφάτως δὲ εἰρημένου τοῦ Εως ου ὀρυγῇ (οὐ γὰρ ει ρηται ὑπὸ τίνος), παρίσταται ἐξ ἑτέρων γραφῶν ο τι ὁ ὀρυσσόμενος τῷ ἁμαρτωλῷ βόθρος οὐχ ὑπὸ α λλου ὀρύσσεται η ὑπ' αὐτοῦ τοῦ εἰς αὐτὸν ἐμπεσουμένου· Ωρυξαν γὰρ πρὸ προσώπου μου βόθρον καὶ ἐνέπεσον εἰς αὐτόν· καὶ τὸ ̔Ο ὀρύσσων τῷ πλησίον βόθρον ἐμπεσεῖται εἰς αὐτόν· καὶ Οτι ὁ δὲ α φρων ὀρύσσει ἑαυτῷ κακά, κακὰ λέγων τὰς κολάσεις εἰς α ς ἐμπίπτουσιν οἱ δι' ἀφροσύνην ἁμαρτάνοντες. Σὺ δημιουργὸς ἡμῶν ὑπάρχων κήδῃ καὶ φροντίζεις ἡμῶν, ω δέσποτα· ο θεν ει τι πάρεστιν ἡμῖν ἀγαθόν, ι σμεν αὐτὸ σὸν καὶ παρὰ σοῦ ει ναι. ἀλλ' ἐπεὶ ὁρῶμεν φαύλους τινὰς κατὰ τῶν δικαίων φονῶντας καὶ ἀθῴους καταδικάζοντας, ἀναφθεγγόμεθα πρὸς σὲ μὴ ε τερος θρόνος βασιλείας σύνεστί σοι η προσέσται σοι, ο τι ταῦτα κατὰ τῶν σῶν θεραπόντων ἐπιτελεῖται, ἀλλ' οὐ πρόσεστί σοι ἀνομίας θρόνος· νόμον γὰρ τῶν πάντων βασιλέα ἀνέδειξας καθ' ο ν τὸ πᾶν διοικεῖται. κα ν τοίνυν παρανόμως α ρχειν ἐπιχειροίη διάβολος ἀποστάτης τῶν προσταγμάτων τῶν σῶν γεγενημένος, οὐ σύνεστιν οὐδὲ προσέσται σοι, ἀλλ' ἀποστὰς καὶ μακράν σου γεγενημένος λῃστάρχου δίκην τυραννεῖ κατὰ τῶν ἑλομένων ὑπὸ τὴν ὠμότητα αὐτοῦ τυγχάνειν. θρόνος γὰρ ἀνομίας ἡ μετὰ τυραννίδος ἀρχή· οὐδὲν γὰρ ε τερόν ἐστι τύραννος η παράνομος ἀρχή. διὸ καὶ ὠμότατος καὶ ἐπαχθὴς ω ν βαρέα καὶ ἐπίμοχθα προστάττει, φυλάττων τοῖς προστάγμασιν αὐτοῦ κόπον. ἀλλ' αἱ ἐντολαὶ σοῦ τοῦ θεοῦ βαρεῖαι οὐκ εἰσὶ κατὰ τὸν ̓Ιωάννην, ο θεν καὶ ἀνωφερεῖς εἰσιν ὑψοῦσαι καὶ μετεωρίζουσαι τὸν μεταποιούμενον.","english":"Since \"until\" is spoken without a stated subject (for it is not said by whom), it is established from other Scriptures that the pit dug for the sinner is dug by no one other than by the very one who will fall into it: For they dug a pit before my face, and they fell into it; and, He who digs a pit for his neighbor will fall into it; and, The fool digs evils for himself, calling punishments \"evils,\" into which those who sin through folly fall. You, being our Creator, care for and take thought for us, O Master; whence, if any good is present with us, we know that it is yours and comes from you. But since we see certain wicked men slaying the righteous and condemning the innocent, we cry out to you: no other throne of kingship is with you or will be added to you, because these things are done against your servants—but no throne of lawlessness is with you; for you have appointed law as king of all things, by which the whole is governed. And even if the devil, having become an apostate from your ordinances, should attempt to rule lawlessly, he is not with you nor will he be added to you, but having apostated and become far from you, like a chief of robbers he tyrannizes over those who have chosen to fall under his cruelty. For a throne of lawlessness is rule accompanied by tyranny; for a tyrant is nothing other than lawless rule. Therefore also, being most cruel and burdensome, he commands heavy and toilsome things, preserving toil for his ordinances. But your commandments, O God, are not heavy, according to John; whence they are also uplifting, raising and elevating the one who is transformed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":493,"ref":"p493","source":"Δυνατὸν δὲ καὶ ου τως ἐκλαβεῖν τὴν λέξιν· Σοῦ, δέσποτα, κοῦφα καὶ ἐλαφρὰ προστάττοντος, κόπους ἐπὶ τοῖς σοῖς προστάγμασι πλάττει ὁ τῆς ἀνομίας θρόνος, δειλίαν καὶ τοῖς ταχθεῖσι τἀναντία ὑποβάλλων τῇ διανοίᾳ. τοῦ γὰρ ὀρθοῦ λόγου προτρεπομένου ἐπὶ δικαιοσύνην ὡς ὠφέλιμον, τὴν ἀδικίαν ἀντιτίθησιν κέρδη καὶ πορισμοὺς τὰ ἐκ ταύτης προτείνων· πάλιν τοῦ λόγου ἐπ' ἀκτημοσύνην παρακαλοῦντος καὶ ἀμεριμνίαν, καὶ ἐπὶ τῷ τοιούτῳ προστάγματι πλάττει κόπον, δειλίας ἐνιεὶς λογισμὸν καὶ φόβου τοῦ μὴ ὑστερηθῆναι τῶν ἀναγκαίων νόσον καὶ γήρως καταλαβόντων. ὡσαύτως καὶ ἐπὶ τῶν α λλων προσταγμάτων τοῦ θεοῦ οὐκ ο ντων βαρέων πλάττει κόπον βάρους φαντασίαν ὑποβάλλων. ̓Αναγνωστέον δὲ καὶ ου τως· Ω δέσποτα, ὁ πλάσσων ἐπὶ τοῖς σοῖς προστάγμασι κόπον ὡς μὴ διὰ τὸ ευκολον καταφρονῶνται· θέλεις γὰρ τοὺς προσερχομένους αὐτοῖς κατορθοῦν αὐτὰ σὺν ἱδρῶτι καὶ πόνῳ. ου τω γὰρ καρτερίαν καὶ ὑπομονὴν κτήσασθαι συμβαίνει· διὸ καὶ σωτηρία ε ψεται· ̔Ο γὰρ ὑπομείνας εἰς τέλος, ου τος σωθήσεται. Οὐ συμπροσέσται σοι τυραννικὸς θρόνος· διὸ κώλυσον αὐτοὺς τῆς ὠμοτάτης καθ' ἡμῶν ὁρμῆς, καθ' η ν δολερῶς θηρεύουσιν ἐπὶ","english":"It is also possible to take the passage in this way: Since you, O Master, command things that are light and easy, the throne of lawlessness fabricates toils upon your commandments, suggesting cowardice and the opposite of what is enjoined to the mind of those who have been appointed. For when right reason urges toward righteousness as being profitable, it sets injustice in opposition, offering the gains and profits that come from it; again, when the word exhorts to poverty and freedom from care, even upon such a commandment it fabricates a toil, instilling a thought of cowardice and the fear of being deprived of necessities, and the disease of old age when it overtakes them. Likewise also in the case of the other commandments of God, which are not heavy, it fabricates a toil, suggesting a phantom of heaviness. But it is also to be read thus: O Master, you who fashion toil upon your commandments, so that they may not be despised because of their easiness; for you wish those who approach them to accomplish them with sweat and labor. For thus it happens that endurance and patience are acquired; and therefore salvation will follow: for he who endures to the end, this one will be saved. A tyrannical throne shall not be with you; therefore prevent them from their most savage assault against us, by which they craftily hunt upon","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":494,"ref":"p494","source":"ψυχὴν δικαίου, ἐπιμορφαζόμενοι δὲ καὶ τὸ κριταὶ καὶ δικασταὶ τυγχάνειν καταδικάζουσιν ἀθῷον αι μα. Θρόνον δὲ ἀδικίας τὴν τυραννικὴν ἀρχὴν τοῦ διαβόλου ε φη. εἰς τοσοῦτον γὰρ η λασε πονηρίας ὁ διάβολος ὡς ἰσοδυναμεῖν τῇ μοχθηρᾷ ε ξει. ἀνομίαν γὰρ ἀντὶ ἀνόμου καὶ ἀπώλειαν ἀντὶ ἀπολωλότος καλεῖ αὐτὸν ἡ γραφή· ο που μὲν λέγουσα πρὸς αὐτὸν ̓Απώλεια ἐγένου (ταύτῃ καὶ ὁ ̓Ιούδας Υἱὸς ἀπωλείας ἐχρημάτισεν υἱὸς Σατανᾶ γεγονώς), ο που δὲ ἀνομίαν ὀνομάζουσα αὐτόν· τοὺς γὰρ τέκνα αὐτοῦ γεγενημένους υἱοὺς ἀνομίας λέγει, ῃ φησι περὶ Χριστοῦ Καὶ υἱὸς ἀνομίας οὐ προσθήσει τοῦ κακῶσαι αὐτόν. τούτου ὑπασπισταὶ τυγχάνουσιν οἱ πονηρευόμενοι περὶ ω ν φησι Τίς ἀναστήσεταί μοι ἐπὶ πονηρευομένους η τίς συμπαραστήσεταί μοι ἐπὶ τοὺς ἐργαζομένους τὴν ἀνομίαν; δαίμονες δὲ ου τοι καὶ α νθρωποι πονηροί, διὰ πανουργίας τὰ προειρημένα κατὰ τοῦ ἀθῴου καὶ δικαίου δρῶντες.\n\n922 ̓Επὶ ἐξομολόγησιν παρακαλοῦσιν η τοι ἐφ' οι ς ε δρασαν κακῶς η ἐφ' οι ς ευ πεπόνθασι θεόθεν εὐχαριστοῦντες τῷ ἐπιφανέντι καὶ ἐπιλάμψαντι αὐτοῖς τὴν χαρακτῆρα τῆς ὑποστάσεως αὐτοῦ τυγχάνοντα αὐτοῦ πρόσωπον· Αὐτὸς γάρ ἐστιν ἡ εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου. δυνατὸν τὸν τρίτον στίχον τῷ πρώτῳ ἀποδοῦναι καὶ τὸν τέταρτον τῷ δευτέρῳ ου τω νοοῦντα ἐπὶ τῷ η κειν ἀγαλλιᾶσθαι τῷ κυρίῳ· Προεφθάσαμεν τὸ πρόσωπον αὐτοῦ ἐν ἐξομολογήσει, ἀλλὰ καὶ ἀλαλάττομεν τῷ σωτῆρι θεῷ ἡμῶν ἐν ψαλμοῖς. ψαλμοὶ δὲ καθ' ου ς ἀλαλάζουσι τῷ κυρίῳ πράξεις καθ' α ς ἐνεργοῦσιν εὐαρεστοῦντες αὐτῷ τοιαῦτα γάρ τινα ὑποβάλλει ἡ ψαλμὸς φωνή. Θεοὺς λέγει ου ς ἀγγέλους ἡ γραφὴ καλεῖ.","english":"The soul of the righteous man, while they pretend also to be judges and arbiters, they condemn the innocent. And by \"throne of lawlessness\" he means the tyrannical rule of the devil. For the devil advanced to such a degree of wickedness as to be equivalent to the evil condition. For the Scripture calls him \"lawlessness\" instead of \"lawless one,\" and \"destruction\" instead of \"one who is destroyed\"; in one place saying to him, \"You have become destruction\" (by this Judas also was called a son of destruction, having become a son of Satan), and in another place naming him \"lawlessness\"; for those who have become his children it calls sons of lawlessness, where it says concerning Christ, \"And a son of lawlessness shall not add to afflict him.\" His attendants are those who do evil, concerning whom it says, \"Who will rise up for me against those who do evil, or who will stand with me against those who work lawlessness?\" And these are demons and evil men, who through cunning perpetrate the aforementioned things against the innocent and righteous man.\n\nThey call for confession, either for the evils they have done or giving thanks for the good things they have received from God to him who appeared and shone upon them, who is the impress of his own substance, his own face; for he is the image of the invisible God. It is possible to assign the third line to the first and the fourth to the second, understanding it thus: to rejoice in the Lord because he has come: \"We anticipated his face with confession,\" but also \"we shout aloud to God our Savior in psalms.\" And the psalms by which they shout aloud to the Lord are the deeds by which they act, pleasing him; for the voice of the psalm suggests such things as these. It calls \"gods\" those whom the Scripture calls angels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":495,"ref":"p495","source":"βασιλεύει δὲ κἀκείνων γενομένων θεῶν πρὸς ου ς ὁ λόγος τοῦ θεοῦ γεγένηται. Πάσης τῆς γῆς περιδραττόμενος ὁ λόγος κατὰ τὸν τῆς προνοίας λόγον ἐν τῇ χειρὶ ἑαυτοῦ ε χει τὰ λεγόμενα τῆς γῆς πέρατα· ἡ κατάσχεσις γὰρ αὐτοῦ τὰ πέρατα τῆς γῆς ἐστι, κρατοῦντος δὲ αὐτοῦ τῶν τῆς γῆς περάτων. ἐπεὶ μέρη τῆς γῆς καὶ τὰ ο ρη αὐτοῦ τοῦ κυρίου (καὶ ταῦτά ἐστιν ὑψηλὰ ἐν τούτοις) τυγχάνει, σημειωτέον ο τι διὰ πάσης τῆς γραφῆς ἀναιρεῖται τὸ δόγμα τῶν περιγραφόντων μέχρι τῶν τῆς σελήνης ο ρων τὴν πρόνοιαν. οὐκ ἐνταῦθα γὰρ μόνον κρατεῖν τῶν περάτων τῆς γῆς λέγεται ἀλλὰ καὶ πολλαχοῦ, ἀμέλει γοῦν ὡς οὐρανοῦ ου τω καὶ γῆς κύριός ἐστιν· ̓Εξομολογοῦμαί σοι γάρ, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς. Πρὸς διάνοιαν δὲ ἐν τῇ χειρὶ γίνονται τοῦ θεοῦ τῇ σκεπαστικῇ καὶ παντοδυνάμῳ μόνοι οἱ περαιτέρω τῆς γῆς φρονήσει καὶ πολιτείᾳ γινόμενοι· ο θεν οὐδεὶς αὐτοὺς ἁρπάσαι δύναται ο ντας ἐν τῇ χειρὶ τοῦ πατρὸς καὶ ἐν τῇ χειρὶ τοῦ υἱοῦ. ταῦτα τὰ πέρατα κατ' ἐπίνοιαν α λλην Χριστοῦ ει εν πρόβατα, περὶ ω ν ὁ κύριός φησι Τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει, κἀγὼ δίδωμι αὐτοῖς ζωὴν αἰώνιον· καὶ οὐδεὶς ἁρπάσει αὐτὰ ἐκ τῆς χειρός μου, καὶ ἑξῆς· οὐδεὶς δύναται ἁρπάσαι ἐκ τῆς χειρὸς τοῦ πατρός μου. ̓Επεὶ ου ν τὰ ἑρμηνευθέντα τῆς γῆς πέρατά εἰσιν ἐν χειρὶ θεοῦ, εἰκότως καὶ τὰ ὑψηλὰ τῶν ὀρέων αὐτοῦ τυγχάνει, ὀρῶν ο ντων τῶν διῃρημένων βίῳ καὶ φρονήματι θεοσεβῶν ἀνδρῶν. κατ' ἐξαίρετον δὲ αὐτοῦ εἰσιν ὑπερέχοντες ου ς ὑψηλὰ τῶν ὀρέων προσηγόρευσεν·","english":"He rules also over those who have become gods, to whom the word of God has come. The word, encompassing all the earth according to the principle of providence, holds in his own hand what are called the ends of the earth; for his possession is the ends of the earth, and he rules over the ends of the earth. Since the mountains of the Lord himself are also parts of the earth (and these are the high places among them), it should be noted that throughout all Scripture the doctrine of those who circumscribe providence up to the boundaries of the moon is refuted. For not only here is he said to rule over the ends of the earth, but also in many places; indeed, just as he is Lord of heaven, so also of earth: \"I give thanks to you, Father, Lord of heaven and of earth.\" But in the mind, in the protective and almighty hand of God, only those come to be in his hand who are beyond the earth in understanding and conduct; whence no one can snatch them, since they are in the hand of the Father and in the hand of the Son. These ends, according to another conception, are Christ's sheep, of which the Lord says, \"My sheep hear my voice, and I give them eternal life; and no one will snatch them out of my hand,\" and following: \"No one can snatch them out of the hand of my Father.\" Since, then, the things interpreted are the ends of the earth in the hand of God, reasonably also the high places of his mountains are his, the mountains being those of men who are divided in life and in mind, God-fearing men. But by way of eminence, those who are pre-eminent are his, whom he called the high places of the mountains.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":496,"ref":"p496","source":"η τάχα πέρατα μὲν γῆς, οἱ ἐπὶ γῆς περιπατοῦντες α νθρωποι, ἐν οὐρανῷ δ' ε χοντες τὸ πολίτευμα καὶ τὴν καρδίαν διὰ τὸ ἐκεῖ τεθησαυρικέναι, τῶν ἀγγέλων ὑψηλῶν ὀρῶν χρηματιζόντων. Σημειωτέον ο τι οὐχ ὑπὸ χειρὸς ἀλλ' ὑπὸ χειρῶν πεπλᾶσθαι ἡ ξηρὰ λέγεται, ω σπερ τὸ Εργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί, καὶ τὸ Αἱ χεῖρές σου ἐποίησάν με καὶ ε πλασάν με. τίνες δὲ αυ ται αἱ δημιουργικαὶ χεῖρες ἀπορητέον· μία μὲν γὰρ ὁμολογουμένως δραστήριος τοῦ θεοῦ χεὶρ ὁ θεὸς λόγος ἐστίν, ἀλλὰ ταύτῃ τῇ χειρὶ καὶ ἑτέρα τις συντέτακται διὰ πλειόνων γραφῶν καὶ αυ τη δημιουργικὴ ὑπάρχουσα.\n\nεδοξε δὲ ἀνδράσι θείοις καὶ τῶν ἀποστόλων φοιτηταῖς γεγενημένοις εἰπεῖν, ὡς α ρα αἱ δημιουργικαὶ τοῦ θεοῦ χεῖρες ὁ μονογενὴς ει η καὶ τὸ α γιον πνεῦμα. ταύτης δὲ τῆς γνώμης ὁ Εἰρηναῖος μάλιστα η ν, ἐξ ου δηλονότι παλαιὰ δόξα ἐστὶν ἡ τιθεμένη μὴ ποιούμενον ἀλλὰ ποιητικὸν καὶ τὸ α γιον πνεῦμα. Οὐκ ἐκ τόπου εἰς ε τερον τόπον ἰόντες ἐπὶ τῷ θεὸν προσκυνῆσαι παρακαλοῦσιν ἀλλήλους. οὐκέτι γὰρ τοπικὴ προσκύνησίς ἐστιν, ω σπερ ἐτύγχανεν ου σα ο τε συνέστηκε τὰ ̔Ιεροσόλυμα καὶ ὁ ἐκεῖσε ναός. Προσκυνοῦσι γὰρ τῷ κυρίῳ, κατὰ τὸν προφήτην, ε καστος ἐκ τοῦ τόπου ἑαυτοῦ, οὐκ αἰσθητῶς καὶ σωματικῶς ἀλλὰ πνεύματι καὶ ἀληθείᾳ. Ερχονται τοίνυν κατὰ διάθεσιν μᾶλλον η μεταβολὴν τόπου οἱ προσκυνοῦντες καὶ προσπίπτοντες αὐτῷ, κλίνοντες αὐτῷ γόνυ θεὸν αὐτὸν ὁμολογοῦντες, οὐχ οἱ ἐπὶ γῆς μόνοι ἀλλὰ καὶ οἱ ἐν οὐρανοῖς καὶ καταχθονίοις κλαίοντες ἐνώπιον αὐτοῦ τὸν ἐκ μετανοίας κλαυθμόν, η καὶ ὁσαχῶς κλαίειν καὶ ὀδυνᾶσθαί τινας ει πομεν.","english":"Or perhaps the ends of the earth are the people who walk upon the earth, while those who have their citizenship and their heart in heaven, because they have stored up treasure there, are the high mountains—that is, the angels. It should be noted that the dry land is said to have been formed not by a hand but by hands, just as \"The heavens are the work of your hands,\" and \"Your hands made me and formed me.\" But it must be asked who these creative hands are. For one creative hand of God is confessedly the Word of God; but with this hand another also is joined through many scriptures, and this one too is creative.\n\nIt seemed good to divine men who had become disciples of the apostles to say that the creative hands of God are the Only-begotten and the Holy Spirit. Irenaeus especially held this view, from which it is clear that it is an ancient opinion which holds that the Holy Spirit is not made but creative. They do not go from one place to another to worship God when they exhort one another; for worship is no longer local, as it happened to be when Jerusalem and the temple there stood. For they worship the Lord, according to the prophet, each from his own place, not perceptibly and bodily but in spirit and truth. They come, then, to worship and fall down before him by disposition rather than by change of place, bending the knee to him and confessing him to be God—not only those on earth but also those in the heavens and under the earth, weeping before him with the weeping of repentance, or in whatever ways we have said that some weep and grieve.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":497,"ref":"p497","source":"αμεμπτος δὲ κλαυθμὸς καὶ πᾶσαν κηλίδα διαφεύγων ὁ θαρσῶν ἐνώπιον κυρίου γίνεσθαι. Λέγουσι δὲ τὴν αἰτίαν δι' η ν τὰ ἐγκείμενα ἐπιτελοῦσι, φάσκοντες Οτι αὐτὸς θεὸς ἡμῶν καὶ ἡμεῖς πρόβατα νομῆς αὐτοῦ, σχέσεως τοῦ λαοῦ πρὸς θεὸν δηλουμένης διὰ τῆσδε τῆς λέξεως. διὰ τοῦτό φησι· Λαὸς νομῆς αὐτοῦ τυγχάνομεν ο τι αὐτὸς ἐπιδέδωκεν ἑαυτὸν θεὸς ἡμῶν γενέσθαι· ἐπεὶ γὰρ αὐτὸς θεὸς ἡμῶν, καὶ ἡμεῖς λαὸς νομῆς αὐτοῦ τυγχάνομεν· καὶ ἐπεὶ ἡμεῖς λαὸς νομῆς αὐτοῦ, αὐτὸς θεὸς ἡμῶν. τῆς δ' αὐτοῦ νομῆς λαὸς αὐτοῦ ο ντες, ἐσμὲν καὶ πρόβατα χειρὸς αὐτοῦ ο ντος ποιμένος ἡμῶν. διὸ οὐδεὶς ἁρπάσει ἡμᾶς ἐκ τῆς δεξιᾶς αὐτοῦ· Κἀγὼ γὰρ δίδωμι αὐτοῖς ζωὴν αἰώνιον, καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου. Ταύτας τὰς λέξεις ε ως τοῦ τέλους τοῦ ψαλμοῦ ὑπὸ τοῦ ἁγίου πνεύματος εἰρῆσθαι φήσας ὁ ἀπόστολος, ε θηκεν αὐτὰς ἐν τῇ Πρὸς ̔Εβραίους ἐπιστολῇ ἀμωσγέπως καὶ ἑρμηνείαν αὐταῖς ἐπαγαγών. ἡρμήνευσε δὲ τὸ σήμερον, εἰς τὸν πάντα ἐνεστηκότα αἰῶνα ἀναφέρων αὐτό· ἑκάστη γὰρ ἡμέρα τοῦ αἰῶνος σημαίνεται διὰ τοῦ σήμερον. σκληρύνεται δὲ καρδία, ο ν τρόπον καὶ ἡ τοῦ Φαραὼ κακίᾳ προσκλινομένη καὶ ὑπὸ ἁπάσης τῆς ἁμαρτίας σκληρὰ καὶ ἀντίτυπος ἀναφαινομένη. ταύτης τοίνυν ἀφέμενοι τῆς ὠμότητος, βοῶντι θεῷ κλίνωμεν τὴν ἀκοὴν ἐπὶ τῷ δίκαιοι γενέσθαι. Αλλος δὲ τὸ Προσώχθισα προσκορής φησιν ἐγενόμην οὐ πάσῃ γενεᾷ ἀλλ' ἐκείνῃ ἀεὶ πλάνῃ συμβιούσῃ διὰ τὸ μὴ ἐθέλειν γνῶσιν ε χειν θεοῦ· ε φη τὸν θεὸν ὀργισθέντα ὀμόσαι μὴ εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ, ταῦτα δὲ ἐν ΟΖ εἰπών.","english":"But blameless is the weeping that escapes every stain—the weeping of one who dares to stand before the Lord. And they state the reason for which they perform what is set before them, saying, \"For he is our God, and we are the sheep of his pasture,\" the relation of the people to God being made clear through this expression. Therefore he says: \"We are the people of his pasture,\" because he himself has given himself to become our God; for since he himself is our God, we also are the people of his pasture; and since we are the people of his pasture, he is our God. And being the people of his pasture, we are also the sheep of his hand, since he is our shepherd. Therefore no one will snatch us from his right hand; \"For I give them eternal life, and no one will snatch them out of my hand.\" Having said that these words, up to the end of the psalm, were spoken by the Holy Spirit, the apostle placed them in the Epistle to the Hebrews, in some way also adding an interpretation to them. And he interpreted \"today,\" referring it to the whole present age; for each day of the age is signified by \"today.\" And the heart is hardened in the same manner as Pharaoh's, which inclined to wickedness and appeared hard and resistant by all sin. Therefore, having abandoned this cruelty, let us incline our ear to God as he calls, in order to become righteous. But another says that \"I was provoked\" means \"I became weary,\" not with every generation but with that one which always lived together with error because it did not wish to have knowledge of God; he said that God, having been angered, swore that they would not enter into his rest—and he said these things in the 77th [psalm].","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":498,"ref":"p498","source":"ἐξηγησαμένου δὲ καὶ Παύλου ταύτην τὴν λέξιν, οὐδὲν πλέον τῶν τότε ῥηθέντων ἐροῦμεν. Νοήσεις δὲ καὶ ου τως· ἡ λογικὴ κατ' εἰκόνα καὶ ὁμοίωσιν θεοῦ γινομένη ψυχὴ οι κός ἐστι τοῦ πεποιηκότος, μάλιστα σὺν ἀρετῇ διάγουσα, ἁμαρτάνουσα δὲ αἰχμαλωτίζεται καὶ καθαιρεῖται ω στε μηκέτι ει ναι ναὸς θεοῦ. ει πε γοῦν ὁ θεὸς περί τινων Οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις διὰ τὸ ει ναι αὐτοὺς σάρκας. πάλαι γὰρ ἐνοικοῦντος ἐν αὐτοῖς τοῦ θείου πνεύματος ναὸς η σαν αὐτοῦ· ο τε δὲ ἁμαρτάνοντες σάρκες γεγένηνται ἐμπαθῆ καὶ ὑλικὴν ε ξιν ἀναλαβόντες, τὸ τηνικάδε ἀπέστη ὁ ἐνοικῶν ἐν αὐτοῖς καὶ καταστροφὴν ὑπέμειναν πρὸς τῶν αἰχμαλωτισάντων αὐτοὺς πονηρῶν πνευμάτων. Ωσπερ τοίνυν ὁ ἁμαρτάνων αἰχμάλωτος γεγονὼς παύεται τοῦ ει ναι θεοῦ οι κος διαλυθέντος τοῦ ἐξ ἀρετῶν οἰκοδομήματος αὐτοῦ, ου τως ὁ ἐπιστρέφων πρὸς θεὸν διὰ μετανοίας οὐ μόνον τῆς αἰχμαλωσίας λυτροῦται, ἀλλὰ καὶ θεμελιοῦται καὶ οἰκοδομεῖται θεοῦ οι κος δι' ὀρθότητα φρονήματός τε καὶ πράξεων ἀρίστων. καὶ τοῦτό ἐστιν ο δηλοῖ ἡ ἐγκειμένη τοῦ ψαλμοῦ προγραφή. μετὰ γὰρ τὴν αἰχμαλωσίαν τοῦ οι κου οἰκοδομηθέντος πρὸς τῶν εὐπαθόντων χαριστήριος ᾠδὴ ἀναπέμπεται ὑπὲρ ἀφέσεως τῆς αἰχμαλωσίας καὶ ἐγκαινισμοῦ τοῦ θείου οι κου. καὶ πρὸς τὸ ῥητὸν ἐκλαβεῖν τις τὰ κατὰ τὸν τόπον","english":"Since Paul also expounded this expression, we shall say nothing more than what was said then. But you may also understand it in this way: the rational soul that is being made according to the image and likeness of God is a house of its Maker, especially when it lives in virtue; but when it sins, it is taken captive and brought down, so that it is no longer a temple of God. For indeed God said concerning certain people, \"My Spirit shall not remain among these men, because they are flesh.\" For formerly, when the divine Spirit dwelt in them, they were his temple; but when they sinned they became flesh, having taken on a passionate and material disposition, and at that time the one who dwelt in them departed, and they underwent destruction at the hands of the evil spirits that took them captive. Just as, therefore, the one who sins, having become a captive, ceases to be God's house, since the building made of virtues has been dissolved, so the one who turns back to God through repentance is not only ransomed from captivity, but is also founded and built up as God's house through uprightness of mind and the best of deeds. And this is what the superscription prefixed to the psalm indicates. For after the captivity, when the house was built up by those who had fared well, a song of thanksgiving is sent up for the release from captivity and the consecration of the divine house. And one may also take the things pertaining to the place in the literal sense","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":499,"ref":"p499","source":"δυνήσεται. φαίνεται γὰρ ὁ οι κος ἐν τοῖς χρόνοις Εσδρα μετὰ τὴν αἰχμαλωσίαν οἰκοδομηθείς. λεκτέον ου ν περὶ τῆς τοιαύτης εἰς τὸ ἀρχαῖον ἀποκαταστάσεως τοῦ οι κου προφητικώτερον τὸν Δαυὶδ τεθεωρηκότα τὴν ὑπὲρ τοῦ ἐγκαινισμοῦ τοῦ οι κου τὴν ᾠδὴν πεποιηκέναι. ᾳ δουσι δὲ τὴν ᾠδὴν οἱ τὸν παλαιὸν α νθρωπον ἐκδυσάμενοι καὶ τὸν νέον ἐνδυσάμενοι τὸν ἀνανεούμενον εἰς τὸ γενέσθαι κατ' εἰκόνα τοῦ κτίσαντος αὐτόν, τῷ μαθητεύεσθαι τῇ καινῇ διαθήκῃ τὴν καινότητα τῆς Χριστοῦ διδασκαλίας προσηκάμενοι. ̓Ενταῦθα μὲν ου ν ᾳ δειν πᾶσα ἡ γῆ προστάττεται, ἐν ΞΕ δὲ προσκυνεῖν· Πᾶσα γὰρ ἡ γῆ προσκυνησάτωσάν σοι καὶ ψαλάτωσάν σοι· καὶ ἐν ̓Αμβακοὺμ Τῆς αἰνέσεως αὐτοῦ (δηλαδὴ τοῦ θεοῦ) πλήρης πᾶσα ἡ γῆ ει ρηται, καὶ ἐν α λλοις Πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ. ου τοι ου ν πάντες οἱ ᾳ δοντες τῷ θεῷ πρὸς τῷ α δειν αὐτῷ καὶ εὐλογεῖν τὸ ο νομα αὐτοῦ προστάττονται. διὰ γὰρ ε ργων ἀγαθῶν καὶ γνώσεως τῆς ἀληθείας εὐλογεῖ τις καὶ δοξάζει τὸ ο νομα τοῦ θεοῦ. ει ρηται γοῦν ἐν Εὐαγγελίῳ Λαμψάτω τὸ φῶς ὑμῶν ε μπροσθεν τῶν ἀνθρώπων, ο πως ι δωσι τὰ καλὰ ὑμῶν ε ργα καὶ δοξάσωσι τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. τῆς γὰρ θεοῦ προσηγορίας ἐπικληθείσης ἡμῖν, πάντα πράττοντες τὰ κατὰ λόγον τὸν ὀρθὸν δι' εὐλογίας ω ν εὐλογοῦμεν, ἐνεργοῦμεν ο φοροῦμεν ο νομα κυρίου· οὐ γὰρ α λλως ε χοντος αὐτοῦ, εὐχόμεθα εὐλογημένον αὐτὸ καὶ α γιον γενέσθαι. δι' ἀκριβείας δὲ ὡς οι όν τ' η ν ει ρηται περὶ τούτου ἐν τῷ ΛΓ ψαλμῷ εἰς τὸ ̔Υψώσωμεν τὸ ο νομα αὐτοῦ ἐπὶ τὸ αὐτό· ο θεν νῦν ἀρκούμεθα τοῖς διὰ βραχέων εἰρημένοις.","english":"it will be able. For the house appears to have been built in the times of Esdras after the captivity. We must therefore say that David, having contemplated prophetically such a restoration of the house to its ancient state, composed the song concerning the dedication of the house. And those sing the song who have put off the old man and put on the new, which is being renewed so as to become according to the image of the one who created him, by being taught in the new covenant and having received the newness of Christ's teaching. Here, then, all the earth is commanded to sing, but in the [sixty-fifth psalm] to worship: For let all the earth worship you and sing psalms to you; and in Habakkuk it is said, All the earth is full of his praise (that is, of God), and in other places, All the earth is full of his glory. All these, then, who sing to God are commanded, in addition to singing to him, also to bless his name. For through good works and the knowledge of the truth one blesses and glorifies the name of God. Indeed it is said in the Gospel, Let your light shine before men, so that they may see your good works and glorify your Father who is in heaven. For when the name of God has been invoked upon us, doing all things according to right reason, through the blessing of those things which we bless, we accomplish, we bear, the name of the Lord; for since it is not otherwise, we pray that it may become blessed and holy. And with precision, as far as was possible, it has been said about this in the thirty-third psalm, in the passage, Let us exalt his name together; whence now we are content with what has been said briefly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":500,"ref":"p500","source":"̓Επίστησον εἰ δυνατὸν καὶ ου τως ἐκδέξασθαι τὰς προκειμένας λέξεις· οἱ τῇ παλαιᾷ διαθήκῃ προσανέχοντες ὑπὲρ αἰσθητῶν συμβαινόντων πραγμάτων ᾳ δοντες ᾳ σμα παλαιὸν ῃ δον. τοῦ γὰρ Φαραὼ τοῦ τῆς Αἰγύπτου τυράννου καταποντισθέντος, ᾳ δει Μωυσῆς μετὰ πάσης τῆς ̔Εβραϊκῆς πληθύος ᾠδὴν η ἐφύμνιον Αισωμεν τῷ κυρίῳ, ἐνδόξως γὰρ δεδόξασται· ιππον καὶ ἀναβάτην ε ρριψεν εἰς θάλασσαν. καὶ ἐπ' α λλοις δὲ συμβεβηκόσι σωματικώτερόν ἐστιν ἰδεῖν ᾳ δοντα τὸν ̓Ισραὴλ ἐν τῇ Πεντατεύχῳ καὶ τῇ λοιπῇ παλαιᾷ γραφῇ. οἱ δὲ ἀποστάντες τῆς παλαιότητος τοῦ γράμματος ἐπὶ τῷ μαθητευθῆναι τῇ καινότητι τοῦ πνεύματος ἐπὶ νοητῶς καὶ πνευματικῶς κατορθουμένοις καινὸν τῷ κυρίῳ ᾳ δουσιν ᾳ σμα, καταργηθέντος τοῦ τὸ κράτος ε χοντος τοῦ θανάτου διαβόλου καὶ ὑποβρυχίου γενομένου τοῦ τῆς νοητῆς Αἰγύπτου τυράννου, ̓Ιησοῦ ὑπὲρ παντὸς γευσαμένου θανάτου χάριτι θεοῦ. ᾳ δοντες δὲ κυρίῳ ου τοι πάσας κατάρας ἠλευθερωμένοι καὶ τῆς εὐλογίας μετειληφότες τῆς θεόθεν χορηγουμένης, εὐλογοῦσι τὸ ο νομα τοῦ εὐλογήσαντος αὐτοὺς πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις.","english":"Consider whether it is also possible to understand the words set before us in this way: those who cling to the old covenant, singing an old song for the sake of perceptible events, sang. For when Pharaoh, the tyrant of Egypt, was drowned, Moses with the whole Hebrew multitude sang a song, even a triumphal ode: Let us sing to the Lord, for he has been glorified gloriously; horse and rider he has thrown into the sea. And in other events too, one may see Israel singing in a more bodily fashion in the Pentateuch and the rest of the old Scripture. But those who have departed from the oldness of the letter, so as to be discipled into the newness of the Spirit, sing a new song to the Lord over things accomplished intelligibly and spiritually, since the devil, who held the power of death, has been abolished and the tyrant of the intelligible Egypt has been sunk beneath the waters, Jesus having tasted death by the grace of God on behalf of all. And these, singing to the Lord, freed from all curses and having partaken of the blessing supplied from God, bless the name of him who blessed them with every spiritual blessing in the heavenly places.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":501,"ref":"p501","source":"930 Αἱ προκείμεναι προστάξεις γίνονται τοῖς ̓Ιησοῦ μαθηταῖς ἀκούουσι Πορευθέντες μαθητεύσατε πάντα τὰ ε θνη. βούλεται γὰρ τὸ πνεῦμα τὸ α γιον συντόνῳ καὶ ἀδιαστάτῳ σπουδῇ ἐπιτελεῖν αὐτοὺς τὸ εὐαγγελικὸν ε ργον. τὸ γὰρ ̔Ημέραν ἐξ ἡμέρας τοῦτο παρίστησι τὸ διηνεκῶς αὐτοὺς εὐαγγελίζεσθαι τὸ θεοῦ σωτήριον, περὶ ου ει ρηται Ου τός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου, καὶ πάλιν ̓Ετέχθη σήμερον ὑμῖν σωτὴρ ο ς ἐστι χριστὸς κύριος. τῶν γὰρ ἀποστόλων εὐαγγελιζομένων ἡμέραν ἐξ ἡμέρας τὸ σωτήριον αὐτοῦ, ἐκβάσεως τεύξεται ἡ προφητεία ἡ λέγουσα Οψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ ἡμῶν. Δυνατὸν τὸ ̔Ημέραν ἐξ ἡμέρας ἐκλαβεῖν τὰς δύο διαθήκας τοῦ σωτῆρος ο ντος ἡλίου δικαιοσύνης. ἐπεὶ ου ν οἱ εὐαγγελίζεσθαι προσταττόμενοι νομομαθεῖς ο ντες καὶ τῆς πρώτης ἡμέρας φωτισμὸν ει χον, ἀκολούθως ἐκ τῆς ἡμέρας ἐκείνης ἡμέραν α λλην τὴν κατὰ τὴν καινὴν διαθήκην φωτιζόμενοι τὸ θεοῦ σωτήριον ἀπαγγελοῦσιν. Εὐαγγελιζόμενοι δὲ τὸν σωτῆρα Χριστὸν ο ντα θεοῦ σωτήριον, ἀναγγέλλουσι πᾶσι","english":"The commandments set before us are fulfilled by the disciples of Jesus who hear, \"Go, make disciples of all the nations.\" For the Holy Spirit wills that they accomplish the work of the gospel with intense and unceasing zeal. For the phrase \"day after day\" shows this: that they proclaim continually the salvation of God, about which it is said, \"This is truly the savior of the world,\" and again, \"Today a savior has been born for you, who is Christ the Lord.\" For when the apostles proclaim his salvation day after day, the prophecy will be fulfilled which says, \"All flesh shall see the salvation of our God.\" It is possible to take \"day after day\" as the two covenants, since the savior is the sun of righteousness. Therefore, since those commanded to proclaim the good news, being learned in the law and having the illumination of the first day, in consequence from that day, being illuminated by another day—the day according to the new covenant—will proclaim the salvation of God. And proclaiming the good news that the savior Christ is the salvation of God, they announce to all","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":502,"ref":"p502","source":"τοῖς ε θνεσι τὴν θεοῦ δόξαν, η τις ἐστὶν ὁ Χριστὸς τυγχάνων ἀπαύγασμα τῆς θεοῦ δόξης· περὶ η ς γέγραπται ἐν ̔Ησαΐᾳ ̓Οφθήσεται ἡ θεοῦ δόξα, καὶ μεθ' ε τερα Καὶ ἡ δόξα τοῦ θεοῦ ἐπὶ σὲ ἀνατέταλκεν. ὡς γὰρ σοφία καὶ δύναμις ἀλήθειά τε καὶ δικαιοσύνη θεοῦ ὁ Χριστός, ου τως καὶ δόξα αὐτοῦ τυγχάνει. Πρὸς τούτοις δὲ καὶ ἀναγγέλλειν ἐν πᾶσι τοῖς λαοῖς τὰ θαυμάσια αὐτοῦ προστάττονται, περὶ ω ν ἐν ΛΘ ψαλμῷ πρὸς θεὸν ει ρηται Πολλὰ ἐποίησας σύ, κύριε ὁ θεός μου, τὰ θαυμάσιά σου. τὸν τούτων τῶν θαυμάτων αι τιον ὑμνῶν ̔Ησαΐας ὁ προφήτης φησὶ Κύριε ὁ θεός μου, δοξάσω σε, ὑμνήσω τὸ ο νομά σου, ο τι ἐποίησας θαυμαστὰ πράγματα, βουλὴν ἀρχαίαν ἀληθινήν. Χριστὸς γὰρ ὁ σωτὴρ θαυμαστὰ πεποίηκεν ἐλευθερώσας πᾶσαν ψυχὴν ὑπὸ τοῦ διαβόλου καταπονουμένην, τὴν ἀρχαίαν θεοῦ βουλὴν στήσας καθ' η ν εὐθὴς ὁ α νθρωπος ὑπῆρχε κατ' εἰκόνα καὶ ὁμοίωσιν τοῦ δημιουργοῦ γεγονώς. εἰ δὲ καὶ τεραστίους δυνάμεις ει ναι βούλεται τὰ ἀπαγγελλόμενα τοῖς λαοῖς θαυμάσια καθ' α ς ̓Ιησοῦς νεκροὺς ηγειρε καὶ τυφλοὺς εἰς ο ψιν ἀποκαθιστᾷ καὶ ει τι α λλο τοιοῦτον ἀναγέγραπται, οὐχ ἁμαρτάνεις. Δυνατὸν δὲ καὶ ου τως· Φανερώσατε διὰ θεολογίας τὴν περὶ θεοῦ ἀκραιφνεστάτην γνῶσιν, ο πως ὀρθὴν διάληψιν περὶ θεοῦ ε χῃ τὰ ε θνη ἀφέμενα πολυθέου δεισιδαιμονίας. Ταῦτα οὐδενὶ τρόπῳ ἁρμόσει τοῖς ἀπὸ Βαβυλῶνος ἐπανελθοῦσι κατὰ τοὺς Κύρου χρόνους η κατὰ τοὺς Δαρείου, ο τε αἰσθητῶς ὁ οι κος ᾠκοδομεῖτο ὁ ἐν τῇ ̓Ιουδαίᾳ προεστῶτος τῆς οἰκοδομῆς Ζοροβάβελ καὶ ̓Ιησοῦ τοῦ ἱερέως μετὰ τὴν αἰχμαλωσίαν.","english":"To the nations belongs the glory of God, which is Christ, being the radiance of the glory of God; concerning which it is written in Isaiah: \"The glory of God shall be seen,\" and after other things: \"And the glory of God has risen upon you.\" For just as Christ is the wisdom and power and truth and righteousness of God, so also he is his glory. In addition to these things, they are commanded to proclaim his marvelous works among all the peoples, concerning which it is said to God in the thirty-ninth psalm: \"Many things you have done, O Lord my God, your marvelous works.\" Hymning the cause of these wonders, Isaiah the prophet says: \"O Lord my God, I will glorify you, I will hymn your name, because you have done marvelous things, an ancient counsel, true.\" For Christ the Savior has done marvelous things, having freed every soul oppressed by the devil, establishing the ancient counsel of God according to which man was upright, having been made in the image and likeness of the Creator. But if he also wishes the marvelous works announced to the peoples to be miraculous powers, according to which Jesus raised the dead and restores the blind to sight, and whatever else of this sort has been recorded, you do not err. And it is possible also in this way: Make manifest through theology the purest knowledge concerning God, so that the nations may have a right understanding concerning God, having abandoned the superstition of many gods. These things will in no way fit those who returned from Babylon in the times of Cyrus or in the times of Darius, when the house in Judea was being built perceptibly, Zerubbabel presiding over the building, and Jesus the priest, after the captivity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":503,"ref":"p503","source":"πεπλήρωται γὰρ ταῦτα δι' ε ργων μετὰ τὴν τοῦ σωτῆρος ἡμῶν παρουσίαν, τῶν αὐτοῦ μαθητῶν τὴν σύμπασαν γῆν περιδραμόντων καὶ εὐαγγελισαμένων τὸ σωτήριον αὐτοῦ ἀναγγειλάντων τε ἐν πᾶσι τοῖς ε θνεσι τὴν δόξαν αὐτοῦ καὶ τὰ θαυμάσια αὐτοῦ ἐν πᾶσι τοῖς λαοῖς. σωτήριον δέ φησιν τὴν ἐκ νεκρῶν ἀνάστασιν καὶ τὴν μετὰ τὸν θάνατον σωτηρίαν η καὶ αὐτὸν τὸν Χριστόν. Μέγας ὁ κύριος λέγεται οὐ κατ' ἐπίδοσιν μεγέθους καὶ ο γκου (ἀσώματος γάρ· σωμάτων δὲ ι διον τὸ πεποσῶσθαι καὶ ο γκον ε χειν) ἀλλὰ καθ' ὑπεροχὴν ἀσύγκριτον δημιουργικῆς δυνάμεως· τῶν γὰρ παμμεγέθων οὐρανῶν τυγχάνει ποιητής. εἰ δὲ τούτων πολλῷ πλέον τῶν ὑποδεεστέρων τοῦ κόσμου μερῶν, τούτῳ τῷ τρόπῳ μέγας ω ν ὁ κύριος, καὶ ὑμνητὸς καὶ αἰνετός ἐστι καὶ φοβερὸς ἐπὶ πάντας τοὺς θεούς, τῆς Σφόδρα λέξεως κατὰ κοινοῦ τεταγμένης. καὶ εἰ μὲν καθόλου καὶ κυρίως ἐκλάβοιμεν τὴν πρόσταξιν φάσκουσαν ̓Επὶ πάντας τοὺς θεούς, συναριθμήσαιμεν καὶ τοὺς ἐπαινουμένους θεοὺς ω ν ὁ θεὸς θεός ἐστι κατὰ τὸ ̓Οφθήσεται ὁ θεὸς τῶν θεῶν ἐν Σιών, καὶ Θεὸς θεῶν κύριος ἐλάλησεν–ἐπὶ πάντας ου ν τούς τε ἐπαινουμένους καὶ διαβαλλομένους θεοὺς φοβερὸς ὁ κύριός ἐστι τῷ μέγας καὶ αἰνετὸς σφόδρα τυγχάνειν, πάντων κριτὴς καὶ ἐξεταστὴς τυγχάνων· εἰ δὲ μὴ ἁπλῶς καθόλου ἀλλὰ περὶ μόνων τῶν θεῶν τῶν ἐθνῶν ἡ θέσις ει η ου τω λεγομένη, ἐπεὶ πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια ὑπάρχουσιν, ἐπὶ πάντας τοὺς θεοὺς τούτους φοβερός ἐστιν ὁ μέγας καὶ αἰνετὸς σφόδρα κύριος, κρίνων καὶ κολάσει αὐτοὺς ὑποβάλλων.","english":"For these things have been fulfilled through deeds after the coming of our Savior, when his disciples ran through the whole earth and proclaimed his salvation and announced his glory among all the nations and his wonders among all the peoples. And he calls \"salvation\" the resurrection from the dead and the salvation after death, or even Christ himself. The Lord is called \"great\" not in respect of increase of magnitude and bulk (for he is incorporeal; for it belongs to bodies to have been made and to have bulk), but in respect of the incomparable preeminence of his creative power; for he is the maker of the exceedingly great heavens. And if he is far more [great] than these, [being greater] than the lesser parts of the world, in this way the Lord, being great, is both hymned and praised and fearful over all gods, the word \"exceedingly\" being placed in common [to both]. And if we should take the statement \"over all gods\" in a universal and proper sense, we would also include the gods who are praised, of whom God is God, according to \"The God of gods shall be seen in Zion,\" and \"God of gods, the Lord, has spoken\" — over all these, then, both the praised and the slandered gods, the Lord is fearful by being great and exceedingly praised, being judge and examiner of all; but if the statement is not simply universal but concerns only the gods of the nations, being spoken thus, since all the gods of the nations are demons, over all these gods the great and exceedingly praised Lord is fearful, judging them and subjecting them to punishment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":504,"ref":"p504","source":"εἰς ταύτην τὴν διάνοιαν καὶ τὸ ἐν ̔Ησαΐᾳ λήψῃ ̓Ολολύξατε γλυπτὰ Ἱ ερουσαλὴμκαὶ ἐν Σαμαρείᾳ καὶ τοῖς χειροποιήτοις αὐτῆς· ου τως ποιήσω καὶ ̔Ιερουσαλὴμ καὶ τοῖς γλυπτοῖς αὐτῆς. γλυπτὰ γὰρ ὀλολύξαντα οὐ τὰ α ψυχα (ἐμψύχου γὰρ τὸ ὀλολύζειν) ἀλλὰ τὰ διὰ τῶν αἰσθητῶν ἀγαλμάτων δηλούμενα δαιμόνια ἐκδεκτέον. Κατὰ ου ν τῶν θεῶν τῶν ἐθνῶν (ου τοι δέ εἰσι δαιμόνια) φοβερὸς ε σται ὁ κρίνων αὐτοὺς κύριος· οὐχ ἁπλῶς δέ γε θεοὶ ἀλλὰ τῶν ἐθνῶν. διὸ καὶ οὐκ ἀληθῶς ο ντα θεοὶ τὰ δαιμόνια, δειλιᾷ καὶ φοβερὸν ε χοντα τὸν κύριον, παρακαλεῖ αὐτὸν μὴ ἐπιτάξαι αὐτοῖς ἀπελθεῖν εἰς τὴν α βυσσον, οἰκτροπάτην φωνὴν ἀφιέντα Δεόμεθά σου μὴ πρὸ καιροῦ βασανίσῃς ἡμᾶς. 932 ̔Ο διὰ τὸ τῆς ἀρετῆς κάλλος ὡραιότητα κεκτημένος καὶ τὴν συμφυῆ ταύτῃ κατ' εὐχαριστίαν ἐξομολόγησιν ἐνώπιον παρίσταται θεοῦ κατὰ τὸν λέγοντα Ζῇ κύριος\n\nτῶν δυνάμεων ῳ παρέστην ἐνώπιον αὐτοῦ, παντὸς ἁμαρτάνοντος φεύγοντος τὸ ἐνώπιον ι στασθαι θεοῦ· Οὐ διαμενοῦσι γὰρ παράνομοι κατέναντι τῶν ὀφθαλμῶν αὐτοῦ. ἀμέλει καὶ ὁ ̓Αδὰμ α μα τῇ γυναικὶ μετὰ τὸ ἁμαρτεῖν φεύγει ἀπὸ προσώπου κυρίου τοῦ θεοῦ αἰσχυνόμενος, μᾶλλον δὲ φοβούμενος ὀφθῆναι αὐτῷ. ταύτῃ καὶ Καὶν ὁ ἀλάστωρ ἐξέρχεται ἀπὸ προσώπου κυρίου τοῦ θεοῦ, οὐχ ο τι δυνατὸν διαδρᾶναι θεὸν καὶ πόρρω τοῦ προσώπου αὐτοῦ γενέσθαι, ἀλλ' ο τι οἱ φαῦλοι ψευδοδοξοῦντες ἠπάτηνται ὡς οἰηθῆναι λανθάνειν θεὸν ἐφ' οι ς δυσσεβῶς ἐνεργοῦσιν·","english":"You will understand the saying in Isaiah in this sense as well: \"Wail, you carved images of Jerusalem, and in Samaria and in her handiworks; so will I do to Jerusalem and to her carved images.\" For the carved images that wail are not souls (for wailing belongs to that which has a soul), but the demons made manifest through perceptible statues are to be understood. Therefore, according to \"the gods of the nations\" (and these are demons), the Lord who judges them will be fearsome; and not simply gods, but gods of the nations. Wherefore also, since the demons are not truly gods, but cower and hold the Lord as fearsome, he entreats him not to command them to depart into the abyss, uttering the most pitiable cry: \"We beseech you, do not torment us before the time.\" He who through the beauty of virtue has acquired comeliness, and the confession of thanksgiving that is innate to it, stands in the presence of God, according to the one who says, \"As the Lord of hosts lives, before whom I have stood\"—while everyone who sins flees from standing in the presence of God; for \"the lawless shall not continue before his eyes.\" Indeed, Adam too, immediately after sinning with his wife, fled from the face of the Lord God, ashamed, or rather afraid, to be seen by him. For this reason Cain, the accursed, also went out from the face of the Lord God—not that it is possible to escape God and be far from his face, but because the wicked, holding false opinions, have been deceived so as to think that they escape God's notice in the impious things they do.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":505,"ref":"p505","source":"εἰ γὰρ καὶ ι σασιν ο τι λαθεῖν θεὸν οὐχ οι όν τε, ἀλλ' ου ν γε διάθεσιν τοιαύτην ε χουσιν ὡς εἰ δυνατὸν ὑπῆρχεν, ἠβούλοντο πόρρω θεοῦ ει ναι αἰσχυνόμενοι τὰς αὐγὰς τῶν ο ψεων αὐτοῦ. οἱ δέ γε σπουδαῖοι διὰ πολλὴν παρρησίαν καὶ τὸ ἐλεύθερον τοῦ βλέμματος ἐνώπιον θεοῦ γνησίων θεραπόντων δίκην ἑστήκασι, λέγοντες ̓Επίβλεψον ἐπ' ἐμὲ καὶ ἐλέησόν με, καὶ ̓Οφθαλμοὶ κυρίου ἐπὶ δικαίους καὶ ω τα αὐτοῦ εἰς δέησιν αὐτῶν. Μὴ ταραττέτω σε εἰ ἐξομολογήσεως καὶ ὡραιότητος ἐνώπιον κυρίου τυγχανουσῶν ἡμεῖς τὸν ἐξομολογούμενον καὶ ὡραιότητα ε χοντα ἐνώπιον κυρίου ει πομεν ει ναι, πολλάκις καὶ κατὰ τὴν γραφὴν τῶν τὰς ε ξεις ἐχόντων σημαινομένων ταῖς τῶν ε ξεων προσηγορίαις· ἀνθρώποις γὰρ γράφων ὁ ἀπόστολος περί τε αὐτοῦ κἀκείνων φησὶν Ινα γενώμεθα (δηλονότι ἐν αὐτῷ τῷ Χριστῷ) θεοῦ δικαιοσύνη. ̓Εξομολογήσεως δὲ καὶ ὡραιότητος οὐσῶν ἐνώπιον θεοῦ, ἁγιότης καὶ μεγαλοπρέπεια ὑπάρξει τῷ ἁγιάσματι αὐτοῦ. ἁγίασμα δὲ θεοῦ καλεῖν ε θος πατρίῳ συνηθείᾳ τοῖς ἐκ περιτομῆς τὸν θεοῦ ναόν. ἐπεὶ ου ν ὁ ἐξομολογούμενος καὶ ὡραιότητα ε χων δεξάμενος θεὸν ἐν ἑαυτῷ ναὸς αὐτοῦ καὶ ἁγίασμα γίνεται, εἰκότως περὶ τοῦ τοιούτου λέγεται τὸ ἁγιότητα καὶ μεγαλοπρέπειαν ε χειν, ἁγιότητα μὲν μεταλαμβάνων τῆς ἁγιότητος τοῦ παρόντος θεοῦ καὶ Χριστοῦ ο ντος θεοῦ ἁγιασμοῦ ἀλλὰ καὶ τοῦ ἁγίου πνεύματος, μεγαλοπρέπειαν δὲ ζητῶν τὸ πρέπον καὶ εὐπρεπὲς ἐν μεγάλοις καὶ ὑπερτέροις· μεγαλοπρέπεια γάρ ἐστι τὸ ἐν μεγάλοις πρέπον, μικροπρέπεια δὲ τὸ ἐν μικροῖς.","english":"For even if they knew that it is not possible to escape God's notice, at any rate they had such a disposition that, if it were possible, they would wish to be far from God, ashamed before the beams of his eyes. But the earnest, by reason of much boldness and the freedom of their gaze, stand before God like genuine servants, saying, \"Look upon me and have mercy on me,\" and \"The eyes of the Lord are upon the righteous, and his ears toward their supplication.\" Let it not trouble you that, since confession and beauty are before the Lord, we have said that the one who confesses and has beauty is before the Lord—since often, according to Scripture, those who have states are signified by the names of the states. For writing to men about himself and them, the apostle says, \"that we might become\" (clearly in Christ himself) \"the righteousness of God.\" But since confession and beauty are before the Lord, holiness and magnificence will belong to his sanctuary. And by ancestral custom those of the circumcision are accustomed to call the temple of God a sanctuary. Since, then, the one who confesses and has beauty, having received God in himself, becomes his temple and sanctuary, it is reasonably said of such a one that he has holiness and magnificence—partaking of holiness from the holiness of the present God and of Christ, who is God's consecration, but also of the Holy Spirit, and seeking magnificence, that is, what is fitting and seemly in great and higher things. For magnificence is what is fitting in great things, while pettiness is what is in small things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":506,"ref":"p506","source":"ο σοι γοῦν ἐν ἀνθρωπίνοις δοξαρίοις καὶ ἀξιώμασι καὶ ἐν αἰσθητοῖς ῥώμῃ καὶ πλούτῳ εὐπρεπεῖν θέλοντες, μικροπρεπεῖς ει εν τοῦ χρηματίσαντος ἁγιάσματος θεοῦ κατὰ τὰ ἀποδοθέντα ἐν νοητοῖς καὶ πνευματικοῖς ἀρεταῖς τε καὶ εὐσεβείᾳ, α περ πάντα μεγάλα τυγχάνει διαπρέπειν ζητοῦντα καὶ ταύτῃ μεγαλοπρέπειαν ε χει σύζυγον ου σαν ῃ κέκτηται ἁγιότητι. 933 ̓Επεὶ δοῦλοι τυγχάνοντες Χριστοῦ ε χομεν τὸ ο νομα αὐτοῦ ἐπικληθὲν ἐφ' ἡμᾶς διὰ τοῦ σοφῶς καὶ λογικῶς δικαίως τε καὶ ἁγίως ἐπιτελεῖν πάντα, δόξαν ἐνέγκωμεν τῷ ἐφ' ἡμᾶς ὀνόματι τοῦ Χριστοῦ. Ευ δὲ καὶ τὸ φάναι Αρατε θυσίας, τουτέστι μετεωρίσατε τὸ περὶ θυσιῶν νόημα, μὴ χαμαιζήλως βουθυτοῦντες καὶ τὰ λοιπὰ σφάζοντες ζῷα ἀλλ' ὑψηλῶς τὰ διὰ τούτων δηλούμενα διανοούμενοι τὰς πνευματικὰς καὶ ἐπουρανίους θυσίας ω ν ὑποδείγματα καὶ σκιὰ αἱ αἰσθητῶς προσαγόμεναι θυσίαι. Καὶ πᾶσα δὲ διάνοια γεώδη ποιότητα ἐσχηκυῖα ἐκ τῆς πρὸς τὴν υ λην συμπαθείας σειομένη ἀποβάλλει τὴν προτέραν καὶ γεώδη διάθεσιν ἐπὶ τῷ πνευματικὴν καὶ ἐπουράνιον ε ξιν ἀναλαβεῖν. ἀληθῶς γὰρ τοῦτ' ει η τὸ σαλευθῆναι τὴν γῆν τὸ εἰς οὐρανὸν μεταβαλεῖν καὶ φορέσαι τὴν εἰκόνα τοῦ ἐπουρανίου. ̓Ακόλουθα τούτοις καὶ τὰ ἐπιφερόμενα Ει πατε ἐν τοῖς ε θνεσιν ̔Ο κύριος ἐβασίλευσε. παθὼν γὰρ καὶ ἐκ νεκρῶν ἀναστὰς ἐβασίλευσεν ἐν τοῖς ε θνεσιν, εἰπὼν ̓Εδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς.","english":"You, then, who wish to be esteemed among human glories and dignities and in perceptible things by strength and wealth, are petty in comparison with the holiness of God that has been brought about, according to what has been rendered in intelligible and spiritual virtues and piety—all of which are great, seeking to shine forth, and in this way it has magnificence as a companion, being what it possesses in holiness. Since, being slaves of Christ, we have his name called upon us through doing all things wisely and rationally, justly and holily, let us bring glory to the name of Christ that is upon us. And it is well said, \"Lift up sacrifices,\" that is, raise on high the thought concerning sacrifices, not sacrificing oxen in a lowly manner and slaughtering the remaining animals, but thinking on high the things signified through these—the spiritual and heavenly sacrifices, of which the sacrifices offered perceptibly are types and shadows. And every thought that has acquired an earthy quality, being shaken by its sympathy toward matter, casts off its former and earthy disposition in order to take up a spiritual and heavenly state. For truly this is what it means for the earth to be shaken—to be changed into heaven and to bear the image of the heavenly one. In accordance with these things are also the words that follow: \"Say among the nations, 'The Lord has reigned.'\" For having suffered and risen from the dead, he reigned among the nations, having said, \"All authority has been given to me in heaven and on earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":507,"ref":"p507","source":"γινομένου λοιπὸν τοῦ θελήματος τοῦ θεοῦ ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς, βασιλεύοντος δὲ τοῦ κυρίου ἐν πᾶσι τοῖς ε θνεσι, σαλεύεται τὸν εἰρημένον τρόπον ἀπὸ προσώπου αὐτοῦ πᾶσα ἡ γῆ, ο πως τὴν τῆς ἀρετῆς ε ξιν ἀναλάβῃ κατορθωθεῖσα ὑπὸ τοῦ κυρίου εἰς τὸ μηκέτι σαλεύεσθαι οἰκουμένη ἀντὶ γῆς γεγενημένη· βασιλεύοντος γὰρ τοῦ κυρίου, οὐχ ἁπλῶς γῆ ε τι μένει ἀλλ' οἰκουμένη, οἰκοῦντος ἐν αὐτῇ πατρὸς καὶ υἱοῦ\n\nκαὶ ἁγίου πνεύματος καὶ τῶν θείων χαρισμάτων. Ου τος ὁ βασιλεύσας ἐν πᾶσι τοῖς ε θνεσι κρινεῖ λαοὺς ἐν εὐθύτητι, ε καστον ἐν τῷ ἰδίῳ τάγματι δικάζων, ἐπείπερ ἐν πᾶσιν αὐτοῖς ἀνηγγέλη τὰ θαυμάσια αὐτοῦ, οὐκ ἐν μόνῳ τῷ ̓Ισραήλ. κρινεῖ δὲ αὐτοὺς ἐν εὐθύτητι, οὐ τὰ ε ργα μόνον ἀλλὰ καὶ τὴν διάθεσιν αὐτῶν ἐξετάζων. ταῦτα δὲ κατὰ τὴν δευτέραν αὐτοῦ γενήσεται παρουσίαν, ἡνίκα καὶ εὐφρανθήσονται οἱ οὐρανοὶ καὶ ἀγαλλιάσεται ἡ γῆ. Πρὸς ἀναγωγὴν οἱ τὴν τοῦ ἐπουρανίου εἰκόνα φοροῦντες καὶ ἐν οὐρανοῖς πολίτευμα ε χοντες οὐρανοί εἰσιν, εὐφραινόμενοι τῷ ἐμπεφορῆσθαι τὸν α κρατον ἀπὸ τῆς ἀληθινῆς ἀμπέλου γινόμενον οι νον ο ν ἐκέρασεν εἰς κρατῆρα ἡ σοφία. τούτων τῶν οὐρανῶν ὑποδεέστεροί τινες ο ντες μέλλουσι διὰ πραότητα κληρονομεῖν τὴν ὑψηλὴν καὶ α νω που κειμένην γῆν, η ς ὁμωνύμως μετωνυμικῷ τρόπῳ γῆ καλούμενοι ἀγαλλιῶνται χαρὰν χαίροντες τὴν ὑπὸ τοῦ ἁγίου πνεύματος καρποφορουμένην. Ει η δέ τις διάνοια ὑπὸ παθῶν ἐξηγριωμένη ὡς δι' ἀλμυρότητα καὶ η θους πικρότητα καὶ τὴν ἐξ ἀταξίας κινημάτων τρικυμίαν θάλασσα χρηματίζουσα·","english":"Since the will of God has now come to be as in heaven and on earth, and the Lord reigns among all the nations, all the earth is shaken in the manner spoken of from before him, so that it may take up the disposition of virtue, set right by the Lord so as no longer to be shaken, having become the inhabited world instead of earth. For when the Lord reigns, it no longer remains simply earth but inhabited world, since the Father and the Son and the Holy Spirit and the divine gifts dwell in it. This one who has reigned among all the nations will judge peoples in uprightness, judging each one in his own rank, since his wonderful works have been proclaimed among all of them, not in Israel alone. He will judge them in uprightness, examining not only their works but also their disposition. These things will take place at his second coming, when the heavens also will be glad and the earth will rejoice. By way of anagogical interpretation, those who bear the image of the heavenly one and have their citizenship in the heavens are heavens, rejoicing that they are filled with the unmixed wine that comes from the true vine, which Wisdom mixed and poured into a bowl. Some who are inferior to these heavens will inherit through meekness the lofty earth that lies above, and being called earth by a synonymous transference of name, they rejoice with joy, bearing the fruit of joy produced by the Holy Spirit. But let there be some mind made savage by passions, which by reason of its saltiness and the bitterness of its character and the rough swell of its disordered impulses is called a sea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":508,"ref":"p508","source":"ταύτην σαλευθῆναι ἐπ' εὐεργεσίᾳ προσήκει, ο πως ἐκ σάλου καὶ κλύδωνος εἰς εὐστάθειαν καὶ γαλήνην μεταβάλλῃ α μα τῷ πληρώματι αὐτῆς τοῖς πικροῖς καὶ τεταραγμένοις· πρώτη γὰρ εὐεργεσία τοῖς μετανοοῦσιν ἀποθανεῖν τὰς ἀτάκτους καὶ τεθορυβημένας ὁρμάς. Καὶ αἱ ου σαι δὲ ψυχαὶ διὰ τὸ δεδέχθαι τὸν ̓Ιησοῦ σπόρον πεδία καρποφόρα χαίρουσι χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ ἐπὶ τῷ ἐν ἀγαλλιάσει θερίζειν α ε σπειραν ἐν δάκρυσιν. Τὸ τότε ἀναφορὰν ε χει ἐπὶ τὸ κεκατορθῶσθαι ὑπὸ κυρίου τὴν οἰκουμένην. ἀνενεκτέον δὲ τὸ τότε καὶ ἐπὶ τὸ Εὐφραινέσθωσαν οἱ οὐρανοί. ο ταν γὰρ εὐφρανθήσονται οἱ οὐρανοὶ καὶ ἀγαλλιάσεται ἡ γῆ, τότε ἀγαλλιᾶται τὰ ξύλα τοῦ δρυμοῦ. δρυμοῦ δὲ ξύλα οἱ μὴ φέροντες καρπόν· ἀλλ' ου τοι οἱ πάλαι α καρποι καρποφοροῦντες ἀγαλλιῶσι, προτρέχοντες τοῦ κυρίου δεῦρο κατιόντος. ἐρχομένου γὰρ τοῦ κυρίου κρῖναι τὴν γῆν, τότε τὰ ξύλα τοῦ δρυμοῦ ἀγαλλιᾷ, ἀεὶ εὐφραινομένων τῶν ξύλων τοῦ παραδείσου τῆς τρυφῆς. τούτων δὲ οὐκ ἀεί (δρυμοῦ γάρ εἰσι ξύλα), ἀλλ' ο ταν ὁ κύριος αὐτοῖς ἐπιλάμπῃ ὡς φέρειν καρπὸν ἐδώδιμον καὶ ποιῆσαι ὡς μῆλον ῃ φησιν ἐν τῷ Αισματι τῶν ᾀσμάτων ̔Ως μῆλον ἐν ξύλοις τοῦ δρυμοῦ, ου τως ἀδελφιδός μου ἀνὰ μέσον τῶν υἱῶν· μόνος γὰρ αὐτὸς ἀρχῆθεν καρποφορῶν τὴν ἀρετήν, μὴ γνοῦς μηδὲ ποιήσας τὴν ἁμαρτίαν· διὸ καὶ μεταδίδωσι τῆς ἑαυτοῦ καρποφόρου ποιότητος τοῖς συνοῦσι τοῦ δρυμοῦ ξύλοις ω ν ἐν μέσῳ ἐστὶ τυγχάνων μῆλον. δ Ην κατώρθωσεν οἰκουμένην ἐπὶ τῷ μηκέτι κλονεῖσθαι ἐν δικαιοσύνῃ, ἐν δικαιοσύνῃ κρινεῖ ὁ ἐρχόμενος κύριος.","english":"It is fitting that this be shaken for a benefit, so that from tossing and surge it may change into stability and calm, together with its fullness, from bitter and troubled things. For the first benefit for those who repent is to put to death the disorderly and confused impulses. And the souls that have received the seed of Jesus, as fruitful plains, rejoice with joy unutterable and glorious, because they reap in exultation what they sowed in tears. The \"then\" has reference to the inhabited world having been set right by the Lord. But the \"then\" must also be referred to \"Let the heavens be glad.\" For when the heavens shall be glad and the earth shall exult, then the trees of the forest exult. And the trees of the forest are those that bear no fruit; but these, having long borne fruits, shall exult, running ahead of the Lord as he comes down here. For when the Lord comes to judge the earth, then the trees of the forest exult, while the trees of the paradise of delight are always glad. But these are not always glad (for they are trees of the forest), but when the Lord shines upon them so that they bear edible fruit and become as the apple of which he says in the Song of Songs: \"As an apple among the trees of the forest, so is my beloved among the sons.\" For he alone from the beginning bore the fruit of virtue, not knowing nor doing sin; therefore he also imparts of his own fruitful quality to the trees of the forest that are with him, in the midst of which he is found as an apple. The inhabited world which he set right, so that it is no longer shaken in righteousness—in righteousness shall the coming Lord judge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":509,"ref":"p509","source":"κρινεῖ δ' ἐν ἀληθείᾳ καὶ τοὺς λαοὺς ἐν οι ς γέγονε τὰ θαυμάσια αὐτοῦ, ο πως τῇ μὲν οἰκουμένῃ μισθὸν ὁσιότητος νέμῃ κατ' ἀξίαν κριθείσῃ, τοῖς δὲ λαοῖς γνῶσιν τελείαν ὀρέξῃ, ο πως μηκέτι ἐκ μέρους γινώσκοιεν ἀλλ' αὐτοπροσώπῳ προσβάλοιεν τῷ ἀληθείᾳ τελείως αὐτὴν καὶ ἀναλαμβάνοντες καὶ θεωροῦντες. Τοῦ ἱκανοῦ χειρὶ (ου τος δ' ἐστὶν ὁ πνευματικὸς Δαυὶδ ὁ ἐκ σπέρματος αὐτοῦ τὸ κατὰ σάρκα γεγονώς) ἡ γῆ καθίσταται, παντὸς θορύβου καὶ ταράχου πολεμικοῦ ὑπ' αὐτοῦ καταλυθέντος· η καθίσταται γῆ κατάστασιν ἀναλαμβάνουσα καθὸ καρποφορεῖν ἐδέξατο σπόρον εἰς Ρ καὶ Ξ καὶ Λ, σπειράντων ἑαυτοῖς εἰς δικαιοσύνην ἐπὶ τῷ γενήματα δικαιοσύνης πληθύναι τῶν ὑπὸ ̓Ιησοῦ σπαρέντων. Διὸ καὶ βασιλεύει ὁ κύριος, οὐκ ἀπὸ τοῦ μὴ βασιλεύειν καθάπαξ ἐπὶ τὸ βασιλεύειν ἐληλυθὼς ἀλλ' ἀπὸ τοῦ μὴ α ρχειν τῶν ἁμαρτανόντων μετανοησάντων η κειν ἐπὶ τὴν βασιλείαν. ἀγαλλιᾶται ου ν πᾶσα ἡ γῆ, τοῦτο ποιεῖν προσταττομένη ἐπὶ τῷ τὸν κύριον πάσης αὐτῆς βεβασιλευκέναι. Πρὸς δὲ τῷ ἀγαλλιᾶσθαι τὴν ἀποδοθεῖσαν γῆν καὶ νῆσοι εὐφρανθήσονται, τουτέστιν οἱ ἐν αὐταῖς οἰκοῦντες","english":"He will judge the peoples in truth, and in those places where his wonders have occurred, so that to the inhabited world he may apportion the reward of holiness, judged according to worth, and to the peoples he may extend perfect knowledge, so that they may no longer know in part but may encounter him face to face, perfectly receiving and beholding the truth. By the hand of the capable one (and this is the spiritual David, who was born of his seed according to the flesh) the earth is established, all warlike tumult and disturbance having been brought to an end by him; the earth is established, receiving a settled state inasmuch as it has received seed to bear fruit at R and X and L, of those who sowed for themselves in righteousness, so that the fruits of righteousness may be multiplied among those sown by Jesus. Therefore the Lord also reigns, not having come from not reigning at all to reigning, but from not ruling over those who sin—once they have repented—to his kingdom. Therefore all the earth rejoices, being commanded to do this because the Lord has reigned over all of it. And in addition to the earth that has been restored rejoicing, the islands also will be glad, that is, those who dwell in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":510,"ref":"p510","source":"α νθρωποι η τοι καὶ αἱ ἐκκλησίαι. δύνασαι δὲ καὶ τὰς τῶν βεβαίων κατ' ἀρετὴν ψυχὰς νήσους φάναι ὑπὸ τῆς τρικυμίας καὶ ζάλης τῶν παθῶν περικλυζομένας, πασχούσας δὲ ὑπ' αὐτῶν τὸ σύνολον οὐδέν. εἰς πάσας τὰς διανοίας τὰς προκειμένας λήψῃ τὸ ὑπὸ τοῦ θεοῦ λεγόμενον ̓Εγκαινίζεσθε πρός με, νῆσοι. ἀνανεωθεῖσαι γὰρ αἱ προκείμεναι νῆσοι παιδεύσει τῆς καινῆς διαθήκης δέξονται τὸν περὶ τῶν παραδοξοποιῶν τοῦ θεοῦ δυνάμεων λόγον πρὸς τῶν ἱκανῶς ἀπαγγέλλειν αὐτὸν δυναμένων, ῃ φησι τὸ πνεῦμα Τὰς ἀρετὰς αὐτοῦ (τουτέστι τοῦ θεοῦ) ἐν ταῖς νήσοις ἀπαγγελοῦσι. τούτων δ' ἁπάντων ὑπαρξάντων ταῖς νήσοις τελείως εὐφραίνεσθαι αὐτὰς συμβαίνει. Νεφέλη καὶ γνόφος κύκλῳ αὐτοῦ–οὐ σωματικῶς· εἰ γὰρ τὰ κυκλοῦντα ει η σώματα, καὶ ὁ κυκλούμενος ει η σῶμα η σώματί γε χρώμενος· ἀλλ' ἀσώματος, μᾶλλον δὲ ὑπερέκεινα σωμάτων ὁ θεὸς καὶ ὁ μονογενὴς αὐτοῦ υἱὸς καθὸ θεὸς λόγος ἐστί. λέγει δὲ νῦν πρὸς παράστασιν τῆς ἀκαταληψίας αὐτοῦ περὶ αὐτὸν νεφέλη καὶ γνόφος ει ναι· καὶ τάχα μὲν ἡ νεφέλη τοὺς ἐξ αὐτοῦ ῥέοντας ποτίμους σημαίνει λόγους, ὁ δὲ γνόφος τὴν ἀσάφειαν τῆς ἀκαταληψίας αὐτοῦ. ει ρηται γοῦν καὶ πρότερον Καὶ εκλινεν οὐρανοὺς καὶ κατέβη, καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦ· τὸ γὰρ δυσθεώρητον, μᾶλλον δὲ ἀκατάληπτον τῷ νῷ τῶν γενητῶν τῆς πορείας αὐτοῦ καθ' η ν πορεύεται δημιουργικῶς καὶ προνοητικῶς παρίσταται διὰ τοῦ Γνόφος ὑπὸ τοὺς πόδας αὐτοῦ.","english":"men—or rather also the churches. And you can call the souls of those firm in virtue islands, surrounded by the triple wave and storm of the passions, yet suffering nothing at all from them. In all the minds set before us you will take what is said by God: Be renewed toward me, you islands. For the islands set before us, having been renewed by the instruction of the new covenant, will receive the account of the wondrous powers of God from those able to proclaim it adequately, as the Spirit says: They shall proclaim his virtues (that is, God's) in the islands. And when all these things have come to be for the islands, it follows that they rejoice perfectly. Cloud and darkness are round about him—not bodily; for if the things encircling were bodies, then the one encircled would also be a body or at least use a body; but God is incorporeal, or rather beyond bodies, and so is his only-begotten Son insofar as he is God the Word. And he says now, to set forth his incomprehensibility, that cloud and darkness are around him; and perhaps the cloud signifies the sweet words flowing from him, while the darkness signifies the obscurity of his incomprehensibility. For it has been said also earlier: And he bowed the heavens and came down, and darkness was under his feet; for the hard-to-behold, or rather incomprehensible to the mind of created beings, character of his course, in which he proceeds creatively and providentially, is set forth by Darkness under his feet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":511,"ref":"p511","source":"Εἰ δὲ περὶ τοῦ σωτῆρος κατὰ τὴν ἐνανθρώπησιν ἐκλαβεῖν ταῦτα καλῶς ε χει, ἐπίστησον εἰ νεφέλη δύναται λέγεσθαι κύκλῳ αὐτοῦ τυγχάνουσα ἡ ἀνθρωπεία φύσις ἡ προσληφθεῖσα καθ' ε νωσιν ἀδιαίρετον, πληρῶν τὴν λέγουσαν προφητείαν ̓Ιδοὺ κύριος κάθηται ἐπὶ κούφης νεφέλης καὶ η ξει εἰς Αι γυπτον. ηλθε γὰρ εἰς τὴν ἀλληγορικῶς καλουμένην Αι γυπτον οἰκουμένην ἐπιβὰς καὶ, ι ν' ου τως ει πω, βασιλικῶς προκαθήμενος ἐπὶ κούφης νεφέλης οὐδαμῶς βάρος ἁμαρτίας ἐχούσης· ἁμαρτίαν γὰρ οὐκ ἐποίησεν ἐπὶ τῷ ποτίσαι διὰ ταύτης τῆς νεφέλης τὸν πάντα κόσμον. ἀλλ' ἐπεὶ ἡ ἐπίβασις τοῦ κυρίου ἡ εἰς τὴν προειρημένην νεφέλην πολὺ τὸ δυσθεώρητον ε χει, εἰκότως καὶ γνόφος α μα τῇ νεφέλῃ τυγχάνει περὶ αὐτόν. Δικαιοσύνη καὶ κρίμα κατόρθωσις τοῦ θρόνου αὐτοῦ· πῦρ ἐνώπιον αὐτοῦ προπορεύσεται καὶ φλογιεῖ κύκλῳ τοὺς ἐχθροὺς αὐτοῦ. ἡ κατόρθωσις τοῦ θρόνου τῆς βασιλείας αὐτοῦ δικαιοσύνη καὶ κρίσις ἐστίν, ἐπείπερ βασιλεύων κριτὴς δίκαιός ἐστι. συνᾴδει τούτοις τὰ ἐν Παροιμίαις ου τως ε χοντα· Μετὰ γὰρ δικαιοσύνης ἑτοιμάζεται θρόνος ἀρχῆς. ο θεν δικαίου κριτοῦ τυγχάνοντος αὐτοῦ, πῦρ προπορευόμενον αὐτοῦ φλογίζει πάντας τοὺς ἐχθροὺς αὐτοῦ. ἐχθροὶ δὲ τοῦ λόγου τῆς δικαιοσύνης οἱ ἀλόγως καὶ ἀδίκως πράττοντες ω σπερ ου ν διάφοροι τῆς ἀληθείας οἱ ψευδοδοξοῦντες καὶ ψευδόμενοι· καὶ ἡ φιλία δὲ τοῦ κόσμου ἐχθροποιεῖν ει ρηται θεῷ. ἐὰν ου ν βουληθῇ φίλος ει ναι τοῦ κόσμου, ἐχθρὸς τοῦ θεοῦ καθίσταται, τῶν τὴν ε νυλον καὶ κοσμικωτέραν διαγωγὴν ἀσπαζομένων ἐχθρῶν τοῦ θεοῦ ἀποδεικνυμένων.","english":"If it is right to understand these things of the Savior in his incarnation, consider whether the human nature that was assumed in an indivisible union can be called a cloud around him, fulfilling the prophecy that says, \"Behold, the Lord sits upon a swift cloud and will come into Egypt.\" For he came into the inhabited world that is allegorically called Egypt, having set foot upon it and, so to speak, reigning as a king upon a swift cloud that has no weight of sin at all; for he committed no sin, so as to give drink to the whole world through this cloud. But since the Lord's setting foot upon the aforementioned cloud has much that is hard to contemplate, fittingly darkness also accompanies the cloud around him. Righteousness and judgment are the uprightness of his throne; fire shall go before him and shall set his enemies ablaze all around. The uprightness of the throne of his kingdom is righteousness and judgment, since as king he is a righteous judge. In agreement with these things is what is found in Proverbs, as follows: \"For with righteousness a throne of rule is prepared.\" Therefore, since he is a righteous judge, fire going before him sets all his enemies ablaze. And the enemies of the word of righteousness are those who act irrationally and unjustly, just as those who hold false opinions and lie are enemies of the truth; and friendship with the world is said to make one an enemy of God. If, then, one wishes to be a friend of the world, he is established as an enemy of God, since those who embrace a material and more worldly manner of life are shown to be enemies of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":512,"ref":"p512","source":"τούτους ου ν τοὺς ἐχθροὺς φλογίζει τὸ πῦρ τὸ ε μπροσθεν τοῦ κυρίου προπορευόμενον, οὐκ ἀναλίσκον καὶ φθεῖρον αὐτῶν τὴν οὐσίαν (ἀθάνατος γὰρ ἡ τῆς ψυχῆς αὐτῶν ὑπόστασις) ἀλλ' ἀφανίζον τὰ περὶ αὐτοὺς παραφυέντα τῆς σαρκὸς ε ργα καὶ ὑλικὰ φρονήματα· ο θεν ὁ σωτὴρ ευ χεται ἀναφθῆναι τὸ πῦρ ο βαλεῖν η λθεν ἐπὶ τῆς γῆς, ο πως ἀναλωθῇ τὰ γήινα πάντα. οὐχ ἡγητέον δὲ τοῦτο τὸ πῦρ ὁμογενὲς ει ναι τῷ τὰς καυστὰς ἀναλίσκοντι υ λας ἀλλ' ἑτεροούσιον αὐτοῦ πολλῷ διαφέρον τῆς παρ' ἡμῖν φλογός. Οἱ φωτεινοὶ λόγοι τῆς θείας διδασκαλίας αὐτοῦ ἀστραπῶν τρόπῳ εφαναν πάσῃ τῇ οἰκουμένῃ, καταυγάζοντες καὶ φωτίζοντες αὐτὴν ἐπὶ τῷ ε χειν φῶς γνώσεως, ἀλλ' ἡ γῆ ταύτας τὰς ἀστραπὰς ἰδοῦσα κλονηθεῖσα μετέβαλεν, ἀποβαλοῦσα τὴν γεώδη ποιότητα ἐπὶ τῷ ἀναλαβεῖν τὴν εἰκόνα τοῦ ἐπουρανίου. Καὶ ἑτέρως δέ· ἐσαλεύθη ἡ γῆ ἰδοῦσα τοὺς ἀστραπαῖς ἐοικότας τοῦ θεοῦ νόμους ὡς μετατεθῆναι τοὺς ἀνθρωπίνους νόμους καὶ\n\nτὰ κατάλληλα τούτοις ε θη. πάντες ου ν οἱ α νθρωποι τὰ σφέτερα πάτρια καταλιπόντες τῇ εὐαγγελικῇ παιδεύσει προσεληλύθασιν, ἀλλ' ἡ οἰκουμένη μὲν ἰδοῦσα τὰς ἀστραπὰς αὐτοῦ τοῦ κυρίου ἐλλάμπεται, ἡ δὲ γῆ σαλεύεται διὰ τοῦ κλόνου ἀρχὴν λαμβάνουσα πρὸς τὸ καὶ αὐτὴν οἰκουμένην χρηματίσαι, ι να φανῶσιν αὐτῇ τοιαύτῃ γεγενημένῃ αἱ θεῖαι τοῦ κυρίου ἀστραπαί. Τὰ δ' α λλα ὁμοίως. Οἱ προαναφωνήσαντες τὴν ἐνταῦθα ἐπιδημίαν τοῦ σωτῆρος ο ντος δικαιοσύνης θεοῦ οὐρανοί εἰσι τῷ φέρειν τὴν εἰκόνα τοῦ ἐπουρανίου καὶ ε χειν τὸ πολίτευμα ἐν οὐρανῷ, ἀναγγείλαντες τὴν τοῦ θεοῦ δικαιοσύνην οὐρανόθεν ἐλευσομένην.","english":"This fire that goes before the Lord does not set these enemies ablaze, nor does it consume and destroy their substance (for the subsistence of their soul is immortal), but it makes away with the works of the flesh that have grown up around them and their material ways of thinking. Hence the Savior prays that the fire be kindled, which he came to cast upon the earth, so that all earthly things may be consumed. But this fire must not be considered to be of the same kind as the one that consumes combustible matter, but of a different substance, far surpassing the flame we know. The luminous words of his divine teaching shone like lightning over the whole inhabited world, illuminating and enlightening it so that it might have the light of knowledge; but the earth, seeing these lightnings, was shaken and changed, casting off its earthly quality in order to take up the image of the heavenly. And in another sense: the earth was shaken when it saw the laws of God that resemble lightning, so that human laws and the customs corresponding to them were displaced. Therefore all people, leaving behind their ancestral traditions, have come to the gospel instruction; but the inhabited world, seeing his lightnings, is illumined by the Lord himself, while the earth is shaken, receiving through the shaking a beginning toward itself also being called an inhabited world, so that when it has become such, the divine lightnings of the Lord may appear to it. And the rest likewise. The heavens that proclaimed beforehand the Savior's coming here—he being the righteousness of God—are those who bear the image of the heavenly and have their citizenship in heaven, having announced the righteousness of God that was to come from heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":513,"ref":"p513","source":"Τούτων ου τως εἰς πέρας ἠγμένων, ἠκολούθησε τὸ πάντας τοὺς λαοὺς θεάσασθαι τὴν τοῦ κυρίου δόξαν οὐκ α λλην τῆς δικαιοσύνης αὐτοῦ τυγχάνουσαν. ἀλλ' ἐπεὶ καὶ ἡ πρακτικὴ ἀρετὴ πολλαχοῦ δικαιοσύνη καλεῖται, ταύτην ἀναγγέλλειν πρακτικῶς μόνοι ι σασιν οἱ οὐρανοὶ ο ντες α νδρες δίκαιοι· ̓Επιδεικνυμένην γὰρ πίστιν ἀναγγέλλει δίκαιος, τῆς πίστεως αὐτῶν εἰς δικαιοσύνην λογιζομένης. καὶ πάντες δὲ οἱ λαοὶ μιμηταὶ αὐτῶν γενόμενοι ὁρῶσι τὴν ἑπομένην ταύτῃ τῇ δικαιοσύνῃ θεοῦ δόξαν. Καὶ α λλως δὲ Σιὼν νοηθήσεται πᾶσα σκοπευτικὴ καὶ θεωρητικὴ τῆς ἀληθείας ε ξις, θυγατέρες δὲ τῆς ̓Ιουδαίας τὰς ἐξομολογουμένας ψυχὰς ἐπ' εὐχαριστίᾳ αἰνούσας θεὸν ἐφ' οι ς ει δον θαυμασίοις· ̓Ιουδαία γὰρ ἐξομολόγησις ἑρμηνεύεται. δυνατὸν δὲ καὶ πάσας τὰς συγκατατιθεμένας τῇ θείᾳ γραφῇ ̓Ιουδαίᾳ καλουμένῃ θυγατέρας αὐτῆς φάναι. Ετι εἰς τὸ Ηκουσε καὶ εὐφράνθη Σιὼν τοιαῦτα ῥητέον· ὁ μετὰ συνέσεως θείων λόγων ἀκούων πάντως εὐφραίνεται, ὁρῶν τὰ κάλλη τῶν ὑπὸ τῆς διδασκαλίας θεωρημάτων δηλουμένων. εὐφρανθείσης ου ν τῆς Σιὼν ἐπὶ τῷ ου τως ἀκηκοέναι, αἱ ταύτης ὑποδεέστεραι ̓Ιουδαίας θυγατέρες προσαγορευόμεναι ε νεκεν τῶν τοῦ θεοῦ κριμάτων καθὰ κρινεῖ ἀγαλλίασιν θείαν ε σχον, τῆς διανοίας αὐτῶν εὐλόγως ἐπαιρομένης παρουσίᾳ τοῦ ἁγίου πνεύματος. ξ Ει ποτε ἐπεβούλευσέ τις τῶν ὁσίων τινὶ μέχρι τῆς σώματος κακώσεως η θανάτου τὰ τῆς ἐπιθέσεως ισχυσεν, τῆς ψυχῆς ἀζημιώτου καὶ ἀμειώτου διαμεινάσης, τίς ου ν οὐχ ὁμολογήσειε τοὺς τῆς ἀληθείας μάρτυρας περιφρουρεῖσθαι κατὰ τὰς ψυχὰς ὑπὸ τοῦ ὁμολογουμένου παρ' αὐτῶν κυρίου;","english":"When these things had been brought to their fulfillment in this way, it followed that all the peoples beheld the glory of the Lord, which is none other than his righteousness. But since practical virtue is also in many places called righteousness, only the heavens—being righteous men—know how to proclaim this in a practical way; for the righteous man proclaims faith when it is displayed, since their faith is reckoned as righteousness. And all the peoples, having become imitators of them, see the glory of God that follows upon this righteousness. And in another sense, Zion will be understood as every discerning and contemplative disposition toward the truth, and the daughters of Judea as the souls that give thanks, praising God in thanksgiving for the wonders they have seen; for Judea is interpreted as thanksgiving. And it is possible to call all those who assent to the divine Scripture \"daughters\" of her who is called Judea. Further, regarding \"Zion heard and was glad,\" such things must be said: the one who hears divine words with understanding is altogether gladdened, seeing the beauties of the contemplations made clear by teaching. When Zion, then, was gladdened at having heard in this way, her daughters, called daughters of Judea because they are inferior to her, obtained divine exultation on account of the judgments of God, according as he will judge, their mind being reasonably lifted up by the presence of the Holy Spirit. If ever one of the holy ones plotted against someone to the point of bodily harm or death, and the force of the attack prevailed, while the soul remained unharmed and undiminished, who then would not confess that the witnesses of the truth are guarded in their souls by the Lord whom they confess?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":514,"ref":"p514","source":"εἰ δέ ποτε καὶ συμβαίη ἐξ ἀπροσεξίας η ὀλίγης παραβλέψεως ψυχὴν ὁσίου ὑπὸ χεῖρα τοῦ ἁμαρτωλοῦ γενέσθαι διαβόλου η τινος τῶν ἐκείνου, καὶ ταύτην ὁ κύριος ῥύσεται ὡς ἐλευθερωθεῖσαν ὑπὸ ἁμαρτιῶν, αι χεῖρες ει ρηνται τοῦ ἁμαρτωλοῦ, ὑπὸ τὴν χεῖρα τοῦ θεοῦ γενέσθαι. καὶ περὶ τῶν μαθητῶν αὐτοῦ ὁσίων γεγενημένων φησὶ πρὸς τὸν πατέρα Πάτερ α γιε, τήρησον αὐτούς· ταὐτὸν δὲ τὸ τηρῆσαι τῷ φυλάξαι. Τῷ τὴν πρακτικὴν ἀρετὴν κατορθώσαντι δικαιοσύνην καλουμένην ἀνέτειλε φῶς τῆς γνώσεως, οὐκ α λλο τυγχάνον τοῦ φωτὸς τοῦ ἀληθινοῦ περὶ ου ὁ πατὴρ ει πε Τοῖς δὲ φοβουμένοις τὸ ο νομά μου ἀνατελεῖ η λιος δικαιοσύνης. ἀναλάμψαντος δὲ τούτου τοῦ φωτὸς τῷ δικαίῳ, εὐθύτης ἐγγέγονε τῆς καρδίας· ο θεν καὶ εὐφροσύνη αὐτῷ εὐθεῖαν ε χοντι τὴν καρδίαν ἀνέτειλεν, εὐθειῶν κατὰ τὴν καρδίαν ο ντων τῶν μετεχόντων τῆς γνώσεως τῆς ἀληθείας, δικαίου δὲ τυγχάνοντος τοῦ τὴν πρακτικὴν παίδευσιν ἀσκουμένου. διὸ εἰκότως εὐφροσύνη καὶ θεία θυμηδία ἀνατέλλει τοῖς πρὸς θεωρίαν ε χουσι, φῶς δὲ τῷ κατορθώσαντι τὸ η θος. Ει ρηται δὲ τὰ εἰς τοῦτο ὑποπεσόντα ἐν ΚΘ ψαλμῷ τῷ κἀκεῖ τὴν προκειμένην λέξιν φέρεσθαι. δε Δεξιὰ καὶ βραχίων θεοῦ διὰ πλειόνων ἀποδέδεικται ὁ σωτὴρ ει ναι, κατὰ τούτου τῆς δεξιᾶς καὶ τοῦ βραχίονος κειμένων. σῴζει ου ν αὐτῷ τῷ θεῷ ἡ δεξιὰ αὐτοῦ τοὺς εἰς μακαριότητα ἀγομένους. οὐ γὰρ πᾶς σῳζόμενος κυρίῳ θεῷ σῴζεται, ἀλλὰ καὶ μόνος καὶ πᾶς ὁ κακῶν καὶ παθῶν κατὰ τὸν ὀρθὸν λόγον ἀπαλλαττόμενος καὶ τὴν τῆς ἀληθείας γνῶσιν μετ' εὐσεβείας εἰληφώς.","english":"But if it ever happens, through inattention or slight oversight, that the soul of a holy man comes under the hand of the sinner—that is, of the devil or one of his—the Lord will rescue even this soul as one set free from sins; the hands of the sinner are said to be escaped, so as to come under the hand of God. And concerning his disciples, who had become holy, he says to the Father: Holy Father, keep them; and the keeping is the same as the guarding. To the one who has accomplished practical virtue, called righteousness, the light of knowledge has risen, being nothing other than the light of the true light, about which the Father said: But to those who fear my name the sun of righteousness shall rise. And when this light has shone upon the righteous man, uprightness of heart has come to be in him; whence also gladness has risen for him who has an upright heart, since those who partake of the knowledge of the truth are upright in heart, and the one who practices practical discipline is righteous. Therefore with good reason gladness and divine delight rise for those who are disposed toward contemplation, and light for the one who has set his character aright. The things that fall under this have been spoken in the twenty-ninth psalm, where the present expression is also found. That the Savior is the right hand and arm of God has been demonstrated at greater length, since the right hand and the arm are predicated of him. Therefore his right hand, by God himself, saves those who are led to blessedness. For not everyone who is saved is saved by the Lord God, but both the one alone and everyone who is delivered from evils and passions according to right reason and has received the knowledge of the truth with piety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":515,"ref":"p515","source":"ὁ γὰρ ἐκ νόσων καὶ τραυμάτων σωθεὶς οὐ πάντως θεῷ σῴζεται, μάλιστα ο τι οὐ\n\nἐπίσταται ἐκ θεοῦ τὴν ὑγεῖαν αὐτῷ δεδόσθαι, ἀλλ' οὐδὲ ἐκ πολέμου η λῃστῶν η τοιουτοτρόπων κινδύνων ἀβλαβὴς διαμείνας. μόνος δὲ καὶ πᾶς ὁ ἀπὸ τοιούτων σωθεὶς θεῷ σῴζεται, ο ταν τὴν αἰτίαν τοῦ μηδὲν πεπονθέναι προσάπτῃ τῷ θεῷ. ἐπεὶ ου ν ἐλήλυθεν ὁ σωτὴρ ζητῆσαι καὶ σῶσαι τὸ ἀπολωλὸς ἀλλ' οὐ κρῖναι τὸν κόσμον, σῴζει τῷ θεῷ τοὺς πρὸς αὐτοῦ εὐεργετουμένους, δεξιῶς αὐτοῖς τὰ πρὸς μακαριότητα διδούς. Αγιος δὲ ὁ βραχίων ἐστὶ τοῦ θεοῦ οὐ κατὰ μετοχὴν ἁγιότητος τυγχάνων ἀλλ' ἁγίου πνεύματος ω ν βραχίων. καὶ τάχα δεξιὰ μὲν ἡ ἐνεργητικὴ τοῦ θεοῦ δύναμις οὐκ α λλη τοῦ θεοῦ λόγου τυγχάνουσα καλεῖται διὰ τὸ δεξιῶς τουτέστιν ἁγίως σοφῶς ἐπαινετῶς ἀμέμπτως πάντα ποιεῖν, βραχίων δὲ διὰ τὸ ἰσχυρὸν καὶ ὑπερβάλλον τῇ κραταιότητι.\n\n947 ̔Ως δεξιὰ καὶ βραχίων θεοῦ, ου τω καὶ σωτήριον καὶ δικαιοσύνη αὐτοῦ ὁ Χριστός. τὸ γοῦν Οψεται πᾶσα σὰρξ τὸ σωτήριον αὐτοῦ βούλεται δηλοῦν ο τι πάντες οἱ α νθρωποι διὰ τοῦ σῴζεσθαι ο ψονται τὸ τοῦ θεοῦ σωτήριον αὐτὸν τὸν τὴν σωτηρίαν παρέχοντα Χριστόν. Ευ δὲ καὶ τὸ ̓Εγνώρισε· δυνάμενος γὰρ εἰπεῖν ̓Εφανέρωσεν η Εἰς μέσον η γαγεν· τούτων οὐδὲν ει πεν ἀλλ' ̓Εγνώρισε. γνωρίζει δέ τις ἐκεῖνα ω ν ἀμυδρὰν προτέραν διάληψιν ε χων υ στερον ἐπὶ τὸ τελείως αὐτὰ ἐπίστασθαι ε ρχεται.","english":"For one who has been saved from diseases and wounds is not in every case saved by God, especially since he does not know that health has been given to him by God, nor again if he has remained unharmed from war or robbers or dangers of such a kind. But only and every one who has been saved from such things is saved by God, whenever he ascribes the cause of having suffered nothing to God. Since, then, the Savior has come to seek and to save the lost, but not to judge the world, he saves for God those who are benefited by him, giving them the things that lead to blessedness in the right way. Holy is the arm of God, not attaining holiness by participation but being the arm of the Holy Spirit. And perhaps the right hand is the active power of God, being none other than the Word of God, and it is called this because he does all things rightly—that is, holily, wisely, praiseworthily, blamelessly—while the arm is so called because of its strength and its exceeding might.\n\nAs the right hand and arm of God, so also are his salvation and righteousness, namely Christ. At any rate, the phrase “All flesh shall see his salvation” intends to show that all men, through being saved, shall see the salvation of God—that is, Christ himself who provides salvation. And well does it say “He has made known”; for though he could have said “He has revealed” or “He has brought forth into the midst,” he said none of these, but “He has made known.” For one makes known those things of which he previously had a faint conception, and afterward comes to know them perfectly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":516,"ref":"p516","source":"ἐπεὶ ου ν ε γκειται φυσικῶς τῇ τῶν ἀνθρώπων ἐννοίᾳ ω σπερ θεοῦ διάληψιν ου τω καὶ λόγου αὐτοῦ δημιουργικοῦ καὶ προνοητικοῦ μόνου χορηγοῦντος τὴν τελείαν ἀρετὴν καὶ τοὺς φύσεως νόμους τιθέντος, ταύτην δὲ τὴν τοῦ λόγου ε ννοιαν εἰς τοὐμφανὲς η γαγε θεός, πέμψας ἐπ' ἐσχάτου τῶν ἡμερῶν τὸν ι διον υἱὸν σωτῆρα εἰς τὸν κόσμον, εἰκότως ἐγνωρικέναι ἐν τοῖς ε θνεσιν ὁ θεὸς τὸ ἑαυτοῦ σωτήριον ει ρηται. Γνωρίσας δὲ τὸ ἑαυτοῦ σωτήριον ὁ θεὸς κατὰ τὴν τοῦ σῴζειν ἐπίνοιαν ἀπεκάλυψε καὶ τὴν δικαιοσύνην αὐτοῦ τὴν αὐτὴν ου σαν τῷ σωτηρίῳ, ὡς ει πον ἀρτίως· Γέγονε γὰρ ἡμῖν ὁ σωτὴρ ἀπὸ θεοῦ δικαιοσύνη τε καὶ ἁγιασμός. ω ν γὰρ ταῦτα ἁπλῶς ἐκέκρυπτο ἡμῖν· ο τε δὲ ἡμῖν γέγονε προσβάλλειν αὐτῷ δυναμένοις, ἡ δικαιοσύνη ἀπεκαλύφθη ἡμῖν. Εἰ δὲ τὴν διὰ πίστεως ̓Ιησοῦ Χριστοῦ δικαιοσύνην ἐρεῖ τις ει ναι περὶ η ς τὸ προκείμενον, λέξει κεκαλύφθαι ταύτην τὴν δικαιοσύνην ὑπὸ τῆς εἰκονικῆς καὶ κατὰ σκιάν, η ν κατὰ νόμον δικαιοσύνην ὁ Παῦλος ε φη, παυσαμένης δηλονότι τῆς σκιᾶς· Χωρὶς γὰρ νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν. πεφανέρωται δὲ καὶ ἀπεκαλύφθη οι ς ἐγνώρισεν ε θνεσι τὸ σωτήριον αὐτοῦ ὁ θεός· ο θεν οὐχ ὁ ̓Ιησοῦς μόνος συνθήσεται ἐν παντὶ ε θνει, τοῦ φοβουμένου τὸν κύριον καὶ ἐργαζομένου δικαιοσύνην δεκτοῦ θεῷ γινομένου. ἐκ πίστεως γοῦν δικαιοῦται τὰ ε θνη καὶ οὐκ ἐξ ε ργων νόμου, κατὰ τὸν ̓Αβραὰμ τῆς πίστεως αὐτῶν εἰς δικαιοσύνην λογιζομένης. Διαφέρει τοῦ ̓Ιακὼβ ὁ ̓Ισραὴλ ἐπινοίᾳ ἀλλ' οὐχ ὑποστάσει· ὁ γὰρ αὐτός, ὁτὲ μὲν ̓Ιακώβ, ὁτὲ δὲ ̓Ισραήλ ἐστιν.","english":"Since it is not naturally implanted in human thought to have a conception of God in such a way that his creative and providential Word alone supplies perfect virtue and establishes the laws of nature, God brought this conception of the Word into the open, sending his own Son as Savior into the world at the last of the days; with good reason it is said that God has made known his salvation among the nations. And having made known his salvation, God, according to the notion of saving, also revealed his righteousness, which is the same as his salvation, as was said just now: For the Savior has become for us righteousness and sanctification from God. For while these things were simply hidden from us, when he became ours for those able to approach him, righteousness was revealed to us. But if someone will say that the righteousness through faith in Jesus Christ is what the present passage concerns, he will say that this righteousness was hidden by the figurative and shadowy righteousness which Paul called righteousness according to the law, evidently once the shadow had ceased; for without the law the righteousness of God has been manifested, being witnessed by the law and the prophets. And it has been manifested and revealed to those among the nations to whom God made known his salvation; hence not Jesus alone will be agreed upon in every nation, since the one who fears the Lord and works righteousness is acceptable to God. At any rate, the nations are justified by faith and not by works of the law, according to Abraham, their faith being reckoned as righteousness. Israel differs from Jacob in conception but not in substance; for he is the same, sometimes Jacob, sometimes Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":517,"ref":"p517","source":"ο τε γὰρ ἀσκητὴς τυγχάνων τῆς πρακτικῆς ἀρετῆς καταπαλαίων τὰ α λογα πάθη καὶ τὰς κακίας καὶ τὰς ἐνεργούσας αὐτὰς δυνάμεις, ̓Ιακώβ ἐστι πτερνίζων τὸ προειρημένον στῖφος· ο ταν δὲ ἀνωτέρω πάσης μοχθηρίας γεγονὼς διὰ καθαρότητα νοῦ προσβάλλῃ τῷ θεῷ, ̓Ισραὴλ προσαγορεύεται. ἐπεὶ ου ν τῷ ε τι ἀγωνιζομένῳ πρὸς τοὺς εἰρημένους ἀντιπάλους χρεία ἐλέου θεοῦ, τῷ δὲ πρὸς θεωρίαν ἠκονημένῳ τῆς ἀληθείας, ἁρμονίως ἐν τοῖς προκειμένοις θεὸς μνημονεύειν λέγεται τοῦ ἐλέους αὐτοῦ τῷ ̓Ιακὼβ καὶ τῆς ἀληθείας αὐτοῦ τῷ οι κῳ ̓Ισραήλ. καὶ ἐν ̔Ιερεμίᾳ δὲ τῷ ἀρχομένῳ τῆς ἀρετῆς ἐλέου δεῖ, ὡς τὸν θεὸν λέγειν πρὸς τὸν θεοσεβοῦντα ̓Εμνήσθην ἐλέους νεότητός σου καὶ ἀγάπης τελειώσεώς σου· ω σπερ γὰρ ἐλέου δεῖ τῷ ἀρχομένῳ, ου τω καὶ ἀγάπης τῷ εἰς τελειότητα ἠγμένῳ ο ς καὶ δύναται εἰπεῖν Εστιν ἀλήθεια Χριστοῦ ἐν ἐμοί. ο τι δὲ τοῖς διορατικοῖς κατάλληλος ἡ ἀλήθεια, ὁ σωτήρ φησι πρὸς τοὺς\n\nπεπιστευκότας αὐτῷ ̓Ιουδαίους ̓Εὰν ου ν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς. 949 ̓Εκβάσεως τυχούσης τῆς προφητείας λεγούσης Μνησθήσονται καὶ ἐπιστραφήσονται πρὸς κύριον πάντα τὰ πέρατα τῆς γῆς καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν, λεχθήσεται Ει δοσαν πάντα τὰ πέρατα τῆς γῆς τὸ σωτήριον τοῦ θεοῦ ἡμῶν. κηρυχθέντος γὰρ τοῦ εὐαγγελίου ἐν πάσῃ τῇ ὑπ' οὐρανὸν καὶ ἐν πάσῃ τῇ οἰκουμένῃ εἰς μαρτύριον πᾶσι τοῖς ε θνεσι κατὰ τὴν τοῦ Χριστοῦ χρῃσμωδίαν, ει δε πάντα τὰ πέρατα τῆς γῆς Χριστὸν τὸ σωτήριον τοῦ θεοῦ.","english":"For he who is an ascetic, attaining practical virtue and wrestling down the irrational passions and the vices and the powers that energize them, is Jacob tripping up the host mentioned before; but when, having risen above all wickedness through purity of mind, he draws near to God, he is called Israel. Since, then, there is need of God's mercy for him who is still struggling against the adversaries just mentioned, but of the truth for him who is sharpened toward contemplation, in harmony with what lies before us God is said to remember his mercy for Jacob and his truth for the house of Israel. And in Jeremiah, too, the one who is beginning in virtue needs mercy, so that God says to the pious man, I remembered the mercy of your youth and the love of your perfection; for just as mercy is needed by the beginner, so also is love by him who has been brought to perfection, who can also say, The truth of Christ is in me. And that the truth is fitting for those who see clearly, the Savior says to the Jews who had believed in him, If you remain in my word, you will know the truth, and the truth will set you free. When the prophecy has come to fulfillment which says, All the ends of the earth will remember and turn to the Lord, and all the families of the nations will worship before him, it will be said, All the ends of the earth have seen the salvation of our God. For when the gospel has been proclaimed in all that is under heaven and in all the inhabited world as a testimony to all the nations, according to the oracle of Christ, then all the ends of the earth have seen Christ, the salvation of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":518,"ref":"p518","source":"ει δον δὲ οὐκ ο ψει προσβάλλοντες ἀλλὰ πιστῇ συγκαταθέσει τῆς διδασκαλίας αὐτοῦ δι' η ς φαντασίαν ει χον παρόντος· ἀλλὰ καὶ πρὸς διάνοιαν οἱ περάσαντες τὴν γῆν καὶ ἀνωτέρω αὐτῆς γεγενημένοι τῷ μὴ ὑλικὰ καὶ ἐπίγεια ε τι φρονεῖν ἀλλὰ ζητεῖν καὶ φροντίζειν τὰ α νω–πέρατα γῆς ο ντες ει δον σωτηρίαν καὶ τὸν ταύτης αι τιον θεὸν λόγον ο ντα σωτήριον τοῦ θεοῦ. Πᾶσαν τὴν γῆν, τουτέστι τοὺς ἐπὶ γῆς α παντας ἀνθρώπους προστάττει ἐπινίκιον υ μνον ἀναπέμπειν τῷ κυρίῳ καθελόντι τοὺς πολεμίους τοὺς ἀοράτους ἐχθροὺς τῶν ἀνθρώπων, διάβολον καὶ τοὺς ὑπασπιστὰς αὐτοῦ. ἀλαλάζοντες δὲ αὐτῷ πάντες οἱ ἐπὶ γῆς, ψαλάτωσαν αὐτῷ καὶ ἐν κιθάρᾳ. τίς δὲ ἡ κιθάρα, πολλάκις ει πομεν, καὶ τί τὸ ψάλλειν ἐν αὐτῇ, ο τι τὸ πρακτικῶς ἐστι διὰ σώματος ἐνεργεῖν τὰ τῆς ἀρετῆς η διὰ πασῶν τῶν τῆς ψυχῆς δυνάμεων. ψάλλοντες δὲ ταύτῃ τῇ κιθάρᾳ καὶ ᾠδὴν προφέρεσθαι ἐντολὴν λαμβάνουσιν, η ν φωνὴν ψαλμοῦ ει πεν· ἀντὶ τοῦ πρὸς τὸν ψαλμὸν τὸν διὰ τοῦ ὀργάνου πληττόμενον καὶ φωνή τις ᾀδέσθω ου σα ἡ περὶ τῶν πρακτέων θεωρία. Σαλπίζουσιν ἐν ἐλαταῖς οἱ τὸν λόγον τῆς ἀληθείας λαμπρῶς καὶ διαπύρως προφέροντες. ου τοι γὰρ ἀληθῶς εἰς πνευματικὴν ἑορτὴν διεγείρειν ἱκανοί, λέγοντες ̔Η ἱκανότης ἡμῶν ἐκ τοῦ θεοῦ, ο ς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, τῶν πλουτούντων παντὶ λόγῳ καὶ πάσῃ γνώσει μόνων τοῦτο δυναμένων προφέρειν. σαλπίζουσι δὲ τῇ κερατίνῃ οἱ ἀπομάχεσθαι τῷ λόγῳ δυνάμενοι πρὸς σοφίσματα καὶ λόγους ἀπατηλούς.","english":"But if they saw, not by sight assailing them, but by faithful assent to his teaching, through which they had a mental image of him as present; but also those who passed over the earth in understanding and came to be above it, by no longer thinking material and earthly things but seeking and caring for the things above the earth—being such, they saw salvation and the God who is the cause of it, the Word who is the saving God. All the earth, that is, all men upon the earth, he commands to send up a hymn of victory to the Lord, who has cast down the invisible enemies of men, the devil and his shield-bearers. And all who are upon the earth, crying aloud to him, let them sing psalms to him and on the lyre. And what the lyre is, we have often said, and what it is to sing psalms on it—namely, to perform the works of virtue practically through the body, or through all the powers of the soul. And singing psalms on this lyre and bringing forth a song, they receive a command, which he called the voice of a psalm: instead of the psalm being struck through the instrument, let there be sung a certain voice, namely the contemplation of things to be done. They trumpet with trumpets who bring forth the word of truth brightly and fervently. For these are truly able to rouse people to a spiritual feast, saying, Our sufficiency is from God, who also made us sufficient as ministers of a new covenant—those who are rich in every word and all knowledge being alone able to bring this forth. And they trumpet with the horn who are able to fight with the word against sophistries and deceitful words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":519,"ref":"p519","source":"καὶ ἐπίστησον εἰ ἐξηγητὴς θείας παιδεύσεως ἐλατῇ μὲν χρᾶται σάλπιγγι διδακτικῶς καὶ ἀποδεικτικῶς προφέρων τοὺς λόγους, σάλπιγγι δὲ κερατίνῃ ἐπιστομίζων τοὺς ἀντιλέγοντας τῇ ἀληθείᾳ. Καὶ οἱ τῷ φρονήματι δὲ καὶ τῇ πολιτείᾳ διῃρημένοι ο ρη διὰ τὸ υ ψος τῆς πίστεως χρηματίσαντες ἀγαλλιῶνται, οὐκ ο ντες ενοχοι τῇ κρίσει ῃ η λθεν ὁ κύριος ποιῆσαι· ̔Ο πιστεύων γάρ φησιν ὁ κύριος εἰς ἐμὲ οὐ κρίνεται, τουτέστιν οὐχ ὑπόκειται ἐγκλήμασι, παρίσταται δὲ τῷ Χριστοῦ βήματι ἐπὶ τῷ τυχεῖν τῶν ἐπηγγελμένων ἀγαθῶν. Κρίνων δὲ τὴν οἰκουμένην ἐν δικαιοσύνῃ, κατ' ἐξοχὴν τοὺς οἰκειωθέντας αὐτῷ ὡς λαοὺς αὐτοῦ χρηματίσαι ἐν εὐθύτητι κρινεῖ, ἐπεὶ εὐθεῖαν καρδίαν καὶ εὐθείας πράξεις ε χουσι οἱ λαοί· ̓Αποδώσει γὰρ ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ. Πρότερον ἐν τῇ Σιὼν κατὰ τὴν δόσιν τοῦ νόμου καὶ τῶν προφητῶν μέγας ὁ κύριός ἐστιν, ει θ' ου τως ὑψηλὸς τυγχάνει ἐπὶ πάντας τοὺς ἀπὸ τῶν ἐθνῶν προσερχομένους τῇ πίστει λαούς· Δόξα γὰρ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, ̓Ιουδαίῳ τε πρῶτον καὶ Ελληνι· ὑψωθεὶς γὰρ ἐκ τῆς γῆς πάντας ει λκυσε πρὸς ἑαυτόν. ἀμφότερα δὲ κατὰ φύσιν αὐτοῦ ὑπάρχει τὸ ὑψηλὸν καὶ μέγα. ὑψηλὸς γὰρ ἐν ὑψηλοῖς κατοικῶν ἐστι, καὶ μέγας τυγχάνει καὶ αἰνετὸς σφόδρα, τῆς γενητῆς φύσεως ταπεινῆς καὶ βραχείας, μᾶλλον δὲ οὐδὲν ου σης πρὸς αὐτόν. ὑψηλοῦ δὲ αὐτοῦ φαντασίαν ε χομεν, ο τε τὰ α νω φρονοῦμεν· ἀλλὰ καὶ μεγάλα περὶ αὐτοῦ διαλαμβάνοντες τὸ μέγεθος αὐτοῦ θεωροῦμεν. ἀλλ' ου τε τὸ μέγεθος ου τε τὸ υ ψος αἰσθητῶς φανταζόμεθα (μακρὰν γὰρ ταῦτα τῶν ἀσωμάτων), ου τι γε αὐτοῦ τοῦ θεοῦ.","english":"And consider whether the expounder of divine instruction uses a trumpet in a teaching and demonstrative manner, bringing forward his words, and a horn trumpet to stop the mouths of those who contradict the truth. And those who are divided in mind and in conduct—those who have been called by reason of the height of faith—rejoice, not being liable to the judgment which the Lord came to execute. For the Lord says, \"He who believes in me is not judged,\" that is, he is not subject to accusations, but he stands before the judgment seat of Christ to obtain the promised good things. And judging the inhabited world in righteousness, he will judge by preeminence those who have been made his own, as his peoples, in uprightness, since the peoples have an upright heart and upright deeds. For he will render to each according to his deed. Formerly in Zion, according to the giving of the law and the prophets, the Lord is great, and thereafter he is exalted over all the peoples who come to the faith from the nations. For glory and honor and peace to everyone who works what is good, to the Jew first and also to the Greek; for being lifted up from the earth he drew all to himself. But both the exalted and the great belong to his nature. For he is exalted, dwelling in the high places, and he is great and exceedingly praiseworthy, while created nature is lowly and brief—or rather, is nothing in comparison with him. And we have a mental image of him as exalted when we think on things above; but also, forming great conceptions about him, we contemplate his greatness. But we do not form a mental image of either his greatness or his height in a sensory way (for these things are far from incorporeal beings), let alone of God himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":520,"ref":"p520","source":"Νοήσεις καὶ ου τως· μεγάλου ο νομα\n\nμέγιστόν ἐστιν ὡς διαρκεῖν η κειν εἰς πάντας· μόνον γὰρ τὸ τοῦ σωτῆρος ο νομα δέδοται ἐν γῇ ὑπ' οὐρανὸν πάσῃ ὡς θαυμαστὸν αὐτὸ ει ναι ἐν πάσῃ τῇ γῇ. πάντας γοῦν τοὺς ἀπὸ πάντων τῶν ἐθνῶν σῳζομένους Χριστιανοὺς ἀπὸ Χριστοῦ καλουμένους ε στιν ἰδεῖν, περὶ ου α λλη πάλιν προφητεία Τοῖς δὲ δουλεύουσί μοι κληθήσεται ο νομα καινὸν ο εὐλογηθήσεται ἐπὶ τῆς γῆς. παρέτεινε γὰρ ἀληθῶς εἰς πάντα τὰ λογικὰ ἡ Χριστοῦ προσηγορία, ὡς μὴ τοὺς ἐπὶ γῆς μόνους ἀλλὰ καὶ τοὺς ἐν οὐρανῷ καὶ τοὺς καταχθονίους ἐξομολογήσεσθαι τῷ ὀνόματι αὐτοῦ τῷ μεγάλῳ, ἐπείπερ τοῖς μὲν ἀποστάταις τοῦ θείου νόμου καὶ αὐτῆς τῆς ἀληθείας φοβερόν ἐστι, τυγχάνον δὲ α γιον τοῖς τυχοῦσι τῆς εὐχῆς η ς ἀνέπεμψαν λέγοντες ̔Αγιασθήτω τὸ ο νομά σου. Τούτου δὲ τοῦ βασιλέως Χριστοῦ ου τῷ ὀνόματι τῷ μεγάλῳ πάντες ἐξομολογήσονται ἡ τιμὴ κρίσιν ἀγαπᾷ. εἰ γὰρ οἱ παραβαίνοντες αὐτοῦ τὸν νόμον δι' αὐτοῦ τοῦ παραβαίνειν ἀτιμάζουσιν αὐτόν, οἱ κατορθοῦντες τὸν θεῖον νόμον δι' αὐτοῦ τοῦ ἐνεργεῖν κατ' αὐτὸν τιμῶσι τὸν νομοθετήσαντα αὐτὸν βασιλέα ἀγαπῶντες τὴν παρ' αὐτοῦ κρίσιν, ἐπιστάμενοι δίκαιον τὸ κρίμα αὐτοῦ, καὶ ο τι τεύξονται θείων ἀμοιβῶν κατὰ τὸ βούλημα αὐτοῦ εὐσεβῶς καὶ δικαίως πολιτευσάμενοι, τῶν φαύλων οὐκ ἀγαπώντων αὐτοῦ τὴν κρίσιν, ἐπείπερ ἠτίμασαν αὐτήν.","english":"You will understand it also in this way: great is the name, and it is greatest in such a way as to suffice to reach all. For only the name of the Savior has been given on earth under all heaven, so that it is wonderful in all the earth. At any rate, one may see that all who are saved from all the nations—Christians, called after Christ—are from Christ, concerning whom there is again another prophecy: \"To those who serve me, a new name shall be called, which shall be blessed upon the earth.\" For truly the name of Christ has extended to all rational beings, so that not only those on earth but also those in heaven and those under the earth shall confess his great name, since for the apostates from the divine law and from the truth itself it is fearful, but it is holy for those who have obtained the prayer which they sent up, saying, \"Hallowed be your name.\" And all shall confess this great name of Christ the King; honor loves judgment. For if those who transgress his law dishonor him by the very act of transgressing, those who set the divine law aright honor the King who legislated it by the very act of working according to it, loving the judgment that comes from him, knowing that his judgment is just, and that they shall obtain divine rewards for having conducted themselves piously and justly according to his will—while the wicked do not love his judgment, inasmuch as they have dishonored it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":521,"ref":"p521","source":"πᾶς ου ν φαῦλος τὴν ἀπὸ τοῦ φωτὸς φανέρωσιν ἐντρεπόμενος μισῶν τὸ φῶς, οὐκ ε ρχεται πρὸς αὐτό, ι να μὴ ἐλεγχθῇ αὐτοῦ τὰ ε ργα, τοῦ τὴν ἀλήθειαν ποιοῦντος ἐρχομένου πρὸς τὸ φῶς, ι να φανερωθῇ αὐτοῦ τὸ ε ργον, ο τι ἐν θεῷ ἐστιν εἰργασμένον ἐφ' ῳ καὶ τὴν κρίσιν τὴν φανεροῦσαν αὐτὸ ἀγαπᾷ. Εὐθύτητας οὐκ α λλας ἡγητέον ει ναι τῶν ἀρετῶν. ταύτας ου ν ̓Ιησοῦς ἡτοίμασε προκατορθώσας καὶ ἐνεργήσας αὐτάς, ι ν' ἐπακολουθήσωμεν τοῖς ι χνεσιν αὐτοῦ μιμησάμενοι αὐτόν· ὑπογραμμὸν γὰρ ἀρίστου βίου ὑπέδειξεν ἡμῖν. λέγων ου ν Μάθετε ἀπ' ἐμοῦ, ο τι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, ἡτοίμασεν εὐθύτητας, ι ν' εὐκόλους καὶ ἑτοίμους εὑρεῖν αὐτὰς δυνηθέντες μετάσχωμεν αὐτῶν. Καὶ ἐν τῷ πτερνίζοντι δὲ πάντα τὰ πονηρὰ κρίσιν ὁ θεὸς τὴν ἐξετάζουσαν τὰ τῆς ἀληθείας πράγματα σὺν δικαιοσύνῃ ποιεῖ. καὶ δύναται μὲν τὸ τῆς δικαιοσύνης ο νομα τὴν πρακτικὴν δηλοῦν ἀρετήν, τὸ δὲ τῆς κρίσεως τὴν τῶν δογμάτων ἐξέτασιν· καὶ ε τι τὴν μὲν ε ξιν καθ' η ν διακρίνεται τὸ φρονητέον καὶ μὴ φρονητέον καὶ πρακτέον καὶ οὐ πρακτέον κρίσιν ει πεν, αὐτὴν δὲ τὴν κατ' ἀρετὴν ἐνέργειαν δικαιοσύνην ἐκάλεσεν. ἀμφότερα γοῦν ὁ θεὸς ποιεῖ, τουτέστι χαρίζεται τῷ πρακτικῷ καὶ ἀσκητικῷ τῶν καλῶν σημαινομένῳ τῇ τοῦ ̓Ιακὼβ προσηγορίᾳ. 956 ̔Υψηλὸν ποιεῖτε οὐκ ἐκ τοῦ κάτω εἰς τὰ α νω ἐπαίροντες αὐτόν (ι διον γὰρ σωμάτων τοῦτο), ἀλλ' ὑψηλὰς καὶ ὑπερφυεῖς περὶ αὐτοῦ ε χοντες νοήσεις. ὑποπόδιον δὲ αὐτοῦ ει ναι δύναται ἡ προσληφθεῖσα σάρξ. ο ταν ου ν τὰ περὶ θεοῦ λόγου ὡς περὶ μονογενοῦς υἱοῦ τοῦ θεοῦ διαλαμβάνωμεν, ὑψοῦμεν κύριον τὸν θεόν·","english":"Every base person, who is ashamed of the manifestation that comes from the light and hates the light, does not come to it, so that his works may not be exposed; but the one who does the truth comes to the light, so that his work may be made manifest, that it has been wrought in God, on account of which he also loves the judgment that makes it manifest. The uprightness of the virtues must not be considered to be anything other than these. These, then, Jesus prepared beforehand, having set them right first and put them into action, so that we might follow in his footsteps by imitating him; for he showed us a pattern of the best life. Saying, then, \"Learn from me, that I am gentle and humble in heart,\" he prepared uprightnesses, so that, being able to find them easy and ready, we might partake of them. And in the one who trips up all wicked things, God makes the judgment that examines the matters of truth with righteousness. And the name of righteousness can indeed signify the practical virtue, while that of judgment signifies the examination of doctrines; and further, the disposition according to which one distinguishes what is to be thought and what is not to be thought, and what is to be done and what is not to be done, he called judgment, while the activity itself according to virtue he called righteousness. At any rate God does both, that is, he grants them to the practical and ascetic faculty, which is signified by the name of Jacob. Make him high, not by raising him from below to above (for this is proper to bodies), but by having high and transcendent thoughts about him. And his footstool can be the flesh that was assumed. Whenever, then, we treat the matters concerning God the Word as concerning the only-begotten Son of God, we exalt the Lord God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":522,"ref":"p522","source":"ἀλλὰ καὶ περὶ τῆς οἰκονομίας τῆς κατὰ τὴν ἐπιδημίαν αὐτοῦ θεωροῦντες, προσκυνοῦμεν τῷ ὑποποδίῳ τῶν ποδῶν αὐτοῦ διὰ τὸν ἐπερείσαντα αὐτῷ τὰς πορευτικὰς αὐτοῦ δυνάμεις ἀλληγορικώτερον πόδας καλουμένας. λέγεται δὲ ὑποπόδιον αὐτοῦ καὶ ὁ πάλαι νεώς, ὡς ἐν ̔Ιερεμίᾳ γέγραπται Πῶς ἐζόφωσε κύριος ἐν ὀργῇ αὐτοῦ τὴν θυγατέρα Σιών; κατέρριψεν εἰς γῆν τὸ ἁγίασμα αὐτῆς, οὐκ ἐμνήσθη ὑποποδίου αὐτοῦ. Τὸ μὲν ου ν ἀληθῶς καὶ κυρίως προσκυνεῖν ἁρμόζει μόνῃ τῇ τριάδι· Κύριον γὰρ τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. κατὰ τοῦτο τὸ σημαινόμενον τοῦ προσκυνεῖν καὶ ὁ κύριος ̓Ιησοῦς προσκυνεῖται· Προσκυνησάτωσαν γὰρ αὐτῷ πάντες α γγελοι θεοῦ. α λλῳ δὲ τρόπῳ τιμῆς ε νεκα α νθρωποι τοὺς ἐν ὑπεροχαῖς κατὰ ταύτην τὴν γραφὴν προσκυνεῖν λέγονται. πολλάκις γοῦν ἀναγέγραπται ὡς α ρα τὸν βασιλέα Δαυὶδ πολλοὶ προσεκύνησαν, ἐπεὶ καὶ τοὺς α λλους τοὺς ̓Ισραὴλ βασιλέας. Οὐ περὶ μόνων τῶν ἀνδρῶν τούτων ταῦτα λέγεται, ἀλλὰ καὶ περὶ","english":"But we also contemplate the economy of his visitation and worship at the footstool of his feet, because of the one who set upon him his traveling powers, allegorically called feet. His footstool is also said to be the former temple, as it is written in Jeremiah: How the Lord has darkened in his anger the daughter of Zion; he has cast down to the earth her sanctuary, he did not remember his footstool. Truly and properly, worship belongs to the Trinity alone: for you shall worship the Lord your God and serve him only. In this sense of worship, the Lord Jesus is also worshiped: for let all the angels of God worship him. But in another manner of honor, for the sake of men, those who are in high positions are said in this Scripture to be worshiped. Often, then, it is recorded that many worshiped King David, since also the other kings of Israel. These things are said not only about these men, but also about","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":523,"ref":"p523","source":"πάντων τῶν ἐχόντων τὴν αὐτὴν αὐτοῖς ἀρετήν. καὶ ο τι τοῦτο ἀλήθειά ἐστιν, ἐπίστησον τοῖς ἐν τῷ ̔Ιεζεκιὴλ γεγραμμένοις· γέγονε δὲ ου τος ὁ προφήτης κατὰ τὸν τῆς αἰχμαλωσίας καιρόν. γέγραπται γοῦν ἐν αὐτῷ τῷ ̔Ιεζεκιήλ, λέγων ὁ θεὸς ἐν ταῖς πρὸς τὸν ̓Ισραὴλ ἀπειλαῖς ̓Εὰν ῥομφαίαν ἐπάξω ἐπὶ τῆς γῆς καὶ εὑρεθῶσιν ἐπ' αὐτῇ Νῶε καὶ ̓Ιὼβ καὶ Δανιήλ, ἐπὶ τούτους οὐκ εἰσελεύσεται ἡ ῥομφαία–καίτοι πρὸ μυρίων ἐτῶν γεγενημένων τῶν ἀνδρῶν ω ν μνημονεύει. ὁ μὲν γὰρ Νῶε πρὸ τοῦ κατακλυσμοῦ γεγένηται, ̓Ιὼβ δὲ πέμπτος ω ν ἀπὸ ̓Αβραὰμ πρὸ πάνυ πολλῶν ἐτῶν τῆς προφητείας ὑπῆρξε. τί ου ν ε χομεν περὶ τούτων εἰπεῖν η ο τι τοὺς τὰς αὐτὰς ἀρετὰς ε χοντας ὁμωνύμως αὐτοῖς ὠνόμασεν; εἰ δὲ τοῦτο ου τως ε χει, δῆλον ο τι καὶ οἱ πιστοὶ θεράποντες γενόμενοι πάντες κατὰ Μωυσέα τυγχάνουσι καὶ ἐπὶ τῶν α λλων ὁμοίως. 958 ̓Εν στύλῳ νεφέλης ἐλάλει πρὸς αὐτούς. καὶ ἐντεῦθεν μανθάνομεν κατὰ τὴν γραφὴν ει ναι τὸν καλούμενον συλληπτικὸν τρόπον, ο ς α ν πλείονας ὠνόμασε τὰ τοῖς κατὰ μέρος προσόντα, ὡς περὶ πάντων ἀπαγγέλλει. μόνῳ γοῦν Μωυσῇ λαλήσαντος ἐν στύλῳ νεφέλης, περὶ πάντων αὐτὸ νῦν φθέγγεται. εὑρήσεις δὲ καὶ ἐν τῇ Πρὸς ̔Εβραίους ἐπιστολῇ σχῆμα τοιαύτης διηγήσεως. ἀπαριθμηθέντων γὰρ πάντων τῶν διὰ πίστεως εὐαρεστησάντων, τὰς τῶν κατὰ μέρος πράξεις η πάθος συλλήβδην α μα λέγει περὶ πάντων ̓Επρίσθησαν ἐλιθάσθησαν, καὶ τὰ ἑξῆς. Τί δὲ βούλεται τὸ ἐν στύλῳ νεφέλης τὸν θεὸν λαλεῖν, η δη κατανοητέον.","english":"of all who possess the same virtue as they. And that this is true, consider what is written in Ezekiel; and this prophet lived at the time of the captivity. It is written, then, in Ezekiel himself, where God says in his threats against Israel: \"If I bring a sword upon the land and Noah and Job and Daniel be found in it, the sword shall not enter upon them\"—and yet he makes mention of men who lived ten thousand years before. For Noah lived before the flood, and Job, being fifth from Abraham, existed very many years before the prophecy. What then are we to say about these things, except that he named those who possessed the same virtues by the same names as them? And if this is so, it is clear that all who became faithful servants are likewise reckoned as Moses, and similarly in the case of the others. He spoke to them in a pillar of cloud. And from this we learn that according to the Scripture there is what is called the comprehensive mode, which names the things belonging to individuals in the plural, as though making declaration concerning all. For though it was to Moses alone that he spoke in a pillar of cloud, now it speaks concerning all. You will find also in the Epistle to the Hebrews a figure of such narration. For when all who pleased God through faith had been enumerated, it speaks the acts or suffering of individuals collectively at once concerning all: \"They were sawn asunder, they were stoned,\" and the rest. But what the speaking of God in a pillar of cloud means must next be considered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":524,"ref":"p524","source":"μήποτ' ου ν ἐπεὶ ὁ τοῦ θεοῦ λόγος βέβαιος καὶ ἀκλινής ἐστι, στῦλος εἰκότως καλεῖται ὡς τὴν καταδεξαμένην αὐτὸν ἐκκλησίαν στῦλον καὶ ἑδραίωμα τῆς ἀληθείας ει ναι· ἀλλ' ἐπεὶ καὶ πότιμος καὶ καρπῶν αι τιός ἐστιν ὑετοῦ δίκην εἰς τὰς διανοίας τῶν ἀνθρώπων ἐρχόμενος, στῦλος νεφέλης ἐστι. Τάχα δὲ καὶ προεθεσπίζετο διὰ τούτου ἡ τοῦ σωτῆρος δεῦρο κάθοδος καθ' η ν ἐπιβὰς κούφης νεφέλης εἰς Αι γυπτον η κε τὸν περὶ γῆν τόπον. Τελείου δὲ ἀνδρὸς καὶ ε χοντος πάσας τὰς ἀρετὰς τὸ πάντα τὰ μαρτύρια καὶ προστάγματα τοῦ θεοῦ φυλάσσειν. 959 ̓Αντίκειται τῷ ἐξελθεῖν ἀπὸ προσώπου κυρίου τοῦ θεοῦ τὸ εἰσελθεῖν ἐνώπιον. ὡς τοίνυν ἐξελθὼν ὁ Κάϊν ἀπὸ προσώπου κυρίου τοῦ θεοῦ οὐ τόπον καταλείψας ἐν ῳ τὸ πρόσωπον τοῦ θεοῦ ἐν α λλῳ τόπῳ γεγένηται ἀλλ' ε ρημος τῶν περὶ θεοῦ ὀρθῶν ἐννοιῶν γεγενημένος, ε ξω τοῦ προσώπου αὐτοῦ ἐχώρησεν, ἀπρονοησίαν καὶ ἀθεΐαν ἀσπασάμενος ὡς μηκέτι φαντασίαν η ε ννοιαν ε χειν ἐπιφανείας θεοῦ· ου τω τὸ εἰσιέναι ἐνώπιον τοῦ κυρίου τὸ διὰ νοήσεως ἡγεῖσθαι αὐτὸν παρόντα τυγχάνειν. ὁ γὰρ ἐκ μεγέθους καὶ καλλονῆς κτισμάτων ἀναλόγως τὸν γενεσιουργὸν αὐτῶν θεασάμενος πάντα τὸν κόσμον ὑπερβὰς εἰς αὐτὴν τὴν περὶ θεοῦ νόησιν εἰσελήλυθεν, ὡς ἐνώπιον κυρίου διαπαντὸς ἑστάναι κατὰ τὸν λέγοντα Ζῇ κύριος τῶν δυνάμεων ῳ παρέστην ἐνώπιον αὐτοῦ. Πύλαι τοῦ κυρίου αἱ κατ' ει δος ἀρεταὶ περὶ ω ν καὶ ἐν α λλοις ει ρηται ̓Ανοίξατέ μοι πύλας δικαιοσύνης, ι να ὑπερβάντες τὰς πύλας αὐτοῦ ἐν ταῖς αὐλαῖς τοῦ θεοῦ ἐν τοῖς κατὰ θεολογίαν υ μνοις εἰσεληλυθότες εὐχαρίστως ἐξομολογήσωνται τῷ θεῷ.","english":"Perhaps, then, since the word of God is firm and unwavering, it is reasonably called a pillar, inasmuch as the church that received him is a pillar and foundation of the truth. But since it is also drinkable and the cause of fruits, coming like rain into the minds of men, it is a pillar of cloud. Perhaps too this foretold the Savior's descent here below, by which he came down upon a light cloud into Egypt, or into the region around the earth. It belongs to a perfect man who possesses all the virtues to keep all the testimonies and commandments of God. 959 To \"go out from the face of the Lord God\" is opposed by \"to enter before\" him. Just as Cain, when he went out from the face of the Lord God, did not leave a place in which the face of God was and come to be in another place, but having become destitute of right thoughts about God, he departed outside his face, embracing heedlessness and godlessness, so as no longer to have a vision or thought of God's manifestation—so too \"to enter before the Lord\" is to hold through thought that he is present. For he who has contemplated the Creator of all things from the greatness and beauty of created things by analogy has transcended the whole world and entered into the very thought of God, so as to stand before the Lord continually, according to him who says, \"As the Lord of hosts lives, before whom I have stood.\" The gates of the Lord are the virtues in their specific forms, about which it is also said elsewhere, \"Open to me the gates of righteousness,\" so that having passed beyond his gates, having entered into the courts of God in the hymns of theology, they may give thanks and confess to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":525,"ref":"p525","source":"961 ̔Ο νῦν ᾳ δων πραΰνει καὶ καταστέλλει τὰ η θη τῶν ἀκροατῶν, διὰ τῆς ᾠδῆς κριτὴν τὸν θεὸν τῶν πραττομένων ἀνθρώποις ὑμνῶν· ει τ' ἐπεὶ ἀκριβής ἐστιν αὐτοῦ ἡ κρίσις οὐ τὰ φανερὰ μόνον ἀλλὰ καὶ τὰ κρυπτὰ τῆς καρδίας ἐξετάζουσα, σὺν χρηστῇ προθέσει ἐπάγει αὐτήν. εἰ γάρ τοι πρὸς ἀξίαν τῶν ε ργων καὶ λόγων καὶ ἐνθυμημάτων ἡμῶν σκοπήσαι, α ρδην ἀπολώμεθα· ι ν' ου ν μὴ τοῦτο γένηται, πρὸ τῆς κρίσεως ἐλεεῖ· ̓Εὰν γὰρ ἀνομίας παρατηρήσῃ, κύριε, τίς ὑποστήσεται; ἀλλ' ἐπεὶ παρὰ σοὶ ὁ ἱλασμός ἐστιν (πηγὴ γὰρ τυγχάνεις ἀγαθότητος καὶ ἐλεημοσύνης), θαρροῦμεν ο τι ἐλέῳ καὶ κρίσει ἐξετάζοντός σου τὰ καθ' ἡμᾶς\n\nσωτηρίας τευξόμεθα. Τοῦ δὲ ὀρθῶς βιοῦντος καὶ α μωμον ὁδὸν ε χειν βουλομένου οὐχ ἡ πρᾶξις μόνη αμεμπτος ει ναι ὀφείλει ἀλλὰ καὶ ἡ σύνεσις καὶ ἡ περὶ τὰ δόγματα γνῶσις ἠκριβωμένη. ψάλλει γάρ τις κρούων τὸ ο ργανον ἐμμελῶς καὶ ἐναρμονίως, ο περ ἐστὶ τὸ σῶμα καθὰ πολλάκις ει ρηται, ἐπὶ τῷ ἀποτελεῖν ἀρίστους ἐνεργείας. καὶ σύνεσιν δὲ ἀναλαμβάνει, περὶ τῶν φρονητέων διανοούμενος. καὶ ἐπεὶ τέλος ἐστὶ τοῦ ἀμώμως πρᾶξαι καὶ νοῆσαι τὸ θεοῦ δέξασθαι παρουσίαν εἰς τὸν νοῦν καὶ τὴν διάνοιαν, ἐπήγαγεν εὐθὺς τὸ Πότε η ξεις πρός με; ἐπὶ γὰρ τῷ η κειν σε πρὸς ἐμὲ καὶ οἰκῆσαι ὡς ἐν ἁγίῳ ναῷ παρ' ἐμοὶ κατώρθωταί μοι τὰ προειρημένα. ̔Ρηθείη δ' α ν καὶ πρὸς τῶν προαναφωνησάντων τὴν τοῦ σωτῆρος ἐνταῦθα ἐπιδημίαν ̓Εψάλαμεν, συνήκαμεν τὰ θεσπισθέντα περὶ τῆς εἰς τὸν βίον φοιτήσεώς σου.","english":"The one who now sings soothes and calms the minds of the hearers, hymning God as judge of the things done by men through his song; and since his judgment is exact, examining not only the manifest things but also the hidden things of the heart, he brings it forward with a good disposition. For if he were to look upon our works and words and thoughts according to their worth, we would be utterly destroyed; therefore, so that this may not happen, he shows mercy before the judgment. For if you should mark iniquities, O Lord, who shall stand? But since with you there is propitiation (for you are a fountain of goodness and mercy), we are confident that, since you examine our affairs with mercy and judgment, we shall obtain salvation. But for the one who lives rightly and wishes to have a blameless way, not only the action ought to be blameless but also the understanding and the knowledge concerning doctrines must be exact. For someone sings, striking the instrument melodiously and harmoniously—which is the body, as has often been said—in order to accomplish the best activities. And he takes up understanding, thinking about the things that ought to be minded. And since the goal of acting and thinking blamelessly is to receive the presence of God into the mind and the understanding, he immediately added, When will you come to me? For by your coming to me and dwelling in me as in a holy temple, the things previously spoken have been accomplished by me. But it might also be said by those who foretold the Savior's arrival here: We sang, we understood the things divinely ordained concerning your coming into life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":526,"ref":"p526","source":"Τῶν διαπορευομένων κατὰ τὰς τοῦ νοῦ ἐνεργείας, ο σοι σὺν κακίᾳ κινοῦνται, ἐκτὸς ἑαυτῶν γίνονται ἐμπαθῶς τοῖς αἰσθητοῖς προσκεχηνότες. ε θος γοῦν λέγειν τοὺς τοιούτους ἐκτὸς ἑαυτῶν καὶ ἐξεστηκότας ει ναι. ὁ δὲ σὺν ἀκακίᾳ τουτέστι σὺν ἀρετῇ κινούμενος περὶ τὰ πρακτέα καὶ φρονητέα πρὸς ἑαυτὸν κεκλικὼς στρέφεται· ο λος τοῦ νοῦ καὶ τῆς ἐπιμελείας τοῦ ε σω ἀνθρώπου γινόμενος, διαπορεύεται μεθ' ε ξεως βελτίστης ἐν μέσῳ τοῦ οι κου αὐτοῦ. οι κος δ' ἑκάστου τῶν σπουδαίων η ν κατορθοῦσιν ἀρετήν. ταύτῃ καὶ ὁ ̓Ιακὼβ οἰκῶν οἰκίαν μνημονεύεται, καὶ αἱ τῶν ἀφανῶν καὶ κεκρυμμένων θεωριῶν ζητητικαὶ ψυχαί, α ς μαίας τῶν ̔Εβραίων ὁ λόγος καλεῖ, φοβηθεῖσαι τὸν θεὸν τὰς ἐκ τῶν ἀρετῶν συγκληρουμένας οἰκίας οἰκοδομοῦσιν· α ς καὶ σοφὰς γυναῖκας καθ' ε τερον λόγον καλῶν Σοφαί, ει πε, γυναῖκες ᾠκοδόμησαν οι κους. Οὐ προετιθέμην πρὸ ὀφθαλμῶν μου πρᾶγμα παράνομον· οὐ σκοπὸν ε χω καὶ προκείμενον τέλος παρανομῆσαι. καὶ ἐροῦσί γε τὸ ἐγκείμενον ̓Ιωσὴφ Σουσάννα οἱ ἐν τῇ καμίνῳ τρεῖς παῖδες καὶ ο σοι εἰς τὸ τάγμα τούτων συλλέγονται· ο θεν φασὶ πρὸς τοὺς πολεμοῦντας αὐτοὺς καὶ διώκοντας· Οὐκ ἐκκρούεις με η ς ε χω προθέσεως, κα ν μυρία ἐπὶ μυρίοις σοφιζόμενος λέγῃς, κα ν ἀναρτᾷς τιμωρίας καὶ αὐτὸν τὸν θάνατον ἀπειλῇς. Ποιοῦντας παραβάσεις ἐμίσησα. ποιοῦντας παραβάσεις λέγει τοὺς ἁμαρτάνοντας· πᾶσα γὰρ ἁμαρτία παρακοὴ καὶ παράβασις τοῦ θείου γίνεται νόμου. ἡ συνήθεια δὲ τῶν ἀδελφῶν παραβάτας καλεῖ τοὺς Χριστὸν ἀρνησαμένους ου ς ἐπιτεταμένως μισεῖν προσήκει ἐχθροὺς τοῦ σωτῆρος ἑλομένους ει ναι·","english":"Those who travel according to the workings of the mind, whenever they are moved with evil, come to be outside themselves, passionately gaping after sensible things. At any rate, it is the custom to say that such people are outside themselves and beside themselves. But the one who is moved without evil—that is, with virtue—in matters to be done and thought, turns back, having inclined toward himself, becoming wholly of the mind and the care of the inner man, and he travels with the best habit in the midst of his house. And the house of each of the earnest is the virtue they accomplish. In this way Jacob too is remembered as dwelling in a house, and the souls that inquire into unseen and hidden contemplations, whom the word calls midwives of the Hebrews, fearing God, build the houses allotted from the virtues; and calling them wise women in another sense, it said, Wise women built houses. I did not set before my eyes a lawless thing: I do not have as my aim and proposed end to act lawlessly. And they will say what is set down—Joseph, Susanna, the three children in the furnace—and those who are gathered into their rank; whence they say to those who war against them and persecute them: You do not drive me out of the purpose I have, even if you contrive ten thousand upon ten thousand things, even if you suspend punishments and threaten death itself. I hated those who commit transgressions. He calls those who sin committers of transgressions; for every sin is disobedience and transgression of the divine law. And the custom of the brethren calls those who have denied Christ transgressors, whom it is fitting to hate intensely, since they have chosen to be enemies of the Savior.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":527,"ref":"p527","source":"ο θεν καὶ ἀκοινωνήτως ε χειν πρὸς αὐτοὺς βουλόμενος ὁ λόγος φησίν ̓Εάν τις ἀδελφὸς ὀνομαζόμενος πρὸς ἑτέροις ἁμαρτήμασι καὶ εἰδωλολάτρης ῃ, τῷ τοιούτῳ μὴ συνεσθίειν. οὐ γὰρ περὶ τῶν καθάπαξ ἐθνικῶν τοῦτο ὁ ἀπόστολος γράφει, ο ς γε ἐν τῇ αὐτοῦ ἐπιστολῇ χαράττει Ει τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες. εἰ ου ν οὐ κωλύει ἁλῶν κοινωνεῖν ἀπίστοις, ἀπαγορεύει δὲ συνεσθίειν μετὰ ὀνομαζομένου ἀδελφοῦ ο ντος εἰδωλολάτρου, φανερὸν ο τι τὸν ἐκ χριστιανισμοῦ παραβεβηκότα ἐπὶ τῷ σέβειν ει δωλα σημαίνει. καὶ τούτους ου ν τοὺς παραβάτας ποιοῦντας παραβάσεις μάλιστα μισητέον, οὐχ ῃ α νθρωποι τυγχάνουσιν ἀλλ' ῃ εἰσι τοιοῦτοι. Οὐκ ἐκολλήθη μοι καρδία σκαμβή. γέγραπται ἐν τῷ ̓Εκκλησιαστῇ ̔Ο θεὸς ἐποίησε τὸν α νθρωπον εὐθῆ. εἰ ου ν εὐθὴς γεγένηται τῷ κατ' ἀρετὴν ἀρχῆθεν πεποιῶσθαι, πᾶσα κακία καὶ σκολιότης ἠθῶν μακρὰν αὐτοῦ ἐστιν. ο στις ου ν διέμεινε τηρῶν τὴν εὐθύτητα καὶ τὴν πρὸς θεὸν ὁμοιότητα, ταύτην προφέρει τὴν φωνήν, δεικνὺς τὴν σκαμβὴν καὶ τὸ ὀρθὸν ἀπολέσασαν νόησιν μὴ κατάλληλον ἡμῖν ου σαν ἀλλ' ε ξωθέν ποθεν ἐπερχομένην, ο ταν ἡμεῖς αὐτὴν ἐπισπασώμεθα τὸ εὐθὺ ἀποβάλλοντες. ̓Εκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίνωσκον. ἐκκλίνει ὁ πονηρὸς διάβολος ἀπὸ παντὸς τηροῦντος τὸ Μὴ δίδοτε τόπον τῷ διαβόλῳ. ̓Ιούδας γοῦν ἐπεὶ μὴ ἐφυλάξατο τόπον αὐτῷ παρασχεῖν, οὐκ ἐξέκλινεν ἀπ' αὐτοῦ, ἀλλὰ πρότερον βαλὼν εἰς τὴν καρδίαν","english":"Hence, wishing to have no fellowship with them, the Word says, \"If any brother is named, and along with other sins is also an idolater, do not eat with such a one.\" For the apostle does not write this about outright pagans, since he himself in his own epistle writes, \"If any of the unbelievers invites you and you wish to go, eat everything set before you, asking no questions.\" If, then, he does not forbid sharing salt with unbelievers, but forbids eating with one who is called a brother while being an idolater, it is clear that he means the one who has transgressed from Christianity to the worship of idols. And these transgressors, who commit transgressions, are especially to be hated, not insofar as they are human beings, but insofar as they are such as they are. \"A crooked heart has not cleaved to me.\" It is written in Ecclesiastes, \"God made man upright.\" If, then, he has become upright by having been made from the beginning according to virtue, all wickedness and crookedness of character is far from him. Whoever, therefore, has remained keeping uprightness and the likeness to God, utters this voice, showing that the crooked and the perverse understanding, having lost what is right, is not suited to us but comes upon us from somewhere outside, whenever we draw it upon ourselves and cast off what is upright. \"When the evil one turned aside from me, I did not know it.\" The evil devil turns aside from everyone who keeps \"Do not give place to the devil.\" Judas, at any rate, since he did not guard himself to provide no place for him, the devil did not turn aside from him, but first, having cast into his heart","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":528,"ref":"p528","source":"αὐτοῦ ἐνθυμήσεις ἐναγεῖς, υ στερον καὶ εἰς αὐτὸν ο λον τὸν ̓Ιούδαν εἰσελθὼν ἐνήργει τὰ τῆς πονηρίας ἑαυτοῦ, ὡς αἰσθήσει καὶ γνώσει τὸν ̓Ιούδαν εἰδέναι συνόντα αὐτῷ τὸν πονηρόν. κατὰ γὰρ πονηρίαν καὶ αὐτὸς ὁ παραδεξάμενος τὸν πονηρὸν πεποίωται, ἀλλ' ὁ νῦν ψάλλων, καρδίαν σκαμβὴν οὐκ ε χων εἰς η ν ἐνεργεῖν ὁ πονηρὸς δύναται, τοῦ θεοῦ καὶ τῶν τοῦ θεοῦ ἐπεπλήρωτο ὡς μὴ ε χοντα τὸν πονηρὸν τόπον παρ' αὐτῷ ἐκκλίνειν ἀπ' αὐτοῦ. ψάλλει γοῦν λέγων ̓Εκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίνωσκον, τῷ μὴ αι σθησιν παρουσίας αὐτοῦ ἐσχηκέναι· οὐ γὰρ ἐνθύμημα η ε ργον τῶν αὐτοῦ ε σχον παρ' ἐμοί. Τάχα δὲ καὶ τὴν εὐτέλειαν αὐτοῦ παραστῆσαι βουλόμενος τὴν τοιαύτην προσηγάγετο φωνήν, εἰωθότων τῶν μεγαλοψύχων καὶ εὐτελιζόντων τὰ ἀσθενῆ καὶ μηδὲν ο ντα λέγειν περὶ αὐτῶν Οὐδὲ εἰ ε στιν οὐδὲ εἰ α πεστιν οι δα. πονηρὸς δὲ ου τος μετὰ τοῦ α ρθρου ἀεὶ ἐν τοῖς παιδεύμασι καλεῖται τῷ ὑπεραίρειν ἐν πονηρίᾳ καὶ δι' ἀπάτης ποιεῖν πονηροὺς τοὺς αὐτῷ πλησιάζοντας. 964 ̓Επεὶ κατὰ τὸ ῥητὸν τοῦτο γενέσθαι ἀμήχανον (οὐδεὶς γὰρ δυνήσεται πάσης τῆς γῆς τοὺς ἁμαρτωλοὺς ἀνελεῖν, κα ν πάσης αὐτῆς βασιλεὺς ῃ ), ἀληθεύει δὲ ὁ τὰ προκείμενα λέγων, α λλην γῆν θεωρητέον η ς πάντας τοὺς ἁμαρτωλοὺς ἀποκτέννει οὐκ α λλῳ η τῷ ἑωθινῷ καιρῷ. λέγεται τοίνυν γῆ τὸ σῶμα καὶ τὰ περὶ ἡμᾶς ὑλικὰ πάντα, ἁμαρτωλοὶ δὲ τῆς γῆς ταύτης αἱ αἰσχραὶ καὶ ἀκόλαστοι ἡδοναὶ καὶ ἐπιθυμίαι καὶ τὰ α λλα πάθη.","english":"His thoughts were polluted, and later the evil one, having entered into him, worked the things of his own wickedness, so that Judas knew by perception and knowledge that the evil one was with him. For by wickedness even the one who received the evil one has become such; but the one who now sings the psalm, not having a crooked heart into which the evil one can work, had been filled with God and the things of God, so as not to have a place for the evil one in himself, that he might turn away from him. At any rate he sings, saying, \"When the evil one turned aside from me, I did not know,\" because he had no perception of his presence; for I had no thought or work of his in me. Perhaps also, wishing to set forth his worthlessness, he brought forward such a voice, since the great-souled are accustomed to despise the weak and those who are nothing, and to say concerning them, \"I do not know whether he exists or is absent.\" But this one is always called \"the evil one\" with the article in the teachings, because he surpasses in wickedness and through deceit makes those who draw near to him evil. Since it is impossible for this to happen according to the literal sense (for no one will be able to destroy the sinners of all the earth, even if he be king of all of it), but the one who says the things set before us speaks truth, another earth must be contemplated, whose sinners he will kill all, at no other time than the morning. Therefore the body and all the material things around us are called earth, and the sinners of this earth are the shameful and licentious pleasures and desires and the other passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":529,"ref":"p529","source":"ο ταν ου ν ἰσχύσας ὁ λογισμός, ἀνατείλαντος αὐτῷ τοῦ ἡλίου τῆς δικαιοσύνης ὡς ἡμέρας πνευματικῆς ἀρχὴν αὐτῷ γενέσθαι, τὸ τηνικαῦτα νεκρώσας τὰ μέλη τὰ ἐπὶ τῆς γῆς πορνείαν ἀκαθαρσίαν πᾶσαν ἐπιθυμίαν κακὴν καὶ τὴν πλεονεξίαν η τις ἐστὶν εἰδωλολατρεία ἐρεῖ τὴν προκειμένην ἐπὶ νίκης φωνήν, οὐχ ἑαυτῷ διδοὺς τοσοῦτον τὸ ἀνῃρηκέναι τοὺς πολεμίους ο σον τῷ ἀληθινῷ φωτὶ τῷ διὰ φωτισμοῦ συνεργήσαντι αὐτῷ. Ευ δὲ καὶ τὸ πληθυντικῶς τὰς πρωΐας εἰπεῖν. καθ' ε καστον γὰρ ἁμαρτωλὸν τῆς γῆς ἡμέρας αὐτῷ ἀρχομένης, ἀνῄρει τοῦτον τῷ ζῆν καὶ ἐνεργεῖν τοὺς ἁμαρτωλούς· ε νθα ἀγνοίας καὶ κακίας νύξ· Οἱ γὰρ καθεύδοντες νυκτὸς καθεύδουσι, καὶ οἱ μεθύοντες νυκτὸς μεθύουσι. παρέρχεται δὲ καὶ τὸ τέλος· λαμβάνει αὐτὸ ἡ νύξ, ἀνατείλαντος τοῦ φωτὸς τοῦ ἀληθινοῦ. πολλάκις δ' ἀνατέλλων ἐν αὐτῷ πολλὰς πρωΐας ποιεῖ, ἐν αι ς καὶ ἀποκτέννει πάντας τοὺς ἁμαρτωλοὺς τῆς γῆς. ι στανται δὲ αὐτῷ οἱ φωτισμοὶ οὐ μέχρι τῶν πρωϊῶν· διὸ καὶ μετὰ τὰς πρωΐας ἡμερῶν μακρῶν καὶ πολλῶν ἀπολαύων καὶ μακροήμερος καὶ πολυήμερος ε σται. καὶ περὶ α λλου ἁγίου ἐν εὐλογίας τρόπῳ λέγεται Μακρότητα ἡμερῶν ἐμπλήσω αὐτόν. Πόλις δὲ κυρίου ο ντος βασιλέως μεγάλου ̔Ιερουσαλὴμ λέγεται, ἑρμηνευομένη εἰρήνης ο ρασις. πᾶσα ου ν ψυχὴ τὸν ἐκ κακιῶν καὶ παθῶν καὶ ἀγνοίας καθαιροῦσα πόλεμον ἐν ὁράσει τῆς εἰρήνης τὰ πάντα νοῦν ὑπερεχούσης γίνεται, λαμβάνουσα χάριν καὶ εἰρήνην ἀπὸ θεοῦ πατρὸς καὶ κυρίου ̓Ιησοῦ Χριστοῦ· διὸ καὶ πόλις θεοῦ ̔Ιερουσαλὴμ χρηματίσει. ̓Εν ταύτῃ τῇ τοῦ θεοῦ πόλει τῆς γῆς οἱ ἁμαρτωλοὶ ἀνιόντες ἀνομίας ἐργάται γίνονται.","english":"When, therefore, the reasoning power has not prevailed—the sun of righteousness having risen upon it as the beginning of a spiritual day—at that time, having put to death the members that are upon the earth: fornication, uncleanness, every evil desire, and covetousness, which is idolatry, it will speak the voice set before it concerning victory, not attributing to itself so much the having destroyed the enemies as to the true light that cooperated with it through illumination. And it is well said in the plural, \"the mornings.\" For each sinner of the earth, when the day begins for him, he destroyed him by the fact that sinners live and are active—where is the night of ignorance and wickedness. For those who sleep, sleep in the night, and those who are drunk, are drunk in the night. And the end also passes away; night receives it, when the true light has risen. And often rising in him, he makes many mornings, in which he also kills all the sinners of the earth. And the illuminations stand for him not only up to the mornings; therefore also after the mornings, enjoying long and many days, he will be long-lived and of many days. And concerning another saint it is said in the manner of a blessing: \"With length of days I will fill him.\" And the city of the Lord, who is the great King, is called Jerusalem, which is interpreted as \"vision of peace.\" Every soul, therefore, that purifies the war arising from wickedness and passions and ignorance, comes to be in the vision of peace—peace that surpasses all understanding—receiving grace and peace from God the Father and the Lord Jesus Christ; therefore it will also be called the city of God, Jerusalem. In this city of God, the sinners of the earth, as they go up, become workers of lawlessness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":530,"ref":"p530","source":"τῶν γὰρ ἐν αὐτῇ κακιῶν τὰς ἀφορμὰς ἐκ τῶν τῆς σαρκὸς παθημάτων ε χει ἡ ψυχή. ἐὰν ου ν τις ἰσχύσῃ ἀποκτεῖναι πάντας τοὺς ἁμαρτωλοὺς τῆς γῆς τὸν εἰρημένον τρόπον, ἐξολοθρεύσει ἐκ πόλεως κυρίου πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν. νεκρωμένων γὰρ τῶν μελῶν τῶν ἐπὶ γῆς ὑπωπιαζομένου καὶ δουλαγωγουμένου τοῦ σώματος, αἱ ἐκ τῆς σαρκὸς τῶν ἁμαρτημάτων ἀφορμαὶ οὐκέτι οι αί τέ εἰσιν ἐγεῖραι λογισμοὺς τῇ ψυχῇ τοὺς σπεύδοντας δι' ἡδονῆς ἀπόλαυσιν τὴν ἀνομίαν ποιεῖν.\n\n965 αργ Πᾶς ὁ αἰτούμενός τι, οὐκ ε χων ο αἰτεῖται ἐπὶ τῷ τυχεῖν τούτου ἐρχόμενος διὰ τῆς αἰτήσεως, πτωχός ἐστι. πᾶς ου ν προσευχόμενος θεῷ ἀγαθῶν αἰτεῖται μετουσίαν, ταύτην ἐξ ἑαυτοῦ ε χειν οὐ δυνάμενος· ο θεν καὶ πάντες\n\nπρὸς θεὸν πτωχοί. εἰ καὶ μέγας ου ν η ν καὶ βασιλεὺς ὁ Δαυίδ, ἐν τοῖς ἐκ θεοῦ διδομένοις πτωχὸς η ν· ο θεν γνοὺς ἑαυτὸν πολλῶν η πάντων τῶν ἐκ θεοῦ χορηγουμένων λειπόμενον ἀκηδίας ἀναπίμπλαται ὡς σφόδρα ἀθυμῆσαι. ει τα μετὰ τὸ ου τως διατεθῆναι ἐκχεῖ ἐνώπιον κυρίου τὴν δέησιν αὐτοῦ, αἰτούμενος παρὰ τοῦ διδόντος τὰ ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν. ὁ γὰρ μὴ ταῦτα ἀλλὰ τὰ τῶν προσκαίρων αἰτῶν οὐκ ε χει παρρησίαν ἐνώπιον κυρίου ἐκχεῖν τὴν δέησιν αὐτοῦ δι' ἐμπαθῆ προαίρεσιν. 966 ̔Η μὲν προσευχὴ τὴν ἱκετηρίαν δηλοῖ τὴν πρὸς τὸν θεὸν καὶ τὴν παράκλησιν, ἡ δὲ δέησις τὴν αι τησιν τὴν περὶ ω ν βούλεται αὐτῷ δεομένῳ παρασχεθῆναι. ταῦτα δέ ἐστι τὰ κυρίως ἀγαθὰ α καὶ τῷ θεῷ πρέπον διδόναι καὶ τοῖς αἰτοῦσι συμφέρει λαβεῖν.","english":"For the soul has the occasions of the evils within it from the passions of the flesh. If anyone is able to kill all the sinners of the earth in the manner that has been stated, he will destroy from the city of the Lord all those who work lawlessness. For when the members that are upon the earth have been put to death—the body being beaten down and enslaved—the occasions of sins from the flesh are no longer able to raise up in the soul thoughts that hasten to commit lawlessness through the enjoyment of pleasure.\n\nEveryone who asks for something, not having what he asks for, comes by his request to obtain it—he is poor. Everyone, therefore, who prays to God asks for a participation in good things, which he is not able to have from himself; whence also all are poor before God. Even if David was great and a king, in the things given by God he was poor; whence, knowing himself to be lacking many or all of the things supplied by God, he is filled with despondency, so as to be greatly disheartened. Then, after being so disposed, he pours out his supplication before the Lord, asking from the one who gives good things to those who ask him. For he who asks not these things but those of a temporary nature has no boldness before the Lord to pour out his supplication, because of his passionate disposition. Prayer indicates the supplication toward God and the entreaty, while petition indicates the request concerning the things which he wishes to be granted to him in his need. And these are the things that are properly good, both fitting for God to give and beneficial for those who ask to receive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":531,"ref":"p531","source":"Ει ρηται δὲ η δη περὶ κραυγῆς τῶν ἁγίων ὑμνούντων θεὸν καὶ εὐχομένων αὐτῷ μεγαλοφώνως, ο τι ἐστὶν οὐχ ἡ ἐν προφορᾷ ἀλλ' ἡ τῆς νοήσεως ἐπίτασις. 967 ̓Αποστρέφει δὲ ὁ θεὸς τὸ πρόσωπον ἀπό τινων προσευχομένων κατὰ τρόπους πλείονας η τοι τῶν αἰτουμένων μὴ παρακαλούντων λαβεῖν α πρέπει θεῷ χαρίζεσθαι καὶ αὐτοῖς λυσιτελεῖν λαβεῖν, η τῷ μὲν α ἁρμόζει θεῷ παρέχειν αἰτεῖσθαι, μὴ μὴν αὐτούς πω καιρὸν ε χειν τοῦ ὠφελίμως χωρῆσαι ταῦτα· εἰσὶ δὲ καὶ οἱ ἐπὶ τῷ ἁμαρτάνειν τυχεῖν τινων ἀξιοῦντες. ὁ α γιος ου ν παρακαλεῖ λέγων· Μὴ ει η τοιαῦτά με αἰτῆσαι ἐφ' οι ς ἀνανεύσας ἀποστρέφεις ἀπ' ἐμοῦ τὸ πρόσωπον· ευ χομαι δὲ οὐχ ο πως μὴ θλιβῶ (ἀδύνατον γὰρ τοῦτο) ἀλλ' ο πως θλιβούμενος μὴ ἡττηθῶ καὶ ο πως τῂ ἐλπίδι χαίρω ὑπομένων τὰς θλίψεις καὶ καυχώμενος ἐν αὐταῖς. ̔Η γὰρ θλῖψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα, ἡ δὲ ἐλπὶς οὐ καταισχύνει. Φρύγιον ε νθα εἰώθασι τὰ φρυγόμενα ἐπιτιθέναι σφόδρα πεφρυγμένῳ διὰ τὸ ἀεὶ ὑποκαίεσθαι. ἐκλείπει δὲ καπνός, πυρὸς σβεννυμένου, ὑφεστηκὼς εἰς ο σον ἐνεργεῖ τὸ πῦρ ῳ αὐτός τις α ρα ἀκολουθεῖ. ι ν' ου ν καὶ αἱ ἡμέραι μὴ ἐκλείπωσιν (οὐ γάρ μοι πρὸς καλοῦ ε σται τὸ σβεσθῆναι τὸ φῶς ἀπ' ἐμοῦ τὸ ποιητικὸν τῶν ἡμερῶν μου), παράγαγε τὰ θλιβερά· εἰ γὰρ ἐπιμένοιεν, αι τια γενήσεται τῆς ἐκλείψεως τῶν ἡμερῶν μου, ἀλλὰ καὶ τὰ ὀστᾶ μου ε τι μᾶλλον συμφρύξειε παραμένοντα. ει ρηται δὲ πολλάκις ὀστᾶ ει ναι τοῦ ε σω ἀνθρώπου τὰ ευ τονα τῶν δογμάτων καὶ αἱ στερρόταται τῆς ψυχῆς δυνάμεις α καὶ συμφρύγεται ὑπὸ τῆς τῶν ψυχικῶν παθῶν πυρώσεως.","english":"It has been said, indeed, concerning the cry of the saints who hymn God and pray to him with a loud voice, that it is not the utterance of the voice but the intensity of the thought. God turns his face away from some who pray in several manners: either those who ask but do not entreat to receive what it is fitting for God to grant and profitable for them to receive, or those for whom it is fitting that God provide what is asked, yet they do not as of now have the time to pursue these things profitably; and there are also those who deem it worthy to obtain certain things for the purpose of sinning. The saint, then, entreats, saying: May I not ask such things, on account of which, having turned away, you turn your face from me; but I pray not that I not be afflicted (for that is impossible), but that being afflicted I not be defeated, and that I rejoice in hope, enduring afflictions and boasting in them. For affliction works endurance, and endurance produces proven character, and proven character produces hope, and hope does not put to shame. Phrygium is where they are accustomed to place things that have been roasted, exceedingly roasted, because it is always kept burning underneath. And smoke fails when the fire is extinguished, having subsisted as long as the fire is active, which a person follows. Therefore, that my days not fail (for it will not be good for me that the light be extinguished from me, the light that makes my days), bring on the afflictions; for if they should persist, they will become the cause of the failing of my days, but they would also cause my bones to be more thoroughly chilled, if they remain. It has often been said that the bones of the inner man are the well-toned doctrines and the most solid powers of the soul, which are also chilled by the burning of the soul's passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":532,"ref":"p532","source":"Ξηρανθῆναι δὲ αὐτοῦ τὴν καρδίαν φησὶν οὐδὲν ἱλαρὸν οὐδ' ἐφ' ῳ ε στιν ε χειν θυμηδίαν κεκτημένην. γέγονε γὰρ ἐν τοῖς προκειμένοις περιστατικοῖς τοσοῦτον ὡς μηκέθ' οι όν τε ει ναι τὸν κατάλληλον καὶ ἁρμόδιον τῷ τιμιωτέρᾳ οὐσίᾳ αὐτοῦ α ρτον τρέφεσθαι. τούτου γὰρ τοῦ α ρτου μεταλαμβάνειν ε στι μὴ περιελκόμενον μηδὲ θολούμενον ὑπὸ τῶν ἐκτός. εἰς τοσοῦτον δέ φησι μὴ τετράφθαι τοῦτον τὸν α ρτον καὶ λήθην ε χειν τοῦ ποτε αὐτοῦ γεγεῦσθαι. Πάνυ δὲ στενάζων διὰ τὰ παρόντα ἐπίπονα τοσοῦτον ἀφίημι ἐπιτεταμένον καὶ συνεχῆ στεναγμὸν ὡς ἐκ τῆς φωνῆς αὐτοῦ μετὰ ὀλολυγῆς γινομένης κολληθῆναι καὶ τρόπον τινὰ ἑνωθῆναι τὸ ὀστοῦν μου τῇ σαρκί μου διὰ τὴν πολλὴν προσγινομένην ξηρασίαν, ἀναποθείσης πάσης τῆς παρεσπαρμένης τῷ σώματί μου ὑγρότητος ἐκ τῆς ἐπελθούσης κακώσεως. αυ τη γὰρ ἡ ὑγρότης ο τε μοι παρῆν πιαίνουσα τὸ ὀστοῦν, διῄρει αὐτὸ ἀπὸ τῆς σαρκὸς τὴν μέσην σαρκὸς καὶ ὀστέων ε χουσαν χώραν. Οἰκτειρήσεις γὰρ τὰ πεπονθότα, ἐπεὶ θεὸς ὑπάρχεις ὁ οἰκτίρμων καὶ μακρόθυμος καὶ πολυέλεος καὶ ἀληθινός. ε σται δὲ καιρός τις τούτων ἐν ῳ πληρωθήσεται τὰ περὶ τῆς Σιὼν ἐπηγγελμένα· τίς δὲ ου τος ὁ πολύευκτος καὶ τριπόθητος καιρὸς ὁ τῆς ἀναστάσεως, ω κύριε; προφητεύειν δ' αὐτὸν οι μαι ἐν τούτοις τοῦ θεοῦ λόγου, αὐτοῦ δὴ τοῦ κυρίου καὶ σωτῆρος ἡμῶν ̓Ιησοῦ Χριστοῦ, τὴν εἰς ἀνθρώπους θεοφάνειαν αἰτίαν ἐσομένην τῆς ἀνοικοδομῆς τῆς Σιών. ε νθα δὴ γενόμενος, μή μοι τὴν ἐπὶ γῆς πόλιν ὑπολάμβανε μηδὲ τὴν ἐπίγειον ̔Ιερουσαλὴμ νόμιζε δηλοῦσθαι ἀλλὰ τοῦ τῆς εὐσεβείας πολιτεύματος τὴν","english":"He says that his heart was dried up, having acquired nothing cheerful or in which there is gladness. For in the circumstances that have been set before us, it has come to such a point that he is no longer able to be nourished by the bread suited and appropriate to his more honorable substance. For to partake of this bread means not being dragged down or clouded by external things. But he says that he has not been turned to this bread to such an extent, and that he has forgotten that he once tasted it. And groaning exceedingly because of the present hardships, I let out a groaning so intense and continuous that, as my voice came with a wailing, my bone was glued and in a certain way united to my flesh because of the great dryness that came upon me, all the moisture scattered throughout my body having been dried up by the affliction that came upon me. For this moisture, while it was present with me, fattening the bone, separated it from the flesh, occupying the space between flesh and bones. For you will have pity on what has been suffered, since you are God, compassionate and long-suffering and very merciful and true. And there will be a time of these things in which the promises concerning Zion will be fulfilled. But what is this much-prayed-for and thrice-desired time of the resurrection, O Lord? I think that in these words the Word of God, our very Lord and Savior Jesus Christ, prophesies the manifestation of God to men, which will be the cause of the rebuilding of Zion. Having come to that place, do not suppose that the earthly city is meant, nor think that the earthly Jerusalem is indicated, but the constitution of the commonwealth of piety—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":533,"ref":"p533","source":"ἀνανέωσιν. Διὰ τί δὲ μόνης μέμνηται τῆς Σιών; ο τι προηγουμένως οὐκ ἐλήλυθεν εἰ μὴ πρὸς τὰ ἀπολωλότα πρόβατα οι κου ̓Ισραήλ. α παξ δὲ εἰς τὸν κόσμον ὑπὲρ τῶν ἰδίων ἐλθών (λαὸς γὰρ αὐτοῦ ἐχρημάτιζον διὰ τοὺς πατέρας), οὐδένα τῶν ἐν τῷ κόσμῳ παρόψεται, ἀλλὰ σὺν τοῖς ἰδίοις α παντα τὸν κόσμον ζωοποιήσει. Εἰσαγομένων τὸ φοβεῖσθαι τὸ ο νομα κυρίου, τελειωθέντων δὲ τὸ αὐτὸν φοβεῖσθαι τὸν δεσπότην (Οὐκ ε στι γὰρ ὑστέρημα τοῖς φοβουμένοις αὐτόν), ἀμέλει καὶ τῆς θεοσεβείας ἀρχόμενοι πιστεύουσιν εἰς τὸ ο νομα αὐτοῦ. μετὰ γὰρ τὴν εἰς τὴν προσηγορίαν αὐτοῦ πίστιν αὐτῷ τῷ θεῷ πιστεύουσι καὶ τῷ Χριστῷ αὐτοῦ, πίστιν εἰς δικαιοσύνην λελογισμένην καθ' η ν ἐκ θεοῦ γεννηθήσεταί τις πᾶς προπιστεύων ο τι ̓Ιησοῦς ἐστιν ὁ Χριστὸς ἐκ τοῦ θεοῦ γεγέννηται. τέλειον δὲ τὸ ἐκ θεοῦ γεγεννῆσθαι· διὸ καὶ ἀναμαρτησία ε πεται τῇ ἐξ αὐτοῦ γεννήσει. Τῶν δὲ ἐθνῶν φοβηθέντων τὸ ο νομα κυρίου, οἱ ὑπεραναβεβηκότες τὰ ε θνη, νοητῶς τυγχάνοντες βασιλεῖς τῷ ἀπολεληφέναι ἀφροσύνην ι να εἰς τὸν αἰῶνα βασιλεύσωσι, φοβοῦνται τὴν δόξαν τοῦ κυρίου πλεῖον ου σαν η τὸ ο νομα αὐτοῦ, ὡς ει ναι μεταξὺ τῶν φοβουμένων τὸ ο νομα κυρίου καὶ τὸν κύριον αὐτὸν τοὺς φοβουμένους τὴν δόξαν αὐτοῦ βασιλεῖς κατὰ αὐτὰ βασιλεύοντας Κορινθίοις οι ς γράφει ὁ Παῦλος Χωρὶς ἡμῶν ἐβασιλεύσατε· καὶ ο φελόν γε ἐβασιλεύσατε, ι να καὶ ἡμεῖς ὑμῖν συμβασιλεύσωμεν. Καὶ τάχα κατὰ τὴν πρώτην ἐπιδημίαν ᾠκοδόμησε κύριος τὴν Σιών, κατὰ δὲ τὴν δευτέραν ὀφθήσεται σὺν τῇ δόξῃ αὐτοῦ. η καὶ ου τως·","english":"renewal. Why does he mention Zion alone? Because he had not come in the first place except to the lost sheep of the house of Israel. But having once come into the world for his own (for they were reckoned his people because of the fathers), he will overlook no one in the world, but together with his own he will give life to the whole world. When people are being introduced to fearing the name of the Lord, and when they have been perfected in fearing the Master himself (for there is no lack to those who fear him), surely also when beginning godliness they believe in his name. For after faith in his appellation, they believe in God himself and in his Christ, a faith reckoned to righteousness, according to which anyone who first believes that Jesus is the Christ has been born of God. And to have been born of God is perfect; therefore sinlessness follows the birth from him. But when the nations have feared the name of the Lord, those who have risen above the nations, being intelligibly kings by having laid aside foolishness so as to reign forever, fear the glory of the Lord, which is greater than his name, so that between those who fear the name of the Lord and the Lord himself there are those who fear his glory—kings reigning in accordance with those very things to which Paul writes to the Corinthians: \"Without us you have reigned; and would that you had reigned, so that we too might reign with you.\" And perhaps in his first coming the Lord built Zion, but in his second he will be seen with his glory. Or also thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":534,"ref":"p534","source":"γενόμενος σὰρξ ὁ λόγος καὶ σκηνώσας ἐν ἡμῖν ᾠκοδόμησε τὴν ἐκκλησίαν πνευματικῶς Σιὼν ὀνομαζομένην· ὀφθήσεται δὲ ἐν τῇ δόξῃ αὐτοῦ, ο ταν σκηνώσαντος ἐν ἡμῖν αὐτοῦ θεασώμεθα τὴν δόξαν αὐτοῦ, Δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας. 972 ̓Εκτίσθη γὰρ τὰ ε θνη πιστεύσαντα τῷ κυρίῳ κατὰ τὸ προσεληλυθέναι τῇ θεοσεβείᾳ· Ωστε γὰρ ει τις ἐν Χριστῷ, καινὴ κτίσις· καὶ ἐν αὐτῷ τῷ Χριστῷ κτίζονται οἱ δύο, ὁ ἐκ περιτομῆς καὶ ὁ ἐξ ἐθνῶν, εἰς ε να καινὸν α νθρωπον. τὸ γὰρ τῆς κτίσεως ο νομα οὐκ οὐσίωσιν ἀλλ' ἀλλοίωσιν η μετασκευασμὸν σημαίνει. κατὰ τοῦτο τὸ σημαινόμενον καὶ τὸ Καρδίαν καθαρὰν κτίσον ἐν ἐμοί, ὁ θεός, λέλεκται. εἰ δὲ τοῦτο ἐπὶ πολλῶν τὸ σημαινόμενον, καὶ τὸ Κύριος ε κτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς τὰ ε ργα αὐτοῦ οὐκ οὐσίωσιν σημαίνει τοῦ λέγοντος προσώπου· οὐ γὰρ καθάπαξ ἐκτίσθη ἀλλ' εἰς ἀρχὴν ὁδῶν θεοῦ τῶν εἰς ε ργα αὐτοῦ· τὸ δὲ ἀρχήν τινων κτισθῆναι σχέσιν ἀλλ' οὐκ οὐσίωσιν δηλοῖ. ̔Ο ου τως ου ν κτιζόμενος λαὸς αἰνέσει τὸν κύριον, εἰς γνῶσιν τοῦ ἑνὸς θεοῦ ἐρχόμενος. ευ δὲ καὶ τὸ Κτιζόμενος ει πεν· εἰ γὰρ οὐσίωσιν ἐμφῆναι ἠβούλετο, καὶ λαὸς ὁ κτισθεὶς ει πεν α ν· οὐ γὰρ ἀεὶ ἐν τῷ οὐσιῶσθαι ἀλλ' ἐν τῷ μετασκευάζεσθαι καὶ ἀλλοιοῦσθαι μένειν δυνατόν. ̔Η δὲ αἰτία τοῦ κτίζεσθαι τὸν λαὸν καὶ αἰνεῖν τὸν κύριον παρίσταται ἐν τῷ Οτι ἐξέκυψεν ἐξ υ ψους ἁγίου αὐτοῦ. συγκαταβαίνων γὰρ ἡμῖν ἐν τῷ δούλου μορφὴν εἰληφέναι καὶ μέχρι θανάτου ἐφθακέναι ἐξέκυψεν ἐξ υ ψους ἁγίου αὐτοῦ, οὐδὲ τοῦ α γιος οὐδὲ τοῦ ὑψηλὸς ει ναι παυσάμενος.","english":"The Word, having become flesh and dwelt among us, built the church, which is spiritually called Zion; and he will be seen in his glory, when, having dwelt among us, we behold his glory, glory as of the only-begotten from the Father, full of grace and truth. For the Gentiles who believed in the Lord were created according to their coming to piety; for if anyone is in Christ, he is a new creation; and in Christ himself the two are created, the one from circumcision and the one from the Gentiles, into one new man. For the name of creation signifies not essence but alteration or transformation. According to this meaning, \"Create in me a clean heart, O God,\" is also spoken. And if this meaning applies in many places, then \"The Lord created me as the beginning of his ways for his works\" does not signify the essence of the person speaking; for he was not created once for all, but for the beginning of God's ways, those for his works; and to be created as the beginning of certain things indicates a relation, not an essence. The people, therefore, who are thus created will praise the Lord, coming to the knowledge of the one God. And well did he say \"being created\"; for if he wished to indicate essence, he would have said \"the people who were created\"; for it is not always possible to remain in being made essence but in being transformed and altered. And the reason why the people are created and praise the Lord is presented in the words \"For he looked down from his holy height.\" For in condescending to us by taking the form of a servant and reaching even to death, he looked down from his holy height, not ceasing to be either holy or exalted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":535,"ref":"p535","source":"973 ̓Ασώματος καὶ νοερὰ οὐσία, μᾶλλον δὲ ὑπὲρ ταῦτα ὁ κύριος ω ν, οὐκ ἐν τόπῳ ἐστὶ τοῦ ἀσωμάτου μὴ περιοριζομένου τόπῳ τῷ ἀπερίγραφον καὶ ἐκτὸς περάτων ει ναι. ἐπειδὴ δὲ πρὸς ἁπάντων τῶν παρ' αὐτοῦ γινομένων καὶ διοικουμένων πεφοίτηκε τῇ δυνάμει ( ̓Εν τῷ κόσμῳ γὰρ η ν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο), διατρίβει δὲ ἐν τοῖς βελτίοσι καὶ κρείττοσι μέρεσι τοῦ κόσμου. εἰ λέγεται κατὰ τὸ ̔Ο κατοικῶν ἐν οὐρανοῖς καὶ Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, οὐχ ὡς περιεχόμενον τόποις αὐτὸν ἡγούμεθα, ἀλλὰ τίθεμεν ἀφάτῳ δυνάμει παρεῖναι αὐτὸν τοῖς αὐτοῦ ε ργοις· διὸ ἐν τοῖς διαφέρουσι τοῦ κόσμου μορίοις τοῖς οὐρανοῖς ει ρηται ει ναι. καὶ γὰρ ἡ πάντων διάνοια ταύτην πως ε χει τὴν ε ννοιαν. ̓Επεὶ ου ν τὸν εἰρημένον τρόπον ὁ θεὸς ἐν οὐρανῷ τυγχάνων ἐπιβλέπει ἐπὶ τὴν γῆν τῷ καὶ τῶν τῇδε προνοεῖσθαι πρὸς αὐτοῦ γεγενημένων, ὀρθότατα ει ρηται\n\nΚύριος ἐξ οὐρανοῦ ἐπὶ τὴν γῆν ἐπέβλεψε. καὶ τὴν πρόφασιν δι' η ν τοῦτο ποιεῖ ὁ λόγος ἐπήγαγεν εὐθὺς εἰπὼν Τοῦ ἀκοῦσαι τῶν στεναγμῶν τῶν πεπεδημένων. στενάζουσι γὰρ ἐκ μετανοίας οἱ τὰ δεσμὰ καὶ τὰς πέδας τῆς κακίας φέροντες. ο τε μὲν γὰρ σὺν ἡδονῇ ε πραττον τὸ κακόν, κοῦφον ὑπελάμβανον αὐτὸ καὶ ἡδέως ε φερον τὰς κατ' αὐτὸ πέδας· ὁπηνίκα δὲ τῶν πράξεων τῆς κακίας ἀνεχώρησαν, βαροῦνται ὑπ' αὐτῆς τῆς χειρίστης ε ξεως πεπεδημένοι· διὸ καὶ στενάζουσι πρὸς τὸν δυνάμενον λύειν πεπεδημένους. Λύει δὲ καὶ τοὺς υἱοὺς τῶν τεθανατωμένων ἐπιβλέπων ἐπὶ τὴν γῆν ὁ κύριος, τουτέστι τοὺς γεννηθέντας ἀπὸ τῶν πραξάντων τὴν πρὸς θάνατον ἁμαρτίαν καὶ διὰ τοῦτο ἀποτεθνηκότων.","english":"The incorporeal and intelligible essence—or rather, the Lord, who is above these—is not in a place, since the incorporeal is not confined by place, being uncircumscribed and beyond limits. But since he has pervaded all things that come to be and are governed by him by his power (for he was in the world, and the world came to be through him), he dwells in the better and superior parts of the world. If it is said, \"He who dwells in the heavens,\" and \"Our Father who is in the heavens,\" we do not suppose that he is contained by places, but we hold that he is present to his own works by an ineffable power; therefore he is said to be in the heavens, the more excellent parts of the world. For the understanding of all men somehow has this notion. Since, then, God, being in heaven in the manner stated, looks upon the earth—because he has come to provide for the things here—it is most rightly said: The Lord looked down from heaven upon the earth. And the reason for which he does this the text immediately adds, saying: To hear the groans of those who are bound. For those who bear the bonds and fetters of wickedness groan from repentance. For when they were practicing evil with pleasure, they supposed it light and gladly bore its fetters; but when they have withdrawn from the deeds of wickedness, they are weighed down, bound by that most wretched habit itself; therefore they also groan to him who is able to loose those who are bound. And the Lord looses also the sons of those who have been put to death, looking down upon the earth—that is, those born from those who have committed the sin unto death and have for this reason died.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":536,"ref":"p536","source":"καὶ ει εν ου τοι οἱ ἀπὸ τῶν ἐθνῶν ἐρχόμενοι, ἁμαρτωλῶν καὶ δυσσεβῶν πατέρων ο ντες ἀπόγονοι ου ς καὶ κατέπιεν ὁ θάνατος ἰσχύσας· ω ν τοὺς υἱοὺς ἐλευθερώσας τῶν ἁμαρτημάτων ε λυσε τῶν πικρῶν δεσμῶν διὰ τοῦ τῆς ἀναγεννήσεως μυστηρίου. Δυνατὸν δὲ χρήσασθαι τούτοις τοῖς δύο στίχοις πρὸς τοὺς ἐν τοῖς διωγμοῖς πεπεδημένοις διὰ τὸν Χριστοῦ λόγον καὶ τοὺς υἱοὺς τῶν διὰ μαρτυρίαν τῆς ἀληθείας τεθανατωμένων. 974 ̔Η γὰρ σκοπευτικὴ ψυχὴ Σιὼν τυγχάνουσα ε ξει τοὺς ἀπαγγέλλοντας αὐτῇ διδασκάλους τὸ ο νομα κυρίου, ἀπαγγέλλοντας δὲ καὶ τὴν αι νεσιν αὐτοῦ ἐν τῇ διὰ τὸ ὁρᾶν τὴν εἰρήνην χρηματιζούσῃ ̔Ιερουσαλὴμ διανοίᾳ. εἰ δὲ Σιὼν καὶ ̔Ιερουσαλὴμ κατηγοροῖτο τῆς ἐκκλησίας διὰ τὸ σκοπεῖν τὰ κρείττονα καὶ ὁρᾶν τὴν εἰρήνην ἐν τῷ εἱρμῷ καὶ τῇ συμφωνίᾳ τῶν δογμάτων, εἰκότως καὶ ἐν τῇ ου τως καλουμένῃ Σιὼν ἀναγγελθείη τὸ ο νομα κυρίου καὶ ἡ αι νεσις αὐτοῦ ἐν τῇ ου τω προσαγορευθείσῃ ̔Ιερουσαλήμ. Τίς ἀπεκρίθη αὐτῷ ἐν ὁδῷ ἰσχύος αὐτοῦ οὐ συνεμφαίνει ἡ λέξις. μήποτ' ου ν τὸν κτιζόμενον λαὸν ἐπὶ τῷ αἰνέσαι κύριον λέγει· η, ο περ μᾶλλον, τὸν ἐπὶ τῇ προγραφῇ πτωχὸν ἀκηδιῶντα καὶ ἐνώπιον κυρίου ἐκχέοντα τὴν δέησιν αὐτοῦ ἡγητέον ει ναι τὸν ἀποκρινόμενον, οὐ φωνῇ καὶ προφορᾷ ἀλλ' ἐν ὁδῷ ἰσχύος αὐτοῦ ἰσχυρῶς καὶ μετ' εὐτονίας ὁδεύοντα τὴν τῶν κατ' ἀρετὴν πράξεων ὁδόν. ου τως γὰρ μόνως πραγματικῶς ἀλλ' οὐ φωνῇ ε στιν ἀποκρίνασθαι θεῷ. Φησὶ δέ·","english":"And if these are those who come from the nations, being descendants of sinful and impious fathers, whom death also swallowed up when it prevailed—whose sons he freed and released from bitter bonds through the mystery of regeneration. But these two verses can be applied to those who are bound in persecutions for the sake of the word of Christ, and to the sons of those who have been put to death for the testimony of the truth. For the soul that is watchful, being Zion, will have teachers who announce to it the name of the Lord, and who announce his praise also in the mind that is called Jerusalem because it sees peace. But if Zion and Jerusalem were accused of the church because it looks to the better things and sees peace in the order and harmony of doctrines, reasonably also in the Zion so called the name of the Lord would be announced, and his praise in the Jerusalem so named. Who answered him in the way of his strength—the phrase does not make this clear. Perhaps, then, he means the people being built up for the praise of the Lord; or, rather, one should consider that the one who answers is the poor man mentioned in the inscription, who is despondent and pours out his supplication before the Lord—not with voice and utterance, but walking in the way of his strength, strongly and with vigor, the way of actions according to virtue. For thus alone, in deed and not with the voice, is it possible to answer God. And he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":537,"ref":"p537","source":"̓Επεὶ πολλὴν ε χω προθυμίαν κατορθῶσαι α μοι ἐνετείλω καὶ θεωρῆσαι τὰ τῆς ἀκραιφνεστάτης σου ἀληθείας δόγματα, πολλοῦ δέ μοι χρόνου χρεία πρὸς τὸ ἐν τούτοις τελειωθῆναι, ἱκετεύω τὴν ἀγαθότητά σου ἀναγγειλαί μοι τὴν ὀλιγότητα τῶν ἡμερῶν τῶν παρεκτεινουσῶν τῇ μετὰ σαρκός μου ζωῇ, ι ν' ο σα δύναμαι συντόνῳ προσευχῇ ἐμαυτὸν ἐπιδιδοὺς κατορθώσω· ο θεν καὶ τοῦτο ἀξιῶ Μὴ ἀναγάγῃς με ἐν ἡμίσει ἡμερῶν. ̓Εν ἡμίσει δὲ ἡμερῶν ἀνάγεται ὁ μὴ τελείως μηδὲ ὡς δεῖ ἐνταῦθα καρποφορήσας κατὰ τὴν ἀρετήν. οὐκ ἐν χρονικῷ δὲ διαστήματι τοῦτο μετρεῖται, ἐπεὶ τότε πλήρης ἡμερῶν κατὰ τὸν ̓Αβραὰμ παραλαμβάνομαι, ο ταν τελειωθῶ μετὰ τῆς γνώσεως τῆς ἀληθείας καὶ τῶν ἀρετῶν. τότε γὰρ ἀνάλαβέ με, ο ταν ἐπιλάμψαντός μοι τοῦ ἀληθινοῦ φωτὸς πασῶν ἡμερῶν πλήρης γένωμαι, πράξαντός μου ἐκεῖνα κατ' ἀρετὴν καὶ φρονήσαντος ο σα ἐνδέχεται γενέσθαι παρὰ πάντα τὸν τῆς ζωῆς μου χρόνον. Καὶ πρὸ βραχέος ἐσημειωσάμεθα ὡς πρὸς Χριστὸν εἰρημένων τῶν προκειμένων λέξεων ὑπὸ Παύλου ἐν τῇ Πρὸς ̔Εβραίους ἐπιστολῇ. ο ου ν λέγει ὁ ψάλλων τοιοῦτόν ἐστι· καὶ σὺ κατ' ἀρχάς, κύριε, τὴν γῆν ἐθεμελίωσας, τουτέστιν α μα τῷ οὐσιωθῆναι αὐτὴν πεποίηκας συμφώνως τῷ ̓Εν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. δύναται τὸ κατ' ἀρχὰς κείμενον ἀναιρεῖν δόξαν τῶν λεγόντων πάντων τὴν γῆν στοιχεῖον ει ναι, ὡς πάντα ἐξ αὐτῆς γεγονέναι οὐδενὸς προτέρου αὐτῆς ο ντος. φαίνεται γὰρ οὐκ ἀρχὴ ἀλλὰ κατά τινας προεπινοουμένας αὐτὰς ἀρχὰς θεμελίους αὐτῆς ὑπάρχειν.","english":"Since you have enjoined on me a great eagerness to set right and to contemplate the doctrines of your most unadulterated truth, and I need much time to be perfected in these things, I beseech your goodness to declare to me the fewness of the days that extend my life in the flesh, so that I may set myself to intense prayer and so accomplish it; whence I also ask this: Do not bring me up in the midst of my days. For he is brought up in the midst of his days who has not borne fruit here perfectly, nor as he ought, in virtue. But this is not measured by a span of time, since then I am taken up full of days, like Abraham, when I am perfected together with the knowledge of the truth and of the virtues. For then he took me up, when, the true light shining upon me, I become full of all days, having done those things in virtue and thought those things that can possibly be done throughout the whole time of my life. And a little while ago we noted that the words set before us were spoken with reference to Christ by Paul in the Epistle to the Hebrews. What the psalmist says, then, is this: And you, Lord, in the beginning founded the earth—that is, as soon as it came into being you made it, in agreement with In the beginning God made the heaven and the earth. The phrase in the beginning can refute the opinion of those who say that the earth is an element of all things, so that all things came from it, with nothing existing prior to it. For it appears that there are not a beginning, but, according to certain beginnings conceived beforehand, foundations of it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":538,"ref":"p538","source":"ει ρηται καὶ τῷ ̓Ιὼβ ὑπ' αὐτοῦ τοῦ κυρίου ὡς θεμελιώσαντος τὴν γῆν Ποῦ η ς ἐν τῷ θεμελιοῦν με τὴν γῆν; θεμελιοῦντος δὲ τοῦ κυρίου δι' ου τὰ πάντα γεγένηται τὴν γῆν, καὶ περὶ τοῦ πατρὸς λέγεται ̔Ο θεὸς ἐν τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν. καὶ τὸ\n\nεἰρημένον δὲ περὶ θεοῦ Κρεμάζων γῆν ἐπ' οὐδενὸς ἐμφαίνει τὴν ἐν τῷ μεσαιτάτῳ τοῦ παντὸς χώραν αὐτὴν ἐσχηκέναι. ̓Αλλὰ πρὸς τῷ θεμελιῶσαί σε τὴν γῆν καὶ οἱ οὐρανοὶ ε ργα τῶν χειρῶν σού εἰσι, τῶν ἐνεργητικῶν σου δυνάμεων χειρῶν ὀνομαζομένων. ἐπεὶ γὰρ τῶν παρ' ἡμῖν τεχνιτῶν χερσὶν ἐργαζομένων τὰ ε ργα παρίστησι γνησίως αὐτοὺς ταῦτα πεποιηκέναι, τὸ κυρίως ε ργα τοῦ θεοῦ τὰ κτίσματα ει ναι παρίσταται διὰ τὸ χειρῶν αὐτοῦ ε ργα λέγεσθαι. Τῶν δὲ κτισμάτων ἀλλοιουμένων διὰ τὸ παράγειν τὸ σχῆμα τοῦ κόσμου τούτου, σὺ διαμένεις ὡσαύτως οὐ πεφυκὼς ἀλλοιοῦσθαι η μεταβάλλεσθαι. κτισμάτων γὰρ ι διον τοῦτο τὸ καὶ τὴν οὐσίωσιν αὐτοῖς ἀπὸ τροπῆς η ρχθαι. ̔Εξῆς γοῦν φησι τὸ Καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται, παλαιουμένων πάντων τῶν ὑπὸ χρείαν. τὰ γὰρ χρονικὴν ἀρχὴν ἐν τῷ γίνεσθαι λαβόντα, πολλοῦ χρόνου παρατρέχοντος, παλαιοῦται. ἀλλ' ο ρα μὴ ἀπατηθῇς περὶ θεοῦ ἀκούων ἐν Δανιὴλ τὸ Παλαιὸς ἡμερῶν. ἐνταῦθα γὰρ οὐ τὸ πεπαλαιῶσθαι δηλοῖ ἐκ πλήθους ἡμερῶν ἀλλὰ τὸ ἀρχαῖος καὶ παλαιὸς τῶν ἡμερῶν ει ναι· ὡς ι σον τὸ ἐν Ψαλμοῖς δύναται τὸ φάσκον ̔Ο ὑπάρχων πρὸ τῶν αἰώνων, ου τω καὶ Πρὸ τῶν ἡμερῶν τουτέστι πρὸ παντὸς χρόνου παλαιὸς καὶ ἀρχαῖός ἐστι. τῶν οὐρανῶν δὲ ἡ παλαιότης οὐ τὸ πρὸ χρόνου ἀλλ' ἐν χρόνῳ αὐτοὺς ει ναι δηλοῖ.","english":"It is also said to Job by the Lord himself, as having founded the earth: Where were you when I founded the earth? And since the Lord, through whom all things came to be, founded the earth, it is also said concerning the Father: God founded the earth in wisdom. And the\n\nstatement concerning God, He hangs the earth upon nothing, shows that it has its place in the central region of the universe. But in addition to your founding the earth, the heavens also are the works of your hands—your active powers being called hands. For since among us craftsmen who work with their hands produce works, this genuinely establishes that they themselves have made them, so it is properly shown that the works of God are the creations, because they are called the works of his hands. But while the creations are changed, because the form of this world passes away, you remain in the same way, not being of a nature to be altered or changed. For this is proper to creations, that their very substance also has its origin from change. Accordingly, he says next: And all of them will grow old like a garment, since all things that are subject to need grow old. For things that received a temporal beginning in their coming to be, as much time passes by, grow old. But see that you are not deceived when you hear in Daniel concerning God, the Ancient of Days. For here it does not indicate that he has grown old from a multitude of days, but that he is ancient and old of days; as the same meaning is able to be conveyed by what is said in the Psalms: He who exists before the ages, so also Before the days—that is, before all time—he is old and ancient. But the oldness of the heavens shows not that they are before time, but that they are in time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":539,"ref":"p539","source":"ου τοι δὲ ὡς ἱμάτιον παλαιούμενοι ἑλιγήσονται καὶ ὡς περιβόλαιον ὑπὸ τοῦ αὐτοὺς πεποιηκότος ἑλιγήσονται ἐπὶ τῷ ἀλλαγῆναι καὶ μεταστοιχειωθῆναι. τὸ δὲ παλαιοῦσθαι καὶ ἑλίσσεσθαι αὐτοὺς σημαίνει παρεληλυθέναι τὴν χρείαν καθ' η ν συνέβαλλον τὸ τῇ παρούσῃ διακοσμήσει. ὡς γὰρ τὸ περιβόλαιον ἑλίσσεται μετὰ τὸ πληρῶσαι τὴν χρείαν, ου τως ἐπεὶ καὶ τῶν οὐρανῶν α μα τῇ γῇ πάλιν ἀναστοιχείωσις ε σται μετὰ τὸ παρελθεῖν αὐτὰ κατὰ τὸν λέγοντα σωτῆρα ̔Ο οὐρανὸς καὶ ἡ γῆ παρελεύσεται, εἰκότως ει ρηνται ὡσεὶ περιβόλαιον ἑλίσσεσθαι. Τῇ ἑλιγῇ γοῦν αὐτῶν ἐπιφέρεται τὸ Καὶ ἀλλαγήσονται. καὶ ἐν ̔Ησαΐᾳ δὲ ει ρηται ̔Ελιγήσεται ὁ οὐρανὸς ὡς βίβλιον. Τούτων δέ, φησὶν ἐν ταυτότητι, μὴ μενόντων ἐπιλείψει τὰ ε τη ποτέ. σοῦ δέ, ω δέσποτα, ἀεὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ε χοντος ου τε η ρξατο ου τε ἐπιλείψει τὰ ε τη· ̓Εν γενεᾷ γὰρ καὶ γενεᾷ τὰ ε τη σου. ἀλλ' ο ρα μὴ χρονικῶς ἐκλαβεῖν τὰ ε τη θελήσεις· α χρονος γὰρ περὶ ου ταῦτα λέγεται. μὴ ἐκλείπειν δὲ αὐτοῦ ει πε τὰ ε τη τῷ ἐπ' α πειρον τὴν υ παρξιν αὐτοῦ μένειν ἀφθάρτου ο ντος καὶ μόνου ἀθανασίαν ε χοντος. Υἱοὺς δὲ δούλων τοῦ θεοῦ οὐ πάντως κατὰ σάρκα δεῖ λαβεῖν ἀλλὰ κατὰ παίδευσιν καὶ μίμησιν πολιτείας. ταύτῃ γὰρ καὶ υἱοὶ τῶν προφητῶν τινες ἐκαλοῦντο τῷ κατὰ προφητικὴν ε ξιν ι σως γεγενῆσθαι παρ' αὐτῶν. καὶ Παῦλος γοῦν Χριστοῦ δοῦλος ω ν υἱοὺς ει χε Σιλουανὸν καὶ Τιμόθεον καὶ τοὺς τούτοις παραπλησίους. Σπέρμα δὲ αὐτῶν τούτων οἱ πρὸς αὐτῶν ὠφελούμενοι ἐτύγχανον.","english":"But these, being made old like a garment, will be rolled up, and like a cloak by the one who made them they will be rolled up, for a change and transformation of elements. And their growing old and being rolled up signifies that the use for which they contributed to the present order has passed. For just as a cloak is rolled up after it has fulfilled its use, so too, since there will be a reconstitution of the heavens together with the earth after they have passed away, according to the Savior who says, Heaven and earth will pass away, it is reasonably said that they are rolled up like a cloak. At any rate, upon their rolling up there follows, And they will be changed. And in Isaiah it is said, The heaven will be rolled up like a book. But since these things, he says, do not remain in sameness, your years will fail at some point. But you, O Master, always being in the same state and in the same way, your years neither began nor will fail; for In generation and generation are your years. But see that you do not wish to understand the years in a temporal sense; for he about whom these things are said is timeless. And his years do not fail, since his existence remains without limit, being incorruptible and alone having immortality. But sons of servants of God must not be understood altogether according to the flesh, but according to instruction and imitation of conduct. For in this way certain ones were also called sons of the prophets, by having come to be, perhaps, from them according to a prophetic condition. And Paul, at any rate, being a servant of Christ, had as sons Silvanus and Timothy and those like them. And their seed were those who were benefited by them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":540,"ref":"p540","source":"κατασκηνώσουσιν ου ν σὺν Παύλῳ ἐν ταῖς σκηναῖς ταῖς ἐπουρανίαις οἱ προειρημένοι αὐτοῦ παῖδες, α μα αὐτοῖς καὶ τοῦ σπέρματος αὐτῶν εἰς τὸν αἰῶνα κατευθυνομένων.\n\n977 Αλλοι δέ φασιν τὸν σύνθετον α νθρωπον πολλάκις ὡς περὶ α λλων ἑαυτοῦ λέγειν ̔Η ψυχή μου Τὸ σῶμά μου. καὶ Παῦλος γοῦν οι δε τὴν χρῆσιν ταύτην, ο που μὲν λέγων ̓Εγὼ δὲ μάρτυρα τὸν θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχήν, ο που δὲ ὑπωπιάζων Τὸ σῶμά μου. φασὶ δὲ ου τως ἐκλαμβάνοντες ω σπερ λέγομεν δῆμον καὶ α ρχοντας καὶ ἐπιμελητὰς τῆς πόλεως οὐ πάντῃ ἑτέρους ο ντας αὐτῆς (ἐξ αὐτῶν γὰρ συμπληροῦται), ἀλλ' ο τι ε καστον τάγμα α λλο τῆς ο λης πόλεώς ἐστιν (οὐ γὰρ οἱ α ρχοντες μόνοι ἡ πόλις οὐδὲ ἰδίᾳ οἱ βουληταὶ αὐτῆς οὐδ' αυ ὁ δῆμος καθ' ἑαυτόν), τῷ α μα πάντας τὴν πόλιν ει ναι–ου τως, εἰ καὶ μὴ α λλος ὁ σύνθετος α νθρωπος παρὰ τὴν ψυχὴν καὶ τὸ σῶμα (ἐξ αὐτῶν γὰρ τούτων συντέθειται), ἀλλά γε τοῦ ο λου ἡ ψυχὴ λέγεται ὡς α λλη αὐτοῦ. ̓Ασύνθετος ου ν","english":"The aforementioned servants of his will dwell with Paul in the heavenly tabernacles, their seed also being directed forever with them.\n\nOthers say that the composite human being often speaks of himself as though of another: \"My soul,\" \"My body.\" And Paul certainly uses this usage, at one point saying, \"I call God as witness upon my soul,\" and at another, \"I buffet my body.\" They say this, interpreting it thus: just as we speak of the populace and the rulers and the overseers of the city, which are not entirely other than it (for it is filled up from them), but each order is another part of the whole city (for the city is not the rulers alone, nor separately its councilors, nor the populace by itself), but all together are the city—so, even if the composite human being is not other than the soul and the body (for he is composed of these very things), nevertheless the soul is spoken of as the whole, as being another part of it. Therefore, the composite being is not...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":541,"ref":"p541","source":"ἐστιν ὁ παρορμῶν τὴν ἑαυτοῦ ψυχὴν ἐπὶ τῷ εὐλογεῖν τὸν κύριον. καὶ οἱ τὴν ψυχὴν δὲ λέγοντες ει ναι τοῦ πνεύματος οὐχ ὡς χοῦν αὐτό φασιν ἀλλ' ὡς ὑπ' αὐτὸ καὶ τὴν αὐτοῦ κηδεμονίαν τυγχάνουσαν. ̓Εντὸς δὲ αὐτοῦ καλεῖ πᾶσαν τὴν λογικὴν τοῦ ἀνθρώπου δύναμιν. ου τω γὰρ ἀκουστέον καὶ τοῦ σωτῆρος λέγοντός τισιν ̔Η βασιλεία τῶν οὐρανῶν ἐντὸς ὑμῶν ἐστι. καὶ ου τω θεώρησον τὰ ἐντὸς κατὰ διάνοιαν α λλην· ο ταν τὰς δυνάμεις ε χωμεν ἡσυχαζούσας, ω ν δυνάμεθα ἐνεργῆσαι καλῶς ἐντὸς ἡμῶν ει ναι λέγονται. δεῖ ου ν ἀνακινῆσαι ταύτας καὶ τρέψαι πρὸς ἐνεργείας δι' ω ν εὐλογοῦμεν τὸ ο νομα κυρίου. οὐδεὶς γὰρ τῷ δυνάμεις ε χειν ἀλλ' ἐνεργείας ἀγαθὰς εὐλογεῖ τὸ α γιον ο νομα. ἀμέλει καὶ ὁ σωτὴρ τοῖς δύναμιν ἀρετῆς καὶ γνώσεως θείας μεταλαβοῦσιν ε φη ̔Η βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστι, μονονουχὶ λέγων· Ης ζητῶ παρ' ὑμῶν πίστεως καὶ ἀρετῆς τὰς ἀφορμὰς ἐν ἑαυτοῖς ε χετε, λογικοὶ καὶ κατ' εἰκόνα θεοῦ γεγενημένοι· ο θεν μὴ ε ξω ἑαυτῶν ζητεῖτε τὸ ἀγαθόν. Νόσοι ψυχῆς αἱ ἁμαρτίαι. ι ασαι γάρ φησι τὴν ψυχήν μου ο τι η μαρτόν σοι. Λυτροῦται δὲ ζωὴν ἐκ φθορᾶς, ι να μηκέτι κατὰ φθορὰν καὶ ἐμπαθῆ ζῇς ζωὴν ἀλλ' ἐν ἀφθαρσίᾳ ἀγαπῶν τὸν κύριον ̓Ιησοῦν. καὶ α φθαρτον δὲ ἀνθρώπου παρέχων σοι σῶμα ἐν τῇ ἀναστάσει λυτροῦται ἐκ φθορᾶς τὴν ζωήν σου. Στεφανοῖ δέ σε καὶ ἐν ἐλέει καὶ οἰκτιρμοῖς, τῆς υ λης τοῦ στεφάνου τούτου ἐλεημοσύνης καὶ οἰκτιρμοῦ τυγχανούσης.","english":"He is the one who stirs up his own soul to bless the Lord. And those who say that the soul is the Spirit's do not call it dust, but as being under it and obtaining its care. And \"within him\" he calls every rational power of the human being. For thus must we hear the Savior also when he says to certain people, \"The kingdom of heaven is within you.\" And consider the things \"within\" in another sense according to thought: when we have our powers at rest, those which we are able to exercise well are said to be within us. It is necessary, then, to stir these up and turn them toward activities through which we bless the name of the Lord. For no one blesses the holy name by merely having powers, but by good activities. Indeed the Savior also said to those who had received a power of virtue and divine knowledge, \"The kingdom of God is within you,\" almost saying: The starting points of the faith and virtue which I seek from you, you have within yourselves, having been made rational and according to the image of God; therefore do not seek the good outside yourselves. The sicknesses of the soul are sins. For he says, \"Heal my soul, for I have sinned against you.\" And he redeems your life from corruption, so that you no longer live a life according to corruption and passion, but in incorruption, loving the Lord Jesus. And by providing you also with an incorruptible human body in the resurrection, he redeems your life from corruption. And he crowns you also in mercy and compassions, the material of this crown being almsgiving and compassion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":542,"ref":"p542","source":"ὡς γὰρ α λλοι τὸν τῆς δικαιοσύνης στέφανον καὶ τὸν ἀμαράντινον στέφανον τῆς δόξης δέχονται ἐκ δικαιοσύνης καὶ δόξης ὀρθῆς πεπλεγμένον, ου τω καὶ σὺ ἐξ ἐλέου καὶ οἰκτιρμοῦ ω ν εἰργάσω στεφανοῦσαι κατὰ τὸ Μακάριοι οἱ ἐλεήμονες, ο τι αὐτοὶ ἐλεηθήσονται. η καὶ ου τως ο περ βέλτιον· οὐ τοσοῦτον δι' α ἠνδραγαθήσω ἐν τῷ ἀγωνίζεσθαι, ο σον διὰ τὸ ἐλεεῖσθαί σε καὶ οἰκτείρεσθαι ὑπὸ κυρίου στεφανοῦσαι, ἀναδοῦντος τοῦ κυρίου τῷ στεφάνῳ τῶν χαρίτων τὴν νοητὴν κεφαλήν σου. ὡς γὰρ χάριτι θεοῦ καὶ οὐκ ἐξ ἡμετέρων ε ργων σῳζόμεθα καὶ οὐκ α ξια ε χομεν παθήματα ἐν τῷ νῦν καιρῷ πρὸς τὴν μέλλουσαν ἀποκαλυφθῆναι δόξαν ἡμῖν, ου τω καὶ στεφανοῖ ἡμᾶς οὐ πρὸς τὴν ἡμετέραν σκοπῶν αθλησιν ἀλλὰ πρὸς τὸν ἑαυτοῦ ε λεον καὶ οἰκτιρμόν. ̓Εμπίπλησι δὲ καὶ ἐν ἀγαθοῖς τὴν ἐπιθυμίαν σου. διδοὺς γὰρ ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν ἐστιν. ἐπεὶ ου ν καὶ αὐτὸ τὸ ἐπιθυμεῖν τῶν ἀγαθῶν αἰτεῖσθαι αὐτὰ τυγχάνει, διδούς σοι πάντα ω ν ὀρέγῃ ἐμπιπλᾷ ἐν ἀγαθοῖς τὴν ἐπιθυμίαν σου· τοῦ γὰρ δικαίου πᾶσα ἐπιθυμία ἀγαθή ἐστι. Καὶ ἐπεὶ κατ' εἰκόνα καὶ ὁμοίωσιν θεοῦ γινομένη καὶ α μα τῷ εἰς οὐσίαν ἐλθεῖν ἐν προχρείᾳ τοῦ ἀγαθοῦ γέγονας, ἐξ ἀπροσεξίας δὲ πτερορρυήσασα ἀπέβαλες τὴν ἀρετὴν πρακτικήν τε καὶ διανοητικὴν ου σαν δι' η ς μετεωριζομένη εἰς υ ψος ἀνήρχου, ι σθι ο τι ε χεις δύναμιν τοῦ πτεροφυεῖσθαι, εἰ βουληθείης καὶ συνεργηθείης θεόθεν. καὶ ε σται σοι τοῦτο, ἀνακαινιζομένης σου τῆς νεότητος κατὰ τὸν ἀετόν.","english":"For just as others receive the crown of righteousness and the unfading crown of glory, woven from righteousness and true glory, so you too, being of mercy and compassion, have crowned yourself, according to \"Blessed are the merciful, for they shall obtain mercy.\" Or also in this way, which is better: not so much because you have done noble deeds in your striving, as because you are shown mercy and compassion by the Lord, have you been crowned, the Lord binding your noetic head with the crown of graces. For just as by the grace of God and not from our own works we are saved, and the sufferings of the present time are not worthy to be compared with the glory that is to be revealed to us, so also he crowns us, looking not to our contest but to his own mercy and compassion. And he fills your desire also with good things. For he is the one who gives good things to those who ask him. Since, therefore, the very desiring of good things is in fact asking for them, by giving you all things that you desire he fills your desire with good things; for every desire of the righteous man is good. And since, being made according to the image and likeness of God and at the same time coming into existence, you were in need of the good, but through carelessness you shed your wings and cast off virtue, both practical and intellectual, by which, being lifted up, you ascended to the height, know that you have the power to grow wings again, if you will it and are aided from God. And this shall be yours, your youth being renewed like the eagle's.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":543,"ref":"p543","source":"ὡς γὰρ τὸ ορνεον τοῦτο γηράσαν ἀποτιλλοῦται, ι ν' αυ θις νέα πτερὰ φύσῃ, ου τω καὶ σὺ γηράσασα τῇ κακίᾳ ἀνανεώθητι τῆς ἀρχαιότητος καὶ τῆς νεότητός σου ἐν ἀπολήσει γινομένη, ι ν' οι ς ποτε ἐχρῶ ἰσχυροῖς ου σι καὶ νῦν χρωμένη μετέωρος εἰς οὐρανὸν ἀρθῇς πρὸς πάντας τοὺς α μα σοι τὸν θεὸν ὑπομεμενηκότας· Οἱ γὰρ ὑπομένοντες τὸν κύριον ἀλλάξουσιν ἰσχύν, πτεροφυήσουσιν ὡς ἀετοί, δραμοῦνται καὶ κοπιάσουσιν. Πατὴρ οἰκτιρμῶν καὶ μόνος ἀγαθὸς ω ν ὁ κύριος ἐλεημοσύνας ποιεῖ, πάντας ἐλεῶν εὐεργετῶν· ο θεν καὶ τοῖς ἀδικουμένοις ὑπὸ διαβόλου καὶ τῆς κακίας ποιῶν κρίμα, τὸν ι διον υἱὸν ἐπέπεμψεν ἐπὶ τῷ ἰάσασθαι καὶ ἐλευθερῶσαι τοὺς καταδυναστευομένους ὑπὸ τοῦ Σατανᾶ ἐκ τόκου καὶ ἐξ ἀδικίας λυτρούμενον τὰς ψυχὰς αὐτῶν, α ρας τὸ καθ' ἡμῶν χειρόγραφον καὶ προσηλώσας τῷ σταυρῷ. ὁ κατέχων, ὁ διάβολος, ὑποχρέους ει χεν ἡμᾶς, ἡμῶν δι' ω ν ἐπράττομεν συστησάντων αὐτῷ τὸ καθ' ἡμῶν χειρόγραφον. ἐρρύσθημεν ου ν ἀπὸ πάσης ἀδικίας τῆς καθ'","english":"For just as this bird, having grown old, is stripped of its feathers, so that it may put forth new feathers again, in the same way you too, having grown old in wickedness, be renewed from your old age, and becoming young again in the loss of your former strength, so that using now the strong things you once used, you may be lifted up on high into heaven toward all who with you have waited for God. For those who wait for the Lord shall change their strength, they shall grow wings like eagles, they shall run and not grow weary. The Lord, Father of mercies and alone good, performs acts of mercy, showing mercy to all and doing good; therefore also to those wronged by the devil and by wickedness, executing judgment, he sent his own Son to heal and to set free those oppressed by Satan, redeeming their souls from usury and from injustice, having taken away the handwriting that was against us and nailed it to the cross. The one who held us, the devil, kept us as debtors, since we ourselves, through what we did, had established for him the handwriting against us. We have therefore been delivered from all the injustice that was against","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":544,"ref":"p544","source":"ἡμῶν, ποιήσαντος τοῦ θεοῦ κρίμα τοῖς ἀδικουμένοις, ο πως διὰ τοῦ αι ματος τοῦ υἱοῦ αὐτοῦ ̓Ιησοῦ Χριστοῦ καθαρισθῶμεν ἀπὸ πάσης ἀδικίας οὐ μόνον καθ' η ν ἠδικούμεθα ἀλλὰ καὶ η ς ἐπράττομεν. ἐντεῦθεν μανθάνομεν κατὰ τὴν τοῦ Παύλου προτροπὴν μᾶλλον ἀδικεῖσθαι η ἀδικεῖν. τοῖς μὲν γὰρ ἀδικουμένοις ὁ θεὸς ποιεῖ κρίμα εὐεργετῶν αὐτούς, τοῖς δ' ἀδικοῦσι κόλασιν ἐπιφέρων ὡς μὴ κληρονομεῖν αὐτοὺς θείαν ἐπαγγελίαν· Αδικοι γὰρ βασιλείαν θεοῦ οὐ κληρονομήσουσιν. 980 ̓Εκ παραλλήλου αἱ ἀρεταὶ καλοῦνται. ὁ γὰρ λέγων Τὰς ὁδούς σου, κύριε, γνώρισόν μοι τὰς ἀρετὰς ἀξιοῖ φανερὰς αὐτῷ γενέσθαι· καὶ τὸ Οὐ παύσῃ δὲ διαστρέφων τὰς ὁδοὺς κυρίου τὰς εὐθείας ὑπὸ Παύλου πρὸς ̓Ελύμαν λεγόμενον τὸ αὐτὸ παρίστησι σημαῖνον. ο τι δὲ καὶ θελήματα τοῦ θεοῦ αἱ ἀρεταί, πιστωθήσεται ἐκ τοῦ Ευ ρον Δαυὶδ τὸν τοῦ ̓Ιεσσαί, α νδρα κατὰ τὴν καρδίαν μου, ο ς ποιήσει πάντα τὰ θελήματά μου. Καὶ ἑτέρως δὲ νοηθείη τὸ προκείμενον· ἐπεὶ γὰρ σκιὰν ε χοντα τὸν νόμον τῶν μελλόντων ἀγαθῶν δέδωκεν ὁ θεὸς διὰ Μωυσέως, ε καστον δὲ μέρος τοῦ νόμου τούτου εἰκόνα καὶ τύπον νοητοῦ καὶ πνευματικοῦ φέρει ὡς οι όν τ' ει ναι τρόπῳ ἀναλογίας ἀπὸ τῶν αἰσθητῶν η τῆς κακίας ἐπὶ τὰ πνευματικὰ καὶ πρωτότυπα μεταβαίνειν, τὰς τοιαύτας δὲ μεταβάσεις οὐκ α λλος η ὁ κύριος διδάξει–εἰκότως περὶ τούτων τῶν μεταβάσεων ει ρηται ̓Εγνώρισε τὰς ὁδοὺς αὐτοῦ τῷ Μωυσῇ. καὶ τίς γὰρ α λλος Μωυσέως ἠπίστατο ἀπὸ τῆς αἰσθητῆς περιτομῆς καὶ σωματικῆς θυσίας καὶ τῶν α λλων σκιωδῶν ἀναβαίνειν ἐπὶ τὴν ἀλήθειαν, ὑπὸ θεοῦ μαθὼν τὸ ου τως ὁδεύειν;","english":"of us, since God has executed judgment for those who are wronged, how through the blood of his Son Jesus Christ we might be cleansed from all unrighteousness—not only that by which we were wronged but also that which we ourselves practiced. From this we learn, in accordance with Paul's exhortation, to prefer being wronged to wronging. For to those who are wronged God executes judgment by benefiting them, but upon those who do wrong he brings punishment, so that they do not inherit the divine promise; for the unrighteous will not inherit the kingdom of God. The virtues are spoken of in parallel. For he who says, Make known to me your ways, O Lord, asks that the virtues be made manifest to him; and the saying, You will not cease perverting the straight ways of the Lord, spoken by Paul to Elymas, presents the same meaning. And that the virtues are also the will of God will be confirmed from, I have found David the son of Jesse, a man after my heart, who will do all my will. The present passage may also be understood in another way: since God gave through Moses the law, which had a shadow of the good things to come, and each part of this law bears an image and type of the intelligible and spiritual, so that it is possible by way of analogy to pass from sensible things—or from vice—to the spiritual and original realities, and such transitions no one else will teach but the Lord—reasonably it has been said concerning these transitions, He made known his ways to Moses. For who else besides Moses knew how to ascend from sensible circumcision and bodily sacrifice and the other shadowy things to the truth, having learned from God to walk in this way?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":545,"ref":"p545","source":"ἐγνώρισε γὰρ αὐτῷ τὰς ὁδοὺς αὐτοῦ. ἀλλὰ καὶ ει τις τοῦ ̓Ισραὴλ υἱὸς ει η περὶ ου λέλεκται ̓Ισραὴλ ὁ ἐκλεκτός μου, ου τως ἐπιστήσεται τοῖς θεοῦ θελήμασι γνωριζομένοις ὑπ' αὐτοῦ τοῖς διορατικοῖς, ο πως ἐν κρυπτῷ ̓Ιουδαῖοι σπεύδοντες ει ναι μὴ τὴν σάρκα ἀλλὰ τὴν καρδίαν περιτέμνωνται· ἀλλὰ καὶ θύουσι θυσίαν δικαιοσύνης καὶ αἰνέσεως τῷ θεῷ ου σαν πνευματικὴν θυσίαν. Εστι πάντα τὰ εἰρημένα ὁ κύριος, ἐπείπερ ἀληθινός ἐστι θεός, ω ν δὲ θεὸς ἀληθινὸς οὐκ ἐν ε ξει τῶν προειρημένων ἀρετῶν ἀλλὰ πηγὴ καὶ οὐσία αὐτῶν ὑπάρχει. διὸ καὶ θαρροῦμεν ο τι κα ν ποτε ἁμαρτήσασιν ἡμῖν ὀργισθείη οὐκ ἐπὶ τῷ συντελέσαι καὶ ἀπολέσαι τοῦτο ποιεῖ. τοῦτο γὰρ η ν τὸ Εἰς τέλος ὀργισθήσεται, τουτέστι παραμεῖναι τῷ ὀργίζεσθαι ε ως τέλους καὶ φθορᾶς τῶν πρὸς ου ς ἡ ὀργή. Μὴ εἰς τέλος ου ν ὀργιζόμενος οὐδὲ εἰς τὸν αἰῶνα μηνιεῖ. οὐδὲ γὰρ ἐπίμονον ὀργὴν ε χει ὁ φάσκων Οταν γὰρ ἡ ὀργὴ τοῦ θυμοῦ μου γένηται, πάλιν ἰάσομαι. Τὸ δὲ ε λεος τοῦ θεοῦ τὴν ἀρχὴν λαμβάνει ἐπὶ τὴν γῆν κατὰ τὸ λεχθὲν Τοῦ ἐλέους κυρίου πλήρης ἡ γῆ· ει τα ἐντεῦθεν ἀρχόμενον τὸν ε λεον γίνεσθαι ἐπὶ τοὺς εὐλαβεῖς ἐπαίρει καὶ μετεωρίζει τούτους ἐπὶ τὸ υ ψος α γων τοῦ οὐρανοῦ· ̓Εμεγαλύνθη γὰρ ε ως τῶν οὐρανῶν τὸ ε λεός σου. καὶ αὐτὸ γὰρ τὸ εἰς βασιλείαν οὐρανῶν ἀνελθεῖν μᾶλλον ἐλέῳ θεοῦ η ἑτέρῳ τινὶ γίνεται. Φωτειναὶ δὲ τυγχάνουσαι αἱ σωτηριώδεις ἀρεταὶ ἀνατολαῖς ἐοίκασι, δύσεσι δὲ αἱ ἁμαρτίαι πάντῃ φωτὸς ἐστερημέναι.","english":"For he made known to him his ways. But also if anyone is a son of Israel—concerning whom it has been said, \"Israel my chosen\"—he will likewise attend to the will of God, which is made known by him to those who see clearly, so that those who strive to be Jews in secret may be circumcised not in the flesh but in the heart; but they also offer to God a sacrifice of righteousness and praise, which is a spiritual sacrifice. All the things that have been said belong to the Lord, since he is true God, and being true God he is not in a state of the aforementioned virtues but is the source and substance of them. Therefore we also take courage that even if at some time he should be angry with us when we have sinned, he does not do this in order to make an end and destroy. For this was the meaning of \"Will he be angry to the end?\"—that is, to persist in being angry until the end and destruction of those against whom the anger is directed. Therefore, not being angry to the end, neither will he be wrathful forever. For he who says, \"For when my wrath of anger comes, I will heal again,\" does not have an abiding anger. But the mercy of God takes its beginning upon the earth, according to what was said: \"The earth is full of the mercy of the Lord\"; then, beginning from there, mercy comes upon the devout and lifts them up and raises them on high, leading them to the height of heaven. For \"your mercy has been magnified as far as the heavens.\" For the very ascent into the kingdom of heaven comes about rather by the mercy of God than by anything else. And the saving virtues, being luminous, resemble sunrises, while sins resemble sunsets, wholly deprived of light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":546,"ref":"p546","source":"ἐπεὶ ου ν α μα τις ἐν ἀρετῇ καὶ κακίᾳ οὐ δύναται ει ναι, ὁ συνεγγίσας ταῖς προειρημέναις ἀνατολαῖς ὡς ἐν αὐτῷ διατρίβειν τῷ ἐν ̓Εδὲμ κατὰ ἀνατολὰς ὑπὸ θεοῦ πεφυτευμένῳ παραδείσῳ μακρυνθείσας ε χει ἀφ' ἑαυτοῦ† τοσαύτῃ διαστάσει ο σον ἀπέχουσιν αἱ ἀρτίως εἰρημέναι δυσμαὶ τῶν ἑρμηνευθεισῶν ἀνατολῶν· μακρὰν γὰρ αἱ κακίαι τῶν ἀρετῶν. ἀλλ' ω σπερ ὁ ἐν ταῖς ἀνατολαῖς ω ν μακρυνομένας ε χει ὑπὸ θεοῦ τὰς προειρημένας δυσμάς, ου τως ὁ ἐν αὐταῖς διὰ τοῦ ἁμαρτάνειν ει ναι θέλων παρ' ἑαυτὸν ἀλλ' οὐκ ἐκ τοῦ θεοῦ μεμακρύνεται ἀπὸ τῶν ἀνατολῶν, ἐκβληθεὶς τοῦ παραδείσου. ἀλλ' ο μως καὶ τούτων γεγενημένων ἐκ παρακοῆς τῶν θείων ἐντολῶν, ἐρχόμενος ̓Ιησοῦς ἐπὶ τὰς δυσμὰς κατὰ τὸ ̔Οδοποιήσατε τῷ ἐπιβεβηκότι ἐπὶ δυσμῶν, κύριος ο νομα αὐτῷ, οὐκ ἐάσει ἐπὶ πολὺ ἐκεῖσε διατρῖψαι, πρὸς ε καστον ἐρῶν Μετ' ἐμοῦ ε σῃ ἐν τῷ παραδείσῳ. α φεσιν γὰρ ἁμαρτημάτων παρέχων ἀφίστησι τῶν\n\nδυσμῶν ἐπὶ τῷ εἰς τὸν παράδεισον κατὰ ἀνατολὰς ἀνάγειν. Μᾶλλον δὲ καθ' ὑπερβολὴν ὑπερεχόντως οἰκτείρει θεὸς τοὺς φοβουμένους αὐτόν, εἰς τάξιν υἱῶν αὐτοὺς θέμενος τῷ αὐτὸν ἑκάστῳ ἡμῶν ἐγνωκέναι πλάσμα. οὐδὲ γὰρ μισῶν τι κατεσκεύασεν, ἀλλ' ἐπιστάμενος τὰς καρδίας τῶν ἀνθρώπων α ς κατὰ μόνας επλασεν οι δεν τί ἑκάστῳ ἡμῶν συμφέρει. καὶ ω ν ε χομεν δύναμιν καὶ ἀφορμήν, καὶ ταῦτα δίδωσιν ἐπὶ τῷ κατ' ἐνέργειαν ἡμᾶς αὐτὰ ε χοντας υἱοὺς αὐτοῦ γενέσθαι. Δυνατὸν ἐκλαβεῖν τὸ Οτι αὐτὸς ε γνω τὸ πλάσμα ἡμῶν καὶ ου τως· πεῖραν ε λαβε τοῦ πλάσματος ἡμῶν· γενάμενος σὰρξ ε σχε φυσικὴν διάθεσιν ω στε υἱοὺς ἡμᾶς ἑαυτοῦ λογίσασθαι.","english":"Since it is impossible for anyone to be in virtue and in vice at the same time, he who has drawn near to the aforementioned east, so as to dwell, as it were, in the paradise planted by God in Eden toward the east, has kept far away from himself the aforementioned west, by as great a distance as the west just mentioned is removed from the east that has been interpreted; for vices are far from virtues. But just as he who is in the east has the aforementioned west far removed from him by God, so he who wishes to be in them by sinning is removed from the east by himself, and not by God, having been cast out of paradise. But nevertheless, even when these things have happened through disobedience to the divine commandments, Jesus, coming to the west according to \"Make a way for him who rides upon the west, the Lord is his name,\" will not allow him to remain there long, saying to each one, \"You shall be with me in paradise.\" For granting forgiveness of sins, he removes them from the west in order to lead them back to paradise toward the east. Rather, beyond measure and exceedingly, God has compassion on those who fear him, placing them in the rank of his sons by his having known each of us as his own handiwork. For he made nothing out of hatred, but knowing the hearts of men, which he formed individually, he knows what is beneficial for each of us. And whatever power and occasion we have, these too he gives, so that by having them in actual practice we may become his sons. It is possible to understand \"For he himself knew our frame\" also in this way: he experienced our frame; having become flesh, he had a natural disposition, so as to reckon us as his own sons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":547,"ref":"p547","source":"Οι δεν ὡς δημιουργὸς τῆς φύσεως ἡμῶν τὴν ἀσθένειαν. εἰ γὰρ καὶ μὴ πᾶσα ἡ κατασκευὴ ἡμῶν ἐκ χοός ἐστιν (ε χομεν γὰρ καὶ νοερὰν φύσιν ἐν ἑαυτοῖς κατ' εἰκόνα καὶ ὁμοίωσιν θεοῦ τυγχάνουσαν), ἀλλά γε ἐν ταῖς πρὸς θεὸν ἱκεσίαις συλλήπτορα καὶ εὐεργέτην ε χειν αὐτὸν ἀξιοῦντες τὸ ὑποδεέστερον καὶ ἀσθενέστερον τῶν ἐν ἡμῖν προφέροντές φαμεν Μνήσθητι, κύριε, ο τι χοῦς ἐσμεν· διὸ βοήθησον τῇ ἀσθενείᾳ καὶ τῇ εὐτελείᾳ ἡμῶν. 985 ̓Ακολούθως τῷ Μνήσθητι, κύριε, ο τι χοῦς ἐσμεν οὐ περὶ τοῦ ε σω ἀνθρώπου ἀλλὰ περὶ τοῦ ε ξω τὰ προκείμενα διαγορεύει. κατὰ γὰρ τὴν ε νυλον καὶ μετὰ σαρκὸς ζωὴν ἡμέρας τινὰς ε χομεν τὰς συμπληρούσας ἡμῖν τὸν παρεκτείνοντα χρόνον τῆς μετὰ σαρκὸς ζωῆς παραβαλλομένας χόρτῳ ξηραινομένῳ. τούτοις συνῳδὰ καὶ ὁ ̔Ησαίας φησι Πᾶσα σὰρξ χόρτος καὶ πᾶσα δόξα ἀνθρώπου ὡς α νθος χόρτου· ἀνέτειλεν ὁ η λιος καὶ ἐξήρανε τὸν χόρτον, καὶ τὸ α νθος αὐτοῦ ἐξέπεσεν. παρίστησι δὲ ταῦτα τὰς ἐν τῷ βίῳ τούτῳ ὑπαρχούσας τοῖς μετὰ σαρκὸς ζῶσι δοκούσας εὐημερίας πλούτους δόξας ἀξιώματα καὶ τὰς α λλας εὐπραγίας, αι περ δίκην α νθους καὶ χόρτου ἀπορρεῖ καὶ μαραίνεται ὡς μηδὲ γεγονέναι δοκεῖν. Νοήσεις δὲ καὶ α λλως υἱοὺς τῶν δικαίων ἀνδρῶν τοὺς τῶν ε ργων αὐτῶν ζηλωτάς· ου τως τὸ ε λεος ἐπὶ τοὺς φοβουμένους αὐτὸν ἀπερίγραφόν ἐστιν ἀπὸ τοῦ αἰῶνος καὶ ε ως τοῦ αἰῶνος παρατεῖνον. οὐ γὰρ ποτὲ μὲν ἐλεεῖ, ποτὲ δὲ οὐ· φύσει γὰρ ἀγαθὸς ω ν ἀεὶ ἐλεεῖ. ἀλλὰ καὶ ἡ σύζυγος τῷ ἐλέει τούτῳ δικαιοσύνη·","english":"He does not, as the creator of our nature, overlook our weakness. For even if not our entire constitution is from dust (for we also possess within ourselves a rational nature, existing according to the image and likeness of God), yet in our supplications to God, deeming him worthy to have as our helper and benefactor, we bring forward the inferior and weaker part of what is in us and say, Remember, Lord, that we are dust; therefore help our weakness and our lowliness. In accordance with Remember, Lord, that we are dust, the words spoken refer not to the inner man but to the outer. For according to the material life with the flesh, we have certain days that complete for us the extended time of life with the flesh, compared to grass that dries up. In agreement with these things Isaiah also says, All flesh is grass, and all the glory of man as the flower of grass: the sun rose and dried up the grass, and its flower fell off. These things set forth the seeming prosperities that exist in this life for those who live with the flesh—wealth, glories, dignities, and the other forms of success—which, like a flower and grass, flow away and wither so as to seem never to have existed. But understandings in another sense: sons of righteous men are the emulators of their works; thus his mercy upon those who fear him is unbounded, extending from age to age. For he does not show mercy at one time and not at another; for being good by nature, he always shows mercy. But righteousness is also the consort of this mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":548,"ref":"p548","source":"οὐδ' αὐτὴ περιοριζομένη χρόνῳ, εἰς πάσας ἐκτείνεται τὰς γενεάς, ἐπὶ υἱοὺς υἱῶν καὶ εἰς πᾶσαν διαδοχὴν παραμένουσα, ὡς ἀεὶ τὴν δικαιοσύνην ταύτην ε χειν μετὰ τοῦ ἐξ αἰῶνος εἰς αἰῶνα ἐλέου τοὺς φυλάσσοντες τὴν διαθήκην τοῦ θεοῦ, οι καὶ ἐνεγράφησαν διὰ τοῦ πράττειν τὰ ἀγαθὰ κληρονόμοι τῶν μελλουσῶν ἐπαγγελιῶν. Ου τω γὰρ φυλάσσοντες αὐτὴν καὶ μεμνήσονται τῶν τοῦ θεοῦ ἐντολῶν ἐπὶ τῷ ποιεῖν αὐτάς. δέδονται γὰρ αυ ται οὐκ ἐπὶ τῷ μνήμην αὐτῶν ψιλὴν ει ναι ἀλλὰ μνήμην εἰς τὸ ποιῆσαι. ο τι δὲ εἰς τὸ ποιεῖν δέδονται, καὶ ὁ σωτὴρ παρίστησιν εἰπὼν ̔Ο ε χων τὰς ἐντολάς μου καὶ ποιῶν αὐτάς, ἐκεῖνός ἐστιν ὁ ἀγαπῶν με. τῆς γὰρ ποιήσεως ἀλλ' οὐ τῆς μνήμης αὐτῶν μόνης μισθὸς καὶ κληρονομία αἱ ἐπαγγελίαι. Καὶ ἐν α λλοις ει ρηται οὐκ ἐν τόπῳ ει ναι τὸν θεόν, ἀκολουθίᾳ δέ τινι καὶ οἰκονομίᾳ λέγεσθαι αὐτὸν οἰκεῖν ἐν οὐρανῷ. ἀκολούθως ου ν ἐκείνοις καὶ ἐνταῦθα ἐν οὐρανῷ ἡτοιμακέναι τουτέστιν ἱδρυκέναι τὸν θρόνον τῆς βασιλείας ει ρηται, τῆς ἀρχῆς αὐτοῦ καὶ βασιλείας οὐ μόνον τῶν ἐν οὐρανῷ ἀλλὰ καὶ πάντων ἁπαξαπλῶς κρατούσης καὶ δεσποζούσης. Οὐ τὸν προφήτην α νθρωπον ο ντα ἀλλὰ τὸ ἐν αὐτῷ πνεῦμα α γιον ἡγητέον προστάττειν τοῖς ἀγγέλοις τὰ ἐγκείμενα· πάντες γάρ φησιν οἱ α γγελοι αὐτοῦ (δηλονότι τοῦ κυρίου) εὐλογεῖτε αὐτόν. προστάττον δὲ πᾶσι τοῖς ἀγγέλοις τὸ πνεῦμα, ε τερον αὐτῶν κατ' οὐσίαν ἐστίν. εἰ δὲ τοῦτο, πῶς θρασέως ἐτόλμησάν τινες τῆς τάξεως τῶν ἀγγέλων αὐτὸ φάναι, καίτοι ἁπάντων ε τερόν τι ο ν;","english":"Nor is it itself limited by time, but extends to all generations, abiding upon children's children and into every succession, so that those who keep the covenant of God always possess this righteousness together with the mercy that is from everlasting to everlasting, and they have been inscribed as heirs of the promises to come through doing good. For in this way, keeping it, they will also remember the commandments of God, with a view to doing them. For these have been given not so that there may be a bare remembrance of them, but a remembrance unto doing. And that they have been given for doing, the Savior also shows when he says, \"The one who has my commandments and does them, that is the one who loves me.\" For the reward and inheritance of the promises belong to the doing of them, not to the mere remembrance of them. And in other places it has been said that God is not in a place, but by a certain order and economy he is said to dwell in heaven. Accordingly, in agreement with those things, here too it is said that he has prepared—that is, established—the throne of his kingdom in heaven, since his rule and kingdom holds sway and lords it not only over those in heaven but over all things absolutely. One must understand that it is not the prophet, being a man, but the Holy Spirit in him that commands the angels the things set forth; for he says, \"All his angels\"—clearly of the Lord—\"bless him.\" And the Spirit, commanding all the angels, is different from them in essence. And if this is so, how boldly did some dare to say that it is of the order of the angels, although it is something different from all of them?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":549,"ref":"p549","source":"δ Μεγαλοπρέπειαν ἐνεδύσατο τῷ ἐν μεγάλοις καὶ ὑπεραίρουσιν ε χειν τὸ πρέπον, ἐξομολόγησιν δὲ τῷ πᾶσαν συμφωνίαν τὴν ἐναρμόνιον ε χειν περὶ\n\nαὐτά. σημαίνει γὰρ καὶ τὸ τῆς ἐξομολογήσεως ο νομα καὶ τὴν συμφωνίαν τὴν ἐν λόγοις. εἰ δὲ θέλεις α λλην κατὰ μετάνοιαν ἐξομολόγησιν καὶ τὴν ἐπ' εὐχαριστίαν ἐνδεδύσθαι αὐτόν, οὐχ ἁμάρτοις. καταλλήλως δὲ τούτῳ τῷ σημαινομένῳ καὶ τὴν τῶν κατορθούντων ἀρετὴν μεγαλοπρέπειαν καλουμένην ἐνδύσεται. καὶ ω σπερ ὁ σωτὴρ φάσκων Γυμνὸς η μην καὶ περιεβάλετέ με δηλοῖ ο τι ε νδυσις καὶ σκέπη αὐτοῦ γίνεται ἡ πρᾶξις τῶν κατ' αὐτὸν πολιτευομένων, ου τω καὶ ὁ πατὴρ ἐνδύσεται τὰς τῶν περὶ αὐτὸν σπουδαζόντων ει ναι ἀρετάς. Ωσπερ ὁ ἀναβαλλόμενος αἰσθητὸν ἱμάτιον πάντοθεν καλύπτεται, ου τω θεὸς πάντοθεν γνώσεως πεπληρωμένος ὡς ἀκατάληπτον αὐτοῦ τυγχάνειν τὴν οὐσίαν ἀναβάλλεται φῶς ὡς ἱμάτιον, σημαινούσης καὶ ἐνταῦθα τῆς φῶς προσηγορίας τὴν ἀκραιφνεστάτην γνῶσιν. τούτῳ συνᾴδων περὶ θεοῦ γράφει Παῦλος ὡς α ρα οι κον ε χει φῶς ἀπρόσιτον η οἰκεῖ φῶς ἀπρόσιτον. καὶ ἐν ταύτῃ γὰρ τῇ λέξει τὸ ο λον ει ναι τὸν θεὸν γνῶσιν καὶ διὰ τοῦτο δυσπερινόητον ὑπάρχειν τοῖς νοητοῖς οἰκῶν ει ρηται φῶς ἀπρόσιτον. Τὸν ἀνωτέρω ἡμῶν ἀέρα καὶ νεύοντα πρὸς τὸν αἰθέρα υ δασι τοῖς κατὰ τὰς συστροφὰς τῶν νεφελῶν στεγάζει. Πρὸς δὲ διάνοιαν· τὴν νοητὴν οὐσίαν οὐρανὸν ὀνομάζει ἐκτεινομένην καὶ ἁπλουμένην ἐπὶ σκέπῃ τοῦ νοῦ ὁ στεγάζων τοῖς νοητοῖς καὶ θείοις υ δασι τὰ ὑπερῷα τῆς ψυχῆς τουτέστι τὰς δυνάμεις αὐτῆς τὰς ὑπεράνω τῶν αἰσθητῶν τυγχανούσας.","english":"He put on majesty in that he has the fitting dignity among great and surpassing things, and confession in that he has all harmonious concord concerning them. For the name of confession also signifies concord in words. But if you wish that he has put on another confession, that which is according to repentance, and that which is unto thanksgiving, you would not err. And in a manner corresponding to this meaning, he will also put on the virtue of those who live rightly, which is called majesty. And just as the Savior, saying, I was naked and you clothed me, makes clear that the action of those who live according to him becomes his clothing and covering, so too the Father will put on the virtues of those who are zealous around him. Just as one who wraps himself in a perceptible cloak is covered on every side, so God, filled with knowledge on every side—so that his essence is incomprehensible—wraps light as a cloak, the name light signifying here too the purest knowledge. In agreement with this, Paul writes concerning God that he has light inaccessible or dwells in light inaccessible. For in this phrase too it is said that God is wholly knowledge and for this reason is hard to comprehend by intelligible things, dwelling in light inaccessible. The air above us, and the water tending toward the ether, he covers with the gatherings of the clouds. And according to the deeper meaning: he calls the intelligible essence heaven, stretched out and spread for the covering of the mind—the one who covers with intelligible and divine waters the upper chambers of the soul, that is, its powers that are above the perceptible things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":550,"ref":"p550","source":"Τὴν α βυσσον ἐπὶ ἀκαταληψίας εὑρήσεις κειμένην καὶ ἐν τῷ Τὰ κρίματά σου, κύριε, α βυσσος πολλή. ἀνεξερευνήτων γὰρ ο ντων τῶν κριμάτων αὐτοῦ, οὐκ ε στι κατάληψιν αὐτῶν ε χειν. διὸ καὶ οὐχ ἁπλῶς ἀβύσσῳ ἀλλὰ πολλῇ παραβάλλονται. καὶ τὸν θεὸν ου ν ου πολλὴ α βυσσος τὰ κρίματά ἐστι περιβολαίου δίκην καλύπτει ἀκαταληψία α βυσσος ὀνομαζομένη. Βροντῆς ἀκούοντα τὰ ο ρη τουτέστιν τὸν κατὰ τὴν πρόνοιαν μεγαλοφώνως γινόμενον λόγον δειλιᾷ. εἰκότως περὶ τῶν αἰσθητῶν ὀρῶν καὶ ὑδάτων εἰρῆσθαι ταῦτα δεῖ νοεῖν. δυνατὸν δὲ τὸ ̓Απὸ φωνῆς βροντῆς σου δειλιάσουσι μὴ ἐπὶ τῶν ὑδάτων ἐκλαβεῖν ἀλλ' ἐπὶ τῶν ἀνθρώπων, μᾶλλον δ' ἐπὶ τῶν ἐμψύχων ἁπάντων δηλουμένων, ο πως α ν γένοιτο βροντή, τῆς ἀοράτου καὶ ἀφανοῦς θεότητος συναισθανομένων. Διὰ πάσης λέξεως ὁ προκείμενος ψαλμὸς θεὸν ὑμνῶν δοξολογεῖ, ἑκάστου κτίσματος μνημονεύων· ο θεν καὶ ἐν τοῖς προκειμένοις ἀποδεχόμενος τὴν πρόνοιαν αὐτοῦ, θαυμάζει καὶ τὴν μετὰ σοφίας ἀγαθότητα αὐτοῦ φροντίσαντος καὶ τῆς διαμονῆς τῶν ἀλόγων ζῴων. καὶ εἰκότως· εἰ γὰρ αὐτὸς αὐτὰ πεποίηκε, καὶ τῆς τροφῆς καὶ τοῦ πότου αὐτῶν αὐτὸς χορηγὸς ει η. Καὶ κατὰ ἀναγωγὴν δὲ νοήσεις τὰ ἀρτίως ἀποδοθέντα ο ρη· εἰσὶ δὲ οἱ πνευματοφόροι α νδρες. ποτίζονται ἐκ τῶν ὑπερῴων αὐτοῦ τοῦ θεοῦ, πληρούμενοι τῶν τοῦ πνεύματος χαρισμάτων, λόγου σοφίας καὶ τῶν ἑξῆς ἀπηριθμημένων. ὑπερῷα δὲ θεοῦ ἀφ' ω ν τὰ ο ρη ποτίζει ἀκραιφνεῖς καὶ ὑπερβάλλουσαι θεωρίαι τῆς ἀληθείας τυγχάνουσιν, ὑπερῷα καλούμεναι τῷ μηδὲν αὐτὰς ὑπεραναβεβηκέναι. ̓Απὸ καρποῦ τῶν ε ργων σου χορτασθήσεται ἡ γῆ.","english":"You will find the abyss to consist in incomprehensibility, and in the words \"Your judgments, Lord, are a great abyss.\" For since his judgments are unsearchable, it is not possible to have comprehension of them. Therefore they are compared not simply to an abyss but to a great one. And so the great abyss—his judgments—covers God like a garment, an incomprehensibility named an abyss. The mountains, hearing thunder—that is, the word that comes with a great voice through providence—are afraid. These things must reasonably be understood as said of perceptible mountains and waters. But it is possible to take \"At the voice of your thunder they shall be afraid\" as referring not to the waters but to men, or rather to all living things, in such a way that there might be thunder, as they perceive the invisible and unseen divinity. Through every word the present psalm, hymning God, gives glory, making mention of each creature; whence also in what has been set forth above, approving his providence, it marvels at his goodness together with wisdom, since he has cared also for the continuance of irrational animals. And reasonably so; for if he himself made them, he himself would be the provider of their food and drink. And by way of spiritual interpretation you will understand the mountains just explained: they are the men who bear the Spirit. They are watered from the upper chambers of God himself, being filled with the gifts of the Spirit—the word of wisdom and the rest of those enumerated. And the upper chambers of God, from which he waters the mountains, are the pure and surpassing contemplations of the truth, called upper chambers because nothing has ascended above them. \"From the fruit of your works the earth shall be satisfied.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":551,"ref":"p551","source":"αὐτὸς γὰρ ει πε Βλαστησάτω ἡ γῆ βοτάνην χόρτου καὶ ξύλον κάρπιμον ποιοῦν καρπόν, καὶ τὰ ἑξῆς. κατὰ δὲ ἀναγωγὴν ἐκ τῶν ̓Ιησοῦ κατὰ τὴν ἐπιδημίαν ε ργων πολὺν καρπὸν ἐχόντων α πασα ἡ γῆ χορτάζεται μεταλαμβάνουσα τῶν ου τω παραδόξως ὑπὸ ̓Ιησοῦ γεγενημένων. ου τος γὰρ καρπὸς τῶν ε ργων αὐτοῦ τυγχάνει. καὶ ὁ λόγος δὲ ὁ περὶ τῶν ε ργων τῆς δημιουργίας καὶ προνοίας αὐτοῦ νοηθεὶς οι α καρπὸς ε ργων θεοῦ τυγχάνων χορτάσει τὴν γῆν, φημὶ δὲ τοὺς ἐπὶ τῆς γῆς διατρίβοντας ἀνθρώπους. ̓Ανατελεῖ δὲ καὶ ἐν τοῖς ὑπὲρ φύσιν καὶ ὑψηλοτάτοις λόγοις αὐτοῦ ο ρεσιν ου σι χόρτον ο ν φέρεσθαι οι οί τέ εἰσιν οἱ ἀλογώτεροι. ε στι δ' ὁ ἐν τούτοις ο ρεσι χόρτος ὁ περὶ τῶν αἰσθητῶν λόγος καὶ τὸ γράμμα τῆς γραφῆς, ἀλλὰ καὶ ὁ ἠθικώτερος ου μεταλαβεῖν καὶ οἱ πολλοὶ δυνήσονται, ἑκάστου τῶν\n\nτοιούτων λέγοντος Εἰς τόπον χλόης, ἐκεῖ με κατεσκήνωσεν. ὑπερβάντες δέ ποτε τὴν τοιαύτην κατάστασιν οὐκέτι δουλεία τῶν ἀνθρώπων ο ντες ἀλλ' α νθρωποι γεγενημένοι ἐροῦσι πάλιν ε καστος ̔Ητοίμασας ἐνώπιόν μου τράπεζαν. Οι νος δ' εὐφραίνει καρδίαν ἀνθρώπων, οὐ πᾶς η μόνος ὁ τὴν γένεσιν ε χων ἐκ τοῦ εἰπόντος ̓Εγώ εἰμι ἡ α μπελος ἡ ἀληθινή, ἀλλ' ἐπεὶ τὰ αἰσθητὰ πάντα γῆ διὰ τὸ ὑλικὸν ὀνομάζεται. ̓Εκ τούτων δὲ λαβεῖν ε στι λόγον ἀναβιβάζοντα διά τινος ἀναλογίας ἐπὶ τὰ νοητά. καὶ ου τος ὁ λόγος α ρτος ἐστὶν ἐκ τῆς γῆς ἐξαγόμενος ἐπὶ τῷ τρέφειν τὸν ε νδον καὶ ἐν κρυπτῷ α νθρωπον· καὶ ἀπὸ τῶν σωματικῶν δὲ τῆς γραφῆς διηγημάτων διὰ τὸ ἱστορικὸν γῆ εἰρημένων α ρτος ἐξαγόμενος ὁ μυστικός ἐστι λόγος.","english":"For he himself says, \"Let the earth sprout grass of herb and a fruitful tree producing fruit,\" and so on. But by way of spiritual interpretation, from the works of Jesus at his coming, which have much fruit, the whole earth is filled, partaking of the things that were thus wondrously brought about by Jesus. For this is the fruit of his works. And the word concerning the works of his creation and providence, understood as being the fruit of God's works, will fill the earth—I mean the human beings dwelling on the earth. And he will cause to rise also in his transcendent and most lofty words, which are mountains, grass such as is borne there, which are the more irrational. And the grass on these mountains is the word concerning sensible things and the letter of Scripture, but also the more ethical word, of which the many will also be able to partake, each of such things saying, \"In a place of green pasture, there he made me dwell.\" But when they have once surpassed such a condition, no longer being slaves of men but having become men, they will each say again, \"You have prepared a table before me.\" And wine gladdens the heart of men—not only the one who has his origin from the one who said, \"I am the true vine,\" but since all sensible things are called earth because of their material nature. And from these it is possible to receive a word that leads up by some analogy to intelligible things. And this word is bread brought forth from the earth to nourish the inner and hidden man; and from the bodily narratives of Scripture, which because of their historical character are called earth, the bread brought forth is the mystical word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":552,"ref":"p552","source":"ἱλαρύνεται δὲ καὶ φαιδρύνεται τὸ πρόσωπον τοῦ ε σω ἀνθρώπου ἐλαίῳ τῷ θρεπτικῷ τοῦ θείου φωτὸς καὶ λύοντι τὰς νόσους καὶ τοὺς πόνους τῆς ψυχῆς ἐπινοίᾳ μόνῃ διαφέρον τοῦ ἀποδοθέντος οι νου. ὁ γὰρ τοῦ θεοῦ λόγος ω σπερ α μπελος, ου τως καὶ ἐλαία ἐστίν· ̓Εγὼ γάρ φησι ὡσεὶ ἐλαία κατάκαρπος ἐν τῷ οι κῳ τοῦ θεοῦ. ἡ γὰρ αὐτοῦ διδασκαλία κατὰ διάφορον σχέσιν οι νός τε καὶ ε λαιόν ἐστι καὶ α ρτος. Κατὰ δὲ ἀναγωγήν· τὸ γένος τῶν ἐλάφων πολεμίως ε χει πρὸς τὸ τῶν ο φεων γένος. σπεύδουσι γοῦν ἀνελεῖν αὐτούς. τοιοῦτοι δὲ πάντως οἱ Χριστοῦ μαθηταί, ἑτοίμως ε χοντες ἐκδικῆσαι πᾶσαν παρακοήν. ε σχον δὲ καὶ τὴν κατὰ τῶν νοητῶν ο φεων δύναμιν ἐκ τοῦ ὀρέξαντος ἐξουσίαν αὐτοῖς πατεῖν ἐπάνω ο φεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Αυ ται ου ν αἱ πνευματικαὶ ελαφοι ἐπιποθοῦσαι ἐπὶ τὰς πηγὰς τῶν ὑδάτων τὰς πνευματικὰς αι καὶ ο ρη α λλως ὀνομάζονται, ἐπ' αὐτὰ ταῦτα τὰ ο ρη διατρίβουσι. Καὶ ει εν α ν αἱ κατ' ἀρετὴν τετελειωμέναι ψυχαὶ πηδῶσαι μεγάλα ελαφοι, μιμούμεναι τὸν πηδῶντα ἐπὶ τὰ ο ρη καὶ διαλλόμενον ἐπὶ τῶν βουνῶν ο ντα καὶ δορκάδα διὰ τὸ ὀξυωπὲς καὶ διορατικόν. αἱ δέ γε ὑποβεβηκυῖαι ταύτας τὰς ψυχὰς καὶ ἀσθενέστεραι χοιρογρύλλιοι καλούμεναι καταφεύγουσιν ὡς ἐπὶ φρούριον ἀκαταμάχητον τὴν πέτραν ἐφ' ῃ θεμελιοῖ ̓Ιησοῦς τὴν ἐκκλησίαν· αυ τη δ' ἐστὶν ἡ ὁμολογία τῆς πίστεως. καὶ ἐν Παροιμίαις ει ρηται Καὶ οἱ χοιρογρύλλιοι, ε θνος οὐκ ἰσχυρόν, ἐποίησαν ἐν πέτραις τοὺς ἑαυτῶν οι κους.","english":"The face of the inner man is made cheerful and radiant with the oil that nourishes the divine light and loosens the sicknesses and labors of the soul, differing only in conception from the mind that was given. For the Word of God is both a vine and an olive tree: \"For I,\" he says, \"am like a fruitful olive tree in the house of God.\" For his teaching, according to its different aspect, is both wine and oil and bread. By way of spiritual interpretation: the race of deer is hostile to the race of serpents. At any rate, they hasten to destroy them. Such altogether are the disciples of Christ, ready to avenge every disobedience. And they received the power against the spiritual serpents from the one who gave them authority to tread upon serpents and scorpions and upon all the power of the enemy. These, then, are the spiritual deer that long for the spiritual springs of waters, which are also called mountains in another sense; they dwell upon these very mountains. And there are souls perfected in virtue, leaping as great deer, imitating the one who leaps upon the mountains and bounds upon the hills, being also a gazelle because of its sharp sight and keen vision. But the souls that are inferior to these and weaker, called rock-badgers, flee as to an impregnable fortress, to the rock on which Jesus founded the church; and this is the confession of faith. And in Proverbs it is said: \"And the rock-badgers, a people not strong, made their houses in the rocks.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":553,"ref":"p553","source":"θαυμαστὸν δὲ οὐδὲν εἰ ο που μὲν ἑνικῶς, ο που δὲ πληθυντικῶς ει ρηται ἡ πέτρα, τοῦ Χριστοῦ ο ντος πέτρας ἁπλῶς, ο ντος δὲ καὶ κατὰ τὰς διαφόρους ἐπινοίας πετρῶν. φέρεται γραφὴ Πέτρα καταφυγὴ τοῖς λαγωοῖς, ὡς τάχα συνωνυμίαν ει ναι λαγωοῦ καὶ χοιρογρυλλίου. ε στιν ου ν ἑκάστου ἀκούειν λέγοντος ̓Ιδοὺ κύριος βοηθεῖ μοι· τίς κακώσει με; καὶ Κύριος ἐμοὶ βοηθός, καὶ Οὐ φοβηθήσομαι· τί ποιήσει μοι α νθρωπος; Τὸ δὲ ̔Ως ἐνταῦθα κείμενον οὐχ ὁμοιώσεως ἀλλ' ἀληθείας ἐστὶ δηλωτικόν, ω σπερ καὶ ἐν τῷ ̔Ως ἀγαθὸς τῷ ̓Ισραὴλ ὁ θεός· οὐ γὰρ ἀγαθοῦ ο μοιον ἀλλ' ἀληθῶς ἀγαθὸν τὸν θεὸν λέγει. καὶ ἐν τῇ παρούσῃ τοίνυν λέξει τὸ μεμεγαλύνθαι τὰ ε ργα τοῦ θεοῦ σημαίνεται διὰ τοῦ ̔Ως ἐμεγαλύνθη τὰ ε ργα σου, κύριε. πᾶν γὰρ τὸ ἐν σοφίᾳ γινόμενον θεοῦ μέγα ἐστί. σοφία δὲ θεοῦ ἐν ῃ τὰ πάντα γεγένηται ὁ κύριός ἐστι· Χριστὸς γὰρ θεοῦ δύναμις καὶ θεοῦ σοφία. Αλλος δὲ περὶ τῶν λογικῶν μόνον εἰρῆσθαί φησι. τὸ γὰρ προσδοκᾶν καὶ πρὸς θεὸν ε χειν τὴν προσδοκίαν τοῦτο αἰνίττεται. εἰς ευ καιρον δὲ προσδοκῶσι ταύτης τυχεῖν, ο ταν πάσης καχεξίας καὶ νόσου ω σιν ἀπηλλαγμένοι. τότε γὰρ διδομένης ταύτης, συλλέξουσι τοσοῦτον σπεύδοντες αὐτὴν λαβεῖν, ο σον εἰς κόρον τραφῆναι. ὑπαρχθήσεται δὲ αὐτοῖς ἡ ἐπὶ τῇ τοσαύτῃ εὐθηνίᾳ χρηστότης, τὴν χεῖρα τῶν λόγων σου καὶ τὴν σοφίαν ἀνοίγοντος αὐτοῖς. Τὴν αἰώνιον παρέχων δόξαν τοῖς ἑαυτοῦ ε ργοις ὁ θεός, ο ταν πάντα πρὸς αὐτὸν προσδοκήσῃ, εὐφραίνεται.","english":"It is nothing wonderful if the rock is spoken of sometimes in the singular and sometimes in the plural, since Christ is a rock simply, and is also rocks according to the different conceptions. A writing is cited: A rock is a refuge for the hares, so that perhaps there is a synonymy of hare and rock-badger. It is possible, then, to hear each one saying: Behold, the Lord helps me; who will harm me? And the Lord is my helper, and I will not fear; what will man do to me? But the \"as\" placed here is indicative not of likeness but of truth, just as also in \"As God is good to Israel\"; for it does not say that God is like a good thing but truly good. And in the present phrase, then, the being magnified of the works of God is signified through \"As your works were magnified, O Lord.\" For everything that comes to be in the wisdom of God is great. And the wisdom of God, in which all things came to be, is the Lord; for Christ is the power of God and the wisdom of God. But another says that it was spoken only about rational beings. For to expect and to have expectation toward God—this is what is hinted at. And they expect to obtain it at the right time, when they are freed from every bad condition and disease. For then, when it is given, they will gather as much, hastening to receive it, as to be fed to satiety. And the goodness upon such abundance will be supplied to them, as he opens to them the hand of your words and the wisdom. God, providing eternal glory to his own works, rejoices when all things have expected toward him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":554,"ref":"p554","source":"ὡς γὰρ ἐν ἀρχῇ τὰ πάντα λίαν καλὰ ποιήσας ἐνηυφραίνετο τὴν οἰκουμένην συντελέσας καὶ ἐνηυφραίνετο ἐν υἱοῖς ἀνθρώπων ου πω τότε παραβάσεως ου σης, ου τως ἐπὶ τελειώσει καὶ ἀποκαταστάσει τῆς ἐπὶ τὸ\n\nἀρχαῖον τῶν ε ργων αὐτοῦ εὐφραίνοιτο θεός, τῆς θεοῦ εὐφροσύνης οὐκ εὐπαθείας ου σης (ἀπαθὲς γὰρ τὸ θεῖον) ἀλλ' ἀποδοχῆς τῶν τελείαν ἀρετὴν κατορθωσάντων. Εἰ δέ σοι βούλεται πνευματικῶς ε χειν ταῦτα, ὡς α ν ἐπιβλέπῃ θεὸς κατὰ τὸ ̓Επίβλεψον ἐπ' ἐμέ, καὶ ̓Οφθαλμοὶ κυρίου ἐπὶ δικαίους, τούτῳ οὐχ ε στηκεν ε τι τὰ γήινα ἀλλὰ σκοτοδινῶντα τρέμει, ὡς ἀποβληθῆναι καὶ παρελθεῖν τὴν ὑλικὴν ε ξιν. ̓Εφαπτόμενος δὲ ὁ θεὸς καὶ τῶν πονηρῶν δυνάμεων διὰ τὴν ὑπερηφανίαν ὀρῶν καλουμένων, καπνίζει αὐτάς, ἐναύσματι η δη αὐτὰς ἐνιεὶς τῆς διὰ πυρὸς κολάσεως. Αισω τῷ κυρίῳ, τοῦ ᾳ σματος οὐκ ἐν φωνῇ ἀλλ' ἐν νοήσεσι τὴν υ παρξιν ε χοντος· ψαλῶ δὲ καὶ ἐν πράξεσι τελείαις τῷ θεῷ, ε ως ὑπάρχω υ παρξιν ε χων καθ' η ν μετέχω τοῦ ὑπάρχοντος πρὸ τῶν αἰώνων καὶ εἰπόντος ̓Εγώ εἰμι ὁ ω ν. Εὐπρόσδεκτα δὲ καὶ ἀρέσκοντα τῷ θεῷ διαλεγόμενος ἐρῶ ̔Ηδυνθείη αὐτῷ ἡ διαλογή μου. ου τω γὰρ καὶ αὐτὸς τὴν ἐκκλησίαν ἀποδεξάμενός φησιν ἐν τῷ Αισματι τῶν ᾀσμάτων ̔Η φωνή σου ἡδεῖα. Ωσπερ κατὰ τὴν ἱστορίαν διηνεκῶς Σαμουὴλ ἐν τῇ σκηνῇ τοῦ μαρτυρίου λειτουργῶν ἑώρα τὸ τοῦ θεοῦ πρόσωπον, ου τως οἱ συνεχῶς καὶ ἀδιαστάτως ἐξετάσει δογμάτων τῆς ἀληθείας καὶ πράξει τῶν ἀρετῶν ἐπιδεδωκότες σφᾶς διαπαντὸς ζητοῦσι τὸ πρόσωπον τοῦ θεοῦ, ἰδεῖν αὐτὸν νῷ καθαρῷ βουλόμενοι.","english":"For just as in the beginning, having made all things exceedingly good, he rejoiced when he had completed the inhabited world, and rejoiced among the sons of men—there being as yet no transgression—so at the consummation and restoration of his works to their ancient state, God would rejoice; the joy of God being not a passion (for the divine is impassible) but an acceptance of those who have achieved perfect virtue. But if you wish these things to be understood spiritually: when God looks upon them, according to \"Look upon me,\" and \"The eyes of the Lord are upon the righteous,\" then the earthly things no longer stand but, reeling in darkness, tremble, so as to be cast off and pass away—the material condition. And God, touching also the evil powers, which are called \"lofty\" because of their pride, makes them smoke, already kindling in them the fire of punishment. I will sing to the Lord—the song having its substance not in voice but in thoughts; and I will sing with perfect deeds to God, so long as I exist, having existence according to which I partake of him who exists before the ages and who said, \"I am the one who is.\" And speaking things well-pleasing and acceptable to God, I will say, \"Let my meditation be sweet to him.\" For thus he too, having received the church, says in the Song of Songs, \"Your voice is sweet.\" Just as according to the history Samuel, serving continually in the tabernacle of witness, saw the face of God, so those who have given themselves over to continuous and unceasing examination of the doctrines of truth and to the practice of the virtues seek the face of God at all times, wishing to see him with a pure mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":555,"ref":"p555","source":"πρόσωπον δὲ θεοῦ ὁ χαρακτὴρ τῆς ὑποστάσεώς ἐστι, τυγχάνων εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου· διὸ καὶ ὁ ὁρῶν αὐτὸν εὐθὺς ὁρᾷ τὸν θεόν. Στόμα δὲ αὐτοῦ τὸν λόγον αὐτοῦ νοήσαις, ο ς καὶ νομοθέτου καὶ ἀκριβοῦς παιδευτοῦ δίκην κεκριμένα παιδεύματα καὶ παραγγέλματα ὑμῖν δέδωκε. Δούλους εἰπὼν τοῦ θεοῦ τοὺς ἐξ ̓Αβραὰμ διὰ τὴν ἐξ ̓Αβραὰμ καταγωγὴν τοῦ γένους καὶ ἐκλεκτοὺς τοὺς ἐκ ̓Ιακὼβ διὰ τὸ Αὐτοῦ καὶ ἐπωνύμους ει ναι αὐτοῦ, καὶ ἐκλογὴν ἐκ τῶν ἐθνῶν τότε προσληφθέντας εἰς κλῆρον ι διον θεοῦ καὶ αὐτῶν κύριον καὶ θεὸν ι διον τὸν θεόν, ο μως κατὰ πάντας ἀνθρώπους ει ναί φησι τὴν κρίσιν τὴν προνοητικήν. 1005 ̔Ο τῶν χιλίων γενεῶν ἀριθμὸς οὐ κατὰ πλήθους ει ρηται ἀλλὰ διὰ τὴν πρὸς μονάδα οἰκείωσιν, ω σπερ καὶ ἐν τῷ Χιλιάδες εὐθηνούντων, καὶ ε τι ̓Αγαθόν μοι ὁ νόμος τοῦ στόματός σου ὑπὲρ χιλιάδας χρυσίου καὶ ἀργυρίου. Δι' ο ν ει πον α ν καὶ αὐτοὶ Μέτοχοι Χριστοῦ γεγόναμεν, α τε ἀξιωθέντες τῆς τοῦ υἱοῦ τοῦ θεοῦ ἐπιφανείας· αὐτὸν γὰρ ει ναι τὸν Χριστὸν τὸν καὶ αὐτοῖς λελαληκότα καὶ αὐτὸς ὁ σωτὴρ διδάσκει ἐν οι ς φησιν ̓Αβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ι να ι δῃ τὴν ἡμέραν τὴν ἐμήν, καὶ ει δεν καὶ ἐχάρη. πότε ει δεν η ο τε ἀναβλέψας τοῖς ὀφθαλμοῖς ει δεν ἐπιστάντα τὸν θεὸν αὐτῷ πρὸς τῇ δρυῒ τῇ Μαμβρῇ; τότε γάρ φησιν ἡ γραφὴ Ωφθη ὁ θεὸς ̓Αβραάμ. καὶ ταῦτα ου ν, εἰ καὶε τερον, ἀναγκαῖα η ν ἀπαγγελθῆναι τοῖς ε θνεσιν ὑπὸ τῶν ἐνταῦθα προστεταγμένων τοῦτο ποιεῖν. Τὸ Βραχεῖς ἀντὶ ὀλίγων ει πεν. τὸ γὰρ βραχὺ ἐπὶ μεγέθους κεῖται, τὸ δὲ ὀλίγους ἐπὶ ἀριθμητῶν τάττεται.","english":"The face of God is the impress of his substance, being the image of the invisible God; therefore the one who sees it immediately sees God. And you may understand his mouth as his Word, who, like a lawgiver and a strict teacher, has given you discerned teachings and commandments. Having called those from Abraham slaves of God because of the descent of the race from Abraham, and the chosen ones from Jacob because they are named after him, and the election from the nations who were then taken into the lot of the divine God, and God himself as their lord and God, he nevertheless says that the providential judgment is over all men. The number of a thousand generations is not spoken according to quantity but because of its affinity to the monad, just as also in the passage \"Thousands of those who prosper,\" and again, \"Good to me is the law of your mouth above thousands of gold and silver.\" Therefore, since we too have become partakers of Christ, having been deemed worthy of the manifestation of the Son of God; for he himself is the Christ who also spoke to them, and the Savior himself teaches this in the words, \"Abraham your father rejoiced that he might see my day, and he saw it and was glad.\" When did he see it? Was it not when, lifting up his eyes, he saw God standing by him at the oak of Mamre? For then the Scripture says, \"God appeared to Abraham.\" And these things, then, even if they are of another time, it was necessary to be proclaimed to the nations by those here commanded to do this. He said \"brief\" instead of \"few.\" For \"brief\" is used of magnitude, while \"few\" is assigned to things numbered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":556,"ref":"p556","source":"Τοὺς πόδας αὐτοῦ μόνους ἐταπείνωσαν, ἐν πέδαις τῆς ψυχῆς αὐτοῦ οὐ συνδεθείσης ἀλλ' ε ξω τοῦ σιδήρου γεγενημένης. ο σοι γὰρ δεσμοῖς περιβαλλόμενοι ἀγεννῶς τὴν περίστασιν φέρουσιν, καμφθεῖσαν ὑπὸ τοῦ σιδήρου τὴν ψυχὴν ε χουσι. τοῦτο δὲ ὑπέμεινεν οὐκ εἰς α παν. περιορίζει γὰρ τῆς περιστάσεως τὸ τέλος, εἰπὼν αὐτὴν κεκρατηκέναι μέχρις ου διῆλθεν ὁ τοῦ θεοῦ λόγος· καθ' ο ν ἐκ τοῦ δεσμωτηρίου μετασταλεὶς κηδεμὼν καὶ τροφεὺς πάντων κεχειροτόνητο, τοῦ λογίου τοῦ κυρίου πυρώσαντος ἐπὶ τῷ ζέειν τῷ πνεύματι καὶ ἐξημμένον αὐτὸ ε χειν τῷ θείῳ φωτί, μεθ' ο καὶ τηρεῖν δυνατὸν παραίνεσιν λέγουσαν Τὸ πνεῦμα μὴ σβέννυτε. Καὶ αὐτὸς δὲ ̓Ιωσὴφ οι δεν τοῦτο τὸ δόγμα· διὸ πρὸς τοὺς αἰτίους ε φη Οὐχ ὑμεῖς ἀπεστάλκατέ με ω δε· ὑμεῖς μὲν γὰρ εἰς κακὸν ἐβουλεύσασθε, ὁ δὲ θεὸς εἰς\n\nἀγαθόν. 1010 ̓Επεὶ μὴ πάντες οι οί τέ εἰσιν ἐξ ἑαυτῶν καὶ δι' ἑαυτῶν ἀναχωρεῖν τῶν βλαβερῶν, τοῖς ου τως ἀσθενοῦσιν ἀποστέλλει θεὸς τοὺς δυναμένους ὁδηγοὺς καὶ ἡγεμόνας τῆς ὁδοῦ τῆς ἐπὶ τὰ ἀγαθὰ φερούσης. εἰσὶ δὲ ου τοι ὁ θεοῦ νόμος Μωυσῆς καὶ ὁ ἀρχιερατικὸς λόγος ου σύμβολον ̓Ααρών· ὁ μὲν διαγορεύων τὰ πρακτέα, ὁ δὲ λειτουργῶν ὑπὲρ ἡμῶν τῷ θεῷ καὶ τὰς ἐξ αὐτοῦ χάριτας διαπορθμεύων ἡμῖν· οι ς ἡγεμόσι χρώμενοι τὴν Αι γυπτον φεύγομεν. Κατὰ ἀναγωγὴν δὲ νοήσεις ὡς ε καστος τῶν ἐν ταύταις ταῖς φυλαῖς ὑγείαν καὶ σθένος ε χων ἐρεῖ Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με, πλουτῶν δὲ καὶ ἐν ε ργοις ἀγαθοῖς παντί τε λόγῳ καὶ πάσῃ γνώσει, ἐν ἀργυρίῳ καὶ χρυσίῳ, καὶ ε ξω τῆς Αἰγύπτου ὑπὸ θεοῦ γίνεται.","english":"They humbled only his feet, while the soul of his was not bound but had come to be outside the iron. For those who are encompassed by such bonds bear the circumstance ignobly, having their soul bent by the iron. But he endured this not to the end. For the end of the circumstance limits it, since he said that it had held sway until the word of God passed through, according to which, having been transferred from the prison, he had been appointed guardian and nurturer of all, when the oracle of the Lord had set it on fire to boil in the spirit and to have it kindled with the divine light, after which it is also possible to keep the exhortation that says, Do not quench the Spirit. And Joseph himself knew this doctrine; therefore he said to those who were responsible: You did not send me here; for you intended it for evil, but God for good. Since not all are of themselves and through themselves able to withdraw from harmful things, God sends to those who are thus weak guides and leaders of the road that leads to good things. And these are the law of God, Moses, and the high-priestly word, of which Aaron is a symbol; the one declaring what must be done, the other ministering on our behalf to God and ferrying to us the graces that come from him. Using these as leaders, we flee Egypt. And by way of ascent you will understand that each of those in these watches, having health and strength, will say, I can do all things in him who strengthens me, and being rich also in good works and in every word and all knowledge, in silver and gold, he comes to be outside Egypt by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":557,"ref":"p557","source":"ἀδύνατον γὰρ ἀσθενοῦντά τινα καὶ χρυσίου καὶ ἀργυρίου τῶν προειρημένων στερούμενον ἐξελθεῖν τῆς Αἰγύπτου. 1012 ̔Αγίων ἐστὶν ἡ προκειμένη μάλιστα φωνὴ τῶν πρὸ τῆς ἐπιδημίας τοῦ σωτῆρος παρακαλούντων, ο πως μνησθῇ αὐτῶν ὁ κύριος ἐν τῇ εὐδοκίᾳ τοῦ λαοῦ αὐτοῦ η ν ηὐδόκησεν ἐν τῷ ἀγαπητῷ υἱῷ ἑαυτοῦ σῶσαι κρίνας τὸν λαὸν ἑαυτοῦ καὶ τὸν κόσμον· δεικνὺς γοῦν αὐτόν φησιν Ου τός ἐστιν ὁ υἱός μου ὁ ἀγαπητὸς ἐν ῳ ηὐδόκησα. ἐπεὶ ου ν ο μματι διανοίας ει δον οἱ θεῖοι προφῆται ἐπιθυμήσαντες ἰδεῖν καὶ ἀκοῦσαι τὰ πρὸς ̓Ιησοῦ γινόμενα καὶ λαλούμενα, ἀξιοῦσι μνήμην αὐτῶν γενέσθαι ἐν τῇ κατὰ τὴν εὐδοκίαν σωτηρίᾳ. Σωτήριον δὲ θεοῦ πολλάκις ὁ Χριστὸς λέγεται, ὡς καὶ ἐν τῷ Οψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ ἡμῶν. ταύτην τὴν ἐπίσκεψιν ὁ τοῦ βαπτιστοῦ πατὴρ ἐμφανίζων περὶ θεοῦ φησι Διὰ σπλάγχνα ἐλέους θεοῦ ἡμῶν ἐν οι ς ἐπεσκέψατο ἡμᾶς ἀνατολὴ ἐξ υ ψους. ̓Επισκεψαμένου δὲ ἡμᾶς ἐν τῷ σωτηρίῳ ἑαυτοῦ, ὑπάρξει ἡμῖν τὸ ἐκλεκτοὺς αὐτοῦ γενέσθαι καὶ θεάσασθαι ἐν τῇ χρηστότητι τῶν ἐκλεκτῶν αὐτοῦ τὴν ἐπιτελουμένην χαρὰν καὶ εὐφρανθῆναι ἐν τῇ θείᾳ εὐωχίᾳ τοῦ ε θνους τοῦ συμπληρουμένου ἐκ πάντων τῶν πιστευόντων. Κατορθωθείη δὲ ἡμῖν καὶ τὸ ἐπαινεῖσθαι μετὰ τῆς κληρονομίας αὐτοῦ, η τοι η ς ὀρέξει ἡμῖν ὡς κληρονόμοις η η ς ε χει κληρονομίας. τίς δὲ αυ τη η ἡ ἐξ ἐθνῶν ἐκκλησία κατὰ τὸ Αι τησαι παρ' ἐμοῦ, καὶ δώσω σοι ε θνη τὴν κληρονομίαν σου; πνευματικῶς γὰρ λοιπὸν κατὰ τὸ εὐαγγέλιον τῷ νόμῳ προσέχοντες ἐπαινοῦνται μετὰ τῆς προειρημένης κληρονομίας.","english":"For it is impossible for one who is weak and deprived of the aforementioned gold and silver to depart from Egypt. The present utterance is especially that of the saints who, before the coming of the Savior, entreated that the Lord remember them in the good pleasure of his people—which he was well pleased in his beloved Son, having judged to save his own people and the world. Showing him, then, he says: \"This is my beloved Son, in whom I was well pleased.\" Since, therefore, the divine prophets saw with the eye of the mind, desiring to see and hear the things done and spoken by Jesus, they ask that a remembrance of them be made in the salvation according to the good pleasure. And Christ is often called the salvation of God, as also in \"All flesh shall see the salvation of our God.\" The father of the Baptist, making this visitation clear concerning God, says: \"Through the tender mercies of our God, in which the dayspring from on high has visited us.\" And when he has visited us in his own salvation, it will be ours to become his elect and to behold in the goodness of his elect the joy that is being accomplished, and to be gladdened in the divine banquet of the people that is being completed from all who believe. And may it be granted to us also to be praised together with his inheritance—that is, that we have it as an inheritance in desire as heirs. And what is this but the Church from the Gentiles, according to \"Ask of me, and I will give you the Gentiles as your inheritance\"? For spiritually, henceforth according to the Gospel, those who attend to the law are praised together with the aforementioned inheritance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":558,"ref":"p558","source":"ἐπαινοῦνται δὲ ὑπὸ τοῦ θεοῦ καὶ ὑπὸ τῶν ἱερῶν δυνάμεων ἀποδεχομένων τοὺς εὐδοκιμεῖν σπεύδοντας παρὰ τῷ θεῷ. ̓Αναλαμβάνοντες δὲ καὶ τὸ πρόσωπον οἱ θεῖοι α νδρες τῶν μεταγινωσκόντων ἐφ' οι ς ε δρασαν κακῶς, καὶ διδάσκοντες πῶς μετὰ τὰς ἁμαρτίας μετανοεῖν δεῖ φασιν, οὐχ ̔Αμαρτάνομεν, ἀλλ' ̔Ημάρτομεν μετὰ τῶν πατρῶν ἡμῶν· πατέρας ἑαυτῶν λέγοντες η τοι τοὺς προγόνους καὶ προγενεστέρους η τοὺς κατὰ κακίαν αὐτοὺς γεγεννηκότας. πάντ' ου ν α λέξουσιν ἐξομολογούμενοι εἰς παρῳχηκότα χρόνον ἐνέκλιναν φάσκοντες ̔Ημάρτομεν ἠνομήσαμεν ἠδικήσαμεν. ευ δὲ καὶ τὸ ἀπαριθμουμένους ἐφ' οι ς μετανοοῦσι μὴ φάναι ̓Ησεβήσαμεν· οὐ γὰρ ε ξω τῆς θεότητος γενάμενοι ἀλλὰ περιεχόμενοι αὐτῆς ὑπὸ παθῶν καὶ μοχθηρᾶς ε ξεως ἡττώμενοι ἡμάρτανον καὶ τὰ α λλα ἐποίουν. 1013 ̔Ο ἐπιτιμήσας τῇ ἐρυθρᾷ θαλάσσῃ πᾶσι θεὸς ἀνωμολόγηται. εἰ ου ν καὶ ̓Ιησοῦς κλονουμένῃ ἐπιτιμᾷ τῇ θαλάσσῃ, ι ν' ἐκ τρικυμίας η κλύδωνος γαλήνη γένηται, θεὸς ω ν ἀποδείκνυται αὐτὸς ω ν ὁ ἐπιτιμήσας τῇ ἐρυθρᾷ θαλάσσῃ ῃ υἱὸς ἐκείνου. Ομως δ' ἐπιτιμήσαντος τοῦ θεοῦ τῇ ἐρυθρᾷ θαλάσσῃ, ξηραίνεται ὡς διοδεύσιμον αὐτὴν γένεσθαι τὴν πάλαι θάλασσαν καὶ α βυσσον διὰ τὸ τῶν ὑδάτων πλῆθος ου τω καλουμένην. Καὶ ἐποίησαν μόσχον ἐν Χωρήβ, ε χοντες φαντασίαν ἐξ Αἰγύπτου κομισθεῖσαν τοῦ ἐν Μέμφει Απιδος. διὸ καὶ πρὸς τούτῳ τῷ μόσχῳ καὶ ἑτέροις γλυπτοῖς προσεκύνησαν, συνεσχημένοι τῷ δράματι τῆς πολυθεότητος. αὐτίκα γοῦν μόσχον","english":"They are praised by God and by the holy powers, who receive those who strive to be approved before God. And the divine men, taking up also the person of those who repent of the evils they have done, and teaching how one must repent after sins, say, \"We do not sin, but we have sinned with our fathers\"—calling their fathers either their forebears and ancestors, or those who begot them in wickedness. Therefore all these things they will say, confessing; they turned to the past time, saying, \"We have sinned, we have acted lawlessly, we have done wrong.\" And it is well that, enumerating the things for which they repent, they do not say, \"We have acted impiously\"; for it was not that they had gone outside the Godhead but, being encompassed by it, they sinned, overcome by passions and a wretched disposition, and did the other things. God, who rebuked the Red Sea, is acknowledged by all. If, then, Jesus also rebukes the tossing sea, so that out of the surge and billow calm may come, he is shown to be God, himself being the one who rebuked the Red Sea, or the son of that one. Nevertheless, when God rebuked the Red Sea, it is dried up, so that the sea of old, and the deep so called because of the abundance of waters, becomes passable. And they made a calf in Horeb, having a fantasy brought from Egypt of the Apis in Memphis. Therefore they also worshiped this calf and other carved images, held fast by the delusion of polytheism. At once, then, a calf","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":559,"ref":"p559","source":"ε να πεποιηκότες ὡς πολλοὺς δεικνῦντες ε φασκον Ου τοι οἱ θεοί σου, ̓Ισραήλ, οἱ ἀναγαγόντες σε ἐκ γῆς Αἰγύπτου.\n\n1015 αργ Καὶ ὁ ἐπιφερόμενος ψαλμός, περιέχων θεοῦ εὐεργεσίας καὶ ἐλεημοσύνας πρὸς τοὺς ἀνθρώπους γεγενημένας αι νος αὐτοῦ τυγχάνων, προτεταγμένον ε χει τὸ ἀλληλουϊά. Οι ς μεταπίπτει τὰ περιεστηκότα θλιβερά (μηδὲν αὐτῶν εἰσενεγκαμένων εἰς τοῦτο), ἐλέει χρηστοῦ θεοῦ ταῦτα ε χειν ἐγνωκότες λέγειεν α ν τοὺς προκειμένους στίχους. καὶ ἐπεὶ ει έν τινες ἐν προσκαίροις νομιζομένοις ἀγαθοῖς γινόμενοι, ου τοι ἐλέου θεοῦ ἁπλῶς πεῖραν ε χουσιν, εἰς τὸν αἰῶνα ἐλεουμένων τῶν αἰώνια ἀγαθὰ παρ' αὐτοῦ ἐχόντων. ει πε γοῦν καὶ αὐτὸς ὁ χρηστὸς θεὸς πρός τινα ̓Ελέῳ αἰωνίῳ ἐλέησά σε. ου τω δὲ καὶ ε λεος ποιεῖ εἰς χιλιάδας τοῖς αὐτὸν ἀγαπῶσιν, ἑτοιμάζων αὐτοῖς α ὀφθαλμὸς οὐκ ει δεν οὐδὲ ου ς η κουσεν οὐδ' ἐπὶ καρδίαν ἀνθρώπου ἀνέβη. ει ρηται καὶ πρότερον τὸ ἀγαθὸν τῷ χρηστῷ συνωνυμεῖν. Διὸ καὶ ἐν ἐρήμῳ τε ἀρετῶν ο ντες ἐπλανώμεθα, ποδηγὸν καὶ ἡγεμόνα μὴ ε χοντες ῳ ἑπόμενοι εὑρεῖν οι οί τε η μεν μετὰ τὴν ὁδὸν πόλιν ευ διατεταγμένην ἱερῷ νόμῳ ἐν ῃ κατοικεῖν ἠδυνάμεθα μὴ ἀναχωροῦντες αὐτῆς. ε στι δὲ ἀρετὴ καὶ θεοῦ σοφία. Καὶ τῆς προκαταλαβούσης πτωχείας ἐναντίως ἐχούσης τοῦ πλουτεῖν ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει καὶ ἐν ε ργοις ἀγαθοῖς, ὁ τούτων τῶν κακιῶν ἀφεθεὶς οὐδὲ κολάσεις πειρασθήσεται. Ετι βαδιζόντων τῆς ἀνομίας αὐτῶν ὁδόν, ἀντελάβετο αὐτῶν ὁ ι λεω θεός, ἐπείπερ διὰ πλῆθος ω ν ει χον ἀσεβειῶν ταπεινωθέντες ἐνείχοντο τοῖς ἀφ' ω ν αὐτοὺς ἐξήγειρε.","english":"...having done so, showing many, they were saying: \"These are your gods, O Israel, who brought you up out of the land of Egypt.\"\n\nAnd the psalm that follows, containing God's benefactions and mercies that have been shown to men, being his, has \"Hallelujah\" placed before it. Those whose surrounding afflictions have changed (though they themselves contributed nothing to this), knowing that they have this by the mercy of the good God, would say the verses set before us. And since some, being in temporary things reckoned good, do not simply have experience of God's mercy—those who are shown mercy forever having eternal goods from him. For indeed the good God himself says to someone: \"With eternal mercy I have shown you mercy.\" And so he shows mercy to thousands of those who love him, preparing for them what \"eye has not seen nor ear heard, nor has it entered into the heart of man.\" It has been said before that the good is synonymous with the kind. Therefore also, being in the desert of virtues, we were wandering, having no guide and leader, following whom we might be able to find after the journey a city well ordered by sacred law, in which we could dwell without departing from it. And it is virtue and the wisdom of God. And since the preceding poverty is opposite to being rich in every word and all knowledge and in good works, the one released from these evils will not even be tried by punishments. While they were still walking in the way of their lawlessness, the merciful God took hold of them, since, humbled because of the multitude of impieties they had, they were held fast by those from which he raised them up.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":560,"ref":"p560","source":"καὶ ο ρα εἰ δύνασαι ἐφαρμόσαι τούτοις τὸ περὶ τοῦ ἐν τῷ σταυρῷ μετανοήσαντος λῃστοῦ· ε τι γὰρ ἐν ὁδῷ ἀνομίας ο ντος αὐτοῦ (διὰ λῃστείαν γὰρ κατεκέκριτο) καὶ ταπεινωθέντος κολάσει διὰ τὰς ἀνομίας α ς ει χεν, ἀντελάβετο αὐτοῦ ὁ εἰπὼν πρὸς αὐτὸν Σήμερον μετ' ἐμοῦ ε σῃ ἐν τῷ παραδείσῳ. Καθόλου δὲ καὶ ἐπὶ τοῦ σώματος καὶ ἐπὶ τῆς ψυχῆς ὁ διά τι νόσημα καχεκτῶν πρὸς πᾶσαν τροφὴν ἀπεχθάνεται σωματικήν τε καὶ ψυχικήν, οἱ δὲ τὴν ὑγείαν τῆς ψυχῆς ε χοντες πεινῶσι καὶ διψῶσι τὴν δικαιοσύνην. Πύλαι δὲ θανάτου αἱ πρὸς θάνατον ἁμαρτίαι. ταύταις ἐγγίζουσιν οἱ πρὶν ἐλθεῖν πρὸς αὐτὸν ε τι ζωτικὴν ε χοντες πνοήν τε καὶ δύναμιν, λέγω δὴ τὴν περὶ θεοῦ ε ννοιαν· διὸ ἐν τῷ θλίβεσθαι αὐτοὺς βοῶσι πρὸς κύριον, καὶ σῴζει αὐτοὺς ἐκ πασῶν τῶν κατεχουσῶν ἀναγκῶν. καὶ εἰ μὴ πρὸς κύριον ἐκέκραξαν, ε φθανον α ν καὶ μέχρις αὐτοῦ τοῦ θανάτου. 1021 ̓Εξαγγέλλει δὲ ἐν ἀγαλλιάσει τὰ ε ργα αὐτοῦ πᾶς ὁ τὰ εἰς ἑαυτὸν γενόμενα ἐξαγγέλλων καὶ πεῖραν ἐσχηκὼς τῆς αὐτοῦ εὐεργεσίας, οὐχ ὁ ἁπλῶς τὰ ἑτέρων γενόμενα διηγούμενος. Τὸ δὲ ἀναβαίνειν λέγεσθαι τὰ υ δατα ε ως τοῦ οὐρανοῦ καὶ καταβαίνειν ε ως τῆς ἀβύσσου καθ' ὑπερβολὴν ει ρηται. καὶ γὰρ τοῦ τοιούτου τρόπου ευ ροις α ν μυρία παραδείγματα ἐν τῇ γραφῇ· περὶ γὰρ τῶν πόλεων τῶν τοῦ ̓Ισραὴλ ἐχθρῶν ο τι τετειχισμέναι η σαν ε ως τοῦ οὐρανοῦ διὰ τὸ ἐν ὑψηλοῖς τετειχίσθαι τείχεσι, καὶ τὸ ̔Υπὲρ χιόνα δὲ λευκανθήσομαι τῷ αὐτῷ ει ρηται τρόπῳ. Αλλοι φασί· κτήνη α ν ει εν τὰ καλούμενα πρόβατα, οι τινες ε ξουσι πλῆθος καὶ μέγεθος διὰ τὸ κατωρθωκέναι πραΰτητα καὶ εὐμάθειαν.","english":"And consider whether you can apply to these things the account of the robber who repented on the cross. For while he was still in the way of lawlessness (for he had been condemned for robbery) and was humbled by punishment because of the lawless deeds he had committed, the one who said to him, \"Today you will be with me in paradise,\" took hold of him. And in general, both in body and in soul, the one in a bad condition because of some disease loathes all food, both bodily and spiritual, whereas those who have the health of the soul hunger and thirst for righteousness. And the gates of death are the sins that lead to death. Those who approach these gates, before coming to him, still have vital breath and power—I mean, the thought concerning God; therefore, when they are afflicted, they cry out to the Lord, and he saves them from all the necessities that constrain them. And if they had not cried out to the Lord, they would have reached even death itself. And everyone who proclaims the things that have happened to himself, and has had experience of his beneficence, proclaims his works in exultation—not the one who merely recounts the things that have happened to others. And the statement that the waters rise up to heaven and descend to the abyss is said by way of hyperbole. For you would find countless examples of this manner in the Scripture; for concerning the cities of the enemies of Israel, that they were walled up to heaven because they were fortified with high walls, and the saying \"I shall be made whiter than snow\" is spoken in the same manner. Others say: the so-called sheep would be cattle, which have abundance and size because they have attained gentleness and docility.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":561,"ref":"p561","source":"1024 ̓Αλλὰ καὶ μὴ ε χουσα κατειπεῖν τῆς περὶ τὰ ε θνη οἰκονομίας τοῦ θεοῦ ἐμφράξει τὸ στόμα αὐτῆς. ἀνομίαν δὲ νοήσεις τὸν διάβολον καὶ πάντα τὸν κατ' αὐτὴν πεποιωμένον κατὰ τὸ ̓Ενεφράγη στόμα λαλούντων α νομα. 1025 ̓Επειδὴ τὸ πολὺ αὐτῶν ἀνάκειται τῇ πνευματικῇ διανοίᾳ, σοφῶν καὶ συνετῶν ε στι τὸ συνιέναι αὐτά.\n\n1026 Δόξα αὐτοῦ ἡ πρακτικὴ καὶ θεωρητικὴ ε ξις καθ' η ν διάκειται πρὸς τὴν ἠθικὴν καὶ διανοητικὴν ἀρετήν. Οι ς ἀνέτειλε τὸ φῶς τὸ ἀληθινόν, πρὸς κύριον ὀρθρίσαντες ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατοῦντες, πλήττοντες τὸ ψαλτήριον καὶ κρούοντες τὴν κιθάραν μελῳδοῦσι τῷ πανσόφῳ θεῷ, εὐρύθμως καὶ ἐναρμονίως τοὺς υ μνους ἀναπέμποντες. ει ρηται δὲ ἐν τῷ ψαλμῷ τί ψαλτήριον καὶ τί κιθάρα. Μεγαλύνεται ε ως τοῦ οὐρανοῦ τὸ ε λεος, ἀρχόμενον ἀπὸ τῆς γῆς· Τοῦ γὰρ ἐλέους κυρίου πλήρης ἡ γῆ. τὸ τέλος ε χει τοὺς ἀρξαμένους ἀπὸ τῆς γῆς ἐλεεῖσθαι ἐπὶ τὸν οὐρανὸν φθάσαι ἐπὶ τῷ τὴν βασιλείαν τῶν οὐρανῶν κληρονομῆσαι. μεγαλύνεται δὲ καὶ ἡ ἀλήθεια αὐτοῦ ἐν ταῖς τὸν πνευματικὸν διακονουμέναις ὑετὸν νεφέλαις Μωυσῇ καὶ τοῖς προφήταις, ἐπείπερ ἡ διακονία αὐτῶν ἀπὸ τῆς σκιᾶς ἀρξαμένη εἰς τὴν ἀλήθειαν καταλήγει, ὡς καὶ αὐτοὺς πνεύματι καὶ ἀληθείᾳ προσκυνῆσαι τῷ πατρὶ ὡσαύτως τοῖς ἀποστόλοις καὶ πᾶσι τοῖς τοῦ πνεύματος μαθηταῖς. 1029 ̓Απὸ τῆς πρώτης λέξεως ε ως τοῦ ̓Επὶ πᾶσαν τὴν γῆν ἡ δόξα σου ὁ αὐτός ἐστι τῶν Ν, ἀπὸ δὲ τοῦ ἑξῆς στίχου μέχρι τελευτῆς τῶν ΝΘ· ο θεν ε καστα τῶν προκειμένων ἐκεῖ εἰρηκότες νῦν ἐπιτεμνόμεθα.","english":"But also, since she is unable to speak against God's economy concerning the Gentiles, let it stop her mouth. And you will understand \"lawlessness\" as the devil and everyone formed in accordance with it, according to \"The mouth of those who speak lawlessness has been stopped.\" Since the greater part of them is devoted to the spiritual meaning, it belongs to the wise and understanding to comprehend them.\n\nHis glory is the practical and contemplative disposition, according to which he is disposed toward ethical and intellectual virtue. Those for whom the true light has risen, having risen early toward the Lord and walking decently as in the day, striking the psaltery and plucking the lyre, sing to the all-wise God, sending up hymns rhythmically and harmoniously. And it has been said in the psalm what the psaltery is and what the lyre is. His mercy is magnified as far as heaven, beginning from the earth; for the earth is full of the Lord's mercy. The end has those who began to receive mercy from the earth reach heaven, in order to inherit the kingdom of heaven. And his truth is magnified also in the clouds that minister the spiritual rain—Moses and the prophets—since their ministry, beginning from the shadow, ends in the truth, so that they too worship the Father in spirit and truth, just as the apostles and all the disciples of the Spirit do. From the first phrase as far as \"Over all the earth is your glory\" it is the same as the fifty-eighth; but from the next verse until the end, the fifty-ninth; therefore, having spoken there of each of the points set before us, we now summarize.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":562,"ref":"p562","source":"1030 ̔Υψουμένου τοῦ θεοῦ ἐν τοῖς τὴν εἰκόνα τοῦ ἐπουρανίου φοροῦσι καὶ διὰ τοῦτο οὐρανοῖς καλουμένοις, ἡ δόξα αὐτοῦ ἐπὶ πᾶσαν ἐκτείνεται τὴν γῆν τὴν δυναμένην καρποφορεῖν ἑκατὸν ἑξήκοντα τριάκοντα· η ὑψουμένου τοῦ θεοῦ ἐπὶ τὰς θεωρητικὰς τοῦ κόσμου φύσεις προσαγορευομένας οὐρανούς, ἡ δόξα αὐτοῦ ἐπὶ τὰς πρακτικὰς γῆν ὀνομαζομένας τυγχάνει. Οὐκ α λλως οἱ α ξιοι τοῦ ὑπὸ σοῦ ἀγαπᾶσθαι ῥυσθεῖεν ἀπὸ τῶν κατεχόντων πολεμίων η καὶ τῶν περιστάντων αὐτούς, η σοῦ σώσαντος τῇ δεξιᾷ σου καὶ ἐπακούοντος ἐμοῦ τοῦ ὑπὲρ αὐτῶν πρεσβευομένου. 1032 ̓Ωμίασις ἑρμηνεύεται Σίκημα, εργου σύμβολον ου σα. ὑψωθεὶς ου ν ὁ κύριος ἐπὶ τὸν σταυρὸν καὶ ἀναβεβηκώς, διεμέρισε τῶν ἀνθρώπων τὰ ε ργα ὡς τὰ μὲν δικαιῶσαι, τὰ δὲ ἀποδοκιμάσαι· κριτὴς γὰρ δίκαιός ἐστι. διὸ καὶ τὸν περίγειον τόπον, διὰ τὸ ει ναί που κάτω κοιλάδα καλούμενον τῶν ἐν αὐτῷ διατριβόντων σωμάτων ἀνθρωπίνων, σκηνώματα καλεῖται τῶν ἐνοικουσῶν ψυχῶν διαμέτρησιν τῷ καὶ τῶν κάτω καὶ τῇδε πραγμάτων προνοεῖσθαι. ἀμέλει γοῦν εἰς πάντα τὰ ε θνη ἀπέστειλε τοὺς κήρυκας τῆς ἀληθείας, κηρυχθῆναι τὸ εὐαγγέλιον δικαιώσας. Γαλαὰδ μετοικισμός, Μανασσῆς δὲ ἀπὸ λήθης, ̓Εφραῒμ καρποφορία ἑρμηνεύεται. ἐρεῖ ου ν ὁ σωτὴρ ̓Εμός ἐστι Γαλαάδ, καὶ ἐμός ἐστι Μανασσῆς, ἀπὸ τῆς κακίας ἐπὶ τὴν ἀλήθειαν η ἀπὸ κακίας εἰς ἀρετὴν η γῆς εἰς οὐρανὸν μετοικιζόμενος· ἐμὸς δ' ἐστὶ καὶ ὁ λήθην τῶν καλῶν πᾶσαν ὑπερβὰς καὶ ἀπὸ ταύτης γεγενημένος. ὁ γὰρ μετὰ λήθην εἰς μνήμην ἐρχόμενος Μανασσῆς ἐστι, τουτέστι ἀπὸ λήθης ἀφεὶς καὶ καταλιπὼν τὴν λήθην καθ' η ν ἐπιλέληστο θεοῦ τῶν ἀγαθῶν.","english":"When God is exalted among those who bear the image of the heavenly one and for this reason are called heavens, his glory extends over all the earth that is able to bear fruit a hundred, sixty, thirty; or when God is exalted over the contemplative natures of the world, which are addressed as heavens, his glory comes to rest upon the practical ones, which are named earth. The worthy ones would not otherwise be rescued from the enemies who hold them and those who surround them, unless you saved them with your right hand and listened to me as I intercede on their behalf. Omiasis is translated as Sikeima, being a symbol of work. When the Lord was therefore exalted upon the cross and had ascended, he divided the works of men, so as to justify some and reject others; for he is a righteous judge. Therefore also the region around the earth, because it is somewhere below and is called a valley, is called tabernacles of the human bodies dwelling in it, a measurement of the souls that inhabit them, since he provides for things both below and here. At any rate, he sent the heralds of the truth to all the Gentiles, having justified the proclamation of the gospel. Galaad is translated as migration, Manasseh as from forgetfulness, Ephraim as fruit-bearing. The Savior will therefore say: Galaad is mine, and Manasseh is mine, being migrated from wickedness to truth, or from wickedness to virtue, or from earth to heaven; and mine is also the one who has surpassed all forgetfulness of good things and has come to be from it. For the one who comes after forgetfulness into memory is Manasseh, that is, having dismissed and abandoned the forgetfulness from which he had forgotten God's good things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":563,"ref":"p563","source":"ἀλλὰ καὶ ἡ πολλὴ καρποφορία τῶν πεπιστευκότων ἐθνῶν σκέπη καὶ ἀντίληψις τοῦ σωτῆρος γέγονεν· ὡς γὰρ Παῦλος τοῖς πρὸς αὐτοῦ ὠφεληθεῖσι γράφει ὡς ει εν αὐτοῦ χαρὰ καὶ στέφανος, ου τω καὶ ὁ σωτὴρ ἀντίληψιν ε χει στέφανον αὐτοῦ πλεκόμενον τοὺς δικαιοσύνην καὶ ἀλήθειαν καρποφοροῦντας. Καὶ ̓Ιούδας δὲ βασιλεὺς αὐτοῦ ἐστιν, οὐ τῷ βασιλεύειν αὐτοῦ ἀλλὰ τῷ βασιλέα ο ντα προσοικειῶσθαι αὐτῷ. τοιοῦτος δὲ ὁ Δαυίδ, η τάχα πᾶς ἐξομολογούμενος ἐφ' οι ς κατώρθωσεν ̓Ιούδας ἐστι ἐξομολόγησις ἑρμηνευόμενος. ̔Ο μέντοι Μωὰβ διὰ τὸ κολαστικὸς ει ναι τῶν αὐτῷ παραδεδομένων ὑπὸ κυρίου τῆς ἐλπίδος τοῦ λέγοντος λέβης ἐστίν. ὁ δὲ λέβης πολλαχοῦ τῶν προφητῶν σημαίνει κόλασιν. ἐπεὶ ου ν χρηστῇ προθέσει αἱ κολάσεις ἐπάγονται ἐλπίδα ἀγαθὴν διαδεχομένην ε χουσαι, λέβης ἐλπίδος καὶ προσδοκία ἀγαθῶν ἐστιν. ̓Επὶ τὴν ̓Ιδουμαίαν ἐκτενῶ τὸ ὑπόδημά μου. εἰ πρόσωπον ει η τοῦ σωτῆρος τὸ ταῦτα λέγον, ἐπεὶ μεταλαμβάνεται ἡ ̓Ιδουμαία εἰς τὸ γηίνη, ἐρεῖ ἐπὶ τὴν γῆν καὶ τὰ γήινα πορείαν ποιήσασθαι· σύμβολον γὰρ","english":"But also the abundant fruitfulness of the nations that have believed has become a shelter and a help of the Savior; for as Paul writes to those who were benefited by him that he has joy and a crown in them, so also the Savior has as his help his crown, being woven from those who bear fruit of righteousness and truth. And Judah is his king, not by his ruling over him, but by the one who is king being closely joined to him. Such is David, or perhaps every one who gives thanks for the things in which he succeeded is Judah, being interpreted as thanksgiving. Moab, however, because he is punitive toward those handed over to him by the Lord, is a cauldron of the hope of the one who says this. And the cauldron in many places of the prophets signifies punishment. Since, then, the punishments are brought on with a good purpose, having a good hope succeeding them, it is a cauldron of hope and expectation of good things. Upon Idumea I will stretch out my sandal. If it be the person of the Savior who says these things, since Idumea is taken to mean the earthly, he will say that he makes his journey upon the earth and earthly things; for it is a symbol","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":564,"ref":"p564","source":"κεκαλυμμένης πορείας τὸ ὑπόδημα. πάλαι μὲν ου ν γυμνῇ τῇ πορείᾳ ἐχρῆτο κτίζων προνοούμενος, νῦν δὲ μετὰ σαρκὸς η ς περίκειται η καὶ ὑπόδημα αὐτοῦ τυγχάνει. ἐπειδὴ δὲ καὶ τὸ εὐαγγέλιον ὑπεδήσαντό τινες τῇ ἑτοιμασίᾳ τῆς εἰρήνης, καὶ τοῦτο τὸ ὑπόδημα πανταχοῦ διαδοθὲν ἐξετάθη ἐπὶ τὴν ̓Ιδουμαίαν καθ' ἑκατέρους τοὺς εἰρημένους τρόπους.\n\n1033 Οὐ πᾶσι τὰ αὐτὰ δεξιά, ἀλλὰ τῷ μὲν σπουδαίῳ τὰ νοητὰ καὶ τὰ τῆς ἀρετῆς, τῷ δὲ φαύλῳ τὰ αἰσθητὰ καὶ τὰ τῆς κακίας· ἐν μὲν τοῖς δεξιοῖς τοῦ ἁγίου θεὸς ι σταται, ἐν δὲ τοῖς τοῦ ἁμαρτωλοῦ διάβολος. ἀλλ' ι σως ἀντερεῖ τις λέγων· Καὶ περὶ ̓Ιησοῦ τοῦ μεγάλου ἱερέως ἁγίου τυγχάνοντος λέλεκται Καὶ ὁ διάβολος εἱστήκει ἐκ δεξιῶν αὐτοῦ τοῦ ἀντικεῖσθαι αὐτῷ. οὐκ ἐπέστησε δὲ ὁ ἀνθιστάμενος τῇ τῶν λέξεων διαφορᾷ· ἐπὶ μὲν γὰρ τοῦ ̓Ιούδα Διάβολος στήτω ἐκ δεξιῶν αὐτοῦ γέγραπται, ἐπὶ δὲ τοῦ μεγάλου ἱερέως Καὶ ὁ διάβολος εἱστήκει ἐκ δεξιῶν αὐτοῦ ἀντικεῖσθαι αὐτῷ· τῇ γὰρ δεξιότητι τοῦ ἁγίου ι σταται μαχόμενος καὶ ἀνθιστάμενος, εἰ καὶ ἀνατρέψαι οὐχ οι ός τέ ἐστι τὸν ου ὁ θεὸς ἐν τοῖς δεξιοῖς ἐστι· τοῦ δὲ ̓Ιούδα ὡς ἐν ἰδίῳ τόπῳ τοῖς δεξιοῖς ι σταται. διὸ καὶ φαῦλός ἐστι, καὶ ε τι τὸ ἑπόμενον ἐμφαίνει τὴν πονηρίαν αὐτοῦ, τοῦ σωτῆρος εὐχομένου εἰς ἁμαρτίαν γενέσθαι τὴν τοῦ ̓Ιούδα προσευχήν. γίνεται εἰς ἁμαρτίαν προσευχὴ τῷ ἀναπέμποντι αὐτήν, ο ταν ἀποτυγχάνῃ ω ν αἰτεῖται. Ηυ ξατο γοῦν, τρόπον τινὰ προδιδοὺς τὸν διδάσκαλον, ἀφανισθῆναι τὸν λόγον αὐτοῦ καὶ σκορπισθῆναι πάντας τοὺς μαθητὰς καὶ πεπιστευκότας, ἀλλ' ἀπέτυχεν.","english":"...the sandal of a covered journey. Formerly he did not use a bare journey when creating and providing, but now he is clothed with flesh, which is also his sandal. And since some have shod themselves with the gospel in the preparation of peace, this sandal too, spread everywhere, was stretched out upon Idumea in both of the ways that have been mentioned.\n\n1033 Not all have the same right hand, but for the earnest man the intelligible things and the things of virtue, and for the base man the sensible things and the things of vice; in the right hands of the saint God stands, but in those of the sinner the devil. But perhaps someone will object, saying: And concerning Jesus the great high priest, who is holy, it has been said, And the devil stood at his right hand to oppose him. But the objector did not notice the difference in the wording; for in the case of Judas it is written, Let the devil stand at his right hand, but in the case of the great high priest, And the devil stood at his right hand to oppose him; for he stands at the right hand of the saint fighting and opposing, even if he is not able to overthrow him, since God is in his right hand; but in the case of Judas, as in his own place, he stands at his right hand. Therefore he is also base, and what follows further indicates his wickedness, since the Savior prays that the prayer of Judas become unto sin. A prayer becomes unto sin for the one who sends it up, whenever he fails to obtain what he asks. So then he prayed, in a certain manner betraying the teacher, that his word be made away with and that all the disciples and believers be scattered, but he failed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":565,"ref":"p565","source":"ε δραμε γοῦν ὁ λόγος αὐτοῦ, καὶ οἱ πιστεύοντες αὐτῷ ὁσημέραι αὐξάνοντες τὴν πᾶσαν οἰκουμένην ἐπλήρωσαν. Καὶ α λλως γε γίνεταί τινι εἰς ἁμαρτίαν ἡ προσευχή, ο ταν μὴ α δεῖ ἀλλὰ α μὴ συμφέροι αὐτῷ ἀξιοῖ λαβεῖν παρὰ τοῦ θεοῦ καὶ διὰ τοῦτο κρίναντος αὐτόν, ἐπεὶ μηδὲ α πρέπει θεὸν διδόναι μηδὲ αὐτῷ λυσιτελῆ ᾐτήσατο. Παντὸς δὲ προδότου τῆς ἀληθείας γίνονται αἱ ἡμέραι ὀλίγαι, α ς ει χε φωτιζόμενος, πρὶν προδῷ τὴν ἀλήθειαν. ὑπὸ τοῦ ἀληθινοῦ φωτὸς φωτιζόμενος, λαμβάνει δὲ καὶ τούτου τὴν ἐπισκοπὴν ἀντ' αὐτοῦ διδάσκαλος γινόμενος, ὁ καὶ ἐμμείνας καὶ προκόψας ἐν τῇ ἀληθείᾳ. Πατέρες τοῦ ̓Ιούδα οἱ κατὰ προδοσίαν γεννήσαντες αὐτὸν ει ναι δύνανται οι τε διὰ τῆς δόσεως τῶν ἀργυρίων εἰς τοῦτο αὐτὸν παρορμήσαντες, καὶ ε τι ὁ βαλὼν εἰς τὴν καρδίαν αὐτοῦ Σατανᾶς προδοῦναι τὸν κύριον, καὶ οἱ ε χοντες σοφίαν τούτου τοῦ αἰῶνος α ρχοντες περὶ ω ν ὁ Παῦλος Εἰ γὰρ ε γνωσαν, οὐκ α ν τὸν κύριον τῆς δόξης ἐσταύρωσαν. 1035 ̓Εθανάτωσε δὲ αὐτόν, αι τιος γενόμενος τοῦ εἰς θάνατον παραδοθῆναι. 1036 ̔Ο τὴν τοῦ δούλου μορφὴν περικείμενος ὡς πρὸς κύριον τὸν πατέρα λαλεῖ. λέγει δὲ τῷ κυρίῳ, ο πως ποιήσει μετ' αὐτοῦ ε λεος εὐεργετῶν τοὺς πιστεύοντας ο ντας αὐτοῦ σῶμα· τὰ γὰρ εἰς τὸ σῶμα αὐτοῦ γινόμενα ἑαυτῷ λογίζεται. διό φησι Ποίησον μετ' ἐμοῦ ε νεκεν τοῦ ὀνόματος σου, ἐπείπερ ἐν τούτῳ ἐλήλυθα πρὸς ου ς ἀπέστειλάς με φάσκων ̓Εγὼ ἐν τῷ ὀνόματι τοῦ πατρὸς ἐλήλυθα· ε νεκεν ου ν τούτου τοῦ ὀνόματος ποίησον, Οτι χρηστὸν τὸ ε λεός σου, εὐεργετικὸν ο ν καὶ μεστὸν ἀγαθότητος·","english":"His word, then, ran, and those who believed in him, increasing daily, filled the whole inhabited world. And in another way prayer becomes a cause of sin for someone, when he asks to receive from God not what is fitting but what is not beneficial to him, and for this reason God judged him, since he asked for what is neither proper for God to give nor profitable to him. But for every traitor of the truth the days become few—the days he had while being enlightened, before he betrayed the truth—being enlightened by the true light. And he receives also the oversight of this instead of it, becoming a teacher, the one who both remained and advanced in the truth. The fathers of Judas can be those who begot him for betrayal, and those who urged him to this by the giving of silver, and further Satan who cast it into his heart to betray the Lord, and the rulers who have the wisdom of this age, concerning whom Paul says, For if they had known, they would not have crucified the Lord of glory. But he put him to death, having become the cause of his being handed over to death. He who is clothed with the form of a slave speaks as to a lord, to the Father. And he says to the Lord, that he will deal mercifully with him, benefiting those who believe, who are his body; for what is done to his body he reckons to himself. Therefore he says, Deal with me for the sake of your name, since indeed in this I have come to those whom you sent me, saying, I have come in the name of the Father; for the sake of this name, then, deal with me, For your mercy is good, being beneficent and full of goodness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":566,"ref":"p566","source":"ποίησον δέ, ἐπεὶ Καὶ ἡ καρδία μου τετάρακται ἐντός μου. Λέγοις δ' α ν καρδίαν καὶ ἰσοψύχους αὐτοῦ τοὺς ἀποστόλους, τῶν ὑποδεεστέρων πεπιστευκότων τυγχανόντων αὐτῷ σῶμα. ἐπεὶ ου ν ἐσκορπίσθησαν οἱ μαθηταὶ σκανδαλισθέντες ἐν τῇ νυκτὶ ἐκείνῃ, ο τ' ἐπαρέστησαν ἐπὶ τῷ κρατῆσαι αὐτὸν ̓Ιούδας καὶ ὁ τῶν Φαρισαίων οχλος, τεταράχθαι αὐτοὺς καρδίαν αὐτοῦ τυγχάνοντας συνέβη. πλὴν εἰ καὶ ἐταράχθη ἡ καρδία αὐτοῦ, ἀλλ' ου ν οὐκ ἀπέστη αὐτοῦ, περιεχομένη αὐτοῦ καὶ ε νδον ου σα τῶν μαθητῶν αὐτοῦ. ̓Αλλὰ καὶ πᾶς ὁ ταραττόμενος τὴν καρδίαν ἀπὸ λογισμῶν η παθῶν, μηδὲν δὲ πράττων η λέγων κατὰ τὴν ταραχήν, ἐρεῖ τὸ ̓Εταράχθη ἡ καρδία μου ἐντός μου. Ει τ' ἐπεὶ ἀεὶ ἐν\n\nἀνθρώποις η μελλεν ὁ σωτὴρ διάγειν (ἀνελήφθη γοῦν μετὰ ἀνάστασιν εἰς οὐρανούς), ἐρεῖ περὶ τῆς ἀνθρωπίνης ζωῆς οὐ μονίμου οὐδ' ἑστηκυίας ου σης ὡς σκιὰ ἐν τῷ ἐκλείπειν ̓Αντανῃρέθης μου ἐκτιναχθέντος ὡς ἀκρίδος· ὡς γὰρ αἱ ἀκρίδες δι' ἀσθένειαν φύσεως θᾶττον ἐκτινάσσονται σοβούμεναι, ου τω κἀγὼ ἀσθενῆ ζωὴν δι' ἀνθρώπους ἀναλαβὼν ἐπὶ τῷ σταυρωθῆναι ἐξ ἀσθενείας ταχέως ἐξεδιώχθην μετὰ ἀνάστασιν ἀναληφθείς. Δύναται καὶ περὶ πάντων τῶν μαθητῶν ὡς περὶ αὐτοῦ λέγειν τὸ ̓Εξετινάχθην ὡσεὶ ἀκρίδες, ἐπείπερ διωκόμενοι καὶ ἐκτινασσόμενοι πρὸς τῶν κακοῦν θελόντων οὐ ταπεινοῦνται ἀλλ' ἱπτάμενοι μετάρσιοι φέρονται. καὶ πάντες ου ν οἱ μάρτυρες ἐκτιναχθέντες ὡσεὶ ἀκρίδες, ἐάσαντες τὰ κάτω, διώκουσι τὸ βραβεῖον τῆς α νω κλήσεως. 1037 ̓Αποδιδοὺς δὲ τὴν αἰτίαν τοῦ ἐξομολογεῖσθαι καὶ αἰνεῖν αὐτὸν ἐπήγαγεν Οτι παρέστη ἐκ δεξιῶν πένητος·","english":"Do this, since \"And my heart is troubled within me.\" You might call his heart also his apostles, of equal soul to him, since those who believed, being lesser, happen to be his body. Since, then, the disciples were scattered, having been scandalized on that night when Judas and the crowd of the Pharisees stood by to seize him, it happened that they were troubled in heart, being his heart. Yet even if his heart was troubled, it did not depart from him, being held together by him and being within his disciples. But also everyone who is troubled in heart by thoughts or passions, yet does nothing or says nothing in accordance with the trouble, will say, \"My heart was troubled within me.\" And since the Savior was always going to spend his time among humans (for he was taken up into the heavens after the resurrection), he will speak concerning human life, which is not lasting nor stable, as a shadow when it declines: \"You were taken away when I was shaken off like a locust.\" For just as locusts, by the weakness of their nature, are shaken off more quickly when startled, so too I, having taken up a weak life for the sake of humans in order to be crucified, was quickly driven out from weakness, taken up after the resurrection. He can also say concerning all the disciples as concerning himself, \"I was shaken off like locusts,\" since when persecuted and shaken off by those who wish to harm them, they are not humbled but, flying, are carried aloft. And so all the martyrs, shaken off like locusts, having let go of things below, pursue the prize of the upward calling. And giving the reason for confessing and praising him, he added, \"Because he stood at the right hand of the poor man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":567,"ref":"p567","source":"ἐμοῦ δηλονότι τοῦ ὑπὲρ πάντων πτωχεύσαντος, ο πως τῇ ἐμῇ πτωχείᾳ πλουτήσωσι. παρίσταται δὲ ἐκ δεξιῶν τοῦ πάντα δεξιῶς πράττοντός τε καὶ φρονοῦντος. πάλιν δὲ τοῦ ἐκ δεξιῶν αὐτοῦ παρεστάναι τὸν θεὸν τὴν πρόφασιν τιθεὶς λέγει Τοῦ σῶσαι τὴν ψυχήν μου.\n\n1038 Πληρώσαντι τὴν οἰκονομίαν ἐκ νεκρῶν τε ἀναστάντι καὶ εἰς οὐρανὸν ἀναληφθέντι τῷ υἱῷ κυρίῳ ο ντι ει πεν ὁ κύριος Κάθου ἐκ δεξιῶν μου, ε ως α ν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου, τουτέστιν ὁ πατήρ. Παῦλος γοῦν οι δε μετὰ τὴν ἀνάληψιν ταύτην εἰρῆσθαι τὴν φωνὴν διὰ τοῦ φάναι Καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς· καὶ ἑξῆς Τίνι γὰρ τῶν ἀγγέλων ει ρηκέ ποτε Κάθου ἐκ δεξιῶν μου; κύριος τοίνυν ω ν ὁ πατὴρ τῶν πρὸς αὐτοῦ γεγενημένων ἁπάντων λέγει τῷ κυρίῳ τῆς κτίσεως Κάθου ἐκ δεξιῶν μου, ε ως α ν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Λέγει δὲ ὁ πατὴρ τῷ υἱῷ ὡς α ν ει ποι πατὴρ υἱῷ καὶ υἱὸς πατρί, οὐ γὰρ προφορᾷ χρώμενος διαλέγεται τῷ υἱῷ· αὐτὸς γὰρ αὐτοῦ νόησις ἀλήθειά τε καὶ σοφία καὶ λόγος. κάθηται δὲ ἐν τοῖς δεξιοῖς ὁ κύριος τοῦ κυρίου. οὐ τοπικῶς η σῶμα η ν η ει χεν ὁ ταῦτα λέγων, κα ν ἐν τόπῳ τὸ δεξιὸν ἐζητοῦμεν. δεξιοῖ τοιγαροῦν τοῦ θεοῦ οἱ μετέχοντες αὐτοῦ καθὸ θεὸς καὶ α γιος καὶ ἀγαθός ἐστιν· ω ν οὐκ α λλος ἡγήσεται η α μα τῷ πατρὶ βασιλεύων. τὸ γὰρ Κάθου ἐκ δεξιῶν συμβασιλεύειν τοῦ υἱοῦ δηλοῖ πρὸς τὸν πατέρα. Ει τ' ἐπὶ τῶν λογικῶν· οἱ μὲν σοφίαν καὶ ἀκραιφνεστάτην ἀρετὴν ε χοντες θρόνος εἰσὶ τοῦ θεοῦ· καὶ ἐν τούτοις καθήμενος ὁ σωτὴρ ἐν δεξιᾷ τοῦ θεοῦ κάθηται.","english":"Clearly of me, who became poor for the sake of all, so that by my poverty they might become rich. He stands at the right hand of the one who does and thinks all things rightly. Again, giving as the reason that God stands at his right hand, he says, \"To save my soul.\"\n\n1038 To the Son, the Lord, who fulfilled the dispensation, who rose from the dead and was taken up into heaven, the Lord said, \"Sit at my right hand, until I make your enemies a footstool for your feet\"—that is, the Father. Paul, then, indicates that this voice was spoken after that ascension, by saying, \"Having made purification of sins, he sat down at the right hand of the Majesty on high\"; and next, \"For to which of the angels did he ever say, 'Sit at my right hand'?\" The Lord, therefore, being the Father of all things that have come to be from him, says to the Lord of creation, \"Sit at my right hand, until I make your enemies a footstool for your feet.\" But the Father speaks to the Son as a father would speak to a son and a son to a father; for he does not converse with the Son by utterance, since he himself is his own understanding, truth, wisdom, and word. And the Lord of the lord sits at the right hand. Not in a spatial sense—whether a body or whatever he who said these things had—even if we sought the right hand in a place. Therefore, those who partake of God, insofar as he is God and holy and good, are at the right hand of God; and no other will rule over them than the one who reigns together with the Father. For \"Sit at my right hand\" signifies the Son's reigning together with the Father. And in the case of rational beings: those who possess wisdom and unalloyed virtue are a throne of God; and sitting among these, the Savior sits at the right hand of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":568,"ref":"p568","source":"οἱ δὲ πρὸς κακίαν καὶ κακοδοξίαν ἑλάσαντες ἐχθροὶ τοῦ λόγου καὶ τῆς ἀληθείας εἰσί. βούλεται δὲ καὶ τούτους ὁ πατὴρ διὰ μετανοίας ελκων ὑπὸ τὴν πορείαν καὶ τοὺς πόδας τοῦ λόγου ποιῆσαι, ι ν' ὑποπόδιον αὐτοῦ γεγενημένοι κατὰ τὸ ἐγχωροῦν α πτωνται τῶν ποδῶν αὐτοῦ· μεθ' η ν ἁφὴν πρὸς ἀρετὴν καὶ σοφίαν εὐκινητότεροι γινόμενοι ἐξ ὑποποδίου καὶ αὐτοὶ θρόνος ε σονται. διό φησιν ὁ Παῦλος Δεῖ γὰρ αὐτὸν βασιλεύειν, α χρις ου θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ. καὶ ἐνταῦθα ου ν ὁ θεός φησιν Εως α ν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. κάθηται μὲν γὰρ ἐκ δεξιῶν τοῦ πατρὸς βασιλεύων εἰς ο σον οἱ ἐχθροὶ ἀντιτείνουσιν. ο ταν δὲ αὐτοὺς ὑποτάξῃ καὶ ὑποπόδιον ἑαυτοῦ ποιῆσαι ἀρχὴν ὠφελείας ἐν αὐτοῖς τεθεικώς, ὀρέγων χεῖρα ἀνάγει αὐτούς, ο πως καὶ αὐτοὶ ἐν δεξιοῖς ἀριθμηθεῖεν, οὐκέτι ου σης κακίας τότε δι' η ν ἐτύγχανον ἀριστεροί, ὡς λοιπὸν τὸν πατέρα ἐν υἱῷ καὶ τὸν υἱὸν ἐν πατρὶ ε ν ει ναι καὶ πάντας τελειωθέντας τοὺς λογικοὺς ε ν γενέσθαι πρὸς τὸν πατέρα καὶ τὸν υἱὸν τοῦ θεοῦ πάντα ἐν πᾶσι γινομένου. Νοήσεις καὶ ου τως· τὸ τῆς ἀρχῆς ο νομα βασιλείαν ἐνταῦθα σημαίνει ου σαν μετὰ τοῦ σωτῆρος ἐν τῇ ἡμέρᾳ τῆς δυνάμεως αὐτοῦ η μετὰ ἀνάστασιν η ν ἀνέστη ἐκ νεκρῶν· εἰ γὰρ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ","english":"But those who have rushed headlong into wickedness and false opinion are enemies of the Word and of the truth. The Father wishes also to draw these through repentance under the course and to make them the feet of the Word, so that having become his footstool, as far as possible they may touch his feet; after this touch, becoming more nimble toward virtue and wisdom, they too shall be a throne instead of a footstool. Therefore Paul says, For he must reign until he has put all his enemies under his feet. And here God says, Until I make your enemies a footstool for your feet. For he sits at the right hand of the Father, reigning as long as the enemies resist. But when he has subjected them and, having placed in them the beginning of benefit, made them his footstool, stretching out his hand he raises them up, so that they too may be numbered among those on the right, since wickedness no longer exists then, on account of which they happened to be on the left, so that for the rest the Father is in the Son and the Son in the Father, and all rational beings, having been perfected, may become one toward the Father and the Son of God, with God becoming all in all. You will understand it also in this way: the name of rule signifies here the kingdom that is with the Savior on the day of his power, either after the resurrection which he raised from the dead; for if he was crucified from weakness, yet he lives from","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":569,"ref":"p569","source":"δυνάμεως θεοῦ. η σημαίνων τὴν προσοῦσαν αὐτῷ σύμφυτον ἀρχήν, καθ' η ν κρατεῖ καὶ δυναστεύει (αυ τη δὲ ἡ τῆς δυνάμεως ἡμέρα) οὐκ ἐν τοῖς τυχοῦσιν ἀλλ' ἐν ταῖς λαμπρότησι τῶν ἁγίων καθ' α ς ε ξουσιν ὑπὸ τοῦ ἀληθινοῦ φωτὸς φωτιζόμενοι καὶ λαμπρυνόμενοι ω στ' α ν εἰπεῖν Εστω ἡ λαμπρότης κυρίου τοῦ θεοῦ ἡμῶν ἐφ' ἡμᾶς. ̓Εὰν δὲ ἀρχὴν τοὺς ἀρχομένους λέγῃ, καθ' ο σημαινόμενον ει ρηται ̔Ο θεὸς πάσης ἀρχῆς ἐπικρατῶν, καὶ τὸ ̓Εγενήθη ἡ ἀρχὴ αὐτοῦ ἐπὶ τοῦ ω μου αὐτοῦ, καὶ ου τως ἐρεῖς μετὰ τοῦ ει ναι τοὺς ἀρχομένους ὑπ' αὐτοῦ ἐν τῇ ἡμέρᾳ τῆς δυνάμεως αὐτοῦ η καταυγάζει η λιος δικαιοσύνης ω ν. λέγει γοῦν αὐτὸς περὶ τῶν ὑπ' αὐτοῦ βασιλευομένων πρὸς τὸν πατέρα Θέλω ι να ο που εἰμὶ ἐγὼ καὶ αὐτοί εἰσι μετ' ἐμοῦ, ι να θεωρῶσι τὴν δόξαν τὴν ἐμήν. Πάντες οἱ ἐκκλησιαστικοὶ οὐ νῦν πρότερον ἀλλὰ καὶ ἀεὶ πρὸς τοῦ πατρὸς τὴν προκειμένην λέγουσι φωνὴν εἰρῆσθαι συναπτομένην τῇ ἀρχῇ τοῦ ψαλμοῦ ου τως· Ει πεν ὁ κύριος τῷ κυρίῳ μου Κάθου ἐκ δεξιῶν μου, ε ως α ν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου· ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε, –τῶν α λλων ἡμιστίχων διὰ μέσου εἰρημένων. καὶ ε οικέ γε καὶ ὁ ἀπόστολος ταύτῃ τῇ διανοίᾳ ἠκολουθηκὼς εἰρηκέναι Τίνι γὰρ τῶν ἀγγέλων ει ρηκέ ποτε Κάθου ἐκ δεξιῶν μου; μονονουχὶ λέγων· Οὐδενὶ τῶν γεννητῶν ἀλλὰ τῷ μονογενεῖ υἱῷ ἑαυτοῦ μόνῳ ει πε Κάθου ἐκ δεξιῶν μου, ἐπεὶ καὶ μόνος αὐτός ἐστι μονογενὴς ω ν ἐν κόλποις τοῦ πατρός. Ιδωμεν δὲ καὶ αὐτὴν τὴν λέξιν τί βούλεται. καὶ ῥητέον γε ο τι ὁ θεὸς ἁπλοῦς μὲν καὶ ἀσύνθετός ἐστι·","english":"of power of God—either signifying the innate principle that belongs to him, according to which he rules and holds dominion (and this is the day of his power), not among ordinary things but in the splendors of the saints, according to which they will be enlightened and made radiant by the true light, so as to say, \"Let the splendor of the Lord our God be upon us.\" But if he calls the ruled \"a beginning,\" in the sense in which it is said, \"God is ruler over every beginning,\" and \"His beginning came to be upon his shoulder,\" then you will also say thus, that with the existence of those ruled by him, in the day of his power, the sun of righteousness shines upon them. At any rate, he himself says concerning those ruled by him to the Father, \"I wish that where I am, they also may be with me, that they may behold my glory.\" All the ecclesiastical writers say that this present utterance was spoken by the Father, not now for the first time but also always, joined to the beginning of the psalm thus: \"The Lord said to my Lord, Sit at my right hand, until I make your enemies a footstool for your feet; from the womb before the morning star I begot you\"—the other half-verses having been spoken in between. And the apostle also seems to have followed this thought when he said, \"For to which of the angels did he ever say, Sit at my right hand?\"—almost saying: To none of the begotten did he say it, but to his only-begotten Son alone he said, \"Sit at my right hand,\" since he alone is the only-begotten who is in the bosom of the Father. Let us also consider what the expression itself means. And it must be said that God is simple and uncompounded:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":570,"ref":"p570","source":"καὶ ο μως ου τως αὐτοῦ ὑπάρχοντος, ὁ θεῖος λόγος, ἐὰν δημιουργὸν αὐτὸν γνησίως παραστῆσαι βούλεται, ἀφ' ω ν ι σμεν, ὁμιλῶν τῶν χειρῶν αὐτοῦ λέγει ε ργα ει ναι τοὺς οὐρανοὺς καὶ τὴν α λλην κτίσιν. ου τω καὶ γνησίας γονεῖς, ο ταν λόγον ποιώμεθα, γαστέρα ὀνομάζομεν. ἐπεὶ γάρ εἰσι κυρίως τινῶν υἱοί, α λλοι δὲ εἰσποιητοὶ καὶ θετοί, ο ταν μὴ τοὺς θετοὺς ἀλλὰ τοὺς κυρίως σημαίνωμεν, λέγομεν γεννήματα γαστρὸς αὐτοὺς τῶν τεκόντων. καὶ θεὸς ου ν γνήσιον υἱὸν καὶ ἐξ ἑαυτοῦ τὸν μονογενῆ παραστῆσαι θέλων γαστρὸς μνημονεύει. ἀλλ' ω σπερ τὸ ποιεῖν αὐτὸν χερσὶ θεοπρεπῶς, ου τω καὶ τὸ γεγεννηκέναι ἐκ γαστρὸς ἀκούωμεν. ̓Αλλὰ πολλὰ μὲν τὰ χειρῶν ε ργα, ε ν δὲ τὸ μονογενὲς γέννημα γαστρός· ο θεν οὐ ταὐτὸν τὸ κτίζειν καὶ τὸ γεννᾶν ἐπὶ θεοῦ ῥητέον, ὡς οι ονταί τινες. πάντα μὲν γὰρ διὰ τοῦ λόγου καὶ ἐν σοφίᾳ γεγένηται, ἡ σοφία δὲ καὶ ὁ λόγος οὐ διά τινος ἀλλ' ἐκ θεοῦ γεγέννηται. διὸ οὐ ταὐτὸν τὸ γεννᾶν τῷ ποιεῖν· εἰ γὰρ μὴ ει χε διαφοράν, οὐδὲν ἐκώλυεν εἰπεῖν· Αἱ χεῖρές μου ἐποίησάν σε, καὶ γαστρός μου ε ργα οἱ οὐρανοί. ἀλλ' ω σπερ ἡ λέξις πολλὴν ε χει παραλλαγήν, ου τω καὶ τὰ σημαινόμενα ὑπ' αὐτῆς. ̓Αλλ' οὐκ ἀγνοοῦντι τῷ υἱῷ ταῦθ' ὁ πατὴρ λέγει, ἀλλ' ι ν' ἡμεῖς γνῶμεν τὴν οἰκειότητα τοῦ πατρὸς πρὸς τὸν υἱὸν καὶ τοῦ υἱοῦ πρὸς τὸν πατέρα, ἀνεγράφη ταῦτα. Ωσπερ καὶ τὸ ὑπ' αὐτῆς τῆς μονογενοῦς σοφίας εἰρημένον Πρὸ δὲ πάντων βουνῶν γεννᾷ με, διὸ καὶ ἐνταῦθα πρὸ ἑωσφόρου γεγεννῆσθαι λέγεται, ἑωσφόρου δὲ φωτός, οὐκ αἰσθητοῦ μόνου ἀλλὰ καὶ νοητοῦ.","english":"And yet, although he is so, the divine Word, if he wishes genuinely to present him as creator, speaking from what we know, says that the heavens and the rest of creation are the works of his hands. In the same way, we also, when we speak of genuine parents, call the womb by name. For since some are properly sons of certain people, while others are adopted and made sons, when we mean not the adopted but the proper ones, we call them offspring of the womb of those who bore them. And God, then, wishing to present a genuine son and the only-begotten who is from himself, makes mention of a womb. But just as his making with hands is to be understood in a God-befitting way, so too let us hear his having begotten from a womb. But many are the works of his hands, yet one is the only-begotten offspring of the womb; whence creating and begetting must not be said to be the same in God, as some suppose. For all things came to be through the Word and in Wisdom, but Wisdom and the Word were begotten not through anything but from God. Therefore begetting is not the same as making; for if there were no difference, nothing would prevent saying: My hands made you, and the heavens are the works of my womb. But just as the expression has a great distinction, so too do the things signified by it. But the Father says these things not because the Son is ignorant of them, but so that we might know the intimacy of the Father toward the Son and of the Son toward the Father—for this reason these things were written. Just as also what was said by the only-begotten Wisdom herself: Before all the hills he begets me—therefore here too he is said to have been begotten before the morning star, and the morning star is of light, not sensible only but also intelligible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":571,"ref":"p571","source":"εἰ δὲ καὶ τῶν νοητῶν, πρόδηλον ο τι καὶ πάσης τῆς κτίσεως κατὰ τὸ εἰρημένον Καὶ αὐτός ἐστι πρὸ πάντων. Ωσπερ ἡμῖν ὁ σωτὴρ ορκον ὁρίζει ει ναι τὸ Ναὶ ναὶ καὶ τὸ Ου ου, ου τω μᾶλλον δὲ πολλῷ πλέον θεὸς ἀληθεύων ὀμνύναι λέγεται, οὐ ἀπωμοτικῷ η κατωμοτικῷ τινι χρησάμενος. ωμοσε τοίνυν ὁ κύριος καὶ οὐ μεταμελήσεται, ἐπείπερ ἀμεταμέλητα τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ θεοῦ· κλῆσις δὲ μεγίστη ἡ τοῦ σωτῆρος εἰς ἱερωσύνην καὶ ἀμεταμέλητον χάρισμα, ἡ ἱερωσύνη οὐ κατὰ τὴν τάξιν ̓Ααρὼν ἀλλὰ τοῦ Μελχισεδὲκ εἰς τὸν αἰῶνα. ἡ γὰρ τοῦ ̓Ααρὼν μέχρι καιροῦ διορθώσεως ἐπικειμένη μετετέθη, ῃ φησιν ὁ Παῦλος Μετατιθεμένης τῆς ἱερωσύνης ἀνάγκῃ καὶ νόμου μετάθεσις γίνεται. ἡ δὲ πρὸς τὸν σωτῆρα γεναμένη διαθήκη αἰώνιος ἀπαράβατον ε χει τὴν ἱερωσύνην, σῴζειν εἰς τὸ παντελὲς δυναμένου τούτου τοῦ ἱερέως τοὺς δι' αὐτοῦ προσερχομένους τῷ θεῷ ζῶν πάντοτε\n\nεἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν. ου τως δὲ καὶ τὰς πνευματικὰς θυσίας, θυσίαν αἰνέσεως καὶ δικαιοσύνην ου σας, ὑπὲρ ἡμῶν προσάγει τῷ πατρί, ἀλλὰ καὶ ἑαυτὸν ὑπὲρ πάντων θυσίαν προσηγίοχεν ἐπὶ τῇ τῶν ο λων σωτηρίᾳ. Τοῦ πατρὸς εἰπόντος Κάθου ἐκ δεξιῶν μου τῷ υἱῷ, νῦν λέγεται Κύριος ἐκ δεξιῶν σου, ὡς φανεροῦσθαι μὴ τοπικῶς ἐκ δεξιῶν τοῦ πατρὸς ει ναι τὸν υἱόν. ἰδοὺ γὰρ α μα καὶ αὐτὸς ἐκ δεξιῶν καὶ ὁ πατὴρ αὐτοῦ ἐκ δεξιῶν ἐστιν, ο περ ἀδύνατον εἰ τοπικῶς τὸ ̓Εκ δεξιῶν νοοῖτο. ὡς ου ν ὁ πατὴρ ἐν τῷ υἱῷ καὶ ὁ υἱὸς ἐν τῷ πατρί, ου τως ὁ υἱὸς τοῦ πατρὸς δεξιός.","english":"But if he is also [Lord] of things intelligible, it is evident that he is also [Lord] of all creation, according to what is said: And he himself is before all things. Just as our Savior defines an oath for us to be the Yes and the No, so—rather, much more—God, speaking truth, is said to swear, not using any oath of denial or of affirmation. The Lord has sworn, then, and will not repent, since the gifts and the calling of God are without repentance; and the greatest calling is that of the Savior to the priesthood, and the gift without repentance is the priesthood, not according to the order of Aaron but of Melchizedek forever. For the priesthood of Aaron, which was imposed until the time of correction, was changed, as Paul says: When the priesthood is changed, there is of necessity also a change of law. But the covenant made with the Savior is eternal and has an inviolable priesthood, since this priest is able to save completely those who through him draw near to God, living always to intercede for them. And so he also offers the spiritual sacrifices on our behalf to the Father—sacrifices of praise and righteousness as they are—but he has also brought himself as a sacrifice for all for the salvation of all. When the Father said to the Son, Sit at my right hand, now it is said, The Lord is at your right hand, so that it is made clear that the Son is not at the right hand of the Father in a spatial sense. For behold, at once both he himself is at the right hand and his Father is at the right hand, which is impossible if At the right hand were understood spatially. As, then, the Father is in the Son and the Son in the Father, so the Son is at the right hand of the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":572,"ref":"p572","source":"Καὶ ὁ πατὴρ τοῦ υἱοῦ ἐκ δεξιῶν αὐτοῦ συνθλᾷ ἐν τῇ ἡμέρᾳ τῆς ὀργῆς αὐτοῦ τοὺς νοητοὺς βασιλεῖς οὐκ α λλους τυγχάνοντας ἀρχῶν καὶ ἐξουσιῶν καὶ κοσμοκρατόρων τοῦ σκότους. οἱ αὐτοὶ δέ εἰσιν ου τοι οἱ ὑπὸ πόδας τοῦ σωτῆρος τιθέμενοι ο ντες διὰ τὴν κακίαν καὶ πονηρίαν η ν ει λαντο ἐχθροὶ αὐτοῦ, πλὴν συνθλασθέντες παύσονται τοῦ ει ναι πολέμιοι, καταργουμένης ὑπὸ κυρίου πάσης ἀρχῆς καὶ πάσης ἐξουσίας τοιαύτης. ἡμέρα δὲ ὀργῆς κυρίου ὁ καιρὸς τῆς α μα πάντων κρίσεως ἐν ταῖς γραφαῖς λέγεται. Τούτων δὲ ου τως ἐπιτελουμένων, ὁ θεὸς ἐν τοῖς ε θνεσι πτώματα πληρώσει, οὐδένα κενὸν ἐῶν καὶ ἀμέτοχον τῆς ἀπ' αὐτοῦ πληρότητος τῶν ἐπὶ σωτηρίᾳ πεσόντων, ι να ἀναστῶσιν εἰς αἰώνιον ζωήν. κεῖται γὰρ αὐτὸς ου περ ἐκ τοῦ πληρώματος οἱ α γιοι εἰλήφασιν εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν, καταβάλλων καὶ πίπτειν ποιῶν τοὺς φαύλην στάσιν ε χοντας τῷ κατὰ κακίαν καὶ ἀσέβειαν δοκεῖν ἱδρῦσθαι ἐπὶ τῷ ἐγεῖραι αὐτοὺς εἰς ἀνάστασιν ζωῆς, ο πως αὐτῷ λοιπὸν χρήσονται κεφαλῇ, συνθλασθεισῶν τῶν φαύλων βασιλειῶν α ς ει πε Κεφαλὰς πολλῶν, τῶν κεχυδεῶσθαι διὰ τὴν κακίαν πολλῶν καλουμένων. ἐπεὶ γὰρ οὐχ οι όν τε η ν α μα ἐκείνους καὶ αὐτὸν κεφαλὴν τουτέστι βασιλέα ε χειν πρῶτον ε τι ἐπὶ τῆς γῆς ω ν, συνθλάσας τοὺς ἐπὶ κακῷ τῶν ἐθνῶν α ρχοντας αὐτὸς νομίμως αὐτῶν βασιλεύων παντὸς ἀνδρὸς κατὰ τὸν ε σω α νθρωπον τυγχάνοντος καὶ τῆς ἀμωμήτου ἐκκλησίας κεφαλή ἐστιν. Αι τιον δὲ τούτων ἁπάντων καθέστηκε τὸ πεπωκέναι ἐκ χειμάρρου αὐτὸν γενόμενον ἐν τῇ ὁδῷ τοῦ τῶν ἀνθρώπων βίου.","english":"And the Father of the Son, at his right hand, shatters in the day of his wrath the intelligible kings, who are none other than principalities and powers and world-rulers of the darkness. And these same are those placed beneath the feet of the Savior, who because of the evil and wickedness they chose are his enemies; yet once shattered they will cease to be adversaries, since every such principality and every such power is being abolished by the Lord. And the day of the Lord's wrath is called in the Scriptures the time of the judgment of all together. But when these things are accomplished in this way, God among the nations will fill up the fallen, leaving no one empty and without a share in the fullness that comes from him, of those who have fallen for salvation, so that they may rise to eternal life. For he himself lies as that of whose fullness the saints have received, for the fall and resurrection of many, casting down and making to fall those who hold a base position, because in evil and impiety they seem to be established, in order to raise them to a resurrection of life, so that they may henceforth have him as their head, when the base kingdoms have been shattered, which he called heads of many, of those called many who have been poured out because of evil. For since it was not possible for them at the same time to have him as head, that is, as king, while he was still first upon the earth, having shattered those who ruled for the harm of the nations, he himself, reigning over them lawfully, is head of every man according to the inner man and of the blameless church. And the cause of all these things is that he drank from the brook, having become in the way of the life of men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":573,"ref":"p573","source":"τοῦτο γὰρ ὁ τελευταῖος αἰνίττεται στίχος λέγων ̓Εκ χειμάρρου ἐν ὁδῷ πίεται υ δωρ· διὰ τοῦτο ὑψώσει κεφαλήν. 1043 ̔Ο χειμάρρους πολλαχοῦ ω σπερ καὶ ἐνταῦθα πειρασμὸν σημαίνει, πιεῖν δὲ ἐξ αὐτοῦ ἐστι τὸ ἀναδέξασθαι αὐτόν. πεπείραται δὲ ̓Ιησοῦς ὑπὲρ σωτηρίας γενόμενος ἐν τῇ τῶν ἀνθρώπων ὁδῷ, ω ς φησιν ὁ ἀπόστολος γράφων ω δε· ̓Εν ῳ γὰρ αὐτὸς πέπονθε πειρασθείς, δύναται τοῖς πειραζομένοις βοηθῆσαι· ω ν καὶ βασιλεὺς ἀναδειχθείς, δοθείσης αὐτῷ ἐξουσίας ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς, υψωσε κεφαλήν, α ρχων οὐ μόνον τῶν ἐπὶ γῆς ἀλλὰ καὶ τῶν ἐν οὐρανοῖς χειροτονηθεὶς ὑπὸ τοῦ πνεύματος ἐπὶ τῷ πᾶν γόνυ κάμψαι αὐτῷ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων καὶ πάσης γλώσσης ἐξομολογουμένης ο τι κύριος ̓Ιησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός. ταύτης τῆς ὑψώσεως σύμβολον ὁ σταυρὸς φέρει. Πάντα δὲ ταῦτα περὶ τοῦ γενομένου σαρκὸς λόγου εἰρήσεται. εἰ γὰρ καὶ ει ς καὶ αὐτὸς τυγχάνει, ἀλλ' ου ν κατὰ τὴν ἐπίνοιαν ἁρμόσει τῇ ἐνσάρκῳ αὐτοῦ παρουσίᾳ τὰ προκείμενα.","english":"For the last line hints at this, saying, \"He shall drink from the brook in the way; therefore he shall lift up his head.\" The brook in many places, as also here, signifies temptation, and to drink from it is to receive it. But Jesus was tempted, having become in the way of men for the sake of salvation, as the apostle says when he writes: \"For in that he himself has suffered, being tempted, he is able to help those who are tempted.\" And having been proclaimed king over them, with authority given to him in heaven and on earth, he lifted up his head, appointed by the Spirit as ruler not only of things on earth but also of things in the heavens, so that every knee should bow to him, of things in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. The cross bears the symbol of this exaltation. But all these things will be spoken concerning the Word who became flesh. For even if he is one and the same, nevertheless the things set before us will fit, in their meaning, his coming in the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":574,"ref":"p574","source":"1044 Καὶ ὀλίγῳ δὲ πρότερον η ν ε γνωμεν παράδοσιν ἀρχαίων ἐθήκαμεν ἐκείνων ει ναι τοὺς μετὰ τοῦ ̓Αλληλουϊὰ ἐπιγραφομένους ψαλμοὺς τῶν ἐν τοῖς προτέροις συντεταγμένων οι ς καὶ ἐνταῦθα ἀπὸ τοῦ ΡΙ ψαλμοῦ ε ως τοῦ ΡΙΗ τὸ ̓Αλληλουϊὰ προγέγραπται, οὐ παρεμφαινομένου προσώπου ῥητοῦ ου ε καστος τούτων τυγχάνει. ἐπεὶ ου ν ὁ ΡΘ τοῦ Δαυὶδ ἐπιγέγραπται, ἀνάγκη ο σον ἐπὶ τῇ παραδόσει αὐτοῦ καὶ τοὺς καθεξῆς ει ναι πάντας μέχρι τοῦ ΡΙΗ. καὶ ε στω καθόλου παρατήρησις αυ τη ἐπὶ πάντων τῶν ἀνεπιγράφων ψαλμῶν. Μέλλων δὲ ὁ α γιος ἀπαγγέλλειν τὰ ἐπὶ σωτηρίᾳ τῶν ο λων γενόμενα ὑπὸ κυρίου προαναφωνεῖ τὰς\n\nἐκκειμένας φωνάς. ἐν ο λῃ δὲ καρδίᾳ ἐξομολογεῖται πᾶς καὶ μόνος ὁ ἐξ ο λης καρδίας καὶ ψυχῆς καὶ διανοίας τὸν θεὸν ἀγαπήσας· καὶ πᾶσαν μὲν τὴν ἀγαπητικὴν αὐτοῦ δύναμιν εἰς θεὸν ἀποτείνας ἐξ ο λης καρδίας τὸν θεὸν ἀγαπᾷ, πᾶσαν δὲ τὴν ὑμνητικὴν καὶ εὐχαριστικὴν αὐτοῦ δύναμιν εἰς θεὸν ἀναλώσας ἐξομολογεῖται αὐτῷ ἐξ ο λης καρδίας ἐν τῇ τῶν σπουδαίων συναγωγῇ, οὐκ ἐν τῷ τυχόντι τόπῳ η μετὰ τῶν τυχόντων. Δυνατὸν στίξαντα εἰς τὸ ̓Εν ο λῃ καρδίᾳ ἀναγνῶναι ἑξῆς ̓Εν βουλῇ εὐθείων καὶ συναγωγῇ μεγάλα τὰ ε ργα κυρίου. Καθόλου καὶ γενικῶς ὀνομαζομένου τοῦ θελήματος τοῦ κυρίου, τὰ περὶ τῶν κατὰ μέρος ε ργων αὐτοῦ ἰδικὰ θελήματα αὐτοῦ ει εν. εἰ ου ν πάντα ο σα ἠθέλησεν ἐποίησε, καθόλου ἡ ποίησις ἐξῆπται τῆς θελήσεως αὐτοῦ, τῶν καθ' ε καστα ποιημάτων ἡρμοσμένων τοῖς κατ' ει δος θελήμασι. διὸ καὶ μεγάλου ο ντος τοῦ δημιουργοῦ, μεγάλα ἐστὶ καὶ τὰ ε ργα αὐτοῦ σφόδρα ἠκριβωμένα πρὸς τὴν α ρμοσιν τῶν θελημάτων αὐτοῦ·","english":"And a little earlier we set down a tradition of the ancients, that those psalms inscribed with \"Alleluia\" belong to those arranged among the earlier ones, for which here too, from Psalm 110 to Psalm 118, \"Alleluia\" is prefixed, no explicit person being indicated as to whose each of these happens to be. Since, then, Psalm 119 is inscribed \"Of David,\" it is necessary, as far as his tradition goes, that all the successive ones also be his until Psalm 118. And let this be a general observation for all the untitled psalms. But the saint, about to proclaim the things that came to be for the salvation of all by the Lord, first announces the words set before us. With his whole heart everyone confesses—and only he who has loved God with his whole heart and soul and mind. And having stretched out his whole capacity for love toward God, he loves God with his whole heart; and having spent his whole capacity for hymn-singing and thanksgiving toward God, he confesses to him with his whole heart in the assembly of the zealous, not in any chance place or with any chance people. It is possible, by punctuating after \"With my whole heart,\" to read next, \"In the counsel of the upright and the congregation, great are the works of the Lord.\" When the will of the Lord is named generally and universally, the particular wills of his individual works are meant. If, then, \"all that he willed he did,\" universally his doing depends on his will, the individual works being fitted to the specific wills. Therefore, since the craftsman is great, great also are his works, exceedingly refined for the fitting of his wills.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":575,"ref":"p575","source":"οὐ γὰρ ὡς ε τυχεν, ἀλλ' ἐξεζητημένα εἰς πάντα τὰ θελήματα τυγχάνει ταῦτα. διὸ τῶν ε ργων ἐξεζητημένων, μὴ λεγέτω τις εἰς τί ἐκεῖνο. πάντα γὰρ εἰς χρείαν αὐτῶν ἐκτίσθη· διὸ πάντα καλὰ λίαν ἐστὶ τὰ τοῦ θεοῦ ε ργα. Εἰ δ' ε ργα θεοῦ λάβοι τις τὰ παραδόξως καὶ τεραστίως ἐπιτελούμενα (τοῦτο μὲν διὰ Μωυσέως καὶ τῶν προφητῶν, τοῦτο δὲ διὰ ̓Ιησοῦ τοῦ σωτῆρος ἡμῶν), ῥηθείη καὶ περὶ τούτων τὰ προκείμενα ῥητά. τὰς γὰρ ἀναστάσεις τῶν νεκρῶν καὶ τὰς τῶν λεπρῶν καθάρσεις καὶ ἀναβλέψεις τῶν τυφλῶν καὶ τὰ ὁμογενῆ τούτοις ̓Ιησοῦς ἐπιτελῶν συμβολικῶς ἐδήλου δι' αὐτῶν τὰς τοῦ ε σω ἀνθρώπου ἰάσεις, α περ πάντα προηγουμένως θελήματά ἐστι θεοῦ. Εἰ δὲ καὶ τὰς ἀρετὰς λάβοι τις θελήματα θεοῦ λέγεσθαι διὰ τὸ Ος ποιήσει πάντα τὰ θελήματά μου, ἐρεῖ ε ργα μεγάλα ἐξεζητημένα εἰς πάντα τὰ θελήματα τοῦ θεοῦ ει ναι τὰς κατ' ἀρετὴν ἐνεργείας. Καὶ κατὰ τὸ ῥητὸν μέντοι τροφὴν ἐξαιρέτως δίδωσι τοῖς φοβουμένοις αὐτὸν μετά τινος παραδοξοποιΐας, ὡς τῷ Δανιὴλ τὸ α ριστον τυγχάνοντι ἐν τῷ λάκκῳ τῶν λεόντων ἐν τῇ Βαβυλῶνι· ἐκ τῆς ̔Ιερουσαλὴμ τὸν ̓Αμβακοὺμ μετάρσιον α ρας η γαγεν εἰς Βαβυλῶνα κομίζοντα τὴν τροφὴν αὐτῷ τῷ Δανιήλ. ἀλλὰ καὶ κόραξιν ἐντειλάμενος α ρτους τὸ πρωῒ καὶ κρέας τὸ δείλης φέρειν τῷ ̓Ηλίᾳ (λιμοῦ πολλῆς τυγχανούσης) εθρεψεν αὐτὸν φοβούμενον τὸν κύριον. Τῆς δὲ παλαιᾶς διαθήκης αὐτοῦ ε ως καιροῦ διορθώσεως δοθείσης τέλος ἀναλαβούσης, μνησθήσεται εἰς τὸν αἰῶνα τῆς κατὰ τὸ εὐαγγέλιον καινῆς διαθήκης ἀδιαδόχου μενούσης.","english":"For not as it happened, but diligently sought out are these things for all his will. Therefore, since the works are diligently sought out, let no one say, \"For what purpose is that?\" For all things were created for their use; therefore all the works of God are very good. But if someone should take as works of God the things accomplished paradoxically and wondrously (on the one hand through Moses and the prophets, on the other through Jesus our Savior), the words set before us might also be spoken concerning these. For Jesus, when he accomplished the resurrections of the dead and the cleansings of lepers and the recoveries of sight of the blind and things of the same kind as these, was symbolically indicating through them the healings of the inner man, which are above all things primarily the will of God. But if someone should take the virtues to be called the will of God, because of \"He who will do all my wills,\" he will say that the great works diligently sought out for all the wills of God are the activities according to virtue. And according to the literal sense, moreover, he especially gives food to those who fear him with some wondrous working, as to Daniel, who was a meal in the pit of lions in Babylon; from Jerusalem he took up Habakkuk and brought him aloft to Babylon, carrying the food to Daniel himself. But also, having commanded ravens to bring bread in the morning and meat in the evening to Elijah (when there was a great famine), he fed him who feared the Lord. But since his old covenant was given until a time of correction and has received an end, he will be remembered forever, while the new covenant according to the gospel remains without successor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":576,"ref":"p576","source":"διὸ καὶ τῷ λαῷ ου ς περιεποιήσατο τῷ ἰδίῳ αι ματι διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ̓Ιησοῦς δίδωσι τὴν ἰσχὺν τῶν ε ργων αὐτοῦ, φανερῶν αὐτοῖς οι ας δυνάμεώς ἐστιν ε καστον ω ν προσέταξεν ἐργάζεσθαι τὸν λαὸν καὶ τοὺς λόγους τῶν γεγονότων. Μνησθήσεται εἰς τὸν αἰῶνα διαθήκης αὐτοῦ. ο τε πώρωσις ἀπὸ μέρους τῷ ̓Ισραὴλ γέγονε, τὸ πλήρωμα τῶν ἐθνῶν εἰς τὴν σωτηρίαν εἰσῆλθεν. ἀλλ' ἐπεὶ ἀγαθὸς ὁ θεός ἐστιν οὐκ ἀρκεσθεὶς τῷ μόνον τὸ πλήρωμα τῶν ἐθνῶν εἰσελθεῖν εἰς τὴν ἀκήρατον καὶ δεδοξασμένην κληρονομίαν, μιμνήσκεται εἰς τὸν αἰῶνα τῆς πρὸς τοὺς υἱοὺς ̓Ισραὴλ διὰ τοὺς πατέρας αὐτῶν διαθήκης. τὴν ἰσχὺν ω ν ἐποίησεν ε ργων ἀναγγελεῖ τῷ ̓Ισραηλιτικῷ λαῷ, ι να τῆς οἰκονομίας τὴν δύναμιν θεωρήσαντες σωθῶσι καὶ αὐτοὶ μετὰ τὸ εἰσελθεῖν τὸ πλήρωμα τῶν ἐθνῶν λαμβάνοντες θεόθεν τὴν προσοικειωθεῖσαν καὶ βεβαιωθεῖσαν τοῖς ε θνεσι κληρονομίαν. Πολλαχοῦ τῶν θείων λογίων χεῖρα τοῦ πατρὸς καλούμενον εὑρίσκομεν τὸν κύριον, ὡς ἐν τῷ ̔Η χείρ μου ἡ ὑψηλὴ ἐποίησε ταῦτα πάντα. ὁ γὰρ λόγος δι' ου τὰ πάντα καὶ ἡ σοφία ἐν ῃ τὰ πάντα ὁ πατὴρ ἐποίησε χείρ ἐστιν αὐτοῦ δημιουργήσασα τὸ πᾶν. ἀλλὰ καὶ ἐν χειρὶ κραταιᾷ ἐξαγαγὼν ἐξ Αἰγύπτου τὸν λαὸν ὁ θεὸς ἐν τῷ αὐτῷ υἱῷ τοῦτ' εἰργάσατο, ω ς τις τῶν ἀποστόλων γράφει ̓Ιησοῦς α παξ λαὸν ἐξ Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύοντας ἀπώλεσε. Καὶ ἐπεὶ καὶ α λλαι γραφαὶ οὐ μιᾷ χειρὶ τὸν θεὸν πεποιηκέναι","english":"Therefore also to the people whom he purchased with his own blood through the washing of regeneration and renewal of the Spirit, Jesus gives the strength of his works, revealing to them of what power each one is that he commanded the people to do, and the words of the things that have come to be. He will remember his covenant forever. At one time a hardening in part came upon Israel, and the fullness of the Gentiles entered into salvation. But since God is good, not content that only the fullness of the Gentiles should enter into the undefiled and glorious inheritance, he remembers forever the covenant made with the sons of Israel for the sake of their fathers. He will proclaim the strength of the works which he has done to the Israelite people, so that, having contemplated the power of the dispensation, they too may be saved, after the fullness of the Gentiles has entered, receiving from God the inheritance that has been brought near and confirmed to the Gentiles. In many places of the divine oracles we find the Lord called the hand of the Father, as in \"My high hand did all these things.\" For the Word through whom all things were made, and the Wisdom in whom the Father made all things, is his hand that created the whole. But also when he led the people out of Egypt with a mighty hand, God accomplished this in the same Son, as one of the apostles writes: Jesus, having once saved a people out of Egypt, the second time destroyed those who did not believe. And since also other scriptures [say] that God made [all things] not with one hand","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":577,"ref":"p577","source":"φασὶν ὡς ἡ λέγουσα Εργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί, καὶ ἡ ἀπαγγέλλουσα Ου αἱ χεῖρες ε κτισαν πᾶσαν τὴν στρατιὰν τοῦ οὐρανοῦ (συνᾴδει τούτοις καὶ ὁ εἰπὼν Αἱ χεῖρές σου ἐποίησάν με καὶ ε πλασάν με), ζητῶν τις εὐλόγως ευ ροι καὶ τὸ α γιον πνεῦμα χεῖρα τοῦ θεοῦ καλούμενον· ἐξ ου δείκνυται δημιουργικὸν ο ν τὸ πνεῦμα τὸ α γιον, ἐν υἱῷ καὶ ἁγίῳ πνεύματι τοῦ πατρὸς τοὺς οὐρανοὺς ἐργασαμένου καὶ τὴν στρατιὰν τοῦ οὐρανοῦ κτίσαντος. Τούτων δὲ τῶν χειρῶν ε ργα θεοῦ ἐν πᾶσι τοῖς ἁγίοις εὑρίσκεται τυγχάνοντα ἀλήθεια καὶ κρίσις. η ν γὰρ δίδωσιν υἱὸς ἐν πνεύματι ἁγίῳ πρακτικὴν ε ξιν, κρίσις ἐστὶ κρίνουσα καὶ μετ' ἐξετάσεως ὁρίζουσα α δεῖ αἱρεῖσθαι ἀγαθὰ καὶ φεύγειν κακά· ἀλήθεια δὲ ω ν δίδωσιν ὁ Χριστὸς διὰ πνεύματος ἁγίου καὶ κατὰ τὸ πνεῦμα λόγον σοφίας καὶ λόγον γνώσεως. Εργα ου ν τῶν τοῦ θεοῦ χειρῶν γνῶσις ἀληθείας καὶ ἠθικὴ ἀρετὴ ο ντα ἀλήθεια καὶ κρίσις· διὸ ἀκολούθως ἐπηνέχθη Πισταὶ πᾶσαι αἱ ἐντολαὶ αὐτοῦ, οὐ διὰ τὸ πιστεύειν ου τως εἰρημέναι ἀλλὰ διὰ τὸ ἀμετακίνητον καὶ βέβαιον, καθ' ο σημαινόμενον γέγραπται Δώσω ὑμῖν διαθήκην αἰώνιον, τὰ ο σια Δαυὶδ τὰ πιστά. Αυ ται ου ν αἱ πισταὶ ἐντολαὶ ἐστηριγμέναι εἰς τὸν αἰῶνα τοῦ αἰῶνος τυγχάνουσι διὰ τὸ θεοῦ ει ναι καὶ ἀνατραπῆναι μὴ οι ας τε ει ναι. περὶ αὐτῶν γοῦν ὁ σωτὴρ ̔Ο οὐρανὸς καὶ ἡ γῆ παρελεύσεται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν, ει πεν. ̓Αλλὰ μὴ λάθῃς νομίσας περὶ ἐντολῶν τῶν κατὰ τὴν σκιὰν εἰρῆσθαι τὰ προκείμενα. παρῆλθον γὰρ ἐκεῖναι μέχρι καιροῦ διορθώσεως δοθεῖσαι.","english":"They say that the passage which says, \"The heavens are the works of your hands,\" and the one which declares, \"Your hands did not make all the host of heaven\" (and in agreement with these is also the one who said, \"Your hands made me and formed me\"), if one seeks reasonably, he would find also that the Holy Spirit is called the hand of God; from which it is shown that the Holy Spirit is creative, since the Father worked the heavens and created the host of heaven in the Son and the Holy Spirit. But the works of these hands of God are found in all the saints to be truth and judgment. For the practical disposition which the Son gives in the Holy Spirit is judgment—judging and with examination determining which good things one ought to choose and which evils to flee; and truth is what Christ gives through the Holy Spirit and according to the Spirit—a word of wisdom and a word of knowledge. Therefore the works of the hands of God are knowledge of truth and ethical virtue, being truth and judgment; wherefore fittingly it was added, \"All his commandments are faithful,\" not because they are spoken in this way for believing, but because of their immovability and firmness, according to which meaning it is written, \"I will give you an eternal covenant, the faithful holy things of David.\" These faithful commandments, then, are established forever and ever because they are of God and cannot be overturned. Concerning them, at any rate, the Savior said, \"Heaven and earth will pass away, but my words will certainly not pass away.\" But do not let it escape you to suppose that the present words were spoken concerning the commandments that are according to the shadow. For those passed away, having been given until the time of correction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":578,"ref":"p578","source":"περὶ γὰρ τῶν κατ' αὐτὸν πνευματικῶν νόμων ἀκούειν δεῖ τῶν προκειμένων, ὡς τὸ ἐπιφερόμενον διδάσκει ε χον ου τως· Πεποιημέναι ἐν ἀληθείᾳ καὶ εὐθύτητι. γίνονται γὰρ ἐν ἀληθείᾳ νενοημέναι κατὰ τὸ δόγμα τῆς θεοσεβείας. ἀλλὰ καὶ εὐθύτητι ἐπιτελοῦνται σὺν βελτίστῃ ε ξει φυλαττόμεναι, ὡς ε ργα χειρῶν κυρίου καὶ ταύτας ἐν ἑκάστῳ θεοσεβεῖ ἐπιτελεῖσθαι τυγχάνοντα ἀλήθεια καὶ κρίσις. μετέλαβε δὲ τὴν κρίσιν εἰς εὐθύτητα τῷ τὴν πρακτικὴν καὶ ἠθικὴν ἀρετὴν κατευθύνειν τὴν ψυχὴν καὶ κριτικὴν ει ναι πρακτέων καὶ μὴ πρακτέων. Ην ἀπέστειλεν ὁ θεὸς λύτρωσιν τῷ λαῷ αὐτοῦ, οὐχ ἑτέρα ἐστὶ τοῦ εἰπόντος Ηλθεν ὁ υἱὸς τοῦ ἀνθρώπου δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. τῷ αὐτοῦ γοῦν τιμίῳ αι ματι χάριτι θεοῦ ὑπὲρ παντὸς γευσαμένου θανάτου ἐλυτρώθημεν ἐκ τῆς πατροπαραδότου ματαίας ἀναστροφῆς ἡμῶν. γέγονε γὰρ ἡμῖν ὁ Χριστὸς ω σπερ σοφία καὶ δικαιοσύνη καὶ ἁγιασμὸς ἀπὸ θεοῦ, ου τω καὶ ἀπολύτρωσις, φάσκων ̓Απέστειλέ με κηρύξαι αἰχμαλώτοις α φεσιν. ἀφεὶς γὰρ τῆς αἰχμαλωσίας τοὺς ὑπὸ τοῦ διαβόλου καὶ τῆς κακίας κεκρατημένους λυτρωτὴς καὶ εὐεργέτης πάντων ἀναπέφανται, ἁμαρτήματα καὶ ἀσεβείας ἀφεὶς τῶν προσφευγόντων αὐτῷ. ̓Αλλὰ καὶ οὐκ ἀρκεσθεῖσα ἡ ἀγαθότης αὐτοῦ τῷ λελυτρῶσθαι μόνον τοὺς αἰχμαλώτους, καὶ κληρονόμους αὐτοὺς τοὺς τοῦ ἰδίου πατρός, ἑαυτοῦ δὲ συγκληρονόμους ε θετο ἐντειλάμενος αὐτοῖς διαθήκην αἰώνιον, ο πως συντόνως καὶ τελείᾳ προθυμίᾳ ἐχόμενοι αὐτῆς ἀθάνατον κληρονομίαν ἀπολάβωσι κατὰ τὰς αἰωνίους καὶ ἀφθάρτους ἐπαγγελίας.","english":"For one must hear concerning the spiritual laws that pertain to it from the things set before us, as the following teaches, having this form: \"They have been made in truth and uprightness.\" For they come to be understood in truth according to the doctrine of piety. But also they are accomplished in uprightness, being guarded with the best disposition, as works of the Lord's hands—and these too, truth and judgment, come to be accomplished in each pious person. And he has taken judgment into uprightness, by the practical and ethical virtue directing the soul and being discerning of things to be done and not to be done. The redemption which God sent to his people is not different from that of the one who said, \"The Son of Man came to give his soul as a ransom for many.\" For by his precious blood, by the grace of God, we were redeemed for every one who tasted death, from our vain manner of life handed down from the fathers. For Christ has become for us, as wisdom and righteousness and sanctification from God, so also redemption, saying, \"He sent me to proclaim release to the captives.\" For having released from captivity those held by the devil and by evil, he has appeared as redeemer and benefactor of all, forgiving sins and impieties of those who take refuge in him. But his goodness, not being satisfied with the captives alone having been redeemed, also made them heirs of his own Father, and co-heirs with himself, having commanded for them an eternal covenant, so that holding to it earnestly and with perfect zeal they might receive an immortal inheritance according to the eternal and incorruptible promises.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":579,"ref":"p579","source":"Τὸ ο νομα, φησίν, αὐτοῦ τοῖς μὲν ἁγίοις α γιον, τοῖς δὲ μὴ ἁγίοις φοβερόν. ω σπερ γὰρ ἁγίους ποιεῖ τοὺς μετέχοντας αὐτοῦ τυγχάνον πηγὴ ἁγιότητος, ου τω φοβερόν ἐστι τοῖς μετὰ τοῦ φορεῖν αὐτὸ ἁμαρτάνουσι. Ωσπερ τῆς ὁδοῦ τῆς ἀγαθῆς (αυ τη δ' ἐστὶν ἡ θεωρία τῆς ἀληθείας) ἀρχὴ τὸ ποιεῖν τὰ δίκαια ὑπάρχει, ου τως ἀρχὴ καὶ εἰσαγωγὴ εἰς τὴν θεοῦ σοφίαν οὐκ α λλην ου σαν τῆς θεωρίας τῆς ἀληθείας ὁ θεῖός ἐστι φόβος ὁ αὐτὸς ω ν τοῖς πρακτικοῖς δικαίοις ὀνομαζόμενος. ο νπερ ου ν ε χει λόγον τὸ ποιεῖν τὰ δίκαια πρὸς τὴν ἀγαθὴν ὁδόν, τοῦτον ὁ τοῦ θεοῦ φόβος πρὸς τὴν σοφίαν. δύναται τὸ ἀρχὴ ο νομα καὶ ἐνταῦθα οὐκ ἀντὶ εἰσαγωγῆς ἀλλ' αι τιον κεῖσθαι, ι ν' ῃ τὸ λεγόμενον αἰτία καὶ ἀρχὴ ὁ τοῦ θεοῦ φόβος. Καὶ ἡ α μα τῇ σοφίᾳ ταύτῃ σύνεσις ἀγαθὴ οὐ τοῖς α νευ τοῦ ποιεῖν νενοηκόσιν ἀλλὰ τοῖς ποιοῦσιν αὐτὴν τυγχάνει. τοῖς\n\nγὰρ ποιοῦσι τὴν σύνεσιν οὐχ ἑτέραν ου σαν τῆς ἀρετῆς ὠφέλεια ε σται, ἐξ η ς ὠφελείας μανθάνουσι τὸ ἀγαθὸν αὐτῆς. ̓Επὶ πᾶσι τοῖς ἐν τῷ προκειμένῳ ψαλμῷ θεολογηθεῖσι φέρεται τέλος μένειν τὴν αι νεσιν αὐτοῦ. τοῦτο γὰρ κατάλληλον πέρας τοῖς θεολογοῦσι τὸ λέγειν ̔Η αι νεσις αὐτοῦ (τοῦ θεολογηθέντος δηλονότι) μένει ἐπ' α πειρον. ἐπεὶ γὰρ ὁ ὑμνούμενος ἀθάνατος, ἀνάγκη καὶ τὴν αι νεσιν αὐτοῦ ἀτελεύτητον ει ναι ὡς διαρκεῖν εἰς πάντας τοὺς αἰῶνας.","english":"His name, he says, is holy to the saints, but fearful to those who are not holy. For just as it makes those who partake of it holy, being a fountain of holiness, so it is fearful to those who sin while bearing it. And just as the beginning of the good way (and this is the contemplation of truth) is the doing of righteous things, so the beginning and introduction to the wisdom of God—which is none other than the contemplation of truth—is the divine fear, the same fear being named for those who are practical in righteousness. Therefore, whatever ratio the doing of righteous things has to the good way, this the fear of God has to wisdom. The name \"beginning\" can here be taken not as introduction but as cause, so that what is said is that the fear of God is cause and beginning. And understanding, good together with this wisdom, belongs not to those who have understood without doing, but to those who do it. For to those who do understanding—which is none other than virtue—there will be benefit, from which benefit they learn its good. Upon all the things theologized in the present psalm, praise of him is brought forward as the end to remain. For this is a fitting end for those who theologize: to say that his praise (clearly of the one theologized) remains without limit. For since the one hymned is immortal, his praise must also be endless, so as to endure into all the ages.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":580,"ref":"p580","source":"1051 ̔Ο μὴ α λλου του χάριν η αὐτῶν ε νεκα ἐνεργῶν αὐτὰς οι ον διὰ δόξαν ἀνθρωπίνην η διὰ τὸ μὴ περιπεσεῖν τῇ τοῖς ἁμαρτάνουσιν ἐπαγομένῃ κολάσει η διὰ μισθόν, ἀλλὰ δι' αὐτὸ τὸ ἀγαθὸν αἱρούμενος καὶ ἐνεργῶν–ου τω γὰρ ε σται ἀληθῶς ὁ τοιοῦτος μακάριος. Τοῦ μακαριζομένου ἀνδρὸς ἐπὶ τῷ τὸν τοῦ κυρίου φόβον ε χειν τὸ σπέρμα ο σπείρει εἰς τὴν ἀγαθὴν γῆν, τὴν σπουδαίαν καὶ καλὴν καρδίαν αὐτοῦ, δυνατόν ἐστιν ὡς ἑκατονταπλασίονα καρπὸν ἐνεγκεῖν. τῶν μὲν γὰρ φαύλων τὰ σπέρματα α σπείρουσιν εἰς τὴν σάρκα, τὴν ὑλικὴν καὶ γεώδη ε ξιν αὐτῶν, ἀσθενῆ (διὸ καὶ ἐκ τῆς σαρκὸς θερίζουσι φθοράν), τῶν δὲ σπειράντων εἰς τὸ πνεῦμα δυνατὸν τὸ σπέρμα, ο θεν καὶ θερίζουσιν εἰς ζωὴν αἰώνιον. ἑκάστῳ γοῦν τῶν ου τω τελείων καὶ α μα πᾶσι προστάττει ὁ λόγος Σπείρατε ἑαυτοῖς εἰς δικαιοσύνην, τρυγήσατε ἑαυτοῖς εἰς καρπὸν ζωῆς. Δόξα καὶ πλοῦτος ἐν τῷ οι κῳ αὐτοῦ. ὁ τοὺς ̓Ιησοῦ λόγους ου ς η κουσεν εἰς ε ργα μεταβαλὼν οἰκοδομεῖ ἐπὶ τὴν πέτραν τὴν ἑαυτοῦ οἰκίαν, ἐπὶ τὸν ἀρραγῆ τοῦ θεοῦ λόγον τὰς κρηπίδας τοῦ θεωρητικοῦ καὶ πρακτικοῦ βίου ἑαυτοῦ καταβαλλόμενος. ταύτην ου ν η ν ᾠκοδόμησεν οἰκίαν ε καστος τῶν φοβουμένων τὸν κύριον ἐπὶ τῷ ἐν ταῖς ἐντολαῖς τοῦ κυρίου τεθεληκέναι (τουτέστι τοῖς ̓Ιησοῦ λόγοις σφόδρα τεθεληκέναι) πληροῖ δόξης νοημάτων τῆς ἀληθείας καὶ πλούτου συγκειμένου ἐκ παντὸς λόγου καὶ πάσης γνώσεως καὶ ε ργων ἀγαθῶν. ο θεν καὶ τὸ ἐπάγγελμα τῆς δικαιοσύνης αὐτοῦ παρατείνει ἐπὶ τὸν αἰῶνα τοῦ αἰῶνος.","english":"The one who performs these things not for the sake of something else or for their own sake—for instance, for human glory, or to avoid the punishment brought upon those who sin, or for a reward—but who chooses and performs them for the good itself: such a person will truly be blessed. For the man who is called blessed because he has the fear of the Lord, the seed he sows into the good earth, his own earnest and good heart, is able to bear fruit a hundredfold. For the seeds that the wicked sow into the flesh, their material and earthly condition, are weak (and therefore from the flesh they reap corruption), but the seed of those who sow into the spirit is powerful, and from it they reap into eternal life. At any rate, to each of those who are thus perfect, and at the same time to all, the word commands: Sow for yourselves in righteousness, reap for yourselves for the fruit of life. Glory and wealth are in his house. The one who turns the words of Jesus that he has heard into deeds builds his house upon the rock, laying the foundations of his contemplative and practical life upon the unbreakable word of God. This house, then, which each of those who fear the Lord has built, because he has willed to be in the commandments of the Lord (that is, has willed exceedingly to be in the words of Jesus), he fills with the glory of the thoughts of truth and with wealth composed of every word and all knowledge and good works. Therefore the promise of his righteousness also extends to the age of the age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":581,"ref":"p581","source":"τοιαύτας αἱ μαῖαι οἰκίας ἑαυταῖς ᾠκοδόμησαν φοβηθεῖσαι τὸν κύριον, ι να μὴ α οικοι τὴν ἐρημίαν πλανώμεναι κατὰ τὸν ̓Ησαῦ τυγχάνωσιν ἀλλ' οἰκῶσι κατὰ τὸν α πλαστον ̓Ιακὼβ οἰκίαν. Αλλοι δὲ καὶ κατὰ τὸ ῥητὸν ἐξειλήφασι τὰ προκείμενα. Οὐκ ἀνθρωπίνους δὲ τοὺς λόγους ἡγητέον ει ναι. ου ς γὰρ πιστεύονται οἰκονομεῖν λόγους, καὶ αὐτῶν πως λέγονται. προτέταχε γοῦν η ς ε τυχε προφητείας θεόθεν τις τὸ Λόγοι ̓Αμὼς οι ἐγένοντο ἐπὶ ἀκκάρων, καὶ Σολομὼν δὲ ἀπογυμνῶν τὸ πρᾶγμα Οἱ ἐμοὶ λόγοι, φησίν, ει ρηνται ὑπὸ θεοῦ. ἀμέλει καὶ τὸ θεῖον εὐαγγέλιον ὁτὲ μὲν τοῦ δεδωκότος ὁτὲ δὲ τῶν διακονούντων χρηματίζει, ἀπὸ μὲν τῶν διακονούντων ο ταν λέγῃ Παῦλος Τὸ εὐαγγέλιόν μου, ἀπὸ δὲ τοῦ ἐγχειρίσαντος ο ταν πάλιν Παῦλος λέγῃ Καθὼς δεδοκιμάσμεθα ὑπὸ θεοῦ πιστευθῆναι τὸ εὐαγγέλιον, καὶ Οτι ἀφωρισμένοι εἰς εὐαγγέλιον θεοῦ· καὶ οὐ θαυμαστόν. αὐτὸ γὰρ τὸ α γιον πνεῦμα τὸ πληροῦν τῶν θείων τοὺς ἱεροὺς α νδρας ὁτὲ μὲν θεοῦ ὁτὲ δὲ τῶν ἐχόντων λέγεται, ὡς ἐν τῷ ̓Επαναπέπαυται τὸ πνεῦμα ̓Ηλιοῦ, καὶ ̓Εν πνεύματι καὶ δυνάμει ̓Ηλιοῦ1054 ̓Αλλὰ μὴ νομίσῃς διὰ τὸ χρονικῶς εἰρῆσθαι Μέχρις ου ἐπίδῃ ἐπὶ τοὺς ἐχθροὺς αὐτοῦ μὴ σαλεύεσθαι αὐτόν, ο τι μετὰ τὴν κατάλυσιν τῶν ἐχθρῶν σαλεύεται. πῶς γὰρ α ν κλονηθείη, καθαιρεθέντων τῶν ἐχθρῶν, ὁ ἐν τῷ ἀπειλεῖν καὶ ἐπικεῖσθαι αὐτοὺς τοῦτο μὴ παθών; σύνηθες γὰρ τῇ γραφῇ ἐπὶ πολλῶν ου τω χρῆσθαι, οι ον περὶ τῆς Μαρίας φησὶ τὸ Εὐαγγέλιον μεμενηκέναι παρθένον αὐτήν, Εως ου ετεκε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον, καὶ ἀκολούθως.","english":"Such houses did the midwives build for themselves, fearing the Lord, so that they might not be wandering in the wilderness like Esau, but might dwell in a house like the fashioned Jacob. But others have understood the present passage according to the literal sense as well. And one must not consider the words to be human. For the words which they are entrusted to administer are also in some way said to be theirs. At any rate, someone from God placed before his own prophecy the words \"The words of Amos which came to Zechariah,\" and Solomon, laying bare the matter, says, \"My words have been spoken by God.\" Indeed, the divine Gospel is sometimes attributed to the one who gave it and sometimes to those who minister it—to those who minister, when Paul says \"my Gospel,\" and to the one who handed it over, when Paul again says, \"As we have been approved by God to be entrusted with the Gospel,\" and \"That we have been set apart for the Gospel of God.\" And it is no wonder. For the Holy Spirit himself, who fills the sacred men with divine things, is sometimes called God's and sometimes that of those who possess it, as in \"The spirit of Elijah has rested,\" and \"In the spirit and power of Elijah.\" But do not suppose, because it was said with reference to time, \"Until he looks upon his enemies,\" that he is not shaken, meaning that after the overthrow of his enemies he is shaken. For how could he be shaken, once his enemies have been brought down—he who, in threatening and pressing upon them, did not suffer this? For it is customary for Scripture to use this expression in many cases, as when the Gospel says concerning Mary that she remained a virgin, \"until she bore her firstborn son,\" and so on accordingly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":582,"ref":"p582","source":"ἐπεὶ γὰρ προσήκει τὸ δεῖξαι α νευ γάμου ἐκ παρθένου γεγονέναι τοῦ ̓Ιησοῦ τὴν γέννησιν, εἰκότως ε νθα ἀμφίβολον η ν. μὴ α ρα φθορὰν ὑπέμεινεν ἡ παρθένος· ε φη καὶ συνείληφε· τὴν ἀμφιβολίαν ταύτην περιελὼν παρθένον αὐτὴν μεμενηκέναι μέχρι τῆς ἀποτέξεως λέγει. εἰ γὰρ μέχρι τοῦ\n\nτεκεῖν παρθένος ου σα ει ρηται, οὐκ ἐξ ἀνδρὸς συνείληφεν ο προήνεγκε παρθένος ου σα τέκνον. ταύτῃ τῇ διανοίᾳ ὑπὸ θεοῦ λέγεται ̓Εγώ εἰμι, ἐγώ εἰμι, καὶ ε ως α ν καταγηράσητε, ἐγώ εἰμι. Κέρας τὸν θεόν φησι. πάντες γὰρ οἱ δίκαιοι τοῦτο θαρροῦντές φασιν ̓Εν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν. καὶ ὁ μακαριζόμενος τοίνυν τοὺς ἐχθροὺς ἑαυτοῦ ἐν κυρίῳ κερατίσας τὸ κέρας ῳ αὐτοὺς καθεῖλεν ἐν δόξῃ ὑψούμενον ε χει. 1056 ̓Εν τῷ μετὰ ταῦτα βίῳ τυγχανόντων τῶν ἐπαγγελιῶν τῶν ευ βεβιωκότων, τῶν ἁμαρτωλῶν ε καστος περιτυχὼν κολάσει ο ψεται ο ν ἐπόρθησε δίκαιον, καὶ ὀργισθήσεται καθ' ἑαυτοῦ ἐν μεταμελείᾳ σφοδροτάτῃ γινόμενος, ο τε καὶ βρύξει τοὺς ὀδόντας αὐτοῦ, καὶ τακήσεται ἀποβαλὼν τὸν ο γκον καὶ τὸ οι δημα τῆς ὑλικῆς καὶ σαρκικῆς ε ξεώς τε καὶ προαιρέσεως, τῆς τῶν ἁμαρτωλῶν ἐπιθυμίας ἀπολλυμένης. ἀμέλει γοῦν καὶ βρύχουσι καθ' ἑαυτῶν τοὺς ὀδόντας. συμβαίνειν ταῦτα τοῖς κολαζομένοις καὶ ὁ σωτὴρ ει πε φάσκων ̓Εκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ε σται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. ̓Αλλὰ μὴ ου τως βραδὺς ε σο ὡς αἰσθητοὺς ὀδόντας νομίζειν λέγεσθαι.","english":"For it was fitting to show that Jesus' birth came from a virgin without marriage, and reasonably so, where the matter was ambiguous—lest perhaps the virgin had suffered corruption; she conceived and gave birth. Removing this ambiguity, he says that she remained a virgin until the delivery. For if she is said to have been a virgin until she gave birth, she did not conceive from a man what she brought forth while being a virgin. With this understanding it is said by God: \"I am, I am,\" and \"Even until you grow old, I am.\" He calls God a horn. For all the righteous, trusting in this, say: \"In you we will gore our enemies.\" And so the one who is called blessed, having gored his enemies in the Lord, has his horn exalted in glory, by which he brought them down. Since the promises belong to those who have lived well in the life hereafter, each of the sinners, encountering punishment, will see what he plundered from a righteous man, and he will be angry with himself, coming into most vehement regret, and he will also gnash his teeth, and he will melt away, casting off the bulk and the swelling of his material and fleshly disposition and choice, since the desire of sinners is destroyed. At any rate, they gnash their teeth against themselves. That these things happen to those being punished, the Savior also said, saying: \"Cast him into the outer darkness; there will be the weeping and the gnashing of teeth.\" But do not be so slow as to think that teeth perceptible to the senses are meant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":583,"ref":"p583","source":"ἐπεὶ μηδὲ ̓Οδόντας ἁμαρτωλῶν συνέτριψας αἰσθητῶς λαμβάνομεν, μήποτ' ου ν οἱ τραφέντες ἐν τῷ βίῳ τούτῳ τὴν κακίαν καὶ τὴν συνηρμοσμένην αὐτῇ δυσσέβειαν οι αν τροφὴν δηλητήριον ψυχικαῖς δυνάμεσί τισι τὰ α θεα δόγματα κατελέαινον οι α ὀδοῦσι καὶ μύλαις μεταμελούμενοι· ἐφ' οι ς κακῶς ἐτράφησαν αὐτὰς ἐκείνας τὰς τῆς ψυχῆς δυνάμεις δι' ω ν ε τεμνον καὶ ἐλέαινον τὴν χειρίστην τροφήν, βρύξουσι σφοδρῶς αὐτῶν καθικνούμενοι, μεμφόμενοι ἑαυτοὺς ἐφ' οι ς πράξαντες συνεσχέθησαν τῇ φλεγούσῃ τιμωρίᾳ. 1057 ̓Απολύτως εἰρημένον τὸ Παῖδες οὐκ ἐπιτρέπει νομίσαι ἀντὶ δούλων εἰρῆσθαι τοὺς παῖδας· ἁπλῶς γὰρ καὶ χωρὶς προσθήκης οἱ νέοι παῖδες καλοῦνται. οἱ δὲ δοῦλοι παῖδές τινων· ὡς γὰρ δοῦλος, ου τω καὶ τὸ παῖς πρὸς τὸν δεσπότην ε χει τὴν ἀναφοράν. πολλαχοῦ γοῦν ε στιν ἰδεῖν παῖδας Δαυὶδ καὶ παῖδας Σολομῶντος καὶ ἑτέρων πλειόνων τοὺς δούλους αὐτῶν καλουμένους. εἰ δὲ ι σον δύναται τὸ Αἰνεῖτε, παῖδες, τῷ Αἰνεῖτε, υἱοί, καὶ αὐτὸς ἐπίστησον. δύναται γὰρ ἀκολουθίαν ε χειν τοῦ λόγου διαστελλομένου, ο τι δούλων ἐστὶ τὸ φοβεῖσθαι τὸν θεόν, υἱῶν δὲ τὸ δοξάζειν αὐτὸν διὰ τὸ ὑμνεῖν· φησὶ γὰρ ὁ θεὸς Υἱὸς δοξάζει πατέρα καὶ δοῦλος φοβεῖται τὸν κύριον αὐτοῦ· καὶ εἰ κύριός εἰμι ἐγώ, ποῦ ἐστιν ὁ φόβος μου; καὶ εἰ πατήρ εἰμι, ποῦ ἐστιν ἡ δόξα μου; Τάχα καὶ τοῦ τῆς δικαιοσύνης ἡλίου ει εν α ν ἀνατολαί τινες καθ' α ς ἀνατέλλει. αυ ται δὲ συγγένειαν ε χουσιν (η αὐταὶ αὐταῖς τυγχάνουσι) πρὸς τὰς ἀνατολὰς ἐν αι ς ὁ παράδεισος πεφύτευται.","english":"Since we do not take \"you shattered the teeth of sinners\" in a perceptible sense, perhaps those who in this life were nurtured on wickedness and the impiety joined with it, having taken it as poisonous food, were breaking down the divine doctrines with certain powers of the soul as if with teeth and molars, repenting of the things in which they had been badly nurtured—those very powers of the soul through which they were cutting and grinding up the worst food—and they will gnash them violently, condemning themselves for the things they did and were held fast by the burning punishment. The statement \"Children,\" spoken without qualification, does not permit one to think that \"children\" was said in place of \"slaves\"; for simply and without addition the young are called children. But slaves are children of certain people; for as a slave, so also \"child\" has its reference to the master. At any rate, in many places one can see the slaves of David called children of David, and of Solomon, and of many others. But if \"Praise, children\" has the same force as \"Praise, sons,\" consider this too. For the account can have a sequence when it is distinguished, that it belongs to slaves to fear God, but to sons to glorify him through hymning; for God says, \"A son glorifies a father, and a slave fears his master\"; and \"if I am a master, where is my fear? and if I am a father, where is my glory?\" Perhaps there are also certain risings of the sun of righteousness at which it rises. And these have a kinship (or are the same as) the risings in which the paradise was planted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":584,"ref":"p584","source":"ει εν δὲ ταύταις ταῖς ἀνατολαῖς καταλλήλως ε χουσαι καὶ δύσεις καθ' α ς ἀνατολὰς καὶ δυσμὰς αἰνεῖν τὸ ο νομα κυρίου προσήκει. ε δυνε γὰρ τῷ ̓Ισραήλ, ἀνέτειλε δὲ τοῖς πιστεύσασιν ε θνεσιν. ἐπεὶ ου ν σοφῶς καὶ δικαίᾳ κρίσει κἀκείνους ε δυνε καὶ τούτοις ἀνέτειλεν, ἀποδεχόμενοι τὰ τῆς προνοίας κρίματα πανταχοῦ καὶ ἐπὶ παντὶ ὑπὸ κυρίου γινόμενα Αἰνεῖτε τὸ ο νομα αὐτοῦ· ὑψηλὸς ἐπὶ πάντα τὰ ε θνη ὁ κύριος, ἐπὶ τοὺς οὐρανοὺς ἡ δόξα αὐτοῦ. Καὶ ἁπλουστέρως λαμβανόμενα τὰ ῥητὰ δηλοῦσιν ὡς θεὸς τῶν πάντων προνοεῖται ὑψηλὸς ω ν οι α βασιλεὺς ἐπὶ πάντα τὰ ε θνη, ε χων καὶ ἐν τοῖς οὐρανοῖς τὴν δόξαν τῷ καὶ τῶν ἐκεῖσε λογικῶν ταγμάτων ἡγεῖσθαι. βαθυτέρῳ δὲ νῷ ἐπὶ πάντα τὰ πεπιστευκότα ε θνη ὁ κύριος ὑψηλός ἐστιν ὑμνούμενος πρὸς αὐτῶν καθαρῷ βίῳ πρακτικῷ τε καὶ θεωρητικῷ. ἐπὶ δὲ τοὺς οὐρανοὺς τοὺς μηκέτι φοροῦντας τὴν εἰκόνα τοῦ χοϊκοῦ ἀλλὰ τὴν τοῦ ἐπουρανίου ἡ δόξα αὐτοῦ τυγχάνει ὡς καὶ ἀπαγγέλλειν αὐτὴν ἰδίοις μαθηταῖς· Οἱ οὐρανοὶ γὰρ διηγοῦνται δόξαν θεοῦ. πάντως γάρ τισιν αὐτὴν διηγοῦνται. Εἰ δὲ δύνασαι δόξαν κυρίου φάναι τὸ ἀπαύγασμα τῆς δόξης αὐτοῦ τὸν κύριον καὶ σωτῆρα ἡμῶν,","english":"If in these risings there are also settings corresponding to them, it is fitting to praise the name of the Lord at these risings and settings. For he set for Israel, but he rose for the nations that believed. Since, then, he both set for those and rose for these wisely and by righteous judgment, accepting the judgments of providence that are everywhere and in every case brought about by the Lord: Praise the name of his; the Lord is high above all the nations, his glory above the heavens. And the words taken more simply show that God provides for all things, being high as a king above all the nations, having his glory also in the heavens, in that he also leads the rational orders there. But with deeper meaning, the Lord is high above all the nations that have believed, being hymned by them through a pure life, both practical and contemplative. And above the heavens—those who no longer bear the image of the earthly man but that of the heavenly one—his glory is, so as even to declare it to his own disciples; for the heavens declare the glory of God. For surely they declare it to certain ones. But if you can call the Lord and Savior our glory of the Lord—the radiance of his glory—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":585,"ref":"p585","source":"ἀκολούθως ἐκλήψῃ τῷ λεχθέντι πρὸς τὸν φωτιζόμενον Καὶ ἡ δόξα τοῦ θεοῦ ἐπὶ σὲ ἀνατέταλκεν. Καὶ διὰ τῶν προκειμένων λέξεων προνοοῦντα τὸν πάντων θεὸν μανθάνομεν, περὶ ου ἀσυγκρίτως πρὸς πάντα τὰ γενητὰ ε χοντος ὁ α γιός φησιν Τίς ὡς κύριος ὁ θεὸς ἡμῶν; οὐδεὶς γάρ ἐστι κατ' αὐτόν, ἐπείπερ μόνος αὐτὸς καὶ ποιητὴς καὶ προνοητὴς ἁπάντων ἐστί. ταῦτα δέ φησιν οὐκ ἀπομερίζων τοῦ πατρὸς τὸν υἱὸν η τοῦ υἱοῦ τὸν πατέρα· μία γὰρ ἡ θεότης, καὶ οὐκ α λλος θεὸς ὁ υἱὸς καὶ α λλος ὁ πατήρ ἐστιν. ἐν ̔Ησαΐᾳ γοῦν πρὸς τὸν πατέρα λέγεται ̓Εν σοὶ ὁ θεός ἐστι, καὶ οὐκ ε στι θεὸς πλὴν σοῦ· σὺ γὰρ ει ὁ θεός, καὶ οὐκ ῃ δειμεν. εἰ γὰρ ἐν υἱῷ θεός ἐστιν α λλος ω ν παρ' αὐτόν, πῶς ἑξῆς ἐπιφέρει Καὶ οὐκ ε στι θεὸς πλήν σου; καὶ εὐθὺς Σὺ γὰρ ει ὁ θεός, καὶ οὐκ ῃ δειμεν, ὁ θεὸς τοῦ ̓Ισραὴλ σωτήρ. διὸ κα ν περὶ τοῦ πατρὸς η ν τὸ Τίς ὡς κύριος ὁ θεὸς ἡμῶν, οὐκ ἀπεσχοίνισται ὁ υἱός· ἀλλὰ κα ν περὶ τοῦ σωτῆρος, οὐ διέστηκεν ὁ πατὴρ τῷ μίαν ει ναι πατρὸς καὶ υἱοῦ θεότητα. Τίς ου ν φησιν ὡς κύριος ὁ θεὸς ἡμῶν ὁ ἐν ὑψηλοῖς κατοικῶν καὶ τὰ ταπεινὰ ἐφορῶν; ὡς πρὸς θεὸν γὰρ πάντα ταπεινὰ κτίσματα ποιήματα ο ντα, οὐ τὰ ἐπὶ γῆς μόνον ἀλλὰ καὶ τὰ ἐν τοῖς οὐρανοῖς. ὁρᾷ δὲ ταῦτα τὰ ταπεινὰ προνοητικῶς. ̓Αμέλει γοῦν πτωχὸν ὁρῶν ἐπὶ γῆς ῥιφέντα καὶ ἐπὶ κοπρίας πένητα ηγειρε, καὶ ἀνέστησεν αὐτοὺς ἀπὸ περιεστηκότων ἐκ πενίας καὶ πτωχείας κακῶν, καὶ οὐ μέχρι τοῦ ἐγεῖραι καὶ ἀναστῆσαι, ἀλλὰ γὰρ ἐπιτείνων τὴν ἀγαθότητα καθίσαι αὐτοὺς μετὰ ἀρχόντων, ἰσοτίμους αὐτοὺς αὐτοῖς παρασκευάζων.","english":"You will be understood in accordance with what was said to the one being enlightened: And the glory of God has risen upon you. And through the words set before us we learn that God, who provides for all things, has incomparably compared to all created things, of whom the Son says, Who is like the Lord our God? For there is none like him, since he alone is both maker and provider of all things. He says these things not dividing the Son from the Father nor the Father from the Son; for the Godhead is one, and the Son is not one God and the Father another. In Isaiah, then, it is said to the Father: In you is God, and there is no God besides you; for you are God, and we did not know it. For if in the Son there is another God besides him, how does he add next, And there is no God besides you? And immediately, For you are God, and we did not know it, the God of Israel, the Savior. Therefore even if the Who is like the Lord our God was spoken concerning the Father, the Son is not excluded; but even if concerning the Savior, the Father is not separated, since the Godhead of Father and Son is one. Who, then, he says, is like the Lord our God, who dwells in the heights and looks upon the lowly? For compared to God all creatures are lowly, being his works—not only those on earth but also those in the heavens. And he looks upon these lowly things with providential care. Indeed, at any rate, seeing the poor man cast upon the ground and the needy on the dunghill, he raised and lifted them up from the evils of poverty and destitution that surrounded them, and not only to raise and lift them up, but further increasing his goodness, he seated them with rulers, making them equal in honor to them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":586,"ref":"p586","source":"καθίσει δὲ αὐτοὺς οὐ μετὰ ἁπλῶν ἀρχόντων ἀλλὰ τῶν ἀρχόντων τοῦ λαοῦ αὐτοῦ. καὶ εὐφραινομένην γυναῖκα τὴν πρότερον διὰ στειρότητα α τεκνον ου σαν ἐν οι κῳ κατοικήσει μητέρα γεγενημένην ἐπὶ πολυπαιδίᾳ. Δύναται καὶ περὶ τοῦ ἀπὸ τῶν ἐθνῶν λαοῦ λέγεσθαι ὑπὲρ ου προφητεία Διὰ τοῦτο εὐλογήσει σε ὁ λαὸς ὁ πτωχός. τοῦτον τοιγαροῦν τὸν πτωχὸν καὶ πένητα λαὸν ἀπὸ τῶν χαμαιζήλων πραγμάτων ἐγείρας καὶ τῆς κοπρίας τῶν ̔Ελληνικῶν μυσαγμάτων καθίσει μετὰ τῶν ἀρχόντων τοῦ ̓Ισραὴλ ο ντος αὐτοῦ λαοῦ. εἰσὶ δὲ οἱ ἀπόστολοι α ρχοντες τοῦ ̔Εβραίου λαοῦ, ου ς ει πομεν καθιζομένους ἐπὶ δώδεκα θρόνους ἐπὶ τῷ κρίνειν τὰς δώδεκα φυλὰς τοῦ ̓Ισραήλ. καὶ στεῖραν δὲ τὴν ἀπὸ τῶν ἐθνῶν ἐκκλησίαν, α τεκνον ου σαν τὸ πρῶτον, εἰς εὐφροσύνην καλεῖ λέγων Εὐφράνθητι, στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα, ο τι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον η τῆς ἐχούσης τὸν α νδρα. ἀληθῶς γὰρ πολύπαις καὶ καλλίπαις ἡ ἀπὸ τῶν ἐθνῶν ἐκκλησία γεγένηται ὑπὲρ τὴν ε χουσαν τὸν α νδρα νόμον ̓Ιουδαίων συναγωγήν. ἑκάστη δὲ ψυχὴ διὰ στειρότητα α παις ου σα κατοικίζεται ὑπὸ θεοῦ ἐν οι κῳ τῇ τοῦ ζῶντος θεοῦ ἐκκλησίᾳ, μήτηρ ε ργων μαθημάτων νοημάτων τε καὶ λόγων ἐπὶ τῷ εὐφραίνεσθαι α μα οι ς ε σχε γεννήμασιν ἀπὸ τοῦ συνοικοῦντος αὐτῇ θεοῦ λόγου. Συνέβη δὲ ταῦτα καὶ κατὰ τὴν τῆς γραφῆς ἱστορίαν. Αννα γοῦν ἡ μήτηρ Σαμουὴλ κατοικεῖσθαι ἐν οι κῳ μήτηρ λέγεται τέκνων εὐφραινομένη, ο λων ε ξ τέκνων γεναμένη μήτηρ.","english":"He will seat them not with ordinary rulers but with the rulers of his people. And a woman who rejoices, who previously because of barrenness was childless, he will cause to dwell in a house, having become a mother in her abundance of children. This can also be said concerning the people from the nations, about whom the prophecy speaks: Therefore the poor people will bless you. This poor and needy people, then, having raised up from lowly things and from the dung-heap of Greek abominations, he will seat with the rulers of Israel, which is his people. And the apostles are rulers of the Hebrew people, whom we said sit upon twelve thrones to judge the twelve tribes of Israel. And the church from the nations, which was barren and at first childless, he calls to gladness, saying: Rejoice, barren woman who does not give birth; break forth and cry out, you who do not travail, for many are the children of the desolate more than of her who has a husband. For truly the church from the nations has become many-childed and fair-childed beyond the synagogue of the Jews, which has the law as her husband. And every soul, being childless because of barrenness, is settled by God in a house—the church of the living God—becoming a mother of works, teachings, thoughts, and words, so as to rejoice together with her own offspring from the God-Word who dwells with her. These things also happened according to the history of the Scripture. At any rate, Hannah, the mother of Samuel, is said to be settled in a house, a mother of children rejoicing, having become a mother of whole children.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":587,"ref":"p587","source":"καὶ περὶ τῆς Σάρρας καὶ ̔Ρεβέκκας ̓Ελισάβετ τε καὶ πρὸ ταύτης τῆς μητρὸς γεναμένης τοῦ Σαμψὼν λέγοι τις εὐλόγως περὶ ἑκάστης αὐτῶν ο τι κατῴκισεν αὐτὴν μητέρα τέκνων εὐφραινομένην. Πρὸς δὲ διάνοιαν· ὁρῶν θεὸν νοῦς τυγχάνων τοῦ πτερνιστοῦ τῶν ἀντικειμένων τῇ ἀληθείᾳ οι κου τῆς Αἰγύπτου ἀναχωρῶν ἐπὶ τῷ μηκέτ' Αἰγυπτιάζειν μηδὲ τῶν Αἰγυπτιακῶν δεισιδαιμονιῶν περιέχεσθαι ι λεω θεὸν ε σχε τὸν ἁγιάζοντα τὴν ὁμολογουμένην γνησίως ψυχήν, ο τε καὶ ἐξουσιάσει καὶ οι α βασιλεὺς κρατήσει τοῦ διορατικοῦ· ̓Ιουδαία γὰρ ἐξομολόγησις, ̓Ισραὴλ δὲ νοῦς ὁρῶν θεὸν ἑρμηνεύεται. πρότερον μὲν ου ν ἐξομολογήσασθαι προσήκει, ι ν' εἰς ἁγίασμά τις θεοῦ γεγένηται οι κος καὶ α γιος ναὸς αὐτοῦ κατασκευαζόμενος, ι ν' ου τως τελειωθεὶς διὰ θεωρίας τῆς ἀληθείας ̓Ισραὴλ ἀποδειχθῇ γενόμενος ὑπὸ τὴν τοῦ θεοῦ\n\nἐξουσίαν ἐπὶ τῷ δυνηθῆναι, βασιλευόμενος ὑπ' αὐτοῦ, μακαρισμοῦ τυχεῖν ὀψόμενος τὸν θεὸν καρδίᾳ καθαρᾷ. Σοῦ, δέσποτα, ἡμᾶς εὐεργετοῦντος, οὐχ ε ξει χώραν τὰ ε θνη λέγειν Ποῦ ἐστιν ὁ θεὸς αὐτῶν. ἐπεὶ γὰρ αὐτοὶ τοπικοὺς θεοὺς ε χουσι καὶ ἱδρυμένους που, καὶ περὶ σοῦ τοῦτο τοπάζουσι λέγοντες Ποῦ ἐστιν ὁ θεὸς αὐτῶν. η τάχα χλευαστικῶς τοῦτό φασιν οἰόμενοι μὴ ε χειν ἡμᾶς θεόν. ἀλλ' εἰ κἀκεῖνοι πλανώμενοι τοῦτο λέγουσιν, ἀλλ' ου ν γε ἡμεῖς ἠκριβωμένῃ ὑπολήψει ι σμεν ο τι ὁ θεὸς ἡμῶν ἐν τῷ οὐρανῷ α νω ἐστίν, οὐ τοπικῶς ἀλλ' ὑπεροχῇ μεγαλειότητος φρονοῦντες. εἰ γὰρ η ν α νω τόπος, ἀλλαχόσε ει ναι ἐκωλύετο. Εστι δὲ καὶ αἰτία πᾶσι τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, ἐπείπερ ο σα ἠθέλησεν ἐποίησεν, α λλος ω ν παρὰ πάντα.","english":"And concerning Sarah and Rebecca and Elizabeth, and before her the mother of Samson, one might reasonably say of each of them that he caused her to dwell as a mother of children rejoicing. And according to the deeper meaning: the mind that is a seer of God, being the supplanter of the things opposed to the truth, withdrawing from Egypt so as no longer to act like an Egyptian nor to be caught up in Egyptian superstitions, sees God, the one who sanctifies the soul that is genuinely confessed, who will also exercise authority and rule as king over the discerning faculty. For Judea means confession, and Israel means a mind that sees God. First it is fitting to confess, so that one may become a sanctuary of God and be built up as his holy temple, so that thus perfected through the contemplation of the truth he may be shown to be Israel, having come under God's authority, so as to be able, being ruled by him, to obtain blessedness, seeing God with a pure heart. Since you, O Master, do good to us, the nations will have no place to say, Where is their God? For since they themselves have local gods, established somewhere, they also conjecture this about you, saying, Where is their God? Or perhaps they say this mockingly, thinking that we have no God. But even if those who are deceived say this, at any rate we with accurate understanding know that our God is in heaven above, not thinking this in a local sense but by the preeminence of his majesty. For if he were in a place above, he would be prevented from being elsewhere. But he is also the cause of all things in the heavens and on the earth, since whatever he willed he did, being other than all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":588,"ref":"p588","source":"διὸ οὐ περιέχεται ὑπὸ πάντων, ἀλλὰ καὶ ε ξω πάντων καὶ ἐν αὐτοῖς ὑπάρχει κατὰ τὸν τῆς δημιουργίας καὶ προνοίας λόγον. ου τω γὰρ πληροῖ τὸν οὐρανὸν καὶ τὴν γῆν. Εἰ δὲ πάντες οἱ οὐρανοὶ καὶ τὰ ἐν αὐτοῖς η τε γῆ καὶ πάντα τὰ ἐν αὐτῇ θελήσει θεοῦ εἰς οὐσίαν η λθεν, ἀσεβῶς σφόδρα διανοούμενοί τινες ἐξάπτουσι τὴν υ παρξιν τοῦ υἱοῦ τῆς τοῦ πατρὸς θελήσεως, ε να ποιοῦντες αὐτὸν τῶν ἐν τοῖς οὐρανοῖς θελήσει πατρὸς οὐσιωμένων. ἀλλὰ ἀκουέτωσαν οἱ δυσσεβεῖς ὡς τὴν κτίσιν μόνην ἐξήρτησε τῆς βουλήσεως τοῦ θεοῦ. καταλλήλως γὰρ ε χει τὸν ποιητὴν α βούλεται δημιουργεῖν (ο θεν καὶ ὁ ̓Ιάκωβος συνῳδᾷ γράφων Βουληθεὶς ἀπεκύησεν ἡμᾶς, ε φη λόγῳ θεοῦ, λόγῳ ἀληθείας εἰς τὸ ει ναι ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων καὶ ποιημάτων) ἡ θέλησις τοῦ θεοῦ εἰσακτική. οὐ κτίσμα δὲ οὐδὲ ποίημα ὁ υἱός, οὐσίας ἀλλ' οὐ βουλήσεώς ἐστι γέννημα. εἰ γὰρ βουλήσεως υἱός, η ν α ν καὶ εἰκὼν καὶ χαρακτὴρ τῆς θεοῦ βουλήσεως· ἀλλὰ χαρακτῆρα τῆς ὑποστάσεως αὐτοῦ καὶ εἰκόνα τοῦ θεοῦ τοῦ ἀοράτου οἱ θεῖοι λόγοι φασίν. εἰ ου ν χαρακτὴρ τῆς ὑποστάσεως καὶ εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου ὁ υἱός, εἰκότως γέννημα τῆς οὐσίας τοῦ θεοῦ τοῦ ἀοράτου καὶ τῆς ὑποστάσεως αὐτοῦ ὁ μονογενὴς ει η. καὶ ο ρα γε τοὺς βουλήσει γεννωμένους λόγῳ ἀληθείας τούτου τυγχάνοντας, αὐτὸς δὲ ὁ λόγος καὶ ἡ ἀλήθεια, ὁ μονογενὴς τοῦ θεοῦ. ἐπεὶ μὴ λόγῳ ἀληθείας κυΐσκεται, αὐτός ἐστιν ἡ βούλησις τοῦ πατρός· ῳ γὰρ τρόπῳ σοφία καὶ ἀλήθεια, ου τω καὶ θέλησίς ἐστι τοῦ θεοῦ. ταὐτὸν γοῦν ἐστιν ἐν σοφίᾳ καὶ θελήσει πάντα ποιῆσαι.","english":"Therefore he is not contained by all things, but both outside all things and present in them according to the principle of creation and providence. For in this way he fills heaven and earth. But if all the heavens and the things in them, and the earth and all things in it, came into being by the will of God, some, thinking very impiously, kindle the existence of the Son from the will of the Father, thereby making him one of the things in the heavens that are given substance by the Father's will. But let the impious hear that he made creation alone dependent on the will of God. For the Maker suitably has the power to create what he wills (whence also James agrees, writing, \"Having willed it, he brought us forth,\" he says, \"by the word of God, the word of truth, that we might be a kind of firstfruits of his creatures and works\")—the will of God is productive. But the Son is neither a creature nor a work; he is the offspring of substance, not of will. For if the Son were of will, he would also be the image and impress of God's will; but the divine words call him the impress of his substance and the image of the invisible God. If, then, the Son is the impress of the substance and the image of the invisible God, reasonably the only-begotten would be the offspring of the substance of the invisible God and of his substance. And so those who are begotten by will attain this by the word of truth, but he himself is the Word and the Truth, the only-begotten of God. Since he is not conceived by the word of truth, he himself is the will of the Father; for in the same way that he is wisdom and truth, so also is he the will of God. At any rate, it is the same thing to do all things in wisdom and in will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":589,"ref":"p589","source":"1062 113,17–19 Τὸ πᾶν διορατικὸν γένος διὰ τὸ νοῦν ε χειν ὁρῶντα θεὸν (οι κος ̓Ισραὴλ χρηματίζει διὰ τοῦ τυγχάνειν ἐκκλησία θεοῦ ζῶντος) η λπισεν ἐπὶ κύριον, πρὸς οὐδὲν ε τερον ω ν οἱ α λλοι α νθρωποι ἐλπίζουσιν ε χον τὴν προσδοκίαν. καὶ ὁ οι κος δὲ τῶν θεραπευόντων τὸ θεῖον τῷ τυγχάνειν ἱερεῖς η λπισεν ἐπὶ κύριον μείζονι καὶ τεθεωρημένῃ παρὰ τὸν ̓Ισραὴλ ἐλπίδι· τῶν γὰρ ὑπεραναβεβηκότων θεωρίᾳ καὶ πράξει μείζων ἡ ἐλπὶς μειζόνως αἰτούντων βοηθὸν καὶ ὑπερασπιστὴν αὐτὸν ε χειν. ἀλλὰ καὶ πάντες οἱ φοβούμενοι τὸν κύριον (ου τοι δέ εἰσιν οἱ προσήλυτοι καὶ προστεθέντες τῷ νόμῳ ἀπὸ τῶν ἐθνῶν) ἐλπίσαντες καὶ αὐτοὶ ἐπὶ κύριον βοηθὸν καὶ ὑπερασπιστὴν αὐτὸν ε χειν ἐπικαλοῦνται. Πάντων γὰρ μνημονεύει θεὸς τῶν αὐτῷ μεμνημένων. διό φησιν ̓Επελάθου νόμου θεοῦ σου, κἀγὼ ἐπιλήσομαι τέκνων σου. ὁ γὰρ ἐπιλανθανόμενος τοῦ θείου νόμου εὐθέως καὶ τοῦ δεδωκότος αὐτὸν ἐπιλανθάνεται, μνημονεύσας δέ τινος θεὸς εὐθὺς εὐλογημένον αὐτὸν ἀποφαίνει διδοὺς πνευματικὰς καὶ ἐπουρανίους εὐλογίας κατὰ ἀναλογίαν ου ε χει τις μεγέθους πίστεως· ω σπερ τὰ α λλα τῶν χαρισμάτων, ου τως καὶ τὰς εὐλογίας διδούς. ̓Επίστησον δὲ εἰ Τοὺς μικροὺς μετὰ τῶν μεγάλων ἐπὶ μόνων τῶν φοβουμένων τὸν κύριον δεῖ λαβεῖν η καὶ ἐπὶ πάντων τῶν εἰρημένων ταγμάτων, ου σης καὶ ἐν τούτοις διαφορᾶς καθ' η ν οἱ μὲν μεγάλοι οἱ δὲ μικροί. Εὐλογημένοι δὲ τῷ κυρίῳ ἐσμὲν τῷ τὸν οὐρανὸν καὶ τὴν γῆν πεποιηκότι. αὐτὸς γάρ ἐστιν ου τοὺς νόμους φυλάττομεν.","english":"The whole race that is clear-sighted, because it has a mind that sees God (which is called Israel through attaining to being a church of the living God), hoped in the Lord, having its expectation directed toward nothing else of the things in which other men hope. And the house of those who serve the divine, through attaining to being priests, hoped in the Lord with a greater and more exalted hope than Israel; for of those who have ascended higher in contemplation and action, the hope is greater, as they ask in greater measure to have him as helper and protector. But also all who fear the Lord (and these are the proselytes and those added to the law from the nations), having themselves also hoped in the Lord, call upon him to be their helper and protector. For God remembers all those who remember him. Therefore he says, You forgot the law of your God, and I will forget your children. For he who forgets the divine law immediately forgets also the one who gave it, but when someone remembers, God at once shows him to be blessed, giving spiritual and heavenly blessings in proportion to the greatness of faith that each has, giving blessings just as he gives the other gifts. But consider whether the small together with the great must be taken of those who fear the Lord alone, or also of all the ranks mentioned, there being in these too a difference according to which some are great and some small. And we are blessed by the Lord, who made heaven and earth. For he himself is the one whose laws we keep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":590,"ref":"p590","source":"ι να γὰρ μὴ νομίσῃ τις α λλου τινὸς τοὺς χρησμοὺς ει ναι ου ς Μωυσῆς διηκονήσατο, ἀκολούθως ὁ ἱεροφάντης πρὸ τῆς τῶν\n\nνόμων δόσεως τὰ περὶ τῆς κοσμοποιΐας παραδέδωκε, δι' η ς διδάσκει ε να θεὸν ει ναι, πάντα δὲ τὰ τοῦ κόσμου μέρη καὶ αὐτὸν ει ναι γενητά. 1065 ̔Ο δὲ βαθύτερον καὶ ταῦτα θεωρεῖν βουλόμενος ἐρεῖ ει ναί τινα ἐξαιρέτως ἐν τῇ γραφῇ λεγόμενον οὐρανὸν θεῷ προσῳκειωμένον, ἐν ῳ μόνος ὁ θεός· θεὸν δὲ λέγω περὶ τῆς τριάδος διανοούμενος. τούτου τοῦ οὐρανοῦ πόρρω που οὐ τόπῳ ἀλλ' οὐσίας ἰδιώματι τυγχάνει τὰ γενητά, κα ν ἐν τοῖς οὐρανοῖς ῃ ταῦτα. ἀμέλει πρὸ παραβάσεως ὁ διάβολος, ω ν ἐν οὐρανῷ ὡς κάτω που τοῦ οὐρανοῦ τούτου τυγχάνων, ε λεγεν Εἰς τὸν οὐρανὸν ἀναβήσομαι καὶ ἐπάνω τῶν α στρων τοῦ οὐρανοῦ θήσω τὸν θρόνον μου· ει ρηται γὰρ αὐτῷ ταῦτα πρὶν ἐκπεσεῖν τοῦ οὐρανοῦ· αυ τη γοῦν καὶ αἰτία τῆς καταπτώσεως αὐτοῦ μνημονεύεται. εἰς τοῦτον τὸν οὐρανὸν οὐδεὶς ἀναβέβηκεν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ἐπεὶ κἀκεῖθεν ἀποσταλεὶς ἐλήλυθε φάσκων Καταβέβηκα ἐκ τοῦ οὐρανοῦ. ἀλλὰ καὶ τὸ α γιον πνεῦμα ἐκ τούτου ἀπεστάλη τοῦ οὐρανοῦ, ῃ ὁ Πέτρος φησὶν Α δὴ ἀνηγγέλη ἡμῖν διὰ τῶν εὐαγγελισαμένων ἡμᾶς πνεύματι ἁγίῳ ἀποσταλέντι ἀπ' οὐρανοῦ. ε νθα γὰρ ὁ πατὴρ καὶ ὁ υἱὸς καὶ τὸ α γιον πνεῦμα. ἀλλ' ἐπίστησον ἀκριβῶς μὴ εἰς αἰσθητὰ κατενέγκῃς τὴν περὶ τούτων νόησιν, οὐρανὸν τοπικὸν καὶ μετάβασιν ἐκεῖθεν κατὰ φορὰν γινομένην ὑπολαβών· θεοῦ γὰρ προηγουμένην, ι ν' ου τως ει πω, ὑπεροχὴν καὶ κατάστασιν δηλοῖ ἡ τοῦ διηγηθέντος οὐρανοῦ προσηγορία.","english":"For, lest anyone suppose that the oracles which Moses served were someone else's, the hierophant, in accordance with this, before the giving of the laws handed down the accounts concerning the creation of the world, through which he teaches that there is one God, and that all the parts of the world, and the world itself, are created. But one who wishes to contemplate these things more deeply will say that there is a certain heaven especially spoken of in Scripture that is closely united to God, in which God alone is; and I mean \"God\" with reference to the Trinity. Far from this heaven—not in place but by the peculiarity of its essence—are created things, even if they are in the heavens. Indeed, before his transgression the devil, being in heaven as one who was somewhere below this heaven, said, \"I will ascend into heaven, and above the stars of heaven I will set my throne\"; for these things were said to him before he fell from heaven. This, then, is also recorded as the cause of his fall. Into this heaven no one has ascended except the one who came down from heaven, since he was also sent from there and came, saying, \"I have come down from heaven.\" But the Holy Spirit also was sent from this heaven, of whom Peter says, \"And it was announced to us through those who preached the gospel to us by the Holy Spirit sent from heaven.\" For where the Father and the Son and the Holy Spirit are—but consider carefully, do not bring down your understanding of these things to sensible things, supposing a local heaven and a transition from there occurring by motion; for the name of the heaven that has been described indicates, so to speak, God's preeminent transcendence and stability.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":591,"ref":"p591","source":"Οὐδεὶς τῶν νεκρωθέντων τῷ ἁμαρτάνειν θεὸν αἰνεῖ (Οὐχ ὡραῖος γὰρ αι νος ἐν στόματι ἁμαρτωλοῦ), ἀλλ' οὐδὲ τῶν καταβαινόντων εἰς τὸν ᾳ δην τὸν τροπικὸν εἰς ο ν γίνονται οἱ ἀποθνῄσκοντες τὸν ἑπόμενον τῇ ἁμαρτίᾳ θάνατον (Οὐκ ε στι γὰρ ἐν τῷ θανάτῳ ὁ μνημονεύων θεοῦ), οὐδενὸς ἐν τῷ ᾳ δῃ ἐξομολογουμένου αὐτοῦ. Τούτων τοίνυν μὴ αἰνούντων αὐτόν, ἡμεῖς αὐτὸν αἰνοῦμεν οἱ ζῶντες καὶ τῆς αἰωνίου μετέχοντες ζωῆς, περὶ η ς ὁ σωτήρ φησιν Αυ τη δέ ἐστιν ἡ αἰώνιος ζωή, ι να γινώσκωσι σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ο ν ἀπέστειλας ̓Ιησοῦν Χριστόν.\n\n1067 Τοὺς κατὰ τὴν ̓Ιησοῦ ἐντολὴν νηπίους ο ντας τῷ ἐστρέφθαι καὶ γεγονέναι ὡς τὰ παιδία αὐτὸς ὁ κύριος φυλάσσει, οὐκ ἐῶν προσβαλεῖν αὐτοῖς πολεμίους τῷ μήπω καιρὸν ε χειν ἀγῶνος. ο μως τοὺς ου τως τυγχάνοντας νηπίους φυλάττων, ἐμὲ ὡς ὑπεραναβεβηκότα τὴν τῶν παιδίων ἡλικίαν εἰς ἀγῶνα προβαλλόμενος ἐταπείνωσέ με καὶ ἀντὶ πολλῶν ἰσχυρῶν πειρασθῆναι ποιήσας· ω σπερ δ' ἐταπείνωσέ με, ου τω καὶ ε σωσέ με ἀνανταγώνιστον ἰσχὺν καὶ ἀκαταμάχητον πανοπλίαν ἐνδύσας με.","english":"None of those who have been put to death by sin praises God (for praise is not comely in the mouth of a sinner), nor do any of those who go down into Hades, in the figurative sense, become those who die the death that follows upon sin (for in death there is no one who remembers God), since no one in Hades confesses him. Since these, then, do not praise him, we who are alive and partake of eternal life praise him—concerning which the Savior says, \"And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.\"\n\nThe Lord himself guards those who are infants according to Jesus' command, having turned and become like little children, not allowing enemies to attack them, since they do not yet have a time of struggle. Yet while guarding those who are infants in this way, he set me forth for struggle, as one who has advanced beyond the age of children, and he humbled me and caused me to be tested instead of many strong men; and just as he humbled me, so also he saved me, clothing me with invincible strength and irresistible armor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":592,"ref":"p592","source":"1068 Ταύτης τῆς λέξεως τὴν διάνοιαν ὁ ἀπόστολος Κορινθίοις Εχοντες, ε φη, τὸ αὐτὸ πνεῦμα τῆς πίστεως, κατὰ τὸ γεγραμμένον ̓Επίστευσα, διὸ ἐλάλησα, καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν· πνεῦμα πίστεως λέγων η τοι τὴν ε ξιν τὴν ἀπ' αὐτῆς ἐγγινομένην η τὸ ἐπιχορηγούμενον ἐκ θεοῦ τῷ πίστιν ε χοντι πνεῦμα. Τὸ ̓Επίστευσα, διὸ ἐλάλησα συνῳδὸν τῷ Καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν· ἐὰν ου ν φησι ὁμολογήσῃς κύριον ̓Ιησοῦν καὶ πιστεύσῃς τῇ καρδίᾳ ο τι ὁ θεὸς αὐτὸν ηγειρεν ἐκ νεκρῶν, σωθήσῃ· τούτῳ γὰρ εὐθὺς ἐπηνέχθη τὸ Καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην, καὶ τὰ ἑξῆς. εἰς ταύτην τὴν διάνοιαν παραλήψῃ καὶ τὸ ̓Εὰν μὴ πιστεύσητε, οὐδ' οὐ μὴ συνῆτε· πρότερον γὰρ πιστεύει τις, ει τα συνίησι καὶ μετὰ τοῦτο λαλεῖ, ῃ φησιν ὁ ψαλμὸς ̓Επίστευσα, διὸ ἐλάλησα. Οτε δὲ πιστεύσας ἐλάλησα ὑπερφυῆ καὶ μεγάλα, τότε τὸ μηδὲν ἐμαυτὸν ἰδὼν ἐταπεινώθην σφόδρα. τοιοῦτόν ἐστι τὸ ὑπὸ ̓Ιωάννου περὶ ̓Ιησοῦ λεγόμενον ̓Εκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι. οὐ γὰρ ἀποβαλών τι ου ει χε μεγέθους ὁ ̓Ιωάννης ἠλαττοῦτο, ἀλλὰ συγκρίνων ἑαυτὸν τῇ ὑπεροχῇ τῆς","english":"The apostle, writing to the Corinthians, sets out the meaning of this phrase: \"Since we have,\" he says, \"the same spirit of faith, according to what is written, 'I believed, therefore I spoke,' we also believe, and therefore we also speak\"—calling the spirit of faith either the disposition that arises from faith itself, or the spirit supplied by God to the one who has faith. \"I believed, therefore I spoke\" is in harmony with \"For with the heart one believes unto righteousness, but with the mouth one confesses unto salvation.\" \"If,\" he says, \"you confess the Lord Jesus and believe in your heart that God raised him from the dead, you will be saved\"; for to this was immediately appended, \"For with the heart one believes unto righteousness,\" and what follows. In line with this meaning you will also take up \"Unless you believe, you will not understand\"; for one first believes, then understands, and after this speaks, as the psalm says, \"I believed, therefore I spoke.\" But when, having believed, I spoke of things surpassing nature and great, then, seeing myself to be nothing, I was humbled exceedingly. Such is what John says concerning Jesus: \"He must increase, but I must decrease.\" For John was not decreased by casting off any of the greatness he had, but comparing himself to the pre-eminence of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":593,"ref":"p593","source":"̓Ιησοῦ διδασκαλίας τε καὶ πολιτείας. καὶ ὁ εἰπὼν τοίνυν μετὰ τὸ λαλῆσαι ἀπὸ ε ξεως πεπιστευκυίας ̓Εγὼ ἐταπεινώθην σφόδρα οὐ κατὰ ἀφαίρεσιν υ ψους τοῦτο πέπονθεν ἀλλ' ἐκ τοῦ μείζονα καὶ ὑπὲρ ἑαυτὸν τεθεᾶσθαι. 1069 ̓Εὰν δὲ καὶ θάνατον ὁσίων θεοῦ σημαίνηται καθ' ο ν συναποθνῄσκουσι Χριστῷ καὶ τὴν νέκρωσιν αὐτοῦ ἐν τῇ σαρκὶ περιφέρουσι, καὶ ου τω καλῶς α ν εὐχαριστεῖν διέγνω, ληψόμενος τὸ τοιούτου θανάτου σωτηρίου ποτήριον ο καὶ ἀμέμπτως πίεται ὁ ληψόμενος αὐτό, εἰ ἐπικαλοῖτο τὸ ο νομα κυρίου ἐπὶ τῷ γενναίως αὐτὸ πιεῖν. Εἰ δὲ τῶν ἐλαττόνων εἰρήκαμεν τὸ ἐπικαλεῖσθαι τὸ ο νομα κυρίου, τελείων δὲ αὐτὸν τὸν κύριον, μή σε ταραττέτω νῦν ἐπὶ τοῦ ου τως τελείου παραλαμβανόμενον· οἱ γὰρ α γιοι δι' ἀτυφίαν ο ντες ἑαυτῶν ἐλαττωτικοὶ τὰ ἐλάττονα ἑαυτοῖς διδόασιν ω ν ε χουσιν. ἀμέλει γοῦν οὐ Μωυσῆς οὐ Σαμουὴλ εἰρήκασι περὶ ἑαυτῶν ̓Επεκαλοῦντο τὸν κύριον, ἀλλ' α λλος ει πε περὶ αὐτῶν.\n\n1070 Οὐκ η ν ἐντελὴς ὁ περὶ τῆς σωτηρίας λόγος, εἰ μὴ καὶ τῶν σῳζομένων ἀπειλήφει τὴν μνήμην. εἰπὼν γὰρ ἐν ἐκείνῳ ὡς τέλος ἀπολαβούσης τῆς σκιᾶς τὸ Σοὶ θύσω θυσίαν αἰνέσεως, εὐθέως εἰς αι νον καλεῖ τὰ ε θνη πάντα, ο πως καὶ ταῦτα διὰ τῶν αι νων τὴν τῆς αἰνέσεως προσάγει θυσίαν, ἀποβεβλημένου αὐτοῦ ἑνὸς ε θνους καὶ λαοῦ, ἐπείπερ ταλανίζεται ἁμαρτωλὸν ε θνος καὶ λαὸς πλήρης ἁμαρτιῶν γεγονώς· ἀλλὰ τούτου ἀποβληθέντος τοῦ ε θνους καὶ λαοῦ, ἡ ἐλεημοσύνη τοῦ θεοῦ εἰς πάντας εφθασεν ὡς βέβαιον καὶ κραταιὸν ἐφ' ἡμᾶς γενέσθαι τὸ ε λεος αὐτοῦ. καὶ ἐπειδὴ τοῦτο ὑπῆρκται, ̔Η ἀλήθεια τοῦ κυρίου μένει εἰς τὸν αἰῶνα.","english":"of the teaching and conduct of Jesus. And so the one who said, after speaking from a state of settled faith, \"I was greatly humbled,\" did not experience this by the removal of height, but from having contemplated things greater and beyond himself. But if the death of the holy ones of God is also signified—according to which they die together with Christ and carry about his mortification in the flesh—then he rightly determined also to give thanks, about to receive the saving cup of such a death, which the one who receives it will also drink blamelessly, if he calls upon the name of the Lord for the drinking of it bravely. But if we have said that calling upon the name of the Lord belongs to the lesser, while the Lord himself belongs to the perfect, let it not disturb you now that it is taken in this way concerning the perfect; for the saints, being self-diminishing through freedom from vanity, assign to themselves the lesser things of which they are in need. At any rate, neither Moses nor Samuel said concerning themselves, \"They called upon the Lord,\" but another spoke concerning them.\n\nThe account of salvation was not complete unless it had also included the remembrance of those being saved. For having said in that place, when the shadow had received its end, \"To you I will sacrifice a sacrifice of praise,\" he immediately calls all the nations to praise, so that these too through praises may bring the sacrifice of praise, when one nation and people has been cast off, since a sinful nation is counted wretched and a people has become full of sins; but when this nation and people has been cast off, the mercy of God has reached all, so that his mercy becomes firm and strong upon us. And since this has been established, the truth of the Lord remains forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":594,"ref":"p594","source":"τὴν μὲν γὰρ σκιὰν ἡ ἀλήθεια διεδέξατο τέλος καὶ κλῆρον αὐτῇ περιορίσασα, αὐτὴν δὲ τὴν ἀλήθειαν αἰώνιον ου σαν οὐδὲν διαδέξεται τῷ μηδὲν ὑπὲρ αὐτὴν ἀλλ' αὐτὴν ὑπὲρ πάντα καθ' ὑπερβολὴν ἀσύγκριτον ει ναι. ο ρα γοῦν ὡς μετ' αἰτίας ἀποδέδωκε τὸ μένειν ἀλήθειαν εἰς τὸν αἰῶνα. Συνδιαιωνίζοντος τῇ ἀληθείᾳ τοῦ κραταιωθέντος ἐφ' ἡμᾶς ἐλέου, πολλαχοῦ δὲ τὰ ὀνόματα ταῦτα, τὸ ε λεος αὐτοῦ καὶ ἡ ἀλήθεια, ἐπὶ τοῦ σωτῆρος λέγεται, ω σπερ καὶ ἐν τῷ ̓Εξαπέστειλεν ὁ θεὸς τὸ ε λεος αὐτοῦ καὶ τὴν ἀλήθειαν αὐτοῦ καὶ ἐρρύσατο τὴν ψυχήν μου ἐκ μέσου σκύμνων. αυ τη τοιγαροῦν ἡ ἀλήθεια καὶ ἡ προσδοκία τῶν ἐθνῶν η ν· διὸ καὶ ἐπιλάμψασα τῷ τῶν ἀνθρώπων γένει εἰς αι νον πάντα τὰ ε θνη καὶ πάντας τοὺς λαοὺς καλεῖ, εὐχαριστεῖν διδάσκουσα τῷ πατρὶ τῷ κραταιώσαντι τὸ ε λεος αὐτοῦ καὶ μένειν ποιήσαντι τὴν ἀλήθειαν αὐτοῦ ε ως τοῦ αἰῶνος. 1072 ̓Επεὶ ἀγαθὸς ω ν ὁ θεὸς βούλεται τὴν μετάνοιαν τοῦ ἁμαρτωλοῦ η τὸν θάνατον αὐτοῦ, ο σοι ὑπεύθυνοι ἁμαρτίας ἐστέ, τὴν ἐκ μετανοίας ἐξομολόγησιν ἐπ' αὐτῷ ποιούμενοι ε ξετε αὐτὸν ἀφιέντα τὰ ὑπὲρ ω ν ἐξομολογεῖσθε. τὸ γὰρ ε λεος αὐτοῦ ἀχώριστον αὐτοῦ τυγχάνον εἰς τὸν αἰῶνα ει η, ἐπείπερ καὶ η ν ἀεί, ἐλεοῦντος αὐτοῦ οὐ νῦν πρότερον ἀλλὰ καὶ πάλαι α νωθεν, ἐξομολογουμένων αὐτῷ πάντων τῶν πεῖραν ἐχόντων τῆς ἀγαθότητος αὐτοῦ. 1073 ̔Ο ἐν θλίψει γενόμενος δίκαιος οὐ τοσοῦτον παρακαλεῖ περὶ τοῦ ἐκτὸς αὐτῆς γενέσθαι, ἀλλ' ο πως γενναίως καὶ ἱλαρῶς αὐτὴν ἐνέγκῃ.","english":"For the truth succeeded the shadow, setting a limit and inheritance for it as its end, but nothing will succeed the truth itself, since it is eternal, because nothing is above it, but it is above all things, incomparably beyond comparison. Therefore he rightly rendered the reason why it remains truth forever. Since the mercy that was strengthened upon us coexists eternally with the truth, and these names—his mercy and his truth—are often spoken of the Savior, as also in \"God sent forth his mercy and his truth and delivered my soul from the midst of lions.\" This truth, then, was also the expectation of the nations; therefore, having shone upon the human race forever, it calls all the nations and all the peoples, teaching them to give thanks to the Father who strengthened his mercy and made his truth remain forever. Since God, being good, wills the repentance of the sinner rather than his death, you who are liable for sins, making confession to him out of repentance, will find him forgiving the things for which you confess. For his mercy, being inseparable from him, was forever, since it always was, as he has been showing mercy not now for the first time but also long ago from the beginning, while all who have had experience of his goodness give thanks to him. The righteous man who has come into affliction does not so much pray to be out of it, but that he may bear it nobly and cheerfully.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":595,"ref":"p595","source":"καὶ γὰρ ὁ ἐν σταδίῳ πρὸς ἀντιπάλους θλιβόμενος οὐ τὸν ἀγῶνα ευ χεται αὐτῷ παρελθεῖν, ι να μὴ ἐξαγώνιος γένηται, ἀλλὰ παρακαλεῖ τὸν παιδοτρίβην συνεργεῖν αὐτῷ, ο πως ἐγκαρτερῶν τοῖς ἐπιφερομένοις πρὸς τοῦ ἀντιπάλου ἐλπίδι νίκης καὶ στεφάνου προσηνῆ δόξῃ ει ναι τὰ δι' ω ν ἀποδίδοται ὁ στέφανος. Καὶ δύναται μὲν περὶ θνητῶν διαφόρων λέγεσθαι τὸ Οὐ φοβηθήσομαι τί ποιήσει μοι α νθρωπος, περὶ δὲ ἀοράτων πολεμίων τὸ Κἀγὼ ἐπόψομαι τοὺς ἐχθρούς μου· οι τινες ἐχθροὶ καὶ τοὺς ἀνθρώπους ἐπεγείρουσι καθ' ἡμῶν ἐκπολεμοῦντες αὐτοὺς πρὸς ἡμᾶς καὶ φονικῶς διατιθέντες καθ' ἡμῶν. εἰ δὲ\n\nκαὶ τὸ Οὐ φοβηθήσομαι τί ποιήσει μοι α νθρωπος ἐπὶ τὸν διάβολον ἀναφέρεται διὰ τὸ ̓Εχθρὸς α νθρωπος ἐποίησε τοῦτο, φανερὸν δ' ο τι τὸ ἐπισπεῖραι τὰ ζιζάνια καὶ τὸ Σὺ δὲ ει α νθρωπος καὶ οὐ θεός, συνεπίσκεψαι. ̓Αγαθὸν πεποιθέναι ἐπὶ κύριον η πεποιθέναι ἐπ' α νθρωπον, καὶ τὰ ἑξῆς· οὐ καθάπαξ τὸ πεποιθέναι καὶ ἐλπίζειν ἐπὶ κύριον συνκρινόμενον τῷ πεποιθέναι ἐπ' α νθρωπον καὶ ἐλπίζειν ἐπ' α ρχοντας ἀγαθόν ἐστιν. ἁπλῶς γὰρ καὶ κυρίως ἀγαθὸν τοῦτο. τὸ δὲ ἐπ' α νθρωπον καὶ α ρχοντα πεποιθέναι καὶ ἐλπίζειν οὐκ ἀγαθόν, ἀλλὰ πρὸς τοῦς ἐπ' ἀνθρώπῳ πεποιθέναι καὶ ἐν αρχοντι ἐλπίζειν σπουδάζοντας ἡ τοιαύτη προσάγεται παίδευσις, ο πως μάθωσιν ἐπὶ τὸν ἀεὶ μένοντα καὶ ἰσχυρὸν ο ντα καὶ παντοδυνάμενον θεὸν πεποιθέναι καὶ μὴ ἐπ' α νθρωπον θνητὸν καὶ ῥᾷστα φθειρόμενον. ε στιν ο τε καὶ τῇ γνώμῃ παλίμβολον ο ντα· ἀντὶ γὰρ τοῦ βοηθεῖν ε στιν ο τε καὶ βλάψει μεγάλα τὸν ἐπ' αὐτῷ πεποιθότα·","english":"For the one in the stadium who is hard pressed by his opponents does not pray that the contest pass him by, lest he be disqualified, but he calls on the trainer to work with him, so that by enduring the attacks brought by his opponent he may, in hope of victory and the crown, make the things through which the crown is awarded pleasant to his reputation. And the words \"I shall not fear what man will do to me\" can be said concerning different mortal men, but concerning invisible enemies, \"And I shall look upon my enemies\"—enemies who also stir up men against us, making war with them against us and disposing them murderously against us. But if\n\nalso the words \"I shall not fear what man will do to me\" are referred to the devil, because \"An enemy, a man, has done this,\" it is clear also that the sowing of the tares and the words \"But you are a man and not a god\" are to be understood together with it. \"It is good to trust in the Lord rather than to trust in man,\" and the rest; not absolutely is trusting and hoping in the Lord, when compared with trusting in man and hoping in rulers, good. For simply and strictly this is good. But to trust and hope in man and a ruler is not good, but such instruction is brought to those who are eager to trust in man and hope in a ruler, so that they may learn to trust in God, who always remains and is strong and almighty, and not in man, who is mortal and most easily corrupted; sometimes he is also changeable in his mind; for instead of helping, sometimes he will greatly harm the one who has trusted in him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":596,"ref":"p596","source":"διὸ μακάριος ὁ πεποιθὼς ἐπὶ κύριον ἀκαταίσχυντος διαμένων, κατὰ τὸ ̓Επὶ σοί, κύριε, η λπισα, μὴ καταισχυνθείην εἰς τὸν αἰῶνα. Εἰ μὴ ὑπερβολικῶς ει ρηται, ἀδύνατον τὸ ἐπαγγελλόμενον· πῶς γὰρ ε να α νδρα ἐν τῇ ̓Ιουδαίᾳ διατρίβοντα πάντα τὰ ε θνη ἐκύκλωσαν καὶ κυκλοῦντά γε αὐτὸν πολεμοῦντες, καὶ τῷ ὀνόματι κυρίου ἠμύνατο αὐτούς; αὐτὸ γὰρ οπλον καὶ ἀσπὶς καὶ φρούριον τοῦ φοροῦντος αὐτὸ γίνεται. ἐπίστησον δὲ εἰ μὴ παραπλησίως τῷ Εἰς τὰς πρωΐας ἀπέκτεννον πάντας τοὺς ἁμαρτωλοὺς τῆς γῆς δυνατὸν νοῆσαι τὰ προκείμενα τῷ κυκλοῦσθαι τὸν σπουδαῖον ὑπὸ πνευμάτων πονηρῶν ὑποβαλλόντων τοὺς σαρκὸς γαργαλισμοὺς καὶ τὰ α λλα πάθη μετὰ πάντων τῶν τῆς σαρκὸς ε ργων, ε τι μὴν λόγους ἀθέους ἀνασκευάζοντας σοφιστικῇ δεινότητι τὰ τῆς ἀληθείας δόγματα. ἀλλ' ὁ ευ τονος καὶ ἰσχυρὸς καὶ τῇ τοῦ θεοῦ καθωπλισμένος προσηγορίᾳ ἀνατρέψει τὰ ε θνη πάντα εἰς φυγὴν τρέπων, ἐσθ' ο τε δὲ καὶ ἀναιρῶν αὐτά. ὁ γὰρ ἀντὶ ο πλου καὶ ξίφους χρησάμενος τῷ τοῦ θεοῦ ὀνόματι ἐκκόψει τὰς παθητικὰς ὁρμὰς μετὰ καὶ τῶν τεταραγμένων λογισμῶν, ἀλλὰ καὶ λύων καὶ ἀνατρέπων τὰ σοφιστικῶς κατεσκευασμένα ἀπατηλὰ δόγματα. ̓Εκύκλωσάν με ὡσεὶ μέλισσαι κηρίον, καὶ τὰ ἑξῆς· ὁμοιότητα φέρει πρὸς τὰς μελίσσας κηφήνων τὸ γένος· αυ ται γὰρ εἰ καὶ μείζους τῶν μελισσῶν τῷ ο γκῳ τυγχάνουσιν, ἀλλ' ου ν γε ἀπατῶσι τοὺς ἀνιστορήτους ὡς ου σαι μέλισσαι· ου τε δὲ μελισσουργοῦσιν η πλάττουσι κηρὸν οὐδ' αυ κέντρον ε χουσι τὸ ἀλεξοῦν τὰ βλάπτειν ἐπιχειροῦντα τὸν κηρόν.","english":"Therefore blessed is the one who has trusted in the Lord, remaining unashamed, according to the words \"In you, O Lord, I hoped; let me not be put to shame forever.\" If it is not said hyperbolically, what is promised is impossible; for how did one man dwelling in Judea have all the nations encircle him and, while they were encircling and warring against him, he repelled them by the name of the Lord? For it becomes a weapon and shield and fortress to the one who bears it. Consider whether, in a manner similar to \"In the mornings I killed all the sinners of the earth,\" it is possible to understand the present passage by the zealous man being encircled by evil spirits that suggest the ticklings of the flesh and the other passions together with all the works of the flesh, and moreover godless arguments that overturn the doctrines of the truth by sophistical cleverness. But the vigorous and strong man, armed with the name of God, will overthrow all the nations, turning them to flight, and sometimes even destroying them. For the one who has used the name of God instead of a weapon and a sword will cut off the passionate impulses together with the disturbed reasonings, and will also loose and overturn the deceptive doctrines sophistically constructed. \"They encircled me like bees a honeycomb,\" and the rest; the race of drones bears a resemblance to bees; for these, even if they happen to be larger than bees in bulk, at any rate deceive the inexperienced as though they were bees; yet they neither make honey nor fashion wax, nor do they have a sting to ward off those attempting to harm the honeycomb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":597,"ref":"p597","source":"ἐκ τοῦ ἐναντίου δὲ ἐσθίοντες τὸ μέλι ἐκπολεμοῦσι κατ' αὐτῶν τὰς μελίσσας ὡς χρησαμένας κατ' αὐτῶν τῷ ἰδίῳ κέντρῳ σωρηδὸν ἀναιρεῖν τοὺς κηφῆνας ὡς λυμηναμένους τῷ καρπῷ αὐτῶν. ἐστὶν ου ν πρὸς ἀλληγορίαν ἡ μελισσουργοῦσα καὶ κηροπλαστοῦσα μέλιττα ἡ τιμήσασα τὴν τοῦ θεοῦ σοφίαν ἐκκλησία, η ς ἐργάτιδος ου σης ποθεινῆς τυγχανούσης καὶ ἐπιδόξου τοὺς πόνους βασιλεῖς καὶ ἰδιῶται πρὸς ὑγίειαν προσφέρονται· καίπερ ου σης τῇ ῥώμῃ ἀσθενοῦς τῷ τὸ κήρυγμα αὐτῆς μὴ ἐν πειθοῖς ἀνθρωπίνης σοφίας λόγοις ει ναι, ο μως δ' ε χει τὸ κέντρον ἐν ἀποδείξει πνεύματος καὶ δυνάμεως θεοῦ τῆς πίστεως τὸν λόγον ε χουσα, ὡς καὶ ἀναιρεῖν κηφήνων δίκην τὰς αἱρέσεις διχοτομοῦσα αὐτὰς ἐλέγχῳ τῆς ἀληθείας. καὶ μία μὲν ἡ τιμήσασα τὴν σοφίαν μέλισσα, πολλαὶ δὲ αἱ ἀποστᾶσαι τοῦ τιμᾶν τὴν σοφίαν τοῦ θεοῦ οὐ μέλισσαι ἀλλ' ὡς μέλισσαι τυγχάνουσαι, α ς ει ναι κηφῆνας λέγων οὐχ ἁμαρτήσεις κυκλούσας ὡς κηρίον ἐπὶ τῷ ἀναλῶσαι τὸ περὶ αὐτὸ μέλι καὶ ἐκκαυθείσας ὡσεὶ πῦρ ἐν ἀκάνθαις. ἐξάπτουσι γὰρ οἱ ἀπὸ τῶν αἱρέσεων καὶ τὸ τῶν αἰσχρῶν καὶ ἐπιθυμιῶν πῦρ, ῃ φησιν ὁ Παῦλος Τὰ γὰρ κρυφῆ γινόμενα ὑπ' αὐτῶν αἰσχρόν ἐστι καὶ λέγειν. ἀκάνθας δὲ τὰς ἡδονὰς ἡρμήνευσε τὸ Εὐαγγέλιον. Ομως δὲ εἰ καὶ ἐκύκλωσαν τὸν σοφὸν ὡσεὶ κηρίον μέλισσαι καὶ ἐξεκαύθησαν ὡσεὶ πῦρ ἐν ἀκάνθαις, ἀλλ' ου ν αὐτὸς τῷ ὀνόματι κυρίου ἠμύνατο αὐτούς. οὐ γὰρ ἀζήμιος μόνον εμεινεν, ἀλλὰ καὶ καθεῖλεν αὐτῶν πάντα σοφιστικὸν λογισμόν, ἀλλὰ καὶ πᾶν υ ψωμα ἐπαιρόμενον","english":"But, by contrast, those who eat the honey make war on the bees, so that they use their own sting against them, destroying the drones in heaps because they have damaged their fruit. It is not without allegorical meaning that the bee that makes honey and molds wax is the Church that has honored the wisdom of God; since she is a worker and is desirable and renowned, kings and private citizens bring her labors to themselves for health—although she is weak in strength because her preaching is not in persuasive words of human wisdom, nevertheless she has the sting in the demonstration of the Spirit and power of God, having the word of faith, so as also to destroy heresies like drones, cutting them in two by the refutation of truth. And one is the bee that has honored wisdom, but many are those that have fallen away from honoring the wisdom of God—not bees but as bees, which, if you call them drones, you will not err—circling like a honeycomb to consume the honey around it and set ablaze like fire among thorns. For those from the heresies kindle also the fire of shameful things and desires, of which Paul says, \"For the things done by them in secret are shameful even to speak of.\" And the Gospel has interpreted thorns as pleasures. Nevertheless, even if bees circled the wise man like a honeycomb and were set ablaze like fire among thorns, yet he himself defended himself by the name of the Lord. For he not only remained unharmed, but also brought down every sophistical reasoning of theirs, and every high thing that exalts itself","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":598,"ref":"p598","source":"κατὰ τῆς γνώσεως τοῦ θεοῦ, ἐπείπερ τὰ ο πλα αὐτοῦ οὐ σαρκικὰ ἀλλὰ δυνατὰ τῷ θεῷ οὐχ ε τερα ο ντα τῆς τοῦ θεοῦ προσηγορίας ἠμύνατο αὐτούς. Γενόμενος εἰς σωτηρίαν ὁ κύριος οὐκ ἀρχὴν οὐσιώσεως δέχεται· ἀΐδιος γὰρ καὶ αἰώνιός ἐστι. γίνεται δὲ εἰς σωτηρίαν κατὰ τὸ ἀναλαμβάνειν σχέσιν τὴν πρὸς τοὺς σῳζομένους. ο θεν πάντα γεγονέναι τὸν Χριστὸν λέγοντα ταῦτα ὑποβάλλεται τῇ διανοίᾳ· οὐ γὰρ γέγονε θεὸς λόγος οὐκ ἀλήθεια οὐ σοφία οὐχ υἱός, ἀλλὰ γέγονεν ἡμῖν σοφία, οὐχ ἁπλῶς γενόμενος σοφία ἀλλ' αὐτὸ τοῦτο ἡμῖν δικαιοσύνη καὶ ἁγιασμὸς καὶ ἀπολύτρωσις. ω ν γὰρ ἁπλῶς καὶ ἀϊδίως ταῦτα ἡμῖν γεγονέναι κατὰ ἀναφορὰν τὴν πρὸς ἡμᾶς λέγεται· ου τω καὶ χριστὸν καὶ κύριον πεποίηκεν αὐτὸν ὁ θεός, χριστὸν μὲν τουτέστι βασιλέα καὶ ἱερέα τοῖς βασιλευομένοις καὶ τοῖς ὑπὲρ ω ν προσάγει τὰς θυσίας. ἀλλὰ καὶ τοῖς δουλεύειν ἐθέλουσιν αὐτῷ κύριον καὶ καθόλου τὰ σχετικῶς περὶ αὐτοῦ λεγόμενα ου τω διανοούμενος οὐκ ἀσεβήσεις. Σκηνὰς δὲ δικαίων νοήσεις τὰς παρὰ τῷ πατρὶ μονὰς κατὰ τὴν ἀπόδοσιν τῶν ἐπαγγελιῶν, περὶ ω ν ὁ σωτήρ φησιν Οταν ἐκλίπῃ (δηλονότι ὁ μαμωνᾶς), δέξονται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. ἐν ταύταις ταῖς σκηναῖς πάντες εἰσὶν οἱ δίκαιοι ἀγαλλιώμενοι· τετύχασι γὰρ τῶν προσδοκωμένων ἀγαθῶν. ο θεν καλῶς ει ρηται Φωνὴ ἀγαλλιάσεως καὶ ἐξομολογήσεως ἐν σκηναῖς δικαίων, ἀποδρασάσης λύπης καὶ στεναγμοῦ. Εἰ δὲ καὶ τὰ σώματα τῶν δικαίων σκηνὰς αὐτῶν ἐρεῖς ἀφθάρτων καὶ πνευματικῶν ἀποδοθεισῶν αὐτοῖς, οὐκ ἀμφισβητήσεις ὡς καὶ ἐν ταύταις ταῖς σκηναῖς αὐτῶν φωνὴ ἀγαλλιάσεως καὶ ἐξομολογήσεως ε σται.","english":"against the knowledge of God, since his weapons are not fleshly but powerful for God, not being other than the name of God, he defended himself against them. The Lord, having become for salvation, does not receive a beginning of being; for he is eternal and everlasting. But he becomes for salvation in that he takes up a relation toward those who are saved. Hence the thought is suggested that Christ says all things have come to be: for the Word did not become God, nor truth, nor wisdom, nor Son, but he became wisdom for us—not simply becoming wisdom, but this very thing: righteousness and sanctification and redemption for us. For these things are said to have become for us simply and eternally by reference to us; so also God has made him both Christ and Lord—Christ, that is, king and priest for those who are ruled and for those on whose behalf he offers the sacrifices. But also for those who wish to serve him, he is Lord; and in general, understanding in this way the things said relationally about him, you will not be impious. And you will understand the tents of the righteous as the mansions with the Father, according to the repayment of the promises, about which the Savior says, When it fails (evidently mammon), they will receive you into the eternal tents. In these tents all the righteous are exulting; for they have obtained the good things hoped for. Hence it is well said, A voice of exultation and confession in the tents of the righteous, when grief and groaning have fled away. But if you also call the bodies of the righteous their tents, when incorruptible and spiritual bodies have been given back to them, you will not dispute that in these tents of theirs too there will be a voice of exultation and confession.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":599,"ref":"p599","source":"Φέρεται Φωνὴ ἀγαλλιάσεως καὶ σωτηρίας τῷ ὡς ἐν ταῖς προειρημέναις σκηναῖς ἀγαλλιᾶσθαι τοὺς δικαίους ἐπὶ τῷ αἰωνίαν σωτηρίαν ἀπειληφέναι οὐκ α λλην ου σαν τῆς αἰωνίου ζωῆς. Αυ τη τοιγαροῦν ἐποίησε δύναμιν τοῖς μετειληφόσιν αὐτοῦ, ὡς ε καστον φάναι Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ. αυ τη τὸν μετέχοντα ὑψοῖ καὶ μετεωρίζει, ὡς φαιδρότερον καὶ μειζόνως ὑπὸ τῆς δεξιᾶς κυρίου δυναμωθέντα καὶ δεύτερον εἰπεῖν Δεξιὰ κυρίου ἐποίησε δύναμιν. διό φησιν Οὐκέτι θνήξομαι τὸν ἑπόμενον τῇ κακίᾳ θάνατον, ἀλλὰ ζήσομαι μετασχὼν τῆς ἐναντίας τοῦ πονηροῦ θανάτου ζωῆς ἐπὶ τῷ ἐκδιηγήσασθαι τὰ τοῦ θεοῦ εἰς ἐμὲ γενόμενα θαυμαστὰ ε ργα. ποιεῖ δὲ δύναμιν ἡ δεξιὰ αὐτοῦ ἐν παντὶ τῷ δεξιὰ φρονοῦντι καὶ πράττοντι ἀλλὰ καὶ ὑψοῖ αὐτὸν ὡς καὶ δευτέραν γενέσθαι ἐν αὐτῷ τῆς προτέρας δυνάμεως δύναμιν ἐφ' ῃ ἀθανασίαν κεκτημένος ἐρεῖ τὸ Οὐκ ἀποθανοῦμαι, ἀλλὰ ζήσομαι, καὶ τὰ ἑξῆς. Πύλαι πάλαι ὁ νόμος καὶ οἱ προφῆται δι' ω ν εἰσῄει πρὸς θεὸν ὁ ̓Ισραήλ, πύλη δὲ νῦν ἡ πίστις δι' η ς οἰκειότερον νῦν προσαγόμεθα μαρτυρουμένης ὑπὸ νόμου καὶ προφητῶν. εἰς ταύτην τὴν διάνοιαν λήψῃ καὶ τὸ ἐν ̔Ιερεμίᾳ λεγόμενον Στῆτε ἐπὶ ταῖς ὁδοῖς καὶ ἐρωτήσατε τρίβους κυρίου αἰωνίας καὶ ἐξετάσατε ποία ἐστὶν ἡ ὁδὸς ἡ ἀγαθή, καὶ βαδίσατε ἐν αὐτῇ καὶ εὑρίσκετε ἁγνισμὸν ταῖς ψυχαῖς ὑμῶν.","english":"A voice of exultation and salvation is brought forth, in that the righteous exult as in the tents mentioned above, because they have received eternal salvation, which is none other than eternal life. This, then, made power for those who have partaken of it, so that each one may say, \"I can do all things in Christ who strengthens me.\" This exalts and lifts up the one who partakes, so that, having been strengthened more brightly and more greatly by the right hand of the Lord, he may also say a second time, \"The right hand of the Lord has made power.\" Therefore he says, \"I shall no longer die\" the death that follows upon wickedness, \"but I shall live,\" having partaken of the life that is contrary to the death of the evil one, in order to recount the wonderful works of God that have come to be in me. His right hand makes power in everyone who thinks and does what is on the right, and it also lifts him up, so that a second power of the former power may come to be in him, by which, having obtained immortality, he will say, \"I shall not die, but I shall live,\" and the rest. The gates of old were the law and the prophets, through which Israel entered to God, but the gate now is faith, through which we are now brought nearer more intimately, being witnessed to by the law and the prophets. You will understand in this sense also what is said in Jeremiah: \"Stand in the ways and ask for the eternal paths of the Lord, and examine which is the good way, and walk in it, and you will find purification for your souls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":600,"ref":"p600","source":"καὶ ἐνταῦθα γὰρ στάς τις ἐν ταῖς πλείοσιν ὁδοῖς, φημὶ ταῖς ἰδικαῖς ἀρεταῖς, ἐξετάσει τὰς ἐξ αἰῶνος τετριμμένας ὑπὸ τῶν ἁγίων ἐπὶ τῷ γνῶναι τίς μετὰ ταῦτα κατὰ τὴν θεωρίαν ἀγαθὴ ὁδὸς η ν ὁ βαδίζων ἁγνισμὸν εὑρίσκει τῇ ψυχῇ αὐτοῦ ἁγνίσας αὐτὴν εἰς τὴν ὑπακοὴν τῆς ἀληθείας. Νοήσεις καὶ ου τως· ὁ παιδεύσει θείᾳ καὶ πάνυ γε ὠφελίμως ὑπὸ κυρίου παιδευόμενος οὐκ ἐμπίπτει εἰς τὸν θάνατον τὸν κρατοῦντα τῶν ἁμαρτανόντων. ἐπεὶ γὰρ ἀπαιδεύτοις συναντᾷ θάνατος, ὁ παιδεύσει ὑπὸ κυρίου παιδευόμενος α ριστος τὴν γνώμην καὶ τὴν πρᾶξιν ω ν οὐ παραδίδοται τῷ θανάτῳ τῷ παραλαμβάνοντι τοὺς παραδιδομένους πάθεσιν ἀτιμίας καὶ ἀδοκίμῳ νῷ. Τοῦ δὲ ὀνόματος τῆς δικαιοσύνης κατηγορουμένου κατὰ πάσης τῆς ἠθικῆς ἀρετῆς τὰς πύλας αὐτῆς τὰς ἰδικὰς ἀρετὰς λεκτέον, εἰς α ς εἰσέρχονται οἱ δι' ἀσκήσεως καὶ ἐπιμελείας τῆς περὶ αὐτῶν κρούοντες αὐτάς. εἰσέρχονται δὲ ἐπὶ τῷ ἐξομολογήσασθαι ὑπὲρ ω ν ε πραξαν ε ξω\n\nτῶν πυλῶν τῆς δικαιοσύνης ο ντες. εἰσέρχεσθαι οὐ δι' αὐτῶν ἀλλ' εἰς αὐτάς φησιν· οὐδὲ γὰρ ὑπερβατέον τὰς ἐνεργείας τῶν ἀρετῶν, ἀλλὰ προσδιατριπτέον αὐταῖς. εἰσελθοῦσι δὲ εἰς τὰς τῆς δικαιοσύνης πύλας καὶ ἐξομολογησαμένοις ἐν αὐταῖς ἑτέρα ὑπερέχουσα καὶ τιμιωτέρα δείκνυται πύλη ἡ κατὰ τὴν θεωρίαν τῆς ἀληθείας, εἰς η ν εἰσέρχονται οἱ τὴν δικαιοσύνην κατορθώσαντες ω στε παρωνύμως ἀπ' αὐτῆς κληθῆναι δίκαιοι. 1080 ̔Υμνῶ σε τοιγαροῦν ἀνοίξαντά μοι τῆς δικαιοσύνης τὰς πύλας καὶ εὐχαριστῶ ο τι εἰσήκουσάς μου καὶ προσεδέξω τὴν δέησιν καὶ παρέσχες τὴν σωτηρίαν.","english":"For here too, if one stands in the many roads—I mean the particular virtues—he will examine the paths worn from of old by the saints, to know what good road there is after these in contemplation, by which the one who walks finds purification for his soul, having purified it for obedience to the truth. You will understand it also in this way: the one who is disciplined by divine instruction and very profitably by the Lord does not fall into the death that rules over those who sin. For since death meets the undisciplined, the one disciplined by the Lord, being best in mind and in action, is not handed over to the death that takes those handed over to passions of dishonor and to a reprobate mind. But since the name of righteousness is predicated of every ethical virtue, its gates must be called its particular virtues, into which enter those who by practice and care concerning them knock at them. And they enter in order to give thanks for what they did while outside the gates of righteousness. He says they enter not through them but into them; for one must not pass over the activities of the virtues, but must spend time with them. But to those who have entered the gates of righteousness and given thanks in them, another gate is shown, superior and more honorable—the gate according to the contemplation of the truth, into which enter those who have accomplished righteousness, so as to be called righteous by a name derived from it. I hymn you, therefore, who opened for me the gates of righteousness, and I give thanks that you heard me and accepted my petition and provided salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":601,"ref":"p601","source":"Πάσης τῆς κατ' αι σθησιν ἡμέρας ὑπὸ ἡλίου γινομένης ο ταν ὑπὲρ γῆν γένηται, ἡ δεικνυμένη ἡμέρα ὑπὸ τοῦ ἡλίου τῆς δικαιοσύνης ο ντος κυρίου κατεσκευάσθη, η ν καὶ δεικνῦντες ἀλλήλοις οἱ τῷ ἀληθινῷ φωτὶ καταυγαζόμενοί φασιν Αυ τη ἡ ἡμέρα ὑπὸ κυρίου γεναμένη ἐστίν· ο θεν εὐφραινώμεθα καὶ ἀγαλλιώμεθα ἐν αὐτῇ ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατοῦντες· οὐ γὰρ ε τι νυκτὸς καὶ σκότους ἀλλ' υἱοὶ φωτὸς καὶ ἀληθείας ἐσμέν, ε χοντες τὴν πίστιν ̓Αβραὰμ τοῦ ἀγαλλιασαμένου, ι να ι δῃ τὴν ἡμέραν κυρίου, καὶ χαρέντος ἐπὶ τῷ ἑωρακέναι αὐτήν. 1082 ̔Ο διάληψιν ε χων περὶ τοῦ θεοῦ προνοεῖσθαι τῶν ο λων παρ' αὐτοῦ καὶ τὸ σωθῆναι καὶ τὸ εὐοδοῦσθαι ἀπαιτεῖ· θεὸς γὰρ τοῦ σῴζειν ἐστί, καὶ παρ' αὐτοῦ κατευθύνεται τὰ διαβήματα ἀνδρί. ο θεν καὶ ἐν τῷ πρώτῳ ψαλμῷ ὁ μακαριζόμενος πάντα ο σα α ν ποιῇ κατευοδοῦται, θεῷ ἡγεμόνι χρώμενος τῆς ὁδοῦ τῆς ἐπὶ μακαριότητα ἀγούσης. Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου. καὶ ταύτην τὴν φωνὴν οἱ Εὐαγγελισταὶ περὶ Χριστοῦ προφητείαν ει ναι ἐξειλήφασιν· αὐτὸς γὰρ ἀληθῶς ἐστιν ὁ αὐθεντικῶς καὶ ἐν ὀνόματι κυρίου ἐρχόμενος. Πάντων τῶν πρὸ αὐτοῦ ἀνδρῶν ὁμοῦ καὶ ἀγγέλων ἐληλυθότων ὡς κυρίου δούλων, ἀμέλει Τάδε λέγει κύριος ε καστος ε φη, καὶ ε καστος τῶν ἀγγέλων φησὶν πρὸς ο ν ε ρχεται ̔Ο κύριος ἀπέστειλέ με· ἀλλ' ου τος ὁ ἐν ὀνόματι κυρίου ἐρχόμενος εὐλογημένος ἐστίν. ο θεν ε καστος τῶν προαγορευόντων αὐτοῦ τὴν ἐπιδημίαν λέγει Εὐλογήκαμεν ὑμᾶς ἐξ οι κου κυρίου. ἐξ οι κου γὰρ κυρίου τῶν κόλπων τῶν πατρικῶν ἐστιν ὁ ἐρχόμενος. ̓Επιφέρεται γοῦν παραχρῆμα·","english":"Every day that comes to be by perception, when the sun has risen above the earth, the day shown by the sun is made—the Lord being the sun of righteousness—which day those who are illumined by the true light also point out to one another, saying: This is the day that was made by the Lord; therefore let us rejoice and be glad in it, walking decently as in the day. For we are no longer of night and darkness, but sons of light and truth, having the faith of Abraham, who rejoiced that he might see the day of the Lord, and was glad that he had seen it. He who holds the belief that God provides for all things asks from him both to be saved and to prosper; for God is of saving, and by him a man's steps are directed. Hence also in the first psalm the one who is blessed, in all things whatsoever he does, prospers, having God as guide of the road that leads to blessedness. Blessed is he who comes in the name of the Lord. And this utterance the Evangelists have understood to be a prophecy concerning Christ; for he truly is the one who comes with authority and in the name of the Lord. Since all the men before him together with the angels had come as servants of the Lord—indeed, each said, Thus says the Lord, and each of the angels says to the one to whom he comes, The Lord has sent me—but this one who comes in the name of the Lord is blessed. Hence each of those who foretold his coming says, We have blessed you out of the house of the Lord. For the one who comes is out of the house of the Lord, that is, from the Father's bosom. There follows, then, immediately:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":602,"ref":"p602","source":"Θεὸς κύριος καὶ ἐπέφανεν ἡμῖν. τὸ γὰρ ἐλθεῖν αὐτὸν οὐ τόπον ἐστὶν ἀμεῖψαι ἀλλ' ἐπιφανῆναι πρότερον οὐχ ὁρώμενον. ὑπάρχων γὰρ ἀόρατος τῷ ει ναι εἰκὼν θεοῦ ἀοράτου, μορφὴν δούλου λαβὼν καὶ γενόμενος λόγος σὰρξ ω φθη, ι ν' ου τως φανεὶς χειραγωγήσῃ διὰ ταύτης τῆς κατανοήσεως εἰς τὸ καὶ τὴν δόξαν αὐτοῦ θεάσασθαι, Δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας. λέγουσι γοῦν οἱ ταύτην τελέσαντες τὴν μύησιν Εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν. Ευ δὲ καὶ τὸ εἰπεῖν ̔Ο ἐρχόμενος, ἀλλ' οὐχ ̔Ο ἐλθών· ἀεὶ ε ρχεται καὶ ἐπιδημεῖ τῷ τῶν ἀνθρώπων γένει, εἰ καὶ μὴ διὰ σαρκός· οὐ κινούμενος οὐ μεταβαίνων αὐτός· α τρεπτος γὰρ καὶ ἀναλλοίωτος καὶ πληρῶν τὸν οὐρανὸν καὶ τὴν γῆν θεϊκῇ παρουσίᾳ. ἡμῶν δὲ σχέσει καὶ διαθέσει ἐγγιζόντων αὐτῷ η μακρυνομένων αὐτοῦ, τοῖς μὲν ε ρχεται εὑρισκόμενος παρ' αὐτῶν ( ̓Εγγίσατε γὰρ θεῷ καὶ ἐγγιεῖ ὑμῖν), τῶν δὲ μακρύνεται οὐ τοπικῶς ἀποδημῶν ἀλλ' ὡς προείρηκα σχέσει· Μακρὰν γὰρ ἀπέχει ὁ θεὸς ἀπὸ ἀσεβῶν. Η καὶ ου τως· πυκάζοντές εἰσιν οἱ βλαστοὺς καὶ καρποὺς α ρτι φέροντες. ἐν τούτοις ου ν τυγχάνοντες νέα φυτὰ συστήσασθε ἑορτὴν παρατείνουσαν μέχρι τῶν κεράτων τοῦ πνευματικοῦ θυσιαστηρίου, ἀφ' ου τὸν ανθρακα λαβὼν τῇ λαβίδι τὸ ε τερον τῶν σεραφὶμ ἀποστέλλεται πρὸς τὸν προφήτην ἐπὶ τῷ καθᾶραι αὐτὸν καὶ περιελεῖν τὰς ἀνομίας καὶ ἁμαρτίας αὐτοῦ. Τίσι δὲ προστάττεται συστῆναι ἑορτὴν η τοῖς διδασκάλοις καὶ ἱερεῦσι; τάχα δὲ καὶ ἀγγέλοις ἐρεῖς.","english":"God is the Lord and has appeared to us. For his coming is not a change of place but an appearing, previously unseen. For being invisible in that he is the image of the invisible God, he took the form of a servant and, having become the Word made flesh, he was seen, so that thus appearing he might lead us by the hand through this understanding to behold also his glory, glory as of the only-begotten from the Father, full of grace and truth. At any rate, those who have completed this initiation say: Even if we have known Christ according to the flesh, yet now we no longer know him so. And it is well said, \"The one who comes,\" not \"the one who has come\"; he always comes and is present to the human race, even if not through the flesh—not moving, not changing place himself, for he is immutable and unchangeable and fills heaven and earth by his divine presence. But as we by relation and disposition draw near to him or are far from him, to some he comes, being found by them (for \"Draw near to God and he will draw near to you\"), while from others he is far off, not departing locally but, as I said before, by relation; for \"God is far from the wicked.\" Or also thus: those who are now bearing shoots and fruits are the ones who cover thickly. Being therefore among these, establish as new plants a festival extending to the horns of the spiritual altar, from which, taking the coal with the tongs, one of the seraphim is sent to the prophet to cleanse him and remove his lawless deeds and sins. But to whom is it commanded to establish a festival, except to teachers and priests? And perhaps you would say also to angels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":603,"ref":"p603","source":"ἑορτὴ δὲ συνισταμένη καθ' ὑφήγησιν θεοῦ τὸ πράττειν ἐστὶ τὰ δέοντα καὶ τὴν ἀλήθειαν φρονεῖν. αυ τη δὲ μάλιστα χώραν ι σχει ἐν τοῖς ἀποσεισαμένοις τὴν παλαιότητα ἐπὶ τῷ γενέσθαι\n\nκαινὴν φυτείαν. καὶ ἐπεὶ τὸ πάσχα τῷ μηνὶ τῶν νέων ἐπιτελεῖται, δυνατὸν ὑπολαβεῖν ο τι μεταβαίνων τις ἐκ κακίας καὶ τῶν αἰσθητῶν ἐπὶ ἀρετὴν καὶ τὰ νοητὰ ἀνανεούμενος πυκάζει, ω στ' α ν ἑορτάσαι καὶ προσαγαγεῖν πνευματικὰς θυσίας ε ως τῶν ἐμφαινόντων βασιλικὸν ει ναι τὸ θυσιαστήριον κεράτων αὐτοῦ. καὶ περὶ τῆς ἑορτῆς δὲ ἡμῶν τῶν ἑβδομάδων εἰ λέγοιτο ταῦτα, οὐκ ἀπᾴδει τῆς ἀληθείας. 1085 ̔Ο δι' ο λου τοῦ ψαλμοῦ εὐχαριστῶν τῷ θεῷ τῷ τὰς τηλικαύτας καὶ τοσαύτας ποιήσαντι εὐεργεσίας ἀναφθέγγεται τὸ Θεός μου ει σύ, καὶ ἐξομολογήσομαί σοι· θεός μου ει σύ, καὶ ὑψώσω σε. δοξολογῶν, θεολογῶν σε λέγω Εἰς ἐμὲ πεποίηκας θαυμάσια· υψωσας γάρ με καὶ πεποίηκας δύναμιν, ὡς μὴ ἀποθανεῖν ἀλλὰ ζήσαντά με διηγήσασθαι τὰ ε ργα σου. καὶ δεύτερον δὲ ἐξομολογοῦμαι Οτι ἐπήκουσάς μου τῶν δεήσεών μου καὶ ἐγένου μοι εἰς σωτηρίαν. πείρᾳ τοιγαροῦν μαθών σου τὸ πολυέλεον καὶ τὴν ἀγαθότητα καὶ α λλους προτρεπόμενος λέγω πρὸς πολλοὺς ἀποτεινόμενος ̓Εξομολογεῖσθε τῷ κυρίῳ, ο τι ἀγαθός, ο τι εἰς τὸν αἰῶνα ε χει ἐκτεινόμενον τὸ ε λεος αὐτοῦ, καθ' ο ἐλεεῖ τῇ πολλῇ αὐτοῦ ἀγαθότητι.","english":"A festival, constituted by God's guidance, is to do what is fitting and to think the truth. But it has its place especially in those who have shaken off the oldness in order to become a new planting. And since the Passover is celebrated in the month of new things, it is possible to suppose that one who passes over from wickedness and things perceptible to virtue and things intelligible, being renewed, adorns himself, so that he may both celebrate the festival and offer spiritual sacrifices, up to those things which show that the altar is royal by its horns. And if these things were said about our festival of weeks, it is not out of harmony with the truth. He who through this whole psalm gives thanks to God who has done such great and so many benefactions cries out, You are my God, and I will give thanks to you; you are my God, and I will exalt you. Glorifying, theologizing, I say: You have done marvelous things for me; for you have exalted me and made me a power, so that I should not die but, having lived, declare your works. And secondly I give thanks that you have heard my supplications and have become to me for salvation. Having therefore learned by experience your great mercy and goodness, and urging others on, I say, addressing many: Give thanks to the Lord, for he is good, for his mercy endures forever, according to which he has mercy by his great goodness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":604,"ref":"p604","source":"1086 Μαρτύρια δ' α ν ει η καὶ τὰ λόγια τοῦ θεοῦ τῷ μαρτυρεῖσθαι ὑπ' αὐτοῦ καὶ τῆς ἀληθείας αὐτοῦ. Μακάριοι τοίνυν οἱ ἐξερευνῶντες τὰ μαρτύρια αὐτοῦ καὶ ἐν ο λῃ καρδίᾳ ἐκζητοῦντες αὐτόν, πάσης σπουδῆς ἀνθρωπίνης ἀποστάντες καὶ δι' ε ργων ἀγαθῶν καὶ φρονήματος ὀρθοῦ ἐγγίζοντες αὐτῷ. ευ δὲ τὸ μακαρίζειν οὐ τοὺς πορευθέντας ἀλλὰ τοὺς πορευομένους, καίτοι τὸ Οἱ ἐργαζόμενοι τὴν ἀνομίαν ἐν τῷ νόμῳ αὐτοῦ οὐκ ἐπορεύθησαν ἐμφαίνει τὸ μηδεπώποτε αὐτοὺς πεπειρᾶσθαι τοῦ θείου νόμου ὡς περὶ αὐτῶν ει ναι· Οσοι γὰρ ἀνόμως η μαρτον, ἀνόμως καὶ ἀπολοῦνται. ου τοι δέ εἰσιν οἱ μηδεπώποτε θείας διδασκαλίας ἀκηκοότες· οἱ γὰρ μετὰ τὸ ταύτης μυηθῆναι πταίσαντες ἐν νόμῳ ἡμαρτηκέναι καὶ παραβάται αὐτοῦ λέγονται. Τότε οὐ μὴ αἰσχυνθῶ ἐν τῷ με ἐπιβλέπειν πάσας τὰς ἐντολάς σου· οὐκ ἐπί τινας ἀλλ' ἐπὶ πάσας. κατ' ἐκείνας γὰρ τὰς ἐντολὰς α ς μὴ βλέπω αἰσχυνθήσομαι. 1089 ̓Εγκαταλείπομαι γὰρ πρὸς ὀλίγον πολλάκις ὑπὲρ πείρας καὶ δοκιμῆς ἐμῆς ἐπὶ τῷ γενναίως ἐνεγκόντα τὰ περιστατικὰ ὠφεληθῆναι. εὐθέως γοῦν σοῦ βοηθοῦντος ο ν δεῖ τρόπον τοὺς ἀγῶνας διαθλήσας στεφανοῦμαι· διό, ι να μὴ ἡττηθῶ, δεινῶν ο ντων τῶν προσπαλαιόντων, μὴ ε ως σφόδρα ἐγκαταλείψῃς. 1090 ̔Ο μὴ ἐξ ἐπιπολῆς τὰ λόγια τοῦ θεοῦ δεχόμενος κρύπτει αὐτὰ ἐν τῇ καρδίᾳ αὐτοῦ, ι να τὴν γνώμην καὶ τὴν πρόθεσιν αὐτοῦ κατὰ ταῦτα ποιωθεὶς ἀναμάρτητος ει η θεῷ τῷ τὸ κρυπτὸν ὁρῶντι, μὴ μόνον μὴ μοιχεύων ἀλλὰ μηδὲ αἰσχρὰν ορεξιν ε χων. συνᾴδει τῷ προκειμένῳ καὶ τὸ Υἱέ, ἐὰν δεξάμενος ῥῆσιν ἐμῆς ἐντολῆς κρύψῃς κρύψῃς παρὰ σεαυτῷ, ὑπακούσεται σοφίας τὸ ου ς σου.","english":"The testimonies and the oracles of God would be those borne witness to by him and by his truth. Blessed, then, are those who search out his testimonies and seek him with their whole heart, having withdrawn from all human haste and drawing near to him through good works and upright thought. And it is well that he calls blessed not those who have journeyed but those who are journeying, although the words \"Those who work lawlessness have not walked in his law\" make clear that they never at any time experienced the divine law, so that the saying applies to them: \"For as many as sinned without law shall also perish without law.\" And these are those who have never at any time heard divine teaching; for those who stumble after being initiated into it are said to have sinned in the law and to be transgressors of it. Then I shall not be put to shame when I look upon all your commandments—not upon some but upon all. For by those commandments which I do not look upon I shall be put to shame. For I am often forsaken for a little while for the sake of my trial and testing, so that by bearing the circumstances nobly I may be benefited. At once, then, when you help me, I shall be crowned after contending in the struggles as one ought; therefore, lest I be defeated, since those who wrestle against me are terrible, do not forsake me utterly. He who does not receive the oracles of God superficially hides them in his heart, so that, with his mind and purpose formed in accordance with them, he may be sinless before God, who sees what is hidden—not only not committing adultery but not even having a shameful desire. In agreement with what lies before us is also this: \"Son, if you receive the utterance of my commandment and hide it with yourself, your ear will be obedient to wisdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":605,"ref":"p605","source":"Οπως μὴ ἀμισθὶ δόξω πεπραχέναι τὰ δικαιώματά σου, ἀνταπόδος μοι τὴν θείαν καὶ μακαρίαν ζωήν, ι να ζήσας κατ' αὐτὴν φυλάξω τοὺς λόγους σου· μετὰ γὰρ τὸ μνημονεῦσαι αὐτῶν ἀκόλουθον φυλάξαι. εἰς τοῦτο λήψῃ τὸ ὑπὸ ̓Ιησοῦ λεχθὲν ̔Ο ε χων τὰς ἐντολάς μου καὶ τηρῶν αὐτάς· ε χει γὰρ τὰς ἐντολὰς ὁ μνημονεύων αὐτῶν καὶ τηρεῖ ὁ καὶ ταύτας ἐνεργῶν. Αλλος δὲ οὐ Τὰ κρίματα ἀλλὰ Τὰ δικαιώματα εἰπὼν ου τως ἐξηγήσατο· τὰ θεοῦ δικαιώματα ἀεὶ ὠφελεῖ, ἀγαθὰ κυρίως ο ντα. ἐπιθυμίαν αὐτῶν ε χων ἐν παντὶ καιρῷ ἐπεπόθησεν, οὐ θέλων αὐτὰ ἐκ λύπης η ἐξ ἀνάγκης ποιεῖν, ὡς ποιοῦσιν οἱ ἐνεργοῦντες αὐτὰ φόβῳ τοῦ μὴ περιπεσεῖν κολάσει, ἀλλὰ σὺν ὀρέξει καὶ ἐπιθυμίᾳ. συμβήσεται γὰρ ἐκ τούτου σωφρόνως καὶ γενναίως πάντα φέρειν, οὐ μόνον τὰ ἡδέα ἀλλὰ καὶ τὰ ἐπίπονα καὶ ἀηδῆ καὶ πρὸς πᾶσαν πρᾶξιν σπουδαίαν σὺν πόθῳ ἰέναι. 1093 ̓Επεὶ ὀνειδίζουσι καὶ ἐξουδενοῦσί μέ τινες ἐπὶ τῷ ἐκζητεῖν τὰ\n\nμαρτύριά σου, σὺ περίελε τὸ ο νειδος καὶ τὴν ἐξουδένωσίν μου. πῶς δ' α ν περιαιρεθείη ταῦτα; εἰς ἐπίγνωσιν ἐρχομένων ἀληθείας τῶν τέως ὀνειδιζόντων καὶ ἐξευτελιζόντων με· ὑπάρξαντος δὲ τούτου, α μα ἐμοὶ ἐκζητήσουσι καὶ αὐτοὶ τὰ μαρτύριά σου. 1094 ̔Ετέρα γραφὴ Τὰς ὁδούς σου, φησίν, ἐξήγγειλα, ι να ει πῃ· τὰς φερούσας πρὸς σὲ οὐχ ἑτέρας ου σας τῶν ἀρετῶν ὁδούς, ω δέσποτα, πρακτικῶς ἐξήγγειλα σπουδαίᾳ προθέσει καὶ καταλλήλοις αὐτῇ ε ργοις, καὶ ἐπήκουσάς μου· διὸ πρὸς ὑπακούσαντά φημι Δίδαξόν με τὰ δικαιώματά σου.","english":"So that I may not seem to have practiced your statutes without reward, repay me with the divine and blessed life, so that, having lived according to it, I may keep your words; for after remembering them, keeping them follows. To this end you will take up what was said by Jesus: \"The one who has my commandments and keeps them\"; for the one who remembers his commandments has them, and the one who also puts them into practice keeps them. But another, having said not \"judgments\" but \"statutes,\" explained it thus: the statutes of God always benefit, being good in the proper sense. Having a desire for them at all times, he longed for them, not wishing to do them out of grief or necessity, as do those who practice them out of fear of falling into punishment, but with appetite and desire. For from this it will come about that one bears all things with self-control and nobility, not only pleasant things but also toilsome and disagreeable things, and goes to every earnest action with longing. Since some reproach and despise me for seeking out your testimonies, do you remove my reproach and my contempt. But how would these be removed? When those who until now reproached and belittled me come to the knowledge of the truth; and when this has come about, together with me they too will seek out your testimonies. Another writing says, \"I declared your ways,\" that he might say: the ways of the virtues that lead to you, which are not other than you, O Master, I declared in practice with earnest purpose and with works suited to it, and you heard me; therefore I say to you who have obeyed, \"Teach me your statutes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":606,"ref":"p606","source":"1095 ̔Ο προαιρέσει ἀποστὰς τῆς ὁδοῦ τῆς ἀδικίας καὶ τῷ νόμῳ τοῦ θεοῦ προσελθὼν τελειωθῆναι καὶ βεβαιωθῆναι ταῦτα βούλεται πρὸς θεοῦ τοῦ τὰ τέλη τῶν ἀγαθῶν ἐπιφέροντος. ὡς γὰρ μισήσας η ν ει χεν α γνοιαν τῷ πόθον ἐσχηκέναι τῆς ἀντικειμένης ἐπιστήμης, οὐχ οι ός τε ω ν ἑαυτὸν τῆς ἀγνοίας ἀποστῆσαι καὶ τῇ πίστει προσερεῖσαι, τὸν διδάσκαλον παρακαλεῖ· Τὴν α γνοιαν ἀπόστησον ἀπ' ἐμοῦ καὶ τῇ ἐπιστήμῃ σου ἐλέησόν με. Οὐ συνειδότος ἐστὶν ἑαυτῷ ἁμαρτίαν ἡ φωνὴ ἀλλ' ὑποπτεύοντος, ω σπερ ου ν καὶ τὸ ̓Απὸ τῶν κρυφίων μου καθάρισόν με. θαρρῶ δὲ ο τι περιαιρήσεις ο ὑπώπτευσα ο νειδος, πεπεισμένος ο τι χρηστοφιλανθρωπίας γέμοντα τὰ κρίματά σού εἰσιν. Εἰ δὲ δυνατὸν πάντα περὶ τοῦ ἀποσταλέντος λόγου εἰρῆσθαι, ἐπίστησον· αὐτὸς γὰρ καὶ ε λεος καὶ σωτήριον κυρίου ἐστί. διὸ εὐκτέον η κειν ἐφ' ἡμᾶς τὸ ε λεος κυρίου, τὸ σωτήριον κατὰ τὸ ε λεος αὐτοῦ. ου τω γὰρ ἐλεηθέντες καὶ σωθέντες τοῖς ὀνειδίζουσι πρότερον ὡς λειπομένοις ἐλέου καὶ σωτηρίας θεοῦ ἀποκρινούμεθα. Νοήσεις δὲ καὶ ου τως· εἰ καί ποτε πρὸς ἐμπιπτούσας ἀπορίας περὶ προνοίας η ὁμοιοτρόπων ζητημάτων μὴ ε χοιμι λόγον ἀποδοῦναι λύοντα τὰς ἀντιρρήσεις τῶν ἐπαπορούντων, ἀλλὰ σὺ τῇ αὑτοῦ ἀγαθότητι ἀνοίξαντί μοι τὸ στόμα τῷ σῷ λόγῳ δὸς ἑρμηνευτικὸν τῆς ἀληθείας, ι να μὴ παντελῶς περιαίρεσις τοῦ λόγου τῆς ἀληθείας ἐκ τοῦ στόματός μου γένηται ἀλλὰ δυνηθῶ περὶ τῶν δυσαποδότων ἀμωσγέπως λέγειν Οτι η λπισα ἐπὶ τὰ κρίματά σου, τοὺς κεκριμένους καὶ ἐξητασμένους σου λόγους η τὰ κρίματα καθ' α διοικεῖς καὶ προνοεῖς τῶν ἀνθρώπων.","english":"The one who by choice has departed from the way of unrighteousness and has come to the law of God desires to be perfected and confirmed in these things by God, who brings about the ends of good things. For just as, having hated ignorance, he held a longing to possess the opposing knowledge, being unable by himself to depart from ignorance and to rest upon faith, he entreats the teacher: Remove ignorance from me, and in your knowledge have mercy on me. This is the voice not of one who is conscious of sin in himself but of one who suspects it, just as also the words Cleanse me from my hidden faults. But I am confident that you will take away the reproach that I suspected, being persuaded that your judgments are full of kindness and love for humanity. But if it is possible that all these things were spoken concerning the Word who was sent, consider it; for he himself is both mercy and the salvation of the Lord. Therefore one should pray that the mercy of the Lord may come upon us, the salvation according to his mercy. For thus, having been shown mercy and saved, we shall answer those who previously reproached us as being destitute of the mercy and salvation of God. But you will understand it also in this way: even if at some time, in the face of difficulties that arise concerning providence or similar questions, I should not have a reason to give that resolves the objections of those who raise difficulties, yet do you, in your own goodness, to me who have opened my mouth by your word, give an interpretive power of the truth, so that there may not be a complete removal of the word of truth from my mouth, but that I may be able in some way to speak concerning things hard to explain: Because I hoped in your judgments, your words that have been judged and examined, or the judgments according to which you govern and provide for human beings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":607,"ref":"p607","source":"Μὴ περιέλῃς ε ως σφόδρα ἐκ τοῦ στόματός μου ἀληθείας λόγον. ου τω γὰρ καὶ διὰ παντὸς φυλάξαι σου τὸν νόμον συμβήσεται τηρούμενον οὐκ ἐν τούτῳ μόνῳ τῷ αἰῶνι ἀλλὰ καὶ μέχρις αἰῶνος, τῶν λόγων ̓Ιησοῦ οὐ παρερχομένων. φυλάττομεν γοῦν τὸν τοῦ θεοῦ νόμον κατὰ τὴν εἰκόνα τῶν πραγμάτων, πρότερον ὑπὸ ̓Ιουδαίων κατὰ σκιὰν φυλαχθέντα, φυλαχθησόμενον ἡμῖν κατὰ τὰ μέλλοντα ἀγαθὰ εἰς τὸν αἰῶνα τοῦ αἰῶνος. Τῶν ἑτεροδόξων ἀλαζονευομένων κατὰ τοῦ νόμου τῷ διαβάλλειν αὐτόν, ἐγὼ σφόδρα τῆς φυλακῆς αὐτοῦ περιειχόμην καὶ κατὰ ποσὸν κλονῆσαι τὴν πρὸς αὐτὸν συγκατάθεσιν μὴ ἀνεχόμενος. 1100 ̓Επεὶ τῶν ἁμαρτωλῶν οἱ μὲν ἀνόμως ἁμαρτάνουσι τῷ μηδὲ τὴν ἀρχὴν πεπειρᾶσθαι νόμων, οἱ δ' ἐν νόμῳ τῷ παραβαίνειν αὐτόν, ἀθυμία κατέσχε με ἀπὸ ἁμαρτωλῶν τῶν ἐγκαταλιμπανόντων τὸν τοῦ θεοῦ νόμον· Ει τι γὰρ πάσχει ε ν μέλος, συμπάσχει πάντα τὰ μέλη· καὶ ἐὰν δοξαζόμενον ῃ ε ν μέλος, συγχαίρει πάντα τὰ μέλη. καὶ ἐπὶ τοῖς ἀδελφοῖς ου ν ἡμῶν τοῖς ἁμαρτάνουσι λυπεῖσθαι καθήκει, ο τι τοιοῦτοί εἰσι, καὶ ου τω διακεῖσθαι κατὰ τὸν α γιον τοῦτον. Πρόσωπον θεοῦ ὁ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, ὡς πολλάκις ἡμῖν ει ρηται. ὁ τοίνυν ο λῃ καρδίᾳ ἐφιέμενος τούτου, ο πως καθαρὰ αυ τη γενομένη θεωροίη αὐτὸ καὶ ἐκ τοῦ ἀτενίζειν αὐτῷ ἐλεηθῇ κατὰ τὸν λόγον τῆς διδασκαλίας αὐτοῦ, ει ποι α ν τὰ ἐγκείμενα ῥητά. ο ρα δὲ πηλίκος ἐστὶν ὁ ὀψόμενος τὸ πρόσωπον τοῦ θεοῦ. ̓Ιησοῦς σε διδαξάτω λέγων Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ο τι αὐτοὶ τὸν θεὸν ο ψονται.","english":"Do not take away from my mouth the word of truth exceedingly. For in this way it will also come about that your law is kept by us at all times, being guarded not only in this present age but even forever, since the words of Jesus do not pass away. We therefore keep the law of God according to the image of the realities, having first been kept by the Jews according to the shadow, and it will be kept by us according to the good things to come, forever and ever. Since the heterodox boast against the law by slandering it, I held fast exceedingly to its keeping, not tolerating even in some small measure the shaking of my assent to it. Since of sinners some sin lawlessly because they have not even from the beginning had experience of laws, while others sin against the law by transgressing it, despondency took hold of me because of sinners who abandon the law of God. For if one member suffers, all the members suffer with it; and if one member is glorified, all the members rejoice with it. And so it is fitting to grieve over our brothers who sin, because they are such, and to be so disposed according to this holy man. The face of God is the impress of his substance, as has often been said by us. Therefore the one who longs for this with his whole heart, so that, having become pure, he might behold it and by gazing upon it be shown mercy according to the word of his teaching—if indeed the things that lie in the text are of such a kind. But see how great is the one who will see the face of God. Let Jesus teach you, saying, Blessed are the pure in heart, for they shall see God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":608,"ref":"p608","source":"Καὶ τίνα τὰ σχοινία η οἱ πονηροὶ διαλογισμοὶ καὶ αἱ ὑποβάλλουσαι τούτους πονηραὶ δυνάμεις δι' ω ν τῆς κατὰ θεὸν στάσεως ἐνεχείρουν καταβάλλειν;\n\nἀλλ' ἀνήνυτος ἡ σπουδὴ τῶν περιβαλλόντων τὰ σχοινία τῷ δικαίῳ, ο ταν συντόνῳ σπουδῇ μνημονεύοι τοῦ νόμου. τὰ αὐτὰ δύνανται καὶ αἱ περιστάσεις αἱ πρὸς τῶν ἁμαρτωλῶν τῷ δικαίῳ προσαγόμεναι σχοινία αὐτῶν ὑπάρχειν· ἀλλὰ καὶ ταύτας καρτερῶς φέρων οὐκ ἐπιλανθάνεται τοῦ νόμου τοῦ θεοῦ ὁ δίκαιος. καὶ οἱ δι' ἀπατηλῶν δὲ λόγων εἰς ἁμαρτίαν παρακαλοῦντες σχοινία περιπλέκουσιν· ἀλλ' ἐὰν νήφῃ τις, οὐκ ἐπιλανθάνεται τοῦ νόμου τοῦ θεοῦ. Μέτοχον δὲ νοήσωμεν τὸν φίλον καὶ κοινωνόν, ῃ φησιν ὁ ̓Εκκλησιαστὴς Οτι ἐὰν πέσῃ, ὁ ει ς ἐγερεῖ τὸν μέτοχον αὐτοῦ. μήποτ' ου ν τοῦτο βούλεται λέγειν ο τι φίλος καὶ κοινωνός εἰμι πάντων τῶν φοβουμένων τὸν θεὸν καὶ τῶν φυλασσόντων τὰς ἐντολὰς αὐτοῦ καὶ αὐτὸς φοβούμενος αὐτὸν καὶ φυλάσσων τὰς ἐντολὰς αὐτοῦ. Ου σης περὶ τὸν θεὸν χρηστότητος καὶ ἀποτομίας κατὰ τὸν ἀπόστολον, ἡ μὲν χρηστότης γίνεται ἐπὶ τοὺς ἑστηκότας τῇ πίστει, ἡ δὲ ἀποτομία ἐπὶ τοὺς ἀφεστηκότας αὐτῆς. ἐπεὶ ου ν ὁ α γιος ἐβεβαίωτο ἐν τῇ πίστει, Χρηστότητα, ει πεν, ἐποίησας μετὰ τοῦ δούλου σου. σοῦ δὲ ε φη, παραστῆσαι βουλόμενος μὴ κατὰ ἀποκλήρωσιν γινομένην μετά τινος τὴν χρηστότητα τοῦ θεοῦ, ἀλλὰ μετὰ τοῦ δουλεύοντος αὐτῷ, ο στις ποτ' α ν ῃ ου τος. Τὸ δὲ Κατὰ τὸ λόγιόν σου προσκείμενον δηλοῖ σὺν λόγῳ καὶ αἰτίᾳ λογικῇ γίνεσθαι μετά τινος τὴν τοῦ κυρίου χρηστότητα.","english":"And what are the cords, or the evil reasonings, and the evil powers that suggest them, by which they were attempting to cast down the state that is according to God?\n\nBut the zeal of those who cast cords around the righteous man is unaccomplished, whenever he remembers the law with intense zeal. The same circumstances, too, which are brought against the righteous man by sinners, can be their cords; but even these he endures steadfastly, and the righteous man does not forget the law of God. And those who exhort to sin through deceitful words weave cords; but if one is sober, he does not forget the law of God. Let us understand the “partner” as the friend and companion, of whom Ecclesiastes says, “For if he falls, the one will raise up his partner.” Perhaps, then, this is what he means: that I am a friend and companion of all who fear God and keep his commandments, and I myself fear him and keep his commandments. Since there is about God both kindness and severity, according to the apostle, kindness comes upon those who stand firm in the faith, but severity upon those who have fallen away from it. Since, then, the saint had been established in the faith, he said, “You have done kindness with your servant.” But he says this wishing to show that the kindness of God is not by allotment, as it were, with someone, but with the one who serves him, whoever this may be. And the addition “according to your word” makes clear that the kindness of the Lord comes to someone with reason and a rational cause.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":609,"ref":"p609","source":"διὸ καὶ τὸ λογικὸν καὶ τὸ σοφὸν αὐτῆς γνῶναι θέλων οὐκ α λλον ἀξιοῖ διδάσκαλον αὐτῷ περὶ αὐτῆς γενέσθαι, ι να σὺν αὐτῇ καὶ παιδείαν καὶ γνῶσιν μάθῃ, παιδείαν μὲν τὴν ἠθικήν, γνῶσιν δὲ τὴν διανοητικὴν ἀρετὴν καλῶν. καὶ ἐν Παροιμίας τὸ Λάβετε παιδείαν καὶ μὴ ἀργύριον καὶ γνῶσιν ὑπὲρ χρυσίον δεδοκιμασμένον ἀνοιστέον ἐπὶ πρακτικὴν καὶ θεωρητικὴν ὠφέλειαν. 1105 ̓Επεὶ ὀρθῶς καὶ φρονίμως ταῖς παρὰ σοῦ ἐντολαῖς προσελθὼν ἐπίστευσα αὐταῖς ὡς τηρῆσαι αὐτάς, ο ρεξόν μοι σοφίαν, διδάξας με χρηστότητα καὶ παιδείαν καὶ γνῶσιν. συνᾴδει τούτοις τὸ ̓Επιθυμήσας σοφίαν διατήρησον ἐντολάς, καὶ κύριος χορηγήσει σοι αὐτήν. Εἰ γὰρ καὶ διττὸς ὁ τρόπος τοῦ ἐπάγεσθαι τὰ τοιαῦτα· τοῖς μὲν γὰρ δι' ἁμαρτίας, τοῖς δ' ἐπὶ τῷ δοκιμασθῆναι καὶ φανερωθῆναι αὐτῶν ἐπαγομένων, τούτων τὸ ε λαττον ἑαυτῷ διδοὺς πεπλημμεληκέναι ει πεν. ἀλλ' ο μως, φησίν, ἐφύλαξα τὸ λόγιόν σου, ι ν' ω σπερ πλημμελήσας ἐταπεινώθην, ου τως κατορθώσας καὶ φυλάξας τὸ λόγιόν σου ἀφεθῶ τῆς ταπεινώσεως. Οὐκ εἰς τὴν ἐμὴν ἀξίαν ἀφορῶν ( ̓Επλημμέλησα γὰρ) ἀλλ' εἰς τὴν σὴν χρηστότητα, ἐπεὶ χρηστὸς ω ν χρηστότητα ε χεις, ἀξιῶ διδαχθῆναι οὐ παρ' ἑτέρου η σοῦ αὐτοῦ τὰ δικαιώματά σου. Πολλῶν ἀπατεώνων ἀπονενοημένων κατὰ τῶν ἐντολῶν σου καὶ μυρία ο σα πρὸς διαβολὴν αὐτῶν καὶ ἀνατροπὴν δῆθεν λεγόντων, ἀδικία πολλὴ ἐπ' ἐμὲ γεγένηται.","english":"Therefore, desiring to know what is rational and wise in her, he does not deem any other teacher worthy to be for him concerning her, so that together with her he might learn both discipline and knowledge—calling discipline the ethical virtue, and knowledge the intellectual virtue. And in Proverbs, \"Receive discipline and not silver, and knowledge rather than gold that has been tested,\" must be referred to practical and contemplative benefit. Since, having rightly and prudently approached your commandments, I believed them so as to keep them, grant me wisdom, having taught me goodness and discipline and knowledge. In harmony with these is \"Having desired wisdom, keep the commandments, and the Lord will supply it to you.\" For even if the manner of bringing such things upon oneself is twofold—for some things are brought on by sin, and others for the sake of being tested and made manifest—giving himself the lesser of these, he said he had transgressed. Nevertheless, he says, I kept your saying, so that just as, having transgressed, I was humbled, so, having set things right and kept your saying, I may be released from the humiliation. Not looking to my own worth (for I have transgressed) but to your goodness—since being good, you possess goodness—I deem it worthy to be taught your judgments, not by another but by you yourself. Since many deceivers, desperate against your commandments, say countless things for their slander and overturning, as they claim, great injustice has come upon me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":610,"ref":"p610","source":"ο μως δὲ εἰ καὶ δεινὰ ἐδόκουν λέγειν α τοὺς ἀνερματίστους ἀποστῆσαι αὐτῶν δύναται, ἀλλ' ἐγὼ ἐπιτείνων τὴν σπουδὴν καὶ τὸν πόθον εἰς αὐτὰς ἐν ο λῃ καρδίᾳ ἐξηρεύνουν αὐτάς, ὡς τὸ κάλλος αὐτῶν τεθεωρηκότα με ἐκ τῆς πολλῆς καὶ ἐπιτεταμένης αὐτῶν ἐρεύνης κατεγνωκέναι σφόδρα τῶν διαβαλλόντων αὐτάς. Ει ποι δ' α ν ταῦτα καὶ ὁ πρός τινων ὑπερηφάνων τε καὶ δυναστῶν καταπονούμενος καὶ ἀδικούμενος ἐν τοῖς τοῦ βίου πράγμασιν· ἀπὸ γὰρ τῶν ἐντολῶν σου, φησίν, δυνήσομαι μαθεῖν φαυλότερον ει ναι τὸ ἀδικεῖν καὶ ἀποστερεῖν τοῦ ἀδικεῖσθαι καὶ ἀποστερεῖσθαι. 1109 ̓Επεὶ γὰρ ποτισθέντες τὸ λογικὸν καὶ α δολον γάλα πρὸς τῶν παιδευόντων οὐ διῴκησαν οὐδ' επεψαν αὐτὸ συστραφὲν καὶ παγὲν ἐν αὐτοῖς, ἐτύρωσε τὴν καρδίαν αὐτῶν. ἀλλ' ου ν εἰ καὶ ἐκεῖνοι τοῦτο πεπόνθασι παρ' ἑαυτούς, ἐγὼ τὸν νόμον σου διὰ μελέτης ε χων ἐσπούδαζον αὐτὸν νοεῖν, τῆς τούτου νοήσεως λυούσης οὐ μόνον τὴν ἀχλὺν ἀλλὰ καὶ τὴν παχύτητα τῆς ὑλικῆς διαθέσεως. Διττοῦ ο ντος τοῦ νόμου, τοῦ μὲν πνευματικοῦ καὶ πρὸς διάνοιαν, τοῦ δὲ κατὰ γράμμα καὶ τὴν σκιὰν διαταγέντος δι' ἀγγέλων ἐν χειρὶ","english":"Nevertheless, even if they seemed to say terrible things, [such as] can turn away the unstable from them, I, intensifying my zeal and longing for them, searched them out with my whole heart, so that, having beheld their beauty, from my great and intense searching of them I came to condemn utterly those who slander them. And this is also the case with one who is oppressed and wronged by certain arrogant and powerful men in the affairs of life; for from your commandments, he says, I shall be able to learn that to do wrong and to defraud is worse than to be wronged and to be defrauded. For since, having been given the rational and guileless milk to drink by those who teach, they did not manage it nor digest it, but it curdled and congealed within them, it curdled their heart. But nevertheless, even if those men suffered this through their own fault, I, having your law through meditation, was eager to understand it, since the understanding of it dissolves not only the mist but also the thickness of the material disposition. Since the law is twofold—the one spiritual and directed to the mind, the other ordained according to the letter and the shadow through angels in the hand of—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":611,"ref":"p611","source":"μεσίτου, ὁ προφήτης ἀγαθὸν αὐτῷ λέγει τὸν νόμον τοῦ θεϊκοῦ στόματος ὑπὲρ πάντα τὰ τοῦ κόσμου ἡδέα α διὰ χιλιάδων χρυσίου καὶ ἀργυρίου ἐδήλωσεν. πρὸς θεωρίαν δὲ λεκτέον τὸ ἀργύριον ἀντὶ λόγου, τὸ δὲ χρυσίον ἀντὶ νοῦ· πολλῶν γὰρ χιλιάδων τοιούτου ἀργυρίου καὶ χρυσίου ἐν τοῖς τὰ τοῦ κόσμου καὶ τῶν αἱρέσεων φιλοσοφοῦσιν, ὑπὲρ πάντα ταῦτα τῷ τῆς σοφίας καὶ ἀληθείας θεοῦ ἐραστῇ ἀγαθὸς ὁ νόμος τοῦ στόματος τοῦ θεοῦ ἐστι τῷ ἐκ μόνου τούτου τὴν κυρίως ὠφέλειαν ἐγγίνεσθαι τοῖς αὐτῷ προσέχουσιν. Νοήσεις δὲ καὶ ου τως· οἱ θεὸν φοβούμενοι τῷ μηδὲν αὐτοὺς ὑστερεῖν τέλειοί εἰσιν· ο ντες δὲ τοιοῦτοι ἀγαθοὶ τυγχάνουσι κατὰ τὸν ου ε χουσι φόβον. διὸ καὶ πάντας βούλονται προκόπτειν καὶ ὠφέλειαν ε χειν καὶ εὐφραίνονται ἐπὶ τοῖς εὐαρεστοῦσι θεῷ, μιμούμενοι τοὺς ἐν οὐρανῷ χαίροντας ἐπὶ τῇ ὠφελείᾳ τῶν μετανοούντων. Δυνατὸν δὲ καὶ ὑποδεεστέρους ἐκλαβεῖν περὶ ω ν λέγει Οψονταί με εὐφρανθήσονται, ι ν' ῃ ὁ νοῦς τῶν λεγομένων τοιοῦτος. ̓Επελπίσας ἐγὼ εἰς τοὺς λόγους σου ποθῶ τὸ τελείως συγγενέσθαι, πράττω καὶ φρονῶ κατὰ τὴν σὴν παίδευσιν· οἱ δὲ φόβῳ τοῦ μὴ περιπεσεῖν τῇ κατὰ τὴν κρίσιν ἑπομένῃ τοῖς ἁμαρτάνουσι τιμωρίᾳ ἀπέχονται κακίας. ἐὰν ου ν οἱ ου τω φοβούμενοί σε δυνηθῶσιν ἰδεῖν με, εὐφρανθήσονται, οὐκέτι ἐκ λύπης καὶ ἀνάγκης ἁμαρτημάτων ἀπεχόμενοι ἀλλὰ σπουδῇ ἀναλαβεῖν ἐπὶ τῷ ἐλπίσαι καὶ αὐτοὺς εἰς τοὺς λόγους σου. 1111 ̓Επειδὴ δὲ μὴ ἐνταῦθα μόνον ἀλλὰ καὶ ἐν α λλοις πολλοῖς οἱ οἰκτιρμοὶ τοῦ θεοῦ λέγονται, ἐπιστατέον μήποτε ὁ μονογενὴς καὶ τὸ α γιον πνεῦμα, οἱ ζωῆς παρεκτικοί, οἰκτιρμοὶ θεοῦ εἰσι.","english":"of the mediator, the prophet says that the law of the divine mouth is good to him beyond all the pleasant things of the world, which he indicated through thousands of gold and silver. For the sake of contemplation it must be said that silver stands for reason and gold for mind; for there are many thousands of such silver and gold among those who philosophize about the things of the world and of the heresies, but beyond all these, for the lover of the wisdom and truth of God, the law of the mouth of God is good, since from this alone the true benefit comes to those who attend to it. You may also understand it thus: those who fear God are perfect in that they lack nothing; and being such, they are good in accordance with the fear they have. Therefore they also wish all to make progress and to have benefit, and they rejoice over those who are well-pleasing to God, imitating those in heaven who rejoice over the benefit of those who repent. It is possible also to take it in a lower sense, concerning those of whom he says, They shall see me and be glad, so that the meaning of what is said is as follows. Having set my hope in your words, I long to be perfectly united with them; I act and think according to your instruction; but those who abstain from evil through fear of falling into the punishment that follows upon the judgment for those who sin—if, then, those who fear you in this way are able to see me, they will be glad, no longer abstaining from sins out of grief and compulsion, but eagerly taking it up because they too have set their hope in your words. And since the mercies of God are spoken of not only here but also in many other places, one must consider whether the only-begotten and the Holy Spirit, who are the givers of life, are the mercies of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":612,"ref":"p612","source":"καὶ πατὴρ ει ρηται κατὰ τὴν τοῦ ἀποστόλου φιλοσοφίαν τῶν οἰκτιρμῶν. Μεγάλου δὲ ἀνδρὸς τὸ λέγειν ̓Αδίκως ἠνόμησαν εἰς ἐμέ. 1113 ̓Εκλείπει ἡ ψυχή μου εἰς τὸ σωτήριον τοῦ θεοῦ, ο ταν τέλος τῆς πίστεως σωτηρίαν κομίσηται· οὐ γὰρ ε τι μένει ψυχή, ἀποτιθεμένη τὴν κατάστασιν δι' η ν ἐτύγχανε ψυχή, ὀρέξει τῇ πρὸς τὸ σωτήριον τοῦ θεοῦ καὶ ἐλπίδι συνεχεῖ τῇ πρὸς τὸ λόγιον αὐτοῦ πνεῦμα καὶ νοῦς γινομένη. οὐ γὰρ τῆς οὐσίας αὐτῆς δηλωτικὸν τὸ ψυχῆς ο νομα ἀλλὰ τῆς σχέσεως τῆς πρὸς τὴν κοινωνίαν τοῦ σώματος. ο ταν δὲ ἀΰλου μεταλάβῃ ζωῆς καὶ α φθαρτον καὶ πνευματικὸν ἐξ ἀναστάσεως ἀναλάβῃ τὸ σῶμα, τὸ πάλαι αὐτῇ συνεζευγμένον φθαρτὸν καὶ ψυχικὸν ψυχῇ τυγχανούσῃ νοῦς καὶ πνεῦμα γενήσεται, ἐκλείπουσα εἰς τὸ θεοῦ σωτήριον καὶ ε ν πνεῦμα πρὸς αὐτὸ γινομένη δι' αὐτοῦ τῷ κυρίῳ. καὶ τοῦτό ἐστι τὸ ἀπαρνήσασθαί τινα ἑαυτόν· ὁ γὰρ ἀπαρνησάμενος ἑαυτὸν ε τερος ἀνθ' ἑτέρου γενήσεται, οὐ κατὰ τὴν ὑποκειμένην ὑπόστασιν ἀλλὰ κατὰ τὰ ποιοῦντα ταύτην, ὁτὲ μὲν ψυχήν, ὁτὲ δὲ νοῦν. εἰ γὰρ καὶ προτρεπτικὰ εἰς μαρτύριον τὰ εὐαγγελικὰ ῥητά, ἀλλ' ου ν καὶ κατὰ τὸν εἰρημένον μυστικὸν λόγον ἐκληπτέον. 1114 ̔Ο τοῦ θεοῦ λόγος πνευματικὴ ω ν πάχνη, ἐπεὶ καὶ δρόσος καὶ ὑετὸς πολλαχοῦ λέγεται, καταψύχει μου τὸν ἀπὸ παθῶν ἀκόλαστον φλογμὸν καὶ ἀσθενῆ μου τὴν σάρκα ποιεῖ, ὡς τὴν νέκρωσιν ̓Ιησοῦ φέρειν ἐν αὐτῇ. Πολλοὶ ἑρμηνεύειν ἐπιχειροῦσι τὰς θείας γραφὰς καὶ τῶν τῆς ἐκκλησίας καὶ τῶν ε ξω ταύτης αἱρετικῶν τε καὶ ̓Ιουδαίων η καὶ Σαμαρειτῶν, ἀλλ' οὐ πάντες λέγουσι καλῶς·","english":"And he is called Father, according to the apostle's philosophy, of mercies. And it is the mark of a great man to say, \"They have acted lawlessly against me unjustly.\" My soul faints for the salvation of God, when faith's end obtains salvation; for the soul no longer remains a soul, setting aside the condition by which it happened to be a soul, becoming spirit and mind through its longing toward the salvation of God and its continual hope toward his oracle. For the name \"soul\" is not indicative of its essence but of its relation to communion with the body. But when it partakes of immaterial life and receives back from the resurrection the incorruptible and spiritual body, that which was long ago yoked to it, corruptible and soulish, while it was a soul, will become mind and spirit, fainting into the salvation of God and becoming one spirit toward him, through him to the Lord. And this is what it means for someone to deny himself; for he who has denied himself will become another in place of another, not according to the underlying substance but according to the qualities that constitute it, sometimes soul, sometimes mind. For even if the Gospel sayings are exhortations to martyrdom, they must nonetheless also be understood according to the mystical sense mentioned. The Word of God, being spiritual frost—since it is also called dew and rain in many places—cools my licentious flame from the passions and makes my flesh weak, so as to carry in it the dying of Jesus. Many attempt to interpret the divine Scriptures, both of those of the church and of those outside it—heretics and Jews, and even Samaritans—but not all speak well.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":613,"ref":"p613","source":"σπάνιος γὰρ ὁ ε χων τὴν ἀπὸ τοῦ θεοῦ εἰς τοῦτο χάριν, πολλῶν μὲν ἐπαγγελομένων λέγειν, οὐ καλῶς δὲ η καὶ παρανόμως βιούντων. ει τι λέγουσιν, ἀδολεσχία ἐστὶ καὶ φλυαρία· οὐ γὰρ δύναται λόγος ευ τονος καὶ ἐρρωμένος καὶ σωτήριος ει ναι ἐν ψυχῇ παρανόμῳ. Ταῦτα ὁ διὰ τὴν δικαιοσύνην καὶ τὴν Χριστοῦ διδασκαλίαν διωκόμενος ὑγιῶς ἐρεῖ τὴν προειρημένην λέξιν, καὶ πάντες δὲ οἱ προφῆται. συντελεσθῆναι δέ ἐστιν ἐν τῇ γῇ οὐ τὸ κοινῶς τεθνάναι ἀλλὰ τὸ εἰς τὴν ὑλικὴν ε ξιν η ν ἐκάλεσε γῆν ὡς εἰς τέλος ἐλθεῖν ἐπὶ τῷ κατ' αὐτὴν ποιωθῆναι. Τὸ κατὰ τὸ λόγιον τοῦ θεοῦ ζῆν τὸ σὺν εὐσεβείᾳ ζῆν ἐστιν, οὐχ ἁπλῶς τὴν αἰσθητὴν ταύτην ζωήν. τούτου γὰρ τυχὼν ἐν εὐζωΐᾳ ε σται, ὡς\n\nφυλάσσειν τὰ μαρτύρια τοῦ στόματος τοῦ θεοῦ μαρτυρηθέντα καὶ ἀποδειχθέντα ὑπὸ λόγου τοῦ θεοῦ, ου ει πεν αὐτοῦ στόματος ει ναι. Τῇ διατάξει σου διαμένει ἡ ἡμέρα, ὡς τεταγμένως καὶ ὁμαλῶς περικυκλεῖν κατὰ τοὺς ἐτησίους κύκλους, οὐκ ἐξισταμένης τῆς ἡμέρας οὐδεπώποτε η ς ε χει πρὸς νύκτα διατάξεως κατά τε ἰσότητα καὶ ἀνισότητα. Ωσπερ γὰρ ἐκ μεγάλης νόσου διά τινων ἰατρικῶν βοηθημάτων παγίαν καὶ βέβαιον ἀναλαβὼν ὑγείαν δι' αὐτοῦ τοῦ ὑγιαίνειν καὶ εὐεκτεῖν οὐκ ἐπιλανθάνεται τῶν ἰατρικῶν ἐκείνων οι ς ἠκολούθησε τὸ ου τως αὐτὸν μετ' εὐεξίας ὑγιαίνειν, ου τως ὁ α γιος ου τος ὑπὸ θεοῦ ζωοποιηθεὶς ἐν οι ς ε σχε παρ' αὐτοῦ δικαιώμασι λέγει παρ' ο λον τὸν αἰῶνα μὴ ἐπιλανθάνεσθαι αὐτῶν, ἀποδιδοὺς τὴν αἰτίαν τὸ ἐν αὐτοῖς τὸν θεὸν αὐτὸν ἐζηκέναι.","english":"For rare is the one who has the grace from God for this, while many promise to speak, but do not live well or lawfully. If they say anything, it is idle talk and nonsense; for a vigorous and strong and saving word cannot be in a lawless soul. The one persecuted for righteousness and for the teaching of Christ will rightly say the aforementioned utterance, and all the prophets as well. And to be completed in the earth is not to have died in the common sense, but to have come to the end of what he called earth, that is, the material condition, so as to be made conformed to it. To live according to the oracle of God is to live with piety, not simply this perceptible life. For having obtained this, he will be in good living, so as to\n\nkeep the testimonies of the mouth of God, which were testified and demonstrated by the word of God, which he said was his own mouth. By your ordinance the day remains, so as to circle in an ordered and even manner according to the yearly cycles, the day never departing from the ordinance it has toward night, both in equality and in inequality. For just as one who has recovered firm and steadfast health from a great illness through certain medical aids does not, by the very fact of being healthy and in good condition, forget those medical aids which he followed so that he might be healthy in this way with good condition, so this saint, having been given life by God, says that in the statutes he received from him he does not forget them for the whole age, giving as the reason that God himself has lived in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":614,"ref":"p614","source":"Εἰ καὶ τῆς ἀρετῆς ε ν τέλος διὰ τὸ ἐπὶ πάσῃ προκοπῇ ἐγγινόμενον, ἀλλ' ου ν γε καὶ ἑκάστης προκοπῆς ἐστι τὸ προσεχὲς πέρας. ὁ ου ν διὰ πάσης προκοπῆς ἀφιγμένος εἰς τὸ τέλος τῆς ἀρετῆς ἐρεῖ Πάσης συντελείας ει δον πέρας, τοῦ ἐπὶ τὸ τέλειον ἀγαθὸν διαβαίνοντος πολλὰς ἀρχὰς καὶ τέλη καταβαλλομένου· ἡ γὰρ τῆς προτέρας βελτιώσεως περιγραφὴ ἀρχὴ τῆς ἐχομένης ἐστὶ καὶ ἐκείνης τέλος στοιχεῖον τῆς ἑπομένης· ο θεν ει ρηται τὸ Οτε συντελέσει α νθρωπος, τότε α ρχεται. Οὐδεὶς γὰρ ἐν ἐντολῇ θεοῦ περιπατῶν στενοχωρεῖται, μεγαλόψυχος καὶ μεγαλόνους γινόμενος ἐκ τοῦ περιέπειν αὐτήν. Οὐ παραβολὴν δὲ καὶ ὁμοίωσιν ἐνταῦθα σημαίνει τὸ ̔Ως ἀλλὰ τὸ ἀληθῶς καὶ πρωτοτύπως καὶ οὐ δι' ε τερόν τι ἀγαπητὸν ἡγεῖσθαι τὸν νόμον τοῦ θεοῦ. Δυνάμεθα δὲ νοεῖν τὸ Ολην τὴν ἡμέραν μελέτη μού ἐστι ἀντὶ τοῦ ̓Εν ο λῳ τῷ τῆς ζωῆς μου χρόνῳ· πολλαχοῦ γὰρ ὁ πᾶς χρόνος τῆς ζωῆς ἀνθρώπων ἡμέρα καλεῖται, ὡς ἐν τῷ Καὶ σὲ ὑπέμεινα ο λην τὴν ἡμέραν, καὶ τὸ Ενεκά σου θανατούμεθα ο λην τὴν ἡμέραν. Οἱ ἐπικείμενοι ἐχθροὶ ἀόρατοι πειρῶνται διὰ πάσης σπουδῆς εἰς τὸ προτιμᾶν ἡδονὴν ἀγαγεῖν με· δι' η ς ἡδονῆς συμβαίνει πρὸς πάντα πόνον δυσχερῶς ε χειν, ὡς καὶ τὴν θείαν ἐντολὴν σὺν ἱδρῶτι κατορθουμένην παραιτεῖσθαι. κρείττων δὲ γίνεται τῆς ἡδονῆς καὶ τῶν πρεσβευόντων αὐτὴν ἐχθρῶν ὁ τὴν θεοῦ ἐντολὴν σοφιζόμενος ὑπ' αὐτοῦ, ω στε εἰς αἰῶνα αὐτὴν ε χειν, προτιμήσας τῆς πρὸς ὀλίγον ου σης καὶ προσκαίρου ἡδονῆς. διὸ τῷ θεῷ εὐχαριστικῶς ὑμνῶν ἐρεῖ ̓Εσόφισάς με τὴν ἐντολήν σου, ἐξ ου καὶ ὑπὲρ τοὺς ἐχθρούς μου γεγένημαι.","english":"Even if virtue has an end because of what comes about in every advance, nevertheless each advance has its immediate limit. So the one who has arrived through every advance at the end of virtue will say, \"I have seen the limit of every completion,\" since the one passing over to the perfect good lays down many beginnings and ends; for the boundary of the former improvement is the beginning of the one that follows, and the end of that one is an element of the next. Hence it has been said, \"When a man completes, then he begins.\" For no one who walks in the commandment of God is constrained, becoming great-souled and great-minded from attending to it. Here \"as\" does not signify a parable and likeness, but truly and primordially, and not because of something else, that the law of God is considered beloved. We can understand \"All the day my meditation is\" instead of \"In the whole time of my life\"; for in many places the whole time of a man's life is called a day, as in \"And I waited for you all the day,\" and \"For your sake we are put to death all the day.\" The enemies who lie in wait, invisible, try with all zeal to lead me to prefer pleasure; through which pleasure it happens that one is disposed with difficulty toward every pain, so as even to decline the divine commandment, which is accomplished with sweat. But the one who is made wise in the commandment of God by him, so as to have it forever, becomes stronger than pleasure and than the enemies who advocate it, having preferred it to the pleasure that is for a little while and temporary. Therefore, giving thanks and singing to God, he will say, \"You have made me wise in your commandment,\" from which I have also become greater than my enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":615,"ref":"p615","source":"1124 ̓Εμφαίνει δὲ τὸ ἐλεύθερον τῆς προαιρέσεως τῷ ̓Εκώλυσα τοὺς πόδας μου· ὡς γὰρ ἐπ' αὐτῷ ο ντος τοῦ κινεῖν τοὺς πόδας εἰς τὸ βαδίζειν καὶ κωλῦσαι αὐτοὺς τὸ προκείμενον ει πε. τοῦτο συνᾴδει τῷ Εκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν· ὁ γὰρ ἐκκλίνων ἀπὸ κακοῦ ἐκ πάσης ὁδοῦ πονηρᾶς κωλύει τοὺς πόδας αὐτοῦ, ι να ποιήσας τὸ ἀγαθὸν φυλάξῃ τοὺς τοῦ θεοῦ λόγους. Λύχνος ὁ νόμος ἐστὶ τοῖς πρὸ τῆς ἀνατολῆς τοῦ ἡλίου τῆς δικαιοσύνης ἐν νυκτὶ βαδίζουσι, τοῦ ἀληθινοῦ φωτὸς οὐ λύχνου ο ντος ἀλλ' ἡλίου φωτίζοντος ἐκείνοις, οι ς προέκοψεν ἡ νὺξ ἐγγισάσης τῆς ἡμέρας, καθ' η ν ἡμέραν εὐσχημόνως περιπατεῖν ε στιν. Τὸ δὲ στῆσαι ἐνταῦθα τὸ βεβαίως ὁρίσαι δηλοῖ, καὶ τὸ ὀμόσαι οὐ τὸν θεὸν ὀνομάσαι ἀλλὰ τὸ ἀμεταθέτως τοῦτο προθέσθαι καὶ ἀπαράβατον φυλάττειν, τὸ ε ργον τοῦ ορκου δυνάμει ποιῶν. Οὐχ ὡς μὴ τυχὼν δὲ τῆς αἰτήσεως πάλιν αὐτὴν προσάγει ἀλλ' ὡς μαθὼν τὰ δικαιώματα τοῦ θεοῦ κατὰ προτέραν ἀξίωσιν· ὡς οι όν τε η ν ε τι ἐπιδιατρίβων αὐτοῖς, μειζόνως η ε γνω θεωρῆσαι αὐτὰ βουλόμενος, δέεται καὶ ἀεὶ τοῦτο ποιεῖ, ε ως ἐπὶ τὸ τέρμα ε λθῃ τῆς νοήσεως αὐτῶν. Οπερ δὲ ει πον ἀρτίως περὶ τῆς μαθήσεως τῶν δικαιωμάτων διαφόρως γινομένων, τοῦτ' ἐρῶ καὶ περὶ τῆς γνώσεως τῶν μαρτυρίων, κατὰ προκοπὴν ἀεὶ ὑπεραναβεβηκυίας γνώσεως αὐτῶν γινομένης τῷ προσδιατρίβοντι τῇ κατανοήσει αὐτῶν. Ταῦτα συνᾴδει τῷ ̓Αγαθόν μοι ὁ νόμος τοῦ στόματός σου","english":"He shows the freedom of the will by \"I have restrained my feet.\" For as though it were in his own power to move his feet to walk and to restrain them, he spoke the words set before us. This agrees with \"Turn away from evil and do good\"; for the one who turns away from evil restrains his feet from every evil way, so that, having done good, he may keep the words of God. The law is a lamp for those who walk in the night before the rising of the sun of righteousness, since the true light is not a lamp but a sun that enlightens those for whom the night has advanced as the day draws near, on which day it is possible to walk becomingly. And \"to stand\" here means to determine firmly, and \"to swear\" means not to name God but to purpose this immutably and to keep it inviolably, accomplishing the work of the oath in effect. And it is not as though, having failed to obtain his request, he brings it again, but as one who has learned the judgments of God through a former petition; as though still dwelling upon them, and wishing to contemplate them more greatly than he had known, he prays and always does this, until he comes to the end of the understanding of them. And what I said just now concerning the learning of the judgments, that they come about in different ways, I will say also concerning the knowledge of the testimonies, since their knowledge is always raised higher in accordance with progress for the one who dwells upon the contemplation of them. These things agree with \"Good to me is the law of your mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":616,"ref":"p616","source":"ὑπὲρ χιλιάδας χρυσίου καὶ ἀργυρίου, καὶ τῷ Λάβετε παιδείαν καὶ μὴ ἀργύριον καὶ γνῶσιν ὑπὲρ χρυσίον δεδοκιμασμένον· Κρείσσων γὰρ σοφία λίθων πολυτελῶν, πᾶν δὲ τίμιον οὐκ α ξιον αὐτῆς ἐστι. διὸ καὶ πρὸς ἑταίρους ει ρηται περὶ αὐτῆς τῷ ̓Ιὼβ Οὐκ ἰσωθήσεται αὐτῇ τοπάζιον Αἰθιοπίας. ταῦτα δὲ οὐ κατὰ σύγκρισιν ει ρηται ἀλλὰ πρὸς τὴν τῶν ἀνθρώπων αι ρεσιν. 1130 ̔Ο ἐληλυθὼς πληρῶσαι τὸν νόμον καὶ τοὺς προφήτας πάντας τοὺς ἐν αὐτοῖς λόγους ἐφανέρωσε, τοῦτο μὲν ἐκβάσει πληρῶν τὰς προφητείας, τοῦτο δὲ ἀνακαλύπτων τὸν νόμον ἐπὶ τῷ μηκέτι γράμμα καὶ σκιὰν ἀλλὰ πνευματικὸν αὐτὸν ὁρᾶσθαι. αυ τη τοιγαροῦν ἡ γεναμένη δήλωσις τῶν θείων λόγων συνετὸν τὸν προφήτην ἀποδείξει καὶ φωτίσει τοὺς μετὰ τὸν ̓Ισραὴλ καλουμένους ἀπὸ τῶν ἐθνῶν νηπίους τῷ υ στερον καὶ ὀψέ ποτε τὴν ἐκ πίστεως ἐσχηκέναι γένεσιν. ἀλλ' εἰ καὶ πρὸ τῆς καθόδου τοῦ πληρώσαντος τὸν νόμον καὶ τοὺς προφήτας ἀπήγγειλεν ὁ σοφὸς λέγων ̔Η δήλωσις τῶν λόγων σου συνετιεῖ με, ἀλλ' ου ν γε πνεύματι προφητικῷ ταῦτα ὁρῶν ὡς οι όν τ' η ν σύνεσιν αὐτῶν ε χειν ἐπόθει τὴν ἐγχωροῦσαν πρὸ τῆς ἐπιδημίας Χριστοῦ δηλωθῆναι. Τὴν δεῦρο τοῦ σωτῆρος ἐπίλαμψιν ἰδεῖν καὶ μαθεῖν ἀξιοῖ, περὶ αὐτῆς τῷ σωτῆρι φάσκων Τὸ πρόσωπόν σου ἐπίφανον, ο περ ἰδών τις σὲ ὁρᾷ. αὐτὸς γὰρ περὶ ἑαυτοῦ λέγει ̔Ο ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα. τούτου γὰρ ὑπάρξαντος, φησίν, συμβήσεταί με μαθεῖν τὰ δικαιώματά σου. τὸ δὲ μαθεῖν αὐτό ἐστι τὸ ἐν αὐτοῖς περιπατεῖν, μὴ κατὰ σάρκα ἀλλὰ κατὰ χάριν.","english":"more than thousands of gold and silver, and with \"Receive instruction and not silver, and knowledge rather than gold that is tested; for wisdom is better than precious stones, and every precious thing is not worthy of it.\" Therefore it is also said to his companions concerning it in Job: \"The topaz of Ethiopia shall not be equated with it.\" These things are said not by way of comparison but in relation to the choice of men. He who came to fulfill the law and the prophets made manifest all the words in them, on the one hand fulfilling the prophecies by their outcome, and on the other unveiling the law so that it is no longer seen as letter and shadow but as spiritual. This manifestation of the divine words, then, will show the prophet to be understanding and will enlighten those called from the nations after Israel, who are infants, to have received their birth from faith later and at last. But even if before the descent of him who fulfilled the law and the prophets the wise man proclaimed, saying, \"The manifestation of your words will make me understand,\" yet surely seeing these things by the prophetic Spirit, he longed to have their understanding, as far as it was possible for it to be manifested before the coming of Christ. He deems it worthy to see and learn the coming illumination of the Savior, saying to the Savior concerning it, \"Make your face shine,\" which whoever sees, sees you. For he himself says concerning himself, \"He who has seen me has seen the Father.\" For when this has come to pass, he says, it will happen that I learn your statutes. And to learn is itself to walk in them, not according to the flesh but according to grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":617,"ref":"p617","source":"Διὰ τοῦτο εὐθής ἐστιν ἡ κρίσις σου, ἐπεὶ δίκαιος ω ν κατὰ τοὺς τῆς δικαιοσύνης κανόνας εὐθυτάτους ο ντας κρινεῖς πάντας τοὺς δεξαμένους τὰ κρίματά σου, α περ δικαιοσύνην καὶ ἀλήθειαν σφόδρα ἐνετείλω. αἱ γὰρ θεῖαί σου γραφαὶ α ς ἀνθρώποις ἐνετείλω, οὐχ αἱ καιναὶ μόναι ἀλλὰ καὶ αἱ παλαιαί, δικαιοσύνη κατὰ τὰ ἠθικὰ τυγχάνουσαι καὶ ἀλήθειαν σφόδρα, τουτέστιν ἠκριβωμέναι κατὰ τὴν θεωρίαν τῶν ο ντων καθ' η ν α ν ἐνετείλω ἡμῖν ποιεῖν κρίματα, ο πως κρινῶμεν κατὰ τὸν μέγα καὶ τὸν μικρὸν κρίμα δίκαιον κρίνοντες σφόδρα, ἀλήθεια καὶ δικαιοσύνη εἰσίν. Οθεν τὸ ου τως πεπυρωμένον λόγιον σφόδρα παρά τινος ἀγαπηθὲν ποιεῖ αὐτὸν τῷ πνεύματι ζέοντα α τε δοῦλον ο ντα τοῦ θεοῦ. ὁ τοιοῦτος καὶ σαφηνιζομένων ὑπὸ ̓Ιησοῦ τῶν γραφῶν ἐξάπτεται τὴν καρδίαν, ὡς φάσκειν κατὰ τοὺς περὶ τὸν Κλεώπαν Οὐχὶ ἡ καρδία ἡμῶν καιομένη η ν ἐν ἡμῖν, ὡς διήνοιγεν ἡμῖν τὰς γραφάς; Ατρεπτος γὰρ καὶ ἀναλλοίωτος ω ν οὐ ποτὲ μὲν ποτὲ δὲ οὐκ ε χει δικαιοσύνην, πηγὴ καὶ γεννήτωρ αὐτῆς ὑπάρχων· καὶ ὁ λόγος δὲ αὐτοῦ ἀλήθεια * ἀκουόντων ἀλήθεια εἰς τὸν αἰῶνα, οὐκ ο ντος ἀνθρωπίνου λόγου τοιούτου· τῆς γὰρ ἀνθρωπίνης σοφίας ὁ λόγος, κα ν δόξῃ γενέσθαι ἀληθής, μετὰ ταῦτα τῆς ἀληθείας φανείσης ἐλεγχθήσεται ψευδὴς ω ν. Α δέδωκάς μοι μαρτύρια οὐ πρὸς ὀλίγον ο ντα ὠφέλιμα δικαιοσύνη εἰς τὸν αἰῶνα τυγχάνουσι, δικαιοῦντα τὸν διαθέσει συνεγγίζοντα αὐτοῖς.","english":"For this reason your judgment is upright, since being righteous according to the rules of righteousness, which are most upright, you will judge all those who have received your judgments, which you commanded to be righteousness and truth exceedingly. For your divine Scriptures, which you commanded to humans—not only the new but also the old—being righteousness according to ethical matters and truth exceedingly, that is, having been made exact according to the contemplation of things, according to which you commanded us to do judgments, so that we might judge according to the great and the small, judging a righteous judgment exceedingly—they are truth and righteousness. Hence the oracle thus purified exceedingly, having been loved by someone, makes him boiling in spirit, and a servant of God. Such a person, when the Scriptures are explained by Jesus, is set aflame in heart, so as to say, like those around Cleopas: Was not our heart burning within us, as he opened the Scriptures to us? For being immutable and unchanging, he never at one time has righteousness and at another does not, being the source and begetter of it; and his word is truth—truth to those who hear forever, since no human word is such. For the word of human wisdom, even if it comes to seem true, afterward, when the truth appears, will be convicted of being false. You have given me testimonies that are not beneficial for a little while; they are righteousness forever, justifying the one who draws near to them by disposition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":618,"ref":"p618","source":"Πρῶτον ἐν ἀωρίᾳ, ο περ νοήσεις καὶ ου τως ἐπὶ τοῦ παρόντος αἰῶνος νυκτὸς ὀνομαζομένου πολλάκις ὡς πρὸς τὸν μέλλοντα αἰῶνα ἡμέραν καλούμενον, κατὰ τὸ ̔Η νὺξ προέκοψεν, ἡ δὲ ἡμέρα ηγγισεν. Προέφθασαν δὲ καὶ αἱ διορατικαὶ αὐτοῦ δυνάμεις χρηματίζουσαι αὐτοῦ ὀφθαλμοὶ πρὸς τὸν ἐκ τῆς ἀνατολῆς τοῦ ἡλίου τῆς δικαιοσύνης γινόμενον ο ρθρον. διὸ καὶ καταυγασθεὶς καὶ ἐν τῷ φωτὶ τυγχάνων η δη μελετᾷ τὰς ἐντολὰς τοῦ θεοῦ πτερούσας αὐτὸν ἐπὶ τῷ μετεωρισθῆναι καὶ αὐτῷ γυμνῷ τῷ ἀληθινῷ φωτὶ προσβαλεῖν, ὡς μηκέτ' ἐν ἀωρίᾳ ἀλλ' ἐν ἀκμαίῳ καὶ μεσημβρινῷ φωτὶ τυγχάνειν. 1138 ̔Ετέρα δὲ γραφὴ ω δε ε χει· Καὶ πᾶσαι αἱ ὁδοί σου ἀλήθεια, δηλονότι αἱ πρὸς αὐτὸν φέρουσαι· τέλος γὰρ πασῶν τῶν ὁδῶν τούτων ὁ εἰπὼν ̓Εγώ εἰμι ἡ ὁδὸς καὶ ἡ ζωὴ καὶ ἡ ἀλήθεια. τούτων τῶν ὁδῶν ὁ ἐπὶ τέρμα φθάσας ἐν ἀληθείᾳ ἐστίν, ε χων αὐτὴν καὶ τὸν πατέρα αὐτῆς ἐν ἑαυτῷ. ἐπειδὴ δὲ καὶ τῶν ἁμαρτανόντων\n\nἐγγίζων η ν καθ' ε τερον τρόπον, ἐγγύς ἐστιν αὐτῶν· καὶ πᾶσαι αἱ ὁδοὶ αὐτοῦ καθ' α ς ἐπιπορευόμενος τὴν ἐξέτασιν καὶ κρίσιν τῶν πραγμάτων αὐτῶν ποιεῖται ἀλήθειά εἰσιν. 1139 ̓Εθεμελιώθη τὰ μαρτύρια ὑπὸ τοῦ θεοῦ, ὡς μηδένα δύνασθαι σεῖσαι η ἀνατρέψαι αὐτά· ὁ γὰρ σὸς λόγος σοφία καὶ υἱός σου τυγχάνων θεμέλιος αὐτῶν ὑπάρχει. διὸ καὶ παριστὰς τὸ ἀκαταμάχητον καὶ ἀκαθαίρετον αὐτῶν ε φη Οἱ λόγοι μου οὐ μὴ παρελεύσονται, κα ν ὁ οὐρανὸς καὶ ἡ γῆ παρέρχωνται. Πολλαχῶς λαμβανομένης τῆς ἀρχῆς καθ' ε ν σημαινόμενον, ἐροῦμεν ἀρχὴν ει ναι τὴν ἀλήθειαν τῶν τοῦ θεοῦ λόγων ὡς τὸ ου ε νεκα.","english":"First, in the untimely hour, which you will understand also in this present age, often called night in relation to the age to come, called day, according to \"The night advanced, and the day drew near.\" And his discerning powers also came beforehand, functioning as his eyes toward the dawn that comes from the rising of the sun of righteousness. Therefore, being enlightened and finding himself in the light, he surely meditates on the commandments of God, which give him wings to be lifted up and to approach the true light itself naked, so as no longer to be in the untimely hour but in the full and midday light. But another writing has it thus: \"And all your ways are truth,\" clearly the ways that lead to him; for the end of all these ways is the one who said, \"I am the way and the life and the truth.\" Of these ways, the one who has reached the end is in truth, having it and its father in himself. Since also of those who sin\n\nhe was near in a second way, he is near to them; and all his ways, along which he proceeds to make examination and judgment of their affairs, are truth. The testimonies were founded by God, so that no one can shake or overturn them; for your word, being wisdom and your Son, is their foundation. Therefore, setting forth their invincibility and indestructibility, he said, \"My words shall not pass away, even if heaven and earth pass away.\" Since the beginning is taken in many ways, according to one meaning we will say that the truth of God's words is a beginning, as in the phrase \"for the sake of.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":619,"ref":"p619","source":"τοῦ γὰρ γνωσθῆναι αὐτὴν καὶ γυμνὴν τύπων ἀναφανῆναι οἱ νομικοὶ καὶ προφητικοὶ καὶ ε τι μὴν καὶ οἱ τῆς καινῆς διαθήκης θεοῦ λόγοι δέδονται· γυμναζόμενοι γὰρ δι' αὐτῶν καὶ χειραγωγούμενοι κατὰ τὸ πνευματικὸν αὐτῶν βούλημα φθάνομεν ἐπὶ τὸ προσβάλλειν πρόσωπον πρὸς πρόσωπον τῇ ἀληθείᾳ. εἰ δ' ε στι τὸ ου ε νεκα ἀρχὴ τῶν ἐπ' αὐτὰ φερόντων καὶ αὐτοῦ χάριν γινομένων, φέρουσι δὲ καὶ οἱ θεοῦ λόγοι ἐπὶ τὴν ἀλήθειαν (αὐτῆς γὰρ χάριν ει ρηνται), εἰκότως ἀρχὴ αὐτῶν ει ρηται. ̓Επειδὴ δὲ καὶ κατ' α λλο σημαινόμενον ἀρχὴ καλεῖται τὸ ἐνυπάρχον τισίν, ἐνυπάρχει δὲ τοῖς θεοῦ λόγοις ἡ ἀλήθεια αὐτόθεν ἀληθέσιν ου σι, καὶ κατὰ τοῦτο ἀρχὴ αὐτῶν αυ τη ει ναι λέγεται. Καταλλήλως ἐπὶ τῶν ἀληθῶν λόγων ἡγεῖται ἡ ἀληθὴς ε ξις, καθ' η ν λέγονται ἀπὸ τῆς αὐτοαληθείας τῆς ἐμπνεομένης εἰπεῖν τὰς θεοπνεύστους γραφάς, αι περ εἰσὶν οἱ θεοῦ λόγοι. καὶ κατὰ τοῦτο ὀρθῶς ε χοι α ν ἀρχὴν τῶν θεοῦ λόγων ει ναι τὴν ἀλήθειαν. Καὶ ε τι· ἐπεὶ ὁ κύριός φησιν ̓Εγώ εἰμι ἡ ἀλήθεια, θεοῦ λόγος καὶ αὐτὸ τυγχάνει, ῃ φησιν αὐτὸς τῷ πατρὶ ̔Ο λόγος ὁ σὸς ἀλήθειά ἐστιν, ὁ γινόμενος πρὸς ε καστον προφήτην. Καὶ α λλως· ὁ θεοληπτούμενος ἀλήθεια ω ν, ἀρχὴ γίνονται λόγων θεοῦ οἱ κατὰ τὴν ἀλήθειαν πεποιωμένοι. ὡς ου ν τῶν λόγων σου ἀρχὴ η ν ἀλήθεια, ου τως εἰς τὸν αἰῶνα πάντα τὰ κρίματα τῆς δικαιοσύνης σου τυγχάνει ἀκατάλυτα καὶ εἰς ἀεὶ δεικνύμενα.","english":"For the legal and prophetic words of God—and indeed also the words of the new covenant—have been given so that it may be known and appear naked of types; for being trained through them and led by the hand according to their spiritual intent, we come to meet the truth face to face. And if there is something for the sake of which they are brought forward and which comes to be on its account, and the words of God do bring us to the truth (for it is for its sake that they have been spoken), then reasonably it is called their beginning. And since, in another sense too, the beginning is called that which is present in certain things, and the truth is present in the words of God, since they are true from the very outset, in this respect too it is said that this is their beginning. Correspondingly, in the case of true words, the true state precedes, according to which they are said to have spoken the God-inspired Scriptures from the very Truth itself that inspires them—and these are the words of God. And in this respect it would be correct that the truth is the beginning of the words of God. And further: since the Lord says, \"I am the truth,\" he himself is also the word of God, to whom he himself says to the Father, \"Your word is truth,\" the one who comes to each prophet. And in another way: the one possessed by God, being truth, those who are formed according to the truth become the beginning of the words of God. As, then, the truth was the beginning of your words, so all the judgments of your righteousness are indestructible and shown forth forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":620,"ref":"p620","source":"Διττή ἐστιν ἡ δειλία, ἡ μὲν α λογος περὶ τὸ θυμικὸν μέρος τῆς ψυχῆς καταγινομένη, ἡ δὲ λογικὴ περὶ τὴν καρδίαν συνισταμένη καὶ τὴν νόησιν οὐκ α νευ λόγου, καὶ τάχα ἡ αὐτὴ τῷ θείῳ φόβῳ τυγχάνειν δύναται. Παρ' ο λον τὸν βίον ἑαυτοῦ ὁ δίκαιος φωτιζόμενος ἐν ἡμέρᾳ ε σται τελείᾳ οὐ μεσολαμβανομένῃ ὑπὸ νυκτὸς καὶ αἰνεῖ τὸν θεὸν ἑπτάκις, ὑπερκόσμιος γεγονὼς τῷ α νω κεχωρηκέναι τοῦ ἐν ε ξ ἡμέραις γενομένου κόσμου, ο τε καὶ ἐν τῷ παραδείσῳ τοῦ θεοῦ γεγενημένος, τὸν τῆς δημιουργίας καὶ προνοίας θεοῦ λόγον θεωρήσας, ἐξομολογεῖται ἐπὶ τὰ κρίματα τῆς δικαιοσύνης τοῦ θεοῦ, καθ' α κρίματα ε καστον ποικίλην δημιουργίαν καὶ πρόνοιαν ε σχε. Εἰ δὲ καὶ τὸν σωτῆρα προσδοκᾷ, περὶ ου ει ρηται Πᾶσα σὰρξ ο ψεται τὸ σωτήριον τοῦ θεοῦ, ἀκολούθως ἀγαπᾷ τὰς ἐντολὰς τοῦ θεοῦ ου καὶ τὸ σωτήριον προσεδόκησεν, ι να καὶ τὴν πρᾶξιν ῃ καθαρὸς καὶ τὴν προσδοκίαν θεωρητικός, προσδοκῶν ἀεὶ καὶ θεωρῶν ἐληλυθότα τὸν θεὸν λόγον ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός. Παρακαλεῖ τοιαύτην ει ναι τὴν ἀξίωσιν δόκιμον καὶ βεβαίαν καὶ ἀκατάγνωστον ω στε εἰσελθεῖν ἐνώπιον κυρίου. γνώσομαι δὲ εἰ εἰσέλθοι ἐνώπιόν σου τὸ ἀξίωμά μου, εἰ ῥυσθείην ὑπὸ σοῦ κατὰ τὸν λόγον καὶ τὴν σοφίαν σου· ὁ γὰρ ἀνωτέρω πάντων παθῶν ἀλόγων καὶ τῶν ἀπὸ ἀλογίας ἐνεργουμένων κακῶν χωρήσας ῥέρυσται ὑπὸ θεοῦ κατὰ τὸ λόγιον αὐτοῦ. Η ο ταν διδάξῃς με ἐκ τοῦ ἐνεργεῖσθαι καὶ τρανῶς ἐγγυῶσθαί μοι αὐτά, εὐχάριστον προσγινόμενον υ μνον σοι προσενέγκωμαι ἐκ χειλέων μου τοῦ ε σω ἀνθρώπου.","english":"Fear is twofold: the one, irrational, is occupied around the spirited part of the soul; the other, rational, is established around the heart and the understanding, not without reason, and perhaps it can be the same as the divine fear. Throughout his whole life the righteous man is enlightened, and in the perfect day, not interrupted by night, he will praise God seven times, having become supramundane by having advanced above the world that was made in six days; and he, having also been in the paradise of God and having contemplated the word of God's creation and providence, gives thanks for the judgments of God's righteousness, according to which judgments each one received a varied creation and providence. But if he also awaits the Savior, concerning whom it is said, All flesh shall see the salvation of God, he accordingly loves the commandments of God, whose salvation he also awaited, so that he may be pure in action and contemplative in hope, always awaiting and contemplating the God Word who has come to seek and to save what was lost. He prays that such a petition may be approved and firm and blameless, so as to enter before the Lord. And I shall know if my petition enters before you, if I am rescued by you according to your word and your wisdom; for the one who has advanced above all irrational passions and the evils energized by irrationality is rescued by God according to his oracle. And when you have taught me, from the fact that these things are energized and clearly guaranteed to me, may I offer to you a thank-offering hymn from the lips of my inner man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":621,"ref":"p621","source":"εἰ δὲ ἡ ἐρυγὴ ὑμνῳδία θεοῦ, δηλονότι ἡ ἀρχὴ γινομένη αὐτῆς τροφή, πληρεστάτη θεολογία τυγχάνει. Αἱ διάφοροι ἐντολαί σου προστάξεις ου σαι τῶν κατ' ει δος ἀρετῶν ε ν πᾶσαι τυγχάνουσιν, ἡ καθόλου γενικὴ ἀρετὴ τῷ ἀντακολουθεῖν τὰς ἰδικὰς ἀρετάς, ὡς τὸν μίαν τελείως ε χοντα πάσας ε χειν.\n\nΦθέγγομαι τοῖς τοῦ ε σω ἀνθρώπου χείλεσί μου τὸ λόγιόν σου. φθέγγεται δὲ κυρίως τὸ περὶ τῆς δικαιοσύνης λόγιον οὐχ ὁ φωνῇ μόνῃ ου τω προφέρων ἀλλὰ καὶ ε ργοις καὶ προθέσει πρακτικῇ τῇ κατὰ τὸν ὀρθὸν λόγον εὐθυνομένῃ. Τὸ Γενέσθω ἡ χείρ σου τοῦ σῶσαί με οὐ τὴν κατ' οὐσίαν γένεσιν αὐτῆς σημαίνει ἐνταῦθα ἀλλὰ τὴν πρὸς τὰ σῳζόμενα σχέσιν. τῆς αὐτῆς διανοίας ε χεται καὶ τὸ Γενοῦ μοι εἰς θεὸν ὑπερασπιστήν. 1148 ̔Οδὸς τοῦ ἐπιποθοῦντος τὸ σωτήριον τοῦ θεοῦ τὸ τὸν νόμον ει ναι μελέτην τῷ ἐπιποθοῦντι προαναφωνοῦντα τὴν δεῦρο αὐτοῦ α φιξιν. νόμον δ' ἐνταῦθα καλεῖ τὴν παλαιὰν καὶ θείαν γραφήν. 1149 † ̓Επείπερ τῶν κριμάτων μνημονεύων καὶ ἐξεχόμενος ἐκκλίνω τὸν ἑπόμενον τῇ ἁμαρτίᾳ θάνατον, οὐδ' ο λως ἁμαρτάνων ἀλλ' ἐνεργῶν ἐκεῖνα, οι ς ἀκολουθεῖ τὸ ζήσεσθαι τὴν ψυχὴν καὶ αἰνέσαι σε εὐχαριστοῦσαν, ἐφ' ῃ παρέσχες αὐτῇ ἀθανάτῳ ζωῇ. ̓Επείπερ τῶν κριμάτων σου μνημονεύων ἐκκλίνω τὸν τῇ ἁμαρτίᾳ παρεπόμενον θάνατον τῷ μὴ ἁμαρτάνειν, ζήσεται ἡ ψυχή μου τὰ τῆς ζωῆς ἐνεργήσασα καὶ τοῦς εὐχαριστηρίους αἰνεῖν, ἐφ' ῃ παρέσχες αὐτῇ ἀθανάτῳ ζωῇ.","english":"If the utterance is a hymn of God, then clearly its beginning, becoming food, is the most complete theology. Your various commandments are all precepts of the virtues in their specific forms; the general virtue in its universal sense consists in the specific virtues following one another, so that the one who perfectly possesses one possesses all.\n\nI speak your oracle with the lips of my inner man. Properly, the oracle concerning righteousness is spoken not by one who merely utters it with the voice but also by one who does so with deeds and with a practical disposition directed by right reason. The phrase \"Let your hand be to save me\" does not here signify the generation of his hand according to essence but his relation to those being saved. The same thought is held by \"Be to me for a God and protector.\" The way of one who longs for the salvation of God is that the law be the meditation of the one who longs, proclaiming beforehand his arrival here. And here he calls the old and divine Scripture \"law.\" Since, remembering your judgments and holding fast to them, I turn aside from the death that follows sin, not sinning at all but performing those things which are followed by the soul's living and praising you in thanksgiving, for the immortal life which you granted it. Since, remembering your judgments, I turn aside from the death that attends sin by not sinning, my soul shall live, having performed the works of life and the thanksgivings of praise, for the immortal life which you granted it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":622,"ref":"p622","source":"1150 ̔Ως τὸ ἀπολωλὸς πρόβατον τὸ τυγχάνον ἀπὸ τῶν ἑκατόν, ἐφ' ο ἐλήλυθε ζητῆσαι αὐτὸ βουλόμενος ὁ σωτὴρ καταλιπὼν τὰ ἐνενήκοντα ἐννέα ἐν τοῖς ο ρεσιν, ἐπλανήθην ὑποκείμενος τῇ παραβάσει τοῦ Α ̓ δάμ. τὸ γὰρ ἀπολωλὸς ἀπὸ τῶν ἑκατὸν προβάτων τὸ τῶν ἀνθρώπων γένος ἐστί, τὰ δὲ μὴ σφαλέντα λογικὰ α καὶ αὐτὰ μέρος τῆς κτίσεώς ἐστιν ἐπὶ τὰ ο ρη ἀπέμεινε τῷ υ ψει τῶν ἀρετῶν καὶ δογμάτων τῆς ἀληθείας, μόνου τοῦ ἀνθρώπου εἰς πλάνην ἐληλυθότος. ἐπεὶ τοίνυν παραπλησίως τῷ προβάτῳ, μᾶλλον δὲ μέρος αὐτοῦ ω ν, πεπλάνημαι, ζήτησον ἐμὲ τὸν δοῦλόν σου· ηλθες γὰρ ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός· ζήτησον δέ με ἐπὶ τῷ εὑρεῖν ε τοιμον ο ντα πρὸς τοῦτο· ἐπεπόθησα γὰρ τὰς ἐντολάς σου. αργ ̓Ιστέον δὲ ὡς ὁ ἐν τῇ ̔Ιερουσαλὴμ νεὼς ἀναβαθμοὺς ει χε δεκαπέντε καὶ ἐφ' ε καστον αὐτῶν ἐν τῷ ἀναβαίνειν εἰς αὐτὸν ἑστηκότες οἱ εἰς τὸ ὑμνεῖν τεταγμένοι ᾠδὴν ε λεγον. διὸ καὶ συνέβη ἰσαρίθμους ᾠδὰς τοῖς ἀναβαθμοῖς ει ναι. κεῖται δὲ ἡ περὶ τῶν ᾠδῶν καὶ τῶν λεγόντων αὐτὰς ἐφ' ἑκάστου τῶν ἀναβαθμῶν τοῦ ναοῦ διάταξις ἐν τοῖς Παραλειπομένοις. Νοήσεις δὲ ναὸν ει ναι θεοῦ α γιον νοητὸν α μα καὶ πνευματικὸν τὴν * θεολογίαν, βαθμοὺς δὲ * 1152 ̔Ο ἐπὶ δεύτερον τοῦ ναοῦ βαθμὸν ἀναβεβηκὼς η δη τελειότητος α ρχεται μεταποιεῖσθαι, οὐκέτι χαμαίζηλόν τι διανοούμενος. διὸ καὶ τοὺς ὀφθαλμοὺς τῆς διανοίας εἰς υ ψος ἠρκέναι φησίν. ο θεν καὶ οἰκείου ἀριθμοῦ τετύχηκεν ἡ τοῦ δευτέρου ἀναβαθμοῦ ᾠδή. ὁ γὰρ ἑκατοστὸς εἰκοστὸς τὴν τελειότητα τῆς ἀνθρωπίνης ζωῆς περιορίζει.","english":"As the lost sheep that is one of the hundred, which the Savior came to seek, willing to leave the ninety-nine on the mountains, I went astray, being subject to the transgression of Adam. For the lost one of the hundred sheep is the human race, while the rational beings that did not fall are themselves also a part of creation; they remained on the mountains, in the height of the virtues and the doctrines of the truth, since man alone had come into error. Since, then, I have gone astray in a manner like the sheep—or rather, being a part of it—seek me, your servant; for you came to seek and to save the lost. Seek me so as to find me ready for this; for I have longed for your commandments. But one must know that the temple in Jerusalem had fifteen steps, and on each of them, as one went up into it, those appointed to sing stood and sang a song. Therefore it also came about that the songs were equal in number to the steps. The arrangement concerning the songs and those who sang them at each of the steps of the temple is set down in Chronicles. And you will understand that the holy temple of God, intelligible and at the same time spiritual, is theology, and the steps are... He who has ascended to the second step of the temple already begins to be transformed toward perfection, no longer thinking anything lowly. Therefore he says that he has raised the eyes of his mind to the height. Hence the song of the second step has obtained its own proper number. For the hundred and twentieth bounds the perfection of human life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":623,"ref":"p623","source":"ἀμέλει γοῦν μετὰ τὸν κατακλυσμὸν ει ρηται περὶ ἀνθρώπων τὸ Εσονται αἱ ἡμέραι αὐτῶν ΡΚ. ο θεν καὶ ὁ πάντα μέγας ἱεροφάντης Μωυσῆς θεοῦ διάκονος γεγονὼς τῶν τελειούντων τὴν ἀνθρωπίνην ζωὴν εἰς ἑκατοστὸν εἰκοστὸν ἐνιαυτὸν περιγράφει τὴν ἰδίαν ζωήν, μίμημα τὸν ἑαυτοῦ βίον προβαλλόμενος τοῖς ὑπ' αὐτοῦ τοῦς νόμους παραλαβοῦσιν. Δυνατῶς δὲ καὶ πρὸς η θος τὸ προκείμενον νοῆσαι· εξοδον ποιουμένου τοῦ φρουροῦντος θεοῦ ἀπὸ τῆς κακίας τοῦ ἐκκλίνοντος ἀπὸ κακοῦ, ει σοδον τὴν πρὸς τὸ ποιεῖν τὸ ἀγαθὸν ὡσαύτως φυλάττοντος καὶ τὴν ε ξοδόν τινος τὴν ἀπὸ τῶν αἰσθητῶν καὶ τὴν εἰς τὰ νοητὰ καὶ πνευματικὰ ει σοδον.\n\n1154 ̔Ο τοῖς ε μπροσθεν ἐπεκτεινόμενος ἀεὶ τῶν ο πισθεν ἐπιλανθάνεται, οὐ πάλιν δρομῶν. ὁσημέραι γὰρ ἐπὶ τὸ βραβεῖον τῆς α νω κλήσεως ἐπειγόμενος ἐπὶ τὰ α νω χωρεῖ. διὸ καὶ ἀρξάμενος τῆς ἐπὶ τὸν ναὸν ἀνόδου\n\nἀνεπιστρέπτει ὁδεύσας, εἰς τρίτον βαθμὸν ἀναβέβηκεν· ο θεν καὶ ἐξ ἀπόπτου η δη τοῦ οι κου ἐφ' ο ν σπεύδει φαντασίαν λαβὼν εὐθυμεῖ θυμηδίαν προτρεπομένων αὐτὸν τῶν ἡγεῖσθαι τῆς εἰσόδου δυναμένων. Οἱ ἱδρυθέντες βεβαίως τοὺς πόδας τῆς ψυχῆς ἑαυτῶν πρότερον ἐν ταῖς τῆς ̔Ιερουσαλὴμ αὐλαῖς πόθον ε χουσι τοῦ καὶ ἐπὶ τὸν ναὸν ἀναβῆναι. ἡ δὲ ἀκραιφνεστάτη θεολογία ὁ ναὸς ει η, αὐλαὶ δὲ τῆς ὁράσεως τῆς εἰρήνης αἱ κατὰ μέρος θεωρίαι, αἱ ἰδικαὶ ἀρεταὶ τυγχάνουσαι. ἡ τοίνυν τῆς προειρημένης εἰρήνης ο ρασις ἀρξαμένη μεταποιεῖσθαι ὡς πόλις ὑπὸ κυρίου οἰκοδομεῖται, η ς ἡ μετοχὴ αὐτῆς ἐπὶ τὸ αὐτὸ αὐλὰς ε χει τὰς προειρημένας, ἐν αι ς οἱ πόδες τῶν βεβαίων ἑστῶτές εἰσιν.","english":"At any rate, after the flood it was said concerning men: Their days shall be RK. Hence also Moses, the great hierophant of all things, having become a servant of God, defines his own life as a hundred and twenty years for those who perfect human life, setting forth his own life as an imitation for those who have received the laws from him. But the present passage can also be understood powerfully with respect to character: when the guarding God makes an exodus from the evil of the one who turns aside from evil, and likewise keeps the entrance toward doing good, and the exodus of someone from things perceptible and the entrance into things intelligible and spiritual.\n\n1154 He who always stretches forward to the things before forgets the things behind, not running again. For day by day, hastening toward the prize of the upward calling, he proceeds to the things above. Therefore also, having begun the ascent to the temple, he journeys without turning back and has ascended to the third step; hence, having already received from afar a mental image of the house toward which he hastens, he is glad with gladness, as those who are able to lead the way encourage him to begin the entrance. Those who have firmly established the feet of their soul beforehand in the courts of Jerusalem have a longing also to ascend to the temple. And the purest theology would be the temple, while the courts of the vision of peace are the particular contemplations, being the individual virtues. The vision, then, of the aforementioned peace, having begun to be transformed, is built as a city by the Lord, whose participation has the aforementioned courts gathered into the same place, in which the feet of the steadfast stand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":624,"ref":"p624","source":"οὐ χαμαίζηλος δέ, ἀλλ' ἐν υ ψει τινὶ ου σα τυγχάνει, ὡς πάντα τὸν βουλόμενον πολίτην αὐτῆς γενέσθαι μὴ καταβαίνειν ἀλλ' ἀναβαίνειν πρὸς αὐτήν. καὶ φυλαὶ γοῦν κυρίου τὰ διάφορα τάγματα τῶν σῳζομένων ἐξομολογήσεως προαίρεσιν ε χουσαι ἀναβαίνουσιν ἐκεῖ, μεμαρτυρημέναι ὑπὸ κυρίου καλῶς ἀναβάσαι καὶ ἐξομολογησάμεναι καὶ εἰς ζῆλον καὶ προκοπὴν α γουσαι τὸν δρῶντα αὐτὰς ̓Ισραήλ. Δαυὶδ ὁ σωτὴρ πολλάκις ει ρηται, η τοι διὰ τὸ ἐκ σπέρματος Δαυὶδ ει ναι τὸ κατὰ σάρκα η διὰ τὸ ἱκανῶς τῂ χειρὶ ὑπάρχειν· Δαυὶδ γὰρ ἱκανὸς χειρὶ ἑρμηνεύεται. πῶς γὰρ οὐχ ἱκανὸς χειρὶ ὁ τεραστίους δυνάμεις ποιῶν; τούτου τοῦ Δαυὶδ ἡ ἐκκλησία, ἐν ῃ θρόνοι εἰς κρίσιν ι δρυνται ἐφ' οι ς οἱ ἀπόστολοι καθήμενοι κρίνουσι τὰς δώδεκα φυλὰς τοῦ ̓Ισραήλ. ἡ γὰρ ἑκάστου ἀποστόλου πίστις καὶ πολιτεία βασιλείας αὐτοῦ θρόνος ἐστί, κρίνων καὶ καταδικάζων τοὺς μὴ προσηκαμένους τὸν προφητευόμενον ἐν ταῖς θείαις γραφαῖς μηδὲ πιστεύσαντας οι ς ἐποίει καὶ ἐδίδασκε λόγοις. Καὶ κατὰ θεωρίαν δὲ ὁ διὰ τὸ ἀγαπᾶν τὴν ̔Ιερουσαλὴμ καρποφορῶν τὰ πνευματικὰ ἐν πολλῇ ει η εὐθηνίᾳ καὶ εὐετηρίᾳ ε σται, οὐ πράξεις αὐτῷ μόνον τῆς ἀρετῆς ἀλλὰ καὶ θεωρίας τῆς ἀληθείας καρποφορῶν. τὸ δὲ ̓Εν τῇ δυναστείᾳ σου δύναται πρὸς τὴν ̔Ιερουσαλὴμ διὰ τὸ βασιλεύειν δυναστεύουσαν εἰρηκέναι πάντα ἐχθρὸν πρότερον πολεμοῦντα δυναστείᾳ καθελοῦσαν ὡς εὐθηνίαν ει ναι λοιπὸν ἐν ταῖς πυργοβάρεσιν. ου τοι δὲ μεγάλοι πύργοι εἰσὶν ἐν τοῖς τείχεσι κατασκευαζόμενοι τοῦ ἀποσκοπεῖν χάριν τοὺς ἐρχομένους πολεμίους.","english":"It is not lowly, but is situated in a certain height, so that everyone who wishes to become a citizen of it does not descend but ascends to it. And indeed the tribes of the Lord—the various ranks of those being saved, having a disposition of confession—ascend there, having been well testified by the Lord to have ascended and confessed and leading the Israel that performs them to zeal and progress. David the savior is often mentioned, either because the one according to the flesh is from the seed of David, or because he is sufficient in hand; for David is interpreted as \"sufficient in hand.\" For how is he not sufficient in hand who performs wondrous powers? Of this David is the church, in which thrones are set for judgment, on which the apostles sitting judge the twelve tribes of Israel. For the faith and conduct of each apostle is the throne of his kingdom, judging and condemning those who did not accept the one prophesied in the divine scriptures nor believe the words he did and taught. And according to contemplation, he who, because he loves Jerusalem, bears spiritual fruit will be in great prosperity and abundance, bearing fruit not only of the actions of virtue but also of the contemplation of truth. And the phrase \"In your dominion\" can be said with reference to Jerusalem, because, reigning, she has cast down every enemy that formerly warred by dominion, so that there is prosperity thereafter in the tower-fortresses. And these are great towers built in the walls for the sake of watching for the approaching enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":625,"ref":"p625","source":"βαρεῖς γὰρ ἐπιχωρίῳ ε θει παρὰ Σύροις αἱ μεγάλαι οἰκίαι καλοῦνται, αι τινες καὶ υ ψος προσλαβοῦσαι ἐπὶ τῶν τετειχισμένων πόλεων τὴν θέσιν ε χουσαι πυργοβάρεις καλοῦνται. ο ταν τοίνυν τῇ δυναστείᾳ ἑαυτῆς ῃ ἀπὸ θεοῦ ε σχε χρησαμένη ̔Ιερουσαλὴμ καθυποτάξῃ τοὺς ἀντιταγμένους, εἰρήνη ποιήσει ἀκολουθῆσαι καὶ ἐν ταῖς πυργοβάρεσιν αὐτῆς εὐθηνίαν ει ναι. Ει εν δ' α ν κατ' ἀλληγορίαν πυργοβάρεις οἱ δι' υ ψος τῆς πολιτείας καὶ θεωρίας τῆς ἀληθείας μὴ μόνον σκοποῦντες τοὺς ἐρχομένους ἐπὶ πόλεμον ἐχθροὺς ἀλλὰ καὶ υ ψωθεν ἐν τοῖς ἐλεγχοῖς βάλλοντες αὐτούς. Κατὰ θεωρίαν δὲ ὁ ἐκ θεοῦ γεννηθεὶς τῷ ποιεῖν δικαιοσύνην καὶ πιστεύειν ο τι ̓Ιησοῦς ἐστιν ὁ Χριστὸς ἀδελφοὺς ε χει τοὺς τὰ αὐτὰ ἐνεργοῦντας καὶ πιστεύοντας, πλησίον δὲ τοὺς ὑποδεεστέρους τῇ ποιήσει τῆς δικαιοσύνης καὶ τῇ πίστει ̓Ιησοῦ Χριστοῦ προσερχομένους. Πλὴν ε νεκα ἀμφοτέρων τούτων τῶν ταγμάτων τῶν ἀδελφῶν αὐτοῦ καὶ τῶν πλησίον, λέγω περὶ τῆς ἀποδοθείσης ̔Ιερουσαλήμ, εἰρήνην λαλεῖν φησιν, εἰρηνικὴν ει ναι εὐχόμενος αὐτῶν τε καὶ τῶν ἀδελφῶν καὶ τῶν πλησίον πατρίδα, ἀλλὰ καὶ ε νεκα τοῦ οι κου κυρίου τοῦ θεοῦ ἑαυτοῦ ἐκζητεῖν τὰ κυρίως ἀγαθὰ τῇ ̔Ιερουσαλήμ. οι κον δὲ κυρίου τοῦ θεοῦ λέγει ἐφ' ο ν α ν ἀναβαίνειν η ρξατο, ε νεκα τούτου ζητῶν ἀγαθὰ τῇ ̔Ιερουσαλὴμ τὴν τῶν θείων ἐντολῶν τήρησιν καὶ τῆς ὀρθῆς πίστεως σὺν ἀληθείᾳ κατανόησιν. Δυνατὸν δούλους εἰς χεῖρας κυρίων τοὺς ὀφθαλμοὺς ε χοντας ἐκλαβεῖν τὰ ε θνη τὰ ὑπὸ τοὺς ἀγγέλους οἰκονομούμενα κατὰ τὸ Εστησαν ο ρια","english":"For \"heavy\" in the local tongue among the Syrians the great houses are called, and these, when they also receive height and have their position on walled cities, are called tower-houses. When, therefore, Jerusalem, having used the dominion that she received from God, subdues those who are arrayed against her, she will make peace follow and prosperity be in her tower-houses. But if allegorically the tower-houses are those who, through the height of their conduct and the contemplation of the truth, not only watch for the enemies who come to war but also strike them from on high in their refutations. And in contemplation, the one begotten of God, by doing righteousness and believing that Jesus is the Christ, has as brothers those who do the same and believe, and as neighbors those who are inferior in the doing of righteousness and in faith in Jesus Christ who draw near. Moreover, for the sake of both these ranks—of his brothers and of his neighbors—I speak concerning the Jerusalem that has been restored, he says that they speak peace, praying that their fatherland be peaceful, both theirs and that of the brothers and of the neighbors, but also for the sake of the house of the Lord his God, to seek the true goods for Jerusalem. And he calls it the house of the Lord his God, to which he began to go up, seeking for this reason goods for Jerusalem: the keeping of the divine commandments and the understanding of the right faith together with truth. And it is possible to take the slaves, with their eyes in the hands of their masters, as the nations that are administered by the angels, according to \"They set the boundaries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":626,"ref":"p626","source":"ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ, παιδίσκην δὲ εἰς χεῖρας τῆς κυρίας τοὺς ὀφθαλμοὺς ε χουσαν τὴν ἐκ περιτομῆς συναγωγήν, παιδίσκην διὰ τὸ τῆς δουλείας πνεῦμα εἰρημένην· κυρίαν δὲ αὐτῆς τὴν α μωμον καὶ α σπιλον τοῦ θεοῦ ἐκκλησίαν λέγων τις οὐ σφάλλεται. ἀλλ' ἡμεῖς οὐκ εἰς χεῖρας ἐκείνων τῶν κυρίων ε χομεν ἀλλὰ πρὸς κύριον τὸν θεὸν ἡμῶν οἰκτείροντα καὶ ἐλεοῦντα ἡμῶν. Οὐ πευστικῶς δὲ τὸ Αρα ἀλλὰ συλλογιστικῶς λέγει. ἀνυπόστατον δὲ υ δωρ τῷ μὴ α ν τινα ὑποστῆναι αὐτὸ χωρὶς τοῦ Χριστοῦ δύνασθαι. εἰ δὲ τὴν κακίαν σημαίνοι τις ἀνυπόστατον υ δωρ, ῥητέον ἀνυπόστατον εἰρῆσθαι τὴν κακίαν τῷ μὴ ει ναι οὐσίαν καὶ ἰδίαν ὑπόστασιν· συμβεβηκὸς γὰρ ου σα ἐν τοῖς ἐνεργοῦσιν ὑφίσταται, καθ' ἑαυτὴν υ παρξιν οὐκ ε χουσα. Ωσπερ τὸ τῆς Σιὼν ο ρος α σειστον καὶ ἀμετακίνητον (ε στι δ' ὁ τοῦ θεοῦ λόγος), ου τω καὶ οἱ ἐπὶ τὸν θεὸν πεποιθότες ἀμετακίνητον στάσιν ε χουσι, μιμηταὶ αὐτοῦ σπεύδοντες ει ναι. οὐ γὰρ περὶ τοῦ αἰσθητοῦ ο ρους τὸ προκείμενον λέγεται ὁμοίως πάντων τῶν ὀρῶν ο ντων ἀκλονήτων, ἀλλὰ περὶ ἐκείνου περὶ ου προστάττον τὸ πνεῦμα τῷ προφήτῃ φησὶν ̓Επ' ο ρος ὑψηλὸν ἀναβάθητι, ὁ εὐαγγελιζόμενος Σιών. τῆς γὰρ σκοπευτικῆς τῶν ἀγαθῶν τῆς ἁγίας ἐκκλησίας Σιὼν ου σης ἑρμηνευομένης σκοπευτήριον, ὑψηλὸν ο ρος ὁ θεὸς λόγος αὐτὸς ω ν καὶ τὸ τῆς ἐπουρανίου Σιὼν ο ρος περὶ ου ει ρηται ̓Αλλὰ προσεληλύθατε Σιὼν ο ρει καὶ πόλει θεοῦ ζῶντος, ̔Ιερουσαλὴμ ἐπουρανίῳ.","english":"of the nations according to the number of the angels of God, and a handmaid into the hands of her mistress, having her eyes—the synagogue from the circumcision—and called a handmaid because of the spirit of slavery; but her mistress, the Church of God without blemish and without spot, whoever calls her this does not err. But we are not in the hands of those lords, but toward the Lord our God, who has compassion and mercy on us. He says \"Ara\" not as an interrogative but as a syllogism. \"Substanceless water\" means that no one is able to give it substance without Christ. But if someone means that evil is \"substanceless water,\" it must be said that evil is called substanceless because it is not a substance nor has its own subsistence; for being an accident in those who work it, it subsists, having no existence in itself. Just as the mountain of Zion is unshaken and immovable (and it is the word of God), so also those who have trusted in God have an immovable standing, striving to be imitators of him. For the present passage is not said concerning the perceptible mountain, since all mountains are unshaken alike, but concerning that one about which the Spirit, commanding the prophet, says, \"Go up onto a high mountain, you who bring good news to Zion.\" For since Zion, the contemplative faculty of good things of the holy Church, is interpreted as \"watchtower,\" the high mountain is God the Word himself, and the mountain of the heavenly Zion, about which it is said, \"But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":627,"ref":"p627","source":"κατορθώσωμεν τοίνυν τὴν πρὸς θεὸν πεποίθησιν ἐπὶ τῷ καὶ μακαρισμοῦ τυχεῖν καὶ τῶν α λλων ἐπαγγελιῶν, προτρεπομένης τῆς προφητείας τῆς ω δε ἐχούσης· Καὶ πεποιθὼς ε σῃ ἐπὶ κύριον, καὶ ἀναβιβάσει σε ἐπὶ τὰ ἀγαθὰ τῆς γῆς. ἀρχὴ γὰρ τοῦ ἀναβιβασθῆναι ἐπὶ τὰ ἀγαθὰ τῆς τῶν ζώντων καὶ πραέων γῆς ὑπὸ θεοῦ ἐστὶ τὸ πεποιθέναι ἐπ' αὐτόν. Τὴν ἐκκλησίαν δὲ χρηματίζουσαν ε στιν ἰδεῖν ἐν τῷ Φωτίζου φωτίζου, ̔Ιερουσαλήμ, ̔Ιερουσαλὴμ ᾠκοδομημένη ὡς πόλις. διὸ ὁ τελείως καὶ γνησίως φρονῶν τὰ τῆς ἐκκλησίας κατοικεῖν αὐτὴν λεχθήσεται εἰς τὸν αἰῶνα, οὐ σαλευθησόμενος οὐδὲ τῆς οἰκειώσεως ταύτης μεθιστάμενος τῷ βεβαίως καὶ ἀμετακινήτως παρειληφέναι τὰ πρακτέα καὶ φρονητέα. καὶ κυρίως αὐτὴν κατοικεῖν εἰς τὸν αἰῶνα ῥηθείη ὁ ζῶν καὶ πιστεύων εἰς τὸν κύριον, εἰς τὸν αἰῶνα οὐ τεθνηξόμενος τῷ τὴν αἰώνιον ζωὴν ἐντεῦθεν ἠρραβωνίσασθαι. εἰ δὲ ῥαθυμήσαιέν ποτε ὡς ἐνδοῦναι τῇ προσοχῇ καὶ τῷ πόθῳ πρὸς τὸ ἀγαθόν, μετακινήσεται τῆς οἰκήσεως· διὰ τοῦτό φησιν ἐν Παροιμίαις Δίκαιος εἰς τὸν αἰῶνα οὐκ ἐνδώσει. Ορη δὲ ῥηθεῖεν τῆς νοητῆς ̔Ιερουσαλὴμ τὰ ὑψηλὰ τῆς ἀληθείας δόγματα καὶ οἱ διῃρημένοι θεσμοὶ καὶ κανόνες ἐκκλησιαστικοί, καὶ πρὸς τούτοις οἱ α γιοι πάντες, οὐχ οἱ πρὸ τῆς ἐπιδημίας μόνοι ἀλλὰ καὶ οἱ μετὰ ταύτην· ε καστος γὰρ τούτων ο ρος ἐστὶ περὶ τὴν ἐκκλησίαν τυγχάνων, ὡς ἀπὸ πάντων αὐτῶν ε να κύκλον συνεχῆ καὶ ἀδιάστατον γενόμενον ἐν μέσῳ ε χειν τὴν ἐκκλησίαν. καὶ πρὸς τούτοις α γγελοι ει ναι δύνανται, παρεμβάλλοντες κύκλῳ τῶν φοβουμένων τὸν κύριον, τὰ κύκλῳ τῆς ̔Ιερουσαλὴμ ο ρη.","english":"Let us therefore set right our trust in God, so as to obtain blessing and the other promises, since the prophecy urges us on, which runs thus: And you shall trust in the Lord, and he shall bring you up to the good things of the land. For the beginning of being brought up to the good things of the land of the living and the meek is, from God, the trusting in him. But it is possible to see the church, which bears this name, in the passage: Be enlightened, be enlightened, Jerusalem, Jerusalem, built as a city. Therefore the one who thinks wholly and genuinely the things of the church will be said to dwell in her forever, not to be shaken nor to be removed from this kinship, because he has received firmly and immovably the things to be done and the things to be thought. And properly he would be said to dwell in her forever—the one who lives and believes in the Lord, who will not die forever, because he has here pledged the eternal life as a surety. But if at some time they grow slack, so as to yield in attention and in longing for the good, he will be moved from his dwelling; therefore it says in Proverbs: The righteous man will not yield forever. And the mountains of the noetic Jerusalem would be the lofty doctrines of the truth and the distinct ordinances and canonical rules of the church, and besides these all the saints—not only those before the visitation but also those after it. For each of these is a mountain situated around the church, so that from all of them one continuous and unbroken circle is made, having the church in the midst. And besides these, angels too can be mountains, encamping round about those who fear the Lord—the mountains round about Jerusalem.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":628,"ref":"p628","source":"Μεῖζον δὲ τῆς ἐκ τῶν ὀρῶν ἀσφαλείας ὑπάρχει τῷ λαῷ τῷ κατοικοῦντι τὴν ̔Ιερουσαλὴμ δι' η ν μάλιστα οὐ σαλεύεται εἰς τὸν αἰῶνα ὁ κατοικῶν αὐτῇ, τοῦ κυρίου κύκλῳ γινομένου αὐτοῦ. κύκλῳ δὲ γίνεται ὁ κύριος οὐ τοπικῶς καὶ σωματικῶς ε νδον τινὰς περιορίζων, ἀλλὰ μετεχόμενος ὑπ' αὐτῶν καὶ ἐπὶ πᾶσι συνὼν αὐτοῖς, οὐ κατὰ μόνον τὸν παρόντα αἰῶνα ἀλλὰ καὶ τὸν μέλλοντα. Καὶ σκοπὸς μὲν τῇ ῥάβδῳ ταύτῃ βιάσασθαι ἐπὶ ἀνομίαν ἐκτεῖναι τὰς χεῖρας τοὺς δικαίους, θέλημα δὲ τοῦ κυρίου τὸ ἐπὶ δικαιοσύνην ἐκτείνειν τοὺς δικαίους τὰς χεῖρας ἐπαίροντας αὐτὰς ὁσίως χωρὶς ὀργῆς καὶ διαλογισμοῦ. 1164 ̓Αγαθοί εἰσιν οἱ τὴν γνώμην ἐξ ἀρετῆς\n\nὠφελημένοι καὶ εὐθεῖς τῇ καρδίᾳ οἱ ἀληθῶς καὶ ὀρθῶς τὰ τῆς εὐσεβείας φρονοῦντες. διαφέρουσι δὲ ου τοι οὐ τῇ ὑποστάσει ἀλλὰ τῇ ἐπινοίᾳ. οἱ γὰρ κατοικοῦντες εἰς τὸν αἰῶνα τὴν ̔Ιερουσαλὴμ ἀκλονήτως πρακτικοὶ καὶ γνωστικοὶ α μα ο ντες ἀγαθοὶ καὶ εὐθεῖς τῇ καρδίᾳ εἰσίν. ἀγαθύνει δὲ αὐτοῖς ὁ θεός, διδοὺς ἀγαθὰ αἰτοῦσιν αὐτὸν προσθήκην πίστεως καὶ τῆς λοιπῆς ἀρετῆς σὺν μετουσίᾳ θείων χαρισμάτων παρεχομένοις ἐπὶ τῷ καὶ εἰς τὰς ἐπουρανίους ἐπαγγελίας καὶ βασιλείαν οὐρανῶν εἰσαγαγεῖν αὐτούς. β Τὸ ̓Απάξει τὸ παραδώσει φησίν, αι ς ει λαντο ε χειν ἐπιθυμίας εἰς ἀκαθαρσίαν καὶ εἰς πάθη ἀτιμίας καὶ εἰς ἀδόκιμον νοῦν ποιεῖν τὰ μὴ καθήκοντα. ε φη δὲ καὶ ἐν ψαλμοῖς Καὶ ἐξαπέστειλα αὐτοῖς κατὰ τὰ ἐπιτηδεύματα τῶν καρδιῶν αὐτῶν, πορεύσονται ἐν τοῖς ἐπιτηδεύμασιν αὐτῶν.","english":"Greater than the safety from the mountains is that which belongs to the people who dwell in Jerusalem, by which especially the one who dwells in her is not shaken forever, the Lord being round about him. And the Lord becomes round about, not in a local and bodily way, confining certain people within, but being partaken of by them and being present with them all, not only in the present age but also in the age to come. And the aim of this rod is to force the righteous to stretch out their hands to lawlessness, but the will of the Lord is that the righteous stretch out their hands to righteousness, lifting them up holily without anger and without reasoning. Good are those who have been benefited in their judgment by virtue, and upright in heart are those who truly and rightly think the things of piety. These differ not in substance but in conception. For those who dwell in Jerusalem forever, unshakably, having learned both practical and contemplative things, are good and upright in heart. And God makes them good, giving good things to those who ask him, a increase of faith and of the rest of virtue together with participation in divine gifts, so as also to lead them into the heavenly promises and the kingdom of heaven. He says \"he will lead away\" meaning \"he will hand over\" to desires for uncleanness and to passions of dishonor and to a reprobate mind, to do the things that are not fitting. And he said also in the Psalms: And I sent them away according to the devices of their hearts; they shall walk in their own devices.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":629,"ref":"p629","source":"ἀπάξει τοίνυν τοὺς ἐκκλίνοντας εἰς τὰς στραγγαλιὰς μετὰ τῶν ἐργαζομένων τὴν ἀνομίαν ἐπὶ τῷ δειχθῆναι φανερῶς τίνες ο ντες ἐλάνθανον, ὡς δοκεῖν τὴν ἀνομίαν μὴ ποιεῖν, καίτοι κατ' αὐτὴν διακείμενοι. δηλοῦται τὸ ψεκτὸν τῶν στραγγαλιῶν καὶ ἐν τῷ προφήτῃ, τοῦ θεοῦ λέγοντος τῷ εἰς νηστείαν ἐρχομένῳ Διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων, ο πως ὀρθῶς ἐπιτελῇ αὐτὴν καὶ μετὰ τῆς ὀφειλούσης ε ξεως. 1166 ̔Η δὲ ὑπερέχουσα πάντα νοῦν εἰρήνη ἡ μετὰ θείας χάριτος διδομένη ὑπὸ θεοῦ πατρὸς καὶ κυρίου ̓Ιησοῦ Χριστοῦ ὑπάρξεται παντὶ καὶ μόνῳ νοῦν ε χοντι χρηματίζοντι ̓Ισραήλ, ἐπευχομένου τοῦ ὑμνοῦντος. αργ ̓Ογδόη τῶν ἀναβαθμῶν ᾠδή· αἰνιττόμενος τὰ μυστήρια τῆς ἐν ὀγδοάδι ἀναστάσεως τοῦ κυρίου * τῷ Σολομῶν ἀναγέγραπται, τῷ ἐκ σπέρματος Δαυὶδ κατὰ σάρκα γεγενημένῳ εἰρηνικῷ ἀληθῶς * ο ντι. αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν τῶν σῳζομένων, φάσκων Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν. * τὰ κατάλυσιν παντὸς ἐχθροῦ καὶ πολεμίου εἰρηνι * ειν καὶ τὸν οι κον τοῦ θεοῦ θεμελιοῦντι καὶ οἰκοδομοῦντι, ου τὸ σύμβολον φέρων ὁ ἐκ τοῦ Δαυὶδ γεννηθεὶς Σολομῶν, πολλῆς εἰρήνης γενομένης ἐν ταῖς ἡμέραις αὐτοῦ, τὸν ἐν τῇ ̓Ιουδαίᾳ ναὸν τοῦ θεοῦ ᾠκοδόμησεν. Οὐχ η ττον δὲ τῶν α λλων γραφῶν καὶ οἱ προκείμενοι στίχοι προνοητὴν ἁπάντων τὸν κύριον τέθεινται, τῶν ἀνθρωπίνων σπουδῶν ματαίων γινομένων, εἰ μὴ τύχοιεν τὸ κατάλληλον τέλος ἐκ θεοῦ ἀπολαβοῦσαι· ο θεν τι ποιοῦντες μὴ τὸ ο λον ἑαυτοῖς δῶμεν, ἀλλὰ τῷ τελειοῦντι θεῷ, μηδ' αὐτῷ τὸ πᾶν ἐάσαντες α πρακτοι διατελῶμεν.","english":"He will therefore lead away those who turn aside into crooked ways along with those who work lawlessness, so that it may be shown openly who they were who escaped notice, so as to seem not to commit lawlessness, although they were disposed according to it. The blameworthiness of crooked ways is made clear also in the prophet, when God says to the one who comes to fasting, Loose the crooked ways of violent contracts, so that you may accomplish it rightly and with the disposition that is due. But the peace that surpasses all understanding, given with divine grace by God the Father and the Lord Jesus Christ, will belong to everyone and to the one alone who has understanding and bears the name of Israel, as the one singing prays. Eighth song of the ascents: hinting at the mysteries of the resurrection of the Lord on the eighth day, it is recorded for Solomon, who was born of the seed of David according to the flesh and was truly peaceable. For he himself is our peace, of those who are saved, saying, My peace I give to you, which is the destruction of every enemy and foe, and peace for the one who lays the foundation of the house of God and builds it, whose symbol Solomon, born of David, bore, when, great peace having come about in his days, he built the temple of God in Judea. And no less than the other scriptures, the present verses also set forth the Lord as the provider of all things, human endeavors becoming vain unless they happen to receive the fitting end from God; whence, doing something, let us not give the whole to ourselves, but to God who perfects it, nor, leaving the whole to him, let us remain inactive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":630,"ref":"p630","source":"ἑκάτερα γὰρ αἱ προκείμεναι δηλοῦσι λέξεις, τότε ἐξ ἡμῶν καὶ τοῦ θεοῦ, ματαίως λέγουσαι τὸν οἰκοδομοῦντα α νευ θεοῦ, οὐ τὸν μηδ' ο λως ἐνεργοῦντα. Νοήσεις δὲ καὶ ου τως· οἱ καταξαινόμενοι ταῖς φροντίσι τοῦ βίου τῷ τοῖς αὐτοῖς διδόναι τῶν σπουδαζομένων α ρτον ὀδύνης ἐσθίουσι συνεχῶς. διὸ καὶ στεροῦνται τῶν ἀγαπητῶν τοῦ θεοῦ παραινούντων καὶ συμβουλευόντων μετρίως τούτων ἐφικέσθαι τῷ κυρίῳ ει ναι τὸ τέλος καὶ ἡ πρόνοια. ἐπὰν ου ν καταφρονησάντων τῶν εἰς εὐσέβειαν ἐγειρόντων ἀγαπητῶν τοῦ θεοῦ υ πνος γένηται αὐτοῖς τοῖς ἀγαπητοῖς τοῦ θεοῦ εἰς ἰδίαν ἀνάπαυσιν τραπέντων η καὶ μετατεθέντων ἀπὸ τοῦδε τοῦ βίου καὶ τῆς γρηγόρσεως αὐτοῦ συνισταμένης κατὰ τὸ ζῆν τὸ κοινόν, τὸ τηνικαῦτα οἱ προειρημένοι τὸν α ρτον τῆς ὀδύνης ἐσθίουσιν· ἀτελῶς πάντα τὰ σπουδαζόμενα ποιοῦσι μάτην ὀρθρίζοντες καὶ ἐγειρόμενοι μετὰ τὸ καθῆσθαι, ἀνηνύτων καὶ τῆς καθέδρας καὶ τῆς στάσεως καὶ τῆς ε ξω ἀναστάσεως αὐτοῖς γενομένων. ἠδύναντο γὰρ μὴ ματαίως ταῦτα ποιεῖν μηδ' α ρτον ὀδύνης ἐσθίειν, εἰ προσεῖχον τοῖς θεοῦ ἀγαπητοῖς πρὶν λαβεῖν ἐκ θεοῦ τὸν υ πνον. καὶ οἱ εἰς θεοσέβειαν δὲ ἰέναι δοκοῦντες, εἰ φωτίζεσθαι παρ' ἑαυτοὺς οἰηθεῖεν, εἰς μάτην ὀρθρίζουσι· τοῖς γὰρ μὴ λέγουσιν ̓Εκ νυκτὸς ὀρθρίζει τὸ πνεῦμά μου πρὸς σέ, ὁ θεός, εἰκότως τοῦτο λεχθείη. ἀλλὰ καὶ εἰς μάτην διεγείρουσιν ἑαυτοὺς εἰς ἐνέργειαν δῆθεν τῶν καλῶν, μεθ' η ν πάλιν καθήμενοι καὶ διαναπαυόμενοι οὐκ ἐκ θεοῦ ἀλλ'","english":"For both of the words set before us make this clear—\"then\" from us and from God—saying vainly that the builder is without God, not one who is in no way active. You may also understand it this way: those who are torn to pieces by the cares of life, by giving themselves to the same pursuits, eat the bread of pain continually. Therefore they are also deprived of the beloved things of God, who exhorts and counsels them to attain these in moderation, since the end and the providence belong to the Lord. Whenever, then, those who are roused to piety have despised the beloved things of God, sleep comes to them—the beloved things of God having turned aside to their own rest, or having been transferred from this life, and their watchfulness consisting according to the common life—at that time those previously mentioned eat the bread of pain; they do all their pursuits imperfectly, rising early in vain and awakening after sitting down, since both the sitting and the standing and the rising outside are unaccomplished for them. For they could have done these things not in vain nor eaten the bread of pain, if they had attended to the beloved things of God before receiving sleep from God. And those who seem to go toward godliness, if they think they are enlightened by themselves, rise early in vain; for to those who do not say, \"From the night my spirit rises early to you, O God,\" this would reasonably be said. But they also rouse themselves in vain to the activity, ostensibly, of good things, after which, sitting down again and resting, not from God but","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":631,"ref":"p631","source":"ἐξ ἑαυτῶν οἰόμενοι τοῦτο κατορθοῦν. ἐκ θεοῦ δὲ τοῦτ' ε χειν ὁμολογεῖ ὁ φάσκων τῷ κυρίῳ Σὺ ε γνως τὴν καθέδραν μου καὶ τὴν ε γερσίν μου. δέον δὲ καὶ τὴν χαρὰν ε χειν καὶ εὐφροσύνην ἐσθίοντα τὸν στηρίζοντα καρδίαν ἀνθρώπου α ρτον· σὺν ὀδύνῃ ἐσθίουσιν αὐτὸν ἐκ λύπης καὶ ἐξ ἀνάγκης, ἀλλ' οὐχ ἱλαρῶς προσερχόμενοι τῇ χρήσει αὐτοῦ. διὸ πάμπαν ἀτελεῖς ου τοι καὶ μάτην πάντα ποιοῦντες. Καὶ ἡ μὲν προτέρα αὐτοῦ κληρονομία ̓Ισραὴλ ἐγενήθη· Σχοίνισμα γὰρ κληρονομίας αὐτοῦ ̓Ισραήλ· υἱὸς η ν πρωτότοκος θεοῦ λέγοντος Υἱὸς πρωτότοκός μου ̓Ισραήλ· ει ς δὲ υἱὸς οἱ πάντες ἐτύγχανον διὰ τὸ σύμφωνον καὶ ἡνωμένον τῆς γνώμης καθ' ε να νόμον * βιοῦντες. δεύτεροι δὲ μετ' ἐκείνους υἱοὶ περὶ ω ν ει ρηται ὑπὸ τοῦ πατρὸς τῷ σωτῆρι Αι τησαι παρ' ἐμοῦ, καὶ δώσω σοι ε θνη τὴν κληρονομίαν σου. ἐξ ἀμφοτέρων δὲ τῶν δύο κληρονομιῶν μία γέγονεν, η ν δεικνύων ἐν τῷ υἱῷ τὸ πνεῦμά φησιν ̓Ιδοὺ ἡ κληρονομία κυρίου υἱοί, πάντες τὸ πνεῦμα τῆς υἱοθεσίας ε χοντες καὶ τῷ ποιεῖν δικαιοσύνην ἐκ θεοῦ γεγεννημένοι. Μισθὸς δέ ἐστιν αὐτῇ, τοῦ ἐπιδημήσαντος κυρίου τυγχάνοντος καρποῦ τῆς γαστρὸς τῆς παρθένου. ει ρηται γοῦν πρὸς αὐτὴν ὑπὸ τῆς ̓Ελισάβετ Εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου. καρπὸς δὲ κοιλίας ὠνόμασται τὸ μὴ ἐξ ἀνδρὸς ει ναι ἀλλ' ἐκ μόνης τῆς Μαρίας, πνεύματος ἁγίου ἐπελθόντος αὐτῇ καὶ τῆς τοῦ ὑψίστου δυνάμεως ἐπισκιάσης αὐτήν. οἱ γὰρ ἐκ τῶν πατέρων σπορὰν ε χοντες ἐκείνων εἰσὶ καρποί·","english":"thinking of themselves that they accomplish this from themselves. But that they have this from God, he confesses who says to the Lord, \"You knew my sitting down and my rising up.\" And it was fitting also to have joy and gladness when eating the bread that strengthens the heart of man; but they eat it with pain, from grief and from necessity, not approaching its use cheerfully. Therefore these are altogether imperfect and do all things in vain. And the former inheritance of his became Israel; for \"the cord of his inheritance is Israel\"; he was the firstborn son of God, who says, \"Israel is my firstborn son.\" But all became one son through the agreement and unity of mind, living according to one law. And second after those are the sons concerning whom it was said by the Father to the Savior, \"Ask of me, and I will give you the nations as your inheritance.\" And from both of the two inheritances one has come to be, which showing in the Son, the Spirit says, \"Behold, the inheritance of the Lord are sons,\" all having the Spirit of adoption and having been begotten from God by doing righteousness. And the reward for her is the Lord who came to dwell, being the fruit of the womb of the virgin. At any rate it was said to her by Elizabeth, \"Blessed is the fruit of your womb.\" And the fruit of the womb has been named because he was not from a man but from Mary alone, the Holy Spirit having come upon her and the power of the Most High having overshadowed her. For those who have their seed from fathers are the fruits of those men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":632,"ref":"p632","source":"ει ρηται γοῦν πρὸς Δαυὶδ ̓Εκ καρποῦ τῆς ὀσφύος σου θήσομαι ἐπὶ τοῦ θρόνου σου, διδάσκοντος αὐτὸν τοῦ λόγου μὴ ἐπιλείψειν τὴν βασιλείαν αὐτοῦ ὡς τὴν τοῦ Σαοὺλ ἀλλ' ἐκ τῆς διαδοχῆς αὐτοῦ ταύτην διευθύνεσθαι. Εἰ δὲ καὶ καρπὸς τῆς γαστρὸς τοῦ πατρὸς δύναται ει ναι ὁ υἱὸς ἀκολούθως τῷ ̓Εκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε, συνεπίσκεψαι. Τίς δὲ ὁ δυνατὸς ὁ ἱκανῶς ἐκπέμπων τὰ βέλη ω στε εἰς ἀγάπην σοφίαν τε καὶ ἀλήθειαν τρῶσαι η ὁ σωτήρ, περὶ ου γέγραπται Τὰ βέλη σου ἠκονημένα, δυνατέ; παραπλησίως αὐτῷ τοξεύοντες οἱ υἱοὶ τῶν ἐκτετιναγμένων οἱ ἐκ τῶν ἁγίων ἀνδρῶν γεγεννημένοι. ἐκτετιναγμένοι δὲ ου τοι τυγχάνουσι πᾶσαν κόνιν ὑλικῶν καὶ χοῦν κινήσει λογικῇ ἀποπεμψάμενοι· ο θεν καὶ πο * διορατικὴν ψυχὴν προσβάλλειν τῷ εἱρμῷ τῆς ἀκολουθίας τῶν δογμάτων δυναμένην. καὶ διὰ τοῦτο τὴν εἰρήνην ὁρῶσαν προτρεπόμενος ὁ λόγος εἰς τοῦτο παρακαλεῖ λέγων ̓Εκτίναξαι τὸν χοῦν σου, ̔Ιερουσαλήμ. ̓Επειδὴ καὶ πατρίῳ ε θει τῶν ̔Εβραίων ἐκτετιναγμένοι καλοῦνται οἱ νέοι καὶ πρὸς πόλεμον δυνατοί, ὡς ἀπὸ τοῦ ̓Εσδρὰ μανθάνομεν, εἰκότως οἱ τὸν νέον α νθρωπον ἐνδυσάμενοι τῷ ἐκτετινάχθαι ἀπ' αὐτῶν τὸν παλαιὸν α νθρωπον α μα ταῖς πράξεσιν αὐτοῦ, μιμηταὶ τοῦ δυνατοῦ γινόμενοι ἐν ταῖς πράξεσιν αὐτῶν σὺν λόγῳ γινομέναις χερσὶν αὐτῶν καλουμέναις, ε χουσι τὰ βέλη τοὺς ἠκονημένους λόγους ου ς βάλλειν οι οί τέ εἰσιν. ε χει δὲ τὰ τοῦ ̓Εσδρὰ περὶ ἐκτετιναγμένων ῥητὰ ου τως·","english":"For it is said to David, \"From the fruit of your loins I will set upon your throne,\" the Word teaching him that his kingdom will not fail as Saul's did, but that it is to be directed through his succession. But whether the son can also be the fruit of the father's womb, in accordance with \"From the womb before the morning star I begot you,\" consider as well. And who is the mighty one who sufficiently sends forth his arrows so as to wound unto love, wisdom, and truth, if not the Savior, of whom it is written, \"Your arrows are sharpened, O mighty one\"? In like manner to him, the sons of the shaken-out ones shoot arrows—those born of holy men. And these are the shaken-out ones who have cast off all the dust of material things and the dirt by rational motion; whence also they are able to apply a keen-sighted soul to the sequence of the connected doctrines. And for this reason the Word, urging them to see peace, exhorts them to this, saying, \"Shake off your dust, O Jerusalem.\" Since indeed, according to the ancestral custom of the Hebrews, the young and those mighty for war are called \"shaken-out,\" as we learn from Esdras, fittingly those who have put on the new man, by having shaken off from themselves the old man together with his deeds, becoming imitators of the Mighty One in their deeds which are done with reason—their hands being called so—have as their arrows the sharpened words which they are able to shoot. And the sayings of Esdras concerning the shaken-out ones are as follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":633,"ref":"p633","source":"Καὶ ἐγένετο ἀπὸ τῆς ἡμέρας ἐκείνης η μισυ τῶν ἐκτετιναγμένων ἐποίουν τὸ ε ργον, καὶ η μισυ αὐτῶν ἀντείχοντο, καὶ λόγχαι καὶ θυρεοὶ καὶ τόξα καὶ οἱ θώρακες καὶ οἱ α ρχοντες ὀπίσω παντὸς οι κου ̓Ιούδα τῶν οἰκοδομούντων ἐν τῷ τείχει, καὶ τὰ ἑξῆς. καὶ διὰ τῶν ἐκκειμένων δηλαδὴ λέξεων μανθάνομεν τοὺς υἱοὺς τῶν ἐκτετιναγμένων ἐν τῷ οἰκοδομεῖν τὸν οι κον κυρίου κατέχειν βολίδας καὶ ῥομφαίας καὶ τὰ α λλα ο πλα, ὡς μιᾷ μὲν χειρὶ τὸ τῆς οἰκοδομῆς ε ργον ποιεῖν, τῇ δ' ἑτέρᾳ βάλλειν ταῖς βολίσι τοὺς κωλύειν ἐθέλοντας τὴν κατασκευὴν τοῦ θείου οι κου. σπουδὴ γὰρ τοῖς θείοις διδασκάλοις α μα οἰκοδομεῖν θεῷ οι κον ἐν ἑκάστῃ τῶν παιδευομένων ψυχῇ καὶ καταπολεμεῖν λογισμοὺς καὶ πονηρὰς δυνάμεις ἐμποδίζειν πειρωμένας τὴν αυ ξησιν τῆς οἰκοδομῆς. Μακαρίζει τὸν διὰ τὸ τετηρηκέναι τὸ κατ' εἰκόνα τοῦ θεοῦ μένοντα α νθρωπον ἐπὶ τῷ τὴν ἐπιθυμίαν αὐτοῦ πεπληρωκέναι ἐκ τῶν βελῶν τοῦ δυνατοῦ. τρωθεὶς γὰρ εἰς ἐπιθυμίαν τῶν ἀγαθῶν ὑπ' αὐτῶν μακάριος ἀποδέδεικται. ο θεν καὶ ἀκαταίσχυντον ε χων","english":"And from that day, half of those who were shaken out did the work, and half of them held fast, and spears and shields and bows and breastplates and the rulers behind all the house of Judah who were building on the wall, and so on. And through the words set forth, clearly we learn that the sons of those who were shaken out, in building the house of the Lord, hold javelins and swords and the other weapons, so that with one hand they do the work of building, and with the other they strike with javelins those who wish to hinder the construction of the divine house. For it is the zeal of the divine teachers at once to build a house for God in each soul of those being instructed and to wage war against reasonings and evil powers that try to impede the growth of the building. He calls blessed the man who, because he has kept the image of God, remains, in that his desire has been fulfilled from the arrows of the mighty. For having been wounded into desire for good things by them, he has been shown blessed. Hence also, having unashamed","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":634,"ref":"p634","source":"παρρησίαν ἐν πύλῃ τῇ τῶν ὠφελίμων εἰσαγωγῇ λαλῶν οὐ καταισχύνεται ὑπὸ τῶν ἐχθρῶν, οι τινες κωλυταὶ τῆς πληρώσεως τῆς ἐπιθυμίας καὶ τῆς οἰκοδομῆς ἐσπούδαζον ει ναι. οὐ θαυμαστὸν δὲ εἰ ἑνικῶς μακαρίσας α νθρωπον· πληθυντικῶς ει πε μὴ καταισχυνθήσεσθαι τοὺς λαλοῦντας ἐν πύλῃ· οὐ γὰρ περὶ ἑνὸς ἀλλὰ περὶ παντὸς τοῦ πληρώσαντος τὴν ἐπιθυμίαν αὐτοῦ ἐκ τῶν βελῶν ὁ λόγος. Καὶ α λλως δ' α ν ει ποις τρέφειν ψυχὴν αὐτὴν τὴν ἀρετήν, ω στε ει ναι αὐτοὺς τοὺς κατὰ θεὸν καμάτους τροφίμους καὶ εὐφραντικοὺς ψυχῆς. ὁ μὲν ου ν φοβούμενος τὸν κύριον τοὺς πόνους τῶν καρπῶν αὐτοῦ ἐσθίει, ὁ δὲ ἀγαπῶν αὐτὸν ὡς η δη τέλειος τὸν ζῶντα φάγεται α ρτον τὸν ἐπουράνιον κατὰ τὸ Μακάριος ο ς φάγεται α ρτον ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Καρποὺς δέ φησιν ἐνταῦθα τὰς χεῖρας, ι να ει πῃ Τοὺς πόνους τῶν χειρῶν σου φάγεται, τουτέστι τῶν πρακτικῶν δυνάμεων. Προχείρως μέν ἐστι καὶ περὶ πόδα τὴν λέξιν ἐξομαλίζοντα ταύτας δίδοσθαι τὰς ἐπαγγελίας τῷ φοβουμένῳ τὸν κύριον, ὡς α ν ε τι ἀτελεῖ, ἀλλ' οὐχὶ τῷ ἀγαπῶντι αὐτὸν ἐξ ο λης καρδίας καὶ ἐξ ο λης ψυχῆς καὶ δυνάμεως· ̓Οφθαλμὸς γὰρ οὐκ ει δε καὶ ου ς οὐκ η κουσε καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, α ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν. τῷ δὲ φοβουμένῳ τὸν κύριον δῶρον θεοῦ δίδοται κοινωνός τις καὶ σύζυγος, οὐχ ἡ τυχοῦσα γυνὴ ἀλλ' ἡ τῇ ἀληθινῇ ἀμπέλῳ παρεικασμένη, ω στ' α ν εἰρῆσθαι περὶ αὐτῆς Γυνὴ ἀγαθὴ μέρις ἀγαθή, καὶ Γυναῖκα ἀνδρείαν τίς α ν εὑρήσῃ; τιμιωτέρα δέ ἐστι λίθων πολυτελῶν ἡ τοιαύτη.","english":"Speaking with boldness in the gate, in the entrance of things beneficial, he is not put to shame by his enemies, who were eager to be hindrances to the fulfillment of his desire and to the building. And it is no wonder if, having called a man blessed in the singular, he said in the plural that those who speak in the gate shall not be put to shame; for the word is not about one man but about everyone who has fulfilled his desire from the arrows. And in another way you might say that virtue itself nourishes the soul, so that the labors according to God are themselves nourishing and gladdening to the soul. He, then, who fears the Lord eats the labors of his fruits, but he who loves him, as one already perfect, will eat the living bread, the heavenly one, according to “Blessed is he who will eat bread in the kingdom of heaven.” And he calls “fruits” here the hands, so as to say, “You will eat the labors of your hands,” that is, of the practical powers. Readily and, so to speak, at hand, smoothing out the phrase, these promises are given to the one who fears the Lord, as to one still imperfect, but not to the one who loves him with all his heart and with all his soul and with all his strength; for “Eye has not seen and ear has not heard and it has not entered into the heart of man, what God has prepared for those who love him.” But to the one who fears the Lord there is given as a gift of God a certain companion and yokefellow, not any woman that happens to be, but the one likened to the true vine, so that it has been said of her, “A good woman is a good portion,” and, “A manly woman who will find?” And such a one is more precious than costly stones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":635,"ref":"p635","source":"ὡς εμπαλιν ἐκ τοῦ ἐναντίου πονηρὰ καὶ τὸν τρόπον ὀργαλέα σύζυγος ὀργὴ α ν ει η θεοῦ, ου τω καὶ υἱοὶ ἐκ θεοῦ δίδονται τῷ φοβουμένῳ τὸν κύριον οὐχ ο μοιοι τοῖς πολλοῖς υἱοῖς ἀλλ' οἱ ὡς νεόφυτα ἐλαιῶν κυκλοῦντα καὶ στεφανοῦντα τὴν τράπεζαν αὐτοῦ. νοήσεις δὲ καὶ τούτους ἀπὸ τοῦ τελείου τοῦ λέγοντος ̓Εγὼ δὲ ὡσεὶ ἐλαία κατάκαρπος ἐν τῷ οι κῳ τοῦ θεοῦ. τῆς γὰρ τοιαύτης ἐλαίας τὰ γεννήματα ὡς νεόφυτα ἐλαιῶν ει ναι λέγεται. Εἰ δέ τις μὴ φοβουμένους τὸν κύριόν φησι πολλάκις ἐν περιουσίᾳ τέκνων ὑπάρχειν καὶ ἐν εὐθηνίᾳ γυναικός, ἀλλ' ἐροῦμεν ο τι ὁ παρὼν μακαρισμὸς οὐχ ἁπλῶς γυναῖκα καὶ τέκνα ἐπαγγέλλεται, ἀλλ' ο λον αὐτὸ τοῦτο τὴν ἀμπέλῳ μὲν ἀπεικασμένην γυναῖκα, νεοφύτοις δ' ἐλαιῶν τέκνα· οὐ τοιαῦτα δὲ τὰ τῶν ἀσεβῶν. 1175 ̓Απεντεῦθεν μακάριος ει ὁ φοβούμενος τὸν κύριον, ἐπεὶ ἡ συνοῦσά σοι γυνὴ οἰστική ἐστι καρπῶν εὐφραινόντων τυγχάνουσα α μπελος. ἀλλὰ καὶ τὰ γενήματά σου οὐκ ἀσθενῆ οὐ θήλεα ἀλλ' ευ τονοι υἱοὶ περὶ τὴν σὴν τράπεζαν ο ντες δίκην νεοφύτων ἐλαιῶν τὴν τροφὴν τοῦ φωτὸς καρποφορούντων. πλήρης δὲ πάντων τῶν τὸν νοῦν καὶ τὴν ψυχὴν τρεφόντων ἡ νοητὴ τράπεζά σου ὑπάρχει. Ισθι δὲ ἐν τούτοις γεγονὼς ὑπὸ κυρίου εὐλογίαν ε χειν η ν οὐκ α λλος η ὁ εὐλαβὴς παρὰ κυρίου λήψεται. δηλοῦται δὲ διὰ τοῦ Ανθρωπος καὶ πᾶς α νθρωπος. διὸ οὐ περὶ αἰσθητῆς γυναικὸς καὶ σωματικῶν τέκνων ἐκλαβεῖν προσήκει τὰ προκείμενα, πολλῶν τὸν θεοῦ φόβον κεκτημένων ου τε γυναῖκα ου τε τέκνα ἐσχηκότων. εἰ τοίνυν τὰ τῆς λέξεως οὐ καθόλου, τὸ πνευματικὸν τῶν ἐκκειμένων ζητητέον παντὶ εὐλαβεῖ ὑπάρχοντι.","english":"Conversely, from the opposite side, the anger of God would be an evil and, in character, a wrathful consort. In the same way, sons are also given by God to the one who fears the Lord—not like the many sons, but those who, like young olive plants, encircle and crown his table. You will understand these also from the perfect man who says, \"But I am like a fruitful olive tree in the house of God.\" For the offspring of such an olive tree are said to be like young olive plants. But if someone says that those who do not fear the Lord often possess an abundance of children and a wife in prosperity, we will say that the present blessing does not simply promise a wife and children, but this very thing as a whole: a wife likened to a vine, and children to young olive plants—but the children of the ungodly are not such as these. From this point, blessed are you who fear the Lord, since the wife who lives with you is a vine that bears fruits that gladden. But also your offspring are not weak, not female, but sturdy sons around your table, like young olive plants bearing the nourishment of light as fruit. And your noetic table is full of all things that nourish the mind and the soul. Know that, having been in these things, you have a blessing from the Lord, which no one other than the devout man will receive from the Lord. This is made clear through \"Man and every man.\" Therefore it is not fitting to understand the present words about a sensible wife and bodily children, since many who possess the fear of God have had neither wife nor children. If, then, the things of the wording are not universal, the spiritual meaning of what is set forth must be sought, which belongs to every devout man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":636,"ref":"p636","source":"1176 Κατὰ ἀναγωγὴν δὲ νοήσεις ου τως· οἱ μιᾷ προσβολῇ πολεμίων ἁλισκόμενοι οὐ λέγοιεν τοῦτο, ἀλλὰ μόνος ὁ ἐκ νέου μέχρι γήρως εἰς φυγὴν τοὺς πολεμίους τρέπων ἀεὶ νικητὴς καὶ τροπαιοῦχος αὐτῶν γινόμενος. ἀπόδειξιν δὲ τοῦ πλεονάκις αὐτοὺς πεπολεμηκέναι ἐπήγαγε τὸ Καὶ γὰρ οὐκ ἠδυνήθησάν μοι· ει χον γὰρ τὸν κύριον τὸν συντρίβοντα πολεμίους ἐνδυναμοῦντά με. Τῶν δὲ μετὰ παρρησίας ἀπαγγελλομένων οὐ τὸν τυχόντα ἀλλὰ τὸν ὁρῶντα θεὸν νοῦν μάρτυρα καλεῖ. καὶ τὸ ̓Εκ νεότητός μου προσκείμενον δείκνυσιν ο τι ἐκ νέων\n\nκαὶ η δη βιασάμενος εἰπεῖν μητρόθεν κατὰ θεοσέβειαν ἀναγόμενος διάβολον καὶ τοὺς συμμάχους καὶ δορυφόρους αὐτοῦ ἀντιπαρατεταγμένους καὶ προσπολεμοῦντας ε χων οὐδὲ κατὰ ποσὸν ἡττήθη πρὸς αὐτῶν. τὸ ἰσχυρὸς καὶ ὑπὸ Χριστοῦ ἐνδυναμούμενος ει ναι δηλοῦν δύναται τὸ ̓Εκ νεότητός μου, ἐξ ου ἀπεδυσάμην τὸ γῆρας, τὸν παλαιὸν α νθρωπον α μα ταῖς πράξεσιν αὐτοῦ ἀποβεβληκώς· ἐνδυσάμενος τὸν νέον α νθρωπον πρὸς τῶν εἰρημένων ἐχθρῶν πολεμούμενος οὐδεπώποτε ἀνετράπην ὑπ' αὐτῶν, ἀδιαστάτως καὶ συνεχῶς νικῶν καὶ τροπούμενος αὐτοὺς ἐπὶ μάρτυρι τῷ ̓Ισραήλ. καύχημα δὲ οὐ μικρὸν τὸ ὑπὸ διαβόλου καὶ τῶν ἀμφ' αὐτὸν πολεμεῖσθαι, τῶν φαύλων τοῦτ' οὐκ ἐχόντων· εἰσὶ γὰρ αὐτοῦ φίλοι καὶ ὑπήκοοι. πᾶς δὲ καὶ μόνος ἐρεῖ τὸ Καὶ γὰρ οὐκ ἠδυνήθησάν μοι ὁ ἐξουσίαν ὑπὸ θεοῦ λόγου λαβὼν πατεῖν ἐπάνω ο φεων καὶ σκορπίων καὶ καταπατεῖν λέοντα καὶ δράκοντα.","english":"But you will understand this in an anagogical sense: those who are captured by a single assault of enemies would not say this, but only the one who from youth to old age always turns the enemies to flight, always becoming their conqueror and trophy-bearer. As proof that they warred against him many times, he added, \"For indeed they could not prevail against me\"; for they had the Lord, who crushes enemies and strengthens me. And of the things declared with boldness, he calls as witness not any chance mind but the mind that sees God. And the phrase \"From my youth\" added shows that from youth\n\nand, so to speak, from his mother's womb, being raised in piety, having the devil and his allies and bodyguards arrayed against him and warring against him, he was not defeated by them even to the slightest degree. The phrase \"From my youth\" can indicate that he is strong and being strengthened by Christ, from which [youth] I put off old age, having cast off the old man together with his deeds, having put on the new man; warred against by the enemies just mentioned, I was never overthrown by them, winning without interruption and continually and routing them, with Israel as witness. And it is no small boast to be warred against by the devil and those around him, since the wicked do not have this; for they are his friends and subjects. And every single person will say, \"For indeed they could not prevail against me\"—the one who has received authority from the word of God to tread upon serpents and scorpions and to trample lion and dragon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":637,"ref":"p637","source":"πάντων γὰρ περιγενόμενος τῶν τοιούτων, συντρίβοντος τοῦ θεοῦ τὸν Σατανᾶν ὑπὸ τοὺς πόδας αὐτοῦ, ἐρεῖ Πλεονάκις ἐπολέμησάν με ἐκ νεότητός μου, καὶ γὰρ οὐκ ἠδυνήθησάν μοι· ἐγὼ δ' ἠδυνήθην κατ' αὐτῶν ὑπὸ κυρίου ἐνδυναμούμενος. ̓Επὶ τῶν νώτων μου ἐτέκταινον οἱ ἁμαρτωλοί, ἐμάκρυναν τὴν ἀνομίαν αὐτῶν. ἐπιζήμιον καὶ πάνυ ἐπισφαλὲς εἰς πρόσωπον τοὺς πολεμίους ε χειν κατὰ διάνοιαν ἱκανῶς ε χοντας καὶ διὰ μόνου τοῦ βλέπεσθαι καὶ ο λως εἰς αι σθησιν ε ρχεσθαι βλάπτειν καὶ ἀναιρεῖν τοὺς ὁποσοῦν ᾐσθημένους αὐτῶν· ο θεν ἀποστρέφεσθαι αὐτοὺς ἀεὶ προσήκει εἰς νῶτον αὐτοὺς βάλλοντα. ὁ γὰρ σπεύδων πρὸς θεὸν καὶ τὴν ἀρετὴν τὴν κακίαν ἀποστρέφεται. εἰ γὰρ ἐπὶ τοῦ προσώπου καὶ τῶν α λλων ε μπροσθεν ἐτέκταινον οἱ ἁμαρτωλοί, ε βλαψαν α ν τὴν καρδίαν, καιρίως αὐτὴν πονηροῖς λογισμοῖς βάλλοντες καὶ τὴν ο ψιν διὰ θεαμάτων ὀλεθρίων καὶ τὰς λοιπὰς αἰσθήσεις βλάπτοντες διὰ τῶν οἰκείων αὐταῖς αἰσθητῶν. ε χει δὲ ὀπίσω τοὺς ἁμαρτωλοὺς ὁ τῶν ὀπίσω ἐπιλανθανόμενος, τοῖς δὲ ε μπροσθεν ἐπεκτεινόμενος καὶ ὀπίσω κυρίου τοῦ θεοῦ πορευόμενος· ὁ δὲ ἀκολουθῶν τοῖς ἑρμηνευθεῖσιν ἁμαρτωλοῖς τὸν κύριον ἀποστρέφεται, ὡς θεὸν εἰπεῖν Εστρεψαν ἐπ' ἐμὲ νῶτα καὶ οὐχὶ πρόσωπα αὐτῶν· μισήσας γὰρ ε καστος αὐτῶν παιδείαν ἐξέβαλε τοὺς λόγους μου εἰς τὰ ὀπίσω, ἀκολουθῶν τοῖς ἐρασταῖς τῆς καρδίας αὐτοῦ δαίμοσιν. Δηλοῖ δὲ τὴν ἐπίμονον κακίαν τῶν ἐπὶ τοῦ νώτου τῶν δικαίων τεκταινόντων ἁμαρτωλῶν τὸ ̓Εμάκρυναν τὴν ἀνομίαν αὐτῶν.","english":"For having overcome all such things, while God crushes Satan under his feet, he will say, \"They have fought against me many times from my youth, and indeed they could not prevail against me; but I prevailed against them, being strengthened by the Lord.\" \"Upon my back the sinners wrought; they prolonged their lawlessness.\" It is harmful and altogether dangerous to have enemies before one's face, in one's mind, who are sufficiently able, merely by being seen and by coming at all into perception, to harm and destroy those who have perceived them in any way; therefore it is always fitting to turn them away, casting them behind one's back. For the one who hastens toward God and virtue turns away from evil. For if the sinners wrought upon the face and the other things in front, they would harm the heart, striking it at the right moment with evil thoughts, and harming the sight through destructive spectacles and the remaining senses through the objects proper to them. But the one who forgets the things behind has the sinners behind, while stretching forward to the things ahead and walking behind the Lord God; but the one who follows the sinners who have been explained turns away from the Lord, as God says: \"They turned their backs to me and not their faces\"; for each of them, having hated instruction, cast my words behind him, following the demons that are the lovers of his heart. And the words \"They prolonged their lawlessness\" make clear the persistent wickedness of the sinners who wrought upon the back of the righteous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":638,"ref":"p638","source":"σειρᾶς γὰρ δίκην τὰ ἁμαρτήματα πλέκοντες τῷ τοῖς προλαβοῦσιν ε τερα προσλαμβάνειν μακρύνουσι τὴν ἀνομίαν αὐτῶν. ταλανίζων τοὺς τοιούτους ὁ λόγος ει πεν Οὐαὶ οἱ ἐπισπώμενοι τὰς ἁμαρτίας αὐτῶν ὡς σχοινίῳ μακρῷ καὶ ὡς ζυγῷ ἱμάντι δαμάλεως τὰς ἀνομίας αὐτῶν. ἀδικίαν γὰρ αἱ χεῖρες αὐτῶν συμπλέκουσι καὶ ὡς προστιθέντες ἁμαρτίας ἐφ' ἁμαρτίαις μακρύνουσι τὴν ἀνομίαν ἑαυτῶν. Κύριος δίκαιος συνέκοψεν αὐχένας ἁμαρτωλῶν. συγκόπτει τὸν αὐχένα ο ν οὐχ ὑποβάλλουσι τῷ χρηστῷ ζυγῷ ὁ δίκαιος κύριος. χρηστῇ δὲ προσθέσει τοῦτο ποιεῖ, ο πως ἀποβαλόντες τὴν πρὸς τὰ φαῦλα εὐτονίαν καὶ ἰσχὺν ὑποταγῶσι τῷ κυρίῳ ῳ πάντα γυμνὰ καὶ τετραχηλισμένα ἐστί. Καὶ οἱ τοῦ κόσμου δὲ σοφοὶ καὶ αὐτοὶ χόρτος εἰσὶ τῷ καὶ αὐτῶν τὴν ἐπαγγελίαν μέχρι τῆς παρούσης ζωῆς ει ναι καὶ χόρτος δωμάτων τῷ δῆθεν δι' ω ν πράττουσι καὶ φρονοῦσι τὴν τῆς ἀνθρωπίνης ζωῆς οι κησιν ὑπερβεβηκέναι. διὸ καὶ εὐξήραντος χόρτος ἐστίν, ου τ' εἰς χέρσον (τουτέστι τὰ αἰσθητά) τὰς ῥίζας βάλλοντες, ου τ' αυ ἀντὶ χόρτου νοητὴ φυτεία σπεύσαντες ει ναι. ο θεν πρὶν ἐκσπασθῆναι ξηραίνονται, οὐ πληροῦντος τὰς χεῖρας τοῦ θερίζοντος τούτου τοῦ χόρτου, δι' η ν ε χουσιν ἀπιστίαν· Οὐκ ἀναστήσονται γὰρ οἱ ἀσεβεῖς ἐν κρίσει, καὶ ̔Ο μὴ πιστεύων η δη κέκριται. Οὐ μόνον δὲ χεῖρας ἀλλὰ οὐδὲ τὸν κόλπον ἑαυτοῦ πληρώσει τούτου τοῦ χόρτου ὁ θερίζων τῷ μὴ παραλαμβάνεσθαι αὐτοὺς πρῶτον μὲν εἰς κόλπον ̓Αβραάμ, ει θ' ἑξῆς εἰς κόλπους τοῦ θερίζοντος ἀγγέλου· τοὺς γὰρ θεριστὰς ἀγγέλους ἡρμήνευσεν ὁ","english":"For weaving their sins like a chain, by adding further things to those that came before, they lengthen their lawlessness. Pronouncing woe upon such people, the Word said, \"Woe to those who draw their sins to themselves as with a long rope, and their lawlessnesses as with the strap of a heifer's yoke.\" For their hands weave together injustice, and as though adding sins to sins, they lengthen their own lawlessness. The righteous Lord has cut off the necks of sinners. The righteous Lord cuts off the neck of those who do not submit to the good yoke. And he does this by a good addition, so that, casting off their vigor and strength toward evil things, they may be subject to the Lord, to whom all things are naked and laid bare. And the wise of the world are themselves grass, since even their promise extends only as far as the present life, and they are grass of the housetops, because they suppose that through what they do and think they have surpassed the condition of human life. Therefore it is grass that has dried up, since they cast their roots into dry ground (that is, into things perceptible to the senses), and since they hastened to be a spiritual planting instead of grass. Hence, before being pulled up, they are dried up, since the reaper does not fill his hands with this grass, on account of the unbelief they possess; for \"the ungodly shall not rise in the judgment,\" and \"he who does not believe is already judged.\" And the reaper will fill not only his hands but not even his bosom with this grass, because they are not received first into the bosom of Abraham, and then in turn into the bosoms of the reaping angel; for he interpreted the reapers as angels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":639,"ref":"p639","source":"σωτὴρ ὁ θεριστὴς φάσκων ἐν τῷ προφήτῃ Διὰ τοῦτο ἀπεθέρισα τοὺς προφήτας ὑμῶν. αὐτὸς γοῦν καὶ διακαθαριεῖ τὴν α λωνα αὐτοῦ, ε χων τὸ πτύον ἐν τῇ χειρὶ ἐπὶ τῷ τὸν σῖτον εἰς ἀποθήκην συνάξαι, τὸ δὲ α χυρον κατακαῦσαι πυρὶ ἀσβέστῳ. Τίνες δὲ ο ντες οἱ μισοῦντες Σιών; οὐ χόρτος ἀλλ' ὡσεὶ χόρτος γίνονται η ζιζάνια ἐπισπαρέντα τῷ καλῷ σπέρματι ὑπὸ τοῦ πονηροῦ καὶ κατακαιόμενα ἐν τῷ μέλλοντι αἰῶνι ἐν καιρῷ θερισμοῦ. ζιζάνια γὰρ οἱ αἱρετικοί, χόρτος δὲ δωμάτων οἱ ὑπερπηδήσαντες δῆθεν τὴν ἀνθρωπίνην πολιτείαν τοῦ κόσμου σοφοί, πρὸς ου ς ὁ λόγος Ινα τί ἀνέβητε πάντες εἰς δώματα μάταια; οἱ μέντοι τῆς Σιὼν πολῖται ο ντες ἐπὶ δώματος μὴ καταβαινέτωσαν α ραι τὰ ἐκ τῆς οἰκίας, ἀλλὰ καὶ ο η κουσαν εἰς τὸ ου ς κηρυξάτωσαν ἐπὶ τῶν δωμάτων, ι να καὶ σπέρμα καλὸν διαμείναντες καρποφορήσωσιν ἐπὶ τῷ συγκομισθῆναι ὑπὸ τοῦ τὰ τοιαῦτα δράγματα συνάγοντος εἰς τὴν α λω τῆς σωτηρίας. Καὶ οὐκ ει παν οἱ παράγοντες Εὐλογία κυρίου ἐφ' ὑμᾶς, εὐλογήκαμεν ὑμᾶς ἐν ὀνόματι κυρίου. οἱ ἀποδοθέντες ἑτερόδοξοι μισοῦντες τὴν Σιὼν καὶ οἱ ἑρμηνευόμενοι τοῦ κόσμου σοφοὶ δωμάτων χόρτος, ἐπεὶ τὴν ἐπαγγελίαν τοῦ βίου καὶ τοῦ φρονήματος μέχρι τῶν προσκαίρων καὶ παρερχομένων ε σχον, παράγοντες ει ρηνται. ου τοι δὲ ἀπηνεῖς καὶ ὑπερήφανοι φιλαδελφίαν καὶ ἀγαπητικὴν διάθεσιν οὐδ' ο λως ε χοντες, μόνους ἑαυτοὺς δοκοῦντες ει ναι μεγάλους καὶ θεοῦ φίλους, οὐδενὶ προσφωνοῦσιν εὐλογίαν· ο θεν περὶ αὐτῶν ει ρηται Καὶ οὐκ ει παν οἱ παράγοντες Εὐλογία κυρίου ἐφ' ὑμᾶς, οὐδένα τῶν α λλων παρὰ σφᾶς τευξόμενον εὐλογίας παρὰ κυρίου λέγοντες.","english":"The Savior, the harvester, saying in the prophet, \"Therefore I mowed down your prophets.\" He himself, then, will also thoroughly cleanse his threshing floor, holding the winnowing fork in his hand to gather the wheat into the storehouse, but to burn up the chaff with unquenchable fire. And who are those who hate Zion? They become not grass but like grass—the weeds sown alongside the good seed by the evil one and burned in the coming age at the time of harvest. For the weeds are the heretics, while the grass on the rooftops are the wise men who have, as it were, leaped over the human commonwealth of the world, to whom the Word says, \"Why have you all gone up to the useless rooftops?\" But those who are citizens of Zion—let them not go down from the rooftop to take anything from the house, but let them also proclaim in the hearing of the ear upon the rooftops, so that, remaining good seed, they may bear fruit, to be gathered by the one who collects such sheaves into the threshing floor of salvation. And those who pass by did not say, \"The blessing of the Lord be upon you\"; we have blessed you in the name of the Lord. Those who have been given over to heterodoxy, hating Zion, and the wise men of the world, interpreted as grass on the rooftops—since they kept the promise of life and of their mindset only as far as things temporary and passing—are called \"those who pass by.\" But these, harsh and arrogant, having no brotherly love or affectionate disposition at all, thinking themselves alone to be great and friends of God, call down a blessing on no one; therefore it has been said concerning them, \"And those who pass by did not say, 'The blessing of the Lord be upon you,'\" saying that no one of the others besides themselves will obtain a blessing from the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":640,"ref":"p640","source":"ο μως δὲ εἰ καὶ ἐκεῖνοι οὐδενὶ προσφωνοῦσιν εὐλογίαν, ἀλλ' ου ν ἡμεῖς οἱ τὸ ο νομα κυρίου εὐλογοῦντες φιλεταιρίᾳ προστιθέμενοι προσφωνοῦμεν εὐλογίαν πᾶσι τοῖς πρὸς ου ς ὁ λόγος ἡμῖν. Δυνατὸν ἐκλαβεῖν ἀμφότερα τὰ ἡμιστίχια ὡς λεγόμενα πρὸς τῶν παραγόντων, ι ν' ἀμφοτέρων ῃ προτεταγμένον τὸ Οὐκ ει παν· οὐκ ει παν γὰρ οἱ παράγοντες Εὐλογία κυρίου ἐφ' ὑμᾶς, ἀλλ' οὐδὲ ει παν Εὐλογήκαμεν ὑμᾶς ἐν ὀνόματι κυρίου. 1178 ̔Ο εἰς βάθη κακίας καὶ δυσσεβείας πεσὼν κατὰ τὸ ̓Εὰν ε λθῃ ἀσεβὴς εἰς βάθος κακῶν, καταφρονεῖ, ἐν συναισθήσει γενόμενος οι κακῶν ἐστι, φθάσας εἰς τὰ βάθη τῆς κυμαινομένης τοῦ βίου θαλάσσης ἐξ ἰδίας ῥαθυμίας δέεται τοῦ ἐκεῖθεν ἀνάγοντος· ἀλλὰ μηδένα εὑρὼν δυνάμενον βοηθῆσαι κράζει πρὸς θεόν. μετὰ τοῦ ὁμολογεῖν ποῦ πεσὼν ε φθασε, καί φησιν ̓Εκ βαθέων ἐκέκραξά σε, κύριε· κύριε, εἰσάκουσον τῆς φωνῆς μου· εἰσακούσας γὰρ ἀνάξεις με ἐξ αὐτοῦ τοῦ βυθοῦ τῆς κακίας καὶ τοῦ βαθυτάτου ᾳ δου. συνᾴδει ταύτῃ τῇ ἐκδοχῇ τὰ μεθ' ε τερα λεγόμενα ὑπ' αὐτοῦ ἐν τῷ ̓Εὰν ἀνομίας παρατηρήσῃ, κύριε, κύριε, τίς ὑποστήσεται; Δυνατὸν καὶ πάντα τὸν ἐν τῷ περιγείῳ τόπῳ μετὰ ἀνθρωπίνης πολιτείας διατρίβοντα ταύτην ἀναπέμπειν τὴν εὐχὴν αἰσθανόμενον ἑαυτῷ πάνυ κάτω που ο ντα οὐρανοῦ τε καὶ θεοῦ· Οὐρανὸς γὰρ ὑψηλὸς γῆ τε βαθεῖα. Δυνατὸν καὶ α γιον ει ναι τὸν εὐχόμενον κατὰ τὰ προαποδοθέντα. ου τος δὲ οὐ περὶ μικρῶν καὶ ἐπιγείων ἀλλὰ μεγάλων καὶ ἐπουρανίων τὴν εὐχὴν ἀναπέμπει. οὐκ ἐκ ψυχικῆς περὶ αὐτῶν διαλήψεως τὴν εὐχὴν ἀναπέμπει πρὸς θεὸν αἰτούμενος αὐτά.","english":"Nevertheless, even if those men address a blessing to no one, we who bless the name of the Lord, being joined by love of the brethren, do address a blessing to all those to whom our word is directed. It is possible to take both half-verses as spoken by those who pass by, so that \"They did not say\" is set before both: for those who pass by did not say, \"The blessing of the Lord be upon you,\" nor did they say, \"We have blessed you in the name of the Lord.\" He who has fallen into the depths of wickedness and impiety, according to the saying, \"If an impious man comes into the depth of evils, he despises,\" when he has come to a sense of his evils, having already reached the depths of the tossing sea of life, by his own slackness begs the one who brings up from there; but finding no one able to help, he cries out to God. Along with confessing where, having fallen, he has arrived, he also says, \"Out of the depths I cried to you, O Lord: Lord, hear my voice\"; for having heard, you will bring me up out of that very abyss of wickedness and the deepest mire. In agreement with this interpretation are the things said by him afterwards in the passage, \"If you should mark iniquities, O Lord, Lord, who shall stand?\" It is possible also for everyone dwelling in the region around the earth with a human manner of life to send up this prayer, perceiving that he himself is somewhere very far below heaven and God; for \"heaven is high and earth is deep.\" It is possible also that the one praying is holy, according to what has been set out above. But this man sends up his prayer not concerning small and earthly things but great and heavenly ones. He does not send up the prayer from a merely soul-like conception about them, asking God for them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":641,"ref":"p641","source":"ἀλλὰ φωτιζόμενος ὑπὸ τοῦ πνεύματος τοῦ πάντα ἐρευνῶντος καὶ τὰ βάθη τοῦ θεοῦ γνώσει καὶ θεωρίᾳ· ἑπόμενος τῷ ἐξερευνῶντι αὐτὰ πνεύματι ἐξ αὐτῶν τῶν βαθέων τούτων α δεῖ θεὸν αἰτεῖν κράζει πρὸς αὐτὸν, εἰσακουσθῆναι τὴν φωνὴν αὐτοῦ ἀξιῶν. ἐκ τούτων δὲ τῶν βαθέων κράζει ὁ μηδὲν αἰσθητὸν ἀλλὰ πάντα νοητὰ καὶ αὐτὸ τὸ α γιον πνεῦμα αἰτούμενος λαβεῖν. Ισον δὲ δύναται τὸ Γενηθήτω τὰ ω τά σου προσέχοντα τῷ Κλῖνον πρός με τὸ ου ς σου. ἐπεὶ οὐ φθάνει ἡ ἡμετέρα φωνὴ εἰς τὰ ὑψηλά, καὶ μακρὰν τυγχάνοντα διαφορᾷ φύσεως Ωτά σου. καὶ ἐντεῦθεν δὲ μανθάνομεν ἐπιστήσαντες μὴ ἀεὶ οὐσίωσιν ἀλλὰ καὶ σχέσιν τινὰ σημαίνειν τὸ Γενηθήτω. οὐ γὰρ\n\nἁπλῶς γενέσθαι τὰ ω τα τοῦ θεοῦ ἀλλ' αὐτῷ προσέχοντα γενέσθαι ἀξιοῖ. τούτοις ἑπομένως νοεῖν δεῖ καὶ τὸ περὶ Χριστοῦ εἰρημένον Ος ἐγενήθη ἡμῖν σοφία ἀπὸ θεοῦ, καὶ Οτι κύριον καὶ χριστὸν αὐτὸν ἐποίησεν ὁ θεός, καὶ ο σα τοιαῦτα. 1179 ̓Επεὶ παρὰ σοὶ ὁ ἱλασμός ἐστιν, ὁ ἱλασκόμενος καὶ ἀφεὶς τὰς ἁμαρτίας σωτήρ, μὴ παρατήρου ἐξετάζων ἀνομίας· εἰ γὰρ τοῦτο ποιήσειας, οὐδεὶς ὑποστήσεται· Πάντες γὰρ ἐξέκλιναν, πάντες η μαρτον. διὸ μηδενὸς ὑφισταμένου τὴν παρὰ σοῦ κρίσιν, χρεία τοῦ παρὰ σοῦ ἱλασμοῦ ἱλασκομένου τῆς πάντων ε νεκα σωτηρίας. ο τι δὲ ἱλασμὸς ὁ σωτήρ, ̓Ιωάννης γράφει Καὶ ἐάν τις ἁμάρτῃ, παράκλητον ε χομεν πρὸς τὸν πατέρα, κύριον ̓Ιησοῦν Χριστὸν δίκαιον· καὶ αὐτὸς ἱλασμός ἐστι τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ο λου τοῦ κόσμου.","english":"But being enlightened by the Spirit who searches all things, even the deep things of God, in knowledge and contemplation, following the Spirit who searches them out, from these very deep things he cries out to him [asking] what things one ought to ask of God, deeming it worthy that his voice be heard. From these deep things he cries out who asks to receive nothing perceptible but all things intelligible, and the Holy Spirit himself. Equal in force is \"Let your ears be made attentive\" to \"Incline your ear to me.\" Since our voice does not reach the lofty things, which are far off by difference of nature—\"your ears.\" And from this we learn, having attended to it, that \"Let it be made\" does not always signify essence but also a certain relation. For he does not ask simply that the ears of God be made, but that they be made attentive to him. Following these things, one must also understand what is said concerning Christ: \"Who was made for us wisdom from God,\" and \"That God made him both Lord and Christ,\" and whatever things are like these. Since with you is the propitiation, he who propitiates and forgives sins, the Savior—do not look closely, examining iniquities; for if you should do this, no one will stand. For \"all have turned aside, all have sinned.\" Therefore, since no one withstands your judgment, there is need of the propitiation from you, propitiating for the sake of the salvation of all. And that the Savior is a propitiation, John writes: \"And if anyone sins, we have an advocate with the Father, Jesus Christ the righteous; and he himself is the propitiation for our sins, and not for ours only but also for the whole world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":642,"ref":"p642","source":"ἀλλὰ καὶ Παῦλος Πάντες γὰρ η μαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ ̓Ιησοῦ, ο ν προέθετο ὁ θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αι ματι, καὶ τὰ ἑξῆς. τούτου τοῦ ἱλαστηρίου σύμβολον ἐν τῷ νόμῳ κατεσκευάσθη, περὶ ου καὶ νῦν ὁ εὐχόμενος τῷ θεῷ φησιν Οτι παρὰ σοῦ ὁ ἱλασμός ἐστι· παρὰ σοῦ ὡς ἐκ μόνου ἀγαθοῦ πατρὸς γέννημα ἱλασμός ἐστιν. οὐ πᾶσα λογικὴ δέεται κτίσις, οὐχ ὑποστησομένου τινὸς θεοῦ παρατηρησομένου τὰς ἀνομίας ἑκάστου τῶν πεποιηκότων. 1180 ̓Αεὶ καὶ κατὰ πάντα καιρὸν ἐλπίζειν ἐπὶ τὸν κύριον δεῖ, οὐ μόνον ο τε προσηνῆ ἀλλὰ καὶ ο τε σκυθρωπὰ περιεστηκότα. ἀπὸ φυλακῆς γοῦν πρωϊνῆς ο τε λαμπρὰ τὰ παρόντα καὶ μέχρι νυκτὸς ο τε ἀηδῆ καὶ ζοφώτερα τὰ περιεστηκότα καὶ ε τι ἀπὸ φυλακῆς πρωΐας ἀνατέλλοντος τοῦ ἀληθινοῦ φωτὸς καὶ ἀρχὴν ἡμέρας νοητῆς ποιοῦντος ὁ διορατικὸς νοῦς, ̓Ισραὴλ καλούμενος ̔Εβραίων φωνῇ, ἐλπισάτω ἐπὶ τὸν κύριον, προσθήκην τῶν φαιδρῶν καὶ ἀπαλλαγὴν τῶν σκυθρωπῶν προσδοκῶν παρ' αὐτοῦ, ο τι παρ' αὐτῷ ὡς ἐν πηγῇ καὶ παρ' αὐτοῦ τὸ ε λεος ου χρῄζουσιν οἱ ἐλπίζοντες ἐπ' αὐτόν· ἀλλὰ καὶ πολλὴ παρ' αὐτοῦ λύτρωσις τοῦ παρὰ τοῦ ἱλασμοῦ οὐχ ἑτέρα ου σα· ο θεν αὐτὸς ἐκ πασῶν τῶν ἀνομιῶν λυτρώσεται αὐτὸν ὁ κύριος. εἰ γὰρ καὶ πολλαὶ αἱ τοῦ ̓Ισραὴλ ἀνομίαι, ἀλλ' ἐκ πασῶν αὐτὸν λυτρώσεται. 1181 ̔Ο Δαυὶδ πραΰτητα κατορθώσας λέγει τὰ προκείμενα· μνησθεὶς γάρ μου, φησίν, ἐπὶ τούτοις δώσεις μοι κληρονομίαν τὴν τῶν πραέων γῆν.","english":"But Paul too: All have sinned and fall short of the glory of God, being justified freely by his grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation through faith in his blood, and so on. A symbol of this propitiation was prepared in the law, about which the one who prays to God now also says: For from you is the propitiation; from you, as from a good Father alone, is the offspring, the propitiation. Not every rational creation asks this, since no God who would watch over the lawless deeds of each of those who have acted will stand by. One must always and at every time hope in the Lord, not only when pleasant circumstances surround us but also when gloomy ones do. From the morning watch, then, when present things are bright, and until night, when the circumstances surrounding us are unpleasant and darker, and even from the morning watch, when the true light rises and makes the beginning of the intelligible day, let the discerning mind, called Israel in the Hebrew tongue, hope in the Lord, expecting from him an increase of bright things and a release from gloomy ones, because with him, as at a fountain, and from him is the mercy which those who hope in him need; but there is also abundant redemption from him, which is not other than the propitiation. Therefore the Lord himself will redeem him from all his lawless deeds. For even if the lawless deeds of Israel are many, he will redeem him from them all. David, having achieved gentleness, says the words set before us; for he says, Remembering me, for these things you will give me as an inheritance the land of the meek.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":643,"ref":"p643","source":"Καὶ οἱ σὺν τούτοις δὲ τοῖς ἱερεῦσιν ο σιοι οὐχ ὡς ε τυχεν ἀλλ' ἀγαλλιάσει ἀγαλλιάσονται, μόνου τοῦ τελείου καὶ ἀπὸ ε ξεως ἀγαλλιῶντος ἀπὸ ἀγαλλιάσεως τῆς τελειωτάτης τοῦτ' ε χοντος. ἐνδέχεται δὲ τὸν ἱερέα καὶ ο σιον ει ναι τὸν αὐτόν, ὡς τῇ ὑποστάσει μὲν ε να ει ναι τὸν ὑποκείμενον, διαλλάττοντα δὲ ταῖς σχέσεσι καθ' α ς ἱερεὺς καὶ ο σιος θεοῦ ἐστι. τίς δὲ αὐτοῖς αι τιος τοῦ ἐνδύσασθαι δικαιοσύνην καὶ ἀγαλλιάσει ἀγαλλιάσασθαι η ὁ τῇ χειρὶ ἱκανὸς Δαυὶδ α γιος ὑπάρχων; ο θεν ἐπενήνεκται τὸ Ενεκεν Δαυὶδ τοῦ δούλου σου. ὁ γὰρ ἐκ σπέρματος Δαυὶδ τὸ κατὰ σάρκα γεγονὼς θεοῦ δοῦλός ἐστι, λαβὼν τὴν τοῦ δούλου μορφήν, ο τε ἐκένωσεν ἑαυτόν. Νοήσεις καὶ ου τως· προθέμενος τῇ χάριτι τῇ σῇ ἐπιλάμψαι ἀνθρώποις τὸ πρόσωπον τοῦ χριστοῦ σου, ω δέσποτα, μὴ ἀποστρέψῃς αὐτό, ω στε ἀφαντάστους αὐτοὺς διαμεῖναι ἐκ τῆς ἐπιφανείας αὐτοῦ ὠφεληθησομένους. Τὴν δὲ αἰτίαν δι' η ν πάντως ε κλαμψις ε σται ἐπήνεγκεν εἰπὼν Ωμοσε κύριος τῷ Δαυὶδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν. Τὸ πάντως ε σται, η ν ωμοσε τῷ Δαυὶδ ἀλήθειαν, περὶ τῆς ἐπιδημίας τοῦ κυρίου, ο ς καρπὸς τῆς κοιλίας τοῦ Δαυίδ ἐστι καθήσειν ἐπὶ θρόνου αὐτοῦ. ὀμωμοκὼς πληρώσει· ἀλήθεια γὰρ θεοῦ ορκος κατὰ τὸ λεχθὲν ὑπὸ Γαβριὴλ πρὸς τὴν Μαριὰμ περὶ τοῦ ἐκ Δαυὶδ γενεαλογουμένου Καὶ δώσει αὐτῷ ὁ θεὸς τὸν θρόνον Δαυὶδ τοῦ πατρὸς αὐτοῦ, καὶ βασιλεύσει ἐπὶ τὸν οι κον ̓Ιακὼβ εἰς τοὺς αἰῶνας. Εἰ τὴν ἐπίγειον Σιὼν λαμβάνοι τις,","english":"And those who are with these priests, being holy, will not rejoice casually but with exultation, since only the perfect one, and one who exults from a settled habit, has this from the most perfect exultation. It is possible for the same person to be both priest and holy, so that the subject is one in subsistence but differs in the relations according to which he is priest and holy to God. And who is the cause for them of putting on righteousness and exulting with exultation, if not David, who is mighty with his hand and is holy? Hence it has been added: For the sake of David your servant. For the one who was born of the seed of David according to the flesh is a servant of God, having taken the form of a servant when he emptied himself. You may also understand it this way: since you purposed by your grace, O Master, to shine the face of your Christ upon men, do not turn it away, so that they remain without a vision of it, though they are to be benefited by its manifestation. And the reason why there will certainly be a shining forth he has added, saying: The Lord swore to David the truth and he will not annul it. The \"there will certainly be\" which he swore to David in truth concerns the coming of the Lord, who is the fruit of David's womb, that he will sit upon his throne. Having sworn, he will fulfill it; for the truth of God is an oath, according to what was said by Gabriel to Mary concerning the one who is reckoned in the genealogy from David: And God will give him the throne of David his father, and he will reign over the house of Jacob forever. If one takes the earthly Zion,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":644,"ref":"p644","source":"πῶς νοῆσαι δύναιτο Αυ τη ἡ κατάπαυσίς μου εἰς αἰῶνα αἰῶνος, παρερχομένης ἐπὶ τέλει τούτου τοῦ αἰῶνος, ο ταν παρέρχηται ὁ οὐρανὸς καὶ ἡ γῆ; εἰ γὰρ πᾶσα ἡ γῆ παρέρχεται, καὶ ἡ Σιὼν ἡ ἐπὶ γῆς τυγχάνουσα παρελεύσεται. περὶ α ρα τῆς πνευματικῆς Σιὼν τὰ προκείμενα, περὶ η ς γέγραπται Ψάλατε τῷ κυρίῳ τῷ κατοικοῦντι ἐν Σιών. αυ τη δέ ἐστιν ἡ ἁγιωτάτη ἐκκλησία η ν καὶ ᾑρετίσατο ε χειν εἰς κατοικίαν ἑαυτῷ ὁ εἰπὼν Ωδε κατοικήσω, ο τι ᾑρετισάμην αὐτήν. 1186 131,15–18 Αλλος ἀντὶ τοῦ Τὴν θήραν Τὴν χήραν ἐξέδωκε καί φησι· Τὴν ἀπροστασίαστον καὶ α νδρα κηδεμόνα οὐκ ε χουσαν εὐλογήσω α μα τοῖς πτωχοῖς οι ς εἰς πλησμονὴν α ρτους παρέχων λέγει Τοὺς πτωχοὺς αὐτῆς ἐμπλήσω α ρτων, ἐπείπερ ε καστος τῶν τοιούτων πτωχῶν δικαίου σπέρμα τυγχάνων οὐκ ἐλαττοῦται αρτοις. Φέρεται δὲ ἐν ἀντιγράφοις Τὴν θήραν αὐτῆς εὐλογῶν εὐλογήσω. εὐλογουμένη δὲ εὐλογίᾳ κυρίου θήρα η ν θηρεύουσιν ἐπὶ παντὸς ο ρους ὑψηλοῦ καὶ ἐν ταῖς τρυμαλίαις τῶν πετρῶν οἱ ἀποστελλόμενοι ὑπὸ κυρίου ἁλιεῖς καὶ θηρευταί, ω ν σύμβολον φέρουσιν οἱ τὴν κώμην τῶν θηρευτῶν οἰκοῦντες ̓Ανδρέας Πέτρος Φίλιππος· ου τοι γὰρ πάντες τὴν Βηθσαϊδὰ οἰκοῦσι μεταλαμβανομένην εἰς τὸ οι κος θηρευτῶν. Ταύτης δὲ τῆς Σιὼν τοὺς ἱερέας ἐνδύσω σωτηρίαν. σωτηρία δὲ πάντων ὁ Χριστὸς ἐληλυθὼς ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός. πρὸς δὲ τῷ ει ναι σωτηρία καὶ ε νδυμά ἐστι, περὶ ου γέγραπται ̓Αγαλλιάσθω ἡ ψυχή μου, ο τι ἐνέδυσάς με ἱμάτιον σωτηρίου, ἀγαλλιωμένων καὶ τῶν ὁσίων αὐτοῦ ἀγαλλιάσει θείᾳ. ̓Εκεῖ ἐν τῇ Σιὼν ἀνατελῶ κέρας τῷ Δαυίδ.","english":"How could this rest of mine be understood as \"forever and ever,\" when at the end of this age it passes away, when the heaven and the earth pass away? For if the whole earth passes away, Zion too, which is on the earth, will pass away. Therefore the present words concern the spiritual Zion, of which it is written, \"Sing to the Lord who dwells in Zion.\" And this is the most holy Church, which he also chose to have as a dwelling for himself, who said, \"Here I will dwell, for I have chosen her.\" Another, instead of \"the hunt,\" renders \"the widow,\" and says: The unprotected woman, having no man as guardian, I will bless together with the poor, to whom he who provides breads in abundance says, \"I will fill her poor with bread,\" since each of such poor, being the seed of a righteous man, is not lacking in breads. But it is transmitted in copies, \"Blessing I will bless her hunt.\" And a hunt is blessed with the blessing of the Lord, which those fishers and hunters sent by the Lord hunt upon every high mountain and in the clefts of the rocks, of whom those who dwell in the village of the hunters, Andrew, Peter, Philip, bear the symbol; for all these dwell in Bethsaida, which is interpreted as \"house of hunters.\" And the priests of this Zion I will clothe with salvation. And the salvation of all is Christ, who has come to seek and to save what was lost. And besides being salvation, he is also a garment, about which it is written, \"Let my soul rejoice, for you have clothed me with a garment of salvation,\" while his holy ones also exult with divine exultation. There in Zion I will raise up a horn for David.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":645,"ref":"p645","source":"τοῦτο τὸ κέρας τῆς βασιλείας ὑπὸ θεοῦ ἀνατέλλεται ἐν οι κῳ Δαυὶδ κατὰ τὸ λεχθὲν ὑπὸ τοῦ δικαίου Ηγειρε κέρας σωτηρίας ἡμῖν ἐν οι κῳ Δαυίδ. ἡτοίμασε δὲ τούτῳ τῷ κέρατι Χριστῷ τυγχάνοντι λύχνον ὁ πατὴρ προτρέχοντα τῆς ἐπιδημίας αὐτοῦ θεῖον νόμον, περὶ ου γέγραπται Λύχνος τοῖς ποσί μου ὁ νόμος σου καὶ φῶς ταῖς τρίβοις μου. η καὶ ὁ ̓Ιωάννης, μέχρις ου ὁ νόμος καὶ οἱ προφῆται, λύχνος ἐστὶν ἑτοιμαζόμενος τῷ χριστῷ ἑαυτοῦ, περὶ ου ὁ σωτὴρ ̓Εκεῖνος η ν ὁ λύχνος ὁ καιόμενος καὶ φαίνων ου ἠθελήσατε πρὸς ω ραν ἀγαλλιαθῆναι τῷ φωτὶ αὐτοῦ. Τούτων θεολογουμένων περὶ τοῦ γενομένου ἐκ σπέρματος Δαυὶδ τὸ κατὰ σάρκα, οἱ ἐχθροὶ αὐτοῦ αἰσχύνην ἐνδύσονται, θέλοντες, εἰ ἐγένοντο πυρίκαυστοι, Οτι παιδίον ἐγεννήθη, υἱὸς καὶ ἐδόθη ἡμῖν, ου ἡ ἀρχὴ ἐπὶ τοῦ ω μου αὐτοῦ, αἰσχύνην πλείονα ὀφλισκάνοντες, ο τι τὰ αὐτὰ τοῖς α λλοις ἀνθρώποις ἀσπαζόμενος οὐκ ε χει τὸν ὑπεραναβεβηκότα βίον. διὸ καὶ ἐπ' αὐτὸν ἐξανθήσει τὸ ἁγίασμα αὐτοῦ, περὶ ου φησιν ἐν ̔Ησαΐᾳ Καὶ α νθος ἐκ τῆς ῥίζης ἀναβήσεται, ῳ ἀκολούθως τὰ α νθη τῆς γῆς ω φθη ἐν τῇ γῇ ἡμῶν τὸ ει ναι α νθη τοιαῦτα εἰληφότα πρὸς τοῦ ἐξανθουμένου ὑπὸ κυρίου ἁγιάσματος. τοῦτο γὰρ τὸ ἐξανθοῦν ἁγιάζει τοὺς προσπελάζοντας αὐτῷ, αὐτὸ ο ν τὸ α γιον τοῦ θεοῦ α μα καὶ α νθος, ω στ' α ν εἰπεῖν ̓Εγὼ α νθος τοῦ πεδίου κρίνον τῶν κοιλάδων.","english":"This horn of the kingdom is raised up by God in the house of David, according to what was spoken by the righteous man: \"He has raised up a horn of salvation for us in the house of David.\" And for this horn, which is Christ, the Father prepared a lamp that runs before his coming—the divine law, about which it is written: \"Your law is a lamp to my feet and a light to my paths.\" Or also John, who was until the law and the prophets, is a lamp prepared for his Christ, about whom the Savior said: \"That one was the lamp burning and shining, in whose light you were unwilling for an hour to rejoice.\" When these things are spoken of as divine concerning the one who was born of the seed of David according to the flesh, his enemies will be clothed in shame—wishing, if only they had been burned with fire—that \"a child was born, a son was also given to us,\" whose rule is upon his shoulder, incurring greater shame, because in embracing the same things as other men he does not have the life that has ascended above. Therefore his sanctification will also blossom forth upon him, about which he says in Isaiah: \"And a flower shall rise up from the root,\" in accordance with which \"the flowers of the earth appeared in our land\"—that is, being such flowers as have received from the sanctification that blossoms forth from the Lord. For this blossoming one sanctifies those who draw near to him, being himself both the holy one of God and a flower, so that one may say: \"I am a flower of the field, a lily of the valleys.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":646,"ref":"p646","source":"ἐπὰν ου ν αὐτὰ ποιῇ τὸ α νθος καὶ τὸ κρίνον τοῦ πεδίου καὶ τῶν κοιλάδων, εἰκότως ὀφθήσεται τὰ α νθη ἐν τῇ γῇ ἡμῶν, ἐξανατείλαντος τοῦ θεοῦ τὸ ἁγίασμα αὐτοῦ ἐπὶ τῷ πεφωτισμένους καὶ νεάζοντας ει ναι ἐπὶ τὴν μακαρίαν καὶ πνευματικὴν ἑορτήν. 1187 ̔Ο πώγων σύμβολον ἀνδρικῆς ἡλικίας. καταβαίνει δὲ τὸ μύρον ἀπὸ τοῦ πώγωνος τοῦ ̓Ααρὼν ἐπὶ τὴν ῳ αν τοῦ ἐνδύματος αὐτοῦ. ὁ ̓Ααρὼν πρόσωπον ε χει τῆς κατὰ σκιὰν ἱερωσύνης. ταύτης ἡ κεφαλὴ ἡ πρωτότυπος καὶ ἀληθῶς ἱερωσύνη πεπλήρωται θείου μύρου τοῦ Χριστοῦ ὀνόματος, περὶ ου ει ρηται Μύρον ο νομά σου. κάτεισι δὲ τοῦτο τὸ μύρον ἐπὶ τὸν πώγωνα ἑκάστου τῶν δυναμένων εἰπεῖν μετὰ τὸ ὑπερβεβηκέναι τὴν σκιὰν Οτι γέγονα ἀνήρ, κατήργη κατὰ τοῦ νηπίου. γίνεται δέ τις ἀνὴρ τοιοῦτος μιμητὴς γεγονὼς ἐκείνου, περὶ ου γέγραπται ̓Ιδοὺ ἀνήρ, ̓Ανατολὴ ο νομα αὐτῷ, καὶ ̓Οπίσω μου ε ρχεταιἀνὴρ ο ς εμπροσθέν μου\n\nγέγονεν. Ομως δὲ εἰ καὶ καταβαίνει τὸ μύρον ἐπὶ τὴν κεφαλὴν τοῦ ̓Ααρών, οὐκ ἐπὶ τυχόντα πώγωνα ἀλλὰ τὸν ἀρχιερατικὸν κάτεισιν, ἐκεῖθεν καὶ ἐπὶ τὴν ῳ αν τοῦ ἀρχιερατικοῦ ἐνδύματος. ε νδυμα δὲ ἀρχιερατικὸν ου τύπον εφερεν ὁ χιτὼν τοῦ ̓Ααρὼν τὸ κυριακόν ἐστι σῶμα, πνεύματος ἁγίου γεννήσαντος αὐτὸ κατὰ τὸ λεχθὲν περὶ τῆς παρθένου Τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου. Ορη δὲ Σιὼν νοήσεις τῆς θείας καὶ καθολικῆς ἐκκλησίας η τοι τὰ ὑψηλὰ δόγματα τῆς ἀληθείας η οἱ διάρματι ψυχῆς τὸ ει ναι τῆς Σιὼν ο ρη ἀπειληφότες.","english":"Whenever it produces these things—the flower and the lily of the plain and of the valleys—the flowers will reasonably be seen in our land, when God has caused his sanctification to spring up, so that they may be enlightened and renewed for the blessed and spiritual feast. 1187 The beard is a symbol of manly age. And the myrrh comes down from the beard of Aaron onto the edge of his garment. Aaron has the face of the priesthood according to shadow. The head of this—the archetypal and truly priesthood—has been filled with the divine myrrh of the name of Christ, about which it is said, \"Your name is myrrh.\" And this myrrh comes down onto the beard of each of those who are able to say, after having passed beyond the shadow, \"Because I have become a man, I have done away with the things of the child.\" And such a man becomes a man by having become an imitator of that one about whom it is written, \"Behold, a man, the East is his name,\" and \"After me comes a man who was before me.\" Nevertheless, even if the myrrh comes down onto the head of Aaron, it comes down not onto any chance beard but the high-priestly one, and from there also onto the edge of the high-priestly garment. And the high-priestly garment—the tunic of Aaron which bore the type—is the Lord's body, the Holy Spirit having begotten it, according to what was said about the virgin: \"For what has been begotten in her is from the Holy Spirit.\" And you will understand the mountains of Zion as either the high doctrines of the truth of the divine and universal church, or those who by the sweep of the soul have received the being of the mountains of Zion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":647,"ref":"p647","source":"κάτεισι δ' ἐπὶ ταῦτα τὰ ο ρη πνευματικὴ δρόσος, περὶ η ς Μωυσῆς Καὶ καταβήτω ὡς δρόσος τὰ ῥήματά μου, καὶ ἐν τῷ προφήτῃ ̔Η γὰρ δρόσος ἡ παρὰ σοῦ ι αμα αὐτῆς ἐστιν. ἀπὸ ταύτης τῆς δρόσου ου σης οὐρανίου ἡ κατοικία τῶν εὐλογουμένων ε σται ἐξ οὐρανοῦ. Αυ τη δὲ ἡ πνευματικὴ δρόσος οὐκ ἐκ τῶν τυχόντων νεφῶν κάτεισιν, ἀλλ' ἀπὸ τοῦ μετεώρου φωτὸς τοῦ λέγοντος ̓Εγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα. τοῦτο γὰρ τὸ φῶς καὶ δροσίζει καὶ μετεωρίζει καὶ ἐν ἀκραιφνεστάτῃ λαμπρότητι γενέσθαι ποιεῖ.\n\n1189 Πάντες οἱ δοῦλοι κυρίου εὐλογοῦσι τὸν κύριον, οὐ μακρὰν αὐτοῦ βεβηκότες ἀλλὰ συνεγγίζοντες αὐτῷ τῷ φρονήματι. διὸ καὶ ἑστήκασιν ἐν οι κῳ κυρίου, βεβαίως ἐν αὐτῷ ἱδρυμένοι. ἑστήκασι δὲ καὶ ἐν αὐλαῖς οι κου θεοῦ ἡμῶν. αὐλαὶ δὲ θεοῦ ἐν αι ς ἑστήκασιν οἱ φοβούμενοι αὐτὸν αἱ θεόπνευστοι γραφαὶ καὶ τῆς ἀληθείας τὰ δόγματα. αργ Μετὰ τὸ πληρωθῆναι τὰς τῶν ἀναβαθμῶν ᾠδὰς ἀκόλουθον η ν τοὺς εἰς αὐτὸν τὸν ναὸν ἀναβάντας αἰνέσαι χαριστηρίως τὸν θεὸν ου ναός ἐστι. διὸ καὶ ̓Αλληλούϊα ὁ ψαλμὸς ἐπιγέγραπται, σημαινούσης τῆς προγραφῆς τὸ δεῖν ὑμνεῖσθαι τὸν ο ντα θεόν. Πῶς δὲ οὐκ ε μελλον οὐ πάντας τοὺς ἀναβαθμοὺς μετ' ᾠδῶν καὶ υ μνων ἀναβεβηκότες ἐν οι κῳ κυρίου ἑστάναι ὀρθῷ νοήματι καὶ πράξει ἀνεπιλήπτῳ ἐν τῷ οι κῳ κυρίου ο ντας αὐτοῦ δούλους καὶ ὑμνεῖν αὐτὸν ἐν ταῖς αὐλαῖς οι κου τοῦ θεοῦ ἡμῶν; αὐλαὶ δὲ τοῦ θεοῦ αἱ παλαιαὶ καὶ νέαι γραφαὶ η κατὰ μέρος θεολογίαι η αἱ ἐν ἐπαγγελίαις ἐν τῇ οἰκίᾳ τοῦ πατρὸς μοναὶ πλείονες.","english":"The spiritual dew descends upon these mountains, concerning which Moses says, \"And let my words descend as the dew,\" and in the prophet: \"For the dew from you is its sign.\" Since this dew is heavenly, the dwelling of those who are blessed will be from heaven. But this spiritual dew does not descend from ordinary clouds, but from the exalted light that says, \"I have come as a light into the world.\" For this light both bedews and elevates and causes one to become in the purest brightness.\n\nAll the servants of the Lord bless the Lord, not standing far from him but drawing near to him in mind. Therefore they have also stood in the house of the Lord, firmly established in him. And they have stood also in the courts of the house of our God. And the courts of God in which those who fear him have stood are the God-inspired Scriptures and the doctrines of truth. After the songs of the steps were completed, it was fitting that those who had gone up into the temple itself should praise God in thanksgiving, whose temple he is. Therefore the psalm is also inscribed \"Alleluia,\" the title signifying that the God who is must be hymned. And how would they not, having gone up all the steps with songs and hymns, stand in the house of the Lord with upright thought and blameless action—being his servants in the house of the Lord—and hymn him in the courts of the house of our God? And the courts of God are the old and new Scriptures, or the theologies in part, or the many mansions in the promises in the house of the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":648,"ref":"p648","source":"καὶ αἰνεῖν μὲν πρότερον κατὰ τὰς εἰσαγωγὰς τὸ ο νομα αὐτοῦ, ει τ' αὐτὸν τὸν κύριον τῷ θεραπεύειν αὐτὸν καὶ γνησίως δουλεύειν αὐτῷ. Καὶ πρὸς ἀλληγορίαν δὲ ει εν α ν τινες πνευματικαὶ νεφέλαι, νοητὸν καὶ ἀόρατον ὑετὸν ῥέουσαι. καὶ αυ ται ἐξ ἐσχάτου τῆς γῆς ἀνάγονται, ἐπεὶ μὴ ἐκ μεγάλων ἀρχόντων πλουσίων φιλοσόφων ῥητόρων ἀλλ' ἐξ ἀνθρώπων τὰ εσχατα νενοημένων, ου ς φιλον * ἀγραμμάτους καὶ ἰδιώτας καλεῖν ἐν τῷ Εὐαγγελίῳ. ̓Αλλὰ καὶ ἀστραπὰς τὰς φωτεινὰς θεωρίας καὶ τὰς δικαιοσύνας εἰς ὑετὸν πεποίηκεν ἐπὶ τῷ φωτίζειν α μα καὶ ποτίζειν τὰ τούτων δεόμενα καταλλήλως τοῖς προκειμένοις. καὶ ἀνέμους ἐξάγει ἐκ θησαυρῶν αὐτῶν, οι τινες πνόας κρείττους σημαίνουσι καὶ λογικὰς ὑπεραναβεβηκυίας φύσεις. Τοῦτο τὸ μνημόσυνον ἀπὸ τῆς προτέρας γενεᾶς τῆς τῶν ̔Εβραίων ε ως γενεᾶς τῆς κλήσεως τῶν ἐθνῶν, περὶ η ς γέγραπται ̓Αναγγελήσεται τῷ κυρίῳ γενεὰ ἡ ἐρχομένη. διαμενεῖ δὲ ταῦτα, οἰκτείροντος τοῦ θεοῦ τὸν λαὸν αὐτοῦ καὶ παρακαλουμένου ἐν τοῖς δούλοις αὐτοῦ. ἐπινεύσας γὰρ τῇ πρεσβείᾳ καὶ παρακλήσει τῶν δούλων αὐτοῦ ὑπὲρ τοῦ λαοῦ καὶ ἑαυτῶν ἀναπεμπομένῃ παρεκλήθη, τουτέστι προσήκατο τὴν παράκλησιν. διὸ καὶ ῳ κτειρε τὸν λαὸν αὐτοῦ. Κατὰ δὲ ἀναγωγὴν ει εν μὲν οι κος ̓Ισραὴλ οἱ διορατικοὶ καὶ καθαρᾷ καρδία τὸν θεὸν ὀψόμενοι, οι κος δὲ ̓Ααρὼν οἱ τελείως καὶ ἱερατικῶς θεραπεύοντες αὐτὸν διηνεκῶς ἀλλ' οὐχ ἡμέραν παρ' ἡμέραν· καὶ πρὸς τούτοις ὁ τοῦ Λευὶ οι κος ὑποδεέστεροι τῶν ἱερῶν, ο μως δὲ ο ντες ἐν τῷ ναῷ καὶ τὰς ἐπιβαλλούσας ὑπηρεσίας ἐν τῷ οι κῳ τοῦ","english":"And first to praise, according to the introductory teachings, his name, and then the Lord himself by serving him and genuinely being a slave to him. And allegorically, there are certain spiritual clouds, flowing with an intelligible and invisible rain. And these are brought up from the uttermost part of the earth, since not from great rulers, rich philosophers, or orators, but from men who have understood the lowest things, whom the Gospel calls unlettered and common men. But he has also made lightnings—the bright contemplations and the righteous acts—into rain, for the purpose of both enlightening and watering those who need these things, in a manner suited to what has been set before us. And he brings forth winds out of his treasuries, which signify better breaths and rational natures that have ascended above. This memorial is from the former generation, that of the Hebrews, until the generation of the calling of the Gentiles, concerning which it is written, \"A generation that is to come shall be declared to the Lord.\" And these things will remain, as God has compassion on his people and is entreated in his servants. For having assented to the intercession and entreaty of his servants, sent up on behalf of the people and themselves, he was entreated—that is, he accepted the entreaty. Therefore he also has compassion on his people. And by way of leading upward, the house of Israel is those who are clear-sighted and will see God with a pure heart, and the house of Aaron is those who serve him perfectly and in a priestly manner continually, but not day by day; and besides these, the house of Levi—those inferior to the priests, yet being in the temple and performing the services that fall to them in the house of","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":649,"ref":"p649","source":"θεοῦ ἐπιτελοῦντες, ου ς νεωκόρους τοῦ θεοῦ ἐν δίκῃ προσαγορεύσειέ τις· ἐπὶ πᾶσι δὲ οἱ ἐξ ἀλλογενῶν ἐθνῶν οι φόβῳ τοῦ κυρίου προστιθέμενοι. Ομως εἰ καὶ πάντες εὐλογοῦσιν, ἀλλ' ου ν ε καστος κατὰ τὴν τῆς δυνάμεως ἀναλογίαν τοῦτο ποιήσει. Ον δὲ εὐλογοῦσιν οἱ προειρημένοι, οὐκ αὐτὸ μόνον εὐλογούμενος ἀλλὰ καὶ εὐλόγητός ἐστιν, οὐκ ἐκ τῆς τυχούσης ἀλλ' ἐκ τῆς ἐπουρανίου Σιών, κατοικῶν τὴν πόλιν τοῦ θεοῦ τοῦ δόντος τὴν ἐπουράνιον ̔Ιερουσαλὴμ καὶ τὴν ἐκκλησίαν τὴν μὴ ε χουσαν σπίλον η ῥυτίδα η τι τῶν τοιούτων ου σαν ̔Ιερουσαλὴμ τῷ ὁρᾶν τὴν εἰρήνην η ν ̓Ιησοῦς δίδωσι λέγων Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν. ̓Αλλ' εἰ καὶ κατ' α λλην ἐπίνοιαν ἐν Σιών ἐστιν εὐλόγητος, καὶ ου τως ἐν αὐτῇ καὶ ἐξ αὐτῆς ὁ θεός ἐστι. λεχθείη δ' α ν ταῦτα καὶ περὶ ψυχῆς δι' ἐπιστήμην καὶ τελείαν ἀρετὴν Σιὼν καὶ ̔Ιερουσαλὴμ καλουμένης.\n\n1195 Καὶ ὁ παρὼν ψαλμὸς εἰς εὐχαριστίαν προκαλούμενος προστάττει ἐξομολογεῖσθαι τῷ κυρίῳ χρηστότητι καὶ ἀγαθότητι πολλῇ ποιοῦντι. διὸ καὶ ἐφ' ἑκάστου στίχου τρόπῳ ἐφυμνίου ἐπιλέγεται Οτι εἰς τὸν αἰῶνα τὸ ε λεος αὐτοῦ. ἐπεὶ γὰρ οὐ ποτὲ μὲν ἐλεεῖ, ποτὲ δὲ ου, ἀλλ' ἀεὶ ἐλεεῖ, εἰκότως οἱ ἐφυμνοῦντες λέγουσιν Οτι εἰς τὸν αἰῶνα τὸ ε λεος αὐτοῦ. Τίνων δὲ θεῶν θεός ἐστιν η ἐκείνων περὶ ω ν ει ρηται; εἰ ου ν ἐκείνους θεοὺς ει πε πρὸς ου ς ὁ λόγος τοῦ θεοῦ ἐγένετο κατὰ τὴν λέγουσαν γραφὴν ̓Εγὼ ει πα Θεοί ἐστε τοῦτον γὰρ αὐτὸν ἀληθῶς ἁρμόζει θεὸν λέγεσθαι, ἀμέλει γοῦν καὶ τῶν ἀμφὶ τὸν ̓Αβραὰμ ου τω θεῶν ο ντων (θεὸς ἀναγέγραπται φάσκων ̓Εγὼ θεὸς ̓Αβραὰμ καὶ θεὸς ̓Ισαὰκ καὶ θεὸς ̓Ιακώβ·","english":"...fulfilling [the will] of God, whom one might rightly address as temple-keepers of God; and above all, those from foreign nations who are added through fear of the Lord. Yet even if all bless, nevertheless not each one will do this according to the proportion of his power. But the one whom those previously mentioned bless is not only being blessed but is also blessed, not from any ordinary place but from the heavenly Zion, dwelling in the city of God who gave the heavenly Jerusalem and the church that has no spot or wrinkle or any such thing, being Jerusalem by seeing the peace that Jesus gives, saying, \"My peace I give to you.\" But even if in another sense he is blessed in Zion, so also in it and from it is God. And these things might be said also concerning a soul called Zion and Jerusalem through knowledge and perfect virtue.\n\nAnd the present psalm, inviting to thanksgiving, commands us to give thanks to the Lord who acts with kindness and great goodness. Therefore at each verse, in the manner of a refrain, it is added: \"For his mercy endures forever.\" For since he does not show mercy at one time and not at another, but always shows mercy, those who sing the refrain reasonably say: \"For his mercy endures forever.\" But of which gods is he God, or of those about whom it has been said? If, then, he called those gods to whom the word of God came, according to the scripture that says, \"I said, You are gods\"—for it truly fits him alone to be called God; indeed, at any rate, also of those around Abraham, being gods in this way (he is recorded as God, saying, \"I am the God of Abraham and the God of Isaac and the God of Jacob\")...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":650,"ref":"p650","source":"τοῦτον γὰαὐτὸν ἀληθῶς ἁρμόζει θεὸν λέγεσθαι), κατὰ τοῦτο τὸ σημαινόμενον τῆς θεότητος καὶ α γγελοι καὶ θεῖαι δυνάμεις ῥηθεῖεν α ν θεοί, ῃ φησιν ὁ ἀπόστολος Ωσπερ εἰσὶ θεοὶ πολλοὶ καὶ κύριοι πολλοὶ ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς, τῷ πάντας τοὺς λεγομένους μετὰ τὴν τριάδα θεοὺς μετουσίᾳ θεότητος ει ναι τοιούτους. ἀλλ' ὁ σωτὴρ οὐχ ου τως ἀλλ' ω ν κατ' οὐσίαν θεός· διὸ ποιεῖ θεοὺς τοὺς μετέχοντας αὐτοῦ. μονογενὴς ει ρηται θεός· μόνος γὰρ αὐτὸς ἀληθινὸς θεὸς ἐξ ἀληθινοῦ θεοῦ τυγχάνει, κατὰ τὰ αὐτὰ τῷ πατρὶ θεὸς ω ν τῷ ὁμοούσιος τῷ γεννήσαντι ει ναι. Πρὸς τῷ δὲ ει ναι θεὸς θεῶν καὶ κύριος τῶν κυρίων ἐστὶ τῶν ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς συγγένειαν ἐχόντων πρὸς τὰς ἁγίας ἀρχὰς καὶ ἐξουσίας καὶ κυριότητας. 1196 135,4–6 Μόνος γὰρ ποιεῖν θαυμάσια ἀνεγράφη· μένων γὰρ ὁ πατὴρ ἐν τῷ υἱῷ ποιεῖ τὰ ε ργα. ἀλλὰ καὶ ποιοῦντι τοὺς οὐρανοὺς ἐν συνέσει καὶ στερεοῦντι τὴν γῆν ἐπὶ τὸ υ δωρ πάλιν ἀνθομολογητέον. συνᾴδει δὲ τοῖς προκειμένοις τὸ ̔Ο θεὸς ἐν τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν, ἡτοίμασε δὲ οὐρανοὺς ἐν φρονήσει. σύνεσις καὶ φρόνησις δι' η ς ἑτοιμάζονται καὶ στερεοῦνται οἱ οὐρανοί, τίς α ν α λλη ει η η σοφία τοῦ Δι' η ς πάντα γεγένηται, περὶ η ς ὁ θεολόγος φησὶ Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία. ̓Αλλὰ γὰρ καὶ οἱ φοροῦντες τὴν εἰκόνα τοῦ ἐπουρανίου νοητῶς οὐρανοὶ ο ντες γίνονται. ἑτοιμάζονται τοιοῦτοι ἐν τῇ προδεδηλωμένῃ συνέσει τε καὶ φρονήσει θεοῦ. καὶ ἡ γῆ στερεοῦται ἐπὶ τὸ υ δωρ ἡ τὸν ὑπὸ ̓Ιησοῦ βαλλόμενον σπόρον πρὸς τὸ καρποφορῆσαι δεξαμένη.","english":"...it truly befits this same one to be called God), according to this signification of divinity both angels and divine powers might be called gods, as the apostle says: \"As there are many gods and many lords in heaven and on earth,\" because all those called gods after the Trinity are such by participation in divinity. But the Savior is not so, but is God by essence; therefore he makes gods those who partake of him. He is called only-begotten God; for he alone is true God from true God, being God according to the same things as the Father, because he is consubstantial with the one who begot him. In addition to being God of gods, he is also Lord of lords, of those in heaven and on earth who have kinship with the holy principalities and powers and dominions. For he alone was recorded to do wondrous things; for the Father, remaining in the Son, does the works. But also to him who makes the heavens in understanding and establishes the earth upon the water, again confession must be made. And there accords with what has been said: \"God founded the earth in wisdom, and prepared the heavens in prudence.\" Understanding and prudence, by which the heavens are prepared and established—who would say this is the wisdom through which all things came to be, concerning which the theologian says: \"Christ, the power of God and the wisdom of God\"? But indeed those who bear the image of the heavenly one, being spiritually heavens, become such. Such are prepared in the previously indicated understanding and prudence of God. And the earth is established upon the water—the earth that received the seed sown by Jesus so as to bear fruit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":651,"ref":"p651","source":"ἐν τοῖς ῥευστοῖς γὰρ καὶ προσκαίροις τοῦ βίου πράγμασιν υ δατι ἀλληγορικῶς ε τι διατριβούσας στερέωσιν καὶ εὐτονίαν ε σχεν ἐπὶ τῷ πληρέστατα καρποφορῆσαι. Φῶτα μεγάλα μόνος ποιήσας διὰ τοῦ εἰπεῖν Γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ· εἰς ἐξουσίαν τῆς ἡμέρας τὸν η λιον καὶ εἰς ἐξουσίαν τῆς νυκτὸς τὴν σελήνην καὶ τοὺς ἀστέρας ε ταξεν, ὡς καὶ ἐν τῇ κοσμοποιΐᾳ ει ρηται γεγονέναι τὸν η λιον εἰς ἀρχὰς τῆς ἡμέρας καὶ τὴν σελήνην εἰς ἀρχὰς τῆς νυκτὸς καὶ τοὺς ἀστέρας. Οὐ μικρὸν δὲ ἡμῖν εἰς εὐταξίαν ζωῆς καὶ εἰς αὐτὴν τὴν ζωὴν ταῦτα συντελεῖται τὰ στοιχεῖα τρέφοντα καρποὺς πεπαίνοντα, ω ν α νευ ζῆσαι οὐκ ε νι, καιροὺς ἡμῖν δεικνῦντα, ω ρας\n\nχαρακτηρίζοντα, δρόμους ἡμέρας καὶ νυκτὸς εἰκάζοντα, ὁδοιπόρους γῆς καὶ θαλάττης ὁδηγοῦντα, μυρίαν ἑτέραν χρείαν παρεχόμενα. ει δες πῶς εἰς τὸν αἰῶνα τὸ ε λεος αὐτοῦ. Καὶ πρὸς διάνοιαν δὲ Αἰγύπτου τροπικῶς τοῦ περὶ γῆν κόσμου ὑπάρχοντος, τὰ ταύτης δοκοῦντα πρωτότοκα ἐπ' εὐεργεσίᾳ τοῦ ̓Ισραὴλ ὑπὸ θεοῦ πατάσσεται. παταχθέντων γὰρ τούτων ὁ θεὸν ὁρῶν νοῦς ε ξω αὐτῆς γίνεται ὑπὸ θεοῦ ποδηγούμενος. ἐξάγει δὲ τὸν ̓Ισραὴλ ὁ θεὸς ἐξ αὐτοῦ τοῦ μεσαιτάτου τῆς ἀλληγορικῆς Αἰγύπτου καλουμένης τῷ λόγῳ καὶ τῇ σοφίᾳ αὐτοῦ, βραχίονος καὶ κραταιᾶς χειρὸς αὐτοῦ ὀνομαζομένης. καὶ περὶ Χριστοῦ δὲ ῥηθείη ταῦτα, ἐπεὶ κατὰ τὴν ἐπιστολὴν ̓Ιούδα ὁ τὸν λαὸν ἐξ Αἰγύπτου σώσας ̓Ιησοῦς ἐστι. κραταιὰν δὲ χεῖρα καὶ ὑψηλὸν βραχίονα ῥητέον τὴν παραδοξοποιὸν ἐνέργειαν καὶ δύναμιν αὐτοῦ.","english":"For in the flowing and temporary affairs of life, those who spend their time allegorically at the water gained stability and strength so as to bear fruit most fully. Having alone made the great lights by saying, \"Let there be lights in the firmament of heaven,\" he appointed the sun for rule over the day and the moon and the stars for rule over the night, as also in the creation of the world it is said that the sun was made for the beginnings of the day and the moon for the beginnings of the night and the stars. Nor do these elements contribute little to us for the good order of life and to life itself, nourishing fruits, ripening them—without which it is not possible to live—showing us seasons, marking hours, portraying the courses of day and night, guiding travelers on land and sea, and providing countless other needs. You have seen how his mercy endures forever. And allegorically, since Egypt is the world that is about the earth, the things of Egypt that seem to be firstborn are struck by God for the benefit of Israel. For when these are struck, the mind that sees God comes to be outside it, guided by God. And God brings Israel out from the very midst of what is allegorically called Egypt by his word and his wisdom, which is named his arm and mighty hand. And these things might also be said concerning Christ, since according to the epistle of Jude, Jesus is the one who saved the people out of Egypt. And the mighty hand and exalted arm must be called his wonder-working activity and power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":652,"ref":"p652","source":"Οὐκ εἰς μίαν διαίρεσιν ἀλλ' εἰς πλείονας καταδιεῖλεν ὁ θεὸς τὴν ἐρυθρὰν θάλασσαν ἐπὶ τῷ τὸν ̓Ισραὴλ ὡς ἐπὶ ξηρᾶς βαδίζοντα ἐξαχθῆναι ἐκ μέσου αὐτῆς ὑπὸ θεοῦ. παραδέδοται δὲ εἰς δώδεκα διαιρέσεις ἐπὶ τῷ δώδεκα διόδους ει ναι, ο πως ἑκάστη τοῦ ̓Ισραὴλ φυλὴ ἰδίαν διάβασιν ε χουσα διέλθοι. Καὶ ταῦτα μὲν κατὰ τὸ ῥητόν· πρὸς δὲ διάνοιαν ὁ τῶν ἀνθρώπων βίος πολλάκις καὶ ἐν τοῖς ε μπροσθεν ει ρηται θάλασσα, η νπερ κυμάτων καὶ πολλῆς ἁλμυρότητος καὶ ταραχῆς πεπληρωμένην διοδεύσιμον ἡμῖν ὁ τοῦ θεοῦ λόγος παρέχει, ἀναστελλόμενος καὶ διϊστῶν τὰς ἐκ παθῶν ἐπιθεμένας τρικυμίας ἐπὶ τῷ, ἀναξηρανθέντων τῶν παθῶν πάσης τῆς ὑγρότητος αὐτῶν ὑπὸ θεοῦ κωλυομένης, διοδεύσιμον ἡμῖν γενέσθαι, καταποντιζομένων ἐν αὐτῇ τοῦ νοητοῦ Φαραὼ καὶ πάσης τῆς ἐκ δαιμόνων καὶ πνευμάτων ἀκαθάρτων, συμπληρουμένης δυνάμεως αὐτοῦ ω σπερ εὐτελεστάτην κόνιν ἐκτινάσσοντος αὐτοὺς εἰς αὐτὴν τοῦ θεοῦ. Τυγχάνοντας περὶ τὸ ἀπατᾶν δεινοὺς τῷ σοφιστικῶς παρεσκευᾶσθαι, ἐπεὶ ̓Αμορραῖοι ἑρμηνεύονται λαλητοὶ η τοι παραπικραίνοντες καὶ ὁ τούτων βασιλεὺς Σηὼν πειρασμὸς η παροργισμός, τίνας δὲ α λλους παραπικραίνοντας καὶ λαλητοὺς ἡγεῖσθαι ἐχρῆν η τοὺς διὰ σοφιστικῶν λόγων παραπικραίνοντας τοὺς τῆς ἀληθείας ἐχθροὺς καὶ ἐπὶ τῇ πρὸς τὸ ἀπατᾶν παρασκευῇ λαλεῖσθαι καὶ βεβοῆσθαι θέλοντας καὶ πειράζειν καὶ παροργίζειν σκοπὸν ε χοντας;","english":"God divided the Red Sea not into one division but into several, so that Israel, walking as on dry land, might be led out from its midst by God. It is handed down that it was divided into twelve divisions, so that there might be twelve passages, in order that each tribe of Israel might pass through having its own crossing. These things are according to the literal sense. But with respect to the deeper meaning, the life of men has often also been called in what was said before a sea, which, filled with waves and much saltiness and turmoil, the word of God makes passable for us, checking and parting the surges that rush upon us from the passions, so that—once the passions have been dried up, all their moisture being held back by God—it may become passable for us, while the intelligible Pharaoh and all the power of demons and unclean spirits is drowned in it, God casting them into it like the most worthless dust. Since those who are skilled at deceiving are formidable because they are sophistically equipped—for the Amorites are interpreted as \"talkers,\" that is, \"provokers,\" and their king Sihon as \"temptation\" or \"provocation\"—whom else ought one to regard as provokers and talkers than those who by sophistical arguments provoke the enemies of the truth, and who wish to be talked about and cried up for their preparation for deception, and who have as their aim to tempt and provoke?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":653,"ref":"p653","source":"̓Αλλὰ καὶ ἐπεὶ Βασὰν αἰσχύνη ἑρμηνεύεται σύμβολον ου σα τῆς καταισχυνούσης τοὺς πράττοντας κακίας, ἀκολούθως καὶ ὁ ταύτης βασιλεὺς Ωγ σὺν τῷ Σηὼν βασιλεῖ τῶν ̓Αμορραίων πατάσσεται καὶ ἀποκταίνεται, ο πως δοθῇ τῷ ̓Ισραὴλ ἡ γῆ αὐτῶν, η ν κακῶς ἐκράτουν σοφιστικῶς καὶ μετὰ μοχθηρᾶς ε ξεως περὶ τὴν τῶν πραγμάτων διατρίβοντες φύσιν δοκοῦντες βασιλεύειν αὐτῆς· ἀλλὰ ἀφαιρεθεῖσα αὐτῶν ἡ ἑρμηνευομένη γῆ αὐτῶν εἰς κατάσχεσιν τῷ ̓Ισραὴλ δίδοται ἐπὶ τῷ κληρονομεῖν αὐτήν, δοῦλος γνήσιος τοῦ πάντων αἰτίου τυγχάνων. Καὶ ταπεινωθέντων δὲ ἡμῶν δι' ἀτυφίαν, μνημονεύει ἡμῶν καὶ λυτροῦται ἡμᾶς.\n\n1203 Γίνεταί μοι ἡ ἐξομολόγησις ἐπὶ τῷ ἐλέει σου καὶ τῇ ἀληθείᾳ σου, ἐπείπερ πολλάκις ἐλεηθεὶς καὶ θεωρήσας τὴν φωτισθεῖσάν μοι παρὰ σοῦ ἀλήθειαν ἐρρύσθην πάσης κακίας καὶ τῆς συγγενοῦς αὐτῆς ἀπάτης, τοῦ ἐλέους σου α φεσίν μοι ἁμαρτημάτων παρέχοντος, τῆς δὲ ἀληθείας σου ἐκτός με πλάνης πάσης ποιούσης. ἀλλ' ἐπείπερ τὸ δοθέν μοι παρὰ σοῦ λόγιον ἐμεγάλυνας ἐξαρτήσας αὐτὸ τῆς σῆς προσηγορίας ὡς σὸν χρηματίσαι λόγιον, προσκυνήσω πρὸς ναὸν τὸν α γιόν σου καὶ ἐξομολογήσομαι τῷ ὀνόματί σου, χάριν ὁμολογῶν ἐπὶ τῷ μεγαλύνεσθαί μοι τὸ λόγιόν σου· τότε γὰρ μεγαλύνεταί μοι, ο ταν προκόπτων κατ' αὐτὸ ἐπὶ τὸ τελειωθῆναι ἐπείγομαι. δ Φέρεται καὶ ἑτέρα γραφὴ λέγουσα Οτι ἐμεγάλυνας ἐπὶ πάντας τὸ ο νομα τὸ α γιόν σου. πότε δὲ πληροῦται τοῦτο, η ο ταν ἐν","english":"But also, since Bashan is interpreted as a shame that is a symbol of the vice that puts to shame those who practice it, accordingly its king Og, together with Sihon king of the Amorites, is struck down and killed, so that their land might be given to Israel—the land which they wickedly and sophistically held, spending their time with a depraved disposition concerning the nature of things and seeming to rule over it. But their land, which is interpreted, having been taken away from them, is given to Israel for possession, to inherit it, since Israel is a genuine servant of the cause of all things. And when we have been humbled through freedom from vanity, he remembers us and redeems us.\n\nMy confession becomes mine on account of your mercy and your truth, since, having often been shown mercy and having contemplated the truth that was enlightened for me by you, I was delivered from every vice and from the deceit akin to it, your mercy granting me forgiveness of sins, and your truth making me free from all error. But since you have magnified the oracle given to me by you, attaching it to your own name so that it is called your oracle, I will worship toward your holy temple and confess your name, acknowledging thanks because my oracle is magnified; for then it is magnified for me, when, progressing by it, I hasten toward being perfected. Another reading is also brought forward, saying, \"Because you have magnified your holy name above all.\" And when is this fulfilled, except when in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":654,"ref":"p654","source":"τῷ ὀνόματι ̓Ιησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, πάσης γλώσσης ἐξομολογουμένης ο τι κύριος ̓Ιησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός, ἀπαγγέλλοντος τοῦ υἱοῦ τὸ τηνικαῦτα τὴν πατρὸς προσηγορίαν τοῖς γεναμένοις αὐτοῦ ἀδελφοῖς· μόνος γὰρ ου τος ἐλήλυθεν ἐν ὀνόματι τοῦ πατρός, ι να μεγαλυνθῇ ἐπὶ πάντας τὸ ο νομα τὸ α γιον τοῦ θεοῦ. Μανθάνομεν λέγειν ἐν εὐχῇ ̔Αγιασθήτω τὸ ο νομά σου. ω σπερ δὲ τὸ ἁγιαζόμενον ο νομα τοῦ θεοῦ οὐκ ἐκ βεβήλου α γιον γίνεται ἀλλ' ἀποδεικνύμενον τοιοῦτον τυγχάνει, ου τως οὐ κατ' αυ ξησιν μεγαλύνεται ὡς ἐκ μικροῦ μέγα γενέσθαι, ἀλλὰ φανερουμένης τῆς μεγαλειότητος αὐτοῦ. 1205 ̔Ο ἀδιαλήπτως προσευχόμενος καὶ τοῦτο ἐνεργῶν πνεύματι καὶ νῷ, Προσεύξομαι, λέγων, πνεύματι, προσεύξομαι δὲ καὶ τῷ νοΐ, ἐφ' ἑκάστης ἡμέρας ε χει θεὸν ὑπακούοντα, ὑπὲρ ου γέγραπται Εὐχαῖς δὲ δικαίων ὑπακούει, καὶ ̓Οφθαλμοὶ κυρίου ἐπὶ δικαίοις καὶ ω τα αὐτοῦ εἰς δέησιν αὐτῶν. Ευ χεται δὲ θεὸν ε χειν κηδεμόνα οὐκ ὀλιγωροῦντα οὐδὲ καταφρονοῦντα αὐτοῦ ἀλλὰ πολυωροῦντα αὐτὸν ἐν τῇ προνοητικῇ αὐτοῦ δυνάμει. Διὰ τὸ φρονεῖν τὰ ἐπίγεια καὶ ζητεῖν τὰ κάτω καὶ πρόσκαιρα χρηματίζοντες Λαοὶ τῆς γῆς, περὶ ω ν ἡ προφητεία ἐνταῦθά φησιν τὴν δ' αἰτίαν τοῦ θέλειν με αὐτοὺς πάντα τὰ ῥήματα τοῦ στόματός σου α ἐλάλησας ἐν τῷ νόμῳ καὶ τοῖς προφήταις περὶ τῆς κλήσεως αὐτῶν–εἰ γὰρ καὶ μὴ ἀκροαταὶ τῶν σῶν λογίων εἰσίν, ἀλλ' ου ν δυνάμει ο σον ἐπὶ τῷ προεγνῶσθαι αὐτῶν τὴν πίστιν η κουσαν αὐτά.","english":"At the name of Jesus every knee shall bow, of those in heaven and on earth and under the earth, and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father, when the Son at that time declares the Father's name to those who have become his brothers; for he alone has come in the name of the Father, so that the holy name of God may be magnified over all. We learn to say in prayer: Hallowed be your name. And just as the name of God, when it is hallowed, does not become holy from something profane, but is shown to be such, so too it is not magnified by increase, as though from small it became great, but by the manifestation of his majesty. 1205 He who prays without distraction and does this in spirit and mind, saying, \"I will pray with the spirit, and I will pray with the mind also,\" has God listening to him each day, concerning whom it is written, \"He hears the prayers of the righteous,\" and \"The eyes of the Lord are upon the righteous, and his ears are open to their supplication.\" And he prays to have God as his guardian, one who neither neglects nor despises him but watches over him in his providential power. Because they mind earthly things and seek the things below and temporal, they are called Peoples of the earth, about whom the prophecy here speaks—and the reason for their wanting all the words of your mouth which you spoke in the law and the prophets concerning their calling—for even if they are not hearers of your oracles, yet in power, insofar as their faith was foreknown, they have heard them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":655,"ref":"p655","source":"διὸ καὶ βούλομαι φθάσαι ἐπ' αὐτοὺς τῷ ᾳ δειν ἐμμελῶς καὶ μουσικῶς ἐν ταῖς ὁδοῖς σου η τοι ταῖς γραφαῖς, α ς ὁδεύων τις διὰ μελέτης καὶ ε ξεως συνεχοῦς ᾳ δειν ἐν αὐταῖς ἀπαγγέλλων τὰς ἐξ αὐτῶν νοήσεις. Εἰ δὲ καὶ τὰς ἀρετὰς ὁδοὺς κυρίου λέγει τις, καὶ ταύτας τις ὁδεύων ᾳ δει ἐπινικίους ᾠδὰς κατὰ τῶν πάλαι τὴν κακίαν ἐνεργούντων ἐν αὐτοῖς. η ᾳ δει ἐν ταῖς ὁδοῖς κυρίου ὁ περὶ ἑκάστης ἐνεργείας ἐναρέτου λόγον ε χων ἀποδοῦναι, δι' αὐτῶν τῶν κατ' αὐτὰς πράξεων φωνὴν ἐμμελῆ ἀφιείς. Ταῦτα δὲ πάντα κατορθωθήσεται, ἐπείπερ καὶ μεγάλη ἡ τελεσιουργοῦσα ταῦτα κυρίου δόξα, περὶ η ς λέγεται πρὸς τὴν ̔Ιερουσαλὴμ Καὶ ἡ δόξα κυρίου ἐπὶ σὲ ἀνατέταλκε, καὶ τὸ Οψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ ἡμῶν, ἐπείπερ ὀφθήσεται ἡ δόξα κυρίου. τίς δ' α ν ει η αυ τη η ὁ σωτήρ, ἀπαύγασμα τῆς δόξης τοῦ θεοῦ καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ ὑπάρχων; Φέρεται ἀντὶ τοῦ Λαοὶ Βασιλεῖς ου τως· ̓Εξομολογησάσθωσάν σοι, κύριε, πάντες οἱ βασιλεῖς τῆς γῆς. καὶ συμφωνίαν γε ε χουσιν ἀμφότεραι αἱ λέξεις τῷ ἐπὶ τῷ βασιλεύειν κεκλῆσθαι τοὺς ἐξομολογουμένους τῷ κυρίῳ λαοὺς ἐσομένους βασίλειον ἱεράτευμα καὶ ε θνος α γιον· ο θεν καὶ πρός τινος αὐτῶν γράφεται Καὶ ο φελόν γε ἐβασιλεύσατε, ι να καὶ ἡμεῖς ὑμῖν συμβασιλεύσωμεν. Οὐ περὶ τοῦ πατρὸς μόνου ἀλλὰ καὶ περὶ τοῦ υἱοῦ ταῦτα λεκτέον κρατοῦντος πάντων τῶν δι' αὐτοῦ γεγενημένων καὶ ἐν αὐτῷ συνεστηκότων ω ν καὶ πρὸ πάντων ἐστίν· ο θεν καὶ ἐπ' αὐτοῦ τέτακται ἡ παντοκράτωρ προσηγορία ὡς ἐν Ζαχαρίᾳ τῷ προφήτῃ.","english":"Therefore I too wish to come upon them, to sing skillfully and musically in your ways—that is, in the Scriptures—which a person, traveling through them by meditation and continuous practice, sings, declaring the understandings derived from them. But if someone also calls the virtues the ways of the Lord, then one traveling through these too should sing songs of victory against those who of old worked evil within them. He sings in the ways of the Lord who is able to give an account of each virtuous activity, sending forth a melodious voice through the very deeds performed in accordance with them. And all these things will be accomplished aright, since great is the glory of the Lord that brings them to perfection, concerning which it is said to Jerusalem: And the glory of the Lord has risen upon you, and: All flesh shall see the salvation of our God, since the glory of the Lord shall be seen. And who would this be but the Savior, who is the radiance of the glory of God and the express image of his substance? Instead of Peoples, Kings, it is rendered thus: Let all the kings of the earth give thanks to you, O Lord. And both expressions are in agreement with the fact that those who give thanks to the Lord are called to reign, being destined to become a royal priesthood and a holy nation; whence also it is written by one of them: And would that you did reign, that we also might reign with you. These things must be said not of the Father alone but also of the Son, who holds sway over all things that came into being through him and consist in him, and of which he is before all; whence also the title Almighty is assigned to him, as in Zechariah the prophet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":656,"ref":"p656","source":"Εἰ καί τινα ου ν ἐν οι ς καθορᾷ ὁ ὑψηλὸς κύριος ταπεινοῖς ὑψηλά ἐστι τῷ οὐρανίῳ η καὶ ε τι ὑπεραναβεβηκυίας φύσεως ει ναι, ἀλλ' ου ν γε καὶ ταῦτα ἀπὸ μακρόθεν γινώσκει πόρρω αὐτοῦ τυγχάνοντα τῇ τῆς ὑπάρξεως ἐξαλλαγῇ. Τούτῳ ο μοιον τὸ ἀποστολικὸν ε χον ου τως· Μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοί, ἀλλὰ δότε τόπον τῇ ὀργῇ· οι δαμεν γὰρ τὸν εἰπόντα Ἐ μοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει κύριος. Τουτέστιν ἡμᾶς τοὺς ἀνθρώπους μὴ παρίδῃς, ἀοράτων ἐχθρῶν φονικῶς διακειμένων καθ' ἡμῶν. Καθ' η ν προκόπτων τοῖς ε μπροσθεν ἐπεκτείνομαι, μέχρι φθάσω εἰς τὸ βραβεῖον τῆς α νω κλήσεως. Θαυμαστὸν δὲ οὐδὲν εἰ τὰ κατ' ἐμὲ πάντα ε γνως, φησί· καὶ γὰρ τὰ πάντα ἐπίστασαι οὐχ ἁπλῶς αὐτὰ θεωρῶν\n\nἀλλὰ καὶ τὰς ἀρχὰς καὶ τὰ τέλη αὐτῶν καὶ τὰς αἰτίας δι' α ς γέγονε καὶ τί περὶ αὐτὰς ε σται μετὰ τὴν κοσμικὴν ποικιλίαν. πάντων ου ν τὴν γνῶσιν ε χων πλάσας με, τὴν χεῖρά σου ἐπ' ἐμὲ ε θηκας, ι ν' ῃ πρῶθ' υ στερον τὸ λεγόμενον. θεὶς ἐπ' ἐμὲ τὴν χεῖρά σου χοῦν καὶ πηλὸν ο ντα ε πλασάς με α νθρωπον, ὡς ε καστον τῶν συνετῶν τοῦτο λέγειν Αἱ χεῖρές σου ἐποίησάν με καὶ ε πλασάν με, καὶ α λλως Μνήσθητι ο τι πηλόν με ε πλασας. Δυνατὸν δὲ καὶ ου τω· πλάσας με σὺ οὐκ ἠρκέσθης τῷ πεποιηκέναι με, ἀλλὰ καὶ τὴν χεῖρά σου ἐπ' ἐμὲ ἐπέθηκας ἐπὶ τῷ βελτιοῦν καὶ φρουρεῖν με καὶ ὑψοῦσθαι ὑπ' αὐτῆς. ἀμέλει γοῦν ὁ τὴν δωρεὰν ταύτην ἐπιστάμενος καὶ ἑτέροις συμβουλεύει, Ταπεινώθητε, λέγων, ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ, ι να ὑψώσῃ ὑμᾶς ἐν καιρῷ, ω στε ὑπ' αὐτὴν ἠσφαλισμένων ὑμῶν μηδεμίαν ἐπήρειαν η ἐπιβουλὴν δύνασθαι γενέσθαι·","english":"Even if certain things that the exalted Lord observes among those who are lowly are lofty for the heavenly one, and are of a nature that has advanced even beyond, yet he knows these too from afar, since they are far from him by the change of their existence. Similar to this is the apostolic saying: Do not avenge yourselves, beloved, but give place to wrath; for we know the one who said, Vengeance is mine, I will repay, says the Lord. That is: do not overlook us, we humans, while invisible enemies are murderously disposed against us. Advancing according to this, I stretch forward to the things ahead, until I reach the prize of the upward calling. And it is no wonder, he says, if you have known all things that concern me; for you know all things, not simply observing them, but also their beginnings and their ends and the causes through which they have come to be, and what will be concerning them after the cosmic variety. Having, therefore, the knowledge of all things, you formed me and laid your hand upon me, so that what is said might be first and later. Having laid your hand upon me, being dust and clay, you formed me a human, so that each of the understanding might say this: Your hands made me and formed me, and otherwise: Remember that you formed me as clay. And it is possible also thus: having formed me, you were not satisfied with having made me, but you also laid your hand upon me, for the purpose of improving and guarding me and of my being exalted by it. At any rate, the one who knows this gift also advises others, saying, Be humbled under the mighty hand of God, so that he may exalt you in time, so that, being secured under it, no assault or plot may be able to come upon you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":657,"ref":"p657","source":"Οὐδεὶς γὰρ ἁρπάζει ἐκ τῆς χειρὸς τοῦ πατρός. μόνους γὰρ τοὺς ἀπωσθέντας ἀπ' αὐτῆς διαπάσουσιν οἱ ἀόρατοι ἐχθροί. 1212 ̓Επιστήσας ὡς πάντων γνῶσιν ε χεις εἰς θαυμαστὸν η λθον. ἀλλ' εἰ καὶ ἐπιστήσας ἐθαύμασά σου τὴν γνῶσιν, ἀλλ' ου ν γε ε τι θέλοντός μου κατανοεῖν αὐτὴν ὑπὲρ ἐμὲ γεγενημένην κεκραταίωται, ὡς μὴ δυνηθῆναί με πρὸς αὐτήν. τούτῳ συνᾴδει τὸ ἐν τῷ ̓Εκκλησιαστῇ Ει πα Σοφισθήσομαι, καὶ αὐτὴ ἐμακρύνθη ἀπ' ἐμοῦ ὑπὲρ ο η ν, καὶ βαθὺ βάθος, τίς εὑρήσει αὐτήν; ἀλλὰ καὶ ὁ Παῦλος τὰς αὐτὰς ἀφῆκε φωνὰς φάσκων Ω βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ. καὶ αὐτὸς ταῦτ' ει πεν, ἐπείπερ οὐ δύναται πρὸς τὴν γνῶσιν τοῦ θεοῦ κραταιωθεῖσαν ὑπὲρ αὐτόν. Δύναται καὶ τὸ ἐξ ἐμοῦ προσκείμενον δηλοῦν ο τι ἐξ ἐμοῦ καὶ τῶν κατ' ἐμὲ πραγμάτων θαυμαστὴ ἡ γνῶσίς σου ἀνεφάνη μοι· καθὸ κραταιωθείσης αὐτῆς οὐκέτι ἀντισχεῖν η προσβαλεῖν αὐτῇ δυνήσομαι. Εἰ δὲ καὶ περὶ γνώσεως θεοῦ, η ς αὐτὸς ε χει ὁ α γιος περὶ αὐτοῦ ὡς οι ός τέ ἐστι διαλαμβάνων, τὰ προκείμενα διαλέγεται, συνεπισκέψῃ. Θεολογήσας τὰ περὶ τοῦ προγνώστην ει ναι τὸν θεὸν καὶ πάντων ἐπιστήμην ε χειν καὶ σύνεσιν, μέτεισιν ἐπὶ τὸ πανταχοῦ ει ναι αὐτὸν εἰπεῖν. φησὶ γοῦν πρὸς αὐτὸν τὸν θεολογούμενον· Εἰ πνεῦμά σου πεπλήρωκε τὴν οἰκουμένην, ποῦ πορευθῆναι ἀπ' αὐτῆς δυνήσομαι; ἀλλ' ἐπεὶ καὶ τὸ πρόσωπόν σου ἐπισκοπεῖ καὶ ἐφορᾷ τὰ ο λα, ποῦ φυγεῖν ἀπ' αὐτοῦ δυνήσομαι; ἀνελθὼν γὰρ εἰς οὐρανὸν παρόντος σου λαμβάνων φαντασίαν· α ν εἰς τὸν ᾳ δην γένωμαι, συνόντα σε βλέπω.","english":"For no one snatches from the hand of the Father. For the invisible enemies will tear away only those who have been thrust away from it. Having considered that you have knowledge of all things, I came to marvel. But even if, having considered, I marveled at your knowledge, yet when I wish further to contemplate it, it has been strengthened beyond me, so that I am unable to reach it. With this agrees what is in Ecclesiastes: If I become wise, this very thing has been far from me beyond what it was, and a deep depth—who will find it? But Paul too uttered the same words, saying: O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! And he said these things because he cannot reach the knowledge of God, which has been strengthened beyond him. What is added, \"from me,\" can also mean that from me and from the things that pertain to me your knowledge has appeared to me as marvelous, inasmuch as, when it has been strengthened, I shall no longer be able to withstand or approach it. But if he is also discoursing on the knowledge of God which the saint himself has concerning him, as far as he is able to comprehend, consider it as well. Having spoken theologically about God's being foreknowing and having knowledge and understanding of all things, he proceeds to say that he is everywhere. For he says to God himself, who is being spoken of theologically: If your Spirit has filled the inhabited world, where shall I be able to go from it? But since your face also oversees and watches over all things, where shall I be able to flee from it? For having gone up to heaven, I receive an impression of your presence; if I come to Hades, I see you present with me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":658,"ref":"p658","source":"εἰ δὲ ἐν οὐρανῷ καὶ ἐν ᾳ δῃ ἡ παρουσία σου γνωρίζεται, καὶ ἐν τοῖς μεταξὺ χωρίοις δηλονότι τυγχάνεις· Οὐχὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ, λέγει κύριος, ω ς φησιν ὁ προφήτης· ἀλλὰ καὶ ἐν αὐτῇ τῇ θαλάσσῃ τοῖς ζητοῦσί σε ἐμφανίζῃ, ὡς ἡ ἑπομένη παρίστησι λέξις. διὸ καὶ τῶν θεολόγων τις πρὸς ε καστον τῶν ἀκροωμένων ε φη Καὶ γνώσῃ τῇ διανοίᾳ ο τι ὁ θεὸς ἐν τῷ οὐρανῷ α νω καὶ ἐπὶ τῆς γῆς κάτω καὶ οὐκ ε στιν ε τι πλὴν αὐτοῦ. παρίστησι δὲ πανταχοῦ οὐ τοπικῶς διατρίβων ἀλλὰ δημιουργικῶς καὶ προνοητικῶς τοῖς πᾶσιν ἐπιχωριάζων. ει ρηται γοῦν περὶ τοῦ μονογενοῦς λόγου ὡς α ρα πάντα ἐν αὐτῷ συνέστηκεν· εἰ δ' ἐν αὐτῷ συνέστηκε τὰ πάντα, οὐδὲν τῶν ἐν αὐτῷ συνεστηκότων ἀπολείπεται αὐτοῦ. Μανθάνομεν δὲ καὶ ἐκ τῶν προκειμένων τὴν τριάδα θεολογουμένην. πνεῦμα γὰρ θεοῦ τὸ α γιον πνεῦμα πολλάκις ει ναι ἀποδέδεικται καὶ πρόσωπον αὐτοῦ, ὁ μονογενὴς αὐτοῦ υἱὸς εἰκὼν τυγχάνων αὐτοῦ ο ντος θεοῦ ἀοράτου, ἀλλὰ καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ τοῦ θεοῦ εἰρημένος. καὶ ἐντεῦθεν μανθάνομεν μὴ κτίσμα ει ναι τὸ θεοῦ πνεῦμα, αὐτῷ τῷ θεῷ καὶ τῷ προσώπῳ αὐτοῦ συναπτόμενον. πολλάκις γὰρ ἀποδέδεικται ὡς οὐδέποτε μετὰ τῆς κτίσεως ἀλλ' ἀεὶ μετὰ τοῦ πατρὸς καὶ υἱοῦ συνάπτεται. Μονονουχὶ τοῦτο παρίστησιν ο τι, ἐμοῦ τυγχάνοντος γενητοῦ, τὸ μεταβαίνειν τοπικῶς καὶ ἀναβαίνειν, σοῦ δὲ τὸ τυγχάνειν καὶ ἱδρῦσθαι ἐκεῖ ἐν τῷ πεποιηκέναι αὐτὸν καὶ στρέφειν αὐτόν, ἀλλὰ καὶ τὸ καταβῆναι εἰς τὸν ᾳ δην ὁμοίως μεταβατικῶς ε χω, σοῦ ο ντος ἐκεῖ προνοίας","english":"But if your presence is made known in heaven and in Hades, then you are evidently also in the places between; \"Do I not fill heaven and earth?\" says the Lord, as the prophet says. But you also reveal yourself in the sea itself to those who seek you, as the following text sets forth. Therefore one of the theologians also says to each of his hearers: \"And you shall know in your mind that God is in heaven above and on the earth below, and there is no other besides him.\" He sets this forth as being everywhere, not dwelling in a place but by his creative and providential power visiting all things. For it has been said of the only-begotten Word that all things consist in him; and if all things consist in him, none of the things that consist in him is left apart from him. And from the preceding we learn the Trinity being theologized. For the Holy Spirit is often shown to be the Spirit of God and his own person; the only-begotten is his Son, being the image of him who is invisible God, but also called the express image of his person, of God himself. And from this we learn that the Spirit of God is not a creature, being joined to God himself and to his own person. For it has often been shown that he is never joined with the creation but always with the Father and the Son. He sets forth almost this very thing: that, since I am a created being, to change place and to ascend belongs to me, but to be and to be established there belongs to you, in that you have made him and turn him; but also to descend into Hades I likewise have in a change of place, while you are there by providence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":659,"ref":"p659","source":"παρουσίᾳ. διὸ οὐκ ἐν τόπῳ θεός· εἰ γὰρ πανταχοῦ ἐστιν, οὐ μεταβαίνων ἐξ ἑτέρου εἰς ε τερον τόπον οὐδ' αυ ὑφ' ἑκάστου περιοριζόμενος οὐδὲ ὑπὸ α μα πάντων τῶν τόπων περιγραφόμενος δηλονότι παρουσίᾳ δημιουργικῇ καὶ προνοητικῇ διὰ πάντων χωρεῖ, ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν ὑπάρχων κατὰ φιλοσοφίαν ἀποστολικήν. 1214 ̓Εσκόπησα, φησί, μὴ α ρα ταῖς πτέρυξι τῆς νοήσεως χρησάμενος ὑπερβὰς τὴν θάλασσαν καὶ τὸν ὠκεανὸν αὐτὸν ἐν τοῖς ἐσχάτοις γεγενημένος δυνήσομαι πορευθῆναι ἀπὸ τοῦ πνεύματός σου καὶ φυγεῖν σου τὸ πρόσωπον, κἀκεῖ τὴν δραστήριον καὶ προνοητικήν σου χεῖρα καὶ αὐτὴν τὴν ὑπερβάλλουσαν δεξιάν σου ἐνεργοῦσαν τεθέαμαι, ὡς αὐτὸ τοῦτο τὸ κατεσκηνωκέναι με προειρημένῃ ἀκολουθίᾳ ἐν τοῖς ἐσχάτοις τῆς θαλάσσης κατορθῶσθαί μοι, τῆς χειρός σου ὁδηγούσης με καὶ κατεχούσης με τῆς δεξιᾶς σου. εἰ γὰρ καὶ ὠκεανὸς ἀπέραντος, ἀλλ' ου ν καὶ οἱ μετ' αὐτὸν κόσμοι ταῖς τοῦ δεσπότου διαταγαῖς διϊθύνονται· πάντα γὰρ τὰ πρὸς αὐτοῦ γεγενημένα, ο ποι ποτ' ε στι, ταγαῖς τῆς ἑαυτοῦ προνοίας διοικούμενά μοι ἰθύνεται.","english":"by his presence. Therefore God is not in a place; for if he is everywhere, he does not pass from one place to another, nor is he bounded by each one, nor circumscribed by all places together, but evidently by his creative and providential presence he pervades all things, being over all and through all and in all, according to the apostolic philosophy. \"I have looked,\" he says, \"lest perhaps, using the wings of thought and crossing over the sea and Ocean himself, having come to be in the uttermost parts, I should be able to go from your Spirit and flee from your face, and there I have beheld your active and providential hand and your right hand itself, which surpasses all, at work, so that this very thing—that I have encamped, in the sequence previously mentioned, in the uttermost parts of the sea—has been accomplished for me, your hand guiding me and your right hand holding me. For even if Ocean is boundless, yet the worlds after it also are directed by the ordinances of the Master; for all things that have come to be from him, wherever they are, being administered by the ordinances of his own providence, are guided for me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":660,"ref":"p660","source":"1215 ̓Επεὶ φωτισθεὶς ὑπὸ τῆς γνώσεως τοῦ κυρίου ἐν ο ρθρῳ ἐν ἀρχῇ τῆς ἡμέρας γεγονέναι δόξας διενοήθην ταῖς πτέρυξι ταῖς νοηταῖς καθ' α ς ἐπτέρωται πᾶσα λογικὴ φύσις μετεωρισθῆναι ὡς μακρὰν γενέσθαι καὶ περαιτέρω τοῦ ὠκεανοῦ, ε γνων δὲ καὶ αὐτὸ τοῦτο μὴ ει ναι πορευθῆναι ἀπὸ τοῦ πνεύματος τοῦ θεοῦ καὶ τὰ ἑξῆς, μετῆλθον ὁδὸν α λλην ζητῆσαι, καθ' η ν πορευθῆναι ἀπὸ τοῦ πνεύματος καὶ φυγεῖν ἀπὸ τοῦ προσώπου τοῦ θεοῦ οι όν τέ ἐστι, μήπως α ρα ὑπὸ σκότος γεγονὼς διαλαθεῖν τοῦτο δυνήσομαι. διό φημι Αρα σκότος καταπατήσει με, τουτέστιν ἐπικρύψει με. ὡς γὰρ τὸ ε δαφος τὸ πατούμενον κρύπτεται, ου τω κρυβείην κάτω, εἰ καταπατήσει με τὸ σκότος πολὺ περὶ ἐμὲ καὶ ἐπ' ἐμὲ γεγονός. Ει τα, ο τε ε δοξα τρυφᾶν ἐπὶ τῷ τετευχέναι τοῦ σπουδαζομένου, εὐθέως ει δον ο τι καὶ αυ τη ἡ νὺξ καὶ τὸ κατακορὲς σκότος φωτισμός ἐστιν, οὐδὲν αὐτοῦ τοῦ σκότους σκοτιζομένου ὑπὸ τοῦ θεοῦ καταλάμποντος αὐτὸ ω σπερ καὶ τὰ α λλα πάντα. παρ' ἡμῖν μὲν γὰρ τοῖς ο ψει χρωμένοις διαφορὰ νυκτὸς καὶ ἡμέρας, ὁρῶσι καὶ ὁρωμένοις ἐν τῇ ἡμέρᾳ, ἐν δὲ τῇ νυκτὶ μηδὲ βλεπομένοις μηδὲ βλέπουσι· παρὰ μέντοι τῷ θεῷ ἡ νὺξ ὡς ἡμέρα φωτίζεται, καταληπτῶν αὐτῷ τυγχανόντων τῶν ἐν σκότῳ καὶ νυκτὶ ὡς τῶν ἐν φωτὶ καὶ ἡμέρᾳ, ἐπείπερ ἡ νὺξ ὡς ἡμέρα ὑπ' αὐτοῦ τοῦ θεοῦ φωτίζεται. Ταῦτα δὲ πάντα τῷ ἑαυτοῦ προσώπῳ ὁ δίκαιος προσάπτει, διδάξαι προελόμενος τοὺς μὴ ὀρθὴν περὶ θεοῦ διάληψιν ε χοντας ο τι διαδράναι θεὸν οὐκ ε στιν.","english":"Since I was enlightened by the knowledge of the Lord, and at dawn, at the beginning of the day, I thought that I had come to be, I considered being lifted up on the intellectual wings with which every rational nature is winged, so as to be far away and beyond the ocean; but when I recognized that even this—to go away from the Spirit of God—was not possible, and the things that follow, I turned to seek another way, by which it is possible to go away from the Spirit of God and flee from the face of God, in the hope that perhaps, having come to be under darkness, I might be able to escape notice. Therefore I say, Surely darkness will trample me, that is, will hide me. For as the ground that is trodden upon is hidden, so I would be hidden below, if darkness, much having come around me and upon me, should trample me. Then, when I thought I was enjoying luxury at having obtained what I was eager for, I immediately saw that even the night itself and the dense darkness is illumination, since darkness itself is in no way darkened when God shines upon it, just as also all other things. For among us who use sight, there is a difference between night and day—we see and are seen in the day, but in the night we neither are seen nor see; yet with God the night is illuminated as the day, since the things in darkness and night are comprehensible to him as the things in light and day, inasmuch as the night is illuminated as the day by God himself. But the righteous man attaches all these things to his own person, intending to teach those who do not have a right understanding concerning God that it is not possible to escape God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":661,"ref":"p661","source":"εἰσὶ γὰρ οἱ ταῦτα περὶ θεοῦ διανοούμενοι, ὡς αὐτὸν τὸν θεὸν εἰπεῖν Μὴ κρυβήσεταί τις ἐν κρυφαίοις, κἀγὼ οὐκ ο ψομαι αὐτόν; πᾶσι γὰρ ἐγγίζων θεός εἰμι καὶ οὐ θεὸς πόρρωθεν. ταύτης τῆς κακοδοξίας πατὴρ γέγονε Κάϊν εἰπὼν πρὸς θεὸν Εἰ ἐκβάλλῃς με ἀπὸ προσώπου τῆς γῆς σήμερον, καὶ ἀπὸ προσώπου σου κρυβήσομαι. καὶ ε τερος δὲ δι' ὑπερβάλλουσαν ἠλιθιότητα ἐν ἀφεγγεῖ καὶ ζοφερῷ οι κῳ καὶ νυκτὶ ἁμαρτάνων, Σκότος καλύπτει με πάντοθεν, ει πε, καὶ οἱ τοῖχοί με καλύπτουσι· τίς με ὁρᾷ; τῶν ἁμαρτιῶν μου οὐ μνησθήσεται ὁ υ ψιστος· μονονουχὶ λέγων ̓Επεὶ ἐν σκότῳ καὶ ε νδον τοῦ οι κου ἁμαρτάνω οὐδενὸς παρόντος, λανθάνω πάντας οὐδ' αὐτὸς ὁ υ ψιστος εἰδείη τὰς ἁμαρτίας μου. ̓Επίστησον δὲ εἰ καὶ περαιτέρω τῆς περὶ σκότους λέξεως γενόμενός τις δυνήσεται μυστήρια θεάσασθαι, ι ν' ῃ τῶν λεγομένων ἡ διαίρεσις τοιαύτη· α ρά γε δυνήσομαι θεὸν φυγεῖν πονηρὸς καὶ φαῦλος γεγονώς, ὡς ὑπὸ τὸ σκότος γενέσθαι ἐπὶ τῷ καταπατεῖσθαι ὑπ' αὐτοῦ; ἀλλὰ τοῦτο διανοηθεὶς εὐθέως ε γνων ο τι καὶ ἡ νὺξ φωτίζεται ἐν τῇ ἡμέρᾳ τουτέστι τοῦ λογικοῦ ζῴου τρυφῇ· εὐωχία γὰρ ἀληθῶς καὶ κατάλληλος τῷ λογικῷ ζῴῳ τρυφὴ ὁ ἐξ ἀρετῆς καὶ γνώσεως φωτισμός. κα ν ου ν ὑπὸ σκότους γένωμαι νυκτὸς καὶ σκότους σπουδάσας υἱὸς ει ναι δι' ω ν πράττω καὶ φρονῶ κακῶς, ἀλλ' ου ν ἐπεὶ τὸ σκότος οὐ σκοτίζεται ὑπ' αὐτοῦ θεοῦ","english":"For there are those who think these things about God, as though God himself had said, \"Shall anyone hide himself in secret places, and I not see him? Am I not a God near at hand, and not a God far off?\" The father of this evil opinion was Cain, who said to God, \"If you cast me out from the face of the earth today, I shall hide from your face.\" And another, through excessive foolishness, sinning in a lightless and gloomy house and in the night, said, \"Darkness covers me on every side, and the walls cover me; who sees me? The Most High will not remember my sins\"—all but saying, \"Since I sin in darkness and inside the house with no one present, I escape the notice of all, nor would the Most High himself know my sins.\" But consider whether one who has gone beyond the mere wording about darkness can behold mysteries, so that the division of what is said is as follows: could I, having become wicked and base, flee God, so as to come under the darkness, to be trampled down by it? But having thought this, I immediately recognized that even the night is illuminated in the day—that is, in the delight of the rational creature; for truly a feast and a delight suited to the rational creature is the illumination that comes from virtue and knowledge. So then, I may become a son of night and darkness by eagerly doing and thinking evil through what I practice and think; but since darkness is not darkened by God himself","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":662,"ref":"p662","source":"καταυγάζοντος τὰ πάντα ῃ φησιν ὁ λόγος ̔Ο θεὸς ὁ εἰπὼν ̓Εκ σκότους φῶς λάμψαι, ο ς ε λαμψεν ἐν ταῖς καρδίαις τῶν ἀνθρώπων πρὸς φωτισμὸν τῆς γνώσεως τοῦ Χριστοῦ, νὺξ ὡς ἡμέρα φωτισθήσεται, τοῦ μεταβάντος ἐξ ἀγνοίας καὶ κακίας λέξοντος Οὐκ ε τι εἰμὶ υἱὸς σκότους καὶ νυκτὸς ἀλλὰ φωτὸς καὶ ἡμέρας. Διὰ τοῦτο δὲ νὺξ ὡς ἡμέρα φωτισθήσεται, ἐπείπερ ὡς τὸ σκότος αὐτῆς ου τω καὶ τὸ φῶς αὐτῆς. ἐπεὶ γὰρ τὸ σκότος προαιρετικῶς ἀλλ' οὐ κατὰ φύσιν ε χει (οὐδεὶς γὰρ ἐκ κατασκευῆς κακός ἐστιν), ου τω καὶ τὴν ἀρετὴν ε χει· μηδεμίαν δὲ χώραν φυγῆς εὑρὼν εἰς ἑαυτὸν στραφείς φησιν Οὐ θαυμαστὸν εἰ γενόμενος κακὸς μακρυνθῆναί σου οὐ δύναμαι, ὁπότε καὶ τοὺς νεφρούς μου αὐτοὺς κέκτησαι, θεὸς ω ν νεφροὺς καὶ καρδίαν ἐτάζων· εἰ γὰρ τῶν κρυπτῶν μου γνώστης α τε τοὺς νεφρούς μου κεκτημένος ει, ἐν ὁποίῳ μέρει τοῦ κόσμου ἐὰν γένωμαι, ὡς παρόντος μου γνῶσιν ε χεις· εἰ γὰρ καὶ ἀντελάβου μου ἐκ γαστρὸς μητρός μου, ἐν κοιλίᾳ πλάσας με καὶ ἐπιθείς μοι τὴν χεῖρά σου. ει τ' ἐπεὶ διὰ πάντων τῶν προειρημένων φοβερῶς ἐθαυμαστώθης (μετὰ φόβου γὰρ ἐθαύμασα πάντα α περὶ σοῦ διείληφα), εἰς εὐχαριστίαν τρεπόμενός φημι ̓Εξομολογήσομαί σοι, ο τι φοβερῶς ἐθαυμαστώθης. Κέκτηται ὁ θεὸς τοὺς νεφροὺς τοῦ κατορθώσαντος τὴν ἐν σωφροσύνῃ καθαρότητα. ὁ τοίνυν ἀγαμίᾳ σχολάζων, τῷ θεῷ τοὺς ἑαυτοῦ νεφροὺς καταγράψας, ἐρεῖ Σὺ ἐκτήσω τοὺς νεφρούς μου, κύριε· μεθ' ο κατόρθωμα γνῶσιν ε χων πάντων τῶν θαυμαστῶν ε ργων αὐτοῦ τῶν τῆς δημιουργίας καὶ προνοίας καὶ παραδοξοποιΐας, Θαυμάσια, ε φη, τὰ ε ργα σου, καὶ ἡ ψυχή μου γινώσκει σφόδρα.","english":"Illuminating all things, as the word says, \"God, who said, 'Out of darkness light shall shine,'\" who shone in the hearts of men for the illumination of the knowledge of Christ, \"night shall be enlightened as day,\" when he who has passed over from ignorance and wickedness says, \"I am no longer a son of darkness and night, but of light and day.\" And it is for this reason that \"night shall be enlightened as day,\" since as its darkness is, so also is its light. For since darkness is a matter of choice and not of nature (for no one is evil by constitution), so also is virtue; and finding no place of escape, turning to himself he says: It is no wonder if, having become evil, I cannot be removed from you, since you possess even my very reins, being God who tests reins and heart. For if you are a knower of my hidden things and possess my reins, in whatever part of the world I may be, you have knowledge as though I were present. For you also took hold of me from my mother's womb, having formed me in the belly and laid your hand upon me. And then, because through all the things previously spoken you were fearfully made wonderful (for with fear I wondered at all that I have set forth concerning you), turning to thanksgiving I say, \"I will give thanks to you, for you were fearfully made wonderful.\" God possesses the reins of him who has achieved purity in chastity. He, then, who devotes himself to celibacy, having inscribed his own reins to God, will say, \"You have possessed my reins, Lord\"; and after this achievement, having knowledge of all his wonderful works—those of creation and providence and miracle-working—he says, \"Wonderful are your works, and my soul knows it exceedingly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":663,"ref":"p663","source":"τὸ Σφόδρα η ἐπὶ τὴν γνῶσιν τῆς ψυχῆς η ἐπὶ τὰ θαυμάσια ἀναφέρεται. Καὶ τὸ ὀστοῦν μου, φησίν, ο ἐν κρυφῇ πεποίηκας ὡς μηδένα τούτου τὴν σύμπηξιν εἰδέναι, ἀπὸ σοῦ οὐ κέκρυπται· πῶς γὰρ καὶ οι όν τέ σου ποιητοῦ ο ντος ω σπερ ο λου τοῦ σώματος ου τω καὶ αὐτοῦ; ει ρηται δὲ καὶ τοῖς περὶ φύσεως καὶ γενέσεως τῶν ζῴων πραγματευσαμένοις ἀόρατον ει ναι καὶ ἀκατάληπτον τὴν εἰς ὀστέον τοῦ αι ματος μεταβολήν, καίτοι τῶν α λλων σαρκῶν καὶ νεύρων λέγω ο πως ποτὲ ὡς ε χουσι γενέσεως θεωρούντων. καὶ ἡ γραφὴ δὲ τοῦ ̓Εκκλησιαστοῦ παρίστησι τοῦτο ου τω λέγουσα ̔Ως ὀστᾶ ἐν γαστρὶ τῆς κυοφορούσης, ου τως οὐ γνώσῃ ποιήματα τοῦ θεοῦ. Οὐκ ἐκρύβη δὲ ἀπὸ σοῦ οὐδὲ ἡ ὑπόστασίς μου, ἐν τοῖς κατωτάτοις τῆς γῆς φθάσασα· οὐδὲ γὰρ ἡ ψυχὴ ἐν ᾳ δῃ γεγενημένη οὐδ' αὐτὸ σῶμα κατορωρυγμένον καὶ εἰς γῆν διαλυθὲν διαφεύγει τὴν θεωρίαν σου. Διὰ τῶν προεκτεθέντων θεολογήσας ὀφθαλμοῖς προφητικοῖς καὶ τὴν κυριακὴν ἐπιδημίαν ἑωρακέναι φησίν, ὡς ἐκ τῆς παρθένου γεγένηται. ὁ γὰρ ἐκ τῆς παρθένου Μαρίας γεγονὼς τόκος ἀκατέργαστος ει η, μὴ συστὰς ἐκ τῆς μεμελετημένης ἐκ συνδυασμοῦ κατεργασίας ἀλλ' ἐκ πνεύματος ἁγίου ὑπάρχων. ου τω νοοῦσί τινες τὸ ἐν τῷ Δανιὴλ εἰρημένον περὶ τοῦ α νευ χειρῶν τετμῆσθαι ἐξ ο ρους λίθον. Τούτου αὐτοῦ ἀκατεργάστου φανέντος, ἀκολούθως σωτηρία πάντων γενήσεται, ὡς ἀξίους αὐτοὺς γενέσθαι ἐπὶ τὸ βιβλίον γραφῆναι τοῦ θεοῦ.","english":"The \"exceedingly\" refers either to the knowledge of the soul or to the wonders. And \"my bone,\" he says, \"which you made in secret,\" so that no one knows its composition; it is not hidden from you. For how could it be, since you are its maker, just as you are of the whole body, so also of this? It has also been said by those who have studied the nature and generation of living things that the transformation of blood into bone is invisible and incomprehensible, although they observe the generation of the other flesh and sinews—I mean, in whatever way they happen to have it. And the writing of Ecclesiastes presents this, saying, \"As bones in the womb of the pregnant woman, so you shall not know the works of God.\" Nor was my substance hidden from you, even having reached the lowest parts of the earth; for neither the soul, having come to be in Hades, nor the body itself, buried and dissolved into earth, escapes your observation. Having spoken theologically through the things set forth above with prophetic eyes, he says that he has seen the Lord's visitation, how he was born of the virgin. For the offspring born of the virgin Mary was unworked, not constituted from the labor practiced through union, but existing from the Holy Spirit. Some understand in this way what is said in Daniel about the stone cut from the mountain without hands. When this same unworked stone has appeared, accordingly the salvation of all will come to be, so that they may be deemed worthy to be written in the book of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":664,"ref":"p664","source":"ἀλλ' ἐπεὶ κἀκεῖνο ἀκατέργαστον ει ναι δύναται, τὸ πεφυκὸς μὲν κατεργασίαν δέχεσθαι, μήπω δὲ ταύτην ἐσχηκός, δύναται περὶ πάντων τῶν ε σεσθαι μελλόντων, ποιοῦντος θεοῦ, καὶ μάλιστα τῆς τῶν νεκρῶν ἀναστάσεως εἰρῆσθαι τὸ προκείμενον, ι ν' ῃ τῶν λεγομένων ὁ εἱρμός. ἐπεὶ ἡ ὑπόστασίς μου ἐν τοῖς κατωτάτοις τῆς γῆς ἐστιν, οὐκ εἰς τὸ ἀεὶ δὲ ου τως ε χουσα διατελέσει ἀναστάσεως νεκρῶν ἐσομένης, ταύτην πίστει καὶ ἐλπίδι προκατειληφώς φημι Τὸ ἀκατέργαστόν σου ι δοσαν οἱ ὀφθαλμοί μου, καὶ ἐπὶ τὸ βιβλίον σου πάντες γραφήσονται· σοῦ πάντα ἐν πᾶσι γινομένου καὶ σκότους παντὸς καὶ λύπης καὶ ὀδύνης καὶ στεναγμοῦ ἐκ ποδῶν γινομένου, ἐν ἡμέρᾳ φωτεινῇ ε σονται ἐκλάμψαντες ὡς ὁ η λιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς ἑαυτῶν. ο θεν ει ρηται τὸ ̔Ημέρας πλασθήσονται, οὐκέτι σκοτίας τῆς πλάσεως αὐτῶν ου σης σπειρομένων ἐν\n\nφθορᾷ καὶ ἐν ἀτιμίᾳ ἀλλὰ φωτεινῆς καὶ ἐν ἡμέρᾳ συνισταμένης ἐγειρομένων ἐν ἀφθαρσίᾳ καὶ δόξῃ. ̓Αλλ' ἐπεὶ ου τως ἡμέρας πλασθέντων αὐτῶν καὶ ἐπὶ τὸ βιβλίον τοῦ θεοῦ γραφέντων πάντα ἐν πᾶσιν ὁ θεὸς ε σται, ἐν αὐτοῖς οὐδείς ἐστι τῶν πονηρῶν καὶ τοῦ ἐξευτελίζεσθαι ἀξίων. η τάχα ε νθα τὸ πλῆθος καὶ ὁ τίς καὶ οὐδείς· ο ταν διὰ πολλὴν τελειότητα καὶ εἰς ε ν καὶ ταὐτότητα ἀποκαταστάντων ἀριθμὸς μηκέθ' ὑπάρχῃ καταντησάντων πάντων εἰς τὴν ἑνότητα τοῦ πνεύματος, ὁ τίς καὶ ὁ οὐδεὶς οὐκέτι ε σται ἐν αὐτοῖς. Φέρεται γραφὴ ε χουσα Τὸ ἀκατέργαστόν μου ι δοσαν οἱ ὀφθαλμοί σου. νοηθείη δὲ καὶ αὐτὴ ὡσαύτως τῷ Σὺ συνῆκας τοὺς διαλογισμούς μου ἀπὸ μακρόθεν, ἀντὶ τοῦ Τὸ ἀκατέργαστον τῶν λογισμῶν μου·","english":"But since that too can be unworked—that which is naturally capable of receiving working, but has not yet received it—the present passage can be spoken concerning all things that are going to be, God doing them, and especially concerning the resurrection of the dead, so that the sequence of what is said may hold together. Since my substance is in the lowest parts of the earth, yet it will not continue forever in this state, since there will be a resurrection of the dead; having grasped this beforehand by faith and hope, I say, \"Your unworked thing your eyes saw, and in your book all shall be written\"; since you are all things in all, and all darkness and grief and pain and groaning are removed from our feet, they shall shine in a day of light as the sun in the kingdom of their Father. Hence it is said, \"They shall be formed in days,\" their formation no longer being of darkness—since they are sown in corruption and in dishonor—but of light, and being established in a day, since they are raised in incorruption and glory. But since, when they have been thus formed in days and written in the book of God, God shall be all things in all, there is no one among them who is wicked or worthy of being despised. Or perhaps where there is \"the many\" there is also \"someone\" and \"no one\"; when, through great perfection and their restoration to one and the same identity, there is no longer number, all having attained to the unity of the Spirit, \"someone\" and \"no one\" will no longer be among them. A scripture is cited that has, \"Your unworked thing your eyes saw.\" This may also be understood in the same way as \"You understood my thoughts from afar,\" in place of \"the unworked thing of my thoughts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":665,"ref":"p665","source":"πρὶν ἐπιτελέσθαι τι οἱ πάντα τὰ κρυπτὰ ὁρῶντες ὀφθαλμοί σου ει δον. πλήρη δὲ τῶν τοιούτων τὰ Εὐαγγέλια. Φίλοι δὲ τοῦ θεοῦ εἰσιν, ἐκ πίστεως καὶ ἀρετῆς γεγενημένοι. ει ρηται γοῦν περὶ τοῦ ̓Αβραὰμ ̓Επίστευσε δὲ ̓Αβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰςδικαιοσύνην, καὶ φίλος θεοῦ ἐκλήθη· καὶ περὶ Μωυσέως φησὶν Οτι ἐλάλησεν αὐτῷ ὁ θεὸς στόμα κατὰ στόμα ἐνώπιος ἐνωπίῳ, ὡς ει τις λαλῆσαι πρὸς τὸν ἑαυτοῦ φίλον. ἀλλὰ καὶ ε καστος τῶν προφητῶν ου τω φίλος τοῦ θεοῦ γέγονε. καὶ πρὸς τοὺς ἀποστόλους γοῦν (ταύτην ε χουσι τὴν φιλίαν) ̓Ιησοῦς λέγει ̔Υμῖν λέγω τοῖς φίλοις μου. τούτων δὲ καὶ αἱ ἀρχαί, α ς παρὰ τοῦ βασιλέως Χριστοῦ ε σχον ἐξουσίαν λαμβάνοντες ἐπάνω δέκα πόλεων η ἐπάνω πέντε πόλεων, λίαν κραταιοί εἰσιν α τε Χριστῷ συμβασιλεύοντες. ̔Ρηθεῖεν δ' α ν καὶ κατ' α λλο σημαινόμενον αἱ ἀρχαὶ αὐτῶν κραταιαὶ αἱ αἰτίαι καθ' α ς εἰσι φίλοι θεοῦ. ου τοι δὲ οἱ λίαν τιμηθέντες φίλοι τοῦ θεοῦ διὰ πλῆθος θεωρημάτων καὶ ἀγαθῶν ἐνεργειῶν ω ν ε χουσιν ὑπὲρ αμμον πληθυνθήσονται, τουτέστιν ὑπὲρ τὰ αἰσθητὰ καὶ σωματικά. ἐπεὶ γὰρ οἱ τῶν ὑλικῶν ἑταῖροι περὶ τὴν αμμον η ὑπὸ ταύτην τυγχάνουσιν ὡς τὸν θεμέλιον τῆς οἰκοδομῆς αὐτῶν ῥᾷστα καταπεσουμένης ἐπὶ ταύτης ἱδρῦσθαι η ὑπὸ ταύτην κατορύσσεσθαι, ω ν σύμβολον φέρει ὁ ὑπὸ Μωυσέως παταχθεὶς Αἰγύπτιος ὑπὸ τὴν αμμον χωσθείς, ἀνάγκη τοὺς ὑπερκόσμιον διάθεσιν λαμβάνοντας ὑπὲρ τὴν αμμον ει ναι ἀξίους τοῦ ἀριθμεῖσθαι παρὰ θεοῦ ὑπάρχοντας.","english":"Before they are completed, your eyes that see all hidden things saw them. The Gospels are full of such things. Friends of God are those who have become so through faith and virtue. It is said, then, concerning Abraham: \"Abraham believed God, and it was reckoned to him as righteousness,\" and he was called a friend of God; and concerning Moses it says that God spoke with him mouth to mouth, face to face, as if one should speak to his own friend. But each of the prophets also became a friend of God in this way. And to the apostles too (they have this friendship) Jesus says, \"I say to you, my friends.\" And their principalities—the authorities they received from Christ the King, taking authority over ten cities or over five cities—are very mighty, and they reign together with Christ. But their principalities might also be spoken of in another sense: the mighty causes by which they are friends of God. And these friends of God who have been greatly honored, because of the abundance of contemplations and good works that they have, will be multiplied beyond the sand—that is, beyond things perceptible and bodily. For since those who are companions of material things are concerned with the sand, or lie beneath it, so that the foundation of their building is established upon it, or buried beneath it—easily collapsing—of which the Egyptian struck by Moses and buried under the sand bears a symbol—it is necessary that those who receive a disposition beyond the world be beyond the sand, being worthy to be numbered by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":666,"ref":"p666","source":"Τοῦ αὐτοῦ α ν ει η καὶ τὸ ἀποδέχεσθαι καὶ τιμᾶν τοὺς φίλους τοῦ θεοῦ καὶ μισεῖν τοὺς μισοῦντας αὐτὸν καὶ ἐχθροὺς λογίζεσθαι τῷ ἀσεβῆ καὶ α θεα περὶ θεοῦ φρονεῖν. πῶς γὰρ οὐκ ἐχθροὶ θεοῦ οἱ διαστρέφοντες ἀπὸ τῆς ἀληθείας τοὺς ἀπατωμένους, τοῦ θεοῦ θέλοντος πάντας ἀνθρώπους σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν; Τέλειον δὲ μῖσός ἐστι κατὰ τῶν τοιούτων, ο ταν μὴ α λλου χάριν ἀλλ' η τοῦ ἐχθροὺς αὐτοὺς ει ναι τοῦ θεοῦ μισεῖ τις αὐτούς. καὶ ω σπερ τελείαν ἀγάπην τις ε χει πρὸς τὸ ἀγαθὸν μὴ α λλου του χάριν ἀλλ' αὐτοῦ ε νεκα ποθῶν αὐτό, ου τως ὁ μισῶν διαφόρους θεοῦ μὴ α λλου του χάριν ἀλλ' η ο τι ἐχθροὶ τοῦ θεοῦ εἰσιν, ἐκτηκόμενος ἐπ' αὐτοῖς κατὰ τὸν λέγοντα προφήτην Ζηλῶν ἐζήλωκα τῷ κυρίῳ παντοκράτορι ἀνθ' ω ν κατέλιπόν σε οἱ υἱοὶ ̓Ισραήλ.\n\n1220 Ανθρωπος πονηρὸς ὁ δολερὸς καὶ ἀπατεών ἐστιν, ἀνὴρ δὲ αδικος ὁ τοῦτον ὑπεραναβεβηκὼς ἐν κακίᾳ ὡς διὰ τοῦ πανουργεύεσθαι καὶ ῥᾳδιουργεῖν ἀδικεῖν σπεύδειν τὴν λογικὴν φύσιν ἐξ ἀρετῆς εἰς κακίαν πανουργίᾳ τινι πειρώμενος μεταβιβάζειν. ἀπ' ἀμφοτέρων σωθῆναι βουλόμενος ὁ τὰ προκείμενα φάσκων θεὸν παρακαλεῖ, ἐπείπερ κατ' αὐτοῦ ἀδικίαν ἐλογίσαντο κρύπτοντες αὐτὴν ἐν καρδίᾳ ἑαυτῶν, ο πως διὰ τοῦ λανθάνειν ο τι εἰσὶ τοιοῦτοι παγιδεῦσαι αὐτὸν δυνηθῶσι πολεμίως καὶ ἀντικειμένως πρὸς αὐτὸν ἱστάμενοι δι' ο λου τοῦ χρόνου τῆς ζωῆς αὐτοῦ. διὸ ει ρηται Ολην τὴν ἡμέραν παρετάσσοντο πολέμους, οὐδένα καιρὸν εἰρήνης καὶ ἀναπαύσεως ε χοντες ἀντὶ ξίφους ἀκονήσαντες τὴν γλῶσσαν ἑαυτῶν ἐπὶ τῷ ἀπατηλὸν καὶ τρῶσαι δυνάμενον λόγον προφέρειν μιμήσει τῇ πρὸς","english":"It is his [i.e., the same author's] to accept and honor the friends of God, and to hate those who hate him and to reckon as enemies those who are impious and think unworthily about God. For how are they not enemies of God—those who pervert from the truth those who are being deceived, when God wills all men to be saved and to come to the knowledge of the truth? Perfect hatred is against such people, when one hates them not for any other reason but because they are enemies of God. And just as one has perfect love toward the good, desiring it not for any other reason but for its own sake, so the one who hates those who are different from God hates them not for any other reason but because they are enemies of God, being consumed against them, as the prophet says: \"I have been very jealous for the Lord Almighty, because the sons of Israel have forsaken you.\"\n\nA wicked man is the deceitful and fraudulent one, but an unjust man is one who has surpassed him in evil, so that through cunning and reckless dealing he hastens to wrong rational nature, attempting by some craftiness to shift it from virtue into vice. Wishing to be saved from both, the one who speaks the words set before us calls upon God, since they devised injustice against him, hiding it in their own heart, so that by concealing that they are such people they might be able to ensnare him, standing in hostility and opposition against him through the whole time of his life. Therefore it is said: \"All the day long they arrayed wars,\" having no time of peace and rest, having sharpened their tongue instead of a sword for the purpose of bringing forth a word that is deceitful and able to wound, in imitation of","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":667,"ref":"p667","source":"τὸν ο φιν τὸν φθείραντα τὴν Ευ αν ἐν τῇ πανουργίᾳ ἑαυτοῦ. ο θεν καὶ ὑπὸ τὰ χείλη ἑαυτῶν, τουτέστι τὴν προφοράν, δηλητηρίῳ ἐοικότα ε χουσι νοήματα ὑποβληθέντα αὐτοῖς ὑπὸ δυνάμεων πονηρῶν διὰ τὸ βλαπτικὸν καὶ ἰῶδες ἀσπίδων καλουμένων. Δυνατὸν δὲ καὶ περὶ διαβόλου καὶ τῶν α λλων ἀοράτων ἐχθρῶν ἐκλαβεῖν ταῦτα· α νθρωπος γὰρ πονηρὸς καὶ ἐχθρὸς ὁ διάβολος πολλάκις ει ρηται. ἀλλὰ καὶ ὁ τῷ βουλήματι αὐτοῦ ὑπηρετούμενος ἀντίχριστος α ν ῥηθείη. Χεὶρ ἁμαρτωλοῦ ἡ ἁμαρτητικὴ πρᾶξις ἀφ' η ς φυλαχθῆναι θεοῦ φρουροῦντος ευ χεται. καὶ πρὸς τούτοις ἀξιοῖ, ι να καὶ ἀπὸ τῶν ἀδικεῖν αὐτὸν τῇ προαιρέσει βουλομένων ἀνθρώπων ῥυσθῇ, ἐπείπερ διελογίσαντο διὰ λόγων καὶ ἐνθυμημάτων ἀπατηλῶν ὑποσκελίσαι τὰ διαβήματα τῶν ἐν τῷ προκόπτειν διαβαινόντων ἐπὶ τὰ κρείττω. Δυνατὸν ἐν τούτοις ἐκλαμβάνειν ἁμαρτωλὸν τὸν διάβολον, ἀνθρώπους δὲ ἀδίκους η τοι τοὺς πονηροὺς ἀγγέλους αὐτοῦ η εἰς ου ς ἐνεργεῖ ἀνθρώπους εἰς τὸ ψυχὰς ἀδικεῖν. ου τοι δ' α ν ει εν καὶ ὑπερήφανοι σοφίαν ε χοντες ἀπατηλήν, η ν οὐ προφανῶς προφέρουσιν ἀλλὰ κρύπτουσιν αὐτὴν ὡς παγίδα ὑπὸ τοὺς σοφιστικοὺς αὐτῶν λόγους. ἀλλὰ καὶ σχοινία η τοι τὰς πολυπλόκους αὐτῶν πονηρίας η τοὺς συντιθεμένους καὶ περιπλεκομένους ὑπ' αὐτῶν σοφιστικοὺς λόγους διατείνουσιν ἐπὶ τῷ συλλαβεῖν τοὺς πόδας τῶν ὀρθῶς βαδιζόντων, λογιζόμενοι διὰ τούτων τῶν σχοινίων ὑποσκελίσαι τὰ διαβήματα τῶν ἀπροοράτως ἐχόντων α τιθέασι καὶ ἐχόμενα η ς τις ε τριψεν ὁδοῦ.","english":"The one who corrupted Eve in his cunning—that serpent. Hence also under their lips, that is, their speech, they have thoughts like poison, suggested to them by evil powers because of the harmful and venomous nature of those called asps. But it is possible to understand these things also concerning the devil and the other invisible enemies; for the devil is often called a wicked and hostile man. But the antichrist who serves his will may also be so called. The hand of the sinner is the sinful action, from which he prays to be guarded by God as a protector. And in addition to these things, he deems it worthy that he be delivered also from men who wish to wrong him by their choice, since they have devised through deceptive words and thoughts to trip up the steps of those who advance toward better things in their progress. In these words it is possible to understand the sinner as the devil, and unjust men as either his evil angels or the men in whom he works to wrong souls. And these would always be also arrogant, possessing a deceptive wisdom, which they do not bring forth openly but hide it as a snare beneath their sophistical words. But also cords—that is, their intricate wickednesses, or the sophistical arguments composed and woven together by them—they stretch out in order to seize the feet of those who walk rightly, reckoning by these cords to trip up the steps of those who do not foresee what lies before them and the things that belong to the path which someone has trodden.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":668,"ref":"p668","source":"Προσκόμματα α καὶ σκάνδαλα ει πε λογισμοὶ δέ εἰσιν ου τοι ὑποβαλλόμενοι τοῖς καλῶς καὶ κατ' ἀρετὴν ὁδεύειν προαιρουμένοις. ἀλλ' ὁ γνοὺς ἑαυτὸν ο τι οὐκ αὐτάρκης ἐστὶ πρὸς τὸ ἀβλαβὴς ἀπὸ τῶν τοσούτων διαμεῖναι πρὸς θεὸν καταφεύγων δύναμιν ἀπαιτεῖ· διὸ καὶ ἀπαγγέλλει τὰ περιεστηκότα αὐτόν. 1222 ̔Ο οἰκειωθεὶς πράξει καὶ φρονήσει πρακτικῶς ἐρεῖ αὐτῷ Θεός μου ει σύ, καὶ ἀξιοῖ, ο πως ἐνωτίσηται τὴν φωνὴν τῆς δεήσεως αὐτοῦ δεχόμενος αὐτὴν εἰς τὰ ω τα αὐτοῦ. καὶ γὰρ ἀληθῶς φησιν Ω τοῦ παντὸς κύριε, κἀμοῦ κύριος ει δουλεύοντός σοι· ο θεν καὶ δύναμις τῆς σωτηρίας μου ει. τῆς γὰρ ἀληθῶς καὶ ἁπτομένης σωτηρίας τοῦ ε σω ἀνθρώπου δύναμις ὑπάρχεις τῷ ἀμήχανον σωτηρίας ε χειν μὴ γενόμενον ἐν σοί. σῴζεται δέ μοι ὁμοιότης κατ' εἰκόνα καὶ ὁμοιότητα τὴν σὴν γεγενημένῳ τοῦ μετασχεῖν τῆς σῆς ἁγιότητος δι' η ν καὶ σωτηρίαν ε ξω. καὶ αὐτὸ δὲ τὸ εὐαγγέλιον δύναμις θεοῦ εἰς σωτηρίαν πρὸς τοῦ ἀποστόλου γράφεται τῷ τὸν ἐν τῷ εὐαγγελίῳ γενόμενον η δη τὴν δύναμιν τῆς σωτηρίας ε χειν, η ν σχοίη καὶ κατ' ἐνέργειαν εὐαγγελικῶς φρονῶν καὶ πολιτευόμενος. Τυγχάνων δὲ δύναμις τῆς σωτηρίας μου, ω δέσποτα, ἐπεσκίασας ἐπὶ τὴν κεφαλήν μου ἐν ἡμέρᾳ πολέμου, ἐπὶ τὴν νοητὴν κεφαλήν μου. πείσομαι γοῦν οὐδὲν χαλεπὸν ὑπὸ τῶν ἀοράτως πολεμούντων ἐχθρῶν ἐν τῇ ἡμέρᾳ, τουτέστιν ἐν τῇ παρεκτάσει τῇ χρονικῇ τοῦ βίου τούτου. μαρτυρία τοῦ νοητὴν ει ναι κεφαλὴν τὸ Εὐλογία κυρίου ἐπὶ κεφαλὴν δικαίου, καὶ Τοῦ σοφοῦ οἱ ὀφθαλμοὶ ἐν κεφαλῇ αὐτοῦ.","english":"Stumbling blocks and scandals are the thoughts that are suggested to those who choose to walk well and in virtue. But the one who knows himself, that he is not sufficient to remain unharmed by so many things, flees to God and asks for power; therefore he also declares the things that surround him. The one who has been made familiar with practice and prudence will practically say to him, \"You are my God,\" and he asks that he may give ear to the voice of his supplication, receiving it into his ears. For truly he says, \"O Lord of all, you are also my Lord, who serves you; whence also you are the power of my salvation.\" For you are the power of the truly saving and touching salvation of the inner man, since it is impossible to have salvation without having become in you. And likeness is saved for me, who have been made according to your image and likeness, by partaking of your holiness, through which I also have salvation. And the Gospel itself is written by the apostle as the power of God for salvation, for the one who has become in the Gospel already has the power of salvation, which he would also have in actual operation, thinking and living evangelically. And being the power of my salvation, O Master, you overshadowed my head in the day of war, my noetic head. Therefore I will suffer nothing grievous from the enemies who war invisibly in the day, that is, in the temporal extension of this life. A witness that the head is noetic is \"The blessing of the Lord is upon the head of the righteous,\" and \"The eyes of the wise are in his head.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":669,"ref":"p669","source":"1223 ̔Ο ἁμαρτωλὸς διάβολος παραλαμβάνει τοὺς ἀποτελοῦντας τὴν ἁμαρτίαν, ἐξ αὐτοῦ τοῦ ποιεῖν τὸ κακὸν ὑποχειρίους αὐτοὺς ε χων. α δηλον δὲ εἰ καὶ τῶν ἐπιθυμίᾳ τινὶ τῶν αἰσχρῶν γεγενημένων κρατεῖ. εἰ γάρ τις ἐξελκυσθείη ἐκ τῆς ἐπιθυμίας ἐπὶ πρακτικὴν ἁμαρτίαν, εὐθὺς ὑπ' αὐτῷ γίνεται· εἰ δ' ἐμβλέψας γυναικὶ πρὸς ἐπιθυμίαν ἐπισχοίη λογισμῷ τὴν ορεξιν ω στε μηδὲν ἐπιτελέσαι τῶν ὀρεκτῶν, οὐ γενήσεται πρὸς τὸν προκείμενον ἁμαρτωλόν. ευ χεται τοίνυν τῷ κυρίῳ ἀπὸ μόνης ἐπιθυμίας μὴ προσπαραλαβούσης τὴν πρᾶξιν τοῦ ὀρεκτοῦ μὴ παραδοθῆναι τῷ ἁμαρτωλῷ μηδὲ περαιτέρω χωρεῖν νικηθέντα ὑπ' αὐτῆς ἀλλ' ἀεὶ κωλύειν τῷ παρὰ σοῦ βελτίονι λογισμῷ. Λεκτέον δὲ καὶ ου τως· ἐπεὶ δικαίῳ τυγχάνοντί μοι πᾶσα ἀγαθὴ ἐπιθυμία πάρεστι, μὴ τοιοῦτος γενοίμην ὡς ἀπὸ τῆς τοιαύτης ἐπιθυμίας ἐκπεσεῖν καὶ παραδοθῆναι τῷ ἁμαρτωλῷ ἁμαρτητικῶς ἐνεργηκότα. Ινα μὴ κατ'\n\nἐμοῦ πολλὰ διαλογισάμενοι δυνηθῶσι, μὴ ἐγκαταλείψεις με φυλάττων με ἐν σκέπει τῶν πτερύγων σου καὶ ὑπὸ τὴν χεῖρα τὴν κραταιάν σου, ἀφ' η ς οὐδεὶς δύναται ἁρπάσαι η ἐπαρθῆναι ἀλαζονικῶς κατ' ἐμοῦ ὡς ἁλόντος ὑπ' αὐτοῦ. Γλωσσώδη τὸν μάχιμον καὶ λοίδορον εοικε λέγειν. οὐδεὶς γὰρ τῶν τοιούτων ο σον ἐστὶν ἐν τῇ γεώδει προαιρέσει κατευθυνθῆναι δύναται, ἀεὶ στρεβλούμενος ἐκ τοῦ μάχιμος ει ναι· φιλαμαρτημόνων γὰρ τῷ χαίρειν μάχαις καὶ υ βρεσι καὶ λοιδορίαις. διὸ καὶ τὸ κατευθύνεσθαι ὑπὸ ἀρετῆς οὐ δυνατὸν ε χειν τὸν τοιοῦτον. Αδικος δὲ λέγεται ὁ κατὰ πάντα φαῦλος.","english":"The sinner is the devil, who takes hold of those who complete sin, having them under his hand because of their very doing of evil. But it is clear that he also rules over those who have come to be in some desire for shameful things. For if someone is dragged out from desire into sin in action, he immediately comes under him; but if, having looked at a woman to desire her, he should check his appetite by reason, so as to accomplish nothing of the things desired, he will not come to be in relation to the sinner set before us. He prays, then, to the Lord that, from desire alone, which has not taken action upon the desired object in addition, he may not be handed over to the sinner, nor go further, conquered by it, but may always be hindered by the better reasoning that comes from you. But one must also say it this way: since, when I am righteous, every good desire is present with me, may I not become such as to fall away from such desire and be handed over to the sinner, having acted in a sinful way. So that, having reasoned many things against me, they may not be able, do not abandon me, guarding me in the shelter of your wings and under your mighty hand, from which no one is able to snatch or be lifted up arrogantly against me, as though I had been caught by him. He seems to call the contentious and abusive man \"of the tongue.\" For none of such people, however much they are in an earthly disposition, is able to be set straight, always being twisted by the fact of being contentious; for such things belong to those who love sins, in that they rejoice in fights and insults and abuse. Therefore such a person cannot have being set straight by virtue. And the unjust one is said to be the one who is worthless in every respect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":670,"ref":"p670","source":"διαφθορὰν δὲ τάχα τὴν χειρίστην ε ξιν λέγει εἰς η ν θηρεύουσιν αἱ πολλαχῶς ἐπιτελούμεναι κακαὶ πράξεις. ο τι δὲ ἡ τιμωρία διαφθορά, παρίσταται ἐκ τοῦ Τῇ διαφθορᾷ σου, ̔Ιερουσαλήμ, τίς βοηθήσει; ο τι δὲ καὶ ἡ χειρίστη διάθεσις, ἐκ τοῦ Ενεκεν ἀκαθαρσίας διαφθαρήσεται φθορᾷ, ὡς δηλοῦται ἐκ τοῦ Φθείρουσιν η θη χρηστὰ ὁμιλίαι κακαί. Κρίσιν δέ φησι τὴν ἐξέτασιν τῶν πράξεων καὶ προθέσεων, δίκην δὲ τὴν ἀνταπόδοσιν τοῦ κατ' ἀξίαν. εἰ δὲ καὶ ἐκ παραλλήλου τὸ αὐτὸ ὑποκείμενον ὑπ' ἀμφοτέρων τῶν λέξεων σημαίνεται, καὶ αὐτὸς ἐξέτασον. τὰ δ' αὐτὰ ῥητέον καὶ περὶ πτωχοῦ καὶ πένητος· η τοι γὰρ κατὰ τοῦ αὐτοῦ ἀμφότερα τὰ ὀνόματα λαβεῖν δεῖ η κατὰ διαφόρων πραγμάτων, ὡς πτωχὸν μὲν ει ναι τὸν σφόδρα πλούτου ἀποπεσόντα (Πλούσιοι γὰρ ἐπτώχευσαν καὶ ἐπείνασαν), πένητα δὲ τὸν μήπω ἐκ περιουσίας ἀλλ' ἐκ τοῦ πονεῖν ε χοντα τὰ ἀναγκαίως πρὸς τὸ ζῆν συντείνοντα. ̓Εξομολογοῦνται δὲ οἱ δίκαιοι η τοι ο τι ἐκτὸς αὐτοὶ τοῦ τοιούτοις ὑποπεσεῖν γεγένηνται η ο τι οἱ προσπολεμήσαντες καὶ πολλὰ πορθήσαντες αὐτοὺς ὑπεβλήθησαν τοῖς ἐπιπόνοις κρίσει καὶ δίκῃ θεοῦ. πρὸς δὲ τὸ ἐξομολογεῖσθαι τοὺς δικαίους οἱ εὐθεῖς, α λλοι τῶν δικαίων ο ντες, κατοικήσουσιν ἐν τῷ προσώπῳ κυρίου, ου τῷ ὀνόματι ἐξομολογήσαντο οἱ δίκαιοι. α λλους δὲ τῶν δικαίων τοὺς εὐθεῖς ει πον οὐ πάντως τῇ ὑποστάσει, ἀλλ' ε στιν ο τε τῇ ἐπινοίᾳ μόνον, δικαίου μὲν ο ντος τοῦ κατορθοῦντος τὰς ἠθικὰς ἀρετάς, εὐθοῦς δὲ τοῦ τὴν θεωρίαν τῆς ἀληθείας ἐσχηκότος.","english":"But perhaps he calls \"corruption\" the worst disposition, into which the many-sided evil deeds that are carried out hunt them. That punishment is corruption is established from \"By your corruption, Jerusalem, who will help?\" And that it is also the worst condition is established from \"Because of uncleanness he shall be corrupted with corruption,\" as is made clear from \"Evil companions corrupt good morals.\" And he calls \"judgment\" the examination of deeds and intentions, and \"justice\" the recompense according to worth. But whether the same subject is signified by both terms in parallel, examine that yourself. The same things must be said also about \"poor\" and \"destitute\": for either both names must be taken of the same person, or of different things—so that the \"poor\" man is the one who has utterly fallen from wealth (for \"the rich became poor and hungered\"), while the \"destitute\" man is one who does not yet have his necessities for living from abundance but from labor. And the righteous \"give thanks,\" either because they themselves have come to be outside of falling into such things, or because those who warred against them and plundered them greatly have been subjected to painful judgments and the justice of God. And in addition to the righteous giving thanks, \"the upright,\" being others of the righteous, \"shall dwell in the face of the Lord,\" in whose name the righteous gave thanks. But he called \"the upright\" others of the righteous, not altogether in substance, but sometimes only in conception—the righteous man being the one who succeeds in the ethical virtues, and the upright man the one who has obtained the contemplation of truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":671,"ref":"p671","source":"η τάχα δίκαιος ει ναι δύναται ὁ ο πως ποτὲ πράττων τὰ ἐπαινετά, πλὴν ὁ μὲν πρακτικὸς τῶν δικαίων ἐξομολογεῖται τῷ ὀνόματι τοῦ θεοῦ, ὁ δὲ εὐθὴς κατοικεῖ διὰ θεωρίας ἐν τῷ προσώπῳ τοῦ θεοῦ πόλιν καὶ οἰκίαν αὐτὸ κεκτημένος. πρόσωπον δὲ θεοῦ ἀποδέδεικται ὁ χαρακτὴρ τῆς ὑποστάσεως, αὐτοῦ κατοικοῦντος ἐν τούτῳ τῷ προσώπῳ παντὸς περὶ ου λέγεται Ει τις ἐν Χριστῷ, καινὴ κτίσις. Εἰ δὲ ει η τὸ Κατοικήσουσιν εὐθεῖς σὺν τῷ προσώπῳ σου, ἐξηγητέον ου τως· ε νθα τὸ πρόσωπόν σου οἰκήσουσι καὶ οἱ εὐθεῖς, οὐκ ἐξερχόμενοι κατὰ τὸν Κάϊν ἀπὸ προσώπου κυρίου τοῦ θεοῦ η φεύγοντες αὐτὸ κατὰ τοὺς περὶ ω ν ει ρηται Καὶ ε φυγεν ο τε ̓Αδὰμ καὶ ἡ γυνὴ αὐτοῦ ἀπὸ προσώπου κυρίου τοῦ θεοῦ. Η ου τως· ο σοι εὐθεῖς τυγχάνουσι σῴζοντες τὸ κατ' εἰκόνα καὶ ὁμοίωσίν σου σύμμορφοι γεγονότες τῆς εἰκόνος τοῦ υἱοῦ σου, σὺν τούτῳ κατοικοῦσιν, ε νθα α ν ὁ υἱός σου τυγχάνῃ, πληρουμένου τοῦ περὶ τῶν τοιούτων ὑπὸ τοῦ σωτῆρος εἰρημένου Θέλω ι να ο που εἰμὶ ἐγὼ καὶ αὐτοὶ ω σι μετ' ἐμοῦ, ι να θεωρῶσι τὴν δόξαν τὴν ἐμήν. τοῦ δὲ ε νθα καὶ ο που θεοπρεπῶς ἀλλ' οὐ τοπικῶς ἀκουστέον. Ταύτην τὴν θυσίαν προσάγει ὁ τῷ τετελειῶσθαι φθάσας ἐπὶ τὴν ἑσπέραν, τὸ πρωῒ θύοντος τοῦ τὰς αἰσθητὰς προσάγοντος κατὰ νόμον θυσίας. μεσημβρίᾳ δὲ μετὰ τοῦτον θύει ὁ μαθὼν τὸ ὑπὸ τοῦ κυρίου λεγόμενον Ελεον θέλω η θυσίαν, ἐπίγνωσιν θεοῦ η ὁλοκαυτώματα. ἐπὶ πᾶσι δὲ προσακτέον ἑσπερινὴν θυσίαν τὴν τῶν προειρημένων χειρῶν ε παρσιν. Ει ρηταί που ̔Ο προπετὴς χείλεσιν ἐγγίζει συντριβῇ, καὶ ̓Ανὴρ γλωσσώδης οὐ κατευθυνθήσεται ἐπὶ τῆς γῆς.","english":"Or perhaps he can be just who at some time or other does the things that are praiseworthy; except that the practical man among the just gives thanks in the name of God, while the upright man dwells through contemplation in the face of God, possessing the city and the house itself. And the face of God has been shown to be the impress of his substance, he himself dwelling in this face of every man of whom it is said, \"If anyone is in Christ, he is a new creation.\" But if it were \"The upright shall dwell with your face,\" it must be expounded thus: where your face is, there the upright also shall dwell, not going out, like Cain, from the face of the Lord God, nor fleeing from it like those of whom it is said, \"And Adam and his wife fled from the face of the Lord God.\" Or thus: those who are upright, preserving the image and likeness of you and having become conformed to the image of your Son, dwell together with him wherever your Son may be, the saying of the Savior concerning such persons being fulfilled: \"I will that where I am, they also may be with me, that they may behold my glory.\" But \"where\" and \"wherever\" must be understood in a manner befitting God, not in a local sense. This sacrifice he offers who has reached evening by having been perfected, while he who offers the perceptible sacrifices according to the law sacrifices in the morning. And at midday, after this, he sacrifices who has learned what is said by the Lord: \"I desire mercy rather than sacrifice, and knowledge of God rather than whole burnt offerings.\" And above all, one must bring the evening sacrifice, the offering of the hands of those just mentioned. It has been said somewhere: \"The rash man with his lips draws near to destruction,\" and \"A man of many words shall not be prospered upon the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":672,"ref":"p672","source":"ι ν' ου ν κἀγὼ μὴ παραπέσω τούτοις, Θοῦ, κύριε, φυλακὴν τῷ στόματί μου καὶ θύραν περιοχῆς περὶ τὰ χείλη μου. πεποίηκα γὰρ τὰ ἐπ' ἐμοὶ πάντα, πεισθεὶς τῇ\n\nπροτροπῇ τοῦ εἰπόντος Τοῖς λόγοις σου ποίησον ζυγὸν καὶ σταθμόν. οὐ πᾶσι γὰρ τὸ λαλεῖν ω σπερ οὐδὲ τὸ σιωπᾶν συμφέρει· τῷ γὰρ δυναμένῳ ἀνοίγειν τὸ στόμα λόγῳ θεοῦ οὐ καθήκει σιωπᾶν, τῷ δὲ προφερομένῳ ῥῆμα ἀργὸν καὶ τοὺς καταδικάζοντας λόγους πρὸς ἀγαθοῦ ε σται ἡ σιωπή. οι δε διαφορὰν τῶν σιωπὴν ἀγόντων ὁ λέγων Εστι σιωπῶν εὑρισκόμενος σοφός, καὶ Εστι σιωπῶν, οὐ γὰρ ε χει ἀπόκρισιν, καὶ ε στι σιωπῶν εἰδὼς καιρόν. ὁ γὰρ ἐπιστήμην ε χων καιροῦ τοῦ εἰπεῖν καὶ καιροῦ καθ' ο ν οὐ δεῖ τι λέγειν αἰτήσοιτο φρουρὰν καὶ θύραν τῷ στόματι καὶ τοῖς χείλεσιν αὐτοῦ ὑπαρχθῆναι θεόθεν, ο πως μηδὲν ἀκαίρως προφέρῃ· καὶ ὁ μὴ ε χων πρὸς τὰς προαγομένας ἐρωτήσεις ἀποκρίνασθαι παρακαλείτω, ο πως ἐχέθυμος ει ναι πρὸς θεοῦ ἀποδειχθεὶς μὴ ε τερα ἀνθ' ἑτέρων ἀποκρίνεσθαι· ε τι μὴν καὶ ὁ διὰ τοῦ σιωπᾶν εὑρισκόμενος σοφὸς βεβαίωσιν ἐκ θεοῦ ἀπαιτείτω τῇ σιωπῇ καθ' η ν εὑρίσκεται σοφός. Καὶ ἐπεὶ οἱ τὴν ἀνομίαν ἐργαζόμενοι α νθρωποι προφάσεις πλάττουσιν ἀπολογούμενοι δῆθεν ὑπὲρ ω ν ἐνεργοῦσι κακῶς, ἐγὼ ὁ περὶ πολλῶν παρακαλέσας σε, ω δέσποτα, ἀξιῶ καὶ ὑπὲρ τοῦ μὴ εἰς τοιαύτην διάθεσιν ἐλθεῖν, ω στε ἁμαρτάνοντα εἰς λόγους πονηρίας ῥέπουσαν ε χειν τὴν καρδίαν ἐπὶ τῷ προφασίζεσθαι ἐν ἁμαρτίαις σὺν τοῖς ἐργαζομένοις τὴν ἀνομίαν ἀνθρώποις.","english":"So I too, lest I fall into these things: Set, O Lord, a guard on my mouth and a door of enclosure around my lips. For I have done all that lies in my power, persuaded by the exhortation of the one who said, By your words make a yoke and a weight. For speaking is not beneficial to all, just as neither is silence; for the one who is able to open his mouth with the word of God ought not to be silent, but for the one who utters an idle word and words that condemn, silence will be to his good. And the one who speaks of the difference among those who keep silence says, There is one who is silent and is found wise, and there is one who is silent because he has no answer, and there is one who is silent knowing the time. For the one who has knowledge of the time to speak and of the time when one ought not to say anything would ask that a guard and a door be provided from God for his mouth and his lips, so that he may utter nothing untimely; and let the one who is unable to answer the questions put to him pray that, having been shown by God to be even-tempered, he may not answer one thing in place of another; and moreover, let the one who is found wise through silence seek confirmation from God for the silence by which he is found wise. And since men who work lawlessness invent pretexts, ostensibly making defense for the evils they do, I, who have pleaded with you concerning many things, O Master, ask also that I not come into such a disposition as to have my heart inclined to words of wickedness by making pretexts in sins together with the men who work lawlessness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":673,"ref":"p673","source":"εἰ γὰρ τηρηθείη ἡ καρδία μου ὑπὸ τῆς σῆς φυλακῆς, οὐδὲ συνδυασθήσομαι ὑπὸ τῶν ἐκλεκτῶν τῶν τὴν ἀνομίαν ἐργαζομένων ἀνθρώπων. ἐκλεκτοὶ δὲ τούτων ει εν οἱ σκηπτόμενοι προφάσεις ἐφ' οι ς δρῶσιν κακῶς, χειρόνων ο ντων τῶν α νευ προφάσεως καὶ ἀνεπικαλύπτως ἀνομούντων. ου τοι δέ εἰσιν οἱ μετὰ τοῦ γινώσκειν ἁμαρτάνοντες, τῶν α γνοιαν η ἀσθένειαν προφασιζομένων προύχειν δοκούντων τῶν φανερῶς καὶ μετὰ τοῦ εἰδέναι ἀνομούντων. ει ποιεν ου ν διὰ τῶν προκειμένων ὁ εὐχόμενος Μηδεμία αἰτία, ω δέσποτα, ὑπάρξοι ὡς δι' α γνοιαν δῆθεν η βίαν η ἀσθένειαν ἐκκλῖναι τὴν καρδίαν μου εἰς λόγους πονηρίας ου ς προενέγκοιτό τις προφασιζόμενος ἐφ' οι ς ἁμαρτάνει, ο πως μηδὲ ἀκολουθήσῃ τὸ συνδυᾶσαι μετὰ τῶν ἐκλεκτῶν τῶν τὴν ἀνομίαν ἐργαζομένων ἀνθρώπων. Κεφαλὴν δὲ ἐν τούτοις τὸ ἡγεμονικὸν ὡσανεὶ κεφάλαιον τῆς ψυχῆς τυγχάνον σημαίνεσθαι νομιστέον. Νοήσεις καὶ ου τως· τῶν ἐκλεκτῶν τῶν ἐργαζομένων τὴν ἀνομίαν τίνες α λλαι ει εν εὐδοκίαι η ψευδοδοξίαι καὶ πονηραὶ διαθέσεις, ω ν ει σω τὴν ἑαυτοῦ προσευχὴν ἀξιοῖ γενέσθαι ἐπὶ τῷ διελεγχθείσας καθαιρεθῆναι; ἐν ταύταις γὰρ ἡ προσευχὴ αὐτοῦ οὐκ α λλως γίνεται η αἰτουμένου θεοῦ ἀνατροπὴν καὶ κατάλυσιν αὐτῶν. διὸ καὶ πρὸς τὴν ἀξίωσιν αὐτοῦ ᾠκονόμησε τὸ πρᾶγμα. οἱ γὰρ κραταιοὶ τῶν ἐργαζομένων τὴν ἀνομίαν ἀνθρώπων οἱ αὐτοὶ τυγχάνοντες τοῖς ἐκλεκτοῖς αὐτῶν κατεπόθησαν, ἐγγίσαντος αὐτοῖς τοῦ θεοῦ λόγου ο ν πέτραν πολλάκις ἡρμήνευσεν ἡ θεία γραφή. σύμβολον δὲ τοῦ νενικῆσθαι τὸ καταπίνεσθαι·","english":"For if my heart is kept under your guard, I will not be joined together with the chosen ones of the men who work lawlessness. And the chosen ones among these are those who fabricate pretexts for the evils they do, since those who sin without pretext and without concealment are worse. These are the ones who sin with knowledge, while those who make ignorance or weakness their pretext seem to excel over those who sin openly and with knowledge. Therefore, through what has been said, let the one who prays have no cause, O Master, for turning aside his heart to evil words—as though on account of ignorance, or force, or weakness—which someone might bring forward as a pretext for the sins he commits, so that the joining together with the chosen ones of the men who work lawlessness may not follow either. And in these things, the head must be understood as signifying the ruling faculty, as though it were the head of the soul. You will also understand it in this way: the chosen ones who work lawlessness—what else are they but evil inclinations, or false opinions, and wicked dispositions, within which he deems his prayer to be made, so that once exposed they may be destroyed? For in these, his prayer comes about in no other way than by his asking God for their overthrow and dissolution. Therefore, in response to his request, the matter was arranged. For the mighty ones among the men who work lawlessness, being the same as their chosen ones, were swallowed up when the divine Word—which the divine Scripture has often interpreted as a rock—drew near to them. And being swallowed up is a symbol of being conquered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":674,"ref":"p674","source":"ου τω γὰρ ει ρηται καὶ τὸ Κατεπόθη ὁ θάνατος εἰς νῖκος, καὶ τὸ Ινα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς, ἀλλὰ καὶ τὸ Κατέπιεν ἡ ῥάβδος ̓Ααρὼν τὰς ἐκείνων· φησὶ δὲ τὰς τῶν σοφιστῶν καὶ ἐπαοιδῶν ῥάβδους, νικῶντος τοῦ σκήπτρου τῆς θεϊκῆς ἀληθείας καὶ σοφίας τὰ σκῆπτρα τῆς φάλαγγος. Εἰ δὲ καὶ τοὺς α ρχοντας τούτου τοῦ αἰῶνος σοφίαν ἐπαγγελλομένους καὶ τῶν α λλων δαιμόνων τὸ στῖφος κραταιοὺς τῶν κατὰ κακίαν πεποιωμένων ἐρεῖς, καὶ ου τοι τῷ Χριστῷ τῇ πέτρᾳ συνεγγίσαντες καταποθήσονται, ἀφανιζόμενοι καὶ τὸ μηδὲν ει ναι ἀποδεικνύμενοι τῇ παρουσίᾳ Χριστοῦ ἀπολλύντος τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετοῦντος, τῶν δὲ αἰσθητῶν σπερμάτων χρῃζόντων εἰς ἀροτριαθεῖσαν καὶ σχισθεῖαν γῆν καταβληθῆναι ἐπὶ τῷ εἰς τὴν γῆν κρυβέντα τὰς ῥίζας εἰς βάθος βαλεῖν. ου τως γὰρ καὶ καρποφορῆσαι ἀσφαλῶς στηριχθέντα ταῖς ῥίζαις δυνήσεται τὰ τῶν ἁγίων ῥήματα α θεόθεν ε σχον τυγχάνοντα σπέρματα πνευματικά. τοσαύτην ε χει δύναμιν ὡς μὴ μόνον ῥιζῶσαι καὶ καρποφορῆσαι ἀλλὰ καὶ τὴν ἀρότρου χρείαν","english":"For this is why it is said both \"Death was swallowed up in victory\" and \"that the mortal may be swallowed up by life,\" but also \"Aaron's rod swallowed up theirs\"—and he means the rods of the sophists and enchanters, since the scepter of divine truth and wisdom conquers the scepters of the phalanx. And if you speak of the rulers of this age who profess wisdom, and of the host of the other demons, as being mighty among those fashioned according to vice, these too, having come near to Christ the rock, will be swallowed up, being made to vanish and shown to be nothing by the presence of Christ, who destroys the wisdom of the wise and sets aside the understanding of the prudent; while the perceptible seeds need to be cast into earth that has been plowed and split open, so that, hidden in the earth, they may send their roots down into the depth. For in this way, firmly established by their roots, the words of the saints—being spiritual seeds that they received from God—will be able to bear fruit securely. It has so much power as not only to root and bear fruit but also the need of the plow","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":675,"ref":"p675","source":"ἀποπληροῦν· παντοδύναμα γὰρ ο ντα ἀρδεύσει, ἀροτριάσει τὴν γῆν καὶ πάντα ποιήσει ο σα ἐνέργεια γεωργικὴ πράξει, ι να μετὰ τοῦτο ῥιζώσαντα τὰ τῆς εὐσεβείας καὶ τῆς λοιπῆς ἀρετῆς πληρέστατα ἀποδῷ γενήματα. ἀληθῶς γὰρ τὰ ῥήματα ταῦτα ου τως ἐστὶ δυνατὰ ὡς τὰς παχυνθείσας καὶ λιθωθείσας διανοίας διαρρηγνῦναι ἐπὶ τῷ διαδύντα διὰ κατανύξεως ῥιζῶσαι, ἀφ' η ς ὡς ἀπὸ ἀσφαλοῦς ῥίζης ἀποδοθήσεται ὁ διὰ πράξεων καὶ νοημάτων ἀρίστων καρπός. Φέρεται δὲ καὶ ἑτέρα γραφὴ ου τως ε χουσα· Κατεπόθησαν ἐχόμενα πέτρας οἱ κριταὶ αὐτῶν. ου τοι δέ εἰσιν οἱ δι' ἐξετάσεως καὶ διαιρέσεως ω ν μετέρχονται λόγων κρίνοντες δῆθεν τὰ πράγματα· οι τινες οὐχ ε τεροι τῶν κραταιῶν ο ντες ἐχόμενα τῆς πέτρας γινόμενοι καταπίνονται, τῶν κηρύκων τῆς ἀληθείας οὐ καταπινομένων ἀλλ' ἑστηκότων ἐπ' αὐτῆς καὶ ὑψουμένων ( Εστησε γὰρ ἐπὶ πέτραν τοὺς πόδας μου, καὶ ̓Εν πέτρᾳ υ ψωσέ με) καὶ προσέτι καὶ πινόντων ἀπ' αὐτῆς· Επινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ δὲ πέτρα η ν ὁ Χριστός. ̓Οστᾶ δὲ ψυχῆς ῥητέον τὰς ψυχῆς δυνάμεις καθὰ ει ρηται. ταῦτα εἰ μὲν κατωρθωμένως ἐπιτελοῖντο ὑμνοῦντα θεὸν ἐρεῖ Κύριε κύριε τίς ο μοιός σοι; εἰ δ' ἁμαρτάνοιεν καὶ διαστρέφοιντο δι' αὐτοῦ τοῦ κατὰ κακίαν ἐνεργεῖν, πᾶσαν συμφωνίαν καὶ ἑνότητα ἀποβάλλουσαι διασκεδάννυνται οὐχ ο που ε τυχεν ἀλλ' ε νθα τὸ χωρίον τῶν νεκρωθεισῶν ψυχῶν.","english":"For they are all-powerful, and he will water, he will plow the earth, and he will do all that agricultural activity performs, so that after this, having taken root, it may yield the fullest fruits of piety and of the rest of virtue. For truly these words are as powerful as to break through minds that have grown fat and petrified, so as to take root by penetrating through compunction, from which, as from a secure root, the fruit of the best deeds and thoughts will be yielded. But another reading is also transmitted, which runs thus: \"Their judges were swallowed up close to the rock.\" And these are those who by examination and division of the words they pursue judge, as it were, matters; these, being none other than the mighty ones, when they come to be close to the rock, are swallowed up, while the heralds of the truth are not swallowed up but stand upon it and are exalted (for \"he set my feet upon a rock,\" and \"in a rock he exalted me\"), and moreover also drink from it; for \"they drank from the spiritual rock that followed, and the rock was Christ.\" But the bones of the soul must be called the powers of the soul, as has been said. These, if they are accomplished rightly, praising God will say, \"Lord, Lord, who is like you?\" But if they sin and are perverted by the very activity of vice, casting off all harmony and unity, they are scattered—not wherever it happens, but where the place of the dead souls is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":676,"ref":"p676","source":"ἀλλ' ου ν εἰ καὶ τοῦτο ἐξ ἀπροσεξίας ὑπῆρκται, ἀλλὰ καὶ δυνατὸν τοὺς τῆς ψυχῆς ὀφθαλμοὺς α ραι πρὸς τὸν κύριον τὸν δυνάμενον εἰς ταὐτὸν συναγαγεῖν τὰ διασκορπισθέντα παρὰ τὸν ᾳ δην ἡρμηνευμένα ὀστᾶ ω στε ε καστον ἑκάστῳ, καὶ ὡς ἡ γραφὴ ει πεν ̔Εκάτερον ἑκατέρῳ, ἀποδοῦναι τῇ οἰκείᾳ ἁρμονίᾳ. Ευ δὲ καὶ τὸ πληθυντικῶς ἐπὶ τοῦ διασκορπισμοῦ φάναι (Διεσκορπίσθη γὰρ τὰ ὀστᾶ ἡμῶν), ἑνικῶς εἰρημένου τοῦ σωτηριώδους· οὐ γὰρ ει ρηται Οτι πρὸς σέ, κύριε κύριε, οἱ ὀφθαλμοὶ ἡμῶν, ἀλλ' Οἱ ὀφθαλμοί μου. ὁτὲ γὰρ πρὸς κύριον τὸ νεῦμα ἑνότης τῶν πρὸς αὐτὸν ὁρώντων, ὁτὲ δὲ κακία καὶ τῶν ὀστῶν διασκορπισμὸς πλῆθος, λέγοντες οἱ ταῦτα παθόντες. παραβαλεῖς τούτοις καὶ τὴν πρώτην πρὸς τὸν ̓Αδὰμ θεοῦ ἐντολήν, ἐπὶ μὲν τῆς προστάξεως τὸ ἑνικόν, ἐπὶ δὲ τῆς ἀπαγορεύσεως τὸ πληθυντικὸν ε χουσαν· Καὶ ἐνετείλατο γάρ φησι κύριος ὁ θεὸς τῷ ̓Αδάμ ̓Απὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ, ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν οὐ φάγετε ἀπ' αὐτοῦ· ῃ δ' α ν ἡμέρᾳ φάγητε ἀπ' αὐτοῦ, θανάτῳ ἀποθανεῖσθε, ει πεν. εἰ δὲ ἐν τῇ δεκαλόγῳ καὶ αἱ προστάξεις καὶ ἀπαγορεύσεις ἑνικῶς ἐξηνέχθησαν, οὐκ ἀθετεῖται τὰ ε ναγχος ῥηθέντα· καὶ ταῦτα γὰρ οἰκείας ἐξηγήσεως κατὰ καιρὸν τεύξεται. Πρὸς σέ, ω κύριε, η ρα τοὺς ὀφθαλμούς μου, ἐλπίσας ἐπὶ σέ· διὸ μὴ ἀντανέλῃς τὴν ψυχήν μου, ὡς τέλεον αὐτὴν ἐκπεσεῖν. εἰ γὰρ καὶ διεσκορπίσθη τὰ ὀστᾶ ἑκάστου ἡμῶν παρὰ τὸν ᾳ δην, ἀλλ' ου ν ἐλπίζω ο τι συνάξας ἀποκαταστήσεις αὐτὰ τῇ οἰκείᾳ συμφωνίᾳ καὶ ἁρμονίᾳ·","english":"But if this too has come about from carelessness, it is nonetheless possible to lift the eyes of the soul to the Lord, who is able to gather into the same place the bones that were scattered beside Hades, as it is interpreted, so that each may be restored to each, and, as the Scripture said, \"each to each,\" to its own harmony. And it is well that the scattering is spoken of in the plural (for \"our bones were scattered\"), while the saving word is spoken in the singular; for it is not said, \"To you, Lord, Lord, are our eyes,\" but \"My eyes.\" For sometimes the turning of the gaze toward the Lord is the unity of those who look to him, and sometimes wickedness and the scattering of the bones is a multitude, when those who have suffered these things speak. You may compare with these the first commandment of God to Adam, which has the singular in the injunction but the plural in the prohibition; for it says, \"And the Lord God commanded Adam, 'From every tree that is in the paradise you shall surely eat, but from the tree of the knowledge of good and evil you shall not eat from it; for on the day you eat from it, you shall surely die,'\" it said. But if in the Decalogue both the injunctions and the prohibitions were expressed in the singular, what was just said is not set aside; for these too will receive their proper exposition in due time. \"To you, Lord, I have lifted up my eyes, hoping in you; therefore do not take away my soul,\" so as to cast it out completely. For even if the bones of each of us were scattered beside Hades, yet I hope that, having gathered them, you will restore them to their own concord and harmony.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":677,"ref":"p677","source":"ου γενομένου τῇ σῇ ἀγαθότητι, οὐ μόνον οὐκ ἀναιρεθήσεται ἡ ψυχή μου ἀλλὰ καὶ σωθήσεται, σου φυλάττοντός με ἀφ' η ς συνεστήσαντό μοι παγίδος. οὐκ ἐκ μόνης δὲ ταύτης ἀλλὰ καὶ ἀπὸ σκανδάλων τῶν ἐργαζομένων τὴν ἀνομίαν φυλάξεις με. Καὶ τάχα παγὶς μὲν συνισταμένη μοι πρὸς τῶν πονηρῶν ἡ κατὰ ψευδοδοξίαν ἀπάτη ἐστί, τὸ δὲ τῶν ἐργαζομένων τὴν ἀνομίαν σκάνδαλον ἡ ἠθικὴ κακία, τοῦ ἀβεβαίου σκανδαλιζομένου, ο ταν πλείονας ὁρᾷ ἀνομοῦντας· τούτου μαρτύριον τὸ Διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν φυγήσεται ἡ ἀγάπη τῶν πολλῶν, ἀπόδειξις τοῦ καὶ τὴν συσταθεῖσαν ἀπατηλῶς παγίδα τὴν ψευδώνυμον ει ναι γνῶσιν ἐκ τοῦ ̓Εκραταίωσαν ἑαυτοῖς λόγον πονηρόν, διηγήσαντο τοῦ κρύψαι παγίδας. Εἰ μὲν περὶ τοῦ διαβόλου λέγοιτο, ἐξήγησις ε σται τοιαύτη· ἀμφίβληστρον ε χει ὁ ἐχθρὸς τοῦ γένους ἡμῶν πεπλεγμένον ἐκ τῶν ποικίλων αὐτοῦ νοημάτων πάντων τυγχανόντων δεινῶν πρὸς τὸ ἀπατῆσαι, ῳ περιβάλλων τοὺς ἀνθρώπους δι' ἁμαρτίας εἰς πτῶμα φέρει, ὡς εὐθὺς αὐτοὺς","english":"Since this has come about through your goodness, my soul will not only not be destroyed but will also be saved, as you guard me from the snare that was set against me. And not from this alone, but you will also guard me from the stumbling blocks of those who work lawlessness. And perhaps the snare set against me by the wicked is the deception that consists in false opinion, while the stumbling block of those who work lawlessness is moral vice, when the unstable person is caused to stumble when he sees many acting lawlessly. The testimony to this is the saying, Because lawlessness has multiplied, the love of the many will grow cold, and the proof that the snare deceptively set up is the falsely named knowledge comes from the words, They strengthened a wicked word for themselves; they recounted how to hide snares. If this is said about the devil, the explanation will be as follows: the enemy of our race has a net woven from all his various thoughts, all of which are terrible for deceiving, with which, casting it around human beings, he brings them through sin to a fall, so that they immediately","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":678,"ref":"p678","source":"ἁμαρτωλοὺς ἀποδείκνυσθαι, μόνων ἐκφευγόντων αὐτὸ τῶν δυναμένων εἰπεῖν Οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν· ο θεν καὶ πολλοὺς ἀγρεύσας θεοποιῶν τὰ δίκτυα, οι ς πρὸς θήραν τῶν ἠπατημένων ἐχρήσατο θεοῦ ἐπὶ σαγήνῃ καὶ θυμίᾳ τῷ ἀμφιβλήστρῳ ὡς ἐν τῷ προφήτῃ γέγραπται. ̓Αλλ' εἰ καὶ πεσοῦνται ἐν ἀμφιβλήστρῳ αὐτοῦ ἁμαρτωλοί, ἀλλ' ἐγὼ πάντων ἀναχωρήσας τῶν ὑλικῶν κατὰ μόνας εἰμί, ε ως α ν παρέλθω τὸν ἐπίκηρον βίον καὶ τῶν κακῶν τὸ πλῆθος καὶ κολληθῶ τῷ κυρίῳ ἐπὶ τῷ ε ν πνεῦμα πρὸς αὐτὸν γενέσθαι.\n\n1234 Οὐδεὶς ἐπιγινώσκεται τὸ σοφὸν τῶν ὑλικῶν καὶ ἠλιθίων, ἐπεὶ περὶ τοῦ σοφοῦ καὶ τῆς σοφίας διάληψιν οὐδὲ τὴν ἀρχὴν ε χουσι, μόνων τῶν σοφῶν ἐπιγινωσκόντων ἑαυτούς τε καὶ τοὺς παραπλησίους. ἐπεὶ ου ν, φησίν, οὐκ η ν ὁ ἐπιγινώσκων με, ἐγὼ κατενόουν εἰς τὰ δεξιὰ οι ς ἐπιβλέπω πρότερον ἐσχηκὼς αὐτῶν κατανόησιν, ι να ε τι σοφωτέρου μου γεγενημένου ε τι μᾶλλον ἡ καρδία μου εἰς δεξιὰν ε λθοι οὐδὲν αἰσθητὸν ε τι ἀλλὰ πάντα νοητὰ θεωροῦσα. καὶ ἐπεὶ πᾶς ὁ ἁμαρτάνων φεύγει θεόν, ὡς παρίσταται ἐκ τοῦ μετὰ παράβασιν λέγεσθαι Καὶ εφυγον ἀπὸ προσώπου τοῦ θεοῦ ο τε ̓Αδὰμ καὶ ἡ γυνὴ αὐτοῦ, ὁ μηκέτι ἁμαρτάνων ἀλλὰ κατορθώσας ἀναμαρτησίαν ἐρεῖ ̓Απώλετο φυγὴ ἀπ' ἐμοῦ, τουτέστιν ἀπώλετο ἀπ' ἐμοῦ κακία εἰς η ν κρύπτονται καὶ χωροῦσιν οἱ φεύγοντες θεόν. διὸ καὶ οὐκ ε στιν ὁ ἐκζητῶν τὴν ψυχήν μου, φανερωθεῖσαν θεῷ καὶ παραστᾶσαν ἐνώπιον αὐτοῦ. ζητήσεως δ' ἐπίτασιν δηλοῖ τὸ ̓Εκζητῶν· ζητεῖται καὶ ἐκζητεῖται τὸ ἀπολωλός. ταὐτὸν δὲ τὸ ἀπολωλέναι καὶ πεφευγέναι.","english":"to be shown to be sinners, with only those able to say, \"For we are not ignorant of his designs,\" escaping it; whence also, having caught many, he deifies the nets which he used for the hunt of the deceived, as God's for a dragnet and a seine with the casting-net, as it is written in the prophet. But even if sinners shall fall into his casting-net, I, having withdrawn from all material things, am alone, until I pass through this ephemeral life and the multitude of evils and am joined to the Lord, so as to become one spirit with him.\n\nNo one of the material and foolish is recognized as wise, since concerning the wise man and wisdom they have not even the beginning of a notion, only the wise recognizing themselves and those like them. Since, then, he says, there was no one who recognized me, I was considering things at the right hand, having previously had the consideration of them, so that, when one wiser than I had come to be, my heart might come still more to the right, perceiving nothing sensible any longer but all things intelligible. And since everyone who sins flees God, as is established from what is said after the transgression, \"And Adam and his wife fled from the face of God,\" he who no longer sins but has achieved sinlessness will say, \"Flight has perished from me,\" that is, evil has perished from me, into which those who flee God hide and withdraw. Therefore there is also no one who seeks my soul, having been made manifest to God and having stood before him. And the word \"seeking out\" shows an intensification of seeking; what has perished is sought and sought out. And to have perished is the same as to have fled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":679,"ref":"p679","source":"καὶ ὁ ἐν κακίᾳ δὲ γεγονὼς ο τε μετανοεῖν α ρχεται φεύγει ταύτην· Φεύγετε γάρ φησι τὴν εἰδωλολατρείαν, καὶ ̔Ως ἀπὸ προσώπου ο φεως φεῦγε ἀπ' ἁμαρτίας. καὶ ἐπιτείνει γε τὴν φυγὴν ὁσημέραι διὰ προκοπῆς μακρυνόμενος η ς καταλέλοιπεν ε ξεως ὡς ἐπὶ τὴν ἀκραιφνεστάτην ἀρετὴν ἐλθεῖν, στὰς λοιπὸν ἐν τῷ ἀγαθῷ βεβαίως ἐρεῖ τὸ ̓Απώλετο φυγὴ ἀπ' ἐμοῦ· οὐκέτι γὰρ ε χω διώκουσαν ἁμαρτίαν οὐδὲ τὸν ἐκζητοῦντα τὴν ψυχήν μου γενομένην ἐν τῷ φρουρίῳ τῆς εὐσεβείας. Κατὰ ἀναγωγὴν δὲ ἡ κακία καὶ ἡ δυσσεβεία πᾶσα ω σπερ φρουρά τις ε νδον τὰς ψυχὰς περιλαβοῦσα κατεῖχεν· ἀφ' η ς φυλακῆς ἑκάστη ἀναπέμπει τὴν προκειμένην εὐχήν, ὡς ἐπινεύσαντα τὸν κύριον ἐληλυθέναι ἐπὶ τῷ ἐξαγαγεῖν ἐκ δεσμῶν δεδεμένους καὶ ἐξ οι κου φυλακῆς καθημένους ἐν σκότει.\n\n1236 ̔Ο μὲν τρίτος ψαλμὸς ἐπιγέγραπται Ψαλμὸς τῷ Δαυίδ, ὁπότε ἀπεδίδρασκεν ἀπὸ προσώπου ̓Αβεσαλὼμ τοῦ υἱοῦ αὐτοῦ, ἐνταῦθα δὲ Οτε αὐτὸν ὁ υἱὸς αὐτοῦ κατεδίωκεν. οὐχ ου τω δὲ δεινὸν τὸ φυγεῖν ἀπό τινος ὡς ἐκεῖνον διώκειν. ἐνδέχεται δὲ καὶ ἐξ ὑπονοίας μόνης φεύγειν, τὸ μέντοι τὸν διωκόμενον ἐλαύνεσθαι ἐμφαίνει τὴν ὠμότητα καὶ ἀγριότητα τοῦ διώκοντος. Φησὶν ου ν· Πολλῶν ἐπιδεὴς ω ν κατέφυγον πρὸς σέ, ἐπιστάμενος ἀκριβῶς ο τι πληρώσεις με πάντων ω ν ἐλλειπής εἰμι ἐνωτισάμενος τὴν δέησιν μου ἐν τῇ ἀληθείᾳ τῷ μονογενεῖ σου γεννήματι τῷ εἰπόντι ̓Εγώ εἰμι ἡ ἀλήθεια. η ἐπεὶ ἐν εἰκόνι καὶ σκιᾷ τέως λατρεύω, ευ χομαι καὶ τὸ λεῖπόν μοι δοθῆναι. ε στι δὲ τὸ ὑπερβῆναι τὴν τυπικὴν θεραπείαν ἐπὶ τῷ γυμνῇ τῇ ἀληθείᾳ σου προσβαλεῖν, ι να πνεύματι καὶ ἀληθείᾳ σοι προσκυνήσω.","english":"And the one who has come to be in evil, when he begins to repent, flees this; for \"Flee,\" it says, \"idolatry,\" and \"As from the face of a serpent, flee from sin.\" And he intensifies the flight day by day, being removed through progress from the habit which he has left behind, so as to come to the most unmixed virtue, and standing thereafter firmly in the good he will say, \"Flight has perished from me\"; for no longer do I have sin pursuing me, nor the one seeking my soul, having come to be in the fortress of piety. And by way of elevation, all evil and impiety, as a kind of guard encompassing the souls within, held them fast; from which guard each one sends up the prayer set before us, as though the Lord had nodded assent and come to lead out those bound from chains and those sitting out of the house of the guard in darkness.\n\nThe third psalm is inscribed \"A Psalm of David, when he fled from the face of Absalom his son,\" but here \"When his son was pursuing him.\" Yet it is not so terrible to flee from someone as for that one to pursue. And it is possible to flee even from mere suspicion, but the fact that the one pursued is driven on makes clear the cruelty and savagery of the pursuer. He says, then: \"Being in need of many things, I fled for refuge to you, knowing precisely that you will fill me with all things of which I am lacking, having heard my supplication in truth, in your only-begotten offspring, who said, 'I am the truth.'\" Or: since for the present I worship in image and shadow, I pray that what is lacking to me also be given. And it is to surpass the typical service, so as to draw near to your truth nakedly, in order that I may worship you in spirit and truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":680,"ref":"p680","source":"̓Επάκουσόν μου ἐν τῇ δικαιοσύνῃ σου, δικαιώσας με ἐν αὐτῇ. ἡ γὰρ ἐμὴ δικαιοσύνη ὡς οὐδὲν ἐναντίον σου λογισθήσεται. διὸ καὶ ἀξιῶ, ο πως μὴ εἰσέλθῃς εἰς κρίσιν μετ' ἐμοῦ· εἰμὶ γάρ σου δοῦλος, καὶ κριθῆναι πρὸς σὲ η ἐπὶ σοῦ φοβοῦμαι. ἐξετάζεις γὰρ οὐ τοὺς λόγους η τὰ ε ργα μόνον ἀλλὰ καὶ τὴν πρόθεσιν ἀφ' η ς ταῦτα· ο θεν τῶν ζώντων οὐδείς, κα ν ἀκροτάτην ἀρετὴν ε χει, δικαιωθῆναι ἐνώπιόν σου δυνήσεται. πάντες γοῦν οἱ δίκαιοι συγκρίνοντες τὴν σφῶν δικαιοσύνην τῇ σῇ ἀπὸ\n\nδιαθέσεως ἀληθευούσης φασὶν ̔Ως ῥάκος ἀποκαθημένης πᾶσα ἡ δικαιοσύνη ἡμῶν ἐναντίον σου· δικαιούμεθα δὲ δωρεὰν τῇ αὐτοῦ χάριτι διὰ πίστεως ̓Ιησοῦ Χριστοῦ, ε χοντες τὴν δικαιοσύνην τὴν χωρὶς νόμου φανερωθεῖσαν μαρτυρουμένην ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν. Η τάχα ἐπεὶ ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται, ευ χεται τελείαν πίστιν παρ' αὐτοῦ λαβεῖν, ι να τύχῃ τοῦ μὴ κριθῆναι. γίνεται γὰρ ἡ κρίσις πρὸς ἀγαπήσαντας μᾶλλον τὸ σκότος η τὸ φῶς τῷ πονηρὰ ε ργα ε χειν. οὐκοῦν ο ταν ἐπακούσῃ ὁ θεὸς τινὶ ἐν τῇ δικαιοσύνῃ ἑαυτοῦ, οὐκ εἰσέρχεται μετ' αὐτοῦ εἰς κρίσιν· τυγχάνει γὰρ αὐτοῦ δοῦλος, ποιῶν ταῦτα πάντα τὰ διαταχθέντα αὐτῷ. Ταπεινωθῆναι εἰς γῆν ἐστι τὴν ζωήν τινος τὸ σκοπεῖν τὰ κάτω καὶ φρονεῖν τὰ ἐπὶ τῆς γῆς. ὡς γὰρ μετεωρίζεται καὶ ὑψοῦται ἡ ζωὴ τῶν θησαυριζόντων ἐν οὐρανῷ κἀκεῖ τὴν καρδίαν ε χειν, ου τως ὁ θησαυρίζων ἐπὶ τῆς γῆς καὶ περὶ τὰ αἰσθητὰ τὴν διάνοιαν ε χων ταπεινοῦται, εἰς γῆν τὴν ζωὴν αὐτοῦ ε χων.","english":"Hear me in your righteousness, having justified me in it. For my righteousness will be reckoned as nothing before you. Therefore I also ask that you not enter into judgment with me; for I am your servant, and I fear to be judged against you or before you. For you examine not only words or deeds but also the intention from which these come; hence of the living, no one, even if he has the highest virtue, will be able to be justified before you. At any rate, all the righteous, comparing their own righteousness with yours, from a disposition that speaks truth say, \"All our righteousness is like a rag of a woman in menstruation before you\"; but we are justified freely by his grace through faith in Jesus Christ, having the righteousness that was revealed apart from the law, being witnessed by the law and the prophets. Or perhaps, since the one who believes in him is not judged, he prays to receive perfect faith from him, so that he may obtain not being judged. For judgment comes upon those who have loved darkness rather than light because of having evil deeds. Therefore, when God hears someone in his righteousness, he does not enter into judgment with him; for he happens to be his servant, doing all these things that have been commanded him. To be humbled to the earth is for someone's life to look at things below and to think on things upon the earth. For just as the life of those who store up treasures in heaven is lifted up and exalted, and they have their heart there, so the one who stores up treasures on the earth and has his mind on perceptible things is humbled, having his life on the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":681,"ref":"p681","source":"̓Εν σκοτεινοῖς δέ φησιν αἰῶνος (ε νθα αρχουσιν οἱ κοσμοκράτορες τοῦ σκότους τούτου) ὡς τὸν ἁλόντα ὁμοιωθῆναι τοῖς νεκροῖς τοῦ αἰῶνος. ου τοι δέ εἰσιν οἱ λεγόμενοι υἱοὶ τοῦ αἰῶνος τούτου, πλὴν ὁ ταῦτα ἀποδυράμενος οὐ νεκρὸς αἰῶνος ἀλλ' ὡς νεκρὸς αἰῶνος γέγονε. διὸ καὶ ἠκηδίασεν ἐπ' αὐτῷ τὸ βοηθείας χάριν συνὸν αὐτῷ πνεῦμα λεγόμενον πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ. ἐπεὶ γὰρ τὸν βοηθούμενον ὑπ' αὐτοῦ α νθρωπον ει δε τοῖς προκειμένοις περιτυχόντα, εἰκότως ἠκηδίασε καὶ ἠθύμησεν α τε μόνον εἰδὸς τὰ τοῦ ἀνθρώπου. Ταύτην τὴν ανυδρον γῆν καὶ τὰς παραπλησίους ψυχὰς ἀνύδρους τόπους ου σας διέρχεται τὸ πνεῦμα τὸ ἀκάθαρτον, οὐχ εὑρίσκον παρ' αὐτοῖς μονὴν η ἀνάπαυσιν. πλὴν εἰ καὶ α νυδροι τυγχάνουσι τῷ στερεῖσθαι τῶν φαύλων ὑδάτων, ἀλλ' ου ν διώκουσι τὸν κύριον ἐπὶ τῷ ο ρθρον ε τοιμον εὑρεῖν αὐτόν, ο τε καὶ η ξει αὐταῖς ὡς ὑετὸς πρόϊμος καὶ ο ψιμος. διὸ καὶ ε νυδροι γενήσονται, πηγὰς ἐν αὐταῖς ε χουσαι υ δατος ζῶντος ἀλλομένου εἰς ζωὴν αἰώνιον. Καὶ ἐπεὶ τὸ α γιον πνεῦμα οὐχ ὑπομένει ει ναι ε νθα ἁμαρτία, εἰπὼν Κατεδίωξεν ὁ ἐχθρὸς τὴν ψυχήν μου, καὶ τὰ ἑπόμενα, εὐλαβεῖται μὴ διὰ ταῦτα ἐγκαταλείψει αὐτὸν τότε ὡς παρὸν αὐτῷ πνεῦμα, ὡς ει ναι τὸ προκείμενον ταὐτὸν τῷ Μὴ ἀποστρέψῃς τὸ πρόσωπόν σου, καὶ Τὸ πνεῦμα τὸ α γιόν σου μὴ ἀντανέλῃς ἀπ' ἐμοῦ. οὐδεὶς γὰρ τῶν ἐν ο ψει θεοῦ καὶ ἐχόντων πνεῦμα εὐθὺς ἀποβάλλεται ἁμαρτάνων ἀλλ' ὁ ἐπιτείνων τὸ ἁμαρτάνειν ὡς ε ξιν χειρίστην συγκροτῆσαι· τότε γὰρ ἐκβληθήσεται ὁ τοιοῦτος τοῦ θεϊκοῦ προσώπου καὶ ἀφαιρεθείη τοῦ ἁγίου πνεύματος.","english":"He says, \"in the dark places of the age\" (where the rulers of this darkness rule), so that the one caught may be made like the dead of the age. These are those called sons of this age, except that the one who has lamented these things is not a dead man of the age but has become like a dead man of the age. Therefore the spirit that is with him for the sake of help, called the spirit of the man that is in him, also grieved over him. For since the man who is helped by it had fallen in with the things set before him, it reasonably grieved and was disheartened, knowing only the things of man. This waterless land and the similar souls—waterless places though they are—the unclean spirit passes through, finding no dwelling or rest among them. Yet even if they are waterless by being deprived of the evil waters, they do not fail to seek the Lord at dawn to find him ready, and he will come to them as the early and the late rain. Therefore they too will become watered, having within them springs of living water leaping up to eternal life. And since the Holy Spirit does not endure to be where sin is, having said, \"The enemy has persecuted my soul,\" and what follows, he is careful lest for these reasons he abandon him then as a spirit present with him, so that the present passage is the same as \"Do not turn away your face,\" and \"Do not take your Holy Spirit from me.\" For no one of those in the sight of God and having the Spirit is immediately cast off when he sins, but the one who intensifies sinning so as to consolidate the worst habit; for then such a one will be cast out from the divine presence and be deprived of the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":682,"ref":"p682","source":"ο μως δὲ εἰ καὶ μὴ γυμνοῦται ὁ ου τως ε χων τοῦ πνεύματος, ἀλλ' ου ν λυπεῖ αὐτὸ παρὸν διὰ τοῦ ἁμαρτάνειν. 1240 ̓Εν ἀρχῇ τῆς ὑπὸ σοῦ φωτιζομένης ἡμέρας τυγχάνοντι καὶ ἀρξαμένῳ καταλάμπεσθαι ἀνατολῆς ἡλίου τοῦ τῆς δικαιοσύνης σου ἀκουστόν μοι ποίησον τὸ ε λεος· ου τω περὶ αὐτοῦ λαλῶν ὡς ἡ ἐμὴ ε ξις καὶ ἀκοή. τότε γὰρ καὶ ὠφεληθεὶς ἐκ τῆς περὶ αὐτοῦ ἀκροάσεως προκόψαι δυνήσομαι ὡς καὶ ἰδεῖν αὐτὸ ποθῆσαι. τεύξομαι δὲ καὶ τῆς θέας αὐτοῦ, ο ταν μετὰ πάντων τῶν ὁμοζήλων παρακαλῶν ει πω Δεῖξον ἡμῖν, κύριε, τὸ ε λεός σου· ὁρατὸν γὰρ τότε γίνεται, ο ταν ἀκουστόν τις αὐτὸ λάβοι οὐκ ἐν ἀγνοίᾳ ἀλλ' ἐν ἀρχῇ γνώσεως ω ν, ο διὰ τοῦ Πρωῒ ἐδήλωσεν. Τάχα δὲ καὶ τὰς προτέρας ὁδούς, Μωυσέα καὶ τοὺς προφήτας, βαδίσας τις κατὰ τὸ Στῆτε ἐν ταῖς ὁδοῖς καὶ ἐρωτήσατε τρίβους κυρίου αἰωνίας, μετὰ τὴν ἐν αὐταῖς πορείαν ζητῶν τὴν ὁδὸν τὴν ἀγαθὴν τῷ ταύτης πατρὶ ἐρεῖ μόνῳ γινώσκοντι τὴν ὁδὸν ου σαν υἱὸν Γνώρισόν μοι ὁδὸν ἐν ῃ πορεύσομαι. διὸ καὶ ἐπινεύσαντος τοῦ πατρὸς ἐμφανίζουσα ἑαυτὴν ἐρεῖ τοῖς ἀξίοις ̓Εγώ εἰμι ἡ ὁδός· οὐδεὶς γὰρ ε ρχεται πρὸς τὸν πατέρα εἰ μὴ δι' ἐμοῦ. 1242 ̔Υπὸ ἑνὸς ἐχθροῦ καταδιωχθείσης τῆς ψυχῆς αὐτοῦ ὡς ἀρτίως ει πεν, ἀπὸ πλήθους ἐχθρῶν ἐξαιρεθῆναι νῦν παρακαλεῖ. ἀλλ' οὐ μάχονται αἱ ου τω διάφοροι λέξεις· τὸν μὲν γὰρ ἀρχηγέτην τῆς κακίας ἐχθρὸν ε να ει πε, τὴν δὲ","english":"Nevertheless, even if the one who is in this state is not stripped bare of the Spirit, he does not grieve it when present by sinning. 1240 In the beginning of the day that is enlightened by you, for one who is in that state and has begun to be illumined by the rising of the sun of your righteousness, make your mercy heard to me—speaking about it in accordance with my own condition and capacity to hear. For then, having been benefited by the hearing about it, I will be able to advance so as even to desire to see it. And I will also attain the sight of it, when with all who share the same zeal I say in prayer, \"Show us, Lord, your mercy\"; for then it becomes visible when one receives it as something heard, not being in ignorance but in the beginning of knowledge, which he indicated by \"in the morning.\" Perhaps also, having walked the former ways—Moses and the prophets—according to \"Stand in the ways and ask for the eternal paths of the Lord,\" after the journey in them, seeking the good way, he will say to its Father, who alone knows the way that is the Son, \"Make known to me the way in which I should walk.\" Therefore also, when the Father has assented, she, revealing herself, will say to those who are worthy, \"I am the way; for no one comes to the Father except through me.\" 1242 Since his soul has been pursued by one enemy, as he just said, he now prays to be delivered from a multitude of enemies. But these different expressions do not conflict; for he called the leader of evil one enemy, but the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":683,"ref":"p683","source":"στρατιὰν αὐτοῦ πληθυντικῶς ἐκάλεσεν ἐχθρούς. ̓Απαιτεῖ δὲ τὸ ἐξαιρεθῆναι ἀπὸ τῶν ἐχθρῶν δικαιότατα, ἐπείπερ πρὸς οὐδένα η πρὸς αὐτὸν μόνον κατέφυγεν. Δίδαξόν με, φησίν, μὴ εἰδέναι μόνον ἀλλὰ καὶ ποιεῖν τὸ θέλημά σου· οὐ γὰρ τὸ ἐπίστασθαι αὐτὸ α νευ τοῦ ἐνεργεῖν ἁγιαστικὸν καὶ μακαριοποιόν ἐστιν ἀλλ' ἐνεργούμενον καὶ πραττόμενον. διὸ καὶ ὁ σωτήρ φησιν Οὐ πᾶς ὁ λέγων μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. φανερὸν δὲ ο τι ὁ ποιῶν τοῦ θεοῦ τὸ θέλημα καὶ ἐπίσταται αὐτό, οὐ πάντως τοῦ εἰδότος καὶ μὴ ποιοῦντος· τούτῳ συνᾴδει τὸ Μάθετε καλὸν ποιεῖν. τίς δὲ αυ τη ἡ μάθησις τοῦ θείου θελήματος ἡ ἑξῆς σημαίνει λέξις, ο τι ὁδήγησις τοῦ ἁγίου πνεύματός ἐστιν εἰς τὴν εὐθείαν γῆν. ὁ γὰρ μαθὼν τὸ ἐν ἠθικαῖς ἀρεταῖς τοῦ θεοῦ τὸ θέλημα ὁδηγηθήσεται δωρεᾷ θεοῦ ὑπὸ πνεύματος ἁγίου τοῦ ἐνεργοῦντος ἐπὶ τὴν ἀλήθειαν πᾶσαν. γῆ δὲ εὐθεία ἡ ἀγαθὴ καὶ καθαρὰ καρδία ἐστὶν ἐν ῃ ὁ ̓Ιησοῦ καρποφορήσει σπόρος η ὁ τῶν πραέων. Δύναται δὲ καὶ ου τως· Δίδαξόν με τοῦ ποιεῖν τὸ θέλημά σου, ο πως α ν μὴ τυπικῶς ε τι ἀλλὰ πνευματικῶς ἐπιτελῶ σου τὸν νόμον τυγχάνοντα οὐχ ε τερον τοῦ θελήματός σου· προκόψας δὲ μέχρι τούτου καὶ ὑπὸ τοῦ ἁγίου πνεύματος ποδηγηθείην ἐν τῇ εὐθείᾳ γῇ, πρόσωπον πρὸς πρόσωπον περιαρθρῶν λοιπὸν τὴν ἀλήθειαν. Εν τισι φέρεται ἀντὶ τοῦ Τὸ πνεῦμα τὸ α γιόν σου Τὸ πνεῦμα τὸ ἀγαθόν σου·","english":"He called his army \"enemies\" in the plural. And he demands to be taken away from the enemies most justly, since he has fled for refuge to no one except to him alone. \"Teach me,\" he says, not merely to know but also to do your will; for the mere understanding of it without putting it into action is not sanctifying and beatifying, but rather when it is enacted and practiced. Therefore the Savior also says, \"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.\" And it is clear that the one who does God's will also knows it, but not altogether so the one who knows and does not do it; with this agrees \"Learn to do good.\" What this learning of the divine will is, the following phrase indicates: that it is the guidance of the Holy Spirit into the upright land. For the one who has learned God's will in moral virtues will be guided by God's gift, by the Holy Spirit who works toward all truth. And the upright land is the good and pure heart, in which Jesus will bear fruit as a seed, or the seed of the meek. It can also be taken thus: \"Teach me to do your will,\" so that I may fulfill your law no longer typically but spiritually, since it is nothing other than your will; and having advanced to this point, may I be led by the Holy Spirit in the upright land, henceforth articulating the truth face to face. In some copies, instead of \"Your Holy Spirit,\" it is read \"Your good Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":684,"ref":"p684","source":"ἐξ ου παρίσταται τὸ α γιον ἀγαθὸν καὶ τὸ ἀγαθὸν α γιον ει ναι, ἀγαθὸν δὲ οὐ κατὰ μετουσίαν ἀγαθότητος ἀλλὰ τῷ κατ' οὐσίαν ει ναι τοιοῦτον ω σπερ καὶ α γιον. τοιοῦτος δὲ καὶ ὁ πατήρ· καὶ ει ρηται γοῦν περὶ αὐτοῦ Πάτερ α γιε, καὶ τὸ Οὐδεὶς ἀγαθὸς εἰ μὴ ει ς ὁ θεός. καὶ ὁ υἱὸς δὲ ἐξ ἀγαθοῦ καὶ ἁγίου ἀγαθὸς καὶ α γιος ει ρηται ει ναι. Ενεκα τοῦ ἐπικεκλημένου ὀνόματός σου σὸς χρηματίζω. Ζήσεις με ἐν τῇ δικαιοσύνῃ σου, κατὰ ταύτην δικαιῶν με· ου τω γὰρ συμβήσεται τὸ ζήσεσθαί με ἐν αὐτῇ. εἰκότως δὲ εἰς μέλλοντα χρόνον ἐνέκλινε τὸ Ζήσεις με, ἐπείπερ ἐνταῦθα ω σπερ τὰ α λλα ἀγαθὰ μερικῶς ου τω καὶ τὸ ζῆν ε χομεν, ζησόμενοι τελείως τὸ τηνικαῦτα ο ταν φανερωθῇ Χριστὸς ἡ ζωὴ ἡμῶν· αὐτὸς γάρ ἐστιν ἡ δικαιοσύνη τοῦ θεοῦ ἐν ῃ ζήσεται ὁ προσβαλὼν αὐτῇ. 1245 ̓Επεὶ πᾶν ει τι καλὸν καὶ ὠφέλιμον ἐκ θεοῦ εἰς ἀνθρώπους παραγίνεται, ο τι ποτ' α ν ε χουσι περὶ τῶν τοιούτων οἱ α γιοι, εὐχαριστοῦσι τῷ θεῷ, εἰδότες αὐτὸν αι τιον τῶν ἀγαθῶν ο ντα. ἰδοὺ γοῦν καὶ ὁ Δαυὶδ καταπολεμῶν τοὺς ἐχθροὺς αὐτοῦ ἐμπείρως ε χειν περὶ τὰ πολεμικά, οι ς ἀνατρέπονται καὶ βάλλονται οἱ ἀόρατοι διάφοροι, εὐλογεῖ τὸν θεὸν διδάσκαλον αὐτῷ γινόμενον τῆς ἐπιστήμης τῶν τοιούτων πολέμων, ὡς τοὺς δακτύλους καὶ τὰς χεῖρας τοῦ ε σω ἀνθρώπου τεχνικῶς ἐφάπτεσθαι τῶν ἀμυντηρίων, δι' ω ν ε στι βαλεῖν καὶ τρῶσαι τοὺς τῆς κακίας καὶ τῆς ψευδωνύμου γνώσεως προστάτας ἀνθρώπους τε πονηροὺς καὶ δαίμονας.","english":"From this it is established that the holy good is, and that the good is holy, and it is good not by participation in goodness but by being such in essence, just as it is also holy. Such also is the Father; for it has been said concerning him, \"Holy Father,\" and \"No one is good except one, God.\" And the Son also, being from the good and holy One, is said to be good and holy. Because of your name being invoked, I bear your name. You will give me life in your righteousness, justifying me according to it; for thus it will come about that I live in it. And with good reason he inclined to the future tense in \"You will give me life,\" since here we have life in part, just as the other good things, and we shall live perfectly at that time when Christ, our life, is revealed; for he himself is the righteousness of God, in which the one who has applied himself to it shall live. Since every good and beneficial thing comes to humans from God, whatever the saints hold concerning such things, they give thanks to God, knowing that he is the cause of good things. See, then, David also, when warring against his enemies, has skill in warfare—by which the various invisible foes are overthrown and struck down—and blesses God, who becomes his teacher of the knowledge of such wars, so that the fingers and hands of the inner man skillfully grasp the defenses, through which it is possible to strike and wound the champions of evil and of falsely named knowledge, both wicked humans and demons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":685,"ref":"p685","source":"1246 ̔Η σύστασις τῶν ἀνθρώπων ἐκ σώματος φθαρτοῦ καὶ ἀθανάτου ψυχῆς συνηρμοσμένη κατὰ μὲν τὴν ἀθάνατον καὶ νοερὰν ψυχὴν λογισμὸν καὶ γνῶσιν ε χει τοῦ πάντων αἰτίου, κατὰ δὲ τὸ σῶμα οὐδὲν ου σα ματαιότητι παρεικάζεται τῷ τῆς ἡμέρας τῆς ζωῆς τοῦ ἀνθρώπου εὐκινήτῳ καὶ εὐαφανίστῳ σκιᾷ παραβάλλεσθαι. ο μως δὲ εἰ καὶ νοερὰ ἡ τῆς ψυχῆς δύναμις, ἀλλ' ου ν οὐχ ὡς ε τυχε νοεῖ η λογίζεται θεὸν ἀλλ' αὐτοῦ αὐτῇ τὰ ἀγαθὰ παρέχοντος. οὐ γὰρ ει ρηται Τί ἐστιν α νθρωπος, ο τι γινώσκει σε καὶ λογίζεται περὶ σοῦ, ἀλλ' Οτι ἐγνώσθης καὶ λογίζῃ αὐτῷ. ἐμφανίζει γὰρ ὁ σωτὴρ ἑαυτὸν τοῖς εἰς τοῦτο παρεσκευασμένοις, καὶ ταύτῃ ἐγνῶσθαι αὐτοῖς λέγεται. γνωσθεὶς δὲ καὶ κατὰ θεωρίαν νοητὴν ὁραθεὶς δείκνυσι καὶ τὸν πατέρα τῷ αὐτὸς ἑωρᾶσθαι· ̔Ο γὰρ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα, καὶ Οὐδεὶς ε γνω τὸν πατέρα εἰ μὴ ὁ υἱὸς καὶ ῳ α ν βούληται ὁ υἱὸς ἀποκαλύψαι. ει τ' ἐπεὶ ὁ υἱὸς ἐν ἑαυτῷ ε χων τὸν πατέρα δείκνυσιν αὐτὸν τῷ αὐτὸς ἑωρᾶσθαι,","english":"The constitution of human beings is compacted from a corruptible body and an immortal soul; by the immortal and intelligent soul it has reasoning and knowledge of the cause of all things, but by the body, being nothing, it is likened to vanity, so as to be compared to the swift-passing and easily-vanishing shadow of the day of a human being's life. Nevertheless, even if the power of the soul is intelligent, it does not think or reason of God as it happens, but God himself supplies it with good things. For it has not been said, \"What is man, that he knows you and reasons concerning you?\" but, \"Because you have been known and are reasoned of by him.\" For the Savior manifests himself to those prepared for this, and in this way he is said to have been known by them. And having been known and seen according to intelligible contemplation, he shows the Father also by the fact that he himself has been seen: \"For he who has seen me has seen the Father,\" and \"No one has known the Father except the Son, and to whom the Son wills to reveal him.\" And since the Son, having the Father in himself, shows him by the fact that he himself has been seen,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":686,"ref":"p686","source":"ου τω καὶ ὁ πατὴρ ἐν ἑαυτῷ ε χων τὸν υἱὸν ἀποκαλύπτει αὐτὸν τῷ μηκέτι διὰ σαρκὸς καὶ αι ματος ἀλλ' ἐκ θεοῦ γνῶσιν ε χειν θέλοντι. Δύναται δὲ σημαίνειν τὰ προκείμενα τὴν ἐκ Μαρίας τοῦ σωτῆρος ἐπιδημίαν, ο τε κλίνας τοὺς οὐρανοὺς ο ντας αὐτοῦ ποίημα κατῆλθεν ἐπὶ τῷ ἐξ αὐτῆς προελθεῖν. ει τ' ἐπεὶ κατελθὼν ἐπ' εὐεργεσίᾳ τῶν ο λων τοὺς βλαπτικοὺς καὶ λυμεῶνας τῶν ἀνθρώπων ἀοράτους δαίμονας ἀνέτρεψεν α μα πάσῃ τῇ αὐτῶν στρατιᾷ, η φθαι λέγεται αὐτῶν διὰ τὸ ἀλαζονικὸν καὶ ὑπερήφανον ὀρῶν καλουμένων. ει τ' ἐπεὶ μὴ χρυσὸς καὶ αργυρος τὰ καθαιρόμενα καὶ φαιδρυνόμενα τῇ πυρὸς προσβολῇ ἐν αὐτοῖς ἀλλ' ακανθαι καὶ τρίβολοι ξύλα τε καὶ χόρτος καὶ καλάμη, ἐκαπνίσθησαν ἐκ τοῦ η φθαι αὐτῶν τὸν ἐληλυθότα πῦρ βαλεῖν ἐπὶ τῆς γῆς. ̓Εσκόρπισε δὲ αὐτοὺς ἐκλάμψει ἀστραπῆς ὁμονοοῦντας καὶ συναγομένους ἐπὶ κακίᾳ. ἀστραπὴ δὲ ἡ τοῦ θείου λόγου φανέρωσις, εἰς φόβον διεγείρουσα τοὺς ἀντιλαμβανομένους αὐτῆς. ἀλλὰ καὶ βέλη ἐξαποστείλας συνετάραξεν αὐτούς. διὰ δὲ τῶν βελῶν σημαίνει τὰς θεοῦ κολάσεις, ὡς καί φησιν ὁ ̓Ιὼβ Βέλεσιν αὐτοῦ κατηκόντισέ με, καὶ Τὰ βέλη γὰρ κυρίου ἐν τῷ σώματί μού ἐστιν, ω ν ὁ θύμος αὐτῶν ἐκπίνει μου τὸ αι μα. Εἰ δὲ καὶ ἐπὶ τὴν δευτέραν μετὰ δόξης τοῦ κυρίου παρουσίαν ἀνάγει τις ταῦτα, μᾶλλον τὴν ἀκολουθίαν τῶν προκειμένων στίχων εὑρήσει.","english":"Through whom also the Father, having the Son in himself, reveals him to the one who no longer wishes to have knowledge through flesh and blood, but from God. These words can also signify the Savior's coming from Mary: he who bows the heavens, which are his own handiwork, came down in order to come forth from her. And since, having come down for the benefit of all, he overthrew the harmful and destructive invisible demons of human beings together with their whole army, they are said to have been darkened, since because of their boastfulness and arrogance they are called mountains. And since the things purified and made bright by the application of fire among them are not gold and silver, but thorns and thistles, wood and grass and stubble, they were filled with smoke when he who came to cast fire upon the earth darkened them. And he scattered them by the flashing of lightning, though they were of one mind and gathered together for evil. And the lightning is the manifestation of the divine Word, rousing to fear those who take hold of it. But also, having sent forth his arrows, he threw them into confusion. And by the arrows he signifies God's punishments, as Job also says: He has shot me through with his arrows, and: For the arrows of the Lord are in my body, whose fury drinks up my blood. But if someone refers these things to the second coming of the Lord with glory, he will find rather the sequence of the preceding verses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":687,"ref":"p687","source":"Εἰ δὲ καὶ ὑπερήφανοί τινες ὡς διὰ τὸ θράσος τοῦτο τῆς ἀλαζονείας ο ρη ει ναι νομιζόμενοι διαβάλλοιεν τὴν πρόνοιαν μηδ' ο λως ει ναι αὐτὴν λέγοντες τῷ τὸν θεὸν μὲν ο ντα ἐν τῇ αὐτοῦ περιωπῇ μὴ κήδεσθαι δὲ μηδ' ο λως φροντίζειν τῶν ἀνθρώπων, ευ χοιτο α ν ὁ εἰς αι σθησιν ἀγαγεῖν αὐτοὺς βουλόμενος τοῦ καὶ τῶν ἐπὶ γῆς φροντίζειν τὸν θεόν, τῷ κυρίῳ λέγων· Κλίνας τοὺς οὐρανούς σου ἐν οι ς μόνοις ει ναί σε λέγουσι κατάβηθι τῷ προνοητικῷ σου λόγῳ, ἐπιπόνως ἁπτόμενος αὐτῶν ὡς τὰ ὑλικὰ πάντα ἐν αὐτοῖς συμφλεχθέντα ἀποτελέσαι καπνόν. ἑπομένως δὲ καὶ τὰ ἑξῆς κατὰ ταύτην τὴν διάνοιαν ε ξει τὴν ἐξήγησιν. Οἱ ἐκπεσόντες τοῦ ε χειν τὸν θεὸν πατέρα υἱοὶ ἀλλότριοί εἰσι τῷ ἐχιδνῶν γέννημα γεγονέναι η τοῦ διαβόλου. ου τοι δηλαδὴ οἱ ἀλλότριοι υἱοὶ καὶ νοήσει καὶ πράξει ἐπιβλαβεῖς καὶ λυμεῶνές εἰσι, προηγουμένως μὲν ἑαυτῶν, ε πειτα δὲ καὶ τῶν ἀκολουθούντων αὐτοῖς. ο θεν καὶ δι' ω ν λέγουσι καὶ περὶ ω ν φρονοῦσιν ἀθέως καὶ ἀσεβῶς τὸ στόμα αὐτῶν ματαιότητα λαλεῖν λέγεται, δι' ω ν δὲ πράττουσιν ἀπηγορευμένων ἡ πρακτικὴ αὐτῶν δύναμις, η ν νομίζουσι δεξιὰν ει ναι οἰόμενοι ἐπαινετῶς ἐνεργεῖν, ἀδικίας ἐστὶ πλήρης. ταῦτα ου ν α ματαίως προφέρουσι καὶ ὑπὲρ ω ν ἀθέως καὶ ἀσεβῶς διάκεινται υ δατα τυγχάνει πολλά· μιμεῖσθαι γὰρ δι' ω ν διδάσκουσι βούλονται τὸν εἰπόντα Ει τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω, καὶ Ος α ν πίῃ ἐκ τοῦ υ δατος ου ἐγὼ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ υ δατος ἀλλομένου εἰς ζωὴν αἰώνιον. Καὶ ο ρα γε ἐν τούτοις ὡς ἑνὸς ο ντος υ δατος ου δίδωσι ̓Ιησοῦς·","english":"But if some arrogant persons, supposing themselves to be something because of this boldness of boastfulness, should slander providence, saying that it does not exist at all, because God, while he exists in his own watchtower, neither cares for nor takes any thought at all for human beings, then one might pray—he who wishes to bring them to a perception that God does care even for the things on earth—saying to the Lord: \"Bow your heavens\"—you who are said by them alone to be—\"and come down\" by your providential word, painfully touching them, so that all material things in them, being utterly consumed, produce smoke. And consequently the following words too will have their explanation according to this sense. Those who have fallen away from having God as father are alien sons, having become the offspring of vipers or of the devil. These, then, the alien sons, are harmful both in thought and in action, and are destroyers, primarily of themselves, and then also of those who follow them. Hence both by what they say and by what they think godlessly and impiously, their mouth is said to speak vanity, and by the forbidden things they do, their practical power—which they suppose to be their right hand, thinking that they act praiseworthily—is full of unrighteousness. These things, then, they utter vainly, and concerning the things for which they are godlessly and impiously disposed, there happen to be many waters; for by what they teach they wish to imitate the one who said, \"If anyone thirsts, let him come to me and drink,\" and, \"Whoever drinks of the water that I will give him, it will become in him a spring of water leaping up to eternal life.\" And surely in these words it is as of one water that Jesus gives.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":688,"ref":"p688","source":"τοῦτο δὲ η ν τὸ πνεῦμα ο η μελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν. τὰ υ δατα τῶν ἑτεροδόξων δι' ω ν μιμοῦνται τὸν ὑπὸ τοῦ κυρίου ποτισμὸν πολλά ἐστι διὰ τὸ ποικίλα καὶ ἀσύμφωνα τυγχάνειν καὶ μὴ πρὸς ε ν ἀναφέρεσθαι τέλος· διάφορα γὰρ καὶ τὰ τέλη καὶ αἱ ἀρχαὶ τῶν φρονημάτων αὐτῶν. ̓Εξαπόστειλον τοίνυν, φησὶν ὁ ψαλμῳδός, τὴν ποιητικὴν καὶ φυλακτικὴν τῶν ο λων χεῖρα ἐπὶ τῷ ἐξελέσθαι καὶ ῥύσασθαί με ἐκ τῶν πολλῶν ὑδάτων καὶ τῆς χειρὸς τῶν ἀλλοτρίων υἱῶν· κατὰ κοινοῦ γὰρ τὸ ἀλλότριον ληπτέον κατά τε υἱῶν καὶ ὑδάτων. Δυνατὸν δὲ τὸ ἐξ ὑδάτων πολλῶν ῥυσθῆναι εἰπεῖν τῶν πονηρῶν δυνάμεων καὶ τοῦ διαβόλου τοῦ βασιλέως πάντων τῶν ἐν τοιούτοις υδασιν, ἐξαιρεθῆναι δὲ καὶ ἐκ χειρὸς τῶν ἀλλοτρίων υἱῶν τῶν ἐνεργουμένων ὑπὸ τῶν ἀνθρώπων. Σύγκειται καὶ συνήρμοσται τὸ δεκάχορδον ψαλτήριον ἐξ ἐνεργείας τῆς δεκαλόγου· ἑκάστη γὰρ τῶν δέκα ἐντολῶν χορδή ἐστι μουσικῶς συντεθειμένη ἐν ο λῳ τῷ ὀργάνῳ. Βασιλεῖς δὲ νοήσεις, φησίν, καὶ τοὺς","english":"This was the Spirit which those who believe in him were about to receive. The waters of the heterodox, through which they imitate the drink given by the Lord, are many, because they are varied and discordant and are not referred to one end; for both the ends and the beginnings of their ways of thinking are different. Send forth, therefore, says the psalmist, the creative and protective hand of the whole upon me, to deliver and rescue me from the many waters and from the hand of the alien sons; for \"alien\" must be understood in common, both of sons and of waters. And it is possible to say that to be rescued from many waters means from the evil powers and from the devil, the king of all those in such waters, and to be taken out also from the hand of the alien sons, those who are energized by men. The ten-stringed psaltery is composed and fitted together from the working of the Decalogue; for each of the ten commandments is a string, musically arranged in the whole instrument. Kings, he says, you will understand, and those","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":689,"ref":"p689","source":"αἰσθητῶς κρατοῦντας τῶν ἐθνῶν καὶ τῆς οἰκουμένης. εἰ γὰρ οὐ σῴζεται βασιλεὺς διὰ πολλὴν δύναμιν, οἱ σῳζόμενοι βασιλεῖς ἐκ θεοῦ τὴν βασιλείαν ε χουσιν. ευ δὲ καὶ τὸ φάναι Διδόντι σωτηρίαν τοῖς βασιλεῦσιν. ἐπεὶ γὰρ ἀεὶ παρ' αὐτοῦ τοῦ σῴζεσθαι ε χουσιν, οὐ δο * σωτηρίαν ἐπαύσατο, ἀλλ' ἀεὶ καὶ δέδωκε καὶ δώσει καὶ δίδωσι. τὰ δ' αὐτὰ καὶ περὶ τοῦ λυτρουμένου καὶ οὐ λυτρωσαμένου καὶ αυ λυτρωσομένου. Χρηστέον τοῖς προκειμένοις πρὸς ἀποτροπὴν κόσμου. περὶ γὰρ τῶν ἐκκλησιαστικῶν γυναικῶν ὁ Παῦλος γράφει, ο πως μετὰ αἰδοῦς καὶ σωφροσύνης προσευχόμεναι κοσμῶσιν ἑαυτὰς τοῖς τῆς θεοσεβείας ε ργοις ἀλλὰ μὴ περιθέσει χρυσίων καὶ μαργαριτῶν καὶ πλοκῇ τριχῶν περιέργων. Θεωρήσεις δὲ τὰ εἰρημένα καὶ ἐπὶ τῶν ἑτεροδόξων. ὁ λόγος γὰρ αὐτῶν μαχαίρας δίκην ἠκόνηται ἐπὶ τρώσει καὶ ἀναιρήσαι τῶν μὴ ἐνδυσαμένων τὴν πανοπλίαν τοῦ θεοῦ. χρῶνται δὲ ταύτῃ τῇ πονηρᾷ ῥομφαίᾳ οἱ προειρημένοι τῷ ματαιότητα λαλεῖν ο ντες ἀλλότριοι υἱοί. δύνανται ει ναι υἱοὶ αὐτῶν αἱ θεῖαι νοήσεις α ς ε χουσι παραβαλλομένας νεοφύτοις ω ν τὸ ἰσχυρὸν ἐν νεότητι ἀλλ' οὐκ ἐν τελειότητι, θυγατέρων αὐτῶν τυγχανουσῶν ω ν προφέρονται λέξεων καλλωπιζομένων καὶ περικοσμουμένων λείᾳ συνθέσει καὶ τῷ ᾠδικῷ τῆς φράσεως. διὸ καὶ ὁμοίωμα ναοῦ ἀλλ' οὐ ναός εἰσιν· οὐ γὰρ ε χουσιν ἐν ἑαυτοῖς θεῖον νοῦν ω σπερ αἱ τῶν θείων γραφῶν λέξεις· ναὸς γὰρ αυ ται θεοῦ εὑρισκομένου ἐν αὐταῖς τοῖς ὀρθῶς ἐντυγχάνουσιν. 1251 ̔Υψοῖ δὲ τὸν θεὸν ὁ ὀρθῶς καὶ ἀληθῶς θεολογῶν, μεγάλα καὶ ὑψηλὰ περὶ θεοῦ διαλαμβάνων.","english":"...who grasp the nations and the inhabited world in a perceptible sense. For if a king is not saved by great power, the kings who are saved have their kingdom from God. And it is well said, \"Giving salvation to kings.\" For since they always have it from him to be saved, he did not cease from salvation, but he has always given and will give and gives. The same applies also to the one who ransoms and has not ransomed and will ransom. One must use the foregoing for the avoidance of the world. For Paul writes concerning the women of the church, that praying with modesty and chastity they should adorn themselves with the works of piety, but not with the putting on of gold and pearls and the plaiting of elaborate hair. You will observe what has been said also in the case of the heterodox. For their word has been sharpened like a sword for the wounding and killing of those who have not put on the armor of God. And those previously mentioned, who are alien sons speaking vanity, use this evil sword. Their sons can be the divine thoughts which they possess, compared to newly planted vines whose strength is in youth but not in maturity; and their daughters are the expressions which they produce, beautified and adorned with smooth composition and the melodiousness of phrasing. Therefore they are also a likeness of a temple but not a temple; for they do not have in themselves a divine mind as the words of the divine Scriptures do; for these are a temple of God, since he is found in them by those who read correctly. And he exalts God who theologizes rightly and truly, forming great and lofty conceptions about God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":690,"ref":"p690","source":"λέγει δὲ τὴν αι νεσιν τὴν προκειμένην ὁ διὰ τὸ ἐξ ε ργων καὶ πίστεως γεγονὼς τοῦ ̓Αβραὰμ τέκνον, ου θεὸς ὁ πάντων αι τιος ει ναι ὁμολογεῖ φάσκων πρὸς αὐτὸν ̓Εγὼ θεὸς σός. ου τος δὲ θεοῦ α νθρωπος γεγονὼς τῷ τὸν θεὸν αὐτοῦ χρηματίζειν φυγὼν πᾶσαν βασιλείαν πονηρὰν ὑπ' αὐτοῦ τοῦ θεοῦ βασιλεύεται, ο θεν καὶ εἰπεῖν δυνήσεται Σὺ ει αὐτὸς ὁ βασιλεύς μου καὶ ὁ θεός μου. ε χοντος δὲ τὴν ψυχὴν ἀθάνατον λέγειν ε στιν Εὐλογήσω τὸ ο νομά σου εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. εὐλογεῖ δὲ τὸ ο νομα τοῦ θεοῦ καὶ βασιλέως αὐτοῦ ὁ ἐν τῷ φορεῖν αὐτὸ πράττων καὶ λέγων καὶ φρονῶν τὰ οἰκεῖα τῇ ἐπικληθείσῃ ἐπ' αὐτὸν θεοῦ προσηγορίᾳ, ἀρξάμενος τοῦ εὐλογεῖν ἀπὸ τοῦ ἐνεστῶτος αἰῶνος ἐπὶ τῷ ποιεῖν αὐτὸ ε ως τοῦ αἰῶνος· εἰ γὰρ νῦν ἐκ μέρους γινώσκων καὶ μερικῶς τοῦ ἀγαθοῦ μετέχων εὐλογεῖ τὸ ο νομα τοῦ εὐεργετοῦντος, πολλῷ μᾶλλον εὐλογήσει αὐτὸ ἐπιστάντος τοῦ τελείου ἀγαθοῦ καὶ τῆς πρόσωπον πρὸς πρόσωπον γνώσεως τοῦ θεοῦ. 1252 ̔Ρηθείη δ' α ν καὶ περὶ τῶν ἐκ περιτομῆς καὶ ἐξ ἐθνῶν πεπιστευκότων Γενεὰ καὶ γενεὰ ἐπαινέσει τὰ ε ργα σου, δεόντως ο ντα ἐπαινετὰ τῷ ἰδίῳ λόγῳ, ὡς καὶ αὐτὸν τὸν ποιητὴν θείῳ βλέμματι ἑωρακέναι ο τι καλὰ λίαν ἐστίν. 1253 ̔Η ἁγιωσύνη τοῦ θεοῦ οὐκ α λλη η τοῦ σωτῆρός ἐστιν· αὐτὸς γάρ ἐστιν ὁ ἁγιασμὸς ὁ ἁγιάζων τοὺς ἐγγίζοντας τῷ θεῷ, πρὸς ου ς λέγεται Αγιοι ε σεσθε, ο τι α γιος ἐγώ εἰμι. ταύτης τῆς ἁγιωσύνης ἡ δόξα μεγαλοπρεπής ἐστιν.","english":"He who has become a child of Abraham through works and faith speaks the aforementioned praise, confessing that God is the cause of all things, saying to him, \"I am your God.\" And this man, having become a man of God, because God is his own and is called his God, has fled every evil kingdom and is ruled as king by God himself; whence he will also be able to say, \"You yourself are my king and my God.\" And since he has an immortal soul, he can say, \"I will bless your name forever and forever and ever.\" He blesses the name of his God and king who, in bearing it, does and says and thinks what is proper to the appellation of God invoked upon him, beginning to bless from the present age in order to do it until the age; for if now, knowing in part and partaking partially of the good, he blesses the name of his benefactor, much more will he bless it when the perfect good has come and the knowledge of God face to face. It might also be said concerning those of the circumcision and of the nations who have believed: \"Generation and generation will praise your works,\" since they are rightly praiseworthy by their own reason, as even the Maker himself has seen with a divine eye that they are exceedingly good. The holiness of God is none other than that of the Savior; for he himself is the sanctification that sanctifies those who draw near to God, to whom it is said, \"You shall be holy, for I am holy.\" The glory of this holiness is magnificent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":691,"ref":"p691","source":"ο σοι τοίνυν μετειλήφασι τῆς ἁγιότητος τοῦ θεοῦ ἀλλὰ καὶ τῆς δόξης αὐτοῦ, μεταποιοῦνται καὶ μεγαλοπρεπῶς ὑμνοῦσι τὸν ου ἡ ἁγιότης καὶ ἡ μεγαλοπρεπὴς δόξα αὐτῆς, οὐ ψιλῇ δὲ προφορᾷ ἀλλὰ πρὸ ταύτης ε ργοις καὶ ὀρθῇ διαθέσει ἁγίως καὶ ἐπιδόξως ἀλλὰ καὶ μεγαλοπρεπῶς νοοῦντες καὶ ἐνεργοῦντες καὶ λέγοντες. Δύναται δόξα τῆς ἁγιότητος τοῦ θεοῦ τὸ ̓Εκεῖνός με δοξάσει (τουτέστιν ὁ παράκλητος), ο τι ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν. διὸ καὶ ο σοι η κουσαν αὐτοῦ ἀναγγέλλοντος ἐν τῷ διδόναι λόγον σοφίας καὶ λόγον γνώσεως, τῆς τούτου ἁγιωσύνης λαλήσουσι. Καὶ πρὸς τοῦτο διηγήσονται τὰ θαυμάσια αὐτοῦ, ου περ ἡ ἁγιότης ἐστί, μετ' ἐπιστασιότητος καὶ θεωρίας ἀκραιφνοῦς διεξιόντες τὸν μυστικὸν λόγον τῶν θαυμασίων αὐτοῦ τῶν κατὰ διαφόρους καιροὺς γενομένων τε καὶ\n\nγινομένων. Οι Οι όν ἐστι φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας θεοῦ ζῶντος καὶ τὸ ̓Αλαλάξατε τῷ θεῷ ἐν φωνῇ ἀγαλλιάσεως, ο τι κύριος υ ψιστος φοβερός, πρακτικῶς καὶ διὰ φρονήματος ὀρθοῦ ἐροῦσι (δι' αὐτοῦ γὰρ τοῦ φοβεῖσθαι θεὸν καὶ σέβας ὑπερβάλλον ε χειν), πρὸς αὐτὸν ἐροῦσι τὴν δύναμιν τῶν φοβερῶν αὐτοῦ. ει τ' ὠφεληθέντες τὴν μετ' ἀρετῆς ἀναμαρτησίαν τὴν μεγαλωσύνην αὐτοῦ φοβοῦνται καὶ οὐ Τὴν δύναμιν τῶν φοβερῶν σου ἐροῦσι διηγήσονται μετὰ τοῦ εἰδέναι ο τι α πειρος αυ τη καὶ πέρας οὐκ ε χουσα· οὐ γὰρ ὡς περιγράψαντες καὶ περιορίσαντες αὐτὴν τῇ διανοίᾳ διηγοῦνται αὐτὴν ἀλλ' ὡς ὑπερβάλλουσαν πᾶσαν γενητοῦ κατάληψιν. μόνος γὰρ ὁ υἱὸς γινώσκει τίς ἐστιν ὁ πατήρ, καὶ ὁ πατὴρ τίς ἐστιν ὁ υἱός·","english":"Those, then, who have partaken of the holiness of God, and also of his glory, lay claim to it and hymn magnificently him whose holiness and magnificent glory it is—not with bare utterance, but before this with works and a right disposition, thinking, acting, and speaking holily and gloriously, and indeed magnificently. The glory of the holiness of God can be that \"He shall glorify me\" (that is, the Paraclete), \"because he shall take from what is mine and declare it to you.\" Therefore those who have heard him declaring when he gives the word of wisdom and the word of knowledge shall speak of his holiness. And to this end they shall recount his wonderful works, whose holiness it is, expounding with attentiveness and pure contemplation the mystical account of his wonderful works, which have come to be and are coming to be at various times. It is a fearful thing to fall into the hands of the living God, and \"Shout to God with a voice of exultation, because the Lord, the Most High, is fearful\"—they shall say this practically and with a right mind (for through this very fear of God and having surpassing reverence), they shall speak to him the power of his fearful deeds. And so, having been benefited, they fear his greatness together with virtue and sinlessness, and they shall not say \"The power of your fearful deeds they shall tell\"—with the knowledge that it is infinite and has no limit; for they do not recount it as though they had circumscribed and bounded it with their mind, but as surpassing every comprehension of a created being. For only the Son knows who the Father is, and the Father knows who the Son is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":692,"ref":"p692","source":"ἀλλ' εἰ καὶ ἀποκαλύπτει τὸν πατέρα ὁ υἱὸς οι ς α ν βούληται, ἀλλ' ου ν ὡς ἐφικτὸν γενητοῖς ἰδεῖν κατὰ ἀναλογίαν η ς τις ε χει πρὸ παρασκευῆς φανεροῖ αὐτόν. 1255 ̓Επεὶ ἡ αἰσθητῶς ἐρυγὴ γινομένη πλήρωσιν αἰτίαν ε χει (πληρωθεὶς γὰρ τῆς τροφῆς ἐκπέμπει πνεύματα τὴν πνοὴν ἐπιφερόμενα τῆς ποιότητος τῶν βεβρωμένων), ἀκόλουθον α ν ει η φάναι ο τι ὁ τραφεὶς τοὺς λόγους τοὺς περὶ τῆς τοῦ θεοῦ χρηστότητος πληρωθεὶς ἀπὸ τούτων τῶν πνευματικῶν τροφῶν ἐπιτεταμένως ἐρεύγεται τὴν μνήμην τῆς θεοῦ χρηστότητος τῆς ι σον ἀγαθότητι δυναμένης. ἀλλ' ἐπεὶ πρὸς τὸ ἀγαθὸν εἰδέναι τὸν θεὸν συμφέρει καὶ δικαιοσύνης αὐτοῦ καθ' η ν κρίνει ε ννοιαν ε χειν, ἑξῆς τῷ Μνήμην τῆς χρηστότητός σου ἐξερεύξονται ἐπήγαγε τὸ Καὶ τῇ δικαιοσύνῃ σου ἀγαλλιάσονται. Δύναται δικαιοσύνη θεοῦ τὸ μονογενὲς γέννημα αὐτοῦ τυγχάνειν, ἐφ' ῃ ἀγαλλιῶνται τυχόντες τοῦ Ος ἐγενήθη ἡμῖν σοφία ἀπὸ θεοῦ δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις. ο τι γὰρ χρηστότητι τοῦ θεοῦ ἀπεστάλη κηρῦξαι αἰχμαλώτοις α φεσιν, γέγονεν ἀπολύτρωσις τοῖς ἀπὸ τῆς αἰχμαλωσίας ἐλευθερωμένοις, οι καὶ μνημονεύοντες τῆς ἐπ' αὐτοὺς γενομένης τοῦ θεοῦ χρηστότητος ἐξερεύγονται τὴν μνήμην αὐτῆς· ἀλλὰ καὶ αἰσθηθέντες ὡς ἐδικαιώθησαν, γενομένου αὐτοῖς τοῦ ἀπολυτρωσαμένου καὶ δικαιοσύνης ἐκ θεοῦ, ἀγαλλιῶνται τῇ δικαιοσύνῃ ταύτῃ ου σῃ θεοῦ. οι όν τε δὲ καὶ πᾶσαν πρακτικὴν ἀρετὴν ἀλλὰ καὶ τὴν διὰ πίστεως ̓Ιησοῦ γενομένην δικαιοσύνην εἰς πάντας τοὺς πιστεύοντας ὑπολαβεῖν δηλοῦσθαι ἐν τῇ προκειμένῃ λέξει.","english":"But even if the Son reveals the Father to whom he wishes, yet he makes him manifest as it is possible for created beings to see, in proportion to the capacity each has for preparation. Since the belching that occurs perceptibly has its cause in fullness (for one who has been filled with food sends forth breaths, carrying the breath of the quality of the things eaten), it would be consistent to say that one who has been nourished on the words concerning God's goodness, filled from these spiritual foods, belches forth intensely the remembrance of God's goodness, which is able to be equal to his kindness. But since it is beneficial to know God in respect of the good, and also to have a conception of his righteousness by which he judges, next to \"They shall belch forth the remembrance of your goodness\" he added \"And in your righteousness they shall exult.\" The righteousness of God can be his only-begotten offspring, in which those exult who have obtained \"who became for us wisdom from God, both righteousness and sanctification and redemption.\" For because by the goodness of God he was sent to proclaim release to captives, he has become redemption for those freed from captivity, who also, remembering the goodness of God that came upon them, belch forth its remembrance; but also, having perceived that they were justified, since the one who redeemed them became for them also righteousness from God, they exult in this righteousness, which is God's. And it is fitting to understand that every practical virtue, and also the righteousness that came through faith in Jesus, unto all who believe, is signified in the present phrase.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":693,"ref":"p693","source":"Πάντων τῶν διὰ τοῦ θεοῦ λόγου καὶ τῆς σοφίας αὐτοῦ ω ν ὁ θεὸς πεποίηκε κρατεῖ καὶ βασιλεύει, ο θεν καὶ παντοκράτωρ ἐστίν. ἐπεὶ τοίνυν καὶ οἱ αἰῶνες μέρος τῶν πάντων ο ντες ὑπὸ τοῦ θεοῦ διὰ τοῦ σωτῆρος γεγένηνται κατὰ τὴν γραφὴν τὴν λέγουσαν Δι' ου καὶ ἐποίησε τοὺς αἰῶνας, καὶ αὐτῶν ἁπάντων βασιλεύει. καὶ τὸ ὑπὸ Παύλου δὲ θεολογούμενον συνᾴδει τοῖς προκειμένοις ου τως ε χον· Τῷ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ ἀοράτῳ μόνῳ σοφῷ θεῷ. ταὐτὸν γάρ ἐστι τὸ βασιλεύειν πάντων τῶν αἰώνων καὶ τὸ βασιλέα ει ναι τῶν αἰώνων. ̓Επίστησον εἰ ἐπὶ τοῦ υἱοῦ λέγεται τὸ ̔Η βασιλεία σου βασιλεία πάντων τῶν αἰώνων, βασιλεύοντος ἐπὶ τὸν οι κον ̓Ιακώβ, πέρας οὐκ ἐχούσης τῆς βασιλείας αὐτοῦ· πάντων γὰρ τῶν δι' αὐτοῦ γεγονότων κρατῶν καὶ βασιλεύων βασιλεύει εἰς τοὺς αἰῶνας. ο θεν ὡς τῶν α λλων τῶν προσόντων τῷ πατρί, ου τως καὶ τῆς παντοκράτωρ κοινωνεῖ προσηγορίας. εἰ ου ν ὁ πατὴρ βασιλεὺς τῶν αἰώνων καὶ τοῦ υἱοῦ ἡ βασιλεία βασιλεία ἐστὶ πάντων τῶν αἰώνων, εἰκότως δὲ καὶ α ναρχος καὶ ἀτελεύτητος ὑπάρχει ἡ βασιλεία αὐτοῦ, καὶ πρὸ τῶν αἰώνων καὶ μετ' αὐτοὺς βασιλεύοντος αὐτοῦ· Κύριος γὰρ βασιλεύων τὸν αἰῶνα καὶ ἐπ' αἰῶνα καὶ ε τι, καὶ ̔Ο θεὸς ἡμῶν βασιλεὺς πρὸ αἰῶνος, τουτέστι πρὸ παντὸς αἰῶνος. ̓Ακολούθως τῇ βασιλείᾳ καὶ ἡ δεσποτεία αὐτοῦ παρατείνει εἰς πάσας τὰς γενεάς· καὶ δεσπόζει μὲν τῶν ὑπὸ χρόνον καὶ γενεὰν ο ντων, βασιλεύει δὲ τῶν ὑπεραναβεβηκότων τὰ πρόσκαιρα διὰ τὸ σκοπεῖν τὰ μὴ βλεπόμενα καὶ αἰώνια. Πιστὸς δὲ ὁ θεὸς ἐν πᾶσι τοῖς λόγοις αὐτοῦ.","english":"God rules and reigns over all things that God has made through the Word and his Wisdom, and hence he is also Almighty. Since, therefore, the ages too, being a part of all things, were made by God through the Savior, according to the Scripture that says, \"Through whom he also made the ages,\" he also reigns over all of them. And the theology spoken by Paul agrees with what has been set forth, being as follows: \"To the King of the ages, incorruptible, invisible, only wise God.\" For to reign over all the ages and to be the King of the ages are the same thing. Consider whether it is said of the Son, \"Your kingdom is a kingdom of all the ages,\" while he reigns over the house of Jacob, his kingdom having no end; for ruling and reigning over all things that have come to be through him, he reigns forever. Hence, as with the other attributes that belong to the Father, so too he shares the title \"Almighty.\" If, then, the Father is King of the ages, and the Son's kingdom is a kingdom of all the ages, and reasonably his kingdom is also without beginning and without end, he reigns both before the ages and after them; for \"the Lord reigns forever and for ever and ever,\" and \"Our God is King before the age,\" that is, before every age. In accordance with his kingdom, his dominion also extends to all generations; and he is Lord of those who are under time and generation, but he reigns over those who have transcended temporal things, because he looks to things unseen and eternal. God is faithful in all his words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":694,"ref":"p694","source":"λέγεται οὐ τὸ ἀπὸ πίστεως η πίστει προσφέρειν αὐτοὺς ἀλλὰ τὸ α ξιος ει ναι τῷ πιστεύεσθαι. ἀμέλει\n\nγοῦν πᾶν ο λέγει γίνεται κατὰ τὸ γεγραμμένον Αὐτὸς ει πεν, οὐχὶ ποιήσει η λαλήσει καὶ οὐχὶ ἐμμενεῖ· ο θεν ει ρηται καὶ τὸ ̔Ο οὐρανὸς καὶ ἡ γῆ παρελεύσεται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσι. Πρὸς δὲ τὸ ει ναι πιστὸς ἐν τοῖς λόγοις αὐτοῦ καὶ ο σιος ἐν πᾶσι τοῖς ε ργοις αὐτοῦ, μεταδιδοὺς αὐτοῖς τῆς παρ' αὐτοῦ ὁσιότητος. ὡς γὰρ α γιός ἐστιν ἐν τοῖς μετέχουσι τῆς ἁγιότητος αὐτοῦ καὶ σοφία ἐστὶν ὁ σωτὴρ ἐν τοῖς κατ' αὐτὸν σοφοῖς, ου τως ο σιος ὁ κύριος ἐν πᾶσι τοῖς ε ργοις αὐτοῦ γενομένοις ὁσίοις τῇ πρὸς αὐτὸν κοινωνίᾳ. Τάχα καταπίπτειν οι οί τέ εἰσιν οἱ ἐν ἐπιθυμίαις καὶ φαύλοις λογισμοῖς α νευ πράξεως ο ντες· κατερραγμένοι δὲ οἱ ἐνεργητικῶς ἁμαρτάνοντες. πλὴν ἑκατέροις βοηθῶν, τοὺς μὲν ὑποστηρίζει, τοὺς δὲ ἀνορθοῖ. πῶς δὲ ὑποστηρίζει; ἐντελλόμενος ἑκάστῳ Οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου, καὶ τὰ ἑξῆς, καὶ τὸ Μή σε νικήσει κάλλους ἐπιθυμία παραινῶν διὰ σοφοῦ ἀνδρός. Καταπίπτοντες δὲ ει εν α ν οἱ ἁμαρτάνοντες μὲν ἐν ἠθικοῖς, περιεχόμενοι δὲ τοῦ χριστιανισμοῦ, καταρραχθέντες δὲ οἱ ἀποστάντες αὐτοῦ· η καταπίπτοντες μέν εἰσιν οἱ πρακτικῶς ἁμαρτάνοντες, κατερραγμένοι δὲ οἱ τὰ τῶν δυσσεβῶν αἱρέσεων μετερχόμενοι. 1259 ̓Εν πάσαις ταῖς ὁδοῖς αὐτοῦ αι ς ἐπιπορεύεται προνοῶν καὶ διοικῶν κρίνων εὐεργετῶν χαριζόμενος κολάζων δίκαιος εὑρίσκεται· Θεὸς γὰρ πιστός, καὶ οὐκ ε στιν ἀδικία.","english":"It is said not that they offer from faith or by faith, but that they are worthy to be believed. Indeed, at any rate, everything he says comes to pass according to what is written: \"He has spoken, and will he not do it? Or has he spoken, and will he not abide by it?\" Hence it is also said: \"Heaven and earth will pass away, but my words will not pass away.\" And this is toward his being faithful in his words and holy in all his works, imparting to them the holiness that comes from him. For just as he is holy in those who partake of his holiness, and the Savior is wisdom in those who are wise according to him, so the Lord is holy in all his works that have become holy through communion with him. Perhaps those who fall are those who are in desires and base thoughts without action; but those who are utterly broken down are those who sin actively. Nevertheless, helping both, he supports the one and raises up the other. How does he support them? By commanding each one: \"You shall not desire your neighbor's wife,\" and the rest, and by exhorting through a wise man: \"Let not desire for beauty overcome you.\" But those who fall would be those who sin in moral matters but are held fast within Christianity, while those utterly broken down are those who have fallen away from it; or those who fall are those who sin in practice, while those utterly broken down are those who pursue the things of the impious heresies. In all his ways, along which he travels, providing, governing, judging, benefiting, granting favor, punishing, he is found righteous; for God is faithful, and there is no injustice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":695,"ref":"p695","source":"εἰ δὲ καὶ ὁδοὺς αὐτοῦ λέγοι τις τὰς ἀρετάς (φέρουσι γὰρ πρὸς αὐτὸν τὸν πρακτικῶς καὶ διανοητικῶς ὁδεύοντα), καὶ ἐν ταύταις δίκαιος ἀναφαίνεται. οὐδεὶς γοῦν σπουδαίως καὶ κατ' ἀρετὴν βιῶν αἰτιᾶται τὴν πρόνοιαν, ἀλλ' ει τις φαῦλος ε ξω τῶν ὁδῶν αὐτοῦ βεβηκώς· ̓Αφροσύνη γὰρ ἀνδρὸς λυμαίνεται τὰς ὁδοὺς αὐτοῦ, τὸν δὲ θεὸν αἰτιᾶται τῇ καρδίᾳ αὐτοῦ. λεγομένων δὲ ὁδῶν καὶ τῶν παρ' αὐτοῦ δοθεισῶν ἐντολῶν, δίκαιος γνωρισθείη α ν, συμμετρήσας αὐτὰς τῇ δυνάμει τῶν εἰληφότων. ̔Ο δὲ λέγων φύσιν ἀνεπίδεκτον ἀρετῆς ἐν τοῖς ἀνθρώποις ει ναι η εἱμαρμένην βιαζομένην εἰς ἁμαρτίαν οὐ δίκαιον ἐρεῖ τὸν θεὸν ει ναι ἐν αι ς ἐνομοθέτησεν ὁδοῖς. 1260 ̓Εγγὺς ει ναι λέγεται τῶν ἐπικαλουμένων τὸ ο νομα αὐτοῦ. διὸ καὶ προκόπτοντες μετίασιν ἐπὶ τῷ ἐπικαλεῖσθαι αὐτὸν ἐν ἀληθείᾳ· εἰσαγωγικώτερον γὰρ τὸ ἐπικαλεῖσθαι τὸ ο νομα κυρίου, τελείων ο ντων τῶν ἐπικαλουμένων αὐτόν· Μωυσῆς γάρ φησιν καὶ ̓Ααρὼν ἐν τοῖς ἱερεῦσιν αὐτοῦ καὶ Σαμουὴλ ἐν τοῖς ἐπικαλουμένοις τὸ ο νομα αὐτοῦ ἐπεκαλοῦντο τὸν κύριον, καὶ αὐτὸς εἰσήκουσεν αὐτῶν, τῶν γνησίως καὶ μὴ ὡς ε τυχε τοῦτο πραττόντων διαστελλόμενοι. Δυνατὸν τοὺς κατὰ τὸ γράμμα τοῦ νόμου βιοῦντας ἐπικαλουμένους τὸ ο νομα κυρίου εἰπεῖν, τῶν τῇ καινότητι τοῦ πνεύματος ἀκολουθούντων ἐπικαλουμένων αὐτὸν ἐν ἀληθείᾳ ἁρμοδίως τὸ προσκυνεῖν αὐτὸν πνεύματι καὶ ἀληθείᾳ. Εκαστος τῶν εὐλαβῶς διακειμένων ἀρνησάμενος τὸ ἀνθρώπινον θέλημα τὸ τοῦ θεοῦ ευ χεται ε χειν, φάσκων Δίδαξόν με τοῦ ποιεῖν τὸ θέλημά σου, ο τι θεός μου ει σύ.","english":"But if someone should call his ways the virtues (for they lead toward him who journeys by practice and by thought), he is shown to be just in these as well. At any rate, no one who lives earnestly and according to virtue blames providence, but only some worthless person who has walked outside his ways; for \"the folly of a man corrupts his ways,\" and he blames God in his heart. But since the ways are also said to be the commandments given by him, he would be recognized as just, having measured them against the capacity of those who received them. But the one who says that human nature is incapable of virtue, or that fate compels to sin, will not say that God is just in the ways in which he gave law. He is said to be near to those who call upon his name. Therefore those who are advancing also pursue calling upon him in truth; for calling upon the name of the Lord is more elementary, while those who call upon him are perfect. For Moses, he says, and Aaron were among his priests, and Samuel among those who call upon his name; they called upon the Lord, and he heard them, being distinguished from those who do this genuinely and not at random. It is possible that those who live according to the letter of the law, calling upon the name of the Lord, may speak, while those who follow the newness of the spirit, calling upon him in truth, fitly worship him in spirit and in truth. Each of those who are piously disposed, having denied the human will, prays to have the will of God, saying, \"Teach me to do your will, for you are my God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":696,"ref":"p696","source":"διὸ καὶ ποιῶν τὸ θέλημα τῶν φοβουμένων αὐτὸν τὸ ἑαυτοῦ θέλημα εἰς ε ργον μεταβάλλει, ο περ ι διον ε χειν ει λατο θέλημα θεὸν εὐλαβούμενος. Οὐδὲν δὲ διαφέρει πληθυντικῶς η ἑνικῶς τὰ θελήματα η τὸ θέλημα φάναι· θελήματα γὰρ αὐτοῦ αἱ κατ' ει δος ἀρεταί, ε ν δὲ γενικὸν θέλημα αὐτοῦ ἡ καθόλου καὶ κοινὴ ἀρετή. 1262 ̔Ο θέλων φρουρηθῆναι παρ' αὐτοῦ, ο πως κατὰ μηδὲν ὁ πονηρὸς α ψεται αὐτοῦ, ἀγαπάτω τὸν θεὸν ἐξ ο λης τῆς καρδίας καὶ ψυχῆς καὶ ἰσχύος. τοῖς ου τω ὑπ' αὐτοῦ φυλαττομένοις διὰ τὸ ἀγαπᾶν αὐτὸν ηὐτρέπισται ὑπ' αὐτοῦ τὰ ἀψευδῶς ἐπηγγελμένα, περὶ ω ν ει ρηται Α ὀφθαλμὸς οὐκ ει δε καὶ ου ς οὐκ η κουσε καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, α ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν. Στόμα φησὶ οὐ τὸ αἰσθητὸν ἀλλὰ τὸ νοητόν, περὶ ου καὶ ἐν α λλῳ ψαλμῷ πρὸς θεὸν ει πεν ̓Ανοίξεις τὰ χείλη μου, καὶ τὸ στόμα μου ἀναγγελεῖ τὴν αι νεσίν σου. ο μως αὐτοῦ αι νεσιν κυρίου φθεγγομένου, πᾶσα σὰρξ ἀκούσασα αὐτοῦ εὐλογήσει τὸ ο νομα τὸ α γιον","english":"Therefore, by doing the will of those who fear him, he converts his own will into action, which he chose to hold as a God-fearing will. And it makes no difference whether one speaks of his wills in the plural or his will in the singular; for his wills are the virtues in their particular forms, while his one generic will is virtue in its universal and common sense. 1262 He who wishes to be guarded by him, so that the evil one may touch nothing in him, let him love God with his whole heart and soul and strength. For those who are thus guarded by him because they love him, he has prepared what he truly promised, concerning which it is said: \"Eye has not seen, nor ear heard, nor has it entered into the heart of man, what God has prepared for those who love him.\" He speaks of a mouth, not the perceptible one but the intelligible one, about which he also said to God in another psalm: \"You will open my lips, and my mouth will declare your praise.\" When his mouth utters the Lord's praise, all flesh, having heard him, will bless his holy name","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":697,"ref":"p697","source":"κυρίου τὸ ἐπικληθὲν ἐπ' αὐτήν, περὶ ου μανθάνουσιν οἱ μαθηταὶ ̓Ιησοῦ πρὸς α λλοις εὐχόμενοι λέγειν ̔Αγιασθήτω τὸ ο νομά σου. Εὐλογεῖ δὲ τὸ ο νομα τὸ α γιον αὐτοῦ πᾶσα σὰρξ ἐκείνη, περὶ η ς λέγεται Εἰσάκουσον τῆς προσευχῆς μου· πρὸς σὲ πᾶσα σὰρξ η ξει· ε τι μὴν Καὶ πᾶσα σὰρξ ο ψεται τὸ σωτήριον αὐτοῦ. οὐ περὶ αἰσθητῆς δὲ σαρκὸς λέγεται ταῦτα ἀλλὰ τῆς ἐχούσης ἀναλογίαν πρὸς τὰς σαρκίνας καρδίας, περὶ ω ν ὁ θεός φησιν ̓Εξελῶ αὐτῶν τὰς καρδίας τὰς λιθίνας καὶ ἐνθήσω αὐτοῖς καρδίας σαρκίνας, ἐν αι ς καὶ ὁ πνευματικὸς κεχάρακται νόμος, τοῦ Παύλου λέγοντος περὶ τούτου ὡς α ρα ἐν πλαξὶ λιθίναις οὐ γέγραπται ἀλλ' ἐν πλαξὶ καρδίαις σαρκίναις. 1264 ̔Ο υ μνος οὐχ ὑπὸ τῶν τυχόντων ἀναπεμπόμενος θεῷ ἀλλ' ὑπὸ τοῦ ἑορτάζοντος θεῷ ἐν τῷ τὰ δέοντα πράττειν καὶ μνημονεύειν αὐτοῦ κατ' ὀρθὴν καὶ εὐσεβῆ διάληψιν. ̓Αγγαῖος γὰρ ἑορτή, θεοῦ δὲ μνήμη Ζαχαρίας ἑρμηνεύονται. πᾶς ου ν ὁ κατὰ τὰς πρακτικὰς ἀρετὰς ἀδιαστάτως ἐνεργῶν οὐδὲ μίαν ἀλλὰ πολλὰς ἑορτὰς α γει, ̔Εβραίᾳ γλώττῃ ̓Αγγαῖος ὀνομαζόμενος· ἀλλὰ καὶ πᾶς ὁ διὰ πάντων ω ν ευ πέπονθε καὶ εὐεργετήθη τῆς θεοῦ ἀγαθότητος μνημονεύων Ζαχαρίας καθ' ̔Εβραίων φωνὴν καλεῖται, ἑρμηνευόμενος μνήμη τουτέστι θεοῦ. Αι νει, ἡ ψυχή μου, τὸν κύριον. πότε δὲ τοῦτο ἀ * καὶ ὡς ἀεὶ ποιήσεις· η ο τε ἁμαρτημάτων ἀπαλλαγῇ * τῇ κατ' ἀρετὴν καὶ γνῶσιν τῆς ἀληθείας εὐθύτητι προσέρχῃ· Τοῖς γὰρ εὐθέσι πρέπει αι νεσις, οὐχ ὡραίου ο ντος αι νου ἐν στόματι ἁμαρτωλοῦ. Αἰνέσω κύριον ἐν ζωῇ μου. ἐφ' ο σον γὰρ ζῶ (ζῶ δὲ ἀεὶ τὴν αἰώνιον ε χων ζωήν), αἰνέσω.","english":"of the Lord, the name invoked upon her, about which the disciples of Jesus learn, when they pray to the Father, to say: Hallowed be your name. And all flesh—that flesh about which it is said, Hear my prayer; to you all flesh will come; and indeed, And all flesh will see his salvation—that flesh blesses his holy name. These things are not said of perceptible flesh but of that which has an analogy to hearts of flesh, about which God says: I will remove from them their hearts of stone and I will put in them hearts of flesh, in which the spiritual law is also inscribed, Paul saying about this that it is not written on tablets of stone but on tablets that are hearts of flesh. The hymn is sent up to God not by just anyone but by the one who celebrates a festival to God by doing what is fitting and remembering him according to a right and pious understanding. For Haggai means \"festival,\" and Zechariah means \"remembrance of God.\" Therefore everyone who acts according to the practical virtues without interruption keeps not one but many festivals, being named Haggai in the Hebrew tongue; but also everyone who has been well affected and benefited through all things, remembering the goodness of God, is called Zechariah in the Hebrew language, which is interpreted as remembrance—that is, of God. Praise the Lord, O my soul. And when will you do this, and how will you do it always? When you are released from sins and come to the uprightness that is according to virtue and the knowledge of the truth. For praise is fitting for the upright, since praise is not comely in the mouth of a sinner. I will praise the Lord in my life. For as long as I live (and I live always, having eternal life), I will praise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":698,"ref":"p698","source":"δείκνυται διὰ τῶν προκειμένων ο τι οὐδεὶς ε χων θάνατον ο ν πᾶσα ψυχὴ ἁμαρτάνουσα ἀποθνῄσκει αἰνεῖν δύναται κύριον. Ψαλῶ τῷ θεῷ μου, ε ως ὑπάρχω. ἡρμήνευται δὲ πολλάκις ο τι τὸ ψάλλειν κατ' ἀρετὴν ἐνεργεῖν σημαίνει. ἁρμόνιον τοίνυν πρᾶξιν τῷ Αἰνῶ ἐπαγγέλλεται. τὸ δὲ Εως ὑπάρχω διάνοιαν ὑποβάλλει τοιαύτην· ε ως ὑπάρχω μετοχὴν ε χων τοῦ εἰπόντος ̓Εγώ εἰμι ὁ ω ν, ψαλῶ τῷ τὴν υ παρξίν μοι ὀρέγοντι, οὐδενὸς ψάλλειν δυναμένου κεχωρισμένου τοῦ ο ντος θεοῦ α τε μὴ ω ν τυγχάνων. Δυνατὸν δὲ καὶ ου τω διελεῖν Μὴ πεποίθατε ἐπ' α ρχοντας τοὺς ο ντας τούτου τοῦ αἰῶνος καὶ τὰς α λλας πονηρὰς δυνάμεις (μεταπτώτην γὰρ καὶ ου τοι τὴν ἀρχὴν ε χουσιν), ἀλλὰ μηδὲ ἐφ' υἱοὺς ἀνθρώπων· οὐκ ε στι γὰρ αὐτοῖς σωτηρία θνητοῖς τυγχάνουσι· παρασχεῖν γὰρ οὐ δύνανται η ν οὐκ ε χουσι σωτηρίαν οι κοθεν, ἀλλὰ θεόθεν λαβοῦσι. μόνος γὰρ ὁ σωτὴρ αι τιος σωτηρίας αἰωνίου τυγχάνει, φάσκων Σῴζων οὐκ ε στι πάρεξ ἐμοῦ. Μακαρίζεται δὲ οὐχ ἁπλῶς ου ὁ θεὸς βοηθὸς ἀλλ' Ου ὁ θεὸς τοῦ ̓Ιακὼβ βοηθός, βοηθουμένου ὑπὸ θεοῦ τοῦ πτερνίζοντος τὰς ἀρχὰς καὶ τὰς ἐξουσίας καὶ τοὺς κοσμοκράτορας τοῦ σκότους τούτου. ὁ γὰρ τὴν πάλην ε χων πρὸς τούτους, πτερνίσας αὐτοὺς τῷ περιγεγονέναι αὐτῶν, βοηθεῖται ὑπὸ τοῦ θεοῦ ̓Ιακώβ, υἱὸς ̓Ιακὼβ ω ν κατὰ πρᾶξιν τῷ ποιεῖν αὐτοῦ τὰ ε ργα. Ου τω βοηθούμενος τὴν ἐλπίδα ε χει ἐπὶ κύριον τὸν θεὸν τὸν ἐν ἀρχῇ πεποιηκότα τὸν οὐρανὸν καὶ τὴν γῆν, τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς. οὐ μόνον γὰρ αὐτὰ ἀλλὰ καὶ πάντα τὰ ἐν αὐτοῖς αὐτὸς ἐποίησεν.","english":"It is shown by what has been said that no one who has death—which every soul that sins dies—is able to praise the Lord. I will sing to my God, as long as I exist. It has often been explained that to sing means to act in accordance with virtue. Therefore he promises a harmonious action in I praise. And the phrase as long as I exist suggests a thought of this kind: as long as I exist, having a share in the one who said, I am the one who is, I will sing to the one who extends existence to me, since no one is able to sing who is separated from the God who is, or who is not. But it is also possible to divide it thus: Do not trust in rulers who exist in this age, and in the other evil powers (for these too have a beginning that can be overturned), nor in the sons of men; for there is no salvation for them, since they are mortal; for they cannot provide the salvation which they do not have of themselves, but which they have received from God. For the Savior alone is the cause of eternal salvation, saying, There is no savior besides me. And he is called blessed not simply as the God who is a helper, but as the God of Jacob who is a helper, since Jacob is helped by God—Jacob, who supplants the principalities and the authorities and the world-rulers of this darkness. For the one who has the struggle against these, having supplanted them by prevailing over them, is helped by the God of Jacob, being a son of Jacob in action by doing his works. Being helped in this way, he has his hope in the Lord God, who in the beginning made the heaven and the earth, the sea and all things in them. For he made not only these but also all things in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":699,"ref":"p699","source":"εἰ δὲ τὰ ε ργα αὐτοῦ διαρκῆ, πολλῷ μᾶλλον αὐτὸς καὶ διαρκὴς καὶ δυνατός. Θάρσησον τοίνυν ο τι καὶ τῶν λόγων αὐτοῦ καὶ τῶν ἐν τοῖς ἱεροῖς γράμμασιν ἐπαγγελιῶν τὴν ἀλήθειαν πιστοῦται καὶ φυλάσσει εἰς τὸν σύμπαντα αἰῶνα τὰς ἑαυτοῦ ὑποσχέσεις, ὡς μὴ διαπίπτειν αὐτοῦ τὸν λόγον καὶ τὰς ἐπαγγελίας α ς τοῖς οἰκείοις ἀνθρώποις ἐπηγγείλατο. τίς δὲ ἡ τοῦ λόγου ἀλήθεια; ἡ μέλλουσα γίνεσθαι κρίσις καὶ ἡ ἐκδίκησις τοῖς κατὰ τὸν παρόντα βίον ἀδικουμένοις. μὴ γὰρ νομίζετε, φησίν, παρορᾶσθαι τοὺς εὐσεβεῖς μηδὲ τὸ αι μα τῶν θεοφιλῶν ἀνδρῶν ἀνεκδίκητον. ἀψευδὴς γάρ ἐστιν ὁ τὴν ἐκδίκησιν αὐτῶν ποιήσασθαι ἐπαγγειλάμενος καὶ τοῖς κατὰ τὸν παρόντα βίον πεινῶσι καὶ διψῶσι καὶ στενοχωρουμένοις διδόναι\n\nτροφὴν τὴν αἰώνιον, κατὰ τὸ Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην ο τι αὐτοὶ χορτασθήσονται, καὶ κατὰ τὸν προφητικὸν λόγον τὸν φάσκοντα ̓Ιδοὺ οἱ δουλεύοντές μοι φάγονται, ὑμεῖς δὲ πεινάσετε. Εἰ δὲ καὶ αἰσθητῶς τις ταῦτα ἐκλαμβάνειν βούλεται· δέδωκε τροφὴν τοῖς πεινῶσιν ἐν τῇ ἐρήμῳ υ σας τὸ μάννα καὶ πεντακισχιλίους πεινῶντας α νδρας ε θρεψε, δέδωκε δὲ καὶ ̓Ηλίᾳ καὶ Δανιήλ, τῷ μὲν διὰ κοράκων, τῷ δὲ δι' ̓Αμβακοὺμ τοῦ προφήτου. ἐποίησε δὲ κρίμα τοῖς ἀδικουμένοις ̓Ιωσὴφ καὶ Σουσάννᾳ, τῷ μὲν ὑπὸ τῆς Αἰγυπτίας, τῇ δὲ ὑπὸ τῶν Κριτῶν τοῦ ̓Ισραήλ, καὶ τῷ Δαυὶδ ἀδικουμένῳ ὑπὸ Σαοὺλ καὶ α λλοις πλείοσιν ω ν πληρεστάτη ἡ γραφή. Οἱ κατερραγμένοι οἱ αὐτοί εἰσι τοῖς πεπεδημένοις ἐπινοίᾳ μόνῃ διαφέροντες·","english":"But if his works are enduring, much more is he himself both enduring and powerful. Take courage, then, because he confirms the truth of his words and of the promises in the sacred Scriptures, and keeps his own promises for all eternity, so that his word and the promises he made to his own people do not fail. And what is the truth of the word? The judgment that is to come and the vengeance for those who are wronged in this present life. For do not think, he says, that the pious are overlooked, nor that the blood of God-loving men goes unavenged. For he is truthful who promised to exact vengeance for them and to give eternal food to those who hunger and thirst and are oppressed in this present life, according to \"Blessed are those who hunger and thirst for righteousness, for they shall be satisfied,\" and according to the prophetic word that says, \"Behold, those who serve me shall eat, but you shall hunger.\" But if someone wishes to take these things in a perceptible sense too: he gave food to the hungry in the desert—rain of manna—and he fed five thousand hungry men, and he gave food also to Elijah and Daniel, to the one through ravens, to the other through Habakkuk the prophet. And he executed judgment for those who were wronged—for Joseph and Susanna, the one by the Egyptian woman, the other by the judges of Israel, and for David when he was wronged by Saul and by many others, of whom Scripture is most full. Those who are broken down are the same as those who are fettered, differing only in intent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":700,"ref":"p700","source":"η γὰρ κωλύονται καὶ ἐνεργεῖν καὶ τρέχειν ἐπὶ τὴν ἀλήθειαν ὑπὸ τῆς κακίας α κοντες πεπεδημένοι, η ἐκπίπτουσι τοῦ υ ψους τῆς ἀρετῆς καὶ τυγχάνουσι κατερραγμένοι. ̔Ρητέον πεπεδημένους καὶ κατερραγμένους ει ναι τοὺς πρακτικῶς ἁμαρτάνοντας, τυφλῶν ο ντων τῶν τὸ βλέπειν τῆς διανοίας ἀποβαλλόντων, ο πως μὴ ὁρῶσι τὰ κάλλη τῶν δογμάτων τῆς ἀληθείας. ὡς ου ν ε λυσε τοὺς πεπεδημένους καὶ ἀνώρθωσε τοὺς κατερραγμένους α φεσιν ἁμαρτημάτων ὀρέξας, ου τως ἐσόφισε τοὺς τυφλοὺς φωτίσας τοὺς ὀφθαλμοὺς τῆς καρδίας αὐτῶν, αὐτὸς ω ν τὸ φῶς περὶ ου γράφει Παῦλος ̔Ο θεὸς ὁ εἰπὼν ̓Εκ σκότους φῶς λάμψαι ε λαμψεν ἐν ταῖς καρδίαις ὑμῶν πρὸς φωτισμὸν τῆς γνώσεως τοῦ Χριστοῦ. 1268 ̓Επεὶ α μα τῶν δικαίων μνημονεύει τῶν προσηλύτων ἡ προκειμένη λέξις, τοὺς μὲν ἀγαπωμένους ὑπὸ κυρίου δικαίους λεκτέον τοὺς κατὰ τὴν παλαιὰν γραφὴν εὐαρεστήσαντας αὐτῷ, προσηλύτους δὲ τοὺς ἀπὸ τῶν ἐθνῶν κληθέντας ἐπὶ τὴν τοῦ εὐαγγελίου διδασκαλίαν· καὶ ο τι ε ρρωται ἡ διάνοια αυ τη, ἀκουστέον τοῦ σωτῆρος λέγοντος Πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν α βλέπετε καὶ ἀκοῦσαι α ἀκούετε. τούτων τῶν δικαίων καὶ ὁ ̓Αβραὰμ η ν περὶ ου γέγραπται ̓Επίστευσε δὲ ̓Αβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. περὶ δὲ τῶν ἐθνῶν ὡς ο ντων προσηλύτων ἀκουστέον Παύλου λέγοντος Διὸ μνημονεύετε ο τι ποτὲ ὑμεῖς τὰ ε θνη, καὶ μεθ' ε τερα Οτι η τέ ποτε χωρὶς θεοῦ ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ ̓Ισραήλ, καὶ μετ' ὀλίγα Νῦν δὲ ὑμεῖς οι ποτε ο ντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αι ματι τοῦ κυρίου ἡμῶν ̓Ιησοῦ Χριστοῦ·","english":"For they are either hindered from acting and running toward the truth by evil, bound as captives, or they fall from the height of virtue and are found broken down. It must be said that those who sin in practice are bound and broken down, since their eyes are blind—those who cast away the sight of the mind—so that they do not see the beauties of the doctrines of truth. Therefore, just as he loosed the bound and raised up the broken down by offering forgiveness of sins, so he made the blind wise by enlightening the eyes of their heart, he himself being the light about which Paul writes: God, who said, \"Out of darkness light shall shine,\" has shone in your hearts for the illumination of the knowledge of Christ. Since the present passage mentions the righteous together with the proselytes, the righteous who are loved by the Lord must be understood as those who were well-pleasing to him under the old Scripture, and the proselytes as those called from the nations to the teaching of the gospel; and that this interpretation is sound, one must hear the Savior saying: Many prophets and righteous men desired to see what you see and to hear what you hear. Of these righteous men was also Abraham, about whom it is written: Abraham believed God, and it was reckoned to him as righteousness. And concerning the nations as being proselytes, one must hear Paul saying: Therefore remember that once you, the nations—and after other words—that you were at that time without God, alienated from the commonwealth of Israel, and after a little: But now you who once were far off have become near in the blood of our Lord Jesus Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":701,"ref":"p701","source":"αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, καὶ τὰ ἑξῆς· καὶ μεθ' ε τερα Αρ' ου ν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι ἀλλὰ συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, καὶ τὰ ἑξῆς. περὶ τούτων τῶν προσηλύτων καὶ ὁ Μωυσῆς προεῖπε τῷ ̓Ισραήλ, λέγων ̓Εὰν μὴ ἀκούσητε τῶν ἐντολῶν κυρίου τοῦ θεοῦ ἡμῶν, ὁ προσήλυτος ὁ ω ν κάτω καὶ ὑφ' ὑμᾶς ε σται α νω, σὺ δὲ κάτω, ἀντιμεταβαλλόντων τῶν πραγμάτων. ἀμέλει γοῦν πρὸ τῆς ἐπιδημίας τοῦ σωτῆρος, ο σοι τῶν ἐθνῶν θεῷ εσπευδον λατρεύειν, προσήρχοντο τῷ ̓Ισραὴλ παιδευθησόμενοι καὶ ὑπακούοντες αὐτοῖς· νῦν δὲ οἱ βουλόμενοι τῶν ̓Ισραηλιτῶν προσελθεῖν τῇ τοῦ Χριστοῦ πίστει τοῖς ἀπὸ τῶν ἐθνῶν πεπιστευκόσι προσίασι τὴν εὐαγγελικὴν πολιτείαν παραληψόμενοι. Πρὸς τούτοις ἐπίστησον μήποτε οἱ α ρτι τῇ θεοσεβείᾳ προσερχόμενοι προσήλυτοι, οἱ δὲ διαβεβηκότες καὶ τελειωθέντες ἐν αὐτῇ, δίκαιοι ει ρηνται· ο θεν τοὺς μὲν δικαίους ἀγαπᾷ, φυλάττει δὲ τοὺς προσηλύτους. οἱ γὰρ εὐθέως προσεληλυθότες τῷ λόγῳ τῆς ἀληθείας ὡς μήπω ἰσχυροὶ καὶ βέβαιοι δέονται τοῦ φυλάττοντος κυρίου ἐπὶ τῷ ἀβλαβεῖς διαμεῖναι, τῶν δικαίων διὰ τελειότητος οἰκειουμένων αὐτῷ καὶ ἀγαπωμένων ὑπ' αὐτοῦ. ̓Ορφανὸν καὶ χήραν ἀναλήψεται, χηρῶν οὐ τῶν τυχουσῶν ἀλλὰ τῶν σὺν ἁγνείᾳ καὶ σεμνότητι διατελουσῶν. τοιαύτη η ν Αννα ἡ θυγάτηρ Φανουὴλ η ς μνημονεύει τὸ Εὐαγγέλιον. τὴν τοιαύτην χήραν δι' ακραν σωφροσύνην μετὰ καὶ τοῦ καλῶς ἐνεγκόντος ὀρφανίαν ἀναλήψεται κύριος, ὑψῶν καὶ μετεωρίζων αὐτοὺς τῇ ἀρετῇ,","english":"For he himself is our peace, and so on; and after other things: \"So then you are no longer strangers and sojourners, but fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets,\" and so on. Concerning these proselytes Moses also foretold to Israel, saying, \"If you do not listen to the commandments of the Lord our God, the proselyte who is below you will be above, and you will be below,\" the circumstances being reversed. Indeed, at any rate, before the coming of the Savior, those of the nations who hastened to worship God came to Israel to be instructed and to obey them; but now those of the Israelites who wish to come to faith in Christ approach those of the nations who have believed, to receive the gospel way of life. In addition to these things, consider whether those who are just now coming to piety are proselytes, while those who have advanced and been perfected in it are called righteous; whence \"he loves the righteous, but he guards the proselytes.\" For those who have come immediately to the word of truth, as not yet strong and firm, need the Lord who guards them in order to remain unharmed, while the righteous, through perfection, are made his own and are loved by him. \"He will take up the orphan and widow\"—widows not of any chance sort, but those who continue in chastity and dignity. Such was Anna the daughter of Phanuel, whom the Gospel mentions. Such a widow, because of her extreme chastity together with her having borne orphanhood well, the Lord will take up, exalting and raising them up by virtue,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":702,"ref":"p702","source":"ο πως καὶ εἰς τὰς ἐπουρανίους εὐλογίας εἰσαγάγῃ αὐτούς. Δυνατὸν ὀρφανοὺς ἀναλαμβανομένους εἰπεῖν τοὺς θεοσεβείας ε νεκα καταλειπόντας γονέας· οι ος η ν ὁ ̓Αβραὰμ ἐξερχόμενος ἐκ τῆς γῆς καὶ συγγενείας καὶ τοῦ οι κου τοῦ πατρὸς αὐτοῦ, εἰς τοῦτο καλέσαντος αὐτὸν θεοῦ· ε τι μὴν καὶ ̓Ιάκωβος καὶ ̓Ιωάννης διὰ τὴν ̓Ιησοῦ πρόσκλησιν καταλείψαντες Ζεβεδαῖον τὸν πατέρα αὐτῶν. ἀκολούθως τούτοις καὶ χήρας ἀναλαμβανομένας ἐρεῖς τὰς χωρισθείσας ἀνδρῶν ἐπὶ τελείᾳ σωφροσύνῃ, ἐκ συμφώνου συγκαταθέσεως ἑκατέρων, τοῦ ἀνδρὸς καὶ τῆς γυναικός φημι, τῷ αὐτῷ σκοπῷ διαλυσάντων τὸν γάμον. ̓Αλλὰ καὶ ἀλληγορικώτερον αἱ ἀποβάλλουσαι ψυχαὶ τὸν γενόμενον ἐν κακίᾳ πατέρα αὐτῶν διάβολον η καὶ α νδρα ὀρφαναὶ καὶ χῆραι ἀναλαμβανόμεναί εἰσιν. τούτων ἀναληφθέντων ἡ τῶν ἁμαρτωλῶν ὁδὸς οὐκ α λλη τῆς κακίας ου σα ὑπὸ θεοῦ ἀφανισθήσεται. 1269 ̔Η Σιὼν ἡ σκοπευτικὴ καὶ ἐξεταστικὴ τῆς ἀληθείας η τοι ψυχὴ τελεία η ἐκκλησία θεοῦ ζῶντος· βασιλεύσει σου ὁ θεὸς εἰς τὸν αἰῶνα, ου τῆς βασιλείας οὐκ ε σται τέλος παρατεινούσης τῆς ἀρχῆς αὐτοῦ εἰς γενεὰν καὶ γενεάν. Ει ρηται ἐν τῷ πρὸ τούτου ψαλμῷ περὶ τῆς ἀτελευτήτου βασιλείας αὐτοῦ διατεινούσης εἰς πάντας τοὺς αἰῶνας καὶ ὡς δεσπόζει εἰς γενεὰν καὶ γενεάν. διὸ ἐκείνοις ἀρκούμενοι, ὡς ἐφαρμόζουσι καὶ ταῖς προκειμέναις λέξεσιν, οὐδὲν πλέον ἐροῦμεν. 1270 ̓Επεὶ ὁ ψαλμὸς ἀγαθός ἐστιν ὠφελῶν τὸν χρώμενον, τούτου ε νεκα αἰνοῦντες ἀπαγγείλατε αὐτῷ ὡς κατὰ τοῦτο ψαλμὸν αι νου μὴ διαφέρειν, ἐκείνου μάλιστα ου προφέρει ὁ ψάλλων πνεύματι καὶ νῷ ᾳ δων καὶ ψάλλων τῇ καρδίᾳ.","english":"...how he might also lead them into the heavenly blessings. It is possible to call orphans those who for the sake of piety have left their parents; such was Abraham, who went out from his land and kindred and his father's house, God having called him to this; and indeed also Jacob and John, who for the sake of Jesus' summons left Zebedee their father. Following these, you will also call widows those who have been separated from their husbands for perfect chastity, by the mutual consent of both, I mean of the man and the woman, who dissolved the marriage for the same purpose. But also, more allegorically, the souls that cast off the devil, who became their father in wickedness, or their husband, are taken up as orphans and widows. When these are taken up, the way of sinners, being nothing other than wickedness, will be destroyed by God. 1269 Zion, the watchful and examining [power] of the truth, whether the perfect soul or the church of the living God: God will reign over you forever, of whose kingdom there will be no end, his rule extending to generation and generation. It has been said in the preceding psalm concerning his unending kingdom, extending through all the ages, and that he rules to generation and generation. Therefore, being satisfied with those things, since they also apply to the present words, we will say nothing more. 1270 Since the psalm is good, benefiting the one who uses it, for this reason, praising, proclaim and tell him that in this respect a psalm of praise does not differ, especially since the one who sings with the spirit and the mind and sings and plays with the heart excels in that.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":703,"ref":"p703","source":"εἰ δὲ τὸ ψάλλειν τὸ πρακτικῶς ἐνεργεῖν δηλοῖ, τοῖς τὸν ἀγαθὸν τοῦτον ψαλμὸν κατορθώσασι παραινεῖ καὶ αἰνεῖν τὸν Χριστὸν διὰ θεολογίας, ο πως πράξει καὶ νοήσει τελειωθέντες εὐφράνωσι θεόν· Θυσία γάρ φησιν αἰνέσεως δοξάσει με, καὶ προστάττει τὸ πνεῦμα τῷ προσάγειν αὐτὴν οι ῳ τε ο ντι Θῦσον τῷ θεῷ θυσίαν αἰνέσεως. Καὶ τοὺς πραεῖς ἀναλαμβάνει, ἀναβιβάζων αὐτοὺς ἐφ' η ν κληρονομοῦσι γῆν. αυ τη δὲ η ν κληρονομοῦσι γῆν πρὸς υ ψος α νω που ι δρυται. διὸ καὶ γέγραπται ̓Αναβιβάσει σε ἐπὶ τὰ ἀγαθὰ τῆς γῆς, καὶ ε τι Καὶ ὑψώσει σε τοῦ κατακληρονομῆσαι γῆν. Καὶ τοὺς μὲν πραεῖς ἀναλαμβάνει, τοὺς δὲ ἁμαρτωλοὺς ταπεινοῖ ε ως γῆς τὴν εἰκόνα τοῦ χοϊκοῦ φοροῦντας τῷ φρονεῖν τὰ κάτω καὶ τὰ ἐπὶ γῆς. ου τω Παῦλος πρᾶος ω ν ἀνελήφθη εἰς τρίτον οὐρανὸν καὶ ε ως τοῦ παραδείσου ἐπὶ τῷ μετασχεῖν ῥημάτων ἀρρήτων. καὶ πάντες δὲ οἱ ἐπικαλεσάμενοι τὰ ὀνόματα αὐτῶν ἐπὶ τῶν γαιῶν αὐτῶν τῷ ει ναι ἐν σαρκὶ καὶ πνεῦμα θεοῦ μὴ ε χειν ἀφεστηκότες τοῦ θεοῦ ἐπὶ τῆς γῆς γράφονται. Εἰς εὐχαριστίαν διεγείρων τοὺς τῶν τοσούτων ἀγαθῶν τετυχηκότας. ̓Εξάρξατε, ε φη, ἐν ἐξομολογήσει ὑμνοῦντες καὶ δοξολογοῦντες αὐτὸν ἐφ' οι ς εἰργάσατο. Περιβάλλει δὲ κατ' ἀλληγορίαν τὸν θεῖον αὐτοῦ λόγον οὐρανὸν ο ντα νεφέλαις νοητὸν ὑετὸν ῥεούσαις· Εὐφρανθήτω γὰρ ὁ οὐρανὸς α νωθεν, καὶ αἱ νεφέλαι (αἱ περιβάλλουσαι αὐτὸν) ῥανάτωσαν δικαιοσύνην.","english":"If \"to sing psalms\" means to act practically, he exhorts those who have rightly accomplished this good psalm also to praise Christ through theology, so that, perfected in action and understanding, they may gladden God. For he says, \"A sacrifice of praise will glorify me,\" and the Spirit commands that it be offered: \"Offer to God a sacrifice of praise.\" And he takes up the meek, raising them up to the land which they inherit. But this land which they inherit is set on high, above. Therefore it is also written, \"He will bring you up upon the good things of the land,\" and again, \"And he will exalt you to inherit the land.\" And he takes up the meek, but he humbles the sinners down to the earth, who bear the image of the earthy by minding the things below and the things upon the earth. Thus Paul, being meek, was taken up to the third heaven and as far as paradise, to partake of unutterable words. And all who have called upon their names upon their lands, because they are in the flesh and do not have the Spirit of God, having departed from God, are recorded as being upon the earth. He stirs those who have obtained such great goods to thanksgiving. \"Begin,\" he says, \"with confession, singing hymns and glorifying him for the things he has worked.\" And by allegory he clothes his divine word, which is heaven, with clouds that pour down intelligible rain. For \"Let the heaven rejoice from above, and let the clouds\"—those that clothe him—\"sprinkle righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":704,"ref":"p704","source":"̓Εκ τούτων τῶν νοητῶν νεφελῶν ἑτοιμάζει τῇ γῇ ὑετόν, η ν ε σπειρεν ̓Ιησοῦς πνευματικῶς ἐπὶ τῷ ἀγαγεῖν καρπὸν διαιρούμενον εἰς ἑκατὸν καὶ ἑξήκοντα καὶ τριάκοντα, ἐξανατέλλων χόρτον ἐν ο ρεσι τοῖς μεγαλοφυέσι καὶ επαρμα ψυχῆς ε χουσι ἐπὶ τῷ εὑροῦσαν τὴν τῶν ἀνθρώπων δουλείαν χλόην νεαρῶς τεθηλυῖαν εἰς κόρον τραφῆναι. δουλεία δὲ τῶν ἀνθρώπων τὰ α λογα ζῷα. ει ρηται περὶ τῶν προκειμένων τὰ ὑποπεσόντα ἐν ἑκατοστῷ καὶ τρίτῳ ψαλμῷ, ο θεν ἐκείνοις ἀρκεσθέντες ἑξῆς ι δωμεν. ̓Εξανατέλλει καὶ δίδωσι τροφὴν τοῖς ἁπλουστέροις τῶν πεπιστευκότων Χριστοῦ προβάτων καὶ κτηνῶν α μα ἀνθρώποις σῳζομένων. οὐ μόνον δὲ τούτοις τροφὴν δίδωσιν ἀλλὰ καὶ τοῖς ὑψιπετέσι γεγενημένοις τῷ αὐτὸν ἐπικαλεῖσθαι ου ς κοράκων νεοσσοὺς\n\nπροσηγόρευσε. δίδωσι δὲ τούτοις ὁ θεὸς τροφήν, ἐπείπερ ἐπικαλοῦνται αὐτὸν κατὰ τοὺς τελείους α νδρας, περὶ ω ν ει ρηται ̓Επεκαλέσαντο τὸν κύριον, καὶ αὐτὸς εἰσήκουεν αὐτῶν. Νεοσσοὺς δὲ κοράκων νοήσεις τοὺς ἐξ ἐθνῶν πεπιστευκότας καὶ διὰ τοῦτο ἐπικαλουμένους τὸν κύριον, ι να δῷ αὐτοῖς τροφὴν πνευματικήν. ἀκάθαρτος γὰρ κόραξ καὶ ζοφώδης. τοιοῦτοι δὲ οἱ πονηροὶ δαίμονες καὶ οἱ τῇ ἀσεβείᾳ προστετηκότες ω ν οἱ πάλαι αὐτῶν γενόμενοι υἱοὶ πιστεύσαντες ε τυχον τῆς οὐρανίου τροφῆς.","english":"From these intelligible clouds he prepares rain for the earth, which Jesus sowed spiritually for the bringing forth of fruit divided into a hundred, sixty, and thirty, causing grass to spring up in the mountains for those who are noble in nature and have the elevation of soul, so that, having found the servitude of men, the tender grass, grown fresh, may be nourished to satiety. The servitude of men means the irrational animals. What has come to mind in the one hundred and third psalm has been said concerning the matters set before us; therefore, having been satisfied with those, let us look at what follows. He causes to spring up and gives food to the simpler of Christ's sheep and cattle who are saved together with men. And he gives food not only to these but also to those who have become high-flying by calling upon him, whom he called the young of ravens. And God gives food to these, since they call upon him like the perfect men of whom it is said, \"They called upon the Lord, and he heard them.\" You will understand the young of ravens as those who have believed from among the Gentiles and for this reason call upon the Lord, so that he may give them spiritual food. For the raven is unclean and dark. Such are the evil demons and those who are devoted to impiety, whose former sons, having believed, obtained heavenly food.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":705,"ref":"p705","source":"1274 Πύλαι τῆς ̔Ιερουσαλὴμ αἱ εἰσαγωγικαὶ παιδεύσεις εἰσίν * ἐπικείμενοι αὐταῖς οἱ διὰ κατα * α λυτοι λόγοι η οἱ πρεσβεύοντες * τάγματα η τοι τῆς ̔Ιερουσαλὴμ καὶ ἱκανότητα ε χοντες τοὺς ἀντιλέγοντας ἐπιστομίζειν. Οτι εὐλόγησε τοὺς υἱούς σου ἐν σοί, τοὺς πράξει καὶ νοήσει ἱκανότητα κεκτημένους· η διὰ τὸ ου τως υἱοὶ τυγχάνειν αὐτῆς ἐν αὐτῇ εὐλογούμενοι περαιτέρω αὐτῆς οὐδεπώποτε γίνονται, οὐ * ου πράξει μαθόντες ἐν οι κῳ κυρίου ἀναστρέφεσθαι πάσας τὰς ἡμέρας τῆς ζωῆς ἑαυτῶν. ̔Ερμηνεύων δὲ ὁ λόγος ὡς ὁ εὐλογήσας τοὺς υἱοὺς αὐτῆς ἐν αὐτῇ† ἐπιφέρει ἑξῆς τὸν θέντα τὰ ο ριά σου εἰρήνην, παντὸς πολέμου πεφυγαδευμένου ἐκ τῶν ὁρίων αὐτῆς, πρὸς τοὺς συντρίβοντος πολέμους κυρίου καὶ τιθέντος τὰ ο ρια τῆς πόλεως εἰρήνην. εἰρήνην λέγων τὴν * καὶ τροφῆς δὲ αὐτῇ πνευματικῆς μεταδίδωσιν. εἰ δὲ καὶ τοὺς παιδευτικοὺς θεοῦ λόγους πυρὸν εἰπεῖν θέλεις (ου τος ταῖς * τίς ὑπ' αὐτοῦ ἐμπιπλᾶται;), οὐχ ἁμαρτάνεις. ει ρηται γὰρ ἐν τῷ προφήτῃ ἐκ προσώπου θεοῦ πρὸς τοὺς ψευδοπροφήτας Τί τὸ α χυρον πρὸς τὸν σῖτον; ου τως οἱ λόγοι μου, λέγει κύριος· σῖτον μὲν τοὺς ἑαυτοῦ λόγους, α χυρον δὲ τοὺς ἐκείνων διὰ τῆς λέξεως. Ωσπερ ἡ ἐκ θεοῦ σοφία οὐκ ε στιν ἐπίγειος οὐ ψυχικὴ οὐ δαιμονιώδης ἀλλ' α νωθεν ἐξ αὐτοῦ κατερχομένη, ου τω καὶ τὸ λόγιον αὐτοῦ οὐκ ἐκ γῆς ὑπάρχον ἀποστέλλεται ἐν τῇ γῇ, γινόμενον πρὸς ε καστον τῶν διακονεῖν αὐτῷ δυναμένων τυγχάνον τὸ αὐτὸ τῷ διδομένῳ ὑπὸ κυρίου ῥήματι τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ.","english":"The gates of Jerusalem are the introductory teachings; those set over them are the words that are analytic, or those who serve as envoys of the orders, or those of Jerusalem who have the ability to stop the mouths of those who contradict. \"For he has blessed your sons in you\"—those who have acquired ability in action and understanding; or because, being her sons in this way, they are blessed in her and never go beyond her, having learned by practice to conduct themselves in the house of the Lord all the days of their life. And the Word, explaining how the one who blessed her sons in her, next adds \"the one who has set your borders in peace,\" all war having been banished from her borders—referring to the Lord who crushes wars and sets the borders of the city in peace, calling peace the... and he also imparts spiritual nourishment to her. But if you wish to call God's pedagogical words \"wheat\" (who is filled by it among those...?), you do not err. For it has been said in the prophet, from the person of God to the false prophets: \"What is the chaff to the wheat? Are not my words so, says the Lord?\"—calling his own words wheat, but theirs chaff, on account of the wording. Just as the wisdom from God is not earthly, not natural, not demonic, but comes down from above from him, so also his oracle, not being from the earth, is sent upon the earth, becoming for each of those able to minister to him, being the same as the word given by the Lord to those who proclaim the good news with great power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":706,"ref":"p706","source":"ει τα δοθὲν τοῦτο νεμόμενον πλείονας ψυχὰς ε ως τάχους δραμεῖται, λόγος ω ν θεοῦ, πληρουμένου τοῦ Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν. α μα γοῦν γέγονεν ἡ ἀνάληψις αὐτοῦ, καὶ εὐθέως διέβη ὁ εὐαγγελικὸς λόγος ἐν πάσῃ τῇ γῇ η τις ἐστὶν ὑπὸ τὸν οὐρανόν. Πρὸς τὰ προειρημένα φαίνεται ἡμῖν οι ον ἐν παραβολῆς τρόπῳ ταῦτα ἐπῆχθαι, τῶν τῆς κοσμικῆς δημιουργίας ε ργων παρατιθεμένων καθ' ὁμοίωσιν τῇ περὶ τὴν ἐκκλησίαν οἰκονομίᾳ. ω σπερ γὰρ χιών ἐστι καταρρυεῖσα τόπον καὶ πάχνη μετὰ ταῦτα λύεται καὶ υ δατα προχεῖ, ου τως ὁ θεῖος λόγος εἰς ̓Ιουδαίους κατασκήψας τὰ πρῶτα, μετὰ τοῦτο ἐπὶ πάντας διακέχυται. διὸ καὶ ἡ τοῦ λόγου ἀποστολὴ καὶ ἡ τοῦ πνεύματος πνεῦσις καλῶς διὰ τῶν κοσμικῶν ε ργων ὑποδηλοῦται, ο τι δὴ λόγου παραγινομένου εἰς κόσμον καὶ τοῦ πνεύματος πνεύσαντος ἐξῆλθεν ἐξ ̔Ιερουσαλὴμ ἐπὶ πᾶσαν τὴν οἰκουμένην ὁ λόγος τῆς ἱερᾶς καὶ σωτηρίου διδασκαλίας. Εἰ δὲ πρὸς ἀλληγορίαν ἐκλαμβάνειν καὶ αὐτό, ἐπειδὴ πνευματικῶς τοῦ δραμοῦντος λόγου αὐτοῦ, παρίσταται· καὶ γὰρ καὶ τὸ Πλυνεῖς με, καὶ ὑπὲρ χιόνα λευκανθήσομαι, οὐ περὶ αἰσθητῆς χιόνος νοεῖν ὑποβάλλει. πῶς γὰρ ὑπὲρ τὴν αἰσθητὴν χιόνα λευκανθῆναι ἡ ψυχὴ δύναται, οὐκ ου σης συμβλητῆς τῆς φαιδρότητος τῆς περὶ τὴν λογικὴν φύσιν τῇ τῆς χιόνος λευκότητι; εἰς ταύτην τὴν διάνοιαν συνδραμεῖται καὶ τὸ ̓Εὰν ω σιν ὑμῶν αἱ ἁμαρτίαι ὡς φοινικοῦν, ὡς χιόνα λευκανῶ· ἁμαρτίας γὰρ λευκαινομένας κατὰ τὴν σωματικὴν χιόνα οὐδὲ ἐννοεῖν ε χω.","english":"If this gift, being distributed, will run swiftly through more souls, it is the word of God, fulfilling “Their sound went out into all the earth, and their words to the ends of the inhabited world.” For as soon as his ascension took place, the gospel word immediately passed through all the earth, which is under heaven. In relation to what has been said before, it appears to us that these things have been brought in in the manner of a parable, since the works of the cosmic creation are set alongside in comparison with the economy concerning the church. For just as there is snow that has fallen upon a place, and afterward frost is dissolved and pours forth waters, so the divine word, having first descended upon the Jews, afterward is poured out upon all. Therefore both the sending of the word and the breathing of the Spirit are well indicated through the cosmic works, because when the word came into the world and the Spirit breathed, the word of sacred and saving teaching went out from Jerusalem unto all the inhabited world. But if one is to take this also allegorically, since spiritually it stands for his word that runs—for indeed “You shall wash me, and I shall be made whiter than snow” does not suggest understanding it about perceptible snow. For how can the soul be made whiter than perceptible snow, when the brightness pertaining to the rational nature is not comparable to the whiteness of snow? To this understanding also contributes “Though your sins be as scarlet, I will make them white as snow”; for it is not even possible to conceive of sins being made white in the manner of bodily snow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":707,"ref":"p707","source":"μήποτε ου ν φαιδρότατος λόγος εἰς τὴν γῆν ὑπὸ κυρίου βάλλεται ἐρίῳ ἐοικὼς ἐξ ου ἱμάτιόν ἐστι κατασκευάσαι τῇ ψυχῇ, τοῦ ἐρίου τούτου καρποφορουμένου ὑπὸ τοῦ ἀμνοῦ τοῦ θεοῦ τοῦ αι ροντος τὴν\n\nἁμαρτίαν τοῦ κόσμου. Συγγενῶς τούτοις καὶ τοὺς βαλλομένους ὡσεὶ ψωμοὺς τοῦ κρυστάλλου νοήσεις καὶ τὴν ὁμίχλην τὴν πασσομένην ὡσεὶ σποδόν. χρεία τοῖς γεωργοῖς χιόνος καὶ ὁμίχλης· ταῦτα γὰρ ἐρχόμενα ἐπὶ τὰ γενήματα αυ ξει αὐτά. ω σπερ ου ν καὶ ἐπὶ τὴν καλὴν γῆν τὴν ψυχήν, εἰ πέπτωκεν ὁ σπόρος, ἀναγκαῖόν ἐστιν ὡς ὑετὸν ὡς δρόσον η κειν, ου τω καὶ χιόνα καὶ ὁμίχλην ἐπὶ τὸ γένημα ἡμῶν, ι να δυνηθῶμεν ὑπὸ πάντων τούτων τρεφόμενοι καρποφορῆσαι. Νοήσεις δὲ τὴν χιόνα καὶ τὸν κρύσταλλον καὶ τὴν ὁμίχλην πειρασμοὺς ἐπαγομένους τοῖς ἁγίοις πρὸς δοκιμήν. ου τοι γὰρ ἀπὸ τῶν ἀντικειμένων δυνάμεων ψύχειν πειρῶνται τὴν ἐν αὐτοῖς ἀγάπην, ἐπείπερ ̔Ως ψύχει λάκκος, ου τως ψύχει κακία αὐτῆς. κατὰ πρόσωπον τοῦ ψύχους τούτου, τίς ὑποστήσεται εἰ μὴ ὁ κατὰ Πέτρον καὶ Παῦλον καὶ τὸν ̓Ιὼβ καὶ τὸν ̓Ιακὼβ τὸν εἰπόντα ̓Εγενόμην συγκαιόμενος τῷ καύματι τῆς ἡμέρας καὶ τῷ παγετῷ τῆς νυκτός; πρὸς ταῦτα λήψῃ καὶ τὰ ὑπὸ Μωυσέως εἰρημένα Προσδοκάσθω ὡς ὑετὸς τὸ ἀπόφθεγμά μου, καὶ καταβήτω ὡς δρόσος τὰ ῥήματά μου, ὡσεὶ ο μβρος ἐπ' α γρωστιν καὶ ὡσεὶ νιφετὸς ἐπὶ χόρτον. ῳ γὰρ λόγῳ τὰ ῥήματα Μωυσέως τούτοις ὁμοιοῦται, τούτῳ τῷ λόγῳ τὸ ἀποσταλὲν τῇ γῇ τοῦ θεοῦ λόγιον διαιρεῖται εἰς πάντα τὰ εἰρημένα. Τί δὲ τὸ ψῦχος αὐτοῦ ου ἀπὸ προσώπου αὐτοῦ οὐδεὶς ὑποστῆναι δύναται, θεωρῆσαι α ξιον.","english":"Perhaps the most radiant word is cast upon the earth by the Lord, resembling wool from which a garment is to be made for the soul—this wool being brought forth as fruit by the Lamb of God who takes away the sin of the world. In a way akin to these things, you will also understand the things cast down like crumbs of crystal, and the mist scattered like ashes. Farmers have need of snow and mist; for these, coming upon the crops, increase them. Just as, then, upon the good earth—the soul—if the seed has fallen, it is necessary that rain and dew come, so also snow and mist upon our crop, so that we, nourished by all these things, may be able to bear fruit. And you will understand the snow, the crystal, and the mist as temptations brought upon the saints for testing. For these, from the opposing powers, attempt to chill the love that is in them, since “As a pit chills, so does its wickedness chill.” Before this chill, who shall stand, except one like Peter and Paul and Job and Jacob, who said, “I was consumed by the heat of the day and the frost of the night”? In relation to these things you will also take what was said by Moses: “Let my speech be awaited as rain, and let my words descend as dew, as a shower upon the grass and as a snowfall upon the herb.” For by the same word by which the words of Moses are likened to these things, by this word the oracle sent by God to the earth is divided into all the things that have been said. But what is his chill, from whose face no one is able to stand—it is worth contemplating.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":708,"ref":"p708","source":"μήποτ' ου ν ω σπερ ὁ λόγος αὐτοῦ διάπυρος ὑπάρχων παραβάλλεται πυρὶ θερμαίνων καὶ ζέειν ποιῶν τοὺς ἀπεψυγμένους τῇ κακίᾳ ω ν ἡ ἀγάπη ἐψύγη διὰ τὸ πλῆθος τῆς ἀνομίας, ου τω πάλιν κατὰ τῶν ψυχῶν τὴν φλόγα τῶν ἐξ ἡδονῶν καὶ παθῶν πυρουμένων ψῦχος θεοῦ λέγεται ου κατὰ πρόσωπον οὐδεὶς ὑποστῆναι δυνήσεται τῶν ὑπὸ παθῶν πεπυρωμένων, ἐπείπερ ἀνεκαύθησαν αἱ καρδίαι αὐτῶν ὡς κλίβανος ὡς φέγγος πυρός, ἐπείπερ πάντες μοιχῶνται καὶ πυροῦνται ὑπὸ ἀκολάστων ἐπιθυμιῶν. τούτοις συνᾴδει τὸ ̓Απὸ ταμείων ἐπέρχονται ὀδύναι, ἀπὸ δὲ ἀκρωτηρίων ψῦχος, φερόμενον ἐν τῷ ̓Ιώβ. 1278 ̔Ο προνοητικὸς τοῦ θεοῦ λόγος ἀποστελλόμενος τήξει τὴν χιόνα καὶ τὰ συνηριθμημένα αὐτῇ, ἀλλὰ καὶ πνεύσαντος αὐτοῦ τὸ πνεῦμα υ δατα ῥυήσεται (πνεῦμα δὲ τὸν νότον φησίν), εἰς ταῦτα μεταβαλλόντων τῶν προωνομασμένων τῆς χιόνος καὶ τῶν παραπλησίων. Εἰ δὲ καὶ πνευματικῶς καὶ τούτων ἀκοῦσαι δεῖ· ὁ σαφηνιστὴς τοῦ θεοῦ λόγος τῶν λελαλημένων μετ' ἐπικρύψεως ἀποσταλεὶς τήξει τὴν ὁμίχλην τὸν κρύσταλλον τὴν χιόνα ἐπὶ τῷ πότιμα αὐτὰ ποιῆσαι, α μα τοῦ πνεύματος αὐτοῦ τοῦ θεοῦ πνεύσαντος, ἀλλὰ καὶ ὁ λόγος τοῦ θεοῦ ἀποστελλόμενος εἰς τὴν καρδίαν τῶν αὐτὸν παραδεχομένων τήξει τοὺς πειρασμοὺς καὶ ἀφανεῖς καταστήσει, οι τε τῷ πνεύματι ζέοντες, γενναίως τοὺς τοιούτους ὑπομένοντες πειρασμούς, διαλύσουσιν αὐτούς.","english":"Perhaps the word of his, being fiery, is compared to fire that warms and makes to boil those who have grown cold in wickedness—those whose love has grown cold because of the abundance of lawlessness. In this way again, against the souls of those set on fire by pleasures and passions, the coolness of God is spoken of; and no one of those set on fire by passions will be able to stand before his face, since their hearts were burned like an oven, like the flame of fire, since all commit adultery and are set on fire by unbridled desires. With these agrees the saying from Job: Out of the storehouses come pains, and from the peaks, cold. The providential word of God, when sent, will melt the snow and the things numbered with it; but also, when he has breathed, his spirit—he calls the south wind a spirit—waters shall flow, when the aforementioned things of the snow and the like are changed into these. But if one must hear these things also spiritually: the word of God that makes clear the things spoken with concealment, when sent, will melt the mist, the ice, the snow, so as to make them drinkable, when the breath of his spirit, of God, has blown; but also the word of God, when sent into the heart of those who receive it, will melt temptations and make them invisible, and those who boil in spirit, bravely enduring such temptations, will dissolve them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":709,"ref":"p709","source":"Τῷ καταπατήσαντι καὶ πτερνίσαντι τὰς ἀρχὰς καὶ τὰς ἐξουσίας καὶ τοὺς κοσμοκράτορας τοῦ σκότους τούτου μυστικῶς ̓Ιακὼβ καλουμένῳ ἀποστέλλει τὸν λόγον αὐτοῦ τὸν σωτήριον καὶ ποιητικὸν ὁ θεὸς ἐπὶ τῷ σαφηνίσαι αὐτῷ πάντα τὰ ἀληθῆ δόγματα τῆς εὐσεβείας. ει τα μετὰ τὴν νίκην διορατικῶς γεγενημένῳ καὶ ̓Ισραὴλ ἀποδειχθέντι τῷ ὁρᾶν διανοίᾳ θεὸν τὰ δικαιώματα αὐτοῦ καὶ τὰ κρίματα αὐτοῦ ἀπέστειλεν ἐπὶ τῷ κεκριμένως καὶ δικαίως πάντα ἐνεργεῖν. καὶ ἐπὶ τούτοις τὸ μέγεθος τῆς θεοῦ δωρεᾶς ὑπαρξάσης τῷ ἁγίῳ ε θνει ἐμφανίζων φησὶν Οὐκ ἐποίησεν ου τως παντὶ ε θνει, ἀλλ' η μόνῳ τῷ ̓Ισραὴλ τὰ προειρημένα πεποίηκε πρὸ τῆς τοῦ σωτῆρος ἐπιδημίας· Χριστοῦ μέντοι παραγενομένου τοῦ ἀρχιερέως τῶν ἀληθῶς ἀγαθῶν, πάντα τὰ ε θνη πεπλήρωνται τοῦ θείου λόγου.\n\n1280 ̓Αλλὰ φαίη τις πρὸς τοῦτο, ὡς μάλιστα δείκνυσιν ἡ λέξις αὐτή, τὸ πλῆθος τῶν ὑδάτων α βυσσον ἀποκαλεῖν (ἐπ' αὐτῇ γὰρ περιεπάτησεν ὁ κύριος) ὡς ἀφ' ἑτέρας ει ναι ἀρχῆς· ̓Ανοίγονται δέ σοι φόβῳ πύλαι θανάτου, καὶ τὰ ἑξῆς. ει τά","english":"God sends his saving and creative word to the one who has mystically been called Jacob, who has trampled down and struck with his heel the principalities and the powers and the world-rulers of this darkness, so that he may make clear to him all the true doctrines of piety. And if, after the victory, to the one who has become clear-sighted and has been shown to be Israel by seeing God with his mind, he sent his statutes and his judgments, so that he might do all things with discernment and justice. And in addition to these things, displaying the greatness of God's gift that has come to the holy nation, he says: He has not done so to any nation, but only to Israel has he done the things previously mentioned, before the coming of the Savior. But when Christ, the high priest of the truly good things, had come, all the nations were filled with the divine word.\n\nBut someone might say to this, as the very wording especially shows, that he calls the abundance of waters the deep (for the Lord walked upon it), as though it were from another beginning: The gates of death are opened to you with fear, and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":710,"ref":"p710","source":"φησιν ὡς καταλλήλως ταῖς ἀβύσσοις καὶ οἱ δράκοντες ὠνομάσθησαν ε τεροι ο ντες παρὰ τὰ ἑρπετὰ τὰ ἐπὶ τῆς γῆς καὶ ἐν α λλῳ δὲ ψαλμῷ ε ν τισι καλουμένοις υδασιν οὐκ α λλοις ου σι τῆς ἐνταῦθα ὀνομαζομένης ἀβύσσου δράκοντες ει ναι ἐλέγοντο. γέγραπται γοῦν καὶ ἐν ἑβδομηκοστῷ τρίτῳ Σὺ συνέτριψας τὰς κεφαλὰς τῶν δρακόντων ἐπὶ τοῦ υ δατος, σὺ συνέθλασας τὴν κεφαλὴν τοῦ δράκοντος. δυνάμεις δὲ πονηρὰς πεπεῖσθαι χρὴ σημαίνεσθαι διὰ τούτων, α ς ὁ τοῦ θεοῦ λόγος συνέτριψε καθ' ο ν χρόνον καὶ μέχρι τῶν ἀβύσσων κατελήλυθε. Τήρει δέ, φησίν, ο πως ἀκριβῶς σφόδρα ὁ λόγος οὐ προστάττει τοῖς δράκουσι τοῖς ἐν ταῖς ἀβύσσοις αἰνεῖν, ἁπλῶς δὲ αὐτῶν μνημονεύει· οὐ γὰρ α ξιοι τοῦ αἰνεῖν τὸν θεόν. καλοῦνται δὲ ἀναγκαίως εἰς τὸ ὑπακούειν τοῦ υ μνου τοῦ ὑπὸ πάσης κτίσεως ἀναπεμπομένου τῷ τῶν ο λων κυρίῳ καὶ βασιλεῖ καὶ θεῷ. Πῦρ, χάλαζα, χιών, κρύσταλλος, πνεῦμα καταιγίδος, τὰ ποιοῦντα τὸν λόγον αὐτοῦ. ταῦτα πάντα ἀμφὶ τὸν ἀέρα ὑφιστάμενα ἀναγκαίως ἐμνημονεύθη ὡς α ν μέρη ο ντα τοῦ σύμπαντος κόσμου καὶ ὡς διὰ τοῦ θείου λόγου ὑποστάντα καὶ αὐτῷ ἐξυπηρετούμενα. δίχα γὰρ τοῦ δημιουργικοῦ λόγου ἀθρόως τε τὸν σύμπαντα κόσμον ἐπιπορευομένου καὶ τοῖς μέρεσιν αὐτοῦ ἐπιστατοῦντος, ου τε χιὼν ου τε πῦρ ου τε κρύσταλλος ου τε καταιγὶς ου τε ανεμος ὑποσταίη ποτ' α ν, ἀλλ' οὐδ' ἐνεργήσει ε τι δίχα τῆς αὐτοῦ βουλῆς. ου τως ου ν ἀκουστέον ταῦτα ποιοῦντα τὸν λόγον αὐτοῦ.","english":"He says that, correspondingly to the deeps, the dragons also were named, being different from the creeping things on the earth; and in another psalm, in certain waters that are called waters, being none other than the deep named here, dragons were said to be. For it is written also in the seventy-third psalm: You crushed the heads of the dragons upon the water; you shattered the head of the dragon. But one must be persuaded that evil powers are signified by these, which the word of God crushed at the time when it descended even to the deeps. Observe, he says, how very precisely the word does not command the dragons in the deeps to praise, but merely mentions them; for they are not worthy to praise God. But they are called necessarily to obey the hymn sent up by all creation to the Lord and King and God of all. Fire, hail, snow, ice, spirit of tempest, that do his word. All these things, subsisting around the air, were necessarily mentioned as being parts of the whole world and as having subsisted through the divine word and serving it. For apart from the creative word, which suddenly traverses the whole world and presides over its parts, neither snow nor fire nor ice nor tempest nor wind would ever subsist, nor would they even act apart from his will. So then these things must be understood as doing his word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":711,"ref":"p711","source":"Δυνατὸν δὲ καὶ βασιλέας καὶ α ρχοντας καὶ κριτὰς εἰπεῖν τοὺς ὑπεραναβεβηκότως βιοῦντας καὶ κριτικῶς καὶ ἐξεταστικῶς τοῖς πράγμασι προσερχομένους, λαοὺς δὲ τοὺς ὑποδεέστερον πεπιστευκότας. Κέρας λαοῦ ὁ μονογενής ἐστι τοῦ θεοῦ λόγος ῳ προσφωνοῦντες οἱ α γιοι ε λεγον ̓Εν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν. διὸ καὶ μονόκερως ὁ λόγος ὠνομάζετο κατὰ τὸ ̔Ως δόξα μονοκέρωτος αὐτῷ. περὶ τούτου ει ρηται ̓Εκεῖ ἐξανατελῶ κέρας τῷ Δαυίδ, ἡτοίμασα λύχνον τῷ χριστῷ μου· αντικρυς γὰρ ἐδήλωσε τὸν κατὰ σάρκα ἐκ σπέρματος Δαυὶδ γενησόμενον Χριστὸν αὐτὸν ει ναι κέρας, ο ν δίκην ἡλίου καὶ φωτὸς ἐξανατέλλειν θεσπίζει. τοῦτο τοίνυν τὸ κέρας φησὶν ὑψώσειν τὸν λαὸν αὐτοῦ, ι ν' ὑψωθὲν πᾶσι τοῖς ε θνεσιν ἐμφανὲς γένηται. Μόνων δὲ τῶν ὁσίων ἐστὶν ὑμνεῖν ἀλλ' οὐ τῶν ἁμαρτωλῶν, ἐπείπερ Οὐχ ὡραῖος αι νος ἐν στόματι ἁμαρτωλοῦ· Τοῖς γὰρ εὐθέσι πρέπει αι νεσις. τίνες δὲ οἱ ο σιοι ω ν ὁ υ μνος η οἱ τοῦ ̓Ισραὴλ υἱοὶ οἱ διορατικοὶ καὶ νοῦν θεὸν ὁρῶντα ε χοντες, οι τινες καὶ λαὸς ἐγγίζοντες θεῷ ει ρηνται. ἐγγίζουσι δὲ θεῷ σχέσει καὶ διαθέσει οἱ πεφωτισμένον νοῦν καὶ ψυχὴν ε χοντες καθαράν, η κοντες τῇ προτροπῇ τοῦ εἰπόντος ̓Εγγίσατε τῷ θεῷ, καὶ ἐγγιεῖ ὑμῖν. οὐ τοῦ τυχόντος δὲ τοῦτό ἐστιν· ἀμέλει γοῦν ει ρηται περὶ τοῦ ἱεροφάντου Μωυσέως ο τι μόνος ἐγγιεῖ πρὸς θεόν. Μόνοι οἱ τὸν νέον α νθρωπον ἐνδυσάμενοι ᾳ δειν δύνανται τὸ καινὸν ᾳ σμα τῷ φρονεῖν καὶ πράττειν τὰ τῆς καινῆς διαθήκης, δουλεύοντες καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος.","english":"It is possible to call kings and rulers and judges those who live in a transcendent manner and approach affairs in a discerning and examining way, and peoples those who have believed in a lower rank. The horn of the people is the only-begotten Word of God, to whom the saints, addressing him, said, \"In you we shall gore our enemies with horns.\" Therefore the Word was also called \"single-horned,\" according to \"As the glory of the single-horned is his.\" Concerning this it has been said, \"There I shall cause a horn to spring up for David; I have prepared a lamp for my Christ\"; for he clearly made known that the Christ who was to be born according to the flesh from the seed of David is himself the horn, which he declares springs up like the sun and light. This horn, then, he says, will exalt his people, so that being exalted it may become visible to all the nations. But it belongs to the holy alone, and not to sinners, to sing hymns, since \"Praise is not comely in the mouth of a sinner\"; for \"to the upright belongs praise.\" And who are the holy whose hymn it is, if not the sons of Israel who are clear-sighted and have a mind that sees God, who are also called a people that draws near to God? Those draw near to God by relation and disposition who have an enlightened mind and a pure soul, having come at the urging of him who said, \"Draw near to God, and he will draw near to you.\" But this is not for just anyone; at any rate it has been said concerning Moses the hierophant that he alone shall draw near to God. Only those who have put on the new man can sing the new song, by thinking and doing the things of the new covenant, serving in newness of spirit and not in oldness of letter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":712,"ref":"p712","source":"οἱ αὐτοὶ δὲ συμπληροῦσι καὶ ἐκκλησίαν ὁσίων, κατορθοῦντες τὰ ο σια Δαυὶδ τὰ πιστὰ καὶ ὁσιωτάτην πρὸς τὸν θεὸν δικαιοσύνην ε χοντες· ο θεν καὶ ἡ αι νεσις ου τὸ καινὸν ᾳ σμα τυγχάνει ἐν τῇ τούτων ἐκκλησίᾳ ἐστίν. Οἱ ὁσιότητα κατορθώσαντες ὡς καὶ παρωνύμως ἀπ' αὐτῆς αὐτοὺς χρηματίζειν ἐν δόξῃ καυχήσονται τῇ μελλούσῃ καὶ αἰωνίῳ· Λογιζόμεθα γάρ φησιν ὁ ἀπόστολος ο τι οὐκ α ξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν ἀποκαλύπτεσθαι δόξαν εἰς ἡμᾶς. Δυνατὸν δὲ τὴν δόξαν ἀκοῦσαι ἐφ' ῃ ο σιοι καυχῶνται ἐκείνην περὶ η ς ει ρηται ̓Οφθήσεται ἡ δόξα κυρίου, καὶ ̔Η δόξα τοῦ θεοῦ σου ἐπὶ σὲ ἀνατέταλκεν, οὐχ ἑτέρας ου σης τοῦ ἀπαυγάσματος τῆς δόξης τοῦ θεοῦ. διὸ καὶ γέγραπται ̔Ο καυχώμενος ἐν κυρίῳ καυχάσθω. ἐπὶ ταύτῃ τῇ δόξῃ τῇ καὶ σοφίᾳ συγκαθεύδοντες οἱ ο σιοι καυχήσονται· ει ρηται γὰρ ̔Ηνίκα α ν\n\nκαθεύδῃς, μετὰ σοῦ ε στω ἡ σοφία· ἁρμοδίως τούτοις ἐρεῖς Τίμησον αὐτήν, ι να σε περιλάβῃ. ̔Ο ταύτῃ συγκαθεύδων α φοβος καὶ ἀμέριμνος ω ν ἀγαλλιᾶται ἐπὶ τῇ κοίτῃ αὐτοῦ. διὸ πᾶσαι αἱ ψυχαὶ τῶν ὁσίων αὐτοῦ οι α νύμφαι συνευναζόμεναι τῷ θεῷ λόγῳ ο ντι νυμφίῳ πάσης λογικῆς φύσεως ἀγαλλιῶνται ἐπὶ ταῖς κοίταις αὐτῶν. Αἱ δι' υ μνων καὶ θεολογίας ἀποδεικνύμεναι ὑψώσεις θεοῦ ἐν τῷ νοητῷ λάρυγγι τῶν ὁσίων τυγχάνουσιν ὑψούντων τὸ ο νομα αὐτοῦ ἐπὶ τὸ αὐτό.","english":"The same people also complete the assembly of the holy, setting straight the holy things of David—the faithful things—and possessing the most holy righteousness toward God; whence also the praise—not the new song—is in the assembly of these. Those who have set straight holiness, so as even to be named from it by a derived name, will boast in the glory that is to come and eternal; for, says the apostle, we reckon that the sufferings of the present time are not worthy to be compared with the glory that is to be revealed in us. And it is possible to understand the glory in which the holy boast as that concerning which it is said, The glory of the Lord shall appear, and, The glory of your God has risen upon you—since the radiance of the glory of God is not something else. Therefore it is also written, Let the one who boasts boast in the Lord. In this glory, which is also wisdom, the holy, sleeping together with it, will boast; for it is said, When you lie down, let wisdom be with you; fittingly you will say to these things, Honor her, that she may embrace you. The one who sleeps with this, being without fear and free from care, exults upon his bed. Therefore all the souls of his holy ones, as brides united with God the Word, who is the bridegroom of every rational nature, exult upon their beds. The exaltations of God that are shown forth through hymns and theology occur in the intelligible throat of the holy, who exalt his name together.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":713,"ref":"p713","source":"αἰνοῦντες γὰρ σὺν ἀληθείᾳ πολλῇ δοξάζουσι καὶ ὑπερυψοῦσιν αὐτόν, ε χοντες ἐν ταῖς χερσὶ καὶ διστόμους ῥομφαίας, καίτοι οὐ κατὰ ἀνθρώπων φονῶντες ἀλλ' ἐν ἑτοίμῳ ε χοντες ἐκδικῆσαι πᾶσαν παρακοήν, ἐπείπερ τὰ ο πλα τῆς στρατείας αὐτῶν οὐ σαρκικὰ ἀλλὰ δυνατὰ τῷ θεῷ δι' ω ν καθαίρουσι πᾶν ἐριστικὸν ὀχύρωμα διαδη * θεν ὑψηλῶν λόγων ἐπαιρουμένων κατὰ τῆς γνώσεως τοῦ θεοῦ. Ευ δὲ καὶ τὸ φάναι διστόμους ει ναι τὰς ἐν ταῖς αὐτῶν χερσὶ ῥομφαίας, ἑκάστου λόγου ου ε χουσιν οἱ ο σιοι διστόμου ο ντος κατὰ τὸν ζῶντα τοῦ θεοῦ λόγον καὶ ἐνεργῆ καὶ τομώτερον ὑπὲρ πᾶσαν μάχαιραν δίστομον. διὸ καὶ οἱ χρώμενοι τοῖς τῆς ἀληθείας λόγοις οὐ μόνον ἐκτέμνουσι τὰ ψευδῆ καὶ τὰ περιττὰ λύοντες σοφίσματα, ἀλλὰ καὶ τιτρώσκουσιν εἰς ε ρωτα τῆς ἀληθείας τοὺς ἀκροωμένους. Δυνατὸν ἀμφοτέρας τὰς διαθήκας ῥομφαίας διστόμους εἰπεῖν ἐν ταῖς χερσὶ τουτέστι πράξεσι τῶν ὁσίων εὑρισκομένας. δυνατὸν δὲ καὶ ε καστον προτρεπτικὸν λόγον δίστομον μάχαιραν εἰπεῖν ἀμφότερα ποιοῦντα, ἐλέγχοντα μὲν τὸν εἰς μετάνοιαν καταδεχόμενον αὐτόν, ἐκδικοῦντα δὲ καὶ τιμωρούμενον τὸν ἀπειθοῦντα μέχρι παντός. Οὐ τὴν εἰς ἀπώλειαν ἀπάγουσαν τὰ ε θνη ἐκδίκησιν τοὺς ὁσίους ποιεῖν λέγει, ἀλλὰ τὴν εὐλόγως γινομένην ἐπ' αὐτούς, καθὸ ε θνη καὶ εἰδωλολάτραι τυγχάνουσιν, ο πως τὴν ἐθνῶν ζωὴν ἀποβαλόντες συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ γένωνται. ̔Επομένως δὲ καὶ ἐλεγμοὺς ἐν τοῖς λαοῖς ἐνεργήσουσιν, ἐπείπερ τὰ ε θνη χείρονα τῶν λαῶν τὸ μεῖζον τῶν ἐλέγχων ἡ ἐκδίκησις ἐπὶ τὰ ε θνη γίνεται, οἱ δὲ ε λεγχοι ἐπὶ τοὺς κρείττονας λαούς·","english":"For they praise with much truth, glorify, and exalt him exceedingly, having in their hands also two-edged swords—not, indeed, raging against men, but holding it in readiness to avenge every disobedience, since the weapons of their warfare are not fleshly but powerful in God, through which they cleanse every contentious stronghold, the lofty words that are lifted up against the knowledge of God being torn down. And it is well said that the swords in their hands are two-edged, since each word that the holy possess is two-edged, according to the living and active word of God, sharper than every two-edged sword. Therefore those who use the words of truth not only cut away falsehoods, loosing superfluous sophistries, but also wound their hearers into a longing for the truth. It is possible to call both covenants two-edged swords, found in the hands—that is, in the deeds—of the holy. And it is possible to call each exhortatory word a two-edged sword, doing both things: reproving the one who receives it unto repentance, and avenging and punishing the one who disobeys to the very end. He does not say that the holy make the vengeance that leads the nations to destruction, but that which comes reasonably upon them, insofar as they are nations and idolaters, so that, having cast off the life of the nations, they may become fellow citizens of the saints and members of God's household. Consequently they will also work reproofs among the peoples, since the nations are worse than the peoples; the greater part of the reproofs—namely, the vengeance—comes upon the nations, while the reproofs come upon the better peoples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":714,"ref":"p714","source":"Ελεγχε γὰρ σοφόν, καὶ ἀγαπήσει σε· Γνώριζε δικαίῳ, καὶ προσθήσει τοῦ δέχεσθαι. οὐ γὰρ μισήσουσιν οἱ λαοὶ τοὺς ἐλέγχοντας τῷ μὴ τυγχάνειν κακοί, εἰ καὶ ἐξ ἀπροσεξίας ἁμαρτάνουσι, τῶν πεποιωμένων κατὰ τελείαν κακίαν πρὸς τοὺς ἐλέγχοντας ἀπεχθῶς ἐχόντων. ει ρηται γοῦν Μὴ ε λεγχε κακούς, ι να μή σε μισήσωσιν. ταύτην τὴν ἑρμηνείαν εὑρήσεις καὶ ἐν τῷ Εὐαγγελίῳ, ἐπιστήσας τῇ λέξει τοῦ σωτῆρος φασκούσῃ ̓Εὰν ἁμάρτῃ εἰς σὲ ὁ ἀδελφός σου, υ παγε καὶ ε λεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου· καὶ ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου, ἐὰν δὲ μὴ ἀκούσῃ σου, παράλαβε ε να ε τερον η δύο, καὶ ἐὰν παρακούσῃ, ἀνάγγειλον τῇ ἐκκλησίᾳ· εἰ δὲ καὶ αὐτῆς περιφρονήσει, ε στω σοι ὡς ὁ ἐθνικὸς καὶ ὁ τελώνης. τοῦτον * κακὸν γεγενημένον διὰ τοῦ πάντων καταπεφρονηκέναι οὐκ ἐλεγκτέον ἐστί· μισήσει γὰρ πάντα τὸν ἐλέγχοντα, κα ν α γιος τυγχάνῃ. Δήσουσι γὰρ ου τοι, φησίν, τὰς χεῖρας ἐν χειροπέδαις σιδηραῖς τῶν δοκούντων ἐνδόξων ει ναι παρ' αὐτοῖς, πράττειν αὐτοὺς οὐκ ἐῶντες α πρὸ τοῦ δεθῆναι κακῶς καὶ ἐπὶ βλάβῃ πολλῶν ε πραττον. οὐκ ἀκρίτως δὲ τὴν ἐκδίκησιν καὶ τοὺς ἐλεγμοὺς η τὴν περιβολὴν τῶν δεσμῶν ποιοῦνται οἱ ο σιοι ἀλλ' η ἐγγράπτῳ κρίματι, ἐκ τῶν γεγραμμένων λογίων τὴν κατασκευὴν τῶν ἀληθῶν δογμάτων καὶ ἀνατροπὴν τῆς ψευδωνύμου γνώσεως ἐπιφέροντες. Οὐκ ἀγνοῶ δὲ ω ς τινες τῶν ἐξηγησαμένων ἱστορικῶς ε λαβον τὴν ἑρμηνείαν, κατὰ πολεμίων τινῶν αἰσθητῶν νίκην καὶ τρόπαια καὶ ὑμνολογίας ἑαυτοῖς ἀναπλάσαντες.","english":"Reprove a wise man, and he will love you; make yourself known to a righteous man, and he will add to his receiving. For peoples will not hate those who reprove, since they are not actually wicked, even if they sin from carelessness—whereas those who are formed in perfect wickedness are hostilely disposed toward those who reprove. Indeed it is said, \"Do not reprove the wicked, lest they hate you.\" You will find this interpretation also in the Gospel, if you attend to the Savior's saying: \"If your brother sins against you, go and reprove him between you and him alone; and if he listens to you, you have gained your brother; but if he does not listen to you, take with you one or two more; and if he disregards them, tell the church; and if he disregards even her, let him be to you as the Gentile and the tax collector.\" This one, having become wicked by despising all things, is not to be reproved; for he will hate everyone who reproves him, even if he happens to be holy. For these, it says, will bind in iron fetters the hands of those who seem to be glorious among them, not permitting them to do what before being bound they were doing badly and to the harm of many. And the holy ones do not make their vengeance and reproofs or the wrapping of bonds without judgment, but by a written judgment, bringing from the written oracles the establishment of true doctrines and the refutation of falsely named knowledge. I am not unaware that some of those who have expounded the passage have taken the interpretation historically, fashioning for themselves victories and trophies and hymns of praise over certain perceptible enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":715,"ref":"p715","source":"1287 ̓Αλλὰ καὶ ἡ διὰ τῶν θείων γραφῶν τοῦ θεοῦ κατάληψις στερέωμα δυνάμεως θεοῦ, ἀλλ' οὐκ αὐτὴ ἡ δύναμις θεοῦ ὑπάρχει. Νοήσεις δὲ καὶ ου τως· ἡ θεοῦ δύναμις εἰς ἀνθρώπους η κεν, ο τε τοῦ ἁγίου πνεύματος μετέσχον·\n\nΛήψεσθε γὰρ δύναμιν τοῦ ἁγίου πνεύματος ἐπελθόντος ἐφ' ὑμᾶς, τοῖς ἀποστόλοις ὑπὸ τοῦ σωτῆρος ει ρηται, καὶ τὸ ̔Υμεῖς δὲ καθήσεσθε ἐν τῇ πόλει, ε ως ου ἐνδύσησθε δύναμιν ἐξ υ ψους. ο ταν τοίνυν βεβαίως τις ταύτην τὴν δοθεῖσαν αὐτῷ δύναμιν φυλάξῃ ἐν προσοχῇ περιέπων αὐτήν, ἐν στερεώματι αὐτῆς γινόμενος αἰνεῖ τὸν θεόν, ἀφ' ου τὴν θείαν ταύτην ε σχε δύναμιν, καὶ ἐρεῖ Πάντα ἰσχύσω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ. Ει τ' ἐπεὶ βασιλεύονται ὑπὸ τοῦ σωτῆρος τῆς δυνάμεως η ς ἐν τῷ στερεώματι αἰνοῦσιν αὐτόν, νοοῦντες τὰς παντοκρατορικὰς δυναστείας καθ' α ς βασιλικῶς δημιουργεῖ προνοεῖται εὐεργετεῖ κολάζει, αἰνοῦσιν αὐτὸν ἐπὶ ταῖς δυναστείαις αὐτοῦ. Οι όν ἐστι τὸ ἀνεξερεύνητα τὰ κρίματα τοῦ θεοῦ καὶ ἀνεξιχνιάστους τὰς ὁδοὺς αὐτοῦ ὁ σοφὸς ἐπιστάμενος κατὰ τὸ πλῆθος τῶν ἀνεξιχνιάστων κριμάτων αἰνέσει τὸν ου ἡ ἀκαταληψία τῶν κριμάτων καὶ τῶν ὁδῶν, ὡς λέγει Ω βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ, καὶ τὸ ̓Εθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ· ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτήν. ο σον γὰρ α ν αὐτῆς περινοήσω πλῆθος, κραταιουμένη ὑπὲρ ἐμὲ γίνεται, ὡς μὴ δυνηθῆναι ε τι συνδραμεῖν αὐτῇ ἀπείρῳ ου σῃ καὶ ἀκαταλήπτῳ. 1289 ̔Ο μὴ ἐπαισχυνόμενος ̓Ιησοῦν καὶ τοὺς λόγους αὐτοῦ μετὰ παρρησίας σαφῶς καὶ μεγαλοφώνως τὰ τῆς θεολογίας προφέρων αἰνεῖ αὐτὸν καὶ τὸν πατέρα αὐτοῦ ἐν η χῳ σάλπιγγος·","english":"But also the comprehension of God through the divine Scriptures is a firmament of God's power, yet it is not itself the power of God. You may also understand it this way: the power of God comes upon people—those who have partaken of the Holy Spirit. For \"you shall receive power of the Holy Spirit when he has come upon you\" was said to the apostles by the Savior, and also \"But you shall sit in the city until you are clothed with power from on high.\" Whenever, then, someone securely guards this power given to him, attending to it with care, becoming established in its firmament, he praises God, from whom he received this divine power, and will say, \"I can do all things in Christ who strengthens me.\" And further, since those in the firmament of the power are ruled by the Savior, they praise him, understanding the almighty dominions according to which he creates, provides, benefits, and punishes in a kingly manner; they praise him for his dominions. Such a one is he who knows that \"the judgments of God are unsearchable and his ways past tracing out\"; in accordance with the multitude of the unsearchable judgments he will praise him whose judgments and ways are incomprehensible, as it says, \"O the depth of the riches and wisdom and knowledge of God,\" and \"Your knowledge has been made wonderful from me; it has been strengthened, I shall not be able to attain to it.\" For however great a multitude of it I may comprehend, it becomes strengthened beyond me, so that I can no longer run alongside it, since it is infinite and incomprehensible. He who is not ashamed of Jesus and his words, clearly and with a loud voice proclaiming the things of theology with boldness, praises him and his Father with the sound of a trumpet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":716,"ref":"p716","source":"ο θεν καὶ οἱ τῆς ἀληθείας κήρυκες ἐπὶ τῷ παρρησιέστερον καὶ σαφῶς ἀπαγγέλλειν τὴν διδασκαλίαν ἐντολὴν ε χουσιν ὡς σάλπιγγι ἑαυτῶν ὑψοῦν τὴν φωνήν. ει ρηται γοῦν πρὸς αὐτοὺς Σαλπίσατε ἐν σάλπιγγι, ἐν Σιὼν κηρύξατε ἐν ο ρει ἁγίῳ μου. ἀλλὰ καὶ ἡ τῶν νεκρῶν ἀνάστασις, ο πως πᾶσι τοῖς ἀνισταμένοις φοβερὰ καταστῇ, διὰ σάλπιγγος σημαίνεται, ῃ φησι Σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται α φθαρτοι, καὶ ἐν ἑτέρᾳ ἐπιστολῇ ̓Εν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ καταβήσεται ἀπ' οὐρανοῦ, ἐπὶ τῷ τοὺς κεκοιμημένους ἐν Χριστῷ ἀναστῆναι. ὡς ου ν τὸ πρόσταγμα τῆς ἀναστάσεως φανερούμενον πᾶσιν ἐπὶ τῷ δικαίους καὶ ἀδίκους ἀναστῆναι τῷ μεγαλοφώνῳ τῶν ὀργάνων γνωρίζεται, ἀκόλουθον καὶ τοὺς θεοῦ αι νους ταὐτῷ τῷ ὀργάνῳ προφέρεσθαι. Αἰνεῖτε αὐτὸν ἐν ψαλτηρίῳ καὶ κιθάρᾳ. τί τὸ ψαλτήριον καὶ ἡ κιθάρα καὶ ποίαν ε χουσι πρὸς α λληλα διαφορὰν ἐν τοῖς προάγουσιν ει ρηται. αἰνετέον ου ν θεόν, ψάλλοντες ἐν πνεύματι καὶ νῷ· τοῦτο γὰρ τὸ ψαλτήριον· τὸ γὰρ πνεῦμα καὶ ὁ νοῦς α νωθεν ἐκ θεοῦ δι' ὑψηλότητα δογμάτων συνηχεῖ. αἰνετέον δὲ καὶ κιθάρᾳ· διὰ πάσης δυνάμεως τῆς ψυχῆς καὶ αἰσθήσεως χορδῶν τεταμένων δίκην κρούονται. κιθάρα γὰρ ἡ ψυχὴ ἐν τοῖς προαναγνωσθεῖσιν ἀπεδόθη. εἰ δὲ * διὰ πάσης ἐνεργείας ἑκάστου μέλους συντείνουσ * ἀλλοτρόπῳ κιθάρας κρούεται, οὐκ α ν σφαλείη τις * διὰ πάσης πράξεως τῆς διὰ σώματος αἰνεῖσθαι θεόν. Οἱ τὴν νέκρωσιν ̓Ιησοῦ ἐν τῷ σώματι περιφέροντες δι' αὐτοῦ τοῦ νενεκρωκέναι τὴν σάρκα τὴν σφῶν αἰνοῦσιν ἐν τυμπάνῳ.","english":"Hence also the heralds of the truth have a command to proclaim the teaching more boldly and clearly, lifting up their voice as with a trumpet of their own. For it has been said to them: Blow the trumpet in Zion, proclaim it on my holy mountain. But also the resurrection of the dead, so that it may become fearful to all who are raised, is signified through a trumpet, where he says: For the trumpet will sound, and the dead will be raised incorruptible, and in another epistle: For with the voice of an archangel and with the trumpet of God he will descend from heaven, so that those who have fallen asleep in Christ may rise. Since, therefore, the command of the resurrection, being made manifest to all so that the just and the unjust may rise, is made known by the loud-voiced instrument, it follows that the praises of God are also offered by the same instrument. Praise him with the psaltery and the harp. What the psaltery and the harp are, and what difference they have from one another, has been said in the preceding passages. Therefore God must be praised, singing psalms in spirit and mind; for this is the psaltery; for the spirit and the mind, from above, from God, resound through the loftiness of the doctrines. And he must be praised also with the harp; through every power of the soul and of the senses, like strings stretched taut, they are struck. For the harp was shown to be the soul in the passages read before. But if through every activity of each member, stretched together, it is struck in the manner of a harp, one would not err in saying that God is praised through every action done through the body. Those who carry about the dying of Jesus in the body, by the very fact that they have put their flesh to death, praise him with the timbrel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Psalm 81:3","text":"The English carries the scriptural phrase “blow the trumpet”, which matches Psalm 81:3. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":717,"ref":"p717","source":"ἡρμήνευται καὶ πρότερον τοῦτο ει ναι τὸ τύμπανον, ο τε προέκειτο τὸ ̓Εν μέσῳ νεανίδων τυμπανιστριῶν. τοῦτο γὰρ τὸ σῶμα, ο ταν ἐξ ἀναστάσεως ἀναλάβῃ ἡ ψυχή, νεᾶνίς ἐστι τυμπανίζουσα ἐν τῷ ἀπαγγέλλειν τοὺς θεοῦ αι νους ἐν τῇ στάσει τῶν ἐπουρανίων σὺν ταῖς μυριάσι τῶν πανηγυριζόντων ἀγγέλων, ὡς ει ναι δηλούμενον τοῦτο διὰ τῆς ἐπιφερομένης λέξεως ἐχούσης Αἰνεῖτε ω σπερ ἐν τυμπάνῳ, ου τως καὶ ἐν χορῷ· χορεύει γὰρ σὺν ταῖς δυνάμεσι καὶ πάσῃ τῇ ὑπερτέρῳ κτίσει ἡ ψυχὴ μετὰ τὴν ἀνάστασιν, ἀντὶ φθαρτοῦ καὶ ἀσθενοῦς καὶ ἀτίμου καὶ ψυχικοῦ σώματος α φθαρτον δυνατὸν ενδοξον πνευματικὸν ἀναλαβοῦσα τὸ σῶμα. Τὸ δὲ ἐν χορδαῖς καὶ ὀργάνῳ αἰνεῖν ταὐτὸν δύναται τῷ αἰνεῖν ἐν ψαλτηρίῳ καὶ κιθάρᾳ· τάχα γὰρ τὴν κιθάραν χορδάς, τὸ δὲ ψαλτήριον ο ργανον ει πεν. Δηλοῦσθαι νομίζω διὰ τοῦ αἰνεῖσθαι αὐτὸν ἐν κυμβάλοις εὐήχοις τὸ δεῖν καὶ φωνῇ τῇ κατὰ προφορὰν ἀνυμνεῖν διὰ θεολογίας τὸν κύριον. παρίσταται δέ μοι\n\nτοῦτο νοεῖν ἐκ τῆς τοῦ ἀποστόλου λέξεως γράφοντος ου τως· Γέγονα χαλκὸς ἠχῶν η κύμβαλον ἀλαλάζον· εἰ γάρ φησι μὴ νῷ ἀλλὰ γλώσσῃ λαλήσω μὴ διερμηνεύων ε καστα τῶν ὑπὸ τῆς γλώττης εἰρημένων * ἀντιλήψει τοῦ ἀκροατοῦ μόνης φωνῆς α νευ διανοίας ε χοντος, ὡς δοκεῖν αὐτῷ βάρβαρον ει ναι τὸν λαλοῦντα, φωνῆς καὶ ἠχουμένου αι σθησιν ε χοντος, γίνεται αὐτῷ χαλκὸς ἠχῶν η κύμβαλον ἀλαλάζον, κρούων καὶ περιβομβοῦν μόνον τὴν ἀκοὴν αὐτοῦ. δοξολογῶμεν τοίνυν θεόν, καὶ τῇ προφορᾷ μιμούμενοι τοὺς τελείους καὶ δικαίους α νδρας. ει ρηται γὰρ περὶ ἑκάστου τούτων τὸ Διήγησις εὐσεβοῦς διαπαντὸς σοφία·","english":"This too has been interpreted before as the timbrel, where it stood written, \"Among the maidens, timbrel-players.\" For this body, when the soul takes it up again from the resurrection, is a young maiden playing the timbrel, as she declares the praises of God in the station of the heavenly beings together with the myriads of angels keeping festival, so that this is made clear by the word that follows, which has, \"Praise him as with a timbrel, so also with a choir.\" For the soul dances together with the powers and all the higher creation after the resurrection, having taken up in place of a corruptible, weak, dishonorable, and soulish body a body that is incorruptible, powerful, glorious, and spiritual. And to praise with strings and instrument can mean the same as to praise with the psaltery and the lyre; for perhaps he called the lyre \"strings\" and the psaltery \"instrument.\" I think it is made clear by his being praised with sounding cymbals that one must also hymn the Lord with the voice of utterance through theology. And it occurs to me to understand this from the word of the apostle, who writes thus: \"I have become sounding bronze or a clanging cymbal.\" For if, he says, I speak not with the mind but with the tongue, not interpreting each of the things said by the tongue, while the hearer receives only the voice without understanding, so that the speaker seems to him to be a barbarian, having only the perception of a voice and a sound, he becomes to him sounding bronze or a clanging cymbal, striking and merely buzzing in his ear. Let us therefore glorify God, imitating in our utterance also the perfect and righteous men. For it has been said concerning each of these: \"The narration of a pious man is wisdom at all times.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":718,"ref":"p718","source":"ὁμοίως καὶ Στόμα δικαίου μελετήσει σοφίαν, καὶ ἡ γλῶσσα αὐτοῦ λαλήσει κρίσιν, ὁ νόμος τοῦ θεοῦ αὐτοῦ ἐν καρδίᾳ αὐτοῦ· τουτέστι καὶ νῷ καὶ γλώσσῃ καὶ στόματι ὑμνεῖ θεόν. Ευ ηχον δὲ κύμβαλον ει πε τὴν ἐμμελῆ καὶ μεμουσωμένην φωνήν * ἀριδήλως σημαίνουσαν τὰ πράγματα. τὴν δὲ αὐτὴν κύμβαλον ἀλαλαγμοῦ φησι προφερόμενον ἐπινι * κατὰ ἁλόντων καὶ ὑπὸ πόδα γενομένων τῶν ἐχθρῶν. Οτε πάντα ἐν πᾶσιν ὁ θεὸς γένηται, πληρωθήσεται ἡ προκειμένη λέξις. βοηθῶν γὰρ τῇ ἀσθενείᾳ ἡμῶν νόησιν πνοῆς θείας ἡμῖν ἐνδίδωσιν, ὡς καὶ περὶ τοῦ πρώτου ἀνθρώπου ἀναγέγραπται τὸ ̓Ενεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο α νθρωπος εἰς ψυχὴν ζῶσαν. ζωὴ γὰρ καὶ πηγὴ ζωῆς ὁ εἰπὼν ̓Εγώ εἰμι ἡ ζωή, περὶ η ς ζωῆς ει ρηται τῷ πατρὶ Παρὰ σοὶ πηγὴ ζωῆς. ταύτης τῆς μακαριοποιοῦ καὶ ἁγιαστικῆς ζωῆς πνοὴ εἰς τὸν α νθρωπον ἐρχομένη ζῶσαν τὴν ψυχὴν αὐτοῦ παρασκευάσει, ω στ' α ν εἰπεῖν εὐχαριστικῶς τὸν τούτου τυχόντα ̔Η ψυχή μου αὐτῷ ζῇ. ταύτης τῆς δωρεᾶς μόνος καὶ πᾶς ἀπολαύσει ὁ τὸν ̓Ιησοῦ λόγον δεξάμενος καὶ πιστεύσας τῷ ἀποστείλαντι αὐτὸν πατρί. φησὶ γὰρ ὁ σωτὴρ ̔Ο τῶν λόγων μου ἀκούων καὶ πιστεύων τῷ ἀποστείλαντί με ε χει ζωὴν αἰώνιον. Ταύτην τὴν πνοὴν α μα τῷ πνεύματι ὀρέγει θεὸς τοῖς ὑπεραναβεβηκόσι τὰ αἰσθητὰ καὶ πατοῦσιν αὐτὰ καλουμένοις λαῷ αὐτοῦ, ὡς ει πεν ὁ προφήτης περὶ αὐτοῦ Ου τω λέγει κύριος ὁ θεὸς ὁ ποιήσας τὸν οὐρανὸν καὶ στερέωσας τὴν γῆν, ὁ διδοὺς πνοὴν τῷ λαῷ τῷ ἐπ' αὐτῆς καὶ πνεῦμα τοῖς πατοῦσιν αὐτήν· φανερὸν δὲ ο τι τὴν γῆν.","english":"Likewise, \"The mouth of the righteous will meditate on wisdom, and his tongue will speak judgment; the law of his God is in his heart\"—that is, with mind and tongue and mouth alike he hymns God. And a well-sounding cymbal, if one means the melodious and music-taught voice that clearly signifies the realities. He calls the same cymbal a cymbal of shouting, brought forth *[epinikion?]* against enemies who have been captured and brought under foot. When God becomes all in all, the saying set before us will be fulfilled. For aiding our weakness, he grants us understanding of the divine breath, as it is also written concerning the first man: \"He breathed into his face the breath of life, and the man became a living soul.\" For life and the fountain of life is he who said, \"I am the life,\" concerning which life it was said to the Father, \"With you is the fountain of life.\" The breath of this blessed-making and sanctifying life, coming into the man, will prepare his soul as living, so that the one who has obtained it may say in thanksgiving, \"My soul lives to him.\" Of this gift, every single one who has received the word of Jesus and believed the Father who sent him will partake. For the Savior says, \"The one who hears my words and believes the one who sent me has eternal life.\" This breath, together with the Spirit, God extends to those who have risen above perceptible things and tread them underfoot, who are called his people, as the prophet said concerning him: \"Thus says the Lord God, who made the heaven and established the earth, who gives breath to the people upon it and spirit to those who tread it underfoot\"—and it is clear that he means the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":719,"ref":"p719","source":"ει ρηται δὲ καὶ πρός τινος ἀρχαίου Πνοὴ δὲ παντοκράτορός ἐστιν ἡ διδάσκουσά με.","english":"But it has also been said by one of the ancients, \"And the breath of the Almighty is what teaches me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}