{"slug":"khazarzar-eusebius-caesariensis-fragmenta-in-lucam","id":"greek:khazarzar:khazarzar-eusebius-caesariensis-fragmenta-in-lucam","title":"Fragmenta in Lucam","title_source":"Fragmenta in Lucam","author":"Eusebius Caesariensis","genre":"commentary","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T18:37:04Z","cost_usd":0.008445},"source":{"registry_id":"greek:khazarzar:khazarzar-eusebius-caesariensis-fragmenta-in-lucam","work_id":"khazarzar-eusebius-caesariensis-fragmenta-in-lucam","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":73,"english_words":20706,"coptic_letters":0,"source_letters":82834,"commentary_units":0,"commentary_kinds":0,"derived_notes":2,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-eusebius-caesariensis-fragmenta-in-lucam","status":"pass","blocking":[],"warnings":[],"stats":{"passages":73,"translated":73,"commentary_passages":0,"commentary_units":0,"english_words":20706,"source_letters":82834,"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: 73 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:1."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":73},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΕΥΣΕΒΙΟΥ ΚΑΙΣΑΡΕΙΑΣ ΕΙΣ ΤΟ ΚΑΤΑ ΛΟΥΚΑΝ ΕΥΑΓΓΕΛΙΟΝ. Ἐν ταῖς ἡμέραις Ἡρώδου τοῦ βασιλέως τῆς Ἰουδαίας. Ἡ γὰρ τοῦ Ἰούδα φυλὴ ἄνωθεν ἦν ἀρχικὴ, καὶ ἡγεῖτο πάντων ἕως ἦσαν αὐτόνομοι, κατὰ τὴν προφητείαν. Ἦσαν δὲ μέχρι τῶν Αὐγούστου χρόνων ἐλεύθεροι καὶ αὐτόνομοι, καθ' ὃν, Χριστοῦ φανέντος, τὸ ἔθνος ἅπαν δεδούλωται· ὅτε καὶ πρῶτος ἀλλόφυλος αὐτῶν Ἡρώδης ἡγήσατο, καὶ βασιλεὺς Αὔγουστος, ὁ καὶ τὴν ἀρχὴν ἐγχειρίσας αὐτῷ μετὰ τῆς συγκλήτου, τῆς οἰκουμένης εἶχε τὰ σκῆπτρα. Ἦν δὲ ὁ Ἡρώδης ἐξ Ἀντιπάτρου γεγονὼς, τὸ γένος Ἀσκαλωνίτου, ἱεροδούλου Ἀπόλλωνος, καὶ Κυπρίνης ἐξ Ἀῤῥάβων μητρός. Οὗτος γὰρ, τὸν ἐκ διαδοχῆς τῶν ἀρχιερέων ὕστατον ἡγησάμενον Ὑρκανὸν ἀνελὼν, Ἰουδαίων ἀναγορεύεται βασιλεύς. Τούτου καὶ νῦν ὁ Λουκᾶς μέμνηται, ἵνα δείξῃ, ὅτι ἀληθῶς ἦλθεν ὁ Χριστὸς, ἐκλιπόντων τῶν παρὰ τοῖς Ἰουδαίοις ἀρχόντων κατὰ τὴν προφητείαν. Καὶ εἶπε Ζαχαρίας πρὸς τὸν ἄγγελον· Κατὰ τί γνώσομαι τοῦτο; Ποῖον σημεῖον δεικνύεις μοι, φησὶ, ἵνα πεισθῶ τοῖς ὑπὸ σοῦ προφητευθεῖσιν, ὡς μέλλουσι γίνεσθαι; Σχεδὸν γὰρ παρὰ φύσιν ἐστὶ τὸ λεχθέν· οἱ γὰρ προβεβηκότες οὐ γονοποιοῦσιν. Ἔδει δὲ μὴ πρὸς τὸ γῆρας ἀφορᾷν τὸ ἑαυτοῦ καὶ γυναικὸς, ἀλλὰ πρὸς τὴν δύναμιν τοῦ ἐπαγγελλομένου Θεοῦ. Ἀλλὰ τὰ μεγάλα δυσέφικτα τοῖς ἀνθρώποις, καὶ συγγινώσκει Θεός· καὶ γὰρ οὐδ' αὐτὸς Ἀβραὰμ ὡς ἐχρῆν ἐπίστευσεν, ἀλλὰ τὰ πρῶτα καὶ ἐγέλασε καὶ εἶπεν· Εἰ τῷ ἑκατον ταέτει γενήσεται υἱός;\"6 καὶ ἡ Σάῤῥα δὲ γελάσασα ἐμέμφθη τότε. Ποτὲ μὲν γὰρ λόγῳ μόνῳ ὁ Θεὸς μέμφεται, ποτὲ δὲ καὶ ἔργῳ ἐπιτιμᾷ.","english":"Of Eusebius of Caesarea on the Gospel according to Luke. In the days of Herod the king of Judea. For the tribe of Judah was from of old the ruling tribe, and led all the others as long as they were autonomous, according to the prophecy. And they were free and autonomous until the times of Augustus, at which time, when Christ appeared, the whole nation was enslaved; when also Herod, the first foreigner, ruled over them, and Augustus the king, who had entrusted the rule to him together with the senate, held the scepters of the inhabited world. Now Herod was born of Antipater, an Ascalonite by race, a temple-slave of Apollo, and of Cypris, his mother from among the Arabians. For this man, having killed Hyrcanus, the last of the high priests who ruled in succession, was proclaimed king of the Jews. Luke mentions him even now, in order to show that Christ truly came, when the rulers among the Jews had failed, according to the prophecy. And Zacharias said to the angel: How shall I know this? What sign, he says, do you show me, so that I may be persuaded of the things prophesied by you, that they are going to happen? For what was said is nearly contrary to nature; for those advanced in age do not beget children. But he ought not to have looked to his own old age and that of his wife, but to the power of God who was promising. But great things are hard to attain for men, and God forgives; for not even Abraham himself believed as he ought, but at the first he even laughed and said: Shall a son be born to a hundred-year-old man? and Sarah too, having laughed, was blamed then. For sometimes God blames by word alone, and sometimes he rebukes also by deed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Τούτου οὖν χάριν καὶ τῷ Ζαχαρίᾳ δι' ἔργου ἐπετίμησε, καὶ εἰς κωφότητα καὶ ἀφωνίαν αὐτὸν περιέστησεν· ἐχρῆν γὰρ αὐτὸν διὰ τῶν προτέρων παιδεύεσθαι, καὶ τὴν πρὸς τοὺς πατέρας μέμψιν παίδευσιν ἰδίαν ποιήσασθαι. Ἐγώ εἰμι Γαβριήλ. Τί οὖν φησι πρὸς αὐτὸν ὁ ἄγγελος; Ἀγγέλῳ, φησὶν, ἀπιστεῖς, ὃς παρέστηκε Θεῷ; καὶ οὐ πιστεύεις τῷ ἀποστείλαντι, ἀλλὰ πρὸς τὴν τοῦ πράγματος ἀδυναμίαν βλέπεις; Οὐκοῦν διὰ τὴν ἄπιστον ταύτην φωνὴν ἀφαιρεθήσῃ τῆς φωνῆς ἕως τοῦ πράγματος πληρωθέντος, γνοὺς καὶ τὸ σὸν ἄπιστον καὶ τὸ τοῦ Θεοῦ δυνατόν. Δώσει αὐτῷ Κύριος ὁ Θεὸς θρόνον Δαυῒδ τοῦ πατρὸς αὐτοῦ. Θρόνον λέγει τὸν ἐπαγγελθέντα τῷ Δαυῒδ, οὐ μὴν καὶ δοθέντα· Ἅπαξ γὰρ, φησὶ, ὤμοσα ἐν τῷ ἁγίῳ μου, εἰ τῷ Δαυῒδ ψεύσομαι· τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μένει, καὶ ὁ θρόνος αὐτοῦ ὡς ὁ ἥλιος ἐναντίον μου· καὶ πάλιν· Ὤμοσα Δαυῒδ τῷ δούλῳ μου· Ἕως τοῦ αἰῶνος ἑτοιμάσω τὸ σπέρμα σου, καὶ οἰκοδομήσω εἰς γενεὰν καὶ γενεὰν τὸν θρόνον σου. Ταῦτα δὲ οὐ περὶ σαρκικοῦ σπέρματός φησι, οὐδὲ περὶ αἰσθητοῦ θρόνου, ἀλλὰ περὶ οὗ φησι καὶ ὁ ἄγγελος πρὸς τὴν Παρθένον, τὸν μηδὲν ἐπίκαιρον ἔχοντα, τὸν καθ' ὅλης τῆς οἰκουμένης φωτὸς δίκην ἐκλάμποντα, καὶ ψυχὰς νοερῶς καταυγάζοντα διὰ τῆς ἐνθέου διδασκαλίας. Οἶκον δὲ Ἰακὼβ, μὴ τὸν Ἰουδαίων λαὸν νόμιζε μόνον, ἀλλὰ πάντας τοὺς διὰ τῆς κλήσεως τοῦ Σωτῆρος ἐξ ἁπάντων τῶν ἐθνῶν εἰς τὴν τῶν ἁγίων υἱοθεσίαν εἰσποιουμένους. Ὁ λαὸς τοῦ Θεοῦ ποτὲ μὲν Ἰακὼβ καλεῖται, ποτὲ δὲ Ἰσραήλ· ὁ αὐτὸς γὰρ ἦν καὶ Ἰσραὴλ καὶ Ἰακώβ·","english":"For this reason he also rebuked Zechariah by deed and brought him into dumbness and speechlessness; for he ought to have been instructed by earlier events and to have made the reproof of the fathers his own instruction. I am Gabriel. What then does the angel say to him? \"You disbelieve an angel,\" he says, \"who stands before God? And do you not believe the one who sent him, but look to the impossibility of the matter? Therefore, because of this unbelieving voice, you shall be deprived of your voice until the matter is fulfilled, knowing both your own unbelief and the power of God.\" The Lord God will give him the throne of David his father. He calls \"throne\" the one promised to David, though not also given; for \"Once,\" he says, \"I swore in my holiness, if I lie to David; his seed remains forever, and his throne as the sun before me\"; and again: \"I swore to David my servant: Forever I will prepare your seed, and I will build your throne for generation and generation.\" But he says these things not about fleshly seed, nor about a perceptible throne, but about the one of which the angel also speaks to the Virgin, the one having nothing temporary, shining like light over the whole inhabited world, and illuminating souls intelligibly through divinely inspired teaching. And \"the house of Jacob\"—do not think it means only the people of the Jews, but all those who through the calling of the Savior from all the nations are brought into the adoption as sons of the saints. The people of God is sometimes called Jacob, and sometimes Israel; for the same one was both Israel and Jacob.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"καὶ φύσει μὲν Ἰακὼβ ἦν ὁ παλαιὸς λαὸς, ὡς ἐξ Ἰακὼβ κατὰ τὴν ἐξ αἵματος συγγένειαν· θέσει δὲ, ὁ νέος λαὸς κατὰ τὴν ἐξ ἀρετῆς συγγένειαν· ἀντεισήχθη γὰρ ὁ νέος τοῦ παλαιοῦ. Λοιπὸν οὖν ἐπὶ τοῦτον νατον ἁμαρτήσαντες ἐπένθησαν, μετανοίᾳ καὶ ἐξομολογήσει καὶ βίῳ σώφρονι γων ἐπιγνόντα αὐτὸν, καὶ ἑκουσίως ὑποτεταγμένον αὐτῷ· ὁ γὰρ Χριστὸς ἦν μὲν βασιλεὺς καὶ ὡς Θεός· Ἡ βασιλεία γὰρ, φησὶν, ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου· ἦν δὲ καὶ ὡς ἄνθρωπος· εἶχε γὰρ ἔργα βασιλέως τὸ νομοθετεῖν τοῖς ὑπηκόοις αὐτοῦ, τὸ ῥυθμίζειν, τὸ περιέπειν, τὸ ὑπεραποθνήσκειν αὐτῶν· ἃ μάλιστα χαρακτηρίζουσι\n\nῥυθμίζειν, τὸ περιέπειν, τὸ ὑπεραποθνήσκειν αὐτῶν· ἃ μάλιστα χαρακτηρίζουσι τὸν ἀληθῆ βασιλέα. Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ. Θεὸς, φησὶν, ὁ ἐνεργῶν, μὴ ἀμφίβαλλε· ὁ καὶ τὴν φύσιν γεγηρακυῖαν καὶ ἀσθενοῦσαν ἐπιῤῥωννὺς, καὶ φύσιν καινοτομῶν, ὅτε βούλεται. Εἶπε Μαριάμ· Ἰδοὺ ἡ δούλη Κυρίου, κ. τ. λ. Δούλη εἰμὶ Κυρίου· πίναξ εἰμὶ γραφόμενος· ὃ βούλεται ὁ γραφεὺς, γραφέτω· ποιείτω ὃ ἐθέλει ὁ τοῦ παντὸς Κύριος. Φῶς εἰς ἀποκάλυψιν ἐθνῶν. Ὅρα πῶς ἤδη λέγει καὶ τὴν μέλλουσαν ἔσεσθαι τῶν ἐθνῶν σωτηρίαν· τὴν γὰρ τούτου παρουσίαν, φησὶ, τὰ ἔθνη προσδοκᾷ. Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ ἕνεκεν ἔχρισέ με. Ὁ μὲν Σωτὴρ, τῶν μακαρισμῶν ἀπαρχόμενος, τοῖς πτωχοῖς τὸν οὐράνιον εὐηγγελίζετο πλοῦτον καὶ τὴν τῶν οὐρανῶν βασιλείαν· Ἡσαΐας δὲ ὁ προφήτης τούτων προλαβὼν ἐμνημόνευσεν, ἐξ αὐτοῦ προσώπου τοῦ Σωτῆρος τὸ μέλλον ὧδε προθεσπίζων· Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ εἵνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με.","english":"And by nature the ancient people was Jacob, as being from Jacob according to blood relationship; but by adoption the new people, according to kinship in virtue; for the new was brought in in place of the old. For the rest, then, having sinned against this one, they mourned, having recognized him through repentance and confession and a sober life, and having willingly submitted to him; for the Christ was king both as God—for my kingdom, he says, is not of this world—and also as man; for he had the works of a king: to legislate for his subjects, to order, to care for, to die on their behalf; which things especially characterize the true king. The Holy Spirit will come upon you. God, he says, is the one who works—do not doubt—who both strengthens nature grown old and weak, and makes nature new, whenever he wills. Mary said: Behold the handmaid of the Lord, etc. I am the Lord's handmaid; I am a tablet being written on; let the writer write what he wills; let the Lord of all do what he wishes. A light for revelation to the nations. See how he already speaks also of the salvation of the nations that is to be; for his coming, he says, the nations await. The Spirit of the Lord is upon me, because he has anointed me. The Savior, beginning the Beatitudes, proclaimed to the poor the heavenly wealth and the kingdom of the heavens; but Isaiah the prophet, having anticipated these things, made mention of them, foretelling here from the very person of the Savior what was to come: The Spirit of the Lord is upon me, because he has anointed me; he has sent me to proclaim good news to the poor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Ἄντικρυς γοῦν ἐσήμανε πτωχοῖς εὐαγγελισμὸν ἀγαθῶν· διὸ ἅμα τε ἐπέφανεν ἀνθρώποις ὁ τῷ ἁγίῳ Πνεύματι κατὰ τὸ ἀνθρώπινον κεχρισμένος· καὶ ἐντεῦθεν ἀπήρχετο τῆς διδασκαλίας, βασιλείαν οὐράνιον δι' αὑτὸν πτωχεύουσιν εὐαγγελιζόμενος. Οἳ ἦλθον ἀκοῦσαι αὐτοῦ, καὶ ἰαθῆναι ἀπὸ τῶν νόσων αὐτῶν. Ὅρα γοῦν ἐπὶ τοῦ παρόντος, ἄνωθεν ἀρξαμένους τὰς τοῦ Σωτῆρος διελθεῖν φωνὰς, καὶ παρ' αὐτοῦ τὰς διδασκαλίας ὥσπερ τινὰς νόμους, δι' ὧν ἄν τις τύχοι τῆς οὐρανίου βασιλείας, παραδέξασθαι· καὶ μὴ μέχρι τοῦ μαθεῖν στῆναι, ἀλλὰ καὶ δι' ἔργων χωρῆσαι, ὡς ἂν μὴ ἐκπέσοιεν τῶν ἐπαγγελμάτων· ὅτι οὐκ ἐν λόγῳ ἡ βασιλεία τοῦ Θεοῦ, ἀλλ' ἐν δυνάμει. Μακάριοι οἱ πτωχοὶ, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ Θεοῦ. Πλὴν τῆς τῶν οὐρανῶν βασιλείας ἐν πολλοῖς ἀγαθῶν τάγμασιν ἐπινοουμένης, κατὰ τὸ, Πολλαὶ μοναὶ παρὰ τῷ Πατρὶ, τὸ πρῶτον, ὡς ἂν εἴποι τις, ἀξίωμα, καὶ ὁ πρῶτος ἀνιόντων βαθμὸς ὁ τῶν διὰ Θεὸν πτωχευόντων τυγχάνει. Εἶεν δ' ἂν οὗτοι οἱ πάντων τῶν τοῦ παρόντος βίου τιμίων κατολιγωρήσαντες, οἱ πτωχεύοντες τῇ μετριοφροσύνῃ, οἱ καὶ εἰς ἄκρον ἐλάσαντες ἀκτημοσύνης διὰ τὴν κατὰ Θεὸν φιλοσοφίαν, τοῦ σωτηρίου μακαρισμοῦ τεύξονται. Τοιούτους δὲ αὐτοὺς τοὺς πρώτους αὐτῷ μαθητεύοντας ἀπειργάσατο· διὸ καὶ εἰς αὐτῶν πρόσωπον κατὰ θάτερον τῶν εὐαγγελιστῶν ἡρμόττετο λέγων· Μακάριοι οἱ πτωχοὶ, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ Θεοῦ· τὸ γὰρ ὑμετέρα δεικτικῶς πρὸς παρόντας ἐλέγετο. Εἰς αὐτοὺς δὲ καὶ τοὺς ὀφθαλμοὺς ἐπῆρε, καὶ πρὸ τοῦ λόγου τῷ ἱλαρῷ βλέμματι πρὸς τὴν ἀκρόασιν αὐτοὺς ἐφελκόμενος·","english":"He clearly proclaimed good news to the poor; therefore, at the very moment he appeared to men, he who according to the human nature was anointed by the Holy Spirit—and from this point he began his teaching, proclaiming the good news of the heavenly kingdom to those who are poor for his sake. They came to hear him and to be healed of their diseases. Observe, then, in the present passage, that from the beginning they began to go through the sayings of the Savior and to receive from him teachings as it were certain laws, through which one might obtain the heavenly kingdom; and that they should not stop at merely learning, but also proceed through works, so that they might not fall away from the promises—because the kingdom of God is not in word but in power. Blessed are the poor, for the kingdom of God is yours. Since the kingdom of heaven is conceived in many orders of good things, according to the saying, Many are the mansions with the Father, the first rank, so to speak, and the first step of those ascending, belongs to those who are poor for God's sake. These would be those who have despised all the precious things of the present life, those who are poor in humility, those who have even reached the extreme of possessing nothing because of philosophy according to God—they will obtain the saving beatitude. And he made such men to be his first disciples; therefore, in the person of one of them, according to one of the evangelists, he fittingly said: Blessed are the poor, for the kingdom of God is yours; for the word \"yours\" was spoken demonstratively to those present. He also lifted up his eyes upon them, and before his word, by his cheerful gaze, drew them to listen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"οἱ δὲ προθύμως σφᾶς αὐτοὺς ὑπηκόους τοῖς λεγομένοις παρεῖχον. Πρῶτος μὲν οὖν βαθμὸς τῶν σωτηρίων μακαρισμῶν οὗτος ἦν, ὁ συμβασιλεύειν αὐτῷ παριστὰς τοὺς τὴν δι' αὐτὸν πτωχείαν, καὶ τὸν ἄκρως ἀκτήμονα φιλόσοφόν τε καὶ θεοφιλῆ βίον ἀναδεδεγμένους, ἤγουν τοὺς ταπεινόφρονας. Δεύτεροι οὖν καὶ τρίτοι ἐφεξῆς καταλέγονται παρ' αὐτῷ μακαρισμοὶ, καὶ τέταρτοι καὶ ἐφεξῆς. Ἐξεῖναι γὰρ ἐδίδασκε καθ' ἕνα τινὰ τρόπον τῶν κατωνομασμένων βίων καταξιωθῆναι τῶν ἐπηγγελμένων φιλοτιμεῖσθαι· ὥστ' εἶναι δυνατὸν, ἐν τῇ τοῦ Θεοῦ βασιλείᾳ γενομένους, εἰ καὶ μὴ συμβασιλεῦσαι Χριστῷ κατὰ τοὺς πτωχοὺς τῷ πνεύματι, ἀλλὰ γοῦν παρακληθῆναι ἐφ' οἷς τὰ πρὸς θάνατον ἁμαρτήσαντες ἐπένθησαν, μετανοίᾳ καὶ ἐξομολογήσει καὶ βίῳ σώφρονι ἑαυτοὺς ἐπιδεδωκότες· ἢ τῆς ἐπηγγελμένης γῆς τυχεῖν, οἰκήτοράς τε καὶ πολίτας τῆς ἄνω τοῦ Θεοῦ πόλεως γενέσθαι, πράους καὶ ἀνεξικάκους ἀποδειχθέντας· ἢ πεινήσαντας ἐν τῷ παρόντι βίῳ, καὶ διψήσαντας τῆς δικαιοσύνης τυχεῖν αὐτῆς, καὶ κορεσθῆναι κατὰ τὸν ἐπηγγελμένον αἰῶνα, ἐπὰν αὐτῆς καθαρᾶς τῆς οὐσιώδους ἀρετῆς ἀπολαύωσιν, αὐτὴν ὑποστατικὴν ὁρῶντες τὴν τοῦ Θεοῦ δικαιοσύνην, καὶ ὑποστατικὴν ὁρῶντες τὴν τοῦ Θεοῦ δικαιοσύνην, καὶ αὐτὴν τὴν σοφίαν τοῦ Θεοῦ, καὶ τὴν ζωὴν τὴν αἰώνιον, καὶ τὸ ψυχῶν φωτιστικόν· ἃ δὴ πάντα ἐπινοεῖται κατὰ τὰς ἐνυπαρχούσας","english":"But they eagerly made themselves obedient to what was said. So then, this was the first step of the saving beatitudes, the one that presents those who are to reign together with him—those who have embraced poverty for his sake, and the utterly possessionless, philosophical, and God-loving life, that is, the humble-minded. Then second and third beatitudes are enumerated in order by him, and fourth and next in order. For he taught that it was possible to strive to be deemed worthy of the promises according to each one of the ways of life named; so that it is possible, having come into the kingdom of God, even if not to reign together with Christ according to the poor in spirit, yet at least to be comforted for the sins they committed unto death and mourned, having given themselves over by repentance and confession and a temperate life; or to obtain the promised land, and to become inhabitants and citizens of the city of God above, having been shown to be meek and forbearing; or having hungered in the present life and thirsted for righteousness, to obtain it and be satisfied in the promised age, when they enjoy pure essential virtue, seeing righteousness itself of God as substantial, and seeing righteousness itself of God as substantial, and wisdom itself of God, and eternal life, and that which enlightens souls; all these things are conceived according to the inherent","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"δυνάμεις τῷ μονογενεῖ τοῦ Θεοῦ Λόγῳ. Εἰ δὲ ἄλλως τινὲς φιλάνθρωποι καὶ ἐλεήμονες γεγόνασι, τὸ συμπαθὲς καὶ κοινωνικὸν πρὸς τοὺς πέλας ἐπιδεικνύμενοι, ταὐτὸν πείσονται οἷς ἔδρασαν, κατ' ἔλεον Θεοῦ καὶ φιλανθρωπίαν ἐλεηθέντες. Ἄλλο δὲ τάγμα γένοιτ' ἂν τῶν κατὰ τὴν ἐπαγγελίαν μακαρίων, τὸ τῶν τὴν καρδίαν τουτέστι τὴν διάνοιαν κεκαθαρμένων· καὶ ἄλλο πάλιν τῶν εἰρηνοποιῶν· ὧν οἱ μὲν πρότεροι γέρας λήψονται τῆς καθαρότητος, τὴν τοῦ Θεοῦ θέαν, ἅτε δὲ ὀφθαλμοῖς ψυχῆς κεκαθαρμένοις αὐτὸν ὀψόμενοι· οἱ δὲ δεύτεροι υἱοὶ Θεοῦ γενήσονται, ὡς ἂν ἔργον ὅμοιον κατωρθωκότες· οἷον καὶ ὁ τοῦ Θεοῦ Υἱὸς εἰρηνοποιήσας τὰ πάντα δι' ἑαυτοῦ, τά τε ἐν οὐρανῷ καὶ τὰ ἐπὶ τῆς γῆς. Ἀλλ' οὗτοι μὲν ἐπὶ διαφόροις κατορθώμασι διαφόρων τεύξονται τιμῶν ἐν τῇ κατηγγελμένῃ τῶν οὐρανῶν βασιλείᾳ. Οἵ γε μὴν αὐτῷ συμβασιλεύσοντες τῷ Υἱῷ τοῦ Θεοῦ πρῶτοι μὲν ἦσαν οἱ δηλωθέντες πτωχοὶ τῷ πνεύματι· δεύτεροι δὲ μετ' ἐκείνους οἱ γενναῖοι τοῦ Θεοῦ μάρτυρες, περὶ ὧν ἑξῆς ἐδίδασκε λέγων· Μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης· διὰ τούτων γὰρ τοὺς μέλλοντας ὑπεραγωνίζεσθαι τῆς βασιλείας ὡς εὐγενεῖς Θεοῦ στρατιώτας ἐμακάριζεν· ἀναγκαίως καὶ αὐτοῖς ὡς ἀδελφοῖς τῶν προμεμακαρισμένων πτωχῶν βραβεῖα τῶν ἐπάθλων τὴν τῶν οὐρανῶν βασιλείαν ὑπισχνούμενος. Τάξει δὲ πολλῇ καὶ ἀκολουθίᾳ τούτοις μετεδίδου τῆς αὐτοῦ βασιλείας μετὰ τοὺς πτωχοὺς τῷ πνεύματι· βιῶναι γὰρ δεῖ πρότερον θεοφιλῶς τὸν πάντα χρόνον τῆς ζωῆς ἐν ἀκτήμονι καὶ φιλοσόφῳ τρόπῳ διατελέσαντας, εἶθ' οὕτως ἐπὶ τὸ θεοφιλὲς τέλος ἐλθεῖν.","english":"powers to the only-begotten Word of God. But if some have become philanthropic and merciful in another way, displaying compassion and fellowship toward their neighbors, they will suffer the same things as those they have done, having been shown mercy according to God's mercy and philanthropy. And another order of the blessed according to the promise might be that of those who have purified their heart—that is, their mind; and again another of the peacemakers. Of these, the former will receive the prize of purity, the vision of God, since they will see him with the eyes of the soul purified; and the latter will become sons of God, as having accomplished a similar work—just as the Son of God also made peace through himself of all things, both those in heaven and those on earth. But these will obtain different honors for different accomplishments in the proclaimed kingdom of the heavens. Indeed, those who will reign together with the Son of God were first those indicated as poor in spirit; and second after them the noble martyrs of God, about whom he taught next, saying: Blessed are those who have been persecuted for the sake of righteousness. For through these he blessed those who were going to struggle greatly for the kingdom as noble soldiers of God, necessarily promising to them also, as brothers of the previously blessed poor, the kingdom of the heavens as the prizes of their rewards. And with great order and sequence he imparted his kingdom to these after the poor in spirit; for it is necessary first to live in a God-loving manner the whole time of life, having continued in a manner without possessions and philosophical, and then thus to come to the God-loving end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Οἱ μὲν οὖν πρῶτοι τὴν ἄκραν ἀκτήμονα μετήρχοντο ἀγωγὴν τοῦ βίου, διὰ πάσης αὐτῶν τῆς ζωῆς τοῖς τῆς ἀρετῆς ἄθλοις ἐναγωνιζόμενοι· οἱ δὲ δεύτεροι τῆς εἰς αὐτὸν μαρτυρίας ἕνεκεν ἠλαύνοντο πολεμούμενοι καὶ μισούμενοι, συκοφαντούμενοί τε ψευδέσι διαβολαῖς δι' οὐδὲν ἕτερον ἢ διὰ τὴν εἰς Χριστὸν ὁμολογίαν. Ἀλλὰ γὰρ τοὺς μὲν πεινῶντας καὶ κλαίοντας καὶ διὰ Χριστὸν ὀνειδιζομένους καὶ παρὰ τῷ Λουκᾷ ὀψόμεθα· τοὺς δὲ πραεῖς καὶ τοὺς ἐλεήμονας καὶ τοὺς καθαροὺς τῇ καρδίᾳ καὶ τοὺς εἰρηνοποιοὺς ὁ Ματθαῖος ἡμῖν εἰς ἐξέτασιν παρατίθεται. Καὶ ταῦτ' ἔλεγεν ὁπλίζων καὶ περιφράττων τοὺς μαθητὰς εἰς τὸν κατὰ τῶν ἐναντίων πόλεμον, ὃν ἔμελλον ἐπαναντλεῖσθαι κηρύττοντες παντὶ τῷ κόσμῳ, καὶ μαρτυρόμενοι τὴν ἑνὸς τοῦ ἐπὶ πάντων Θεοῦ βασιλείαν. Μέλλοντας γὰρ αὐτοὺς διὰ τὸ νέον κήρυγμα πρὸς ἁπάντων ἐλαύνεσθαι καὶ πολεμεῖσθαι, προησφαλίζετο καὶ προέφραττε μακαρισμῶν τε ἠξίου· ὅτι δὴ ἄληπτον βίον προβαλλόμενοι, ὡς μηδὲ τοῖς ἐχθροῖς προφάσεις κατ' αὐτῶν θηρωμένοις ἀφορμὰς διαβολῆς παρέχειν· ὅμως διὰ μόνην τὴν εἰς αὐτὸν ὁμολογίαν, καὶ τῶν αὐτοῦ παραγγελμάτων ἕνεκεν, διώκεσθαι καὶ πολεμεῖσθαι μέλλοιεν, δυσφημούμενοι καὶ πάσας ὑπομένοντες λοιδορίας καὶ ὕβρεις καὶ ὀνειδισμοὺς, οὐ δι' οἰκείας πλημμελείας, διὰ δὲ τὸν ἐνάρετον καὶ ἄκρον ἐν δικαιοσύνῃ βίον αὐτῶν· ὃ δὴ καὶ αὐτὸ κατὰ τὴν θείαν προμήθειαν εἰρημένον τέλους ἐτύγχανεν ἀληθοῦς ἐν τῷ μετὰ ταῦτα χρόνῳ. Πλὴν ἀλλὰ θεραπεύει τὸ λυπηρὸν τοῦ λόγου, ἰσοτίμους αὐτοὺς ἀποφαίνων τοῖς πάλαι τοῦ Θεοῦ προφήταις.","english":"The first, then, pursued the extreme and possessionless conduct of life, striving throughout their whole life in the contests of virtue; but the second were driven on for the sake of witness to him, being warred against and hated, and slandered with false accusations for no other reason than their confession of Christ. But indeed we shall see in Luke those who hunger and weep and are reproached for Christ's sake; while Matthew sets before us for examination the meek, the merciful, the pure in heart, and the peacemakers. And he said these things, arming and fencing in the disciples for the war against the adversaries, which they were about to draw upon themselves as they proclaimed to the whole world and bore witness to the kingdom of the one God over all. For since they were about to be driven on and warred against by all because of the new proclamation, he secured them beforehand and fenced them in, and deemed them worthy of blessings; because, setting before themselves a life beyond reproach, so as to give no occasion of slander even to enemies hunting pretexts against them; yet for the sake of their confession of him alone, and for the sake of his commandments, they were about to be persecuted and warred against, being defamed and enduring all insults and outrages and reproaches, not because of their own transgression, but because of their virtuous and preeminent life in righteousness; which very thing, spoken according to divine providence, attained a true fulfillment in the time thereafter. Nevertheless he heals the painful part of the saying, declaring them equal in honor to the prophets of God of old.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Διὸ καὶ χαίρειν καὶ ἀγαλλιᾷν ἐν πᾶσι τοῖς ἐπιοῦσι παρῄνει, ὡς ἂν τὰ ὅμοια τοῖς προφήταις πεισομένους, καὶ δηλαδὴ ὁμοίως αὐτοῖς τῆς παρὰ τῷ Θεῷ τιμῆς ἀξιωθησομένους. Ἔνθεν εἰκότως Παῦλος τούτοις ἐπιθαῤῥῶν ἔλεγεν· Εἴπερ συμπάσχομεν, ἵνα καὶ συνδοξασθῶμεν· καὶ, Οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἐκκαλυφθῆναι εἰς ἡμᾶς. Καὶ οὐ λόγοις μὲν ταῦτα ἔλεγεν, ἔργοις δὲ ἀφυστέρει τῶν λελεγμένων, ἀλλὰ καὶ αὐταῖς πράξεσι τοὺς ὑπὲρ εὐσεβείας ἄθλους ἐνεδείκνυτο, οὓς καὶ κατηριθμεῖτο λέγων· Διὸ εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσι, καὶ τὰ ἑξῆς. Καὶ ταῦτα μὲν ἔτι τὰ τῶν ἄθλων προοίμια· τὸ δὲ συμπέρασμα τοῦ παντὸς ἀγῶνος αὐτῷ ἐπὶ τῆς Ῥωμαίων ἐτελειοῦτο πόλεως, ἔνθα μαρτυρίῳ τὴν κεφαλὴν ἀπετμήθη. Ὁ Πέτρος δὲ ἁρπαγμὸν τὸν διὰ σταυροῦ θάνατον ἐποιεῖτο διὰ\n\nτὰς σωτηρίους ἐλπίδας· Ἰάκωβός τε ὁμοίως ξίφει τὴν κεφαλὴν ἐν Ἱεροσολύμοις ἀποτέμνεται· καὶ Ἰωάννης νῆσον οἰκεῖν Πάτμον κατεκρίνετο· καὶ ἄλλος ἄλλως τὸ καθαρὸν καὶ ἄπλαστον τῆς τῶν αὐτοῦ λόγων ὑπακοῆς ἐνδειξάμενοι, διάφορον ὑπέμειναν τοῦ βίου τελευτήν. Καὶ ταῦτ' οὐ παρὰ γνώμην ἔπασχον, πάσης δὲ ἡδονῆς ἡδίω τιθέμενοι τὴν τῶν σωτηρίων ἐπαγγελιῶν ἐλπίδα· ἐπεὶ γοῦν ποτε συλλαβόντες αὐτοὺς οἱ τοῦ Ἰουδαίων ἔθνους ἄρχοντες μαστίγων αἰκίαις ὑπέβαλον, ὡς ἡ περὶ αὐτῶν ἱστορία μαρτυρεῖ, ὡς ἄρα προῄεσαν ἐκ τοῦ συνεδρίου χαίροντες, ὅτι κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος τοῦ Χριστοῦ ἀτιμασθῆναι. Καὶ τοῦτ' ἔπραττον, αὐτοῦ παράγγελμα πληροῦντες, ἐπειδὴ χαίρειν ἐδίδασκεν ὑπὲρ αὐτοῦ πάσχοντας.","english":"Therefore he also encouraged them to rejoice and exult in all that came upon them, as those who would suffer the same things as the prophets, and would plainly be deemed worthy, like them, of the honor that comes from God. Hence Paul, rightly taking courage in these things, said: If indeed we suffer with him, that we may also be glorified with him; and, The sufferings of the present time are not worthy to be compared with the glory that is to be revealed in us. And he did not say these things in words only while falling short in deeds of what was said, but he displayed by his very actions the contests for the sake of piety, which he also enumerated, saying: Therefore I take pleasure in weaknesses, in insults, and the rest. And these were still the preludes of his contests; but the conclusion of his whole struggle was accomplished for him in the city of the Romans, where by martyrdom he was beheaded. But Peter made the death by the cross a prize to be seized, for the sake of the saving hopes; and James likewise was beheaded with the sword in Jerusalem; and John was condemned to inhabit the island of Patmos; and another in another way, having shown the pure and guileless character of his obedience to his words, endured a different manner of death. And they suffered these things not against their will, but esteeming the hope of the saving promises sweeter than every pleasure; since indeed at one time the rulers of the Jewish nation, having seized them, subjected them to the outrages of scourges, as the history concerning them testifies, that they went forth from the council rejoicing, because they had been deemed worthy to be dishonored for the name of Christ. And they did this, fulfilling his own command, since he taught them to rejoice when suffering for his sake.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Ἰσοτίμους δ' αὐτοὺς τοῖς προφήταις ἀπέφαινε, λέγων κατὰ Ματθαῖον· Οὕτω γὰρ ἐδίωξαν τοὺς πρὸ ὑμῶν· ὡς καὶ τούτων μὲν ὄντων προφητῶν, λειπομένων δὲ χρόνῳ, ἐξισουμένων γε μὴν ἐκείνοις διὰ τὴν ὁμοιοπάθειαν. Ἐπεὶ κἀκείνων ὁ μέν τις ἀνῃρεῖτο ξίφει, ὁ δὲ λίθοις, ὁ δὲ λέουσι παρεβάλλετο, ὁ δὲ ἐν λάκκῳ βορβόρου ἐβάλλετο· καὶ ἄλλος πρίονι τὸ σῶμα κατετέμνετο· οἱ δ' ἐν πυρὸς καμίνῳ συνεκλείοντο. Διὸ δὴ θαῤῥεῖν ὁ Σωτὴρ ἐν τῇ τῶν δεινῶν ὑπομονῇ τοῖς κατ' αὐτοῦ παρεκελεύετο γνωρίμοις, κατὰ καιρὸν ὑπομνήσας ὧν οἱ τοῦ Θεοῦ προφῆται πεπόνθασι· ὅπως διὰ τῆς ἐκείνων παραθέσεως καὶ αὐτοὶ τὰς αὐτὰς ὑπογράψοιεν αὐτοῖς ἐλπίδας· Ὅταν γὰρ, φησὶ, συκοφαντήσωσιν ὑμᾶς, χάρητε· ἐπειδὴ καὶ οἱ προφῆται τὸ αὐτὸ ὑπέστησαν. Καὶ πᾶς ὁ λαὸς ἀκούσας, καὶ οἱ τελῶναι ἐδικαίωσαν τὸν Θεὸν, βαπτισθέντες τὸ βάπτισμα Ἰωάννου. Οἱ δὲ Φαρισαῖοι καὶ οἱ νομικοὶ τὴν βουλὴν τοῦ Θεοῦ ἠθέτησαν εἰς ἑαυτοὺς, μὴ βαπτισθέντες ὑπ' αὐτοῦ. Ἑκατέρους δὲ τούτους αἰνίττεται καὶ ὅταν ἐν παραβολῇ λέγῃ· Τί ὑμῖν δοκεῖ; Ἄνθρωπός τις εἶχε τέκνα δύο· καὶ προσελθὼν τῷ πρώτῳ εἶπε· Τέκνον, ὕπαγε, σήμερον ἐργάζου ἐν τῷ ἀμπελῶνί μου. Ὁ δὲ ἀποκριθεὶς εἶπεν, Οὐ θέλω· ὕστερον δὲ μεταμεληθεὶς ἀπῆλθε. Καὶ προσελθὼν τῷ ἑτέρῳ ὁμοίως εἶπεν· ὁ δὲ ἀποκριθεὶς εἶπεν, Ἐγὼ, κύριε· καὶ οὐκ ἀπῆλθε. Τίς ἐκ τῶν δύο ἐποίησε τὸ θέλημα τοῦ πατρός; λέγουσιν αὐτῷ, Ὁ πρῶτος.","english":"He showed them to be of equal honor with the prophets, saying according to Matthew: For so they persecuted those before you; since these too were prophets, though inferior in time, yet made equal to them through like suffering. For of those also one was slain by the sword, another by stones, another was cast to lions, another was thrown into a pit of mire; and another's body was cut in pieces with a saw; and others were shut up in a furnace of fire. Therefore the Savior exhorted his disciples to have courage in the endurance of terrible things, reminding them at the right time of what the prophets of God had suffered, so that through the comparison with them they too might trace out for themselves the same hopes. For when, he says, they slander you, rejoice, since the prophets also endured the same. And all the people who heard, and the tax collectors, justified God, having been baptized with the baptism of John. But the Pharisees and the lawyers rejected the counsel of God against themselves, not having been baptized by him. He hints at both of these also when he says in a parable: What do you think? A certain man had two children; and he came to the first and said: Child, go, work today in my vineyard. But he answered and said, I will not; but afterward he repented and went. And he came to the other and said likewise; but he answered and said, I go, lord; and he did not go. Which of the two did the will of the father? They say to him, The first.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Ἐνταῦθα γὰρ δύο τάγματα τῷ λόγῳ παραστησάμενος, ἓν μὲν τὸ Ἰσραηλιτικὸν, ἕτερον δὲ τὸ τῶν ἀλλοφύλων ἐθνῶν διὰ τῶν τελωνῶν δηλούμενον, ἄμφω δύο τέκνα ἑνὸς πατρὸς ὠνόμαζεν, ἐπεὶ ἐξ ἑνὸς Θεοῦ πάντες, Ἰουδαῖοί τε καὶ Ἕλληνες. Καὶ πρώτους μὲν ἐκάλεσε τοὺς ἐξ ἐθνῶν, δευτέρους δὲ τοὺς ἐκ περιτομῆς· ἐπειδὴ πρὸ τοῦ Ἰσραὴλ ὑπῆρχε τὰ ἔθνη, καὶ τοῖς ἔθνεσι πρώτοις, μήπω μηδὲ ὀνόματος ὄντος ἐν ἀνθρώποις Ἰσραηλιτικοῦ, οἱ χρησμοὶ παρείχοντο τοῦ Θεοῦ καὶ αἱ θεοφάνειαι. Ὅ τε γὰρ Ἐνὼχ ἐθνικὸς ἦν ἀπερίτμητος ὢν, ὃς ἔπαθλον εἴληφε τῆς εὐαρεστήσεως τὴν ἐξ ἀνθρώπων μετάθεσιν· καὶ Νῶε δίκαιος ἐν τῇ γενεᾷ αὐτοῦ γεγονὼς, χρησμῶν Θεοῦ κατηξιώθη, ἀπερίτμητος ὢν καὶ αὐτός· καὶ Μελχισεδὲκ παλαιότερος γεγονὼς τοῦ ἐκ περιτομῆς λαοῦ, ἱερεὺς τοῦ Θεοῦ τοῦ ὑψίστου κεχρημάτικε· καὶ Ἀβραὰμ δὲ καὶ Ἰσαὰκ καὶ Ἰακὼβ πρὸ τοῦ Ἰσραὴλ χρησμῶν Θεοῦ κατηξιώθησαν· ἄντικρυς δὲ καὶ ὁ Ἰὼβ, Ἰδουμαῖος ὢν τῶν υἱῶν Ἠσαῦ, θεοσεβείας ἀνδραγαθήμασι διέλαμψε. Τὸ μὲν λοιπὸν τάγμα τῶν ἐθνῶν κελευόμενον φυσικοῖς νόμοις ἐργάζεσθαι εἰς τὸν ἀμπελῶνα, τοῦτο δ' ἦν τὸ τῆς θεοσεβείας τὸ πολίτευμα, ἀνένευσε καὶ ἀντεῖπε τῷ προστάγματι τῷ πατρικῷ, πάντα τὸν χρόνον εἰδωλολατροῦν· πλὴν ἐπὶ τέλει τὴν ὑπακοὴν ἐνεδείξατο· τὸ δὲ Ἰουδαίων ἔθνος, ὅπερ ἦν τὸ δεύτερον τέκνον, μετὰ τὴν ἀνάνευσιν τοῦ προτέρου κληθὲν ἐπὶ τὴν αὐτὴν ἐργασίαν διὰ Μωϋσέως καὶ τῶν προφητῶν, λόγῳ μὲν τὴν προθυμίαν ἐνεδείξατο· εἶπον γὰρ, ὅτι Πάντα ποιήσομεν καὶ ἀκουσόμεθα· ἔργῳ δὲ πᾶν τοὐναντίον. Διὸ πυνθάνεται τῶν ἀρχιερέων ὁ Σωτήρ·","english":"For here, having set before us in his account two orders, one the Israelite order and the other that of the foreign nations, indicated by the tax collectors, he called both two children of one father, since all are from one God, both Jews and Greeks. And he called the ones from the nations first, and those from the circumcision second, since the nations existed before Israel, and to the nations first—while not even the name \"Israelite\" yet existed among men—the oracles of God and the divine appearances were given. For Enoch was a Gentile, being uncircumcised, who received as the reward of his pleasing conduct translation from among men; and Noah, having become righteous in his generation, was deemed worthy of the oracles of God, being himself also uncircumcised; and Melchizedek, having been older than the people of the circumcision, was designated priest of God Most High; and Abraham and Isaac and Jacob were deemed worthy of the oracles of God before Israel; and plainly Job also, being an Idumean of the sons of Esau, shone forth in the noble deeds of piety. The remaining order of the nations, commanded to work in the vineyard by natural laws—and this was the way of life of piety—refused and spoke against the paternal command, worshiping idols all the time; except that at the end it showed obedience. But the nation of the Jews, which was the second child, called to the same work after the refusal of the first through Moses and the prophets, showed its eagerness in word; for they said, \"All things we will do and will hear\"; but in deed quite the opposite. Therefore the Savior questions the chief priests:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Τίς ἄρα τῶν δύο τούτων ἐποίησε τὸ θέλημα τοῦ πατρός; Ἐκείνων δὲ ὁμολογησάντων, ὅτι ὁ πρῶτος, τίς ἦν οὗτος ὁ πρῶτος διασαφεῖ λέγων· Οἱ τελῶναι καὶ αἱ πόρναι καὶ πᾶν τὸ τῶν ἀπίστων ἐθνῶν τάγμα προσάγουσιν ὑμᾶς εἰς τὴν ἀγάπην τοῦ Θεοῦ. Ὑμᾶς\n\nδὲ τίνας, ἢ τοὺς ἀρχιερέας καὶ πρεσβυτέρους, καὶ πᾶν αὐτῶν τὸ ἔθνος, τὸ δὴ λόγῳ μὴν ἐπαγγελλόμενον θεοσεβεῖν, ἔργοις δὲ ἀντιπράττον τῇ ἐπαγγελίᾳ; Διὸ οἱ μὲν ἐξ ἐθνῶν μεταβαλόντες τῆς προτέρας μοχθηρίας, καὶ καρποὺς ἐνδεξάμενοι τῆς βασιλείας ἀξίους, τεύξονται αὐτῆς· ὑμεῖς δὲ, οἱ φάσκοντες ἑαυτοὺς Θεοῦ εἶναι τέκνα, τῆς βασιλείας ἐκκλεισθήσεσθε· ὅτι ὑμεῖς μὲν οὐκ ἐπιστεύσατε αὐτῷ, οἱ δὲ τελῶναι καὶ αἱ πόρναι ἐπίστευσαν. Διὸ καὶ ἐδικαίωσαν τὸν Θεόν· δίκαιος γὰρ ἐφάνη ἐπὶ πᾶσιν οἷς ἐποίησεν, ὑμᾶς μὲν ὡς ἀπειθεῖς καὶ ἀγνώμονας ἀπωσάμενος, ἐκείνους δὲ ὡς εὐπειθεῖς καὶ εὐγνώμονας ἐκλεξάμενος. Καὶ οὐκ ἔχετε λοιπὸν αὐτῷ ἐγκαλεῖν, ὃ προφήτης φησίν· Ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου. Εἰς τὴν ἄβυσσον ἀπελθεῖν. Ὅτι τὸν λεγόμενον τάρταρον ἄβυσσον θεῖοι λόγοι καλοῦσι. Καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος ἀπὸ ἐτῶν δώδεκα, κ. τ. λ. Ἐγὼ δὲ οὐκ ἄξιον ἡγοῦμαι παρελθεῖν διήγησιν καὶ τοῖς μεθ' ἡμᾶς μνημονεύεσθαι ἀξίαν. Τὴν γὰρ αἱμοῤῥοοῦσαν ἐκ Πανεάδος ἔλεγον ὁρμᾶσθαι, τόν τε οἶκον αὐτῆς ἐπὶ τῆς πόλεως δείκνυσθαι, καὶ τῆς ὑπὸ τοῦ Σωτῆρος εἰς αὐτὴν εὐεργεσίας θαυμαστὰ τρόπαια παραμένειν. Ἑστάναι γὰρ ἐφ' ὑψηλοῦ λίθου πρὸς μὲν ταῖς πύλαις τοῦ αὐτῆς οἴκου γυναικὸς ἐκτύπωμα χάλκεον, ἐπὶ γόνυ κεκλιμένον, καὶ τεταμέναις ἐπὶ τὸ πρόσθεν ταῖς χερσὶν, ἱκετευούσῃ ἐοικός·","english":"Which of these two, then, did the will of the father? And when they had agreed that it was the first, he makes clear who this first was, saying: The tax collectors and the prostitutes and the whole order of the unbelieving nations bring you to the love of God. And whom do you mean, if not the chief priests and elders and their whole nation, which indeed in word professes to worship God but in deeds acts contrary to its profession? Therefore those who have changed from the nations out of their former wickedness, and have received fruits worthy of the kingdom, will obtain it; but you who claim to be children of God will be shut out of the kingdom, because you did not believe him, while the tax collectors and the prostitutes believed. Therefore they also justified God; for he appeared just in all that he did, rejecting you as disobedient and ungrateful and choosing them as obedient and grateful. And you have no further ground to accuse him, as the prophet says: That you may be justified in your words. To go away into the abyss. For the divine words call what is called Tartarus an abyss. And a woman being in a flow of blood for twelve years, etc. But I do not consider it unworthy to pass over a narrative also worthy to be remembered by those after us. For they said that the woman with the flow of blood came from Paneas, and that her house is shown in the city, and that wondrous trophies of the benefit done to her by the Savior remain. For there stood on a high stone by the gates of her house a bronze image of a woman, kneeling, with her hands stretched out in front, like one supplicating.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"τούτου δὲ ἀντικρὺ ἄλλο τῆς αὐτῆς ὕλης ἀνδρὸς ὄρθιον σχῆμα, διπλοΐδα κοσμίως περιβεβλημένον, καὶ τὴν χεῖρα τῇ γυναικὶ προτεῖνον· οὗ παρὰ τοῖς ποσὶν ἐπὶ τῇ στήλῃ ξένον τι βοτάνης εἶδος φυὲν, ὃ, μέχρι τοῦ κρασπέδου τῆς τοῦ χαλκοῦ διπλοΐδος ἀνιὸν, ἀλεξιφάρμακόν τι παντοίων νοσημάτων τυγχάνει. Τοῦτον τὸν ἀνδριάντα τοῦ Ἰησοῦ εἰκόνα φέρειν ἔλεγον, ὃν Μαξιμῖνος τῆς ἑαυτοῦ δυσσεβείας πάρεργον· ἐποιήσατο. Καὶ ταῦτα μὲν ταύτῃ. Ἐπὶ δὲ τὸ ἑξῆς τοῦ λόγου προΐωμεν. Συγκαλεσάμενος δὲ τοὺς δώδεκα μαθητὰς αὐτοῦ, ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν, κ. τ. λ. Διὰ ταῦτα ἐνθέοις δυνάμεσι τοὺς ἑαυτοῦ μαθητὰς ὁ Κύριος ὥπλιζεν, ὡς ἂν ἐν πρώτοις τὰ δαιμονικὰ στίφη καὶ τὰς ἐχθρὰς τῶν ἀνθρώπων καὶ πολεμικὰς παρατάξεις καθαιροῖεν· ἔπειτα νόσων καὶ παντοίων παθῶν θεραπεύοιεν τοὺς καταπονουμένους· γνωρίσματα δὴ τῆς κηρυττομένης βασιλείας παρέχων ὁρᾷν ἅπασιν ἀνθρώποις. Ἐχρῆν γὰρ, παράδοξον κήρυγμα καταγγέλλοντας, ξένων καὶ νέων ἀγαθῶν ἐναργῆ σημεῖα παρέχειν τοῖς μαθητευομένοις. Ἦσαν δ' οὖν ἀληθῶς Θεοῦ βασιλείας δείγματα αἱ τεράστιαι δυνάμεις, τά τε θαύματα καὶ σωτήριοι ψυχῶν καὶ σωμάτων θεραπεῖαι· ὅτι ἅπας λόγος, ἔργων ἔρημος, οὔποτ' ἂν ἰσχύσῃ πεῖσμα βέβαιον ἐμποιῆσαι τοῖς ἀκροωμένοις. Διὸ ταῖς δι' ἔργων ἐπιτελουμέναις πράξεσι πίστιν ἐναργῆ παρεῖχον τῷ κηρύγματι. Εἰ γοῦν ψιλοῖς ῥηματίοις καὶ φωναῖς εἰκῆ προφερομέναις Θεοῦ βασιλείαν εἰς πάντας ἐβόων, κατάλυσίν τε τῶν πατριῶν θεῶν, τίς ἂν αὐτοῖς παρέσχε τὸν νοῦν;","english":"But opposite this, another upright figure of a man of the same material, decently clad in a double cloak, and extending his hand to the woman; at his feet, on the base, there grew a strange kind of plant, which, rising up to the hem of the bronze double cloak, proves to be a remedy against all manner of diseases. They said that this statue bore the image of Jesus, which Maximinus made as a by-work of his own impiety. And these things are so. But let us proceed to what follows in the account. And having called together his twelve disciples, he gave them power and authority, etc. For this reason the Lord armed his own disciples with divine powers, so that they might first overthrow the demonic bands and the hostile and warlike arrays of men; then heal those afflicted with diseases and all kinds of sufferings; thereby providing visible tokens of the kingdom being proclaimed to all men. For it was necessary that those proclaiming a paradoxical message should furnish clear signs of strange and new blessings to those being taught. So then, the miraculous powers were truly proofs of the kingdom of God—both the wonders and the saving healings of souls and bodies; because every word, destitute of deeds, would never be able to produce firm conviction in its hearers. Therefore by deeds accomplished in action they gave clear faith to the proclamation. If, then, with mere words and utterances vainly brought forth, they cried out the kingdom of God to all, and the overthrow of the ancestral gods, who would have given them their understanding?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"τίνα δ' ἂν ἔπεισαν Θεὸν εἶναι τὸν Ἰησοῦν καταγγέλλοντες, μηδεμίαν δὲ πίστιν τῇ μαρτυρίᾳ προσάγοντες; Διὸ πάντα λόγον θεϊκαῖς προλαμβάνων πράξεσιν ὁ Σωτὴρ, πρῶτα μὲν ἀνεπιτηδεύτους τὸν τρόπον, λόγων τε καὶ σοφίας θνητῆς ἀπείρους τοὺς αὐτοῦ μαθητὰς ἐπὶ κατορθώσει τῆς ὅλης οἰκουμένης προεχειρίζετο· κἄπειτα ἁλιευτὰς ψυχῶν ἀνθρωπίνων ποιήσειν προφήσας αὐτοὺς, ποιητὴς αὐτὸς ἐγίνετο τῆς ἐπαγγελίας· ὅθεν παραδόξων θαυμάτων ἐργάτας αὐτοὺς ἀπειργάζετο, ἄγκιστρα ταῦτα ψυχῶν σωτήρια παραδιδοὺς αὐτοῖς, ὡς ἂν δι' αὐτῶν σαγηνεύοιεν καὶ ἀνέλκοιεν ἐκ τοῦ τῆς κακίας βυθοῦ τὸ θνητὸν γένος, πνεύματα πονηρὰ φυγαδεύοντες, καὶ πᾶσαν νόσον καὶ μαλακίαν ἰώμενοι ἐπὶ τῆς ἐπιταγῆς τῆς αὐτοῦ· οὔπω γὰρ ἦν Πνεῦμα δεδομένον. Μηδὲν αἴρετε εἰς τὴν ὁδὸν, μήτε ῥάβδους, μήτε πήραν. Κατὰ μὲν οὖν τὸν Ματθαῖον χρυσοῦ καὶ ἀργύρου καὶ χαλκοῦ τὴν κτῆσιν αὐτοῖς ἀπηγόρευε, προγνώσει τοῦ μέλλοντος· συνεώρα γὰρ, ὡς ἄρα οἱ τὰς νόσους ὑπ' αὐτῶν θεραπευθησόμενοι καὶ τῶν ἀνιάτων ἀπαλλαγησόμενοι παθῶν, ἐθελήσουσι καὶ πάντων αὐτοῖς τῶν ὑπαρχόντων","english":"For whom would they have persuaded people that Jesus was God, while offering no proof for their testimony? Therefore the Savior, forestalling every argument by divine deeds, first chose his own disciples—men unpretentious in manner and inexperienced in words and human wisdom—for the correction of the whole inhabited world; and then, having foretold that he would make them fishers of human souls, he himself became the fulfiller of the promise; hence he made them workers of extraordinary wonders, handing over to them these saving hooks for souls, so that through them they might catch in their nets and draw up the mortal race from the deep of wickedness, driving out evil spirits and healing every disease and sickness at his command; for the Spirit had not yet been given. Take nothing for the road, neither staffs nor a bag. According to Matthew, then, he forbade them the acquisition of gold and silver and bronze, by foreknowledge of what was to come; for he foresaw that those who would be healed of their diseases by them and delivered from incurable afflictions would wish also to give them all their possessions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"ἐκχωρεῖν· διὸ ταῦτα προλαβὼν διεστέλλετο, μὴ καπηλεύειν τὴν χάριν μηδὲ πιπράσκειν τὰ ἐκ Θεοῦ παραινῶν δῶρα· κατὰ δὲ τοὺς λοιποὺς καὶ τὸν αὐτὸν Ματθαῖον μὴ ἐπιτρέπων αὐτοῖς μήτε ῥάβδον, μήτε πήραν, μήτε ὑποδήματα, μήτε δύο χιτῶνας, ἀλλὰ μήτ' ἄρτον, μήτε ἀργύριον ἐπάγεσθαι, μέλλοντας ἐπ' ἀλλοδαπῆς στέλλεσθαι, δοκιμὴν τῆς αὐτῶν πίστεώς τε καὶ προθυμίας ἐλάμβανεν, εἰ, παραγγελθέντες τὸν ἄκρως ἀκτήμονα βίον μετιέναι, ὡς μηδὲ τῆς ἐφημέρου τροφῆς πρόνοιαν ποιεῖσθαι, μηδὲ δεύτερον ἐπάγεσθαι χιτῶνα, μηδὲ ὑποδήμασι χρῆσθαι, μέλλοντες τὴν σύμπασαν ἐκπερινοστεῖν οἰκουμένην, μὴ φεύγοιεν τὰ παραγγέλματα· ἀλλὰ καὶ ἀφι λοχρημάτους ἀφρόντιδάς τε τοῦ βίου δεῖν αὐτοὺς εἶναι βουλόμενος. Ταῦτα διεμαρτύρατο, ὡς ἂν τῶν ἐκ Θεοῦ δομάτων ταύτῃ πη αὐτοῖς δοθησομένων, εἰ καὶ αὐτοὶ παρ' ἑαυτῶν τὸν κατάλληλον βίον ἐπάξιον τῆς τῶν θείων χαρισμάτων κτήσεως παρασκευάζοιεν· προσήκειν γὰρ ἀμοιβήν τινα ποιήσασθαι καὶ ἀντικαταλλάξασθαι, ὑποδεχομένους μὲν παρὰ τοῦ Θεοῦ τὰς σωτηρίους καὶ εὐεργετικὰς ἀνθρώπων δυνάμεις, ἀντιδιδόντες δὲ αὐτῷ ὑπακοὴν τῶν αὐτοῦ παραγγελμάτων, προθυμίαν τε καὶ προαίρεσιν ἐλευθέραν τῆς πρὸς τὰ βιωτικὰ συμπαθείας. Ἀλλὰ καὶ πλοῦτον οὐράνιον ταῖς αὐτῶν ψυχαῖς ὑποδεχομένους, τῆς τε τοῦ Θεοῦ βασιλείας ἀῤῥαβῶσιν ἐφοδιαζομένους, τῶν ἐπὶ γῆς καταφρονεῖν χρῆναι δεῖν ᾤετο· καὶ μήτε χρυσὸν, μήτε χρήματα, μήτε τι τῶν παρ' ἀνθρώποις τιμίων ἐπάξιον ἡγεῖσθαι τοῦ παρασχεθέντος αὐτοῖς οὐρανίου πλούτου.","english":"to withdraw; therefore, foreseeing these things, he gave strict orders, urging them not to peddle the grace nor to sell the gifts of God; and in accordance with the others, also allowing the same Matthew neither a staff, nor a wallet, nor sandals, nor two tunics, but neither bread nor silver to carry, when they were about to be sent into a foreign land, he was taking a test of their faith and eagerness, to see whether, having been commanded to pursue a life utterly without possessions, so as not even to make provision for daily food, nor to carry a second tunic, nor to use sandals, when they were about to travel throughout the whole inhabited world, they would not shrink from the commands; but also wishing them to be free of the love of money and free from care for life. These things he solemnly testified, so that in this way the gifts of God would be given to them, if they themselves on their own part would prepare a manner of life fitting and worthy of the possession of the divine charisms; for it was fitting, he said, to make some recompense and exchange, receiving from God the saving and beneficent powers for men, and giving back to him obedience to his commands, and eagerness and a free choice removed from attachment to worldly things. But also, since they were to receive heavenly wealth in their souls and be equipped with the pledges of the kingdom of God, he thought they ought to despise earthly things; and to consider neither gold, nor money, nor any of the things honored among men worthy of comparison with the heavenly wealth that had been provided to them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Ἀλλὰ καὶ στρατιώτας αὐτοὺς τῆς τοῦ Θεοῦ βασιλείας ἀποτελῶν, εὐζώνους παρεσκεύαζεν ἐπὶ τὸν πρὸς τοὺς ἀντικειμένους πόλεμον. Διὰ ταῦτα ἀκτήμονας εἶναι παρῄνει τοὺς αὐτοῦ στρατιώτας· ἐπεὶ Μηδεὶς στρατευόμενος ἐμπλέκεται ταῖς τοῦ βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ. Καὶ εἰς ἣν ἂν οἰκίαν εἰσέλθητε, ἐκεῖ μένετε. Ὁ μέντοι Κύριος, ἐπειδὴ χρημάτων καὶ χρυσοῦ καὶ ἀργύρου καὶ χιτῶνος δευτέρου, πάσης τε ὑπάρξεως τὴν κτῆσιν τοῖς μαθηταῖς ἀπηγόρευσεν, ἑξῆς ἀκολούθως κατὰ τὸν Ματθαῖον, ὅπως τὰ πρὸς τροφὴν αὐτοῖς πορισθήσεται, ἀναγκαίως διεσάφει· διὸ ἐπῆγε λέγων· Ἄξιος ὁ ἐργάτης τῆς τροφῆς αὐτοῦ. Καὶ τοῦτ' ἔλεγε τροφῆς μόνης ἐπιτρέπων κοινωνεῖν τοῖς ἐθέλουσιν αὐτοῖς μεταδιδόναι· τοσοῦτον δ' ἀποφέρεσθαι συνεχώρει, ὅσον αὔταρκες ἦν ἀνδρὶ, πρὸς ἐφήμερον ἐργασίαν ἑαυτὸν μεμισθωκότι, τροφῆς μεταλαβεῖν. Οὕτω γοῦν καὶ τοῖς δὲ ἐξεῖναι οὐ μισθοὺς τῶν εὐεργεσιῶν εἰσπράττεσθαι, Δωρεὰν γὰρ, φησὶν, ἐλάβετε, δωρεὰν δότε· ἀντὶ δὲ τῆς περὶ τὸ κήρυγμα σχολῆς τε καὶ ἐργασίας, ἀντί τε τῶν πόνων τοῦ σώματος, οὓς τοσαύτην στελλομένους πορείαν εἰκὸς ἦν ὑπομένειν αὐτοὺς, μόνης τροφῆς τῆς ἀναγκαίας χρῆναι μεταλαμβάνειν· καὶ ταύτης μὴ τοῖς τυχοῦσι κοινωνεῖν, μηδὲ παρὰ τῶν παρέχειν ἐθελόντων ἀβασανίστως λαμβάνειν, μόνους δὲ τοὺς ἀξίους τῇ λήψει τιμᾷν· οἷς καὶ μεγίστην ἀμοιβὴν τῆς τροφῆς προλαμβάνοντας ἀντιδιδόναι, εἰρήνην αὐτοῖς καὶ τὰς τοῦ Θεοῦ διαλλαγὰς εὐαγγελιζομένους. Ταῦτα δ' ἀκολούθως τοῖς τῆς αὐτοῦ βασιλείας στρατιώταις παρῄνει·","english":"But also, making them soldiers of the kingdom of God, he equipped them lightly for the war against the adversaries. For this reason he urged his soldiers to be without possessions, since no one serving as a soldier entangles himself in the affairs of life, so that he may please the one who enlisted him. And into whatever house you enter, stay there. However, the Lord, since he had forbidden the disciples to possess money and gold and silver and a second tunic, and indeed any property at all, next, in accordance with Matthew, necessarily made clear how provisions for food would be supplied to them; therefore he added, saying: The worker is worthy of his food. And he said this permitting them to share only food with those willing to give it to them; and he allowed them to take away only as much as was sufficient for a man who had hired himself out for daily work, to partake of food. In this way, then, he also granted them not to exact wages for their benefactions—for Freely, he says, you received, freely give—but instead of their leisure and labor for the proclamation, and instead of the bodily toils which it was likely they would endure while sent on so great a journey, they ought to partake of necessary food only; and this not to share with just anyone, nor to receive it without examination from those willing to provide it, but to honor with the receiving only those who are worthy; to whom also, receiving the greatest recompense for their food beforehand, they were to give back in return, proclaiming to them peace and reconciliation with God. These things he urged upon the soldiers of his kingdom accordingly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"προμαρτυρούμενος μὴ χρημάτων ἐφίεσθαι, μηδέ τινος τὸ παράπαν κτήματος μικροῦ ἢ μεγάλου, εἰς ἄκρον δ' ἐλαύνειν ἀκτημοσύνης· τῆς τε ἐφημέρου τροφῆς μὴ τοῖς πᾶσιν, ἢ τοῖς ἀξίοις μόνοις κοινωνεῖν· καὶ μηδὲ παρὰ τούτων προῖκα ποιεῖσθαι τὴν μετάληψιν, προδανείσαντας δὲ καὶ προευεργετήσαντας ταῖς παρ' ἑαυτῶν εὐλογίαις. – Περιφράξας τοὺς μαθητὰς ὁ Κύριος ἐνθέοις δυνάμεσι καὶ τοῖς φιλοσόφοις παραινέσεσιν, εὐζώνους αὐτοὺς οἷα Θεοῦ βασιλείας στρατιώτας ἀπεργασάμενος ἐξέπεμψε, διδασκάλους καὶ ἰατροὺς τοῖς Ἰουδαίοις, μυρίων αὐτοῖς ἐσομένους ἀγαθῶν προξένους καὶ κήρυκας. Οἱ δὲ κατὰ ταῦτα ἐποίουν, καὶ πανταχοῦ περιῄεσαν, ὡς μὲν διδάσκαλοι εὐαγγελιζόμενοι, ὡς δὲ ἰατροὶ θεραπεύοντες, καὶ τοὺς λόγους διὰ τῶν ἔργων καὶ τῶν σημείων πιστούμενοι. Ἤκουσε δὲ Ἡρώδης ὁ\n\nτετράρχης τὰ γινόμενα ὑπ' αὐτοῦ πάντα. Ἐπὶ τῆς παρουσίας τοῦ Σωτῆρος, λέλυτο μὲν Ἰουδαίοις ἤδη λοιπὸν τὰ τῆς ἐκ προγόνων βασιλείας· λέλυτο δὲ τὰ τῆς αὐτονομίας καὶ ἐλευθερίας, τά τε τῆς ἐνθέσμου ἱερωσύνης. Καὶ οἱ μὲν κατὰ νόμους ἄρχοντες οὐκέτι ἦσαν αὐτοῖς· Ἡρώδης δὲ καὶ οἱ τούτου παῖδες Ἀγρίππας καὶ Ἀρχέλαος, τὸ γένος ἀλλόφυλοι, παρὰ Ῥωμαίων τὴν κατ' αὐτῶν ἦσαν ἀρχὴν ἐγκεχειρισμένοι· διῄρητό τε εἰς τετραρχίαν ἡ χώρα αὐτῶν· τό τε πᾶν ἔθνος ὑπόφορον καθειστήκει Ῥωμαίοις, τὸν κῆνσον κατὰ κεφαλὴν ἐπιτρόπων κατὰ καιροὺς εἰσπραττομένων σὺν χειρὶ στρατιωτικῇ. Διὸ, τῆς τοῦ Θεοῦ βασιλείας τὸ κήρυγμα πρώτοις αὐτοῖς ἐπαγγέλλειν ὁ Σωτὴρ τοῖς αὐτοῦ μαθηταῖς παρακελευσάμενος, ἀπολωλότα πρόβατα οἴκου Ἰσραὴλ αὐτοὺς ὠνόμασε.","english":"Testifying beforehand that they should not desire money, nor any possession at all, small or great, but should press on to the utmost of dispossession; and that they should not share their daily food with everyone, but only with those who are worthy; and that they should not receive it from these either for free, but after having first lent and first done good by their own blessings. — Having fenced his disciples about with divine powers and philosophical exhortations, the Lord sent them out, having made them lightly equipped as soldiers of the kingdom of God, to be teachers and physicians to the Jews, and to become procurers and heralds of countless good things for them. And they did according to these things, and went about everywhere, as teachers proclaiming the good news, and as physicians healing, and confirming their words through their deeds and signs. But Herod the tetrarch heard all the things being done by him. At the coming of the Savior, the affairs of the kingdom from their ancestors had already been dissolved for the Jews; and the affairs of autonomy and freedom had been dissolved, and those of the lawful priesthood. And those who ruled according to the laws were no longer theirs; but Herod and his children Agrippa and Archelaus, of foreign race, had been entrusted by the Romans with the rule over them; and their country had been divided into a tetrarchy; and the whole nation had been made tributary to the Romans, with the census collected per head by overseers at various times with a military hand. Therefore, when the Savior exhorted his disciples to proclaim the message of the kingdom of God first to them, he called them lost sheep of the house of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Ὃς γὰρ ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους, τοῦτον ὁ Υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται. Διαλαλήσας τὰ εἰρημένα περὶ τοῦ δεῖν καὶ αὐτοὺς μιμητὰς αὐτοῦ γενέσθαι, καὶ μὴ φεύγειν τὸν θάνατον, ἀφειδεῖν δὲ καὶ τῆς ἑαυτῶν ψυχῆς τε καὶ ζωῆς ἕνεκεν τῆς εἰς αὐτὸν ἐλπίδος, ἐπισυνάπτει εὐκαίρως τὰ περὶ τῆς δευτέρας αὐτοῦ θεοφανείας παραδιδοὺς αὐτοῖς μυστήρια. Σφόδρα δὲ ἀκολούθως καὶ ἀναγκαίως ταῦτα ἔλεγε τοῖς μέλλουσιν ὑπὲρ αὐτοῦ διὰ βασάνων χωρεῖν, καὶ μέχρι θανάτου ἀγωνίζεσθαι, τίς ἔσται ὁ καρπὸς τοῦ τοσούτου ἀγῶνος παριστὰς αὐτοῖς. Ἔδει γὰρ τοὺς μέλλοντας ἕπεσθαι αὐτῷ καὶ ὀπίσω αὐτοῦ ἀπιέναι, τόν τε ἴδιον σταυρὸν ἀναλαμβάνειν κατὰ τὴν αὐτοῦ μίμησιν, γνῶναι ἀκριβῶς τί ποτέ ἐστιν οὗτος ὑπὲρ οὗ τὰ τοσαῦτα μέλλουσι πάσχειν. Εὐκαίρως δὲ Υἱὸν ἀνθρώπου ἐν τούτοις τὸν ἐρχόμενον ὠνόμασεν, εἰς ὑπόμνησιν τῆς παρὰ τοῦ Δανιὴλ προφητείας, ἥτις ἔλεγε· Καὶ ἰδοὺ Υἱὸς ἀνθρώπου ἐρχόμενος ἦν ἐπὶ τῶν νεφελῶν· καὶ ἕως τοῦ Παλαιοῦ τῶν ἡμερῶν ἔφθασε. Καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεία. Ἀλλ' ὅτε μὲν ὁ Πέτρος Χριστὸν αὐτὸν εἶναι ὡμολόγησε, καὶ Υἱὸν τοῦ Θεοῦ τοῦ ζῶντος, ἀπὸ τότε ἤρξατο δεικνύναι αὐτοῖς, ὅτι δεῖ αὐτὸν πολλὰ παθεῖν καὶ ἀποκτανθῆναι· ὅτε δὲ αὐτὸς καταφρονητικῶς ἔχειν τοῦ θανάτου παρεκελεύετο, ἐδίδαξε δὲ, ὅτι δεῖ αὐτὸν πολλὰ παθεῖν, τότε κατὰ καιρὸν τοὺς περὶ τῆς δευτέρας αὐτοῦ καὶ ἐνδόξου παρουσίας λόγους παρεδίδου· ὡς ἂν εἰδέναι ἔχοιεν, τίς ποτε ἦν ὁ μέλλων τοσαῦτα πάσχειν ὑπὸ Ἰουδαίων, καὶ τίς ἔσται αὐτοῖς ὁ καρπὸς τοῦ ὑπὲρ αὐτοῦ ἀγῶνος.","english":"For whoever is ashamed of me and of my words, of him will the Son of Man be ashamed. Having spoken at length about the things said concerning the necessity that they themselves also become imitators of him, and not flee death, but even be unsparing of their own soul and life for the sake of the hope in him, he fittingly joins to this the mysteries concerning his second divine manifestation, handing them down to them. And very consistently and necessarily he was saying these things to those who were about to go through tortures for his sake, and to struggle even to death, setting before them what the fruit of so great a struggle will be. For it was necessary that those who were about to follow him and go after him, and to take up their own cross in imitation of him, should know precisely who this one is for whose sake they are about to suffer so much. And fittingly in these words he called the one who is to come the Son of Man, as a reminder of the prophecy from Daniel, which said: And behold, a Son of Man coming was upon the clouds; and he came even to the Ancient of Days. And to him was given the rule and the honor and the kingdom. But when Peter confessed that he was the Christ, and the Son of the living God, from that time he began to show them that it was necessary for him to suffer many things and be killed; but when he himself exhorted them to hold death in contempt, and taught that it was necessary for him to suffer many things, then in due season he handed down the words concerning his second and glorious coming; so that they might be able to know who it was that was about to suffer so much at the hands of the Jews, and what the fruit of the struggle for his sake will be for them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"–Καὶ δὴ ταῦτα τοῖς μαθηταῖς διαλεχθεὶς, καὶ τὸ μέγα καὶ λανθάνον μυστήριον τῆς δευτέρας αὐτοῦ θεοφανείας ἐξειπὼν αὐτοῖς, ἵνα μὴ λόγοις μόνον καὶ ψιλαῖς φράσεσι δοκῇ ἐμπιστεύειν, ἀναγκαίως ἐπὶ τὰ ἔργα ἐχώρει, αὐτοῖς ὀφθαλμοῖς δεικνὺς αὐτοῖς τὴν εἰκόνα τῆς θεϊκῆς αὐ τοῦ βασιλείας. Διόπερ εἰπὼν, ὅτι ἐπαισχυνθήσεται τὸν ἐπαισχυνθέντα αὐτὸν, ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ Πατρὸς, ἑξῆς ἐπισυνάπτει φάσκων· Λέγω δὲ ὑμῖν ἀληθῶς, εἰσί τινες τῶν ὧδε ἑστώτων, κ. τ. λ. Παραλαβὼν τὸν Πέτρον καὶ Ἰωάννην καὶ Ἰάκωβον. Καὶ ἐν μὲν τῇ μεταμορφώσει τρεῖς μόνοι τὴν δυνάμει ὀφθεῖσαν αὐτοῖς βασιλείαν τῶν οὐρανῶν θεάσασθαι ἠξιώθησαν· ἐν δὲ τῇ συντελείᾳ τοῦ αἰῶνος, ἐπειδὰν μετὰ τῆς δόξης τῆς πατρικῆς ὁ Κύριος ἀφίκηται, οὐκέτι Μωϋσῆς μόνον καὶ Ἠλίας δορυφορήσουσιν αὐτὸν, οὐδὲ τρεῖς μόνοι τῶν μαθητῶν αὐτῷ συνέσονται, ἀλλὰ πάντες προφῆται καὶ πατριάρχαι καὶ δίκαιοι· καὶ οὐκ εἰς ὄρος ὑψηλὸν, ἀλλ' εἰς τὸν οὐρανὸν ἀνάξει τοὺς ἀξίους τῆς αὐτοῦ θεότητος. Τότε δὲ λάμψει ἡ θεότης αὐτοῦ οὐχ ὡς ὁ ἥλιος, ἀλλ' ὑπὲρ πᾶν ἐπινοούμενον ἔν τε αἰσθητοῖς καὶ ἐν νοητοῖς γεννητὸν φῶς· ἐπείπερ ἐστὶν αὐτὸς τὸ φῶς τὸ φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον· ὅτε καὶ δείξει αὐτοῦ τὸ πρόσωπον· οὐ γὰρ ὡς πάλαι τῷ Μωϋσεῖ ποτε ἔλεγεν, ὅτι Τὰ ὀπίσω μου ὄψει, τὸ δὲ πρόσωπόν μου οὐκ ὀφθήσεταί σοι, οὕτω καὶ τότε ποιήσει· ἀλλ' οὕτως ἑαυτὸν παρέξει τοῖς ἁγίοις, ὡς δύνασθαι πάντας λέγειν· Ἡμεῖς δὲ, ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν. Καὶ τότε","english":"And indeed, having discoursed on these things to the disciples, and having declared to them the great and hidden mystery of his second divine manifestation, lest he seem to entrust it to words only and bare phrases, he necessarily proceeded to deeds, showing them with their own eyes the image of his divine kingdom. Therefore, having said that he will be ashamed of the one who is ashamed of him, when he comes in the glory of the Father, he next adds, saying: But I say to you truly, there are some standing here, etc. Taking Peter and John and James. And in the transfiguration, only three were deemed worthy to behold the kingdom of heaven that appeared to them in power; but at the consummation of the age, when the Lord arrives with the Father's glory, no longer will Moses alone and Elijah escort him, nor will only three of the disciples be with him, but all prophets and patriarchs and righteous men; and not to a high mountain, but to heaven he will lead up those worthy of his divinity. Then his divinity will shine, not as the sun, but as a light beyond all conception, both in things perceptible and in things intelligible, since he himself is the light that enlightens every man coming into the world; when he will also show his face; for not as once he said to Moses, You shall see my back, but my face shall not be seen by you, so will he do then either; but he will present himself to the saints in such a way that all can say: But we, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory. And then","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"οὐ νεφέλη βοήσει, οὐδὲ διὰ νεφέλης ὁ Πατὴρ μαρτυρήσει τῷ Υἱῷ, ἀλλ' αὐτὸς δι' ἑαυτοῦ δίχα παντὸς ἐπισκιάσματος, καὶ δίχα παντὸς ἑρμηνέως, αὐτῷ τῷ ἔργῳ τὸν μονογενῆ αὑτοῦ Υἱὸν ἐπὶ πάντων τῶν ἁγίων αὑτοῦ δοξάσει, σύνθρονον αὐτὸν ἑαυτῷ καὶ συμβασιλέα ἀποδείξας, καὶ ὑπεράνω πάσης ἀρχῆς καταστήσας αὐτόν· οὔτε οὐκέτι ὥσπερ τότε οἱ τρεῖς μαθηταὶ μόνοι ἐπὶ τοῦ ὄρους ἀκούσαντες τῆς φωνῆς ἐπὶ πρόσωπον ἔπεσον, καὶ ἐφοβήθησαν, ἀλλὰ καὶ πᾶν γόνυ κάμψει ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων. Φωνὴ ἐγένετο ἐκ τῆς νεφέλης λέγουσα, κ. τ. λ. Φωνὴ πατρικὴ διὰ νεφέλης, οὕτως γὰρ φαίνεται ὁ Θεὸς, ἐμαρτύρει Χριστῷ τὴν υἱότητα· ἔδει γὰρ μὴ παρὰ Πέτρου μόνου γνωσθῆναι, ὅτι αὐτὸς εἴη ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος· μηδ' αὐτὸν μόνον τῷ Πέτρῳ μεμαρτυρηκέναι ὡς παρὰ τοῦ Πατρὸς τοῦ ἐν τοῖς οὐρανοῖς τὴν περὶ αὐτοῦ γνῶσιν εἰληφὼς εἴη· ἀλλὰ καὶ αὐτὴν τὴν πατρικὴν φωνὴν ἐπισφραγίσασθαι τὴν ἀλήθειαν τοῦ λόγου, μαρτυροῦσαν αὐτὸν εἶναι Υἱὸν τοῦ Θεοῦ, δεῖν τε ἀκούειν αὐτοῦ παρακελευομένην. Ἐὰν μὲν ᾖ ἐκεῖ ὁ υἱὸς εἰρήνης, ἐπαναπαύσεται ἐπ' αὐτὸν ἡ εἰρήνη ὑμῶν. Ὁρᾷς ὅπως προεξετάζειν καὶ μὴ πᾶσιν ἀνέδην ἑαυτοὺς ἐκδιδόναι παρῄνει, ἀλλὰ καὶ πρώτους τῆς ἐξ αὐτῶν εὐεργεσίας ἀπάρχεσθαι, καὶ πρώτους διδόναι τῶν αὐτοῖς ὑπαρχόντων; Εἰρήνη δὲ ἦν αὕτη, πρέπουσα Θεοῦ στρατιώταις φωνὴ, νικητήρια κατ' ἐχθρῶν ἀραμένοις. Δίωξιν γοῦν ἐχθρῶν, καὶ καθαίρεσιν πολεμίων, Θεοῦ τε φιλικὰς διαλλαγὰς τὸ τῆς εἰρή νης ὄνομα τοῖς ἀξίοις προὐξένει.","english":"No cloud will cry out, nor will the Father bear witness to the Son through a cloud, but he himself, by himself, without any overshadowing and without any interpreter, will glorify his only-begotten Son before all his saints by the deed itself, having shown him to be seated with him and co-king with him, and having set him above every principality. Nor will it any longer be as it was then, when the three disciples alone on the mountain, having heard the voice, fell on their faces and were afraid, but every knee will bow, of things in heaven and on earth and under the earth. A voice came from the cloud, saying, etc. A paternal voice through a cloud—for thus God appears—was bearing witness to Christ of his sonship. For it was necessary that it not be known by Peter alone that he was the Christ, the Son of the living God, nor that he alone had borne witness to Peter, as though he had received the knowledge concerning him from the Father in the heavens; but that the paternal voice itself also seal the truth of the word, bearing witness that he is the Son of God, and commanding that it is necessary to hear him. If the son of peace is there, your peace will rest upon him. You see how he urged them to examine beforehand and not to give themselves over to all indiscriminately, but also to begin with the firstfruits of the benefaction from them, and to give first of what they had. And this was peace, a voice befitting soldiers of God, who have won the victories against enemies. At any rate, the name of peace procured for the worthy the pursuit of enemies, the destruction of foes, and the reconciliations dear to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Ταύτην τοιγαροῦν προδανείσαντας τὴν εἰρήνην ταῖς τῶν ὑποδεξαμένων αὐτοὺς ψυχαῖς, τῆς παρ' αὐτῶν τροφῆς μεταλαμβάνειν· διὸ ἀναγκαίως προδιεστέλλετο μὴ εἰς πάντα παραβάλλειν οἶκον, μηδὲ πάντα ἄνδρα τῆς ὑποδοχῆς αὐτῶν ἄξιον εἶναι κρίνειν· προερωτᾷν δὲ εἴ τις εἴη τῶν κατὰ τὴν πόλιν ἢ τὴν χώραν ἀγαθαῖς πράξεσι καὶ βίῳ σεμνῷ μεμαρτυρημένος, ὡς τοὺς βασιλικοὺς στρατιώτας δύνασθαι ξενίοις ἀρετῆς ὑποδέξασθαι. Ἐπειδὰν δέ τις εὑρεθείη τοιοῦτος, εἰσιόντας ὑπὸ τὴν τούτου στέγην, προαποτίθεσθαι τὰ οἰκεῖα τῆς στρατείας ὅπλα· ταῦτα δ' ἦν τὰ τῆς εἰρήνης σύμβολα· διὸ καὶ αὐτὸν τὸν ὑποδοχέα, καὶ πάντα τὸν οἶκον αὐτοῦ εἰρηνικῶν ἀσπασμῶν καταξιοῦν· εἶτ' αὐτοῦ μένειν, καὶ μὴ μεθίστασθαι, μηδ' οἴκους ἐξ οἴκων ἀμείβειν. Τοῦτο γὰρ εἶναι σημεῖον ἀπηκριβωμένης ἐξετάσεως· τὸ γὰρ εὐχερὲς καὶ ἄκριτον, οὐ στεῤῥὸν οὐδὲ βεβαίου τρόπου. Διὸ παρῄνει μὴ πρῶτον καταμένειν, ἔπειτα ἐρωτᾷν καὶ πυνθάνεσθαι, εἶτ' ἐνυβρίσαντας τῷ ξένῳ μεταβαίνειν ἐφ' ἕτερον. Κἂν οὗτος ἀνάξιος τῆς ὑποδοχῆς εὑρεθῇ, πάλιν ἐνθένδε μετανίστασθαι, ἔχθραν ἑκούσιον ἐπισπωμένους, μετὰ καὶ τοῦ τὴν αὐτῶν εἰρήνην εἰς ἀναξίους ῥίπτειν. Ἀλλ' ἀκριβῶς πρότερον τὸν ἄξιον πολυπραγμονεῖν· ἔπειθ' οὕτω παρελθόντας, τῶν τῆς εἰρήνης ἀγαθῶν μεταδιδόναι, καὶ παρέχειν ἀφθόνως τῷ μεμαρτυρημένῳ οὐ μόνον, ἀλλὰ καὶ παντὶ τῷ οἴκῳ δι' αὐτόν.","english":"Having first lent this peace, then, to the souls of those who received them, they were to partake of the food provided by them. Therefore he necessarily instructed them beforehand not to turn aside to every house, nor to judge every man worthy of receiving them; but to inquire first whether there was anyone in the city or the country who was attested by good deeds and a venerable life, so that, like royal soldiers, they might be received with the hospitality of virtue. And whenever such a one should be found, entering under his roof, they were first to set aside their own weapons of warfare—and these were the symbols of peace. Therefore they were to deem worthy of peaceful greetings both the host himself and his whole household; then to remain there and not to move about, nor to exchange house for house. For this is the sign of an exact scrutiny; for readiness and lack of discernment are not the mark of a steadfast or firm character. Therefore he advised them not to stay first, then ask and inquire, and then, having insulted the host, to pass over to another. And even if this one should be found unworthy of receiving them, to remove again from there, drawing upon themselves a voluntary enmity, along with casting their own peace upon the unworthy. But first to investigate accurately who is worthy; then, having so entered, to impart the good things of peace, and to provide them abundantly to the one attested, not only to him, but also to his whole household for his sake.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Εἰ δ', εὑρεθέντος ἀξίου τινὸς καὶ ὑποδεξαμένου τὸν τῆς βασιλείας στρατιώτην, συμβαίη ποτὲ οἷα πολλάκις ἐν ἀνδρὸς οἴκῳ θεοσεβοῦς εἴωθε γίνεσθαι, γονέας ἢ ἀδελφοὺς ἢ ἑτέρους τῷ γένει προσήκοντας ἐναντιοῦσθαι καὶ πολεμεῖν, οὐ μόνον τὸν ἐπεξωσμένον, ἀλλὰ καὶ τὸ τῇ ὑποδοχῇ τετιμηκότα, ἀναγκαίως καὶ τούτων ὁ Σωτὴρ οὐ παρῆλθε τὴν μνήμην, ἀλλ' ἐπιλέγει τοῖς προτεταγμένοις· κἂν μὲν ᾖ ἡ οἰκία ἀξία, ἐλθέτω ἡ εἰρήνη ὑμῶν ἐπ' αὐτήν· ἐὰν δὲ μὴ ᾖ ἀξία, ἡ εἰρήνη ὑμῶν ἐφ' ὑμᾶς ἐπιστρεψάτω. Ὑμεῖς μὲν γὰρ, φησὶ, τοῦ μεμαρτυρημένου χάριν, τοῦ καὶ τῆς ἐπιβάσεως τῆς ὑμετέρας ἀξίου, μὴ μόνον αὐτὸν ταῖς τῆς εἰρήνης εὐλογίαις, ἀλλὰ καὶ πάντα τὸν οἶκον, δηλαδὴ τοὺς αὐτοῦ οἰκείους καὶ συγγενεῖς, εἰρήνης ἀσπασμοῖς εὐαγγελίζεσθε, καὶ τὰ παρ' ὑμῶν ἀφθόνως καὶ πλουσίως ἁπλούσθω εἰς γονέας καὶ ἀδελφοὺς καὶ συγγενεῖς πάντα τε τὸν οἶκον τοῦ ὑποδεδεγμένου. Εἰ μὲν οὖν εὑρεθεῖεν καὶ οὗτοι τῆς ὑμετέρας εὐλογίας ἄξιοι, ἐλθέτω ἡ εἰρήνη ὑμῶν ἐπὶ πάντας ὡς ἐπὶ υἱοὺς εἰρήνης· εἰ δ' ἐχθροὶ καὶ πολέμιοι τῆς ὑμετέρας ὀφθεῖεν εἰρήνης, καὶ οὐδαμῶς αὐτῆς ἄξιοι, ἄραντες, φησὶ, τὰ","english":"But if, when someone worthy has been found and has received the soldier of the kingdom, it should happen—as it often customarily happens in the house of a God-fearing man—that parents or brothers or others related by kinship oppose and make war, the Savior necessarily did not pass over the mention of these things either, but adds to those who were appointed: if the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. For you, he says, for the sake of the one who has been testified to, who is also worthy of your visit, proclaim peace not only to him with the blessings of peace, but also to his whole house—that is, to his household and relatives—with greetings of peace, and let what is yours be spread generously and richly to parents and brothers and relatives and the whole house of the one who has received you. If, then, these too should be found worthy of your blessing, let your peace come upon all as upon sons of peace; but if they should appear as enemies and adversaries of your peace, and in no way worthy of it, then, taking up, he says, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"ὑμέτερα ἀγαθὰ, τῶν ἀναξίων ὑποχωρεῖτε, καὶ ἡ εἰρήνη ὑμῶν ἐφ' ὑμᾶς ἐπιστρεψάτω, τῆς ἐξ ὑμῶν εὐλογίας ἐφ' ὑμᾶς πάλιν μεταβαινούσης, ὅτι δὴ τὰ παρ' ὑμῶν πεπληρώκατε. Καὶ εἰς ἣν δ' ἂν πόλιν εἰσέρχησθε καὶ δέχωνται ὑμᾶς, κ. τ. λ. Ἐν τούτοις γε πάλιν κηρύττειν τοῦ Θεοῦ τὴν βασιλείαν, καὶ ἠγγικέναι λέγειν αὐτὴν παρεκελεύετο· οὐκ ἀργὸν οὐδ' ἀναπόδεικτον ποιουμένους τὸν λόγον, τὰ γνωρίσματα δὲ παρέχοντας τοῦ κηρύγματος, διὰ τοῦ θεραπεύειν τοὺς παρ' αὐτοῖς ἀσθενεῖς, καὶ οὐδὲν πλέον τῆς ἐφημέρου τροφῆς ἀποφέρεσθαι· ὃ δὴ παρίστη λέγων· Ἐσθίετε τὰ παρατιθέμενα ὑμῖν, καὶ θεραπεύετε τοὺς ἐν αὐτοῖς ἀσθενεῖς. Ἐπειδὴ δ' ἀντέπιπτεν, εἰ οὖν μὴ εὑρεθείη τις ἄξιος τῆς δηλωθείσης ὑποδοχῆς, τί χρὴ πράττειν αὐτούς; ἀκολούθως καὶ περὶ τούτων ἐπάκουσον οἷα διδάσκει λέγων ἑξῆς· Εἰς ἣν δ' ἂν πόλιν εἰσέρχησθε, καὶ μὴ δέχωνται ὑμᾶς, κ. τ. λ. Ὅταν ὁ ἰσχυρὸς καθωπλισμένος φυλάσσῃ τὴν ἑαυτοῦ αὐλὴν, κ. τ. λ. Ἰσχυρὸν μὲν τὸν κατισχύσαντα τοῦ γένους τῶν ἀνθρώπων διάβολον λέγει· αὐλὴν δὲ αὐτοῦ τὸν περίγειον τῶν θνητῶν τόπον· ὑπάρχοντα δὲ πάντ' ἐκεῖνα ἃ δὴ ἐπιδείξας τῷ Σωτῆρί ποτε ἔλεγεν· Ταῦτά σοι πάντα δώσω, ἐὰν πεσὼν προσκυνήσῃς μοι, ὅτε ἐν τῷ ὑψηλῷ ὄρει ἔδειξεν αὐτῷ τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτοῦ. Ἀλλὰ πάλαι μὲν ταῦτα αὐτοῦ τὰ ὑπάρχοντα ἐν εἰρήνῃ ἦν, μηδενὸς αὐτοῦ ἀφαιρουμένου· ὅτε γε μὴν ὁ ἰσχυρότερος αὐτοῦ ἐπελθὼν καταπαλαίσας τε αὐτὸν δεσμοῖς περιέβαλε, τότε καὶ τὴν πανοπλίαν αὐτοῦ ἀφείλετο, ἐφ' ᾗ ἐπεποίθει, καὶ τὰ σκῦλα αὐτοῦ ἁρπάσας διέδωκε.","english":"your good things, withdraw from the unworthy, and let your peace return upon you, the blessing from you passing back again upon you, since you have fulfilled what was due from you. And into whatever city you enter and they receive you, etc. In these words again he was urging them to proclaim the kingdom of God and to say that it has drawn near, not making the word idle or unproven, but providing the tokens of the proclamation, by healing the sick among them, and carrying off nothing more than daily food; which indeed he set forth saying: Eat what is set before you, and heal the sick in it. But since it was objected, if then no one should be found worthy of the reception indicated, what must they do? hear accordingly what he teaches also about these things, saying next: Into whatever city you enter, and they do not receive you, etc. When the strong man armed guards his own court, etc. He calls the devil, who prevailed over the race of mankind, the strong man; and his court, the earthly place of mortals; and his possessions, all those things which he once, having shown them to the Savior, said: All these things I will give you, if you fall down and worship me, when on the high mountain he showed him the kingdoms of the world and their glory. But formerly these possessions of his were in peace, with no one taking them from him; but when the stronger than he came upon him and wrestled him down and bound him in chains, then he also took away his armor, in which he had trusted, and seizing his spoils distributed them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Πανοπλίαν δὲ αὐτοῦ τὴν τῶν δαιμόνων πολύθεον πλάνην ᾐνίξατο. Ὅπλα γὰρ διαβόλου οἱ πανταχοῦ γῆς ἱδρυμένοι δαίμονες συνεργοῦντες αὐτοῦ τῇ κατὰ τῶν ἀνθρώπων τυραννίδι· σκῦλα δὲ ἦσαν αὐτοῦ αἱ τῶν ἀνθρώπων ψυχαὶ ὑπὸ τῆς διαβολικῆς πανοπλίας αἰχμάλωτοι ἀπηγμέναι. Ἀλλὰ τὸν μὲν δεινὸν ἐκεῖνον τύραννον ὁ Χριστὸς δεσμοῖς περιβαλὼν, πᾶσαν αὐτοῦ διεσκέδασε τὴν πανοπλίαν, τοὺς δαίμονας δηλαδὴ καὶ τὰ πνεύματα τὰ ἀκάθαρτα, τὰς δυνάμεις τε τὰς ἀντικειμένας· τὰ δὲ σκῦλα αὐτοῦ, τὰ πάλαι δεδουλωμένα τῇ τυραννίδι αὐτοῦ, ἔθνη φημὶ πάντα μεταστησάμενα τῆς παλαιᾶς δουλείας, διαδέδωκεν οἰκείοις ἡγεμόσι καὶ ἄρχουσι τοῖς ὑπ' αὐτὸν στρατιώταις τῆς τῶν οὐρανῶν βασιλείας, ἀποστόλοις δηλαδὴ καὶ τοῖς τούτων διαδόχοις. Περὶ ὧν σκύλων θαυμαστῶς προανεφωνεῖτο ἐν προφητείᾳ φασκούσῃ· Ὁ βασιλεὺς τῶν δυνάμεων τοῦ Ἀγαπητοῦ, τῇ ὡραιότητι τοῦ οἴκου διελέσθαι σκῦλα. Τεκμήρια δὲ ταῦτα ἐναργῆ τῆς τοῦ Θεοῦ βασιλείας καθαιρούσης καὶ ταπεινούσης πᾶσαν ἀρχὴν καὶ ἐξουσίαν καὶ δύναμιν, καὶ πᾶσαν τὴν πολύθεον καὶ δαιμονικὴν τυραννίδα, τῶν δ' ἐπὶ γῆς ἀνθρώπων ἐπικρατεῖν ἀρχομένης. Διό φησι Σωτήρ· Εἰ δ' ἐγὼ ἐν Πνεύματι Θεοῦ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ' ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ. Ὅταν δὲ προσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς, κ. τ. λ. Οὕτω δῆτα φρονήματος αὐτοὺς ἐπλήρου καὶ θάρσους διὰ τοῦ μεθέξειν αὐτοὺς θείου Πνεύματος ἐπαγγέλλεσθαι· δι' αὐτοῦ γὰρ καὶ δυναμοῦσθαι εἰκὸς ἦν αὐτούς. Καὶ πῶς γὰρ οὐκ ἔμελλον παραστήματος καὶ θάρσους καὶ προθυμίας ἐμπίμπλασθαι ἀγαθῆς;","english":"He hinted at his panoply as the polytheistic error of the demons. For the demons established everywhere on earth are the weapons of the devil, cooperating with his tyranny against human beings; and his spoils were the souls of human beings, led away captive by the devilish panoply. But that terrible tyrant Christ bound with chains and scattered his entire panoply—namely the demons and the unclean spirits and the opposing powers—and his spoils, those long enslaved to his tyranny, I mean all the nations, having removed them from the old slavery, he distributed to his own leaders and rulers, to the soldiers of the kingdom of heaven under him—namely the apostles and their successors. Concerning these spoils it was wonderfully proclaimed beforehand in prophecy, saying: The king of the powers of the Beloved, by the beauty of the house to divide spoils. And these are clear proofs of the kingdom of God overthrowing and humbling every rule and authority and power, and all the polytheistic and demonic tyranny, while it begins to prevail over human beings on earth. Therefore the Savior says: But if I cast out the demons by the Spirit of God, then the kingdom of God has come upon you. And when they bring you before the synagogues, etc. Thus indeed he was filling them with confidence and courage by promising that they would partake of the divine Spirit; for through it they were likely to be strengthened. And how could they not be filled with boldness and courage and good zeal?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"πῶς δὲ μὴ θαρσαλέως χωρεῖν ἐφ' ἡγεμονικὰ καὶ βασιλικὰ δικαστήρια, οἱ προμεμαθηκότες, ὅτι μὴ αὐτοὶ εἶεν οἱ μέλλοντες πεφροντισμένως τοῖς ἄρχουσιν ἀπολογεῖσθαι, ἄλλη δέ τις ἐν αὐτοῖς ἔνθεος δύναμις, δι' ἧς καὶ ἡγεμόσιν ἔμελλον ἀκαταπλήκτως ὁμιλεῖν καὶ αὐτοῖς βασιλεῦσι; Καὶ ταῦτα δὲ λέγοντι τῷ διδασκάλῳ ἀκόλουθον ἦν τοὺς μαθητὰς ἀδιστάκτως πιστεύειν, κατὰ μηδένα τε τρόπον ἀμφιβόλως ἔχειν, προειληφότας τῶν λόγων τὴν πεῖραν διὰ τῶν ἔμπροσθεν ἐπηγγελμένων, ὧν τὴν πίστιν αὐτοῖς ἔργοις παρειλήφεισαν. Οἱ γοῦν ἀσθενοῦντας λόγου δυνάμει θείου ῥωννύντες, νόσον τε τὴν ἀνίατον ἐν ἀνθρώποις λέπραν καὶ τὰ λοιπὰ πάθη τῶν σωμάτων ἀποκαθαίρειν οἷοί τε, δαίμονάς τε λυμαντικοὺς ἀνθρώπων ἐλαύνειν οὐ διά τινος περιέργου μαγγανείας, διὰ δὲ μόνης τῆς ὑπ' αὐτοῦ\n\nχορηγηθείσης αὐτοῖς ἐνθέου χάριτος, πῶς οὐκ ἔμελλον καὶ τοῖς δευτέροις τοῖς περὶ τοῦ μηδὲν μεριμνᾷν μέλλοντας δικαστηρίοις παρεστάναι, ἡγεμόσι τε καὶ βασιλεῦσιν ὁμιλεῖν πιστεύειν; Πῶς δ' οὐκ ἔμελλον ἐπιθαρσεῖν τῇ ἐπαγγελίᾳ τοῦ δοθησομένου αὐτοῖς Πνεύματος Μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε, κ. τ. λ. Καὶ ταῦτα τοῦ Κυρίου ἡμᾶς ἐπιθαρσύνοντος, μὴ χρῆναι περὶ τροφῆς μηδ' ἕνεκεν τῶν τοῦ σώματος χρειῶν μεριμνᾷν, καὶ οὐκ ἀλογίστως προτρέποντος, σὺν παραστάσει δὲ λογικῇ παραμυθουμένου τὴν διδασκαλίαν· παρῄνει γὰρ λέγων· Μὴ μεριμνήσητε τί φάγητε ἢ τί ἐνδύσεσθε. Οὐχὶ ἡ ψυχὴ πλείων ἐστὶ τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος; Καὶ πρῶτος μὲν οὗτος συλλογισμὸς, συνάγων, ὅτι μὴ δέοι τινὰ περὶ ἑαυτοῦ μεριμνᾷν.","english":"How could they not boldly go before governors and royal courts, having learned beforehand that it would not be they themselves who would make their defense before the rulers with careful preparation, but some divine power within them, through which they would also speak to governors and even to kings without terror? And when the teacher said these things, it was fitting for the disciples to believe without hesitation and in no way to be in doubt, since they had already received the proof of his words through the things promised beforehand, the trustworthiness of which they had received by his actual deeds. At any rate, those who strengthened the sick by the power of the divine word, and were able to cleanse the incurable disease among humans—leprosy—and the other afflictions of the body, and to drive out demons that ravaged human beings, not through some meddlesome sorcery but through the divine grace alone that was supplied to them by him—how could they not also believe that they would stand before the second courts, the ones concerning not being anxious about anything, and speak to governors and kings? How could they not take courage at the promise of the Spirit that would be given to them: \"Do not be anxious for your life, what you will eat,\" and so on? And the Lord encourages us in these things, that we ought not to be anxious about food nor for the sake of the body's needs, and he does not urge us irrationally but comforts his teaching with rational assurance; for he advised, saying: \"Do not be anxious about what you will eat or what you will wear. Is not the life more than food, and the body than clothing?\" And this is the first syllogism, concluding that one ought not to be anxious about oneself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Εἰ γὰρ τροφῆς, τῆς ἀπὸ γῆς φυομένης, μείζων καὶ κρείττων, καὶ τιμιωτέρα τυγχάνει ἡ ἀνθρώπου ψυχὴ, λογικὴ οὖσα καὶ νοερὰ οὐσία, ταύτην δὲ μὴ οὖσαν εἰς τὸ εἶναι παρήγαγεν ὁ Θεὸς, καὶ ταύτης ἡμῖν μηδὲν μεριμνήσασι μετέδωκε, ἐμψύχους ἡμᾶς καὶ λογικοὺς ἀπεργασάμενος, τί χρὴ φροντίζειν περὶ τοῦ χείρονος, ὅπερ ἐστὶν ἡ τροφή; Ὁ γὰρ τὸ κρεῖττον δεδωκὼς οὐκ ἀδυνατήσει καὶ τὸ χρειῶδες αὐτοῦ παρασχεῖν. Καὶ ἐπὶ τῆς τοῦ σώματος περιβολῆς ὁ αὐτὸς λόγος. Εἰ γὰρ ἀνωμολόγηται τὸ τοῦ ζώου σῶμα ἀπαραθέτῳ συγκρίσει κρεῖττον εἶναι τοῦ ἔξωθεν αὐτῷ περικειμένου ἐνδύματος, τὸ δ' ὅλον σῶμα ζωῆς μετέχον καὶ ψυχῆς ὁ Δημιουργὸς αὐτὸς συνεστήσατο· τί χρὴ ἀγωνιᾷν μὴ ἄρα ἀδυνατήσῃ τὸ χεῖρον παρασχεῖν, τοῦτο δ' ἦν τὸ ἔνδυμα, ὁ τὸ κρεῖττον ὑποστησάμενος; Οὗτος μὲν οὖν πρῶτος ἀποδεικτικὸς συλλογισμός. Καὶ δευτέρῳ κέχρηται παραδείγματι λέγων· Ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ, ὅτι οὐ σπείρουσι, καὶ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά. Οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; Εἰ γὰρ τούτοις, ὧν μὴ πατὴρ τυγχάνει, ταῦτα δ' ἦν τὰ πετεινὰ, τῆς αὐτάρκους τροφῆς προὐνόησεν ὁ τῶν ἁπάντων κηδεμὼν καὶ προνοητὴς Θεὸς, ὑμῶν τῶν κατ' εἰκόνα τὴν αὐτοῦ πεποιημένων, διὰ τὴν ἐν ὑμῖν νοερὰν καὶ λογικὴν οὐσίαν πατὴρ τυγχάνων, πῶς οὐ πᾶσαν ποιήσεται τῆς ζωῆς φροντίδα; καὶ θρέψει γε ὑμᾶς ἀμερίμνως, οἷα πατὴρ υἱοῖς ἐξ ἑτοίμου παρέχων τὰ πρὸς τὴν χρείαν μᾶλλον ἢ τοῖς πετεινοῖς τοῦ οὐρανοῦ, οἷς ἀκοπιάτως ἄσπαρτα καὶ ἀνήροτα τὰ πρὸς τροφὴν πορίζεται, τοῦ ὑμετέρου Πατρὸς ὁμοῦ καὶ ζωὴν αὐτοῖς καὶ τροφὴν δωρουμένου.","english":"For if the soul of man, being a rational and intelligent substance, is greater and better and more precious than the food that grows from the earth, and God brought this soul into being when it was not, and imparted it to us who had taken no thought for it, making us living and rational beings, why should we be anxious about the lesser thing, which is food? For he who has given the greater will not be unable also to provide what is needful for it. And the same reasoning applies to the clothing of the body. For if it is acknowledged by unquestionable comparison that the body of a living creature is better than the garment put around it from outside, and the Creator himself formed the whole body as partaking of life and soul, why should we struggle anxiously lest he be unable to provide the lesser thing, namely the garment, who has established the greater? This, then, is the first demonstrative syllogism. And he uses a second example, saying: Look at the birds of the heaven, that they do not sow, and your heavenly Father feeds them. Are you not much more valuable than they? For if for these—whose father he is not, and these were the birds—God, the guardian and provider of all things, has taken forethought for sufficient food, how will he not make every provision for your life, who are made according to his image, being a father to you because of the intelligent and rational substance within you? And he will feed you without anxiety, as a father readily providing for his sons what is needful, more than for the birds of heaven, for which he supplies food without toil, unsown and unplowed, your Father at once granting them both life and food.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Σφόδρα δ' ἀκριβῶς ἐπὶ προτροπῇ τῶν αὐτοῦ μαθητῶν οὐχ ἁπλῷ παραδείγματι τῷ τῶν ἀλόγων ἐχρήσατο ζώων· οὐκ οὖν ἑρπετῶν οὐδὲ κτηνῶν οὐδὲ μὴν ἰχθύων ἐμνημόνευσεν, ἀλλ' οὐδ' ὀρνέων ἁπλῶς εἶπεν, ἐπειδὴ καὶ τούτων τὰ μὲν σαρκοφαγεῖ, τὰ δὲ γῆν σιτεῖται, τὰ δ' ἀλληλοφαγεῖ. Διὸ τῶν νεκροβόρων καὶ σαρκοβόρων ἀφορίσας τὰ σπερμοφάγα τῶν πετεινῶν, καὶ ταῦτα δηλώσας διὰ τοῦ φάναι· Οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά· τούτων τε αὐτῶν ἐμφήνας τὰ ὑψηλοπετῆ διὰ τοῦ προσειπεῖν αὐτὰ οὐρανοῦ πετεινὰ, τοὺς αὐτοῦ μαθητὰς ἐπὶ τὴν ὁμοίωσιν τῆς τούτων τροφῆς παρώρμα· ὁμοῦ καὶ ἐπὶ τὴν ἀπόδειξιν τῆς πάντων ἐφόρου προνοίας παραπέμπων αὐτοὺς, ὡς ἂν τεκμαίρεσθαι δυναμένους ἐκ τοῦ παραδείγματος, ὅτι πολὺ μᾶλλον αὐτῶν ἢ τῶν πετεινῶν τοῦ οὐρανοῦ τῆς τροφῆς φροντιεῖ ὁ οὐράνιος αὐτῶν Πατήρ. Πατέρα δὲ καλῶν οὐράνιον, δόγμα μέγιστον ἐξεπαίδευεν. Ὄντος γὰρ Πατρὸς σωμάτων τοῦ τὴν σάρκα σπείραντος ἑκάστῳ, ὄντος δὲ καὶ Πατρὸς οὐρανίου τοῦ τὴν λογικὴν καὶ νοερὰν δύναμιν ἐν ἡμῖν ὑποστησαμένου, τί χρὴ μεριμνᾷν; Οὐχὶ ἀκριβῶς πεπεῖσθαι, ὅτι πολὺ πρότερον ἡμῶν ὁ κατὰ φύσιν καὶ κρείττων πατὴρ προνοήσεται ἢ τῶν πετεινῶν τοῦ οὐρανοῦ, ἃ διὰ τὴν αὐτοῦ πρόνοιαν μέχρι καὶ αὐτῶν ἐκτεινομένην, τοσαύτης ἐξ ἑτοίμου τροφῆς εὐπορεῖ, ὡς εὐτραφῆ καὶ ἰσχυρὰ καὶ ἐῤῥωμένα τυγχάνειν; Κατὰ δὲ τὸν Λουκᾶν λέγων ὁ Κύριος· Κατανοήσατε τοὺς κόρακας, πλεῖόν τι ἐμφαίνει. Τοῖς μὲν γὰρ σπερμολόγοις τῶν πτηνῶν ἑτοιμοτέρα ἐστὶ τροφὴ, τοῖς δὲ σαρκοβόροις, ὥσπερ οἱ κόρακες, δυσχερεστέρα·","english":"Very precisely, at the urging of his own disciples, he did not use the simple example of irrational animals; he did not mention reptiles or beasts of burden, nor indeed fish, nor did he simply speak of birds, since of these some eat flesh, some feed on the earth, and some devour one another. Therefore, separating the seed-eating birds from the corpse-eating and flesh-eating ones, and indicating these by saying, \"They do not sow nor reap nor gather into storehouses, and your heavenly Father feeds them,\" and having shown among these same birds the high-flying ones by calling them \"birds of heaven,\" he urged his disciples to the imitation of their feeding; at the same time he directed them to the demonstration of the providence that watches over all things, so that they might be able to infer from the example that their heavenly Father will care for their food much more than for that of the birds of heaven. And by calling him \"heavenly Father,\" he taught a very great doctrine. For since there is a Father of bodies—the one who sowed flesh for each one—and since there is also a heavenly Father—the one who established in us the rational and intelligent power—why should one be anxious? Is it not to be firmly persuaded that the natural and superior Father will provide for us much sooner than for the birds of heaven, which through his providence extending even to them, have an abundance of such food ready at hand, so that they are well-fed and strong and vigorous? But when the Lord says according to Luke, \"Consider the ravens,\" he indicates something more. For to the seed-gathering birds food is more readily available, but to the flesh-eating ones, like the ravens, it is more difficult.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"ἀλλ' ὅμως οὐδὲ\n\nτὰ τοιαῦτα τροφῆς ἀπορεῖ διὰ τὴν πανταχοῦ ἐκτεταμένην Πρόνοιαν. Καὶ τρίτῳ συλλογισμῷ εἰς τὸ αὐτὸ ἐχρῆτο λέγων· Τίς δ' ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα; Εἰ οὖν οὔτ' ἐλάχιστον δύνασθε, περὶ τῶν λοιπῶν τί μεριμνᾶτε; Ἀλλ' εἰ μηδεὶς οἰκείᾳ φροντίδι πώποτε προσθήκην ἑαυτῷ τοῦ σώματος ἐπενόησεν, ἀλλ' οὐδὲ τῇ προθεσμίᾳ τοῦ τῆς ζωῆς χρόνου, μεριμνήσας τις οἷός τ' ἂν εἴη πρὸς τῇ τελευτῇ τοῦ βίου γενόμενος, ἡμέρας μιᾶς διάστημα ἢ καιρὸν βραχύτατον ὥρας ἑαυτῷ περινοῆσαι· τί χρὴ περιττῶς μεριμνᾷν, δέον ἐπιτρέψαντας τῷ Θεῷ τὴν αὐτοῦ βουλὴν περιμένειν; Βουληθέντος γὰρ αὐτοῦ αὔξειν ἡμᾶς, αὔξομεν, μηδὲν μεριμνήσαντες· καὶ βουληθέντος ἡμᾶς ζῇν καὶ μακροβίους εἶναι, ζησόμεθα καὶ πολυετεῖς γενησόμεθα, μηδὲν μεριμνήσαντες· μὴ βουλομένου δὲ αὐτοῦ παραμένειν τινὰ τῶν βίων, ματαία πᾶσα φροντὶς ἀνθρώπου. Καὶ ταῦτα μὲν περὶ τροφῆς διετάττετο· ὡσαύτως δὲ καὶ περὶ ἐνδύματος παρῄνει λέγων· Κατανοήσατε τὰ κρίνα πῶς αὐξάνει, κ. τ. λ. Πάλιν κἀνταῦθα μετὰ συλλογισμοῦ συνάγει, πείθων προσδοκᾷν πάντως ἔνδυμα παρὰ τοῦ Θεοῦ αὐτοῖς δοθήσεσθαι·","english":"But nevertheless not even such creatures lack food, because of Providence extending everywhere. And in a third argument he used the same point, saying: Who among you, by being anxious, can add a single cubit to his stature? If then you are not able to do even the least, why are you anxious about the rest? But if no one ever devised for himself an increase of his body by his own care, nor indeed by the appointed limit of the time of life, could anyone, having been anxious, be able, when he has come to the end of life, to contrive for himself the span of one day or the briefest moment of an hour? Why should one be anxious superfluously, when one ought to entrust his own will to God and await it? For when he wills to increase us, we increase, having been anxious about nothing; and when he wills us to live and to be long-lived, we shall live and become many-yeared, having been anxious about nothing; but when he does not will any of life's goods to remain, every care of man is vain. And these things indeed he was ordaining concerning food; and in like manner he also advised concerning clothing, saying: Consider the lilies, how they grow, etc. Again here too he draws the conclusion with an argument, persuading them to expect that clothing will certainly be given to them by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"εἰ γάρ τίς ἐστι φιλότιμος παρ' ἀνθρώποις ἐσθῆτι πολυτελεῖ καὶ φιλοκαλίᾳ, θεάσασθε, φησὶ, τοῖς ὀφθαλμοῖς, ὡς ὁ τοῦ παντὸς ποιητὴς Θεὸς, μέχρι καὶ τῶν γῆς φυομένων ἀνθέων τὴν πολυποίκιλον αὐτοῦ σοφίαν ἐκτείνας, παντοίοις χρώμασί τε καὶ κοσμήμασι κατεκόσμησε ταῦτα, μετασχηματίσας μὲν τὴν γῆν, καὶ τὴν κόνιν αὐτὴν τὴν ἄψυχον, τό τε ταύτης μεταβαλὼν εἶδος, ἁλουργίδος τε καὶ χρυσοῦ πολὺ κρείττοσι βάμμασιν, ἐν ὑμέσι λεπτοῖς καὶ εὐανθέσι τὸν ἐξ αὐτοῦ κόσμον ἐν αὐτῇ καταθέμενος· ὡς μηδενὸς τρυφηλοῦ βασιλέως, μηδ' αὐτοῦ Σολομῶνος τοῦ παρὰ τοῖς παλαιοῖς ἐπὶ σοφίᾳ καὶ πλούτῳ καὶ τρυφῇ βοηθέντος τοσαύτην εὑρεθῆναι φιλόκαλον τέχνην, ὡς ἑνὶ τῶν ἀπὸ γῆς ὡραίων ἀνθέων ὁμοιότατον περίβλημα κτήσασθαι. Τί οὖν χρὴ θαυμάζειν, εἰ ὁ τὸν χόρτον τοῦ ἀγροῦ τὸν εἰς οὐδὲν χρήσιμον, οὗ τέλος ἡ διὰ πυρὸς φθορὰ, τοῦτον ἀμφιέσας τὸν τρόπον, καὶ ὑμῖν αὐτοῖς ἐνδυμάτων αἰσθητῶν ἐπὶ τοῦ παρόντος βίου προνοήσει; –Οὕτως οὖν ἁπάντων ὀλιγωρεῖν, μόνης δὲ τῆς βασιλείας μεταποιεῖσθαι προσέταττε· μὴ γὰρ ζητοῦσι τὴν βασιλεία μηδ' ἀρετῆς πρόνοιαν ποιουμένοις οὐδὲν τῶν ἐπηγγελμένων ἔσται· μόνοις δὲ ταῦτ' ἐξ ἑτοίμου παρέσεσθαι τοῖς μεριμνῶσι τὰ τοῦ Θεοῦ, ὅπως ἂν ἀρέσαιεν αὐτῷ, καὶ τοῖς περὶ τὴν ζήτησιν τῶν κρειττόνων ἠσχολημένοις· μεριμνῶσι γὰρ τὰ τῷ Θεῷ φίλα, ἀντιμεριμνήσειν τὸν Θεόν. Ὅπου γὰρ ὁ θησαυρὸς ὑμῶν, ἐκεῖ καὶ ἡ καρδία ὑμῶν ἔσται. Φυσικῶς γὰρ πᾶς ἄνθρωπος περὶ ὃ σπουδάζει διάκειται, κἀκεῖ πάντα τὸν νοῦν ἔχει ἔνθα κεκτῆσθαι τὴν ὠφέλειαν νενόμικε· διὰ τοῦτο καὶ τὸν λογισμὸν ἐπάγει τοῦ μὴ δεῖν ἐπὶ γῆς θησαυρίζειν.","english":"For if anyone among men is ambitious for costly clothing and the love of beauty, he says, look with your eyes, how the God who made the universe, extending his manifold wisdom even to the flowers that grow from the earth, has adorned them with colors and ornaments of every kind, transforming the earth and changing the very form of lifeless dust, and with dyes far better than purple and gold, laying up in it his own adornment in fine, brightly blooming petals; so that no luxurious king, not even Solomon himself, who was extolled among the ancients for wisdom and wealth and luxury, was found to possess so beautiful a craft as to obtain a covering most like even one of the beautiful flowers of the earth. Why, then, should one marvel if he who clothes in this way the grass of the field, which is useful for nothing, whose end is destruction through fire, will also provide for you yourselves garments perceptible in the present life? —He therefore commanded to despise all things and to seek only the kingdom; for to those who do not seek the kingdom nor take thought for virtue, none of the things promised will belong; but these things will be present readily to those alone who are anxious for the things of God, that they might please him, and to those occupied with the pursuit of better things; for to those who are anxious for the things dear to God, God will be anxious in return. For where your treasure is, there will your heart also be. For by nature every man is disposed toward that which he is earnest about, and he has his whole mind there where he believes he has acquired benefit; for this reason he also adds the reasoning that one must not store up treasures on earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Εἰ μὲν γάρ τις, φησὶν, ἐν τῷ θνητῷ βίῳ τὰς κτήσεις καὶ πᾶσαν ὕπαρξιν συνείληχεν, ἀναρτήσας αὐτοῦ τὴν πᾶσαν ἐλπίδα ἐπὶ τὰ παρόντα τοῦ βίου πράγματα, ἐξ ἀνάγκης οἷα δὴ δεσμοῖς τοσούτοις πεπεδημένος, πάντα τὸν αὐτοῦ λογισμὸν καὶ πᾶσαν τὴν διάνοιαν, ἣν δὴ καρδίαν ὠνόμασε, κάτω που πρὸς τῇ γῇ κέκτηται, κἀκεῖ φύρεται καὶ καλινδεῖται, ἔνθα κεκτῆσθαι τὸν αὐτοῦ θησαυρὸν νενόμικεν· εἰ δὲ τοῖς οὐρανίοις μαθήμασιν ἐντραφεὶς πάντα πράττοι, τὸν αὐτοῦ σκοπὸν ἄνω προσαναρτήσας, καὶ τὴν ἐλπίδα ῥίψας ἐπὶ τὰς οὐρανίους ἐπαγγελίας, τοῦ μὲν συνάγειν ἐπὶ γῆς οὐδεμίαν ποιούμενος φροντίδα, τὴν ἄκραν δὲ μετιὼν ἀκτημοσύνην, καὶ ὅλος γινόμενος πρὸς τοῖς κρείττοσιν, ἐν οὐρανῷ τε πάντα συνάγειν, κἀκεῖ τὸν αὐτοῦ πλοῦτον ταμιεύεσθαι, καὶ πᾶσαν τὴν ὕπαρξιν ἐκεῖ προπέμπειν σπουδάζων· εἰκότως ὁ τοιοῦτος ὄνοιτ' ἂν ἐντεῦθεν τῆς ἀγαθῆς ἐλπίδος, τῷ τὴν διάνοιαν καὶ τὸν λογισμὸν οἰκειοῦν ἑαυτοῦ τοῖς οὐρανίοις· ἔνθα γὰρ ἔχει τὸν θησαυρὸν, ἐκεῖ καὶ τὴν διάνοιαν ἕξει· ὡς δοκεῖν μὲν ἐπὶ γῆς παρεπιδημεῖν, καὶ τῷ σώματι μόνῳ συνεῖναι ἀνθρώποις, τῇ δὲ δυνάμει τὰς οὐρανίους ἤδη διατριβὰς μετιέναι· ὥστε ἄνω βλέπειν δεῖ, καὶ τὰς ἐλπίδας ἔχειν, ὅπου καὶ τὸν θησαυρὸν αὐτοῦ συναγήοχεν. Καὶ ὑμεῖς ὅμοιοι","english":"For if anyone, he says, in this mortal life has obtained possessions and all substance, having suspended his whole hope upon the present things of life, of necessity, bound as it were by so many chains, keeps all his reasoning and all his thought—which he called the heart—somewhere below, toward the earth, and there he is stirred up and rolled about, where he has supposed his treasure to be stored. But if anyone, nurtured in heavenly teachings, does all things having suspended his aim on high, and having cast his hope upon the heavenly promises, making no care at all for gathering upon the earth, but pursuing the utmost possessionlessness, and becoming wholly toward the better things, and striving to gather all things in heaven and to store up his wealth there, and to send all his substance on ahead there—such a one would reasonably from this obtain the good hope, by making his thought and reasoning akin to the heavenly things. For where he has his treasure, there he will also have his thought, so that he seems indeed to sojourn upon the earth and to be with men in the body only, but in power already to pursue heavenly dwellings, so that it is necessary to look upward and to have hopes where he has also gathered his treasure. And you, be like","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν, πότε ἀναλύσει ἐκ τῶν γάμων. Ἐν ἑτέροις ἤδη ἐδίδαξε περὶ τῶν γάμων εἰπών· Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὃς ἐποίησε γάμους τῷ υἱῷ αὑτοῦ. Ὡς οὖν ἤδη τῶν γάμων γεγενημένων, καὶ τοῦ συμποσίου τελεσθέντος, ἐπάνεισιν ὁ κύριος ἐπὶ τοὺς ἐγρηγορότας δούλους, οἳ, ἐπειδὰν ἀφίκηται αὐτὸς ὁ νυμφίος τὴν παράληψιν τῆς νύμφης ποιησόμενος, κρούσαντι αὐτῷ τὴν τῆς ψυχῆς θύραν, ἑτοιμότατα ὑπακούσουσι καὶ ἀνοίξουσι, διὰ παντὸς ἐγρηγορότες, καὶ τὴν αὐτοῦ παρουσίαν ἐκδεχόμενοι. Ἐπιλέγει γοῦν· Μακάριοι οἱ δοῦλοι ἐκεῖνοι, οὓς ἐλθὼν εὑρήσει γρηγοροῦντας. Καὶ πῶς γὰρ οὐ μακάριοι οἱ τοσαύτης μέλλοντες ἀξιωθήσεσθαι τιμῆς; Ἐπόμνυται γοῦν αὐτοῖς φάσκων· Ἀμὴν λέγω ὑμῖν, ὅτι περιζώσεται καὶ ἀνακλινεῖ αὐτοὺς, καὶ παρελθὼν διακονήσει αὐτοῖς. Νυκτὶ δὲ παραβάλλων τὸν ἀνθρώπινον βίον, ὡς ἀληθῶς σκότους καὶ ἀγνοίας οἰκεῖον, διαφόροις φυλακαῖς, τουτέστιν ὥραις καὶ καιροῖς τῆς νυκτὸς, τὸν τῆς ἀνθρωπίνης ζωῆς παρεικάζει χρόνον· ἐν ᾧ τοὺς διὰ παντὸς ἐγρηγορότας διὰ τὸ ἄδηλον τῆς ἑκάστου τελευτῆς μακαρίους ἀποφαίνει· ταύτης δὲ τῆς προτροπῆς τίς ἂν γένοιτ' ἀνωτέρα, ἣ τὸν δεσπότην ἐπήγγελται αὐτὸν τοῖς δούλοις διακονήσειν, τοὺς δὲ δούλους ἀνακλιθήσεσθαι ἐν τῇ βασιλείᾳ αὐτοῦ, τουτέστι διαναπαύσεσθαι; Προϊὼν δ' αὖθις τὴν αὐτὴν ἐπισφραγίζεται ἐπαγγελίαν τοῖς μαθηταῖς λέγων· Ἐγὼ δ' ἐν μέσῳ ὑμῶν εἰμι ὡς ὁ διακονῶν. Ὑμεῖς δέ ἐστε οἱ διαμεμενηκότες μετ' ἐμοῦ ἐν τοῖς πειρασμοῖς μου· κἀγὼ διατίθεμαι ὑμῖν, καθ' ἃ διέθετό μοι ὁ Πατήρ μου, βασιλείαν·","english":"to men who await their own lord, when he will depart from the wedding. Elsewhere he has already taught about weddings, saying: The kingdom of heaven was likened to a man who was a king, who made a wedding for his son. Since, then, the wedding has already taken place and the banquet has been completed, the lord returns to the watchful servants, who, whenever the bridegroom himself arrives to make the reception of the bride, when he knocks at the door of the soul, will most readily obey and open, having watched continually and awaiting his coming. Accordingly he adds: Blessed are those servants whom, when he comes, he will find watching. And how could they not be blessed who are about to be deemed worthy of so great an honor? Accordingly he swears to them, saying: Amen I say to you, that he will gird himself and make them recline, and coming by he will serve them. And comparing human life to night, as truly belonging to darkness and ignorance, by different watches, that is, by the hours and seasons of the night, he likens the time of human life; in which he declares blessed those who watch continually because of the uncertainty of each one's end. And what could be higher than this exhortation, which has promised that the master himself will serve the servants, and that the servants will recline in his kingdom, that is, will rest? And going on again he seals the same promise to the disciples, saying: But I am in the midst of you as the one who serves. And you are those who have remained with me in my temptations; and I appoint to you, just as my Father appointed to me, a kingdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"ἵν' ἐσθίητε καὶ πίνητε ἐπὶ τῆς τραπέζης μου ἐν τῇ βασιλείᾳ μου. Τοιαύτης τεύξονται μακαριότητος οἱ δοῦλοι, οὓς ἐλθὼν ὁ Κύριος εὑρήσει γρηγοροῦντας· κατὰ γὰρ τὸν θνητὸν τοῦτον βίον, ἅτε παῖδες ἔτι ὄντες καὶ νήπιοι, καὶ μήπω τοῦ νυμφῶνος ἠξιωμένοι, ἐπ' ἀλλοδαπῆς δ' οἰκοῦντες, ἅτε ξένοι τῶν ἐνταῦθα, καὶ παρεπίδημοι, καὶ ὑπὸ παιδαγωγοῖς καὶ ἐπιτρόποις ἀνατρεφόμενοι, οὐκ εἶχον πάντοτε τὸν νυμφίον μεθ' ἑαυτῶν. Διὸ καὶ ἐνήστευον, καθὼς εἶπεν ὅτι ἀρθήσεται ἀπ' αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν. Ἀλλ' ἐπὶ τέλει αὐξήσαντας αὐτοὺς καὶ τελειωθέντας παραλήψεσθαι ἐπαγγέλλεται, καὶ εἰς τὸν αὑτοῦ συνεισάξειν νυμφῶνα· ὅτε καὶ ἀνακλίνας αὐτοὺς, διακονήσει αὐτοῖς· οἱ δὲ, συνόντες αὐτῷ ἀεὶ, οὐκέτι νηστεύσουσιν, ἀλλὰ διαπαυσάμενοι τῶν καμάτων, τῆς οὐρανίου τρυφῆς ἀπολαύσουσιν. Εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ ὥρᾳ ὁ κλέπτης ἔρ χεται. Διὰ πλειόνων νήφειν καὶ ἐγρηγορέναι ἡμῖν παρακελεύεται, οὐ μόνον διὰ τὴν ἀθρόαν καὶ ἀπροσδόκητον ἄφιξιν τῆς ἡμέρας Κυρίου, ἀλλὰ καὶ διὰ τὸν κλέπτην τὸν τοῖς κατὰ Θεὸν πλουσίοις καὶ οἰκοδεσπόταις ἐφεδρεύοντα. Οὗτος δέ ἐστιν ὁ καιρὸς τῆς ἑκάστου τελευτῆς, ἢ καὶ ὁ μέλλων τὴν ἑκάστου ψυχὴν παραλαμβάνειν ἄγγελος κατὰ καιρὸν τοῦ θανάτου. Εἰ μὲν οὖν ᾔδειμεν τὸν καιρὸν τῆς τοῦ κλέπτου παρουσίας, τὴν ὥραν ἐχρῆν ἐκείνην μόνην ἐπιτηρεῖν, πρὸς τὸ μὴ ἀφιέναι διορυγῆναι ἡμῶν τὸν οἶκον· ἐπεὶ δὲ ἄδηλός ἐστιν οὗτος, δεήσει ἀεὶ ἐγρηγορέναι· οὐ γὰρ ἴσμεν ὁποίᾳ φυλακῇ ἐπιθήσεται.","english":"so that you may eat and drink at my table in my kingdom. The servants whom the Lord, when he comes, will find watching will obtain such blessedness. For in this mortal life, since they are still children and infants, and not yet deemed worthy of the bridal chamber, but dwelling in a foreign land, as strangers to the things here and sojourners, and being reared under guardians and stewards, they did not always have the bridegroom with them. Therefore they also fasted, just as he said: the bridegroom will be taken away from them, and then they will fast. But at the end, when they have grown and been perfected, he promises to receive them and to bring them into his own bridal chamber; when he has also made them recline, he will serve them; and they, being always with him, will no longer fast, but having ceased from their labors, they will enjoy heavenly delight. If the master of the house had known at what hour the thief comes. Through many words he exhorts us to be sober and watchful, not only because of the sudden and unexpected arrival of the day of the Lord, but also because of the thief who lies in wait for those who are rich in God's sight and are masters of houses. And this is the time of each one's death, or else the angel who is to receive each one's soul at the time of death. If, then, we knew the time of the thief's coming, we would need to watch only that hour, so as not to allow our house to be broken into; but since this is unknown, it will be necessary to be always watchful; for we do not know at which watch he will attack.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Διὸ γρηγορητέον διὰ παντὸς, καὶ πάσῃ φυλακῇ τηρητέον τὴν καρδίαν κατὰ τὸν παροιμιαστὴν, καὶ ἀγρυπνητέον διὰ πάσης τῆς τοῦ θνητοῦ βίου νυκτὸς, ὅπως ἄσυλοι διαμένωμεν, μὴ ἐῶντες διορυγῆναι ἡμῶν τοὺς τῆς ψυχῆς θησαυρούς· οὕτω γὰρ ἔσται ἡμῖν εὖ κατ' ἀμφότερα, ὅτι τε σώαν ἐφυλάξαμεν τὴν ἑαυτῶν ὕπαρξιν, καὶ ὅτι τὸν Κύριον ἡμῶν ἐπιστάντα καὶ κρούσαντα τῆς ψυχῆς ἡμῶν τὴν θύραν, ἑτοίμως ὑπεδεξάμεθα, πολλῷ τῷ φωτὶ παρεσκευασμένοι, καὶ τὰς ὀσφύας ἐζωσμένοι. Εἶπε δ' ὁ Κύριος· Τίς ἄρα ἐστὶν ὁ πιστὸς οἰκο νόμος καὶ φρόνιμος; Πρὸς τὴν ἐρώτησιν Πέτρου ἀποκρίνεται διδάσκων ἀορίστως πρὸς πάντα εἰρῆσθαι τὰ λελεγμένα. Ἀλλ' ἐκεῖνα μὲν εἴρηται περὶ τοῦ διὰ παντὸς ἐγρηγορέναι ἕνεκεν τῆς τοῦ κλέπτου φυλακῆς καὶ τῆς αὐτοῦ παρουσίας· τί δὲ χρὴ πράττειν γρηγοροῦντας, νῦν ἀναγκαίως προστίθησι, παραινῶν μὴ τὸ ἑαυτῶν μόνον σκοπεῖν, ἀλλὰ καὶ τῆς ἑτέρων\n\nσωτηρίας φροντίζειν. Τὸ μὲν γὰρ ἀνεζῶσθαι τὰς ὀσφύας, καὶ τὸν λύχνον ἀνῆφθαι, τὴν αὐτοῦ τινος εἰς ἑαυτὸν ὠφέλειαν ἐδήλου· γνώσεώς τε γὰρ φωτὶ διὰ παντὸς καταυγάζεσθαι ἀναγκαῖον, σωφροσύνῃ τε καὶ πάσῃ ἀρετῇ τοῦ λογισμοῦ τὴν ὀσφὺν περιεζῶσθαι, ἐγρηγορέναι τε διὰ παντὸς καὶ τὸν κλέπτην διαφυλάττειν, μὴ λαθὼν διορύξειε τὸ τῆς ψυχῆς ταμεῖον, ἀποσυλήσειέ τε τὰ ἐν αὐτῷ συνηγμένα· ἔτι γε μὲν καὶ τὸν ἑαυτοῦ Κύριον πάντα τὸν τῆς ζωῆς χρόνον ἐκδέχεσθαι. Ἀλλὰ μὴ μέχρι τούτων ἑστάναι·","english":"Therefore we must be watchful at all times, and guard the heart with all vigilance, as the proverb says, and keep awake through every night of this mortal life, so that we may remain unplundered, not allowing the treasures of our soul to be dug through; for thus it will go well with us in both respects, both because we have kept our own substance safe, and because we have readily received our Lord when he stood at the door of our soul and knocked, prepared with much light and with our loins girded. And the Lord said: Who then is the faithful and wise steward? He answers Peter's question, teaching that what has been said was spoken indefinitely with reference to all. But those things were said about being watchful at all times for the sake of guarding against the thief and for his own coming; but what it is necessary to do while watching, he now necessarily adds, exhorting us not to look only to our own interests, but also to care for the salvation of others. For the girding of the loins and the lighting of the lamp indicated one's own benefit to oneself; for it is necessary to be illumined at all times by the light of knowledge, and to gird the loin of the reasoning faculty with self-control and every virtue, and to be watchful at all times and to guard against the thief, lest he escape notice, dig through the treasury of the soul, and plunder what has been gathered in it; and moreover to await one's own Lord all the time of one's life. But not to stand still at these things;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"παραθήκην δ' ὥσπερ ὑποδεξαμένους παρὰ τοῦ ἑαυτῶν Δεσπότου τὴν τῶν συνδούλων ἡμῶν κηδεμονίαν, φυλάττειν τὴν πίστιν προσήκει, οὕτω τε πιστοὺς γενέσθαι καὶ φρονίμους ὡς μήποτε ἀκαίρως, ἀεὶ δὲ τῷ προσήκοντι καιρῷ, ταῖς ἡμετέροις συνδούλοις τὸ σιτηρέσιον διανέμειν, μήτε παρορῶντας καὶ ὑπερτιθεμένους, ὅτε δεῖ, μήτ' οὐ δεομένοις παρέχοντας ἀκαίρως, ἀλλὰ καὶ καιρῷ τῷ προσήκοντι, καὶ μὴ ἀμέτρως τοῦτο ποιεῖν· τοῦτο δὲ πράττειν κατὰ δύο τρόπους, διά τε τῆς λογικωτέρας ὠφελείας τὰς ψυχὰς αὐτῶν βελτιοῦντας ταῖς διὰ τῶν μαθημάτων τροφαῖς, διά τε τῆς τῶν αἰσθητῶν ὑπαρχόντων πρὸς τοὺς ἐνδεεῖς ἐπικουρίας· ταῦτα δὲ διὰ παντὸς ἐνεργεῖν, ἵνα, εἴ ποτε ἀθρόως ἐπιστὰς ὁ Κύριος ἡμῶν τὴν παράληψιν ἡμῶν ποιοῖτο, εὑρεῖν ταῦτα πράττοντας ἡμᾶς, ἐπαγγελίαν τε τῷ καὶ ταῦτα κατορθοῦντι τοῦ προτέρου πολλαπλασίονα δίδωσιν. Ἐπὶ μὲν γὰρ τῷ ἐγρηγορέναι, καὶ τὴν αὐτοῦ διὰ παντὸς περιμένειν παρουσίαν, ἀνακλίνειν ἐπήγγελται καὶ διακονῆσαι αὐτὸς περιζωσάμενος· ἐπὶ δὲ τῇ πιστῇ καὶ ἔμφρονι οἰκονομίᾳ καὶ τῇ κατὰ καιρὸν διανεμήσει τῆς τροφῆς, τρισμακαρίους ἀληθῶς ἀποφαίνων, οὐκ ἐπί τι μέρος, ἀλλ' ἐπὶ πάντων τῶν ὑπαρχόντων καταστήσειν τὸν μακαριζόμενον μετὰ προσθήκης τοῦ ἀμὴν ἐπιστώσατο. Ἔνθεν καὶ ὁ ἱερὸς Ἀπόστολος ὠφελημένος, τοὺς κατὰ Θεὸν τελείους κληρονόμους Θεοῦ καὶ συγκληρονόμους Χριστοῦ ἐκάλει, καὶ ἔλεγεν· Εἴτε ζωὴ, εἴτε θάνατος, εἴτ' ἐνεστῶτα, εἴτε μέλλοντα, πάντα ἡμῶν εἶναι. Ὑπάρχοντα δ' αὐτοῦ τὰ ἐν τῇ βασιλείᾳ νοητέον ἀγαθὰ, ἃ ὀφθαλμὸς οὐκ εἶδεν. Ἐὰν δ' εἴπῃ ὁ δοῦλος ἐκεῖνος, κ. τ. λ.","english":"For just as, having received as a deposit from our own Master the care of our fellow servants, it is fitting to guard the faith, and so to be faithful and wise as never to distribute the ration to our fellow servants untimely, but always at the proper time, neither overlooking and postponing when it is necessary, nor giving to those not in need at the wrong time, but both at the proper time and not doing this without measure. And this is to be done in two ways: through the more rational benefit, improving their souls with nourishment through teachings, and through assistance from material possessions to those in need. And these things are to be done continually, so that, if ever our Lord comes suddenly and takes us, he may find us doing these things. And to the one who also accomplishes these things he gives a promise many times greater than the former. For for watching and awaiting his presence at all times, he has promised to recline them at table and to serve them himself, having girded himself. But for the faithful and prudent stewardship and the timely distribution of food, declaring them truly thrice-blessed, he assured with the addition of \"amen\" that he will set the one so blessed not over some part but over all his possessions. Hence also the holy Apostle, having been benefited, called those who are perfect according to God heirs of God and co-heirs with Christ, and said: \"Whether life, or death, or things present, or things to come, all are ours.\" And his possessions in the kingdom must be understood as the good things which eye has not seen. But if that servant says, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Ὁ μὲν πιστὸς καὶ φρόνιμος τοιούτων τεύξεται· ὁ δ' ἐναντίος τούτῳ ὀργῆς Δεσπότου πειραθήσεται, διχοτομηθεὶς καὶ ἀποτεμνόμενος τοῦ σώματος τῶν ἀγαθῶν δούλων, κλῆρόν τε καὶ μερίδα λαμβάνων μετὰ τῶν ὑποκριτῶν ἢ τῶν ἀπίστων· ὧν τὸ τέλος κλαυθμὸς καὶ βρυγμὸς τῶν ὀδόντων. Ὅσα γὰρ τοῖς ὀδοῦσι κατήσθιε, καὶ ὅσα μεθυσκόμενος ἐπλημμέλει, ταῦτα ἀποκλαύσεται· δίκην τὴν προσήκουσαν διδοὺς τῆς τε κατὰ τῶν συνδούλων παρανομίας, καὶ τῆς ἀκολάστου τρυφῆς, καταφρονήσεώς τε τῆς εἰς τὸν Δεσπότην, ὃν ὡμολόγει μὲν μὴ ἀγνοεῖν, καὶ ᾔδει ὡς ἄρα Κύριον ἔχει, ἀναβάλλεσθαι δὲ αὐτὸν τὴν κρίσιν εἰς μακροὺς χρόνους ὑπολαμβάνων, ἑαυτὸν ἠπάτα. Τίνι ὁμοιώσω τὴν βασιλείαν τοῦ Θεοῦ; ὁμοία ἐστὶ ζύμῃ, κ. τ. λ. Ζύμην τὴν ἀπὸ τοῦ σπόρου τελεσιουργηθεῖσαν δύναμιν ὁ Σωτὴρ ὀνομάζει, τὸ Πνεῦμα τὸ ἅγιον τοῦτον αἰνιξάμενος τὸν τρόπον. Ὁ γοῦν τῆς οὐρανίου βασιλείας Λόγος, μετὰ τὴν πρώτην ἐν οὐρανοῖς σπορὰν αὐξηθεὶς, καὶ καρπὸν ἀποδοὺς ἐντελῆ, τοῦ ἁγίου Πνεύματος τὴν ἐπιχορηγίαν τοῖς διὰ τῶν πρώτων ὠφελημένοις παρέχει, ζύμης δίκην φύραμα ζυμούσης. Γυνὴ δὲ ταύτην, ἡ σοφία τοῦ Θεοῦ, εἰς ἀλεύρου σάτα τρία ἐγκρύπτει. Τοῖς γοῦν πορισαμένοις ἐκ πολλῆς ἐπιμελείας καὶ τῆς τοῦ σπόρου γεωργίας ἀλεύρου σάτα τρία, δόγματα θεῖα καὶ γνῶσιν τὴν περὶ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, ἡ τοῦ Θεοῦ σοφία τὸ ἅγιον Πνεῦμα χορηγεῖ·","english":"The faithful and wise servant will obtain such things; but the one contrary to him will experience the wrath of the Master, being cut in two and severed from the body of the good servants, receiving his lot and portion with the hypocrites or the unbelievers; whose end is weeping and gnashing of teeth. For whatever he devoured with his teeth, and whatever offenses he committed while drunk, these he will bewail, giving the punishment that is fitting for his lawlessness against his fellow servants, and for his intemperate luxury, and for his contempt toward the Master, whom he confessed he did not ignore, and knew that he had him as Lord, but supposing that he deferred his judgment to long times, he deceived himself. To what shall I compare the kingdom of God? It is like leaven, etc. The Savior names as leaven the power brought to perfection from the seed, hinting in this way at the Holy Spirit. For the Word of the heavenly kingdom, having grown after the first sowing in the heavens and having produced perfect fruit, provides the supply of the Holy Spirit to those benefited through the first ones, like leaven leavening dough. And a woman, the wisdom of God, hides it in three measures of flour. So to those who have procured, from much care and the farming of the seed, three measures of flour—divine doctrines and knowledge concerning Father and Son and Holy Spirit—the wisdom of God supplies the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"ἡ δ' αὐτὴ καθ' ἑτέραν διάνοιαν πάντα τὸν τοῦ Θεοῦ ἄνθρωπον ἐκ σώματος καὶ ψυχῆς καὶ πνεύματος συνεστῶτα, τῇ ἐπιχορηγίᾳ τῆς θείας ἐμπνεύσεως ζυμοῖ, ἐγκρύπτουσα τὴν ἐξ αὐτῆς ὠφέλειαν εἰς ἀλεύρου σάτα τρία τὰ νενοημένα, ἕως οὗ ζυμωθῇ ὅλον. Οὕτω γοῦν τῇ μετοχῇ τῆς οὐρανίου ζύμης ποιηθεὶς καὶ ζυμωθεὶς, οὐράνιος καὶ πνευματικὸς χρηματίσει ἄνθρωπος, καὶ νέον φύραμα, ὡς ἂν μικρᾶς κράσεως γενομένης, τῶν τριῶν ἀλεύρων ἀποδεδομένων, καὶ\n\nτῆς ἐν αὐτοῖς ἐμπνεύσεως. Καὶ δὴ νέος ἄρτος καὶ πνευματικὸς γενόμενοι, κατὰ τὸν Ἀπόστολον, ὅς φησιν, Εἷς ἄρτος καὶ ἓν σῶμά ἐσμεν οἱ πολλοὶ, εἰκόνα καὶ ὁμοίωσιν ἀναληψόμεθα τοῦ ζωοποιοῦ τῶν ὅλων ἄρτου, ὃς ἐκ τοῦ οὐρανοῦ καταβέβηκεν, ἑαυτῷ παραπλησίους καὶ ἡμᾶς ἀπεργασάμενος. Εὖ δὲ γυναικὶ ἀφωμοίωσε τὴν σοφίαν τοῦ Θεοῦ ἐν τούτοις· Χριστὸς δέ ἐστιν ἡ τοῦ Θεοῦ δύναμις καὶ Θεοῦ σοφία καταλλήλως τῷ τῆς ζύμης ὑποδείγματι. Ὥσπερ γὰρ ἐπὶ τῆς παραβολῆς τοῦ σπόρου γεωργίου πρόσωπον καὶ σπορέως εἰσῆγεν, οὐκ ἂν εὐλόγως ἐν ἐκείνοις μνημονευθείσης γυναικὸς, οὕτω κἀνταῦθα ἐπὶ ζύμης φυρομένης εἰς ἀλεύρου σάτα τρία οἰκειότατα ἡ παραβολὴ γυναικὶ ἀρτοποιουμένῃ τὸν ἐν ἐκείνοις ὠνομασμένον σπορέα ἀπείκασεν. Κατὰ μέντοι τὸν Ματθαῖον κεκρυμμένην ζύμην τὴν βασιλείαν τῶν οὐρανῶν προειπὼν, δι' ἧς ἐδήλου τὴν ἐπιχορηγίαν τοῦ ἁγίου Πνεύματος, καὶ τὴν ὠφέλειαν τὴν ἀπὸ τοῦ εὐαγγελικοῦ λόγου, διὰ τῆς ἑξῆς παραβολῆς τὴν αὐτὴν βασιλείαν ἐοικέναι φησὶ θησαυρῷ.","english":"But the same woman, in another sense, leavens every man of God, who is composed of body and soul and spirit, by the supply of divine inspiration, hiding the benefit that comes from her in three measures of flour—the things that have been understood—until the whole is leavened. Thus, then, having been made and leavened by participation in the heavenly leaven, he will be shown to be a heavenly and spiritual man, and a new lump, as though a small mixture had taken place, the three measures of flour having been given over, and the inspiration that is in them. And indeed, having become new and spiritual bread, according to the Apostle, who says, We who are many are one bread and one body, we shall receive the image and likeness of the life-giving bread of all things, which has come down from heaven, having made us like itself. And well did he liken the wisdom of God to a woman in these things; and Christ is the power of God and the wisdom of God, fittingly according to the figure of the leaven. For just as in the parable of the seed he introduced the person of a farmer and a sower, a woman not being reasonably mentioned in those things, so also here, where leaven is kneaded into three measures of flour, the parable most appropriately likened to a woman baking bread the sower named in those things. According to Matthew, however, having foretold that the kingdom of heaven is hidden leaven, through which he indicated the supply of the Holy Spirit and the benefit that comes from the gospel word, he says through the following parable that the same kingdom is like a treasure.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Εἴη δ' ἂν θησαυρὸς μέγας ὁ κατὰ τὰς οὐρανίους ἐπαγγελίας τοῖς ἀξίοις τεταμιευμένος, ὃν ὁ ὀφθαλμὸς οὐκ εἶδεν, ὃς τοὺς πολλοὺς λανθάνει. Ὁ δὲ τοῦτον νοήσας, ὡς τὸ κατ' εἰκόνα τοῦ Θεοῦ σώζων ἐν ἑαυτῷ, χαρᾶς ἔμπλεως γεγονὼς, ὡς ἂν τὸ τέλειον τῶν ἀγαθῶν εὑρηκὼς, τὰ λοιπὰ πάντα δεύτερα τίθεται, καὶ τοῦτον ἀντιλαμβάνει. Καταλλήλως δὲ θησαυρὸν καὶ ἀγρὸν εἰπὼν, ἄνθρωπον αὐτῷ συνῆψε τὸν εὑρηκότα· οὕτω δηλώσας τὸν ἐν ἀνθρώπῳ θεοφιλῆ νοῦν. Ἡ μὲν οὖν ῥηθεῖσα αὕτη παραβολὴ διὰ τοῦ θησαυροῦ τοῦ κεκρυμμένου τὰς οὐρανίας ἐπαγγελίας ἐδήλου τὰς ὑπερβεβηκυίας, πολλαὶ γὰρ μοναὶ παρὰ τῷ Πατρὶ, καὶ τὸν ἐν Θεῷ πλοῦτον, θησαυρὸν ὄντα παντὸς ἀγαθοῦ. Ἡ δὲ μετὰ ταύτην διὰ τοῦ μαργαρίτου αἰνίττεσθαί μοι δοκεῖ τὸ τιμιώτερον τοῦ δηλωθέντος πλούτου. Εἴη δ' ἂν ἡ θεότης αὐτὴ τοῦ Μονογενοῦς, ἡ πάντων τῶν ἐν τῷ ἀποδοθέντι θησαυρῷ τεταμιευμένων τιμιωτέρα, ἣν ὁ κτησάμενος τῆς ἀνωτάτω μακαριότητος ἠξίωται. Μαργαρίτης δὲ ὠνόμασται εἰκότως ὁ σαρκωθεὶς Θεὸς Λόγος· ἐπεὶ καὶ ὁ μαργαρίτης τοιοῦτος, ἐν σαρκὶ μὲν καὶ ἐν ὀστρέῳ καὶ ἐν ὑγροῖς γεννώμενος, τίμιον δέ τι χρῆμα, καὶ πάντων τῶν ἐν ὑγροῖς σωμάτων τιμαλφέστερον· ἔοικε γοῦν εἶναι τῇ φύσει σῶμα ὑγρὸν, διαυγὲς, θεοειδὲς, φωτὸς καὶ πνεύματος γέμον. Εἴη δ' ἂν καὶ σαρκωθεὶς Λόγος τοιοῦτος, φῶς νοερὸν διὰ θνητοῦ καὶ ὑγροῦ σώματος ἐκλάμψαν.","english":"There would be a great treasure laid up according to the heavenly promises for those who are worthy, which the eye has not seen, which escapes the many. But the one who has understood this, preserving in himself the image of God, having become full of joy, as one who has found the perfection of good things, sets all the rest second, and takes hold of this. And fittingly, having spoken of a treasure and a field, he joined to it the man who found it, thus indicating the God-loving mind in a man. This parable, then, that has been spoken, through the hidden treasure indicated the heavenly promises that surpass—for there are many mansions with the Father—and the wealth in God, which is a treasure of every good thing. And the one after this, through the pearl, seems to me to hint at what is more precious than the wealth that has been indicated. And it would be the very divinity of the Only-Begotten, which is more precious than all the things laid up in the treasure that has been given back, which the one who has acquired it has been deemed worthy of the highest blessedness. And the Word of God made flesh has been named a pearl fittingly, since the pearl is also such—begotten in flesh and in an oyster shell and in moist things, yet a precious thing, and more precious than all the bodies in moist things; for it seems by nature to be a moist body, translucent, God-like, full of light and spirit. And the Word made flesh would also be such, an intelligible light shining forth through a mortal and moist body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Πολλῶν γε μὴν καὶ ἄλλων μαργαριτῶν ὄντων ἁγίων καὶ θεοφιλῶν, προφητῶν τε καὶ δικαίων ἀνδρῶν, καὶ αὐτῶν ἐν σαρκὶ πεπιλημένων διὰ τὸν ἔνσαρκον τῶν ἀνθρώπων βίον, οὐδεὶς ἕτερος ἢ μόνος εἷς οὗτος ἀληθῶς μονογενὴς καὶ πολυφεγγὴς καὶ πολύτιμος εὕρηται· ὡς καὶ Ἡσαΐαν θεσπίσαι περὶ αὐτοῦ καὶ εἰπεῖν· Ἰδοὺ τίθημι ἐν Σιὼν λίθον πολυτελῆ, ἐκλεκτὸν, ἀκρογωνιαῖον, ἔντιμον· καὶ ὁ πιστεύων εἰς αὐτὸν οὐ καταισχυνθήσεται. Ὁ δὴ οὖν μέλλων τῆς βασιλείας τῶν οὐρανῶν καταξιοῦσθαι προσφυῶς παραβέβληται ἐμπόρῳ ἀνδρὶ φιλοκάλῳ τινὶ καὶ φιλομαθεῖ καὶ ποικίλων δοκιμαστῇ λόγων, ὃς περιιὼν πολλοὺς μὲν ἀνεῦρε μαργαρίτας, παντοίους ἐν ἀνθρώποις ἁγίους· τέλος δὲ τὸν πολύτιμον εὑρὼν, ὃν ὁ Λόγος παρεστήσατο, πάντων τῶν πρότερον αὐτῷ πεπορισμένων τοῦτον ἀντικατηλλάξατο, ταυτὸν τῷ προτέρῳ πράξας πάντα ὅσα εἶχε πωλήσας, καὶ ἀγοράσας τὸν ἀγρὸν ἐκεῖνον. Καὶ τοῦτ' ἂν εἴη τέλος τῆς ἄκρας μακαριότητος, τὸ κατακοσμηθῆναι τῷ πολυτιμήτῳ μαργαρίτῃ, δηλαδὴ τῷ φωτὶ τῆς θεότητος τοῦ μονογενοῦς Λόγου· ἀρχὴ μὲν γὰρ ἦν ὁ σπόρος· εἶτ' ἐπίδοσις τῆς τοῦ σίτου καρποφορίας· καὶ τρίτον ἡ ἀπὸ τῶν ζιζανίων διάκρισις· τέταρτον ἡ ἐπὶ μέγα δένδρον τοῦ σπόρου φυή· πέμπτον ἡ διὰ τοῦ ἁγίου Πνεύματος ζύμωσις· ἕκτον ὁ θησαυρὸς τῶν οὐρανίων ἐπαγγελιῶν· ἕβδομον ἡ αὐτοῦ κτῆσις τοῦ Θεοῦ Λόγου, ἐν ᾧ πᾶς κατακοσμεῖται ὁ τῆς βασιλείας τῶν οὐρανῶν ἄξιος. Ταῦτα δὲ πρὸ τῶν ἔργων ἀνεφωνεῖτο· προλέγοντος τὰ μέλλοντα ἔσεσθαι τοῦ Σωτῆρος, ἃ δὴ καὶ τέλους οὐκ εἰς μακρὸν ἐτύγχανε, ὥστε μετ'","english":"And indeed, though there are many other pearls—holy and beloved of God, prophets and righteous men, and these too compacted in the flesh because of the incarnate life of men—yet no other has been found, but only this one, truly only-begotten and full of light and precious; as Isaiah also prophesied concerning him and said: Behold, I lay in Zion a precious stone, elect, a cornerstone, honorable; and whoever believes in him shall not be put to shame. Therefore the one who is about to be deemed worthy of the kingdom of heaven is fittingly compared to a merchant, a man who loves what is noble and loves learning and is a tester of varied words, who, going about, found many pearls—saints of every kind among men—but at last, having found the precious one whom the Word set forth, he exchanged this one for all that had previously been procured by him, doing the same as the former man, selling all that he had and buying that field. And this would be the end of the highest blessedness—to be adorned with the most precious pearl, that is, with the light of the divinity of the only-begotten Word. For the beginning was the seed; then the increase of the fruit-bearing of the wheat; and third, the separation from the tares; fourth, the growth of the seed into a great tree; fifth, the leavening through the Holy Spirit; sixth, the treasure of the heavenly promises; seventh, the possession of the very Word of God, in which every one worthy of the kingdom of heaven is adorned. And these things were proclaimed before the works; the Savior foretelling what was going to be, which indeed also came to pass, so that not long after the end, so that with...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"οὐ πολὺν χρόνον ὀφθαλμοῖς ὁρᾶσθαι τῶν ἔργων τὰ ἀποτελέσματα. Καθ' ὅλης οὖν ἐξ ἐκείνου τῆς τῶν ἀνθρώπων οἰκουμένης ἐκ μὲν ἁπάντων τῶν ἐθνῶν τὰ τῆς τοῦ Θεοῦ βασιλείας σύμβολα διὰ τῶν Ἐκκλησιῶν αὐτοῦ ἐθεωρεῖτο, μυρίων ἐν αὐταῖς κατὰ τὸ σωτήριον Εὐαγγέλιον βιούντων, τοῖς τε παλαιοῖς προφήταις καὶ αὐτῷ γε τῷ Ἀβραὰμ καὶ Ἰσαὰκ καὶ τῷ Ἰακὼβ ὁμοίωςθεοσεβεῖν φιλοτιμουμένων· ἐπεὶ κἀκεῖνοι, προλαβόντες τοῖς χρόνοις τοὺς Μωϋσέως νόμους, τῷ κατὰ τὸ Εὐαγγέλιον βίῳ τε καὶ τρόπῳ διέλαμψαν, τῆς μὲν ἐκ πατέρων ἡκούσης εἰς αὐτοὺς πολυθέου πλάνης κατεγνωκότες, τοῦ δ' ἐπὶ πάντων Θεοῦ τὴν γνῶσιν ἀνειληφότες. Διὸ δὴ τῶν ἐθνῶν οἱ πολλοὶ ἀπ' ἀνατολῶν καὶ δυσμῶν ἥξειν εἴρηνται, καὶ ἰσότιμοι γενήσεσθαι τοῖς ἀμφὶ τὸν Ἀβραὰμ μακαρίοις ἀνδράσι διὰ τὴν ἴσην ἐκείνοις ζωήν· οἱ δ' αὐτῶν ἐκείνων ἀπόγονοί τε καὶ διάδοχοι, υἱοὶ τῆς βασιλείας διὰ τοὺς προπάτορας ὠνομασμένοι· δυνάμει γὰρ καὶ αὐτοῖς μετουσία ἦν ὁμοίως τοῖς προπάτορσι τῆς οὐρανίου βασιλείας· ὅπως ἀπόβλητοι τῶν ἐπαγγελιῶν γεγόνασι, δεῖγμα ἐναργὲς τῆς πόλεως ἡ ἐρημία, τοῦ ἱεροῦ ἡ πολιορκία, καὶ αὐτῶν ἡ εἰς πάντα τὰ ἔθνη διασπορὰ, καὶ ἡ ὑπὸ τοῖς ἐχθροῖς δουλεία, καὶ ἐπὶ τούτοις ἡ στέρησις τῆς κατὰ τὰ νόμιμα αὐτῶν θρησκείας, τοῦ τε Χριστοῦ ἡ ἀγνωσία, καὶ τῶν εὐαγγελικῶν μαθημάτων ἡ ἀπαλλοτρίωσις· ταῦτα γὰρ ἅπαντα σημεῖα ἐμφανῆ εἴη ἂν τοῦ διαλαβόντος αὐτοὺς σκότους, ᾧ περιπεπτώκασι διὰ τὴν τοῦ σωτηρίου φωτὸς ἐναντίωσιν. Δι' οὗ δοκεῖ μοι τὸ γνώρισμα τῆς βασιλείας αὐτῆς ὑποφαίνειν, ὅτι δὴ βασιλέως ἐντετυπωμένην εἰκόνα τοῦ δηναρίου τὸ χάραγμα σημαίνει.","english":"The results of these works were not to be seen with the eyes for a long time. From that time, therefore, throughout the whole inhabited world of men, from all the nations the symbols of the kingdom of God were observed through his Churches, since countless people in them were living according to the saving Gospel, and were striving with zeal to worship God in the same way as the ancient prophets and Abraham himself and Isaac and Jacob. For those men too, having anticipated the laws of Moses by their times, shone forth in the life and manner according to the Gospel, having condemned the polytheistic error that came to them from their fathers, and having taken up the knowledge of the God over all. Therefore indeed the many of the nations have been said to come from the east and the west, and to become equal in honor to the blessed men around Abraham because of the life equal to theirs; and their descendants and successors, named sons of the kingdom because of their forefathers. For in power they too had a share, like their forefathers, in the heavenly kingdom. That they have become cast out from the promises, the desolation of the city is a clear proof, the siege of the temple, and their dispersion into all the nations, and their slavery under their enemies, and in addition to these the deprivation of their religion according to their laws, and the ignorance of Christ, and the alienation from the Gospel teachings. For all these things would be visible signs of the darkness that overtook them, into which they have fallen because of their opposition to the saving light. By this, it seems to me, he hints at the mark of the kingdom itself, namely that the stamp of the denarius signifies the impressed image of the king.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Ἐπειδὴ τοίνυν πάντας τοὺς ἐπὶ τὸν ἀμπελῶνα καὶ τὸ τῆς θεοσεβείας πολίτευμα παρελθόντας, μιᾶς τε καὶ τῆς αὐτῆς ἐργασίας ἁψαμένους, τῆς αὐτῆς βασιλείας μετασχεῖν ἦν δίκαιον, τούτου χάριν εἰκότως τοῖς πᾶσι τῆς βασιλείας τὸ σύμβολον τὸ δηνάριον ἀποδίδωσιν, ὧν οἱ μὲν ἐν νεότητι ἐκλήθησαν, οἱ δὲ περὶ τὸν μέσον τῆς ἀνθρώπου ζωῆς χρόνον, οἱ δὲ τὸν ἄνδρα τέλειον ἤδη καὶ ὑπερβεβηκότα ἀνειληφότες, οἱ δὲ κατὰ τὸν πρεσβύτην αὐτὸν γηραλέοι λοιπὸν καὶ περὶ δυσμὰς ἔχοντες τοῦ βίου. Εἴποι δ' ἄν τις καὶ ἑτέρως ἐξηγούμενος ἐφαρμόττειν τὰ διὰ τῆς παραβολῆς δηλούμενα τοῖς ἀνέκαθεν ἐκ πρώτης τοῦ βίου στάσεως μέχρι συντελείας καταξιουμένοις τῆς ἐνθέου κλήσεως· ὥσπερ ἅμα πρωῒ κεκλῆσθαι λέγειν ἐπὶ τὴν θεοσεβείας ἐργασίαν τοὺς κατὰ τὴν ἀρχὴν τοῦ βίου πρώτους δικαιωθέντας· δευτέρους δὲ τοὺς ἀμφὶ τὸν Ἐνὼχ καὶ Νῶε· τοὺς περὶ τὴν τρίτην τοὺς ἀμφὶ τὸν Ἀβραάμ· τοὺς δὲ περὶ τὴν ἕκτην τοὺς ἀμφὶ τὸν Μωϋσέα καὶ Ἰησοῦν καὶ κριτάς· τοὺς δὲ περὶ τὴν ἐννάτην τοὺς ἐν τοῖς χρόνοις τῶν προφητῶν· τοὺς δὲ περὶ τὴν ἑνδεκάτην, τοὺς μετὰ τὴν σωτήριον θεοφάνειαν· οὓς δὴ πάντας καταξιωθήσεσθαι ἑνὸς καὶ τοῦ αὐτοῦ μισθοῦ τοῦ κατὰ τὸ δηνάριον δεδηλωμένου, ὅπερ εἰς τὴν τοῦ Θεοῦ βασιλείαν ἀνεφέρετο. Οὐ μή με ἴδητε ἕως ἂν ἥξῃ ὅτε εἴπητε· Εὐλογη μένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Αὐτοὶ γὰρ ἐκεῖνοι, οἷς τότε παρὼν παροῦσι διελέγετο θεώμενοι αὐτὸν μετὰ τῆς ἐνθέου δόξης, καὶ σὺν ἀγγέλων δορυφορίᾳ ἐρχόμενον ἐξ οὐρανῶν, ὁμολογεῖν ἀναγκασθήσονται αὐτὸν εἶναι τὸν εὐλογημένον τὸν ἐρχόμενον ἐν ὀνόματι Κυρίου τοῦ ἑαυτοῦ Πατρός.","english":"Since, therefore, it was just that all who came to the vineyard and the citizenship of piety, having taken up one and the same work, should share in the same kingdom, for this reason he rightly gives to all the denarius, the symbol of the kingdom—some of whom were called in youth, others around the middle time of a man's life, others having already taken up the perfect man and passed beyond it, and others in old age, already aged and near the setting of life. One might also say, interpreting it another way, that the things made clear through the parable apply to those who from the beginning, from the first station of life until the consummation, are deemed worthy of the divine calling; just as he says that those first justified at the beginning of life were called at dawn to the work of piety; second, those around Enoch and Noah; those around the third, those around Abraham; those around the sixth, those around Moses and Joshua and the judges; those around the ninth, those in the times of the prophets; and those around the eleventh, those after the saving manifestation of God. All these, indeed, will be deemed worthy of one and the same wage indicated by the denarius, which was referred to the kingdom of God. You will not see me until the time comes when you say: Blessed is he who comes in the name of the Lord. For those very men to whom he spoke when present among them, beholding him with the divine glory and coming from heaven with the escort of angels, will be compelled to confess that he is the blessed one who comes in the name of the Lord, his own Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Ἄνθρωπός τις ἐποίησε δεῖπνον μέγα, καὶ ἐκάλεσε πολλούς. Ἀλλοτρία αὕτη ἡ παραβολὴ πρὸς τὴν παρὰ τῷ Ματθαίῳ. Ἐκεῖ μὲν γὰρ βασιλεὺς, καὶ γάμοι υἱοῦ βασιλέως, καὶ κλήτορες πολλοὶ, καὶ οἱ κληθέντες οὐκ ἀπῆλθον, ἀλλὰ καὶ τοὺς δούλους ὕβρισαν καὶ ἀπέκτειναν, καὶ στράτευμα κινούμενον κατὰ τῶν ἀνῃρηκότων τοὺς δούλους, καὶ ὁ διὰ τὴν ῥυπαρὰν ἐσθῆτα ἐκβαλλόμενος τοῦ γάμου· ὧδε δὲ ἄνθρωπος εἰσάγεται ψιλὸς, καὶ δεῖπνον ἁπλῶς, καὶ εἷς ἐπὶ τὴν κλῆσιν ἐκπέμπεται, καὶ οἱ κληθέντες παραιτοῦνται μόνον τὴν κλῆσιν, ἀσχολίαν σκηπτόμενοι. Τὸ δὲ κεφαλαιωδέστερον, ὅτι ἐκείνη μὲν ἐν τῷ ἱερῷ λέλεκτο πρὸς τοὺς ἀρχιερεῖς καὶ πρεσβυτέρους τοῦ λαοῦ, αὕτη δ' ἐπὶ τῆς Γαλιλαίας ἐν οἰκίᾳ τινὸς ἄρχοντος\n\nΦαρισαίου· τῶν γὰρ συνανακειμένων τις ἀκούσας τὸ, Μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι· ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων· τῆς ἀναστάσεως καὶ τῆς βασιλείας τοῦ Θεοῦ μιᾶς καὶ τῆς αὐτῆς νοουμένης. Πρὸς οὖν τὸν εἰρηκότα, Μακάριος ὅστις φάγηται ἄρτον ἐν τῇ βασιλείᾳ τοῦ Θεοῦ, τίς ἂν γένοιτο οὗτος ὁ μακάριος διὰ τῆς παραβολῆς ὁ Σωτὴρ παρίστησι λέγων, Ἄνθρωπός τις ἐποίησε δεῖπνον μέγα· πάλιν αὐτὸς ἑαυτὸν ἐν τούτοις ἄνθρωπον ὀνομάζων. Μέγα δὲ αὐτοῦ δεῖπνον νοήσεις, τέως μὲν ἀπιδὼν εἰς τὸ καθ' ὅλης τῆς οἰκουμένης λογικὸν συμπόσιον τῶν ἱερῶν καὶ θείων τροφῶν τῶν πανταχοῦ γῆς διὰ τῶν θεοπνεύστων ἀναγνωσμάτων πᾶσι τοῖς ἔθνεσι παραδεδομένων· ἐντεῦθεν δὲ μετάβα τῇ διανοίᾳ ἐπὶ τὴν προσδοκωμένην τῶν οὐρανῶν βασιλείαν·","english":"A certain man made a great supper, and invited many. This parable is different from the one in Matthew. For there a king, and the marriage of the king's son, and many invitees, and those invited did not go away, but even insulted and killed the servants, and an army was raised against those who had killed the servants, and the one cast out of the wedding because of his filthy garment; but here a mere man is introduced, and a supper simply, and one is sent out for the invitation, and those invited only decline the invitation, pleading lack of leisure. And the most important point is that the former was spoken in the temple to the chief priests and elders of the people, but this one in Galilee in the house of a certain ruler,\n\na Pharisee; for one of those reclining at table, having heard the words, Blessed shall you be, because they have nothing to repay you; for it will be repaid to you in the resurrection of the righteous; the resurrection and the kingdom of God being understood as one and the same. To the one, therefore, who said, Blessed is he who shall eat bread in the kingdom of God, the Savior presents through the parable who this blessed one would be, saying, A certain man made a great supper; again in these words calling himself a man. And you will understand his great supper, for the present looking to the rational banquet throughout the whole inhabited world of the sacred and divine foods, which have been handed down to all the nations everywhere on earth through the God-inspired readings; and from there pass in thought to the expected kingdom of the heavens;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"καὶ εἰς ἔννοιαν ἐλθὲ τοῦ τότε μεγάλου ὡς ἀληθῶς δείπνου, ἐν ᾧ συναναπαύσονται ἀγγέλοις καὶ ταῖς κατ' οὐρανὸν θείαις δυνάμεσιν αἱ τῶν μακαρίων ψυχαὶ, ἐν ᾧ τραφήσονται τῷ τῶν ἀγγέλων ἄρτῳ· πληρουμένου κυρίως τότε καὶ θεοπρεπῶς τοῦ φάσκοντος λόγου· Ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος. Οὐ γὰρ πολυειδὴς ἔσται ἡ τότε τροφὴ, οὔτε ἡδύσματος οὔτε ὄψων δεομένη, ἄρτῳ δὲ μόνῳ ἀθανατοποιῷ καὶ ζωῆς αἰωνίου παρεκτικῷ τραφήσονται οἱ κατὰ τὸν ἐνεστῶτα βίον θρέψαντες, οὓς ὠνόμασεν ὁ Σωτήρ. Ὁ δὲ ἄρτος πάλιν εἴη ὁ ψυχῶν καὶ ἀγγέλων καὶ τῶν κατ' οὐρανὸν λογικῶν τρόφιμος λόγος· τοῦτο γοῦν αὐτὸς ἐδίδαξεν εἰπών· Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· τοῦ γὰρ ἐν ἀρχῇ πρὸς Θεὸν Θεοῦ Λόγου μεταλήψει πᾶσα ἡ τῶν ἁγίων λογικὴ φύσις ζωοποιεῖται. Ἃ δὴ δοκεῖ μοι ἐκ προτέρων μαθημάτων πεπαιδευμένος ὁ συνανακείμενος τῷ Ἰησοῦ εἰρηκέναι· Μακάριος ὅστις φάγηται ἄρτον ἐν τῇ βασιλείᾳ τοῦ Θεοῦ! Οὐδὲ γὰρ τῶν τυχόντων τις ἦν ὁ ταύτην ἀφεὶς τὴν φωνὴν, ἀλλ' ὡς οἶμαι τῶν σφόδρα μεγάλων καὶ παρὰ τῷ Σωτῆρι τιμῆς ἠξιωμένων. Διὸ καὶ συνανακλίνεται αὐτῷ, καὶ τοῖς αὐτοῦ λόγοις συνετῶς προσεῖχεν, ὡς καὶ τὴν βασιλείαν τῶν οὐρανῶν μὴ ἀγνοεῖν, γνωρίζειν δὲ καὶ τὸν ἄρτον τῆς ζωῆς τὸν θρεπτικὸν τῶν τῆς βασιλείας ἀξίων· τοσαύτην τε ἄγειν παῤῥησίαν, ὡς ἐπὶ τοῦ Σωτῆρος ἀνακινεῖν δόγματα, καὶ δι' αὐτὸν τὴν πᾶσαν εἰρηκέναι παραβολὴν Σωτῆρα διδάσκοντα, τίς ἂν γένοιτο οὗτος ὁ ἀληθῶς μακάριος, ὃς φάγηται ἄρτον ἐν τῇ βασιλείᾳ τοῦ Θεοῦ.","english":"And come to the thought of that great supper, truly so great, in which the souls of the blessed shall rest together with angels and the divine powers in heaven, in which they shall be fed with the bread of angels, when that word which says is fulfilled in its true and God-befitting sense: Man ate the bread of angels. For the food of that time will not be of many kinds, needing neither seasoning nor relishes, but with the immortalizing bread alone, and that which provides eternal life, shall be fed those who fed them in the present life, whom the Savior named. And the bread again would be the rational word that nourishes souls and angels and the rational beings in heaven; this at any rate he himself taught, saying: I am the bread of life; for by partaking of the God-Logos who in the beginning was with God, the whole rational nature of the saints is given life. These things, it seems to me, the one reclining with Jesus, educated from earlier lessons, said: Blessed is he who shall eat bread in the kingdom of God! For he was not one of the ordinary, who let fall this utterance, but, as I think, one of the very great and deemed worthy of honor by the Savior. Therefore he also reclines with him, and gave heed intelligently to his words, so as not to be ignorant of the kingdom of heaven, but to know also the bread of life that nourishes those worthy of the kingdom; and to bear such boldness as to stir up doctrines in the presence of the Savior, and for his sake to have spoken the whole parable, the Savior teaching who this truly blessed one would be, who shall eat bread in the kingdom of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Πολλοὺς μὲν οὖν κεκλῆσθαι λέγει διὰ τῆς παραβολῆς ἐπὶ τὸ μέγα δεῖπνον, καὶ τὸν ἐν τούτῳ δεδωρημένον ἄρτον, μὴ μὴν τοὺς πάντας τῆς χάριτος ἐπιτυγχάνειν· ἀποστερεῖσθαι γὰρ αὐτῆς τῶν κεκλημένων τοὺς περὶ ἕτερον ἠσχολημένους· περισπᾷν γὰρ καὶ ἀφέλκειν τῆς κλήσεως τὰς τοῦ βίου φροντίδας διδάσκει· ταύτας δ' εἶναι διαφόρους· ἢ γὰρ περὶ χρήματα καὶ ἀγροὺς ἀσχολούμενοι ταῦτα τῆς κλήσεως προτετιμήκασιν, ὡς παραιτήσασθαι διὰ ταῦτα τὴν κλῆσιν, ἢ περὶ τὰς τοῦ βίου πραγματείας κατατριβόμενοι, ἢ δεσμῷ γάμου καὶ παίδων ἐμπεπλεγμένοι, ἤ τισιν ἄλλοις τοιούτοις φροντίσμασιν ἐνησχολημένοι. Ἀλλὰ περὶ μὲν τούτων ἀπόφασις ἐξενήνεκται λέγουσα· Λέγω ὑμῖν, ὅτι οὐδεὶς τῶν ἀνδρῶν ἐκείνων τῶν κεκλημένων, καὶ διὰ τὰς βιωτικὰς ἀσχολίας παραιτησαμένων γεύσεταί μου τοῦ δείπνου· ἑτέρους δὲ ἀντ' αὐτῶν ἀπολαύσεσθαι τοῦ μακαρίου δείπνου φησὶ, τοὺς μὴ τοιούτοις τισὶ προσδεδεμένους, πτωχούς τινας καὶ ἀναπήρους. Τοιοῦτοι δὲ ἦσαν πάλαι εἰδωλολατροῦντες οἱ ἐξ ἐθνῶν ὑπὸ δαιμόνων πονηρῶν τὰς ψυχὰς λελωβημένοι· οὓς ἀκολούθως τῇ ἐπαγγελίᾳ προσδεξάμενος ὁ ἑστιάτωρ, πᾶσαν τὴν νόσον τῶν ψυχῶν αὐτῶν, καὶ μαλακίαν πᾶσαν ἰασάμενος, ἔπειτα τῆς οἰκείας αὐτοῖς μεταδώσει τραπέζης· ὥστ' εἰπεῖν αὐτούς· Ἡτοίμασας ἐνώπιόν μου τράπεζαν ἐξ ἐναντίας τῶν θλιβόντων με· καὶ ἄρτον αὐτοῖς παρέξει καὶ λογικὴν τροφήν· ἐντεῦθεν ἤδη στερεᾶς βρώσεως μεταδιδοὺς αὐτοῖς, καὶ οἴνῳ δὲ αὐτοὺς εὐφρανεῖ λογικῷ· ὥστ' ἂν εἰπεῖν· Καὶ τὸ ποτήριόν σου μεθύσκον με ὡσεὶ κράτιστον!","english":"He says, then, through the parable, that many are called to the great supper and to the bread given therein, yet not all obtain the grace; for those of the called who are occupied with something else are deprived of it. For he teaches that the cares of life distract and draw one away from the calling, and that these cares are of various kinds: either those busied with money and fields have preferred these to the calling, so as to decline the calling on their account, or those worn out by the business affairs of life, or those entangled in the bond of marriage and children, or those occupied with certain other such concerns. But concerning these a verdict has been pronounced, saying: I say to you, that none of those men who were called, and who declined through worldly occupations, shall taste of my supper. And he says that others instead of them shall enjoy the blessed supper—those not bound to any such things, certain poor and maimed. Such were those of old from the Gentiles who worshipped idols, their souls maimed by evil demons; whom the host, in accordance with the promise, having received, and having healed all the disease of their souls and every infirmity, will then share with them his own table, so that they may say: You have prepared a table before me in the presence of those who afflict me; and he will provide them bread and rational food, from that point already giving them solid food, and he will gladden them with rational wine, so that one may say: And your cup makes me drunk as the strongest!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Ταῦτα δὲ πάντα παρέχει, τοὺς ἀῤῥαβῶνας τῶν οὐρανίων ἀγαθῶν διὰ τῶν κατὰ τὸν παρόντα βίον χαρισμάτων αὐτοῖς δωρούμενος. Δυνατὸν δὲ καὶ καθ' ἑτέραν ἐκδοχὴν εἰπεῖν, ὅτι οἱ\n\nπρῶτοι τῆς κλήσεως ἠξιωμένοι, οὗτοι δ' ἦσαν οἱ ἐκ τῆς περιτομῆς, προφάσει τῆς περὶ τὸ κρεῖττον ἀσχολίας τὴν κλῆσιν ὕβρισαν· ὡς γὰρ ἔχοντες ἀγροὺς τὰ παρ' αὐτοῖς ἀναγνώσματα, καὶ ὡς βόας ἀροτῆρας κεκτημένοι τοὺς προφήτας, καὶ ὡς ἂν σοφίᾳ τινὶ οἷα γυναικὶ συμβιοῦντες, τὴν εὐαγγελικὴν ἐξηυτέλισαν χάριν· οἱ δὲ μετ' ἐκείνους ἐκ τῶν ἀλλοφύλων ἐθνῶν κληθέντες, οἱ πρὶν τὰς διανοίας κωφοὶ καὶ τυφλοὶ, προθύμως ὑπήκουσαν· διὸ καὶ τοῦ μακαρισμοῦ τεύξονται. Δόξειεν ἄν τις τὴν αὐτὴν εἶναι παραβολὴν τῇ παρὰ τῷ Ματθαίῳ, ἐν ᾗ βασιλεύς ἐστι γάμους ποιῶν τῷ υἱῷ αὐτοῦ, καὶ δούλους ἀποστέλλων καλέσαι τοὺς κεκλημένους. Ὁ δὲ μὴ παρέργως προσέχων τῇ ἀναγνώσει εὕροι ἂν ἐπιστήσας τὸν νοῦν παντάπασιν ἠλλοτριωμένην ταύτην ἐκείνης. Ἡ μὲν γὰρ παρὰ τῷ Ματθαίῳ πρῶτον ἁπάντων τῇ βασιλείᾳ τῶν οὐρανῶν παρέβαλε τὰ λεγόμενα· τοῦτο δ' ἐνταῦθα οὐ λέλεκται. Κἀκεῖ μὲν ἀφωμοίου τὸν κλήτορα βασιλεῖ, ἐνταῦθα δὲ ψιλὸν ἄνθρωπον εἰσάγει· κἀκεῖ μὲν γάμους τῷ υἱῷ ὁ βασιλεὺς ἐτέλει, ἐνταῦθα δὲ ἁπλῶς δεῖπνον· κἀκεῖ μὲν πολλοὶ ἀποστέλλονται, ἐνταῦθα δὲ εἷς μόνος ἐπὶ τὴν κλῆσιν ἐκπέμπεται· κἀκεῖ οἱ μὲν ἀμελήσαντες οὐκ ἀπήντων, οἱ δὲ λοιποὶ καὶ τοὺς δούλους ὕβρισαν καὶ ἀπέκτειναν· ἐνταῦθα δὲ μόνον σκήπτονται ἀσχολίαν, παραιτούμενοι τὴν κλῆσιν· ἐκεῖ πάλιν ὁ βασιλεὺς στράτευμα κινεῖ κατὰ τῶν ἀνῃρηκότων τοὺς αὑτοῦ δούλους·","english":"All these things he provides, granting them the firstfruits of heavenly goods through the gifts that come in this present life. It is possible also to state it according to another interpretation: that the first ones deemed worthy of the call—these were those from the circumcision—on the pretext of occupation with something better, insulted the call. For as though possessing fields in their own readings, and as having acquired oxen for plowing in the prophets, and as though living with some wisdom as with a wife, they despised the grace of the gospel. But those after them, called from the foreign nations—those formerly deaf and blind in their minds—obediently submitted; therefore they also will obtain the blessing. One might think this is the same parable as the one in Matthew, in which a king makes a wedding for his son and sends servants to call those who have been invited. But one who attends to the reading not casually would find, if he applies his mind, that this parable is entirely different from that one. For the one in Matthew compared what was said, first of all, to the kingdom of heaven; but this is not said here. And there he likened the caller to a king, but here he introduces a mere man; and there the king was celebrating a wedding for his son, but here simply a supper; and there many are sent, but here only one is sent out for the call; and there some, having neglected it, did not come, while the rest both insulted the servants and killed them; but here they only pretend to be busy, declining the call; there again the king mobilizes an army against those who killed his servants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"ἐνταῦθα δὲ ὁ ἄνθρωπος ὀργισθεὶς ἐπὶ τῇ παραιτήσει τῶν κεκλημένων, οὐδὲν μὲν τοιοῦτον ποιεῖ, τῷ δ' ἑαυτοῦ δούλῳ προστάττει πτωχοὺς καὶ ἀναπήρους καὶ τυφλοὺς εἰσαγαγεῖν. Ὁ δὲ ἐπὶ τοὺς γάμους τοῦ υἱοῦ συγκαλῶν βασιλεὺς, δούλοις πλείοσιν ὑπηρέταις χρώμενος, οὐ πτωχοὺς καὶ ἀναπήρους, ἀλλ' οὐδὲ τυφλοὺς καὶ χωλοὺς εἰσάγει· ἐπειδὴ μηδ' ἔπρεπεν ἐπικλήσει γάμου βασιλικοῦ τοιούτους παρεῖναι· κληθέντων δὲ πολλῶν, τὸν ἀνάξια γάμου ἐνδεδυμένον ὁ βασιλεὺς τιμωρεῖται. Τὸ δὲ πάντων κεφαλαιωδέστατον, ὅτι ἡ μὲν παρὰ τῷ Ματθαίῳ παραβολὴ ἔνδον ἐν τῷ ἱερῷ λέλεκτο, πρὸς τοὺς ἀρχιερέας καὶ πρεσβυτέρους τοῦ λαοῦ διαλεγομένου τοῦ Σωτῆρος· ἡ δὲ παρὰ τῷ Λουκᾷ ἐπὶ τῆς Γαλιλαίας ἐν οἰκίᾳ τινὸς ἄρχοντος Φαρισαίου ψιλὸν δεῖπνον κατασκευάζει, ἑστιωμένου παρ' αὐτῷ τοῦ Σωτῆρος. Προλέγει γοῦν τῆς προκειμένης παραβολῆς ὁ Λουκᾶς ταῦτα· ὅτι εἰσῆλθεν εἰς οἶκόν τινος Φαρισαίου ἑστιαθῆναι ἐν Σαββάτῳ· οἱ δὲ παρετηροῦντο αὐτόν. Εἶτα διελθὼν, ὡς ὑδρωπικὸν ἐθεράπευσε, καὶ ὡς ἐδίδαξε μὴ τὰς πρωτοκλισίας ἐν τοῖς δείπνοις μεταδιώκειν, μηδὲ καλεῖν τοὺς ἀντικαλέσοντας, ἀλλὰ τοὺς ἀντιδοῦναι μὴ δυναμένους, ἐπιφέρει, ὅτι ἀκούσας τις τῶν συνανακειμένων ταῦτα εἶπε, Μακάριος ὅστις φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ Θεοῦ! Ὁ δὲ εἶπεν αὐτῷ· Ἄνθρωπός τις ἐποίησε δεῖπνον μέγα. Οὕτω δ' ὁ Λουκᾶς τὴν προτεθεῖσαν παραβολὴν ἀνέγραψεν εἰρῆσθαι ὑπὸ τοῦ Σωτῆρος πρὸς τὸν εἰρηκότα, Μακάριος ὅστις φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ Θεοῦ· ὥστε ἐξ ἅπαντος ὁμολογεῖν ἑτέραν εἶναι ταύτην παρὰ τὴν πρώτην.","english":"Here, however, the man who became angry at the refusal of those who had been invited does nothing of the sort, but commands his own servant to bring in the poor and the maimed and the blind. But the king who invites people to his son's wedding, employing more servants as attendants, does not bring in the poor and maimed, nor indeed the blind and lame, since it was not fitting for such people to be present at the invitation to a royal wedding; but when many had been invited, the king punishes the one who had put on clothing unworthy of the wedding. And the most important point of all is that the parable in Matthew was spoken indoors in the temple, when the Savior was conversing with the chief priests and elders of the people; whereas the one in Luke, in Galilee, in the house of a certain ruler who was a Pharisee, prepares a plain dinner, when the Savior was dining at his house. At any rate, Luke sets out these things before the parable in question: that he entered into the house of a certain Pharisee to dine on the Sabbath, and they were watching him closely. Then, after recounting how he healed a man with dropsy, and how he taught that one should not seek the first places at dinners, nor invite those who will invite in return, but those who are unable to repay, he adds that someone among those reclining at table with him, having heard these things, said, Blessed is he who will eat bread in the kingdom of God! And he said to him, A certain man made a great dinner. Thus Luke recorded that the parable set before us was spoken by the Savior to the one who had said, Blessed is he who will eat bread in the kingdom of God; so that it is entirely agreed that this parable is different from the first.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Ἐπεὶ δὲ οὐκ ἀλλοτρία τυγχάνει οὐδ' αὕτη τῆς βασιλείας τῶν οὐρανῶν, περὶ ἧς ἡμῖν ὁ πᾶς ἐνέστηκε λόγος, ἴδωμεν τί βούλεται καὶ τὰ διὰ ταύτην δηλούμενα. Τῶν συνανακειμένων τις τῷ Σωτῆρι ἐν τῇ τοῦ Φαρισαίου οἰκίᾳ καὶ συνεστιωμένων, ἐκ τῶν αὐτοῦ λόγων κινηθεὶς, μακαρίζει τὸν καταξιωθησόμενον φαγεῖν ἄρτον ἐν τῇ βασιλείᾳ τοῦ Θεοῦ. Οἶμαι δ' αὐτὸν τοῦτο εἰρηκέναι διὰ τὸ φάναι τὸν Σωτῆρα τῷ κεκληκότι αὐτόν· Ὅταν ποιῇς ἄριστον, μὴ πλουσίους κάλει, ἀλλὰ πτωχοὺς, καὶ μακάριος ἔσῃ, Πρὸς τοῦτον οὖν φησιν· Ἄνθρωπός τις ἐποίησε δεῖπνον μέγα, καὶ τὰ ἑξῆς. Ἤρξαντο ἀπὸ μιᾶς παραιτεῖσθαι πάντες. Ἐπὶ τὸ λογικὸν συμπόσιον οὐκ ἀπήντησαν, φιλήδονοι μᾶλλον ὄντες ἢ φιλόθεοι, καὶ τῆς ὕλης ἢ τοῦ Θεοῦ· φιληδονίας μὲν γὰρ δεῖγμα γυνή· ἀγρὸς δὲ καὶ ζεύγη τῆς φιλοχρημοσύνης. Πολλοὺς μὲν οὖν κεκλῆσθαί φησι ἐπὶ τὸ μέγα δεῖπνον καὶ τὸ καθ' ὅλης τῆς οἰκουμένης λογικὸν συμπόσιον τῶν ἱερῶν καὶ θείων Γραφῶν, μὴ μὴν τοὺς πάντας τῆς χάριτος ἐπιτυγχάνειν· ἀποστερεῖσθαι γὰρ αὐτῆς","english":"Since this too is not alien to the kingdom of heaven, about which our whole present discourse is concerned, let us see what it intends and what is signified through it. One of those reclining at table with the Savior in the Pharisee's house and dining with him, moved by his words, blesses the one who will be deemed worthy to eat bread in the kingdom of God. I think he said this because the Savior had said to the one who had invited him: When you give a dinner, do not invite the rich, but the poor, and you will be blessed. To him, then, he says: A certain man gave a great dinner, and the rest. They all began with one accord to excuse themselves. They did not come to the rational banquet, being lovers of pleasure rather than lovers of God, and of matter rather than of God; for a woman is a demonstration of love of pleasure, while a field and pairs of oxen are of love of money. He says, then, that many were invited to the great dinner and to the rational banquet of the sacred and divine Scriptures throughout the whole inhabited world, but not all attain the grace; for they are deprived of it","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"τῶν κεκλημένων τοὺς περὶ ἕτερα ἠσχολημένους. Περισπᾷν γὰρ καὶ ἀφέλκειν τῆς κλήσεως τὰς τοῦ βίου φροντίδας διδάσκει· ταύτας δ' εἶναι διαφόρους ἢ γὰρ περὶ τὰ κτήματα καὶ ἀγροὺς ἀσχολούμενοι, ταῦτα τῆς κλήσεως προτετιμήκασιν, ὡς παραιτήσασθαι τολμῆσαι διὰ ταῦτα τὴν κλῆσιν· ἢ περὶ τὰς τοῦ βίου πραγματείας κατατριβόμενοι· ἢ δεσμῷ γάμων καὶ παίδων ἐμπεπλεγμένοι· ἤ τισιν ἄλλοις τοιούτοις φροντίσμασιν ἠσχολημένοι. Ταῦτα γὰρ καὶ τοιαῦτα ἐπάγειν καὶ περιέλκειν εἴωθε τοὺς διὰ ταῦτα τὴν χάριν παραιτεῖσθαι τολμῶντας, καὶ τὸν κλήτορα, καὶ τὸ τῆς καινῆς διαθήκης συμπόσιον, καὶ τὴν λογικὴν τροφήν· ὧν ἁπάντων ἐστέρησαν ἑαυτοὺς, κατὰ μὲν τὴν ἀποδοθεῖσαν ἑρμηνείαν, οἱ προτιμήσαντες τῆς οὐρανίου κλήσεως τὰ ἡδέα τοῦ παρόντος βίου, πλοῦτον δηλαδὴ καὶ πραγματείας καὶ γάμον, καὶ διὰ ταῦτα τὴν χάριν παραιτησάμενοι· κατὰ δ' ἑτέραν ἐκδοχὴν οἱ πρῶτοι τῆς κλήσεως ἠξιωμένοι, οὗτοι δ' ἦσαν οἱ ἐκ περιτομῆς, οἳ δὴ προφάσει τῆς περὶ τὸ κρεῖττον ἀσχολίας τὴν κλῆσιν ὕβρισαν. Ὡς γὰρ ἔχοντες ἀγροὺς τὰ παρ' αὐτοῖς ἀμφιλαφῆ ἀναγνώσματα, καὶ ὡς βόας ἀροτῆρας κεκτημένοι τοὺς παρ' αὐτοῖς προφήτας, καὶ ὡς ἂν σοφίᾳ τινὶ οἷα δὴ γυναικὶ συμβιοῦντες, τὴν εὐαγγελικὴν ἐξευτέλισαν χάριν. –Ἐπειδὴ δὲ ἦσαν οὕτω παχεῖς τὴν καρδίαν, ἐξυφαίνει παραβολὴν ἀποχρώντως ἔχουσαν εἰς παράδειξιν τῆς ἐπ' αὐτοῖς ἐσομένης οἰκονομίας· πρὸς γὰρ τὸ μακάριος ἔσῃ ἀποβλέπων, καὶ πρὸς τὸ ἀνταποδοθήσεταί σοι ἐν τῇ ἀναστάσει τῶν δικαίων, ὁ συνανακείμενος μακαρίζει τὸν μέλλοντα καταξιοῦσθαι τοῦ ἐν τῇ βασιλείᾳ ἄρτου.","english":"of those who were invited, those who were occupied with other things. For he teaches that the cares of life distract and draw men away from the calling; and these are of various kinds: either those busied about possessions and fields have preferred these to the calling, so as to dare for their sake to beg off from the calling; or those worn out by the business affairs of life; or those entangled in the bond of marriage and children; or those occupied with certain other such cares. For these and such things are accustomed to lead men on and drag them away—those who for these reasons dare to beg off from the grace, and from the caller, and from the banquet of the new covenant, and from the rational food; all of which they have deprived themselves of. According to the interpretation given, these are those who preferred the pleasant things of the present life to the heavenly calling—wealth, namely, and business affairs and marriage—and for these reasons begged off from the grace. But according to another reading, they are the first who were deemed worthy of the calling, and these were those of the circumcision, who on the pretext of occupation with what is better insulted the calling. For as though having fields—the abundant readings among them—and as though possessing ploughing oxen—the prophets among them—and as though living with some wisdom as with a wife, they despised the grace of the gospel. And since they were thus dull of heart, he weaves a parable sufficient to demonstrate the economy that would come upon them. For with an eye to \"blessed shall you be\" and to \"it shall be repaid to you in the resurrection of the righteous,\" the one reclining at table with him pronounces blessed the one who is about to be deemed worthy of the bread in the kingdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Οὗτος δὲ ἦν ὁ κατ' ἀνταπόδοσιν τῆς εἰς τοὺς πτωχοὺς φιλανθρωπίας, ἐν τῇ ἀναστάσει τῶν δικαίων ἀποδοθησόμενος τῷ μακαριζομένῳ, τῆς ἀναστάσεως καὶ τῆς τοῦ Θεοῦ βασιλείας μιᾶς καὶ τῆς αὐτῆς νοουμένης. Πρὸς οὖν τὸν εἰρηκότα, Μακάριος ὅστις φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ Θεοῦ, τίς ἂν γένοιτο οὗτος ὁ μακάριος, διὰ τῆς παραβολῆς ὁ Σωτὴρ παρίστησιν. Ἐπειδὴ τοίνυν ἐκλήθησαν πολλοὶ εἰς τὸ πάντα ἕτοιμα φέρον δεῖπνον τῆς γὰρ βασιλείας ἀξίως ὁ οἰκοδεσπότης τὸ τοιοῦτον ποιεῖ δεῖπνον, παρῃτήσαντο δὲ τὴν χάριν, περὶ μὲν τούτων ἀπόφασις ἐξενήνεκται ἡ φήσασα ὅτι· Οὐδεὶς τῶν ἀνδρῶν ἐκείνων τῶν κεκλημένων, καὶ διὰ τὰς βιωτικὰς ἀσχολίας παραιτησαμένων, γεύσεταί μου τοῦ δείπνου· ἑτέρους δ' ἀντὶ τούτων τοὺς μὴ περιπεπλεγμένους ταῖς τοῦ βίου πραγματίαις, καταξιωθήσεσθαί φησι τοῦ μακαρίου δείπνου, πτωχούς τινας καὶ τυφλοὺς καὶ ἀναπήρους, τοὺς μηδαμῶς παραιτησαμένους τὴν κλῆσιν, διὰ τὸ μήτε ἀγοράζειν, μήτε πιπράσκειν, μήτε γάμῳ σχολάζειν, μήθ' ὑφ' ἑτέρων τινῶν τοιούτων περιέλκεσθαι, προθύμως δὲ καὶ ἑτοίμως καταδέχεσθαι τὴν χάριν· οὓς ὁ καλέσας πρῶτον μὲν ὑγιεῖς καταστήσει, οἷός τε ὢν ῥᾳδίως πᾶσαν νόσον καὶ πᾶσαν μαλακίαν θεραπεύειν· ἔπειτα, ̣ ̣. Ὧν ἁπάντων ἐστέρησαν ἑαυτοὺς οἱ παραιτησάμενοι, τῆς Ἰουδαίων συναγωγῆς οἱ ἄρχοντες· μεθ' οὓς ἡ πληθὺς ὑπήκουσεν, ὡς πλατείαις πόλεως τῇ κατὰ νόμον πολιτείᾳ ζῶσα. –Τάχα δὲ διὰ τούτων τοὺς ἐξ ἐθνῶν ᾐνίττετο, τῷ αὐτοῦ λόγῳ προσιέναι μέλλοντας. Τοιοῦτοι δὲ ὑπῆρχον οἱ πρὶν εἰδωλολάτραι ὑπὸ δαιμόνων πονηρῶν τὰς ψυχὰς λελωβημένοι·","english":"This was the recompense for his kindness toward the poor, to be repaid to the one called blessed at the resurrection of the righteous, since the resurrection and the kingdom of God are understood as one and the same. Therefore, to the one who said, \"Blessed is he who shall eat bread in the kingdom of God,\" the Savior shows through the parable who this blessed one would be. Since, then, many were invited to the dinner that brings all things ready—for the master of the house prepares such a dinner worthily of the kingdom—but they declined the grace, a verdict has been pronounced concerning them, which said: \"None of those men who were invited, and who declined because of worldly occupations, shall taste of my dinner.\" But in place of these, he says that others who are not entangled in the affairs of life shall be deemed worthy of the blessed dinner—certain poor, blind, and maimed, who in no way declined the calling, because they neither buy nor sell nor occupy themselves with marriage nor are drawn aside by any other such things, but eagerly and readily accept the grace. These the caller will first restore to health, being able easily to heal every disease and every sickness; then . . . All of these things those who declined deprived themselves of—the rulers of the synagogue of the Jews; after whom the multitude obeyed, living in accordance with the law as in the broad streets of a city. —Perhaps through these things he was hinting at those from the Gentiles, who were going to come to his word. Such were those who were formerly idolaters, their souls maimed by evil demons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"οὓς ἀκολούθως τῇ ἐπαγγελίᾳ ὑποδεξάμενος ὁ ἑστιάτωρ, πρῶτα μὲν σώους καὶ ὑγιεῖς ἀποκαταστήσει, ἀνοίξας τυφλῶν ὀφθαλμοὺς, πᾶσάν τε νόσον καὶ πᾶσαν μαλακίαν τῶν ψυχῶν αὐτῶν ἰασάμενος· ἔπειτα τὸ πνευματικὸν αὐτοῖς παραθήσει δεῖπνον. Πρῶτοι μὲν οὖν ἐκλήθησαν οἱ ἐκ περιτομῆς, οἳ καὶ τὴν χάριν καθύβρισαν· δεύτεροι δὲ μετ' ἐκείνους οἱ ἐκ τῶν ἀλλοφύλων ἐθνῶν, οἱ πρὶν τὰς διανοίας τυφλοὶ καὶ ἀνάπηροι καὶ χωλοὶ καὶ κωφοὶ, οἳ καὶ προθύμως ὑπήκουσαν· εἶεν δ' ἂν ἐν πλατείαις μὲν οἱ τὴν εὐρύχωρον τῆς ἀπωλείας ὁδὸν βαδίζοντες, καὶ βιοῦντες ἄνευ διδαχῆς καὶ δογμάτων· ἐν δὲ ῥύμαις, οἱ συστέλλοντες τὴν κακίαν οἵᾳ δήποτε προφάσει· οἱ δὲ λοιποὶ, οἱ ἐξ ἐσχάτων ἀπὸ τῶν ὁδῶν καὶ φραγμῶν καλούμενοι τρίτοι, αἱ ἐν ᾅδου\n\nψυχαί· πολλαὶ γὰρ ὁδοὶ τῶν ἐξελθόντων τὸν βίον τοῦτον· αἷς ἐκήρυξε μετὰ τὴν ἀπόθεσιν τοῦ σώματος ὁ Σωτήρ· φιλανθρώπως δ' ἀνάγκην προσάγει τοῖς οὐκέτι αὐτεξουσίοις. Τοιοῦτον μὲν δὴ τὸ δεῖπνον, ὅπερ ἐνταῦθα τοῖς δαιτυμόσιν ἡτοίμασται· καὶ τοιοῦτοί τινες οἱ καλούμενοι, οἱ μὲν ἀπειθεῖς, καὶ διὰ τοῦτο ἀπομένοντες ἄγευστοι· οἱ δὲ εὐπειθεῖς, καὶ διὰ τοῦτο προλαμβανόμενοι. Σὺ δέ μοι ἐντεῦθεν μετάβα τῇ διανοίᾳ, ̣ ̣. Μακάριοι γοῦν οἱ νῦν πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι τότε χορτασθήσονται, τοῦ δείπνου τοῦ βασιλικοῦ ἐμφορούμενοι καὶ μεταλαμβάνοντες τοῦ ἄρτου τῆς ζωῆς, καὶ τῆς εὐφροσύνης τοῦ καινοῦ ποτηρίου.","english":"Those whom the host receives in accordance with the promise, he will first restore whole and sound, opening the eyes of the blind and healing every disease and every weakness of their souls; then he will set before them the spiritual banquet. First, then, those of the circumcision were called, and they insulted the grace; second after them, those from the foreign nations, who were formerly blind in their minds and maimed and lame and deaf, and they obeyed eagerly. Those in the broad streets would be those walking the spacious road of destruction, and living without teaching and doctrines; and those in the lanes, those who restrain wickedness on whatever pretext; and the rest, those called third from the farthest roads and hedges, the souls in Hades; for many are the roads of those who have departed this life, on which the Savior preached after the laying aside of the body; and in his love for humanity he applies compulsion to those no longer possessing free will. Such, then, is the banquet that is here prepared for the guests; and such are those who are called—some disobedient, and for this reason remaining without a taste; others obedient, and for this reason taking precedence. But do you turn your mind from here . . . Blessed, then, are those who now hunger and thirst for righteousness, for then they will be filled, partaking of the royal banquet and sharing in the bread of life and the gladness of the new cup.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Ὧν τὰ σύμβολα ἐπιτελῶν πρὸ τοῦ πάθους ὁ Σωτὴρ, Οὐ μὴ πίω, ἔφη, ἀπ' ἄρτι ἐκ τούτου τοῦ γεννήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης, ὅταν αὐτὸ πίνω μεθ' ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ Πατρὸς ἐμοῦ· πλήρης ἀγαθῶν τράπεζα, ἧς μεταλήψονται οἷς τὴν διαθήκην διέθετο, διὰ τὸ μεμενηκέναι μετ' αὐτοῦ ἐν τοῖς πειρασμοῖς, ἵν' ἐσθίωσι καὶ πίνωσιν ἐπὶ τῆς τραπέζης αὐτοῦ, ἄρτῳ μὲν οὐρανίῳ ψυχῶν ἁγίων θρεπτικῷ τραφησόμενοι, οἴνου δὲ τοῦ καινοῦ γεννήματος τῆς ἀληθινῆς ἀμπέλου μεταληψόμενοι, ἣν αὐτὸς ὁ τῶν ὅλων Θεὸς καὶ Πατὴρ γεωργῶν τὸ καινὸν ἐξ αὐτῆς γέννημα τοῖς τότε ἀξίοις παρέξει. Ἐὰν δὲ ἁμάρτῃ εἰς σὲ ὁ ἀδελφός σου. Ἐνταῦθα τοὺς ἐν προκοπῇ γενομένους συγχωρη τικοὺς εἶναι τοῖς πταίουσι βούλεται, θεραπεύων δεινὴν νόσον ἐν αὐτοῖς πολλάκις ἐμφυομένην, ἐκκόπτων τὴν κατὰ τῶν πταιόντων ἀποτομήν. Κατεπαίρεσθαι γοῦν εἰώθαμεν, ὡς μήτε παρακλήσεις τῶν ἡμαρτηκότων, μήτε τῶν ὑπὲρ αὐτῶν πρεσβευόντων ἱκετηρίας παραδέχεσθαι· μηδὲ μὴν ὑπολογίζεσθαι ὅσα δὴ καὶ αὐτοὶ οἱ ἄνθρωποι πταίοντες συγγνώμης τῆς παρὰ τοῦ μεγάλου κριτοῦ δεόμεθα. Εἰκότως οὖν παρὰ τῷ Ματθαίῳ καὶ τῇ παραβολῇ κέχρηται, ἐν ᾗ ὀφειλέται εἰσάγονται, ὁ μὲν μυρία τάλαντα ὀφείλων, ἃ καὶ ἀφείθη αὐτῷ προσπεσόντι· ὁ δὲ ἑκατὸν δηνάρια, ἐφ' οἷς ἀπεπνίγετο παρὰ τοῦ ἀφεθέντος τὰ πολλὰ ἐκεῖνα τάλαντα. Δι' ἧς διδάσκει, ὅτι μὴ ἄλλως τυχεῖν δυνατόν ἐστι τῆς βασιλείας, κἂν πολλά τις κατορθώσῃ, μὴ τὸν ἀγαθὸν Θεὸν μιμησάμενος κατὰ τὸ ἀμνησίκακον·","english":"The Savior, fulfilling the symbols of these things before his passion, said, \"I will certainly not drink from this fruit of the vine from now until that day when I drink it new with you in the kingdom of my Father\"—a table full of good things, of which those will partake to whom he made the covenant, because they remained with him in his trials, so that they may eat and drink at his table, being nourished with the heavenly bread that feeds holy souls, and partaking of the new wine, the fruit of the true vine, which God and Father of all himself, cultivating it, will provide from it as a new fruit to those who are worthy at that time. \"If your brother sins against you.\" Here he wills that those who are making progress be forgiving to those who stumble, healing a terrible disease that often grows in them, cutting off the harshness shown toward those who stumble. For we are accustomed to be disdainful, so as not even to accept the appeals of those who have sinned, nor the supplications of those who intercede on their behalf; nor indeed to take into account how much we ourselves, though men, when we stumble, need the forgiveness that comes from the great Judge. Reasonably, then, in Matthew he also uses the parable in which debtors are introduced—one owing ten thousand talents, which were also forgiven him when he fell down before him; and another owing a hundred denarii, for which he was choked by the one who had been forgiven those many talents. Through this he teaches that it is not otherwise possible to attain the kingdom, even if one should accomplish many things, unless one imitates the good God in his forgetfulness of wrongs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"ἐπειδήπερ ἡ βασιλεία, κρίσει τοὺς ἀξίους παραδεχομένη, τοὺς μὴ συγχωρητικοὺς καὶ τὸν ἀγαθὸν τῶν ὅλων κριτὴν κατὰ τοῦτο μιμουμένους οὐ παραδέχεται. Οὐ γὰρ ἂν ἔχει τις εἰπεῖν τοσαῦτά τινα πεπλημμεληκέναι εἰς ἑαυτὸν, ὅσα περ αὐτὸς τὸν πάντα χρόνον τῆς αὐτοῦ ζωῆς παρὰ τὸ βούλημα τοῦ Θεοῦ πράξας ὀφειλέτης ἐστί· ποτὲ μὲν γὰρ διὰ τοῦ λόγου πταίομεν, ποτὲ δὲ δι' αἰσχρῶν καὶ πονηρῶν ἐπιθυμημάτων τε καὶ πράξεων. Πλὴν ὅμως τοσαῦτα πταίοντες, οὐκ ἀπογινώσκομεν τὰς παρὰ τῷ Θεῷ ἐλπίδας, διὰ τὸ φιλάνθρωπον καὶ ἀνεξίκακον ἐλεημονικόν τε καὶ συγχωρητικὸν τοῦ Θεοῦ. Οὐκοῦν ἕπεται τῷ αὐτῷ μέτρῳ, καὶ ἡμᾶς μετρεῖν τοῖς εἰς ἡμᾶς ἁμαρτάνουσι· μηδὲ κατὰ τὸν Πέτρον ἀκριβολογεῖσθαι τῇ φιλανθρωπίᾳ, καὶ μέχρις ἑβδόμου ἀριθμοῦ τοῖς εἰς ἡμᾶς ἡμαρτηκόσι συγχωρεῖν· κατὰ δὲ τὸν συμπαθῆ καὶ ἐλεήμονα Σωτῆρα μέχρι τοῦ ἑβδομηκοντάκις ἑπτά· οὐ πάντως τὰ τοσαῦτα περιεργαζομένους ἁμαρτήματα, καὶ ὥσπερ ἀναγραφὴν αὐτῶν ποιουμένους καθ' ἑκάστην ἡμέραν, ἐκ δὲ τούτου τὸ ἀπεριόριστον διδασκομένους. Πυθομένου γὰρ τοῦ Πέτρου ἐπὶ πόσοις τοῖς εἰς ἡμᾶς ἁμαρτανομένοις συγχωρεῖν δέοι, καὶ ἀριθμὸν ὁρίσαντος τὸν ἕως ἑπτάκις, ὁ Σωτὴρ τὸν ἕως ἑβδομηκοντάκις ἐπτὰ εἰσήγαγε, καθ' ὃν δεῖ καὶ ἡμᾶς ἀφιέναι, εἰδότας καὶ πεπεισμένους, ὡς ἔσται καιρὸς καθ' ὃν συναρθήσεται πρὸς ἡμᾶς λόγος ὑπὸ τοῦ πάντων κριτοῦ τε καὶ βασιλέως, ἐπειδὰν οἱ πάντες παραστῶμεν τῷ βήματι αὐτοῦ, ὅτε ᾧ μέτρῳ μετροῦμεν, ἀντιμετρηθήσεται ἡμῖν.","english":"Since the kingdom, by judgment, receives those who are worthy, it does not receive those who are unforgiving and who in this respect imitate the good judge of all things. For no one could say that he has committed as many offenses against himself as he himself, by doing throughout the whole time of his life what is contrary to the will of God, is a debtor for; for sometimes we stumble through word, and sometimes through shameful and wicked desires and deeds. Nevertheless, though we stumble in so many things, we do not give up the hopes that lie with God, because of God's love for humanity, his forbearance of evil, his mercifulness, and his forgivingness. Therefore it follows that by the same measure we too should measure those who sin against us; and that we should not be exacting in our love for humanity, like Peter, forgiving those who have sinned against us only up to the number seven; but, like the compassionate and merciful Savior, up to seventy times seven—not at all scrutinizing so many sins and, as it were, making a daily record of them, but from this learning what is without limit. For when Peter asked how many times one ought to forgive those who sin against us, and set a limit at up to seven times, the Savior introduced the up to seventy times seven, according to which we too must forgive, knowing and being persuaded that there will be a time when an account will be settled with us by the judge and king of all, when we all stand before his judgment seat, when with whatever measure we measure, it will be measured back to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Ὁ μὲν γὰρ μέγας βασιλεὺς ἐντεῦθεν ἤδη πᾶσιν ἡμῖν τοῖς χρεωφειλέταις πολλῶν ταλάντων κατὰ τὸ πρέπον αὐτοῦ τῇ φιλανθρωπίᾳ τὸ πᾶν ἀνῆκε χρέος, δοὺς ἄφεσιν ἁμαρτημάτων καὶ ἐξαλείψας τὸ καθ' ἡμῶν χειρόγραφον· ἡμεῖς δ' ἐπὶ βραχέσι πταίσμασι τοὺς συνδούλους ἀποπνίγομεν,\n\nκαὶ παρακαλούμενοι οὐ συγχωροῦμεν τὰ εἰς ἡμᾶς ἐπταισμένα, μὴ ἐπιμετροῦντες τὰ ἴσα οἷς παρὰ Θεοῦ τετυχήκαμεν τοῖς ἡμετέροις οἰκέταις. Εὐλόγως οὖν ἀγανάκτησις καθ' ἡμῶν ἐξενεχθήσεται· καὶ ὁ τὴν πᾶσαν ἡμῖν ὀφειλὴν ἀφεὶς Δεσπότης οὐκέτ' ἀφήσει ἡμῖν· ἀλλ' ᾧ μέτρῳ μεμετρήκαμεν ἀσυμπαθεῖ καὶ ἀνελεεῖ καὶ ἀποτόμῳ, ἐπιμετρήσει ἡμῖν· καὶ τὸν ἐξ ἡμῶν κατὰ τῶν ἡμετέρων συνδούλων ὅρον καθ' ἡμῶν ἐπαρτήσει. Ἐφεύροι δέ τις ἑαυτῷ μέθοδον ἀγαθῆς ἀποφάσεως τῆς ἐπὶ τοῦ δικαιωτηρίου ἐξενεχθησομένης, εἰ προλαβὼν γένοιτο φιλάνθρωπος καὶ τῶν εἰς αὐτὸν ἁμαρτανομένων συγχωρητικός. Καὶ ἐροῦσιν ὑμῖν· Ἰδοὺ ὧδε, ἢ ἰδοὺ ἐκεῖ. Ταῦτα κατὰ μὲν τὸν Ματθαῖον ἐλέγετο περὶ τῆς ἐρημώσεως Ἱερουσαλήμ· διὸ καὶ προσέκειτο· Τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη· ἐνταῦθα δὲ περὶ τῶν καιρῶν τοῦ Ἀντιχρίστου προλέγει· διὸ οὐ πρόσκειται τοῦτο. Πρῶτον δεῖ αὐτὸν πολλὰ παθεῖν Αἰνίττεται δὲ καὶ ἐν τούτοις τήν ποτε γενησομένην ἀποστασίαν εἰπών· Πρῶτον δὲ δεῖ αὐτὸν πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῆς γενεᾶς ταύτης, δηλονότι τῆς τῶν ἀνθρώπων· ἀποβληθῆναι γὰρ καὶ ἀποδοκιμασθῆναι τὸν περὶ αὐτοῦ λόγον, πολλά τε παθεῖν τὸν αὐτοῦ λαὸν, ἐθέσπισεν·","english":"For the great King, from that point on, in a manner befitting His love for humanity, remitted the entire debt to all of us who owed many talents, granting forgiveness of sins and blotting out the handwriting against us; but we, for trifling offenses, choke our fellow servants, and when entreated we do not forgive the trespasses committed against us, not measuring out equally to our own servants what we have received from God. Reasonably, then, indignation will be brought against us; and the Master who forgave us our entire debt will no longer forgive us, but with the measure by which we have measured—merciless, pitiless, and harsh—He will measure out to us, and the limit we set for our fellow servants He will suspend over us. May one find for himself a method of a good verdict at the judgment seat, if he takes the lead in becoming humane and forgiving of those who sin against him. And they will say to you: \"Behold, here,\" or \"Behold, there.\" These things were said according to Matthew concerning the desolation of Jerusalem; therefore it was also added: \"Then let those in Judea flee to the mountains.\" But here He foretells the times of the Antichrist; therefore this is not added. First it is necessary for Him to suffer many things. He hints at these things also, having spoken of the apostasy that will one day occur, saying: \"First it is necessary for Him to suffer many things and be rejected by this generation,\" clearly that of men; for He decreed that the word concerning Him be cast out and rejected, and that His people suffer many things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"εἴτε ἐν τοῖς μετὰ ταῦτα διωγμοῖς, καθ' οὓς μυρία πέπονθεν αὐτός τε βλασφημούμενος ὁ Σωτὴρ παρὰ τοῖς ἀνθρώποις, ἤ τε Ἐκκλησία αὐτοῦ καὶ ὁ λόγος ἐλαυνόμενος καὶ πολεμούμενος· εἴτε πρὸς τῷ πάντων τέλει, καθ' ὃ ἀποδοκιμασθήσεται πάμπαν ἀποβληθεὶς ἀπὸ τῆς τῶν ἀνθρώπων γενεᾶς. Καὶ καθὼς ἐγένετο ἐν ταῖς ἡμέραις τοῦ Νῶε, κ. τ. λ. Οὕτω τοίνυν, ὡς εἴρηται, ἐκβληθέντος διὰ τὴν ἀποστασίαν τοῦ λόγου τοῦ εὐαγγελικοῦ, κατὰ τὴν ὁμοίωσιν τῶν ἐπὶ τοῦ κατακλυσμοῦ συμβεβηκότων, ὁ κατὰ τῶν ἀσεβῶν ὄλεθρος ἐπιστήσεται, φησί. Ἀλλ' ὡς τότε πάντας μὲν ἀπώλεσεν, οὐ μὴν καὶ τοὺς συνηγμένους ἅμα τῷ Νῶε ἐν τῇ κιβωτῷ, οὕτω καὶ ἐπὶ τῆς αὐτοῦ παρουσίας οἱ μὲν ἀσεβεῖς κατὰ τὸν καιρὸν τῆς ἀποστασίας τρυφαῖς καὶ μέθαις καὶ γάμοις καὶ ταῖς τοῦ βίου ἡδοναῖς κατατριβόμενοι ὁμοίως τοῖς ἐπὶ τοῦ Νῶε κατακλυσθέντες ἀπολοῦνται. Ὑπὲρ δὲ τοῦ μή τινα νομίσαι δι' ὕδατος καὶ τούτους κατακλυσθήσεσθαι, ἀναγκαίως τῷ ἐπὶ τοῦ Λὼτ κέχρηται παραδείγματι, Καθὼς ἐγένετο, λέγων, ἐν ταῖς ἡμέραις Λὼτ, ἤσθιον, ἔπινον, καὶ τὰ ἑξῆς· Ἧ δὲ ἡμέρα ἐξῆλθε Λὼτ ἀπὸ Σοδόμων ἔβρεξε πῦρ ἀπ' οὐρανοῦ καὶ ἀπώλεσε πάντας. Κατὰ τὰ αὐτὰ ἔσται ᾗ ἡμέρᾳ ὁ Υἱὸς τοῦ ἀνθρώπου ἀποκαλύπτεται· σφόδρα ἀποῤῥήτως καὶ φοβερῶς διδάσκων ὅτι πυρὶ καὶ θείῳ ἀπ' οὐρανοῦ καταπεμπομένῳ τοὺς ἀσεβεῖς πάντας ἡ ὀργὴ μετελεύσεται· διὸ τοῖς μὲν ἡμέραν ταύτην ἐπιστῆναι εὐχομένοις ἀσεβέσιν ἡ προφητικὴ φωνὴ ἐπανατείνεται λέγουσα· Οὐαὶ οἱ ἐπιθυμοῦντες τὴν ἡμέραν Κυρίου! Ἵνα τί; Ὑμῖν αὕτη ἔσται σκότος, καὶ οὐ φῶς, ἡμέρα σκότους καὶ γνόφου, ἡμέρα ταλαιπωρίας καὶ ἀφανισμοῦ.","english":"whether in the persecutions after these things, during which the Savior Himself has suffered countless things, being blasphemed among men, and His Church and the word being driven out and warred against; or at the end of all things, when He will be wholly rejected and cast out from the generation of men. And just as it was in the days of Noah, etc. Thus then, as has been said, when the evangelical word has been cast out because of the apostasy, in likeness to the things that happened in the time of the flood, the destruction against the impious will come upon them, he says. But just as then he destroyed all, yet not those gathered together with Noah in the ark, so also at His coming the impious, in the time of the apostasy, being worn away in luxury and drunkenness and marriages and the pleasures of life, will be destroyed, flooded just like those in the days of Noah. But so that no one might think that these too would be flooded by water, he necessarily used the example of Lot, saying, Just as it was in the days of Lot, they were eating, drinking, and the rest; on the day Lot went out from Sodom, it rained fire from heaven and destroyed all. In the same way it will be on the day the Son of man is revealed; teaching very secretly and fearfully that by fire and brimstone sent down from heaven the wrath will come upon all the impious; therefore to the impious who pray that this day come upon them, the prophetic voice threatens, saying: Woe to those who desire the day of the Lord! Why? This day will be darkness for you, and not light, a day of darkness and gloom, a day of misery and destruction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Σφόδρα δὲ ἀκριβῶς καὶ ἐνταῦθα ἐτήρησεν ὁ Σωτὴρ οὐ πρότερον τὸ πῦρ εἰπὼν ἀπ' οὐρανοῦ καὶ τὸ θεῖον κατεληλυθέναι ἐπὶ τοὺς ἐν Σοδόμοις ἀσεβεῖς, ἢ τὸν Λὼτ ἐξελθεῖν, καὶ χωρισθῆναι ἐξ αὐτῶν. Οὕτω καὶ ἐπὶ τοῦ κατακλυσμοῦ οὐ πρότερον ἐπῆλθεν οὗτος καὶ πάντας ἀπώλεσε τοὺς κατὰ γῆν οἰκοῦντας, ἢ τὸν Νῶε εἰσελθεῖν εἰς τὴν κιβωτόν. Κατὰ τὰ αὐτὰ τοίνυν καὶ ἐπὶ τῆς συντελείας οὐ πρότερον ἔσεσθαι τὸν κατακλυσμὸν τῆς ἀπωλείας τῶν ἀσεβῶν φησιν, ἢ συναχθῆναι εἰς τὴν ἐπουράνιον τοῦ Θεοῦ κιβωτὸν, καὶ διασωθῆναι τοὺς τότε εὑρεθησομένους τοῦ Θεοῦ ἀνθρώπους, κατὰ τὸ παράδειγμα τὸ ἐπὶ τοῦ Νῶε· οἷς καὶ λεχθήσεται κατὰ καιρὸν τὸ προφητικὸν ἐκεῖνο· Βάδιζε, λαός μου, εἴσελθε εἰς τὸ ταμεῖόν σου, καὶ τὰ ἑξῆς, ἕως οὗ παρέλθοι ἡ ὀργὴ Κυρίου· ὥσπερ καὶ ἐπὶ τοῦ Λὼτ ἐποίησεν, ἵνα μὴ οἱ δίκαιοι συναπόλωνται τοῖς ἀσεβέσιν· οὕτως καὶ ἐπὶ τῆς συντελείας τοῦ αἰῶνος οὐ πρότερον αὕτη ἔσται, ἢ πάντας τοὺς ἐπὶ γῆς δικαίους καὶ θεοσεβεῖς ἀφορισθῆναι τῶν ἀσεβῶν, καὶ συναχθῆναι εἰς τὴν ἐπουράνιον τοῦ Θεοῦ κιβωτόν· οὕτω γὰρ μηκέτι μηδενὸς δικαίου ἐν ἀνθρώποις εὑρισκομένου, πάντων δὲ ἀθέων ἀσεβῶν τῶν ὑπὸ τοῦ","english":"Very precisely, too, the Savior observed this here as well, not saying that the fire from heaven and the divine visitation came down upon the impious in Sodom before Lot went out and was separated from them. So too in the case of the flood: it did not come upon them and destroy all the inhabitants of the earth before Noah entered the ark. In the same way, therefore, he says that at the consummation the flood of destruction for the impious will not take place before God's people of that time are gathered into the heavenly ark of God and saved, according to the example in the case of Noah; to whom in due season that prophetic saying will also be spoken: \"Go, my people, enter into your chamber,\" and the rest, until the wrath of the Lord passes by; just as he also did in the case of Lot, so that the righteous might not perish together with the impious. Thus also at the consummation of the age, it will not take place before all the righteous and God-fearing on earth are separated from the impious and gathered into the heavenly ark of God; for in this way, when no righteous person is any longer found among men, but all are godless and impious, of those under the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Ἀντιχρίστου γεγονότων, τῆς τε ἀποστασίας καθ' ὅλης τῆς οἰκουμένης κρατησάσης, ἡ τοῦ Θεοῦ ὀργὴ τοὺς ἀσεβεῖς μετελεύσεται. Ἐν ἐκείνῃ τῇ ἡμέρᾳ ὃς ἂν ἔσται ἐπὶ τοῦ δώματος, κ. τ. λ. Σημαίνει δὲ διὰ τούτων τὸν κατὰ τῶν θεοσεβῶν ἐπενεχθησόμενον διωγμὸν ὑπὸ τοῦ υἱοῦ τῆς ἀπωλείας. Ἡμέραν δὲ ἐκείνην ὀνομάζει τὸν χρόνον τὸν πρὸ τῆς συντελείας, ἐν ᾧ φησιν· Ὁ φεύγων μὴ ἐπιστρεφέτω, μηδὲ μιμητὴς γινέσθω τῆς γυναικὸς Λὼτ, ἥτις μετὰ τὸ φυγεῖν καὶ ἔξω γενέσθαι τῆς Σοδομιτῶν χώρας, στραφεῖσα εἰς τὰ ὀπίσω, ἀπενεκρώθη, στήλη ἁλὸς γενομένη. Ἀφειδεῖν γὰρ τότε προσήκει οὐχ ὑπαρχόντων μόνον, ἀλλὰ καὶ τῆς ἑαυτῶν ζωῆς τε καὶ ψυχῆς τοὺς ἐν μέσῳ τῆς ἀποστασίας καταληφθησομένους, μήποτε, βουληθέντες τῆς ἑαυτῶν περιποιήσασθαι προσκαίρου ζωῆς, σὺν ταύτῃ καὶ τὴν αἰώνιον ζωὴν ἀπολέσειαν, τῇ ἀποστασίᾳ ἑαυτοὺς παραδόντες. Ταύτῃ τῇ νυκτὶ ἔσονται δύο ἐπὶ κλίνης μιᾶς, κ. τ. λ. Σφόδρα δὲ θαυμαστῶς τὸν τῆς ἀποστασίας καιρὸν καὶ τὴν στέρησιν τοῦ νοεροῦ λογικοῦ φωτὸς νύκτα ὠνόμασε· νυκτὸς γὰρ καὶ σκότους χείρων ἡ τότε τῶν ἀνθρώπων ἔσται κατάστασις διὰ τὴν ἐπικρατήσασαν αὐτῶν ἄνοιάν τε καὶ πλάνην. Διό φησι· Λέγω ὑμῖν· Δύο ἔσονται ἐπὶ κλίνης καὶ δύο ἐπὶ μυλῶνος, εἷς παραλαμβανόμενος ὡς ἀλλότριος τῆς ὀργῆς, καὶ εἷς ἀφιέμενος, ὥστε τῇ ὀργῇ παραδοθησόμενος, ὁ θησαυρίσας ἑαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς· δι' ὧν παρίστησι τὸν χωρισμὸν τῶν ἁγίων καὶ θεοφιλῶν ψυχῶν τὸν ἀπὸ τῶν ἀσεβῶν. Ἵνα γὰρ μὴ ἀδιακρίτως ἐπελθοῦσα ἡ ὀργὴ καὶ τῶν δικαίων παραλήψεται, προλαβὼν ὁ Θεὸς ὥσπερ τὸν Λὼτ προεξήγαγε τῆς Σοδόμων καταστροφῆς.","english":"When the things of the Antichrist have come to pass, and the apostasy has prevailed over the whole inhabited world, the wrath of God will visit the impious. On that day, whoever is on the housetop, etc. By these words he signifies the persecution that will be brought against the God-fearing by the son of perdition. And he calls that day the time before the consummation, in which he says: Let the one who flees not turn back, nor become an imitator of Lot's wife, who after fleeing and getting outside the land of the Sodomites, turned back and was put to death, becoming a pillar of salt. For then it is fitting to disregard not only possessions but also one's own life and soul—those who will be caught in the midst of the apostasy—lest, wishing to preserve their own temporary life, they lose eternal life along with it, having handed themselves over to the apostasy. On that night there will be two on one bed, etc. Very wonderfully he has named the time of the apostasy and the deprivation of the intellectual rational light \"night\"; for worse than night and darkness will be the condition of men at that time because of the folly and error that will prevail over them. Therefore he says: I tell you: Two will be on a bed, and two at the mill, one being taken away as a stranger to the wrath, and one being left, so as to be handed over to the wrath—the one who has stored up for himself wrath on the day of wrath; by these words he sets forth the separation of the holy and God-beloved souls from the impious. For so that the wrath, coming upon them without distinction, might not also take away the righteous, God went before and, as it were, led Lot out beforehand from the destruction of Sodom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Τὸν αὐτὸν τρόπον καὶ πρὸ τῆς συντελείας, πρὶν ἐπελθεῖν τὴν κατὰ τῶν ἀσεβῶν ὀργὴν, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶσιν οἱ δίκαιοι, χωρισμὸς ἔσται τῶν θεοφιλῶν ψυχῶν, ἀγγέλων αὐτὰς διαχωριζόντων καὶ παραληψομένων· ὥστε ἐν μιᾷ στρωμνῇ δυοῖν κατακειμένων ἕνα μὲν τὸν τοῦ Θεοῦ ἄξιον παραλαμβάνεσθαι, τὸν δὲ ἕτερον καταλείπεσθαι, ὡς ἄξιον τῆς τότε καταληψομένης τοὺς ἀσεβεῖς ὀργῆς. Καὶ ἐπὶ τῶν ὑφ' ἑνὶ μυλῶνι ἀληθουσῶν, ὁ αὐτὸς λόγος ἔσται. Ἀληθούσας δὲ ὠνόμασε τὰς τὸν εὐτελῆ καὶ πενιχρὸν καὶ ἔσχατον ἐν ἀνθρώποις διαντλούσας βίον· ἐπὶ κλίνης δὲ τοὺς τὸν ἐλεύθερον καὶ ἄνετον βίον μετερχομένους. Τοῦτο δὲ παραστήσει ἡ Μωϋσέως γραφὴ ἐν ᾗ φησιν ὁ λόγος ἥξειν τὴν ὀργὴν ἀπὸ πρωτοτόκου Φαραὼ, καὶ ἕως τῆς ἀληθούσης καὶ πεσσούσης ἐν τῷ μυλῶνι. Τὰ γὰρ ἄκρα τῶν κατ' ἀνθρώπους βίων, τοῦ τε ἐνδόξου τοῦ ἀπεῤῥιμμένου καὶ ἐσχάτου, διὰ τούτων ὁ λόγος παρέστησεν· οὕτως οὖν καὶ ἐνταῦθα δύο ἐπὶ κλίνης μιᾶς εἰσήγαγε, τοὺς τὴν ἐλευθέραν ζωὴν μετιόντας αἰνιξάμενος· ὁ εἷς παραληφθήσεται, ὁ ἄξιος τῆς ἀπὸ τοῦ Θεοῦ ἐκλογῆς· ὁ δὲ ἕτερος ἀφεθήσεται, δηλονότι ὁ τῆς ὀργῆς οἰκεῖος· ὡσαύτως δύο ἀλήθουσαι εἶεν ἂν αἱ ἐν ἀνθρώποις τὸν ἄτιμον καὶ πενιχρὸν βίον μετιοῦσαι· ὧν πάλιν ἡ κρείττων παραληφθήσεται, ἡ δὲ ἑτέρα ἀφεθήσεται. Λέγουσιν αὐτῷ· Ποῦ, Κύριε; Ὁ δὲ εἶπεν αὐτοῖς· Ὅπου τὸ σῶμα, ἐκεῖ συναχθήσονται καὶ οἱ ἀετοί. Ἐρωτησάντων τῶν μαθητῶν· Κύριε, ποῦ; καὶ βουληθέντων μαθεῖν ποῦ καταλειφθήσεται ὁ ἕτερος τῶν μὴ παραληφθέντων· Ὅπου, φησὶ, τὸ σῶμα, ἢ τὸ πτῶμα κατὰ Ματθαῖον, ἐκεῖ συναχθήσονται καὶ οἱ ἀετοί·","english":"In the same way, even before the consummation, before the wrath against the impious comes upon them, so that the righteous may not be condemned together with the world, there will be a separation of the souls beloved of God, with angels separating them and taking them away; so that when two are lying on one bed, the one worthy of God is taken, and the other is left behind, as worthy of the wrath that will then overtake the impious. And in the case of the women grinding at one mill, the same account applies. He called \"grinding women\" those who pass their life in the cheap, poor, and lowest condition among men; and \"on a bed,\" those who pursue a free and easy life. Moses' writing will establish this, in which the account says that the wrath will come from the firstborn of Pharaoh, even to her who grinds and crushes at the mill. For the extremes of human ways of life—both the glorious and the abject and lowest—the account has set before us through these. Thus, then, here too he brought in two on one bed, hinting at those who pursue the free life: the one will be taken, the one worthy of God's election; and the other will be left, clearly the one belonging to wrath. Likewise, the two grinding women would be those among men who pursue the dishonored and poor life; of these again the better will be taken, and the other left. They say to him, \"Where, Lord?\" And he said to them, \"Where the body is, there the eagles will also be gathered together.\" When the disciples asked, \"Lord, where?\" and wished to learn where the other of those not taken will be left, he says, \"Where the body\"—or the corpse, according to Matthew—\"there the eagles will also be gathered together.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"ὥσπερ οἰωνούς τινας νεκροβόρους, τοὺς ἄρχοντας τοῦ αἰῶνος τούτου αἰνιξάμενος, τοὺς τότε διώκοντας τοὺς ἁγίους τοῦ Θεοῦ· ὧν ἐπὶ τὸ αὐτὸ συναχθέντων, ἐκεῖ καὶ παρ' αὐτοῖς συναχθήσεται ὁ ἀνάξιος τῆς παραλήψεως. Ἦν δ' οὗτος τῶν ἐπὶ κλίνης καθευδόντων ὁ ἕτερος· ἢ τῶν ἀληθουσῶν ἡ μία· οἳ καὶ παραδοθήσονται τοῖς ἐπισυναχθεῖσι κατ' αὐτῶν ἀετοῖς. Ἀετοὺς δὲ καὶ τοὺς τῆς Ἱερουσαλὴμ πολιορκητὰς ὁ προφητικὸς λόγος ὠνόμασεν· ὡς ὅτε περὶ τοῦ Ναβουχοδονόσορ λέγει· Ὁ ἀετὸς ὁ μέγας ὁ μεγαλοπτέρυγος· μή ποτ' οὖν καθ' ἑτέραν διάνοιαν αἱ τιμωρητικαὶ καὶ κολαστικαὶ δυνάμεις, αἱ τοὺς ἀσεβεῖς μετελευσόμεναι, διὰ τῶν ἐνταῦθα λεγομένων ἀετῶν ἐδηλώθησαν· αἷς ἵνα μὴ παραδοθῶμεν, ἑξῆς ὁ\n\nΣωτὴρ παραινεῖ εὐχαῖς σχολάζειν. Κριτής τις ἦν τὸν Θεὸν μὴ φοβούμενος. Ἐπισυνάπτει γοῦν καὶ παραβολὴν τὴν περὶ τοῦ κριτοῦ τῆς ἀδικίας, πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι καὶ μὴ ἐκκακεῖν. Τὸ δὲ εἰπεῖν· Ἆρα ἐλθὼν ὁ Υἱὸς τοῦ ἀνθρώπου εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς; ἔκλειψιν δηλοῖ τῆς πίστεως, ὡς μηδένα πιστὸν εὑρεθήσεσθαι, ἢ εἴ που ἄρα σπάνιόν τινα κατὰ τὸν τῆς δευτέρας αὐτοῦ θεοφανείας χρόνον. Ὅπερ μέγα τεκμήριον τυγχάνει τοῦ καιροῦ τῆς ἀποστασίας, ἐν ᾧ σπάνιος ἔσται ὁ εὑρεθησόμενος πιστός· τάχα δὲ οὐδὲ εἷς ἔσται, διὰ τὸ τοὺς μὲν παραληφθήσεσθαι, τοὺς δὲ καταλειφθήσεσθαι τοῖς ἀετοῖς παραδοθησομένους· οὕτω τε ἐξ ἀνθρώπων ἐκλειπούσης τῆς πίστεως, αὐτὸς λοιπὸν ἐπιστήσεται τὴν ἐκδίκησιν ποιησόμενος τῶν ἁγίων αὐτοῦ τῶν ὑπὸ τῶν ἀσεβῶν ἀνῃρημένων. Ἐν τάχει δὲ ποιήσει τὴν ἐκδίκησιν, διὰ τὸ βοᾷν πρὸς αὐτὸν νυκτὸς καὶ ἡμέρας·","english":"…hinting at the rulers of this age as certain corpse-eating birds, those who then persecuted the saints of God; when these are gathered together in the same place, there too the one unworthy of being taken will be gathered among them. And this was the other of those lying asleep in bed, or the one of the grinding women; and they will be handed over to the eagles gathered together against them. And the prophetic word called the besiegers of Jerusalem eagles, as when it says concerning Nebuchadnezzar: The great eagle with the great wing. So then, perhaps in another sense the punitive and chastising powers, which will come after the impious, were indicated by the eagles spoken of here; and in order that we may not be handed over to them, the Savior next exhorts us to devote ourselves to prayers. There was a certain judge who did not fear God. He then adds also the parable concerning the unjust judge, to show that one ought always to pray and not to lose heart. And the saying, When the Son of Man comes, will he find faith on the earth? indicates a failing of faith, so that no one will be found faithful, or if perhaps some rare person at the time of his second divine manifestation. This is a great proof of the time of the apostasy, in which the one found faithful will be rare; and perhaps there will not even be one, because some will be taken and others left behind to be handed over to the eagles; and thus, as faith fails from among men, he will thereafter set himself to make vengeance for his saints who have been slain by the impious. And he will make the vengeance quickly, because they cry out to him night and day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":57,"ref":"p57","source":"βοᾷν δὲ πρὸς αὐτὸν ἐδίδαξε διὰ τῆς παραβολῆς τοῦ κριτοῦ τῆς ἀδικίας. Ἄνθρωπός τις εὐγενὴς ἐπορεύθη εἰς χώραν μακρὰν λαβεῖν ἑαυτῷ βασιλείαν, καὶ ὑποστρέψαι. Τοσαῦτα διὰ τῆς παραβολῆς διδασκόμεθα, τὴν μέλλουσαν αὐτοῦ καὶ μηδέπω παροῦσαν βασιλείαν, κἂν αἰσθητὴν ταύτην τινὲς ἐφαντάζοντο, τὴν ἀπὸ γῆς εἰς οὐρανὸν μετάστασίν τε καὶ ἀνάληψιν, τὴν δευτέραν καὶ ἔνδοξον αὐτοῦ θεοφάνειαν, τὴν κριτικὴν καὶ τοῦ κατ' ἀξίαν ἑκάστῳ διανεμητικὴν ἐξουσίαν, τὴν τῶν οἰκείων αὐτοῦ καὶ πιστῶν θεραπευόντων εὐδοκίμησιν, τὴν τῶν μὴ τοιούτων κατάγνωσιν, τὴν τῶν πολιτῶν τοῦ βασιλέως κατ' αὐτοῦ συσκευὴν, τὴν μετελευσομένην αὐτοὺς ἐπαξίως ὧν ἔδρασαν δίκην· ταῦτα γὰρ ὁμοῦ πάντα διὰ τῶν ἐκτεθεισῶν φωνῶν ἐδήλου. Καὶ πρῶτον μὲν ἄνθρωπον αὐτὸς ἑαυτὸν ὠνόμαζε διὰ τὴν κατὰ σάρκα γέννησιν, τὴν κατὰ ἄνθρωπον αὐτῷ συστᾶσαν· ἔπειτα εὐγενῆ, ἀλλ' οὔπω βασιλέα ἑαυτὸν ἐκάλει, διὰ τὸ μηδέπω τῇ βασιλικῇ ἀξίᾳ κατὰ τὴν πρώτην θεοφάνειαν κεχρῆσθαι. Τῆς δ' εὐγενείας αὐτοῦ μάρτυρες οἱ τοῦ γένους καὶ τῆς ἐκ προγόνων διαδοχῆς τὴν ἱστορίαν γραφῇ παραδεδωκότες· ὧν ὁ μέν τις, τὴν κατὰ ἀνθρώπους εὐγένειαν αὐτοῦ παριστὰς, ἔνθεν δή ποθεν εὐηγγελίζετο λέγων· Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαβὶδ, υἱοῦ Ἀβραάμ· εἶθ' ἑξῆς τούτοις τὴν γενεαλογίαν δι' ἐπιδήμων ἀνδρῶν καὶ διὰ βασιλικοῦ γένους ἐπ' αὐτὸν κατάγων ἵστησιν· ὁ δὲ τὴν ἀνωτάτω καὶ πρὸ πάντων αἰώνων ἐκ Θεοῦ γέννησιν αὐτοῦ διδάσκων, τὴν ἀληθῶς πρώτην καὶ μόνην εὐγένειαν παρεδίδου λέγων· Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Πάντα δι' αὐτοῦ ἐγένετο.","english":"He taught them to cry out to him through the parable of the unjust judge. A certain nobleman went into a far country to receive for himself a kingdom, and to return. So much we are taught through the parable: his future kingdom, not yet present—even if some imagined it to be perceptible—the transfer and ascension from earth to heaven, his second and glorious divine manifestation, the judicial and distributive authority that assigns to each according to worth, the approval of his own faithful servants, the condemnation of those who are not such, the conspiracy of the king's citizens against him, and the punishment that will come upon them worthily of what they did; for he was indicating all these things together through the words set forth. And first he called himself a man because of his birth according to the flesh, the human constitution that came about for him; then noble, but he did not yet call himself a king, because he had not yet used the royal dignity at his first divine manifestation. And the witnesses of his nobility are those who handed down in writing the history of his race and of the succession from his ancestors; one of whom, setting forth his nobility according to men, proclaimed it from some point, saying: The book of the generation of Jesus Christ, son of David, son of Abraham; then, bringing the genealogy down to him through notable men and through a royal line, he stops there; while the other, teaching his highest generation from God before all ages, handed down the truly first and only nobility, saying: In the beginning was the Word, and the Word was with God, and the Word was God. All things came into being through him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":58,"ref":"p58","source":"Ἀλλὰ γὰρ οὗτος ὁ πρὸ πάντων αἰώνων Θεὸς Λόγος, γενόμενος ἄνθρωπος εὐγενὴς, καὶ τὸν σὺν ἀνθρώποις διεξελθὼν βίον τὸν ἐμφερόμενον ταῖς περὶ αὐτοῦ εὐαγγελικαῖς γραφαῖς, μετὰ τὴν παρὰ ἀνθρώποις αὐτάρκη διατριβὴν, ἐπανιὼν πρὸς τὸν ἑαυτοῦ Πατέρα, ἐπορεύθη εἰς χώραν μακρὰν λαβεῖν ἑαυτῷ βασιλείαν καὶ ὑποστρέψαι. Χώραν δὲ μακρὰν τὴν ἀπὸ γῆς εἰς οὐρανὸν ἄνοδον ἐδήλου· λαβεῖν τε τὴν βασιλείαν αὐτὴν ἐκείνην φησὶν, ἣν ὁ προφήτης Δανιὴλ ᾐνίττετο λέγων· Καὶ ἰδοὺ Υἱὸς ἀνθρώπου ἐπὶ νεφελῶν ἐρχόμενος ἦν· καὶ αὐτῷ ἐδόθη ἡ ἀρχὴ καὶ ἡ τιμὴ, καὶ ἡ βασιλεία. Εὖ δὲ καὶ τὸ λαβεῖν εἴρηται· πάντως γὰρ τοῦ Πατρὸς διδόντος ἐλάμβανε, κατὰ τό· Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου· ἃ δὴ δοθέντα αὐτῷ παρὰ τοῦ Παλαιοῦ τῶν ἡμερῶν ὑποδεξάμενος, αὖθις ἐπανήξει. Διό φησι λαβεῖν ἑαυτῷ βασιλείαν καὶ ὑποστρέψαι· καὶ ὅπως δὲ ποιήσεται τὴν ἐπάνοδον, ὁ θεῖος Ἀπόστολος διασαφεῖ λέγων· Ὅτι αὐτὸς ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου, καὶ ἐν σάλπιγγι Θεοῦ καταβήσεται ἀπὸ οὐρανοῦ. Ἡ δὲ ἀποδημία καὶ τὴν μακροθυμίαν δηλοῖ. Ἔδει δὲ αὐτὸν ἀναγκαίως εἰς τὴν δηλωθεῖσαν μακρὰν χώραν στείλασθαι, κἀκεῖ χρόνον διατρίψαι πολλῶν ἕνεκα· ὡς ἂν ἐν τῷ μεταξὺ οἱ αὐτοῦ θεράποντες τῆς ἑαυτῶν ἐργασίας τὴν δοκιμὴν δοῖεν. Καλέσας δὲ δέκα δούλους ἑαυτοῦ, ἔδωκεν αὐτοῖς δέκα μνᾶς. Ἐσήμαινε τοίνυν διὰ τῶν λαβόντων τὰς μνᾶς τοὺς ἑαυτοῦ μαθητὰς, οἷς ἀνὰ μίαν μνᾶν","english":"But this God Logos, who existed before all ages, having become a noble man, and having passed through the life among humans that is recorded in the gospel writings concerning him, after his sufficient stay among humans, returning to his own Father, went into a far country to receive for himself a kingdom and to return. By “far country” he indicated the ascent from earth to heaven; and he says he was to receive that very kingdom which the prophet Daniel hinted at, saying: And behold, a Son of Man coming on the clouds; and to him was given the rule and the honor and the kingdom. Well is it also said “to receive”; for certainly he received because the Father was giving, according to the text: Ask of me, and I will give you the nations as your inheritance; and having received these things given to him by the Ancient of Days, he will come back again. Therefore he says “to receive for himself a kingdom and to return”; and how he will make his return, the divine Apostle makes clear, saying: For the Lord himself will descend from heaven with a command, with the voice of an archangel, and with the trumpet of God. And the absence also indicates his long-suffering. It was necessary for him to be sent to the far country that was indicated, and to spend time there for many reasons: so that in the meantime his servants might give proof of their own work. And calling ten servants of his own, he gave them ten minas. He signified, then, through those who received the minas, his own disciples, to whom one mina each","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"παραδοὺς, ἴσην τε καὶ ὁμοίαν πᾶσιν ἐγχειρίσας τὴν οἰκονομίαν, πραγματεύσασθαι παρεκελεύσατο, ἕως ἂν ἐπανέλθῃ τῆς μακρᾶς ἀποδημίας. Ἡ δὲ πραγματεία οὐκ ἄλλη τις ἦν ἀλλὰ τὸ κήρυγμα τὸ περὶ τῆς αὐτοῦ βασιλείας εἰς πάντας ἀνθρώπους ὑπὸ τῶν αὐτῶν αὐτοῦ μαθητῶν κατηγγελμένον. Ἀλλ' ἓν μὲν ἦν τοῦτο, ἐπεὶ καὶ μία τῶν πάντων διδασκαλία, καὶ μία πίστις, καὶ ἓν βάπτισμα καὶ ὁ αὐτὸς λόγος· διὸ καὶ μία ἡ μνᾶ, διάφορος δὲ αὐτοῖς ἡ ἐργασία ἐγένετο, καὶ ἡ πραγματεία λαμπρὰ, ὅ τ' ἐπὶ ταύτῃ πόρος πλούσιος. Καὶ ταῦτα μὲν ἦν ὧν ἕνεκα τὴν μακρὰν πορείαν ὁ εὐγενὴς ἐστέλλετο ἄνθρωπος. Ὅθεν ἐλέγετο αὐτῷ ὑπὸ τοῦ Πατρός· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Ποίους δὲ, εἴ τις πύθοιτο μαθεῖν ἐθέλων, ἐχθροὺς, ὁ διὰ τῆς παραβολῆς διδάξει λόγος, συμπολίτας εἰσάγων τοῦ βασιλέως μισοῦντας αὐτὸν καὶ παραιτουμένους αὐτοῦ τὴν ἀρχὴν, γυμνῇ τε τῇ κεφαλῇ λέγοντας καὶ ἀχαλίνῳ στόματι· Οὐ θέλομεν τοῦτον βασιλεύειν ἐφ' ἡμᾶς. Ἀλλ' οἱ μὲν, καίπερ ὄντες πολῖται, τὸν βασιλέα ἠρνοῦντο, ὁ δὲ ὑπὸ τοῦ Πατρὸς ἀκούει· Κάθου ἐκ δεξιῶν μου, ἕως ἂν ὑπὸ πόδας τεθῶσιν οἱ ἐχθροί σου· καί· Κατακυρίευε ἐν μέσῳ τῶν ἐχθρῶν σου. Ἐπεὶ δὲ ἔξαρνοι τῆς βασιλείας αὐτοῦ ἐγένοντο οἱ ἐχθροὶ αὐτοῦ πολῖται, εἰκότως πρὸς αὐτοὺς ἔφασκεν· Ἀρθήσεται ἀφ' ὑμῶν ἡ βασιλεία τοῦ Θεοῦ, καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς. Ποῖον δὲ ἦν τὸ ἔθνος τὸ τῆς βασιλείας ἄξιον, ἐδήλου ὁ εἰπών· Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου.","english":"having handed it over and entrusted to all an equal and like stewardship, he commanded them to trade with it until he should return from his long journey. And that trade was nothing other than the proclamation concerning his kingdom, announced to all people by his own disciples. But this was one thing, since there is also one teaching of all, and one faith, and one baptism, and the same word; therefore the mina was also one, but their work became different, and the trade splendid, and the profit from it rich. And these things were the reason for which the noble man undertook the long journey. Whence it was said to him by the Father: Sit at my right hand, until I make your enemies a footstool for your feet. And what sort of enemies—if someone wishing to learn should ask—the word will teach through the parable, introducing citizens of the king who hated him and rejected his rule, speaking with bare head and unbridled mouth: We do not want this man to reign over us. But they, although being citizens, denied the king, while he hears from the Father: Sit at my right hand, until your enemies are placed under your feet; and: Rule in the midst of your enemies. And since his enemies, his fellow citizens, had rejected his kingdom, reasonably he said to them: The kingdom of God will be taken away from you and given to a nation producing its fruits. And what sort of nation was worthy of the kingdom, he indicated who said: Ask of me, and I will give you the nations as your inheritance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Ἐδήλου δὲ πολίτας ἐχθροὺς αὐτοῦ οὐχ ἑτέρους τοῦ Ἰουδαίων ἔθνους, οἳ δὴ, πρῶτοι τῆς τοῦ Σωτῆρος χάριτος ἠξιωμένοι, τοῖς ἐναντίοις αὐτὸν ἠμύναντο. Διὸ περὶ αὐτῶν προφητικῶς ἔλεγεν· Ἀνταπεδίδοσάν μοι πονηρά· ἀντὶ ἀγαπᾷν με, ἐνδιέβαλλόν με, καὶ ἐπολέμησαν δωρεὰν, καὶ ἐλάλησαν κατ' ἐμοῦ γλώσσῃ δολίᾳ, καὶ λόγοις μίσους ἐκύκλωσαν· δι' ὧν προβάλλεσθαι εἰώθασι κατ' αὐτοῦ βλασφήμων λόγων, κατευχόμενοί τε αὐτοῦ, καὶ μόνον οὐκ αὐτοῖς λέγοντες τοῖς ἔργοις· Οὐ θέλομεν τοῦτον βασιλεῦσαι ἐφ' ἡμᾶς. Διὸ δὴ οὐ μόνον τῆς βασιλείας στερηθήσονται, ἀλλὰ καὶ πείσονται τὰ ἐπίχειρα τῆς αὐτῶν δυσσεβείας. Πολίτας δὲ αὐτοὺς διὰ τῆς παραβολῆς ὠνόμαζεν, ἅτε δὴ ἐκ τῆς αὐτῆς ὁρμωμένους αὐτῷ συγγενείας· ἐπεὶ καὶ αὐτὸς ἐκ τῶν αὐτῶν ὡρμᾶτο προπατόρων κατὰ τὴν ἔνσαρκον αὐτοῦ γένεσιν, καὶ ἐπείπερ τῆς νομίμου ὁμοίως αὐτοῖς μετῄει πολιτείας. Ταῦτα μὲν οὖν παραστατικὰ ἂν εἴη τῆς πρώτης αὐτοῦ ἀφίξεως. Ἐπεὶ δὲ ταῦτα ὁ Σωτὴρ τοῦτον ἐδίδαξε τὸν τρόπον, ἀκολούθως τὴν ἐπάνοδον αὐτοῦ τὴν ἔνδοξον καὶ βασιλικὴν παρίστη, μαρτυρόμενος ὁποίαν τότε ποιήσεται τὴν κατὰ πάντων δικαιοκρισίαν· τοῖς μὲν γὰρ εὖ καὶ πιστῶς τὴν μνᾶν πολυπλασιάσασι τὴν πρέπουσαν ἀποδιδοὺς ἀμοιβὴν, συνάρχειν αὐτῷ καὶ συμβασιλεύειν ἐπιτρέψει· τῷ δὲ κατ' ὄκνον καὶ ῥᾳθυμίαν ἠμεληκότι τῆς τοῦ Δεσπότου παρακελεύσεως, ἀργίαν τε καὶ σχολὴν ἠγαπηκότι, μηδὲ βουληθέντι τὸν πόνον ὑπομεῖναι τῆς πραγματείας, πικρὰν ἐπαρτήσει δίκην. Ἴσθι ἐξουσίαν ἔχων ἐπάνω δέκα πόλεων.","english":"He was indicating that his enemies who were citizens were none other than the nation of the Jews, who, having been the first deemed worthy of the Savior's grace, fought against him with hostile acts. Therefore he spoke prophetically concerning them: They repaid me evil for good; instead of loving me, they slandered me, and they fought against me without cause, and they spoke against me with a deceitful tongue, and they surrounded me with words of hatred—by which they are accustomed to hurl blasphemous words against him, and they curse him, and in their deeds they all but say to him: We do not want this man to reign over us. Therefore they will not only be deprived of the kingdom, but they will also suffer the consequences of their own impiety. He called them citizens through the parable, inasmuch as they came from the same kinship as he; since he too, according to his incarnate birth, came from the same forefathers, and since he pursued the same lawful way of life as they did. These things, then, would be illustrative of his first coming. But since the Savior taught these things in this manner, he next set forth his glorious and royal return, testifying what kind of righteous judgment he will then make upon all: for to those who multiplied the mina well and faithfully he will give the fitting reward, and will permit them to rule with him and reign with him as co-kings; but upon the one who through hesitation and laziness neglected the Master's command, and loved idleness and leisure, and did not even wish to endure the labor of the trade, he will bring a bitter punishment. Know that you have authority over ten cities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Βασιλεῖαι γὰρ αὗται, πρέπουσαι προαγωγαὶ, ἀρχὰς ἀνθρώπων καὶ ἡγεμονίας τῶν ἀτελεστέρων ἔτι ψυχῶν τοῖς ἐν ὀλίγῳ τὴν δοκιμὴν παρεσχημένοις, ἐπαξίως ὧν ἐπραγματεύσαντο κατὰ τὸν πρῶτον βίον, χαριζόμεναι. Μάθοις δ' ἂν τῶν εἰρημένων δούλων τὸ γνήσιον, καὶ τὸ πιστὸν τῆς πραγματείας ἔργοις αὐτοῖς παραλαβών· ὡς εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν. Δι' αὐτῶν γὰρ ἐκείνων τῶν τοῦ Σωτῆρος γνωρίμων, καὶ διὰ τῶν μετὰ ταῦτα τὸν ὅμοιον ἐκείνοις ἐπανῃρημένων ζῆλον, ἐξ ἁπάντων τῶν ἐθνῶν ἀφορισθεῖσα τῷ Θεῷ Ἐκκλησία, ἐν ὀλίγῳ χρόνῳ τὴν σύμπασαν οἰκουμένην ἐπλήρου. Καὶ καθ' ἕτερον δὲ τρόπον τὴν ἐργασίαν ποιήσονται οἱ τὸν σωτήριον λόγον τὸν εὐαγγελικὸν πιστευθέντες, δι' ἔργων καὶ πράξεων, βίου τε καὶ πολιτείας θεοπρεποῦς, τὰς τοῦ λόγου διδασκαλίας ἀποπληροῦντες. Ὧν τοὺς μὲν διαφόρως ἐργασαμένους, διαφόροις τιμαῖς ἀμείψεται ὁ\n\nδίκαιος κριτὴς, ἀποδώσων ἑκάστῳ τὴν προσήκουσαν ἐν ἀγαθοῖς ἀμοιβήν· τῷ δ' ἐγκρύψαντι τοὺς λόγους καὶ καταδήσαντι παρ' ἑαυτῷ, μηδέν τε εἰργασμένῳ πονηρῷ δούλῳ καὶ ὀκνηρῷ, τἀπίχειρα τῆς πονηρίας ἐποίσει. –Τὸ ἐπάνω δέκα ἢ πέντε πόλεων ἀρχήν τινα καὶ ἐξουσίαν δηλοῖ δοθησομένην τοῖς ἁγίοις κατὰ ὑποδεεστέρων καὶ τοῦ διευθύνεσθαι ἀξίων. Ἀλλὰ γὰρ τῶν μὲν αὐτοῦ θεραπόντων τοιαύτην ποιήσεται τὴν διάκρισιν·","english":"For these kingdoms, fitting promotions, are the beginnings of men and the governments of souls still imperfect, granted to those who have furnished their proof in a little, worthily of what they accomplished during their first life. And you would learn the genuineness of the servants mentioned, and the faithfulness of their undertaking, having received it by their very deeds: how their sound went out into all the earth, and their words to the ends of the inhabited world. For through those very acquaintances of the Savior, and through those after them who took up the same zeal as they, the Church, set apart to God from all the nations, in a little time filled the whole inhabited world. And in another way also those entrusted with the saving word, the gospel word, will carry out their work, fulfilling the teachings of the word through deeds and actions, and through a life and conduct worthy of God. Of these, the just judge will repay those who labored in various ways with various honors, rendering to each the reward that befits him in good things; but to the one who hid the words and bound them up with himself, having done nothing evil, the wicked and slothful servant, he will bring upon him the wages of his wickedness. — And the rule over ten or five cities signifies a certain authority and power to be given to the saints over those inferior and worthy to be directed. But indeed he will make such a distinction among his own servants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"τῶν δὲ μὴ τῆς αὐτῆς δουλείας κατηξιωμένων, ἄλλως δὲ πολιτῶν αὐτοῦ γεγενημένων, ἐν ἐχθρῶν δὲ καὶ μισούντων αὐτὸν χώρᾳ ἑαυτοὺς καταλεξάντων, πρεσβείαν τε ἀπεσταλκότων ἀπαρνουμένην αὐτοῦ τὴν βασιλείαν, ὁποῖον ἔσται τέλος, παρίστη δι' ὧν ἐπανελθόντα τὸν βασιλέα κατὰ τὴν δευτέραν καὶ βασιλικὴν αὐτοῦ θεοφάνειαν, φοβερὰν ἀπόφασιν ἐξοίσειν κατ' αὐτῶν προὔλεγε τὴν φήσασαν· Πλὴν τοὺς ἐχθρούς μου ἐκείνους, τοὺς μὴ θελήσαντάς με βασιλεῦσαι ἐπ' αὐτοὺς, ἀγάγετε ὧδε, καὶ κατασφάξατε ἔμπροσθέν μου. Ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; Αὐτὸς μὲν ἔργα θεϊκῆς δυνάμεως ἐπιτελῶν, τεραστίας καὶ παραδόξους πράξεις ἐνεδείκνυτο, ἐδίδασκέ τε οὐράνια μαθήματα· οἱ δ' ἀποθαυμάζειν δέον, γνωρίζειν τε ἐκ τῶν λόγων καὶ τῶν πράξεων, ὡς ἄρα αὐτὸς εἴη ὁ Χριστὸς ὁ ὑπὸ τῶν προφητῶν κεκηρυγμένος, τοῦτο μὲν οὐκ ἔπραττον, ἐπ' ἀνατροπῇ δὲ τοῦ πλήθους ἐπιστάντες ἀθρόως, ἐπετίμων πυνθανόμενοι ἐν ποίᾳ ἐξουσίᾳ εἴη ταῦτα ποιῶν, καὶ παρὰ τίνος εἰλήφει τὴν τοῦ τὰ τοιάδε πράττειν ἀδεῶς ἐξουσίαν. Ἐρωτήσω ὑμᾶς κἀγὼ, κ. τ. λ. Ἀνεξικάκως καὶ πράως αὐτοὺς δεξάμενος ὁ Κύριος ἀνερωτᾷ περὶ Ἰωάννου τοῦ Βαπτιστοῦ, οὐ πόθεν εἴη αὐτὸς, ἀλλὰ πόθεν τὸν τοῦ βαπτίσματος νόμον εἰλήφοι. Τὸ μὲν γὰρ αὐτὸν περὶ ἑαυτοῦ μαρτυρεῖν ἐπαχθὲς ἡγεῖτο καὶ περιαυτολόγον· τὸ δ' ἐπὶ Ἰωάννην ἀναπέμπειν λεληθυῖαν τὴν περὶ ἑαυτοῦ διδασκαλίαν περιεῖχεν· ὡμολόγητο γὰρ παρὰ παντὶ τῷ λαῷ Ἰωάννης ἐξ οὐρανῶν ὡρμημένος. Οὗτος δὲ αὐτὸς ἐμαρτύρει τῷ Σωτῆρι πόθεν εἴη τὴν ἐξουσίαν εἰληφώς. Ὡς γὰρ ἀπήγγελλον αὐτῷ τινες, ὅτι Ἰησοῦς βαπτίζει, ἀποκριθεὶς εἶπεν αὐτοῖς·","english":"But for those who were not deemed worthy of the same servitude, but had become his citizens in another way, and had enrolled themselves in the place of enemies and those who hated him, and had sent an embassy denying his kingdom, what the end would be, he set forth by what he foretold: that the king, returning at his second and royal divine manifestation, would pronounce a fearful sentence against them, saying: But those enemies of mine, who did not want me to reign over them, bring them here and slay them before me. By what authority do you do these things? He himself, performing works of divine power, displayed wondrous and extraordinary deeds, and taught heavenly doctrines; but they, when they ought to have marveled and to have recognized from his words and deeds that he was the Christ proclaimed by the prophets, did not do this, but standing suddenly for the overthrow of the multitude, they rebuked him, asking by what authority he was doing these things, and from whom he had received the authority to do such things fearlessly. I will also ask you, etc. The Lord, receiving them with forbearance and gentleness, asks them about John the Baptist, not whence he himself was, but whence he had received the law of baptism. For to testify about himself he considered burdensome and self-praising; but to refer them to John contained teaching about himself in a concealed way; for it was acknowledged by all the people that John had come from heaven. And this man himself testified to the Savior whence he had received the authority. For as certain people reported to him that Jesus was baptizing, he answered and said to them:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Οὐ δύναται ἄνθρωπος λαμβάνειν ἀφ' ἑαυτοῦ οὐδὲν, ἐὰν μὴ ᾗ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ ἄνωθεν. Αὐτοὶ ὑμεῖς μαρτυρεῖτέ μοι, ὅτι εἶπον· Οὐκ εἰμὶ ἐγὼ ὁ Χριστὸς, ἀλλ' ὅτι ἀπεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνου· καὶ πάλιν· Ὁ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστί· καὶ αὖθις· Ὁ Πατὴρ ἀγαπᾷ τὸν Υἱὸν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ. Ὁ πιστεύων εἰς τὸν Υἱὸν ἔχει ζωὴν αἰώνιον. Οὐκοῦν ἀπὸ τῆς Ἰωάννου περὶ αὐτοῦ μαρτυρίας δῆλος ἦν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ἔπραττεν ὁ Σωτὴρ, καὶ τίς αὐτῷ δεδώκει τὴν τοιαύτην ἐξουσίαν. Ἔσται σημεῖα ἐν ἡλίῳ καὶ σελήνῃ, καὶ ἄστροις. Τηνικαῦτα γὰρ τῆς συντελείας τοῦ θνητοῦ βίου γενομένης, παρελθόντος τε τοῦ σχήματος τοῦ κόσμου τούτου κατὰ τὸν Ἀπόστολον, νέος αἰὼν διαλήψεται. Ἀντὶ γὰρ πάντων τῶν αἰσθητῶν φωστήρων τῶν πρὶν φωτιζόντων τὸν πρὸ τούτου αἰῶνα ἐπιλάμψει λοιπὸν αὐτὸς καὶ ἐπιφανήσεται ὁ Σωτὴρ ἡμῶν, ἀρχηγὸς καὶ φωστὴρ, καὶ βασιλεὺς τοῦ νέου αἰῶνος καταστησόμενος. Τοσαύτη δέ τις ἔσται ἡ τῆς θεότητος αὐτοῦ δύναμις, καὶ ἡ ἀνυπέρβλητος αὐτοῦ δόξα, ὡς τὸν νῦν ἥλιον καὶ τὴν σελήνην καὶ τοὺς λοιποὺς ἐν οὐρανῷ φωστῆρας διὰ τὴν τοῦ κρείττονος παράθεσιν ἀποκρυβῆναι καὶ καλυφθῆναι τῇ αὐτοῦ δυνάμει. Τῶν ὑπερχομένων τῇ οἰκουμένῃ. Τίνα δὲ τὰ ἐπερχόμενα, ἑρμηνεύει συνάπτων· Αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται.","english":"No man can receive anything of himself unless it has been given to him from heaven above. You yourselves bear me witness that I said: I am not the Christ, but that I am sent before him; and again: He who comes from above is above all; and again: The Father loves the Son, and has given all things into his hand. He who believes in the Son has eternal life. Therefore, from John's testimony concerning him, it was clear by what authority the Savior did these things, and who had given him such authority. There will be signs in the sun and moon and stars. For at that time, when the consummation of mortal life has come and the form of this world has passed away, according to the Apostle, a new age will take over. For in place of all the sensible luminaries that formerly gave light to the age before this one, our Savior himself will shine forth and appear, being appointed leader and luminary and king of the new age. And so great will be the power of his divinity and his unsurpassable glory that the present sun and moon and the rest of the luminaries in heaven will be hidden and veiled by his power through the comparison with the greater. Of those things coming upon the inhabited world. What these coming things are, he explains by joining: For the powers of the heavens will be shaken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Τοῦ γὰρ Υἱοῦ τοῦ Θεοῦ μετὰ δυνάμεως καὶ δόξης πολλῆς ἐπιστησομένου, καὶ τὴν ἄθεον καὶ μεγάλαυχον τυραννίδα τοῦ υἱοῦ τῆς ἀπωλείας καταργεῖν μέλλοντος τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ, ἀναλίσκειν τε τῷ πνεύματι τοῦ στόματος αὐτοῦ, τῶν τε ἐπουρανίων πνευμάτων καὶ τῶν θείων καὶ ἀγγελικῶν λειτουργῶν τοῦ Θεοῦ τὸν Υἱὸν τοῦ Θεοῦ δορυφορούντων καὶ σὺν αὐτῷ παρεσομένων, αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται· ὡς τότε πληροῦσθαι τό· Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ εἰσελεύσεται ὁ Βασιλεὺς τῆς δόξης. Ποῦ δὲ\n\nεἰσελεύσεται ἢ εἰς τὸν νέον αἰῶνα καὶ τὴν καινὴν οἰκουμένην; Καὶ δὴ τῶν δυνάμεων τῶν ἀφανῶν καὶ ἀσωμάτων, δι' ὧν ὁ σύμπας οὐρανὸς διοικεῖται, τῆς ἐξ αἰῶνος στάσεως παρακινηθεισῶν, καὶ αὐτὸς ὁ σύμπας οὐρανὸς ἥλιός τε καὶ σελήνη, καὶ ἀστέρες παρελεύσονται, ἀνοιγομένου τοῦ οὐρανοῦ, καὶ τῶν ἐξ αἰῶνος κεκλεισμένων αὐτοῦ πυλῶν ἀναπεταννυμένων, ὡς ἂν ὀφθεῖεν τὰ ὑπουράνια, καὶ ἡ ἐξ αἰῶνος τοῦ Θεοῦ βασιλεία φανηθείη τοῖς πᾶσιν· ἢν δὴ καὶ προσεύχεσθαι ᾗ τάχος ἐπιστῆναι, αὐτὸς ὁ Σωτὴρ ἐδίδαξε, λέγειν ἐν τῇ προσευχῇ παρακελευόμενος· Ἐλθέτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς· οὕτω τε τῶν φθαρτῶν καὶ σωματικῶν παρελθόντων, τὰ νοητὰ καὶ οὐράνια ἐπιστήσεται· ὅτε καὶ ἡ ἀσάλευτος βασιλεία τοῦ μηκέτι παρελευσομένου αἰῶνος καθηγήσεται, καινός τε καὶ νέος οὐρανὸς, γῆ τε καινὴ συστήσεται κατὰ τὸν φήσαντα προφήτην· Ἔσται οὐρανὸς καινὸς καὶ ἡ γῆ καινὴ, ἃ ἐγὼ ποιῶ μένειν ἐνώπιόν μου, λέγει Κύριος. Αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται.","english":"For when the Son of God comes with power and great glory, and is about to abolish the godless and arrogant tyranny of the son of perdition by the manifestation of his presence, and to consume it by the spirit of his mouth, and when the heavenly spirits and the divine and angelic ministers of God escort the Son of God and are present with him, the powers of the heavens will be shaken; so that then there will be fulfilled the saying: Lift up your gates, you rulers, and the King of glory shall enter. But where\n\nshall he enter, if not into the new age and the new world? And indeed, when the invisible and incorporeal powers, by which the whole heaven is governed, have been stirred from their age-long station, and the whole heaven itself, the sun and the moon, and the stars shall pass away, when heaven is opened and its gates, closed from of old, are thrown open, so that the things under heaven may be seen, and the kingdom of God, hidden from of old, may be made manifest to all—the very kingdom which the Savior himself taught us to pray might come quickly, urging us to say in prayer: Your kingdom come, your will be done on earth as in heaven—and so, when corruptible and bodily things have passed away, the intelligible and heavenly things will come; when also the unshakable kingdom of the age that will no longer pass away shall take the lead, and a new and fresh heaven and a new earth shall be established, according to the prophet who said: There shall be a new heaven and a new earth, which I make to remain before me, says the Lord. For the powers of the heavens will be shaken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Αἱ τὸν πρότερον αἰῶνα διακονησάμεναι δυνάμεις ἐν τῇ συστάσει τοῦ προτέρου κόσμου, τοῖς τε αἰσθητοῖς μέρεσι τοῦ παντὸς ἐπιστατήσασαι, τότε δὴ σαλευθήσονται, ὡς ἂν κρείττονος τύχοιεν στάσεως. Τέως μὲν γὰρ δουλεύουσι φθαρτοῖς σώμασι διακονούμεναι, κατὰ δὲ τὸν νέον αἰῶνα ἐλευθερωθήσονται καὶ αὐταὶ ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ. Ἐπὶ μὲν γὰρ τοῦ παρόντος στενάζει ἡ κτίσις τῇ φθορᾷ τῶν αἰσθητῶν σωμάτων δουλεύουσα, καὶ τὴν οἰκείαν στάσιν φυλάττουσα, ἐν ᾗ κατέστησεν αὐτὴν ὁ τοῦ παντὸς Κύριος· τότε δὲ, κατὰ τὴν σωτήριον θεοφάνειαν ἐλευθερωθεῖσα τῆς νῦν στάσεως, ἐπὶ τὰ κρείττω μεταβήσεται. Ἀρχομένων δὲ τούτων γίνεσθαι, ἀνακύψατε καὶ ἐπάρατε τὰς κεφαλὰς ὑμῶν. Λέγει δὲ ταῦτα πρὸς τοὺς μαθητὰς, οὐχ ὡς μέλλοντας αὐτοὺς ζήσεσθαι, καὶ παραμένειν τῷ βίῳ μέχρι τῆς συντελείας, ἀλλ' ὡς ἑνὸς ὄντος σώματος αὐτῶν τε καὶ ἡμῶν, τῶν τε μετὰ ταῦτα μέχρι τῆς συντελείας εἰς αὐτὸν πεπιστευκότων, καὶ δι' αὐτὸν κατὰ τὸν παρόντα βίον τεταπεινωμένων. Τότε γοῦν ἀπολαβόντες τὰς ἐπαγγελίας ἐφ' αἷς ἠλπίζομεν, ἀνακύψομεν οἱ τότε συγκεκυφότες, καὶ ἐπαροῦμεν τὰς κεφαλὰς ἡμῶν οἱ πάλαι τεταπεινωμένοι. Ἡ γὰρ ἀπολύτρωσις ἡμῶν ἡ προσδοκωμένη αὐτὴ ἐκείνη ἔσται, ἣν καὶ ἡ πᾶσα κτίσις προσδοκᾷ κατὰ τὴν ἀποστολικὴν διδασκαλίαν, ἣν καὶ Παῦλος ἀπεκδεχόμενος στενάζει ταῖς σωτηρίοις φωναῖς δουλεύων. Πότε δὲ ἐγγίζει ἡ ἀπολύτρωσις, ἀκριβῶς ἐδίδαξεν εἰπὼν, ὅτι τούτων ἀρχομένων γίνεσθαι.","english":"The powers that ministered to the former age, which presided over the perceptible parts of the whole in the constitution of the former world, will then indeed be shaken, so that they may obtain a better station. For for a time they serve, ministering to corruptible bodies, but in the new age they too will be freed from the slavery of corruption into the freedom of the glory of the children of God. For in the present time the creation groans, enslaved to the corruption of perceptible bodies, and keeps its own station in which the Lord of the whole set it; but then, having been freed from its present station at the saving manifestation of God, it will pass over to better things. And when these things begin to happen, look up and lift up your heads. He says these things to the disciples, not as though they themselves were going to live and remain in this life until the consummation, but as though they and we were one body—both those who after these things have believed in him until the consummation, and who for his sake have been humbled in the present life. Then, therefore, having received the promises for which we hoped, we who then were bowed down will look up, and we who were long humbled will lift up our heads. For our expected redemption will be that very thing which the whole creation also expects according to the apostolic teaching, which Paul also, awaiting, groans for, serving with his saving utterances. And when the redemption draws near, he taught precisely, saying that it is when these things begin to happen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Μὴ γὰρ ἀρχομένων, ἀλλ' ἤδη εἰς ἔργα χωρούντων τῶν λεγομένων, οὐκέτι ἐγγίζειν εἰκὸς τὴν ἀπολύτρωσιν, ἀλλ' ἔργοις ἐπιτελεῖσθαι. Ὁ δὲ θεῖος Ἀπόστολος καὶ ὅλης αὐτῆς τῆς κτίσεως ἀπολύτρωσιν καὶ ἐλευθερίαν τότε γενήσεσθαι διδάσκει, διὰ τὸν μέλλοντα καὶ αὐτῆς γίνεσθαι ἐπὶ τὸ κρεῖττον μετασχηματισμόν. Διό φησι· Καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ. Ἀφθάρτων γὰρ ἁπάντων καὶ ἀθανάτων τῶν τέκνων τοῦ Θεοῦ τὸν νέον οἰκησάντων αἰῶνα, ἐχρῆν δήπου καὶ τὴν κτίσιν αὐτὴν τὴν νῦν τῇ φθαρτῇ φύσει δουλεύουσαν, εἰς ἄφθαρτον οὐσίαν μεταβαλεῖν, τῆς παρούσης καταστάσεως ἐλευθερωθεῖσαν. Εὐκαίρως μέντοι τῷ· Καὶ τότε ὄψονται τὸν Υἱὸν τοῦ ἀνθρώπου ἐρ χόμενον ἐν νεφέλῃ μετὰ δόξης, παραθήσεις τὴν τοῦ Δανιὴλ προφητείαν, δι' ἧς καὶ ὁ Υἱὸς τοῦ ἀνθρώπου, καὶ ἡ νεφέλη, καὶ ἡ τῷ τοῦ ἀνθρώπου δοθησομένη βασιλεία ἐθεωρεῖτο. Ἀλλὰ τότε μὲν εἷς προφήτης θείῳ Πνεύματι θεοφορούμενος τὸ μέλλον ἔσεσθαι ἐθεᾶτο· κατὰ δὲ τὸν τῆς συντελείας καιρὸν πάντες, ὥς φησιν ὁ Σωτὴρ, αὐτὸν ὄψονται ἐρχόμενον ἐν νεφέλῃ μετὰ δυνάμεως πολλῆς ζωοποιητικῆς καὶ φωτιστικῆς τοῦ νέου αἰῶνος, καὶ μετὰ δόξης πολλῆς, τῆς πατρικῆς δηλαδὴ θεότητος. Πότε δὲ ταῦτα ἔσται; Ὅταν πληρωθῶσι καιροὶ ἐθνῶν. Περαιωθείσης γὰρ τῆς ὡρισμένης τοῖς ἔθνεσι προθεσμίας, ἔσται σημεῖα τῆς τοῦ κόσμου συντελείας.","english":"For if the things that are spoken of are not merely beginning but already advancing into deeds, it is no longer reasonable that the redemption should be near, but that it should be accomplished in deeds. And the divine Apostle teaches that then there will be a redemption and freedom of the whole creation itself, because of the transformation that is to come upon it also for the better. Therefore he says: And the creation itself will be freed from the slavery of corruption into the freedom of the glory of the children of God. For when all the children of God, incorruptible and immortal, have inhabited the new age, it was surely necessary that the creation itself, which now serves the corruptible nature, should change into an incorruptible substance, having been freed from its present condition. Opportunely, indeed, to the words And then they will see the Son of Man coming on a cloud with glory, you will set beside them the prophecy of Daniel, through which both the Son of Man and the cloud and the kingdom that is to be given to the son of man were seen. But then one prophet, borne by the divine Spirit, beheld what was to be; but at the time of the consummation all, as the Savior says, will see him coming on a cloud with great power, life-giving and illuminating for the new age, and with great glory, namely that of the Father's divinity. And when will these things be? When the times of the nations are fulfilled. For when the appointed term for the nations has been completed, there will be signs of the consummation of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Ποταπὰ δὲ σημεῖα, τῷ Ματθαίῳ ὁ Λουκᾶς παρεχώρησεν ἐξειπεῖν. Ἐχρῆν γὰρ, μέλλοντος τοῦ μεγάλου φωστῆρος, αὐτοῦ δὲ τοῦ Θεοῦ Λόγου μετὰ δυνάμεως καὶ δόξης πολλῆς τὴν δευτέραν αὐτοῦ ποιεῖσθαι παρουσίαν ὑποστέλλεσθαι καὶ ὑπαναχωρεῖν τὸν ἥλιον καὶ τὴν σελήνην, καὶ τοὺς ἀστέρας, ἵνα ἀντὶ πάντων αὐτὸς ὁ Υἱὸς τοῦ ἀνθρώπου καταλάμψας φωτίσῃ τὸν νέον αἰῶνα, τοῦ προτέρου σχήματος τοῦ κόσμου παρελθόντος κατὰ τὴν ἀποστολικὴν μαρτυρίαν, ἥ φησι· Παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου· ἐπειδὰν οὖν τοῦτο παρέλθοι τὸ σχῆμα, συμπαρελεύσεται αὐτῷ καὶ ὁ ἥλιος καὶ ἡ σελήνη, καὶ οἱ ἀστέρες. Σκοτισθήσεται δὲ ὁ ἥλιος τότε, οὐχ ὥστε στερηθῆναι τοῦ οἰκείου φωτὸς, ἀλλὰ παραθέσει τοῦ κρείττονος ἀμαυρούμενος· ἀμοιβῆς γοῦν τῶν αὐτοῦ καμάτων καὶ αὐτὸς τεύξεται, ἑπταπλασίων γενησόμενος· ἥ τε σελήνη καὶ αὐτὴ ἔσται ὡς ὁ ἥλιος· καὶ οἱ ἀστέρες δὲ τῆς ὁμοίας τεύξονται ἐπὶ τὸ κρεῖττον μεταβολῆς. Ἀργήσει δὲ τότε ὁ ἥλιος καὶ ἡ σελήνη· ἀλλ' οὐδὲ ἄστρων τις ἔσται τότε χρεία, νυκτὸς μὴ οὔσης· ἀναπαύσονται δὲ καὶ αὐτοὶ ἐλευθερωθέντες σὺν τῷ οὐρανῷ· οὕτω τε ὁ νέος αἰὼν ἀνήλιος ἔσται καὶ ἀσέληνος, καὶ ἄναστρος, ἡμέρας τοῦ ἡμετέρου φωτὸς τὰς ἁγίας καταυγαζούσης ψυχάς. Τίνα γε μὴν τὰ ἐπερχόμενα τῇ οἰκουμένῃ μετὰ τὸ τοὺς φωστῆρας σκοτισθῆναι, καὶ διὰ τί, καὶ πόθεν ἡ συνοχὴ τῶν ἐθνῶν ἔσται, παρίστησιν ἑξῆς λέγων· Ἐν ἀπορίᾳ ἠχούσης θαλάσσης καὶ σάλου ἀποψυχόντων ἀνθρώπων. Καί μοι δοκεῖ τῆς τότε γενησομένης τοῦ παντὸς τροπῆς τὴν ἀρχὴν ἔσεσθαι διδάσκειν ἀπὸ ἐκλείψεως τῆς ὑγρᾶς οὐσίας.","english":"What kind of signs, then, did Luke yield to Matthew to set forth? For it was necessary that, when the great luminary—God the Word himself—was about to make his second coming with power and great glory, the sun and the moon and the stars should withdraw and retreat, so that in place of them all the Son of Man himself, shining forth, might illumine the new age, once the former fashion of the world had passed away according to the apostolic testimony which says: For the fashion of this world is passing away. When, then, this fashion has passed away, the sun and the moon and the stars will pass away with it. The sun will be darkened then, not so as to be deprived of its own light, but dimmed by the presence of something better; at any rate, it too will obtain a recompense for its labors, becoming sevenfold; and the moon itself will be as the sun; and the stars will obtain a like transformation for the better. The sun and the moon will then cease from work; but neither will there be any need of stars then, since there will be no night; and they too will rest, having been set free together with the heaven; and thus the new age will be without sun and without moon and without stars, since the day of our light illumines the holy souls. But what things are coming upon the inhabited world after the luminaries are darkened, and why, and from where the distress of the nations will be, he sets forth next, saying: In perplexity at the roaring and surging of the sea, men fainting. And it seems to me that he teaches that the beginning of the whole transformation that will then take place will come from the failure of the moist substance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Ταύτης γὰρ πρώτης ἀναποθείσης ἢ ἀποπαγείσης, ὡς μηκέτ' ἦχον θαλάσσης ἀκούσεσθαι, μηδὲ τὸν τῶν κυμάτων αὐτῆς σάλον γίνεσθαι δι' αὐχμὸν ὑπερβάλλοντα, τὰ λοιπὰ μέρη τοῦ κόσμου μηκέτι τῆς συνήθους μεταλαμβάνοντα ἀναθυμιάσεως ἐκ τῆς ὑγρᾶς οὐσίας ἀναπεμπομένης, τροπὴν καὶ μεταβολὴν πείσεται· ὡς ἐκ τούτου γενήσεται σημεῖα ἐν ἡλίῳ καὶ σελήνῃ, καὶ ἄστροις. Ἀνακλήσεώς τε γὰρ τοῦ παντὸς γενομένης, καὶ συντελείας τοῦ κόσμου, καὶ παράγοντος τοῦ σχήματος τούτου τοῦ φαινομένου παρελεύσεται γὰρ τὰ πρῶτα ἵν' ἐπιστῇ τὰ δεύτερα, ἀκόλουθον ἦν καὶ τῶν κατ' οὐρανὸν φωστήρων τροπήν τινα ἔσεσθαι. Ταῦτα δὲ ἐπὶ τέλει τῶν χρόνων ἔσται, τῆς ἀποστασίας ἐνεργουμένης. Μελλούσης γὰρ τὰ τῆς θεομαχίας τέρατα καταργεῖν τῆς ἐπιφανείας τοῦ Σωτῆρος, τὰ τῆς ὀργῆς προοίμια ἐκ τῶνδε ἄρξεται, ἐξ αὐχμῶν δηλαδὴ καὶ ἀπορίας ἤχου θαλάσσης· οὗ γενομένου ἐπακολουθήσει συνοχὴ τῶν ἐπὶ γῆς ἐθνῶν, ἀποψυχόντων ἀνθρώπων ἀπὸ φόβου καὶ προσδοκίας τῶν ἐπερχομένων τῇ οἰκουμένῃ. Τίνα δὲ τὰ ἐπερχόμενα, ἑρμηνεύει συνάπτων ἑξῆς καὶ λέγων· Αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται· τοῦ Υἱοῦ τοῦ Θεοῦ μετὰ δόξης ἐπιστησομένου, καὶ τὴν μεγάλαυχον τυραννίδα τοῦ υἱοῦ τῆς ἁμαρτίας καταργεῖν μέλλοντος, τῶν τε ὑπερουρανίων ταγμάτων δορυφορούντων. Καὶ εἶπε παραβολὴν αὐτοῖς· Ἴδετε τὴν συκῆν, κ. τ. λ. Οὕτω καὶ ὑμεῖς ὅταν ἴδητε ταῦτα γινό μενα, κ. τ. λ. Ποῖα ταῦτα γινόμενα ἀλλ' ἢ τὰ προλεγόμενα;","english":"For when this first thing is removed or frozen, so that the sound of the sea will no longer be heard, nor will the surge of its waves occur because of excessive drought, the remaining parts of the world, no longer partaking of the customary exhalation sent up from the moist substance, will undergo turning and change; so that from this there will be signs in the sun and moon and stars. For since there will be a recalling of the whole and a consummation of the world, and this visible form is passing away—for the first things will pass away so that the second things may come—it was fitting that there should also be some turning of the luminaries in heaven. And these things will be at the end of the times, when the apostasy is at work. For when the wonders of the war against God are about to be abolished by the manifestation of the Savior, the preludes of wrath will begin from these things—that is, from droughts and the lack of the sound of the sea. When this has happened, there will follow a constriction of the nations on the earth, as men faint from fear and expectation of the things coming upon the world. But what the things coming are, he interprets by joining next and saying: For the powers of the heavens will be shaken—when the Son of God comes with glory and is about to abolish the boastful tyranny of the son of sin, with the ranks above the heavens attending as guards. And he spoke a parable to them: Look at the fig tree, etc. So also you, when you see these things happening, etc. What things happening, but those foretold?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Ἱερουσαλὴμ πατουμένην ὑπὸ ἐθνῶν, τὴν συμπλήρωσιν τῶν καιρῶν τῶν ἐθνῶν, τοὺς τῆς ἀποστασίας χρόνους, τὰ ἐν τοῖς φωστῆρσι καὶ τοῖς ἄστροις σημεῖα, τὴν ἐπὶ γῆς συνοχὴν τῶν ἐθνῶν, τὴν ἔκλειψιν καὶ ἀπορίαν τοῦ ἤχου τοῦ σάλου τῆς θαλάσσης. Ταῦτα, φησὶν, ἅπαντα ὅταν ἴδητε γινόμενα, γινώσκετε ὅτι ἐπὶ θύραις ἐστὶν ἡ βασιλεία τοῦ Θεοῦ, ἑτέρα οὖσα παρὰ τὰ προλεχθέντα. Τὰ μὲν γὰρ προοίμια ἦν καὶ μελλόντων ἀγαθῶν σημεῖα, ὡς καὶ οἱ τῆς συκῆς ἁπαλοὶ κλάδοι καὶ τὰ φύλλα σημεῖα τοῦ μέλλοντος θέρους τῆς τε τῶν λοιπῶν φυτῶν καὶ σπερμάτων καρποφορίας· τὰ δὲ τοῦ μέλλοντος καὶ τῆς ἐν αὐτῷ συστησομένης βασιλείας οὐρανῶν προοίμια καὶ σημεῖα τὰ προλεχθέντα ἦν. Αὕτη δὲ ἡ βασιλεία καὶ τὰ ἐν αὐτῇ οὐκέτι λόγῳ παραδοτέα, οὐδὲ θνητῶν ἀκοαῖς λεκτέα. Διόπερ ἀποσιωπητέον ταῦτα. Ὀφθαλμὸς γὰρ οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη ὅσα ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν. Πλὴν\n\nὥσπερ κατὰ τὸν ἐνεστῶτα βίον ἥλιος μετὰ χειμερίους τροπὰς ἔαρος ἐνισταμένου θερμὴν ἀκτῖνα βάλλων, τὰ ὑπὸ γῆν κρυπτόμενα ζωοποιεῖ σπέρματα, τοῦ προτέρου μεταβαλόντα σχήματος, νεαρὰ δὲ φύει καὶ τέθηλεν, ὡραίαν καὶ πολυανθῆ τὴν τῶν ἄρτι φυέντων βλάστην παρεχόμενα· κατὰ τὸν αὐτὸν τρόπον καὶ ἡ ἔνδοξος τοῦ Μονογενοῦς τοῦ Θεοῦ ἄφιξις, φωτὸς ζωογόνοις ἀκτῖσι τὸν νέον αἰῶνα καταυγάσασα, τὰ ἀποκρυφθέντα πάλαι κατὰ τὸν ἔμπροσθεν αἰῶνα, καὶ ἐν τῷ παντὶ κόσμῳ διασκεδασθέντα σπέρματα, τουτέστι τοὺς ἐν γῆς χώματι κεκοιμημένους, κρείττοσι σώμασιν ἢ κατὰ τὰ πρότερον θειότερόν τε μετεσχηματισμένοις εἰς φῶς προάξει·","english":"Jerusalem trodden down by the nations, the fulfillment of the times of the nations, the times of the apostasy, the signs in the luminaries and the stars, the distress of the nations upon the earth, the eclipse and scarcity of the sound of the surge of the sea. All these things, he says, when you see them happening, know that the kingdom of God is at the doors, being other than the things foretold. For the former things were preludes and signs of coming good things, as also the tender branches of the fig tree and its leaves are signs of the coming summer and of the fruit-bearing of the rest of the plants and seeds; but the preludes and signs of what is to come and of the kingdom of the heavens that will be established in it were the things foretold. But this kingdom and the things in it are no longer to be handed down by word, nor to be spoken to the ears of mortals. Therefore these things must be passed over in silence. For eye has not seen, and ear has not heard, and it has not ascended upon the heart of man, how many things God has prepared for those who love him. Nevertheless\n\njust as in the present life the sun, after the winter solstice when spring is setting in, casting a warm ray, gives life to the seeds hidden beneath the earth, which have changed from their former shape, and brings forth fresh and blooming growth, presenting the shoot of things just sprouted as beautiful and full of flowers; in the same way also the glorious arrival of the Only-begotten of God, illuminating the new age with the life-giving rays of light, will bring forth into light the seeds long hidden in the former age and scattered throughout the whole world, that is, those who have fallen asleep in the dust of the earth, with bodies better than before and more divinely transformed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"καὶ τοῦ θανάτου καταργηθέντος, αὐτὴ λοιπὸν ἡ ζωὴ βασιλεύσει τοῦ νέου αἰῶνος. Οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη. Ποία γενεὰ ἀλλ' ἡ καινὴ καὶ νέα, ἣν αὐτὸς συνεστήσατο; περὶ ἧς ἐν προφητείαις εἴρητο· Γραφήτω αὕτη εἰς γενεὰν ἑτέραν, καὶ λαὸς ὁ κτιζόμενος αἰνέσει τὸν Κύριον· καὶ πάλιν· Ἀναγγελήσεται τῷ Κυρίῳ γενεὰ ἡ ἐρχομένη. Διόπερ δεικτικῶς εἰς τοὺς ἀποστόλους αὐτοῦ, καὶ τὴν ἐξ αὐτῶν καὶ δι' αὐτῶν καθ' ὅλης τῆς οἰκουμένης συστησομένην καινὴν γενεὰν τῆς ἁγίας Ἐκκλησίας αὐτοῦ ἀφορῶν, ἔλεγεν· Οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη, ἕως ἂν πάντα γέ νηται. Διαμενεῖν γάρ φησι καὶ διαρκέσειν τὸν λαὸν αὐτοῦ καὶ τὴν Ἐκκλησίαν εἰς ἐκεῖνο καιροῦ εἰς ὅτε αὐτοπτήσειε πάντα, καὶ τὰς ἐκβάσεις τῶν τοῦ Σωτῆρος προῤῥήσεων ὀφθαλμοῖς παράλαβοι. Προσέχετε ἑαυτοῖς μήποτε βαρυνθῶσιν ὑμῶν αἱ καρδίαι ἐν κραιπάλῃ. Διεγείρει τοὺς μαθητὰς ἐπὶ τὸ πάντοτε ἑτοίμους εἶναι παρασκευαζομένους εἰς τὴν αὐτοῦ παρουσίαν, ἐφ' ἣν αὐτὸς ἡμᾶς παρορμῶν τοὺς πάντας τῆς διδασκαλίας ἐποιεῖτο λόγους· νήφειν τε καὶ ἐγρηγορέναι παρακελεύεται, καὶ ἀγρυπνεῖν διὰ πάσης τῆς τοῦ θνητοῦ βίου νυκτὸς, διὰ τὸ μηδενὶ γνώριμον τὸν καιρὸν τῆς συντελείας ὑπάρχειν. –Ἀλλ' ὑμῖν γε, φησὶ, φυλακτέον τὸ ἐντεῦθεν βάρος, ἵνα δυνήσησθε νήφειν, μήποτε ἐπιστῇ αἰφνίδιος ἐφ' ὑμᾶς ἡ ἡμέρα ἐκείνη· περὶ ἧς καὶ ὁ ἱερὸς Ἀπόστολος παρῄνει γράφων· Ἀδελφοὶ, οἴδατε ἀκριβῶς, ὅτι ἡ ἡμέρα Κυρίου, ὡς κλέπτης ἐν νυκτὶ, οὕτως ἔρχεται. Ὅταν δὲ εἴπωσιν εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς ἐφίσταται ὄλεθρος. Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σκότει, ἵνα ὑμᾶς ἡ ἡμέρα ὡς κλέπτης καταλάβῃ·","english":"And when death has been abolished, life itself will thereafter reign in the new age. This generation shall not pass away. Which generation, but the new and fresh one, which he himself established? Concerning which it was said in the prophecies: Let this be written for another generation, and the people being created shall praise the Lord; and again: There shall be announced to the Lord the generation that is to come. Therefore, pointing demonstratively to his apostles, and looking to the new generation of his holy Church that would be established from them and through them throughout the whole inhabited world, he said: This generation shall not pass away until all things come to pass. For he says that his people and his Church will remain and endure until that time when he shall have seen all things with his own eyes, and shall have received with his eyes the outcomes of the Savior's predictions. Take heed to yourselves, lest your hearts be weighed down with drunkenness. He stirs up the disciples to be always ready, preparing themselves for his coming, for which he himself, urging us all on, made the words of his teaching; he exhorts them to be sober and to watch, and to keep vigil through the whole night of this mortal life, because the time of the consummation is known to no one. But you, he says, must guard against the weight from here on, so that you may be able to be sober, lest that day come upon you suddenly; concerning which the holy Apostle also exhorted, writing: Brothers, you know precisely that the day of the Lord comes as a thief in the night. For when they say, Peace and safety, then sudden destruction comes upon them. But you are not in darkness, that the day should overtake you as a thief.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας. Γρηγορητέον οὖν ἡμῖν οὐ μόνον διὰ τὴν ἀθρόαν καὶ ἀπροσδόκητον τοῦ Δεσπότου ἄφιξιν, ἀλλὰ καὶ διὰ τὸν κλέπτην τὸν ἐφεδρεύοντα. Ὁ δὲ κλέπτης ἐστὶν ὁ καιρὸς τῆς ἑκάστου τελευτῆς· ἢ καὶ ὁ μέλλων τὴν ἑκάστου ψυχὴν παραλαμβάνειν ἄγγελος. Ὡς παγὶς γὰρ ἡ τοῦ Κυρίου παρουσία ἐπελεύσεται ἐπὶ πάντας τοὺς ἐν τῇ γῇ· οἱ μὲν οὖν προσέχοντες ἑαυτοῖς σώζονται, ὥσπερ δορκὰς ἐκ βρόχων, καὶ ὥσπερ ὄρνεον ἐκ παγίδος· οἱ δὲ τῇ μέθῃ βεβαρημένοι, καὶ εἰς θάνατον ὑπνώττοντες, ἐκπίπτουσιν εἰς ἀδόκητον κίνδυνον. Ἀγρυπνεῖτε οὖν ἐν παντὶ καιρῷ δεόμενοι, κ. τ. λ. Τούτοις συνᾴδων ὁ Ἀπόστολος ἔλεγε· Διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ Θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ, καὶ ἅπαντα κατεργασάμενοι στῆναι. Στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ. Ἵνα ἐσθίητε καὶ πίνητε ἐπὶ τῆς τραπέζης μου. Τοιούτων ἔσται πλήρης ἀγαθῶν τράπεζα, ἧς μεταλήψονται οἷς τὴν Διαθήκην διέθετο διὰ τὸ μεμενηκέναι μετ' αὐτοῦ ἐν τοῖς πειρασμοῖς· ἵνα ἐσθίωσι καὶ πίωσιν ἐπὶ τῆς τραπέζης αὐτοῦ· ἄρτῳ μὲν οὐρανίῳ ψυχῶν ἁγίων θρεπτικῶς τραφησόμενοι, οἴνου δὲ τοῦ καινοῦ γεννήματος τῆς ἀληθινῆς ἀμπέλου μεταληψόμενοι· ἣν αὐτὸς ὁ τῶν ὅλων Θεὸς γεωργῶν τὸ καινὸν ἐξ αὐτῆς γέννημα τοῖς τότε ἀξίοις παρέξει. Ὁ δὲ ἠρνήσατο αὐτὸν, λέγων· Γύναι, οὐκ οἶδα αὐτόν.","english":"For you are all sons of light and sons of day. We must therefore keep watch not only because of the sudden and unexpected arrival of the Master, but also because of the thief lying in wait. And the thief is the time of each one's death; or else the angel who is about to receive each one's soul. For the coming of the Lord will come upon all who are on the earth like a snare. Those, then, who attend to themselves are saved, like a gazelle from the snares, and like a bird from the trap; but those weighed down with drunkenness and slumbering unto death fall into unlooked-for danger. Watch therefore at every time, praying, etc. In harmony with these words the Apostle said: For this reason take up the whole armor of God, that you may be able to withstand in the evil day, and having accomplished all things, to stand. Stand therefore, having girded your waist in truth. That you may eat and drink at my table. With such good things will that table be full, of which those will partake to whom he made the Covenant because they remained with him in his temptations; that they may eat and drink at his table; being fed in a nourishing way with the heavenly bread of holy souls, and partaking of the new wine, the produce of the true vine, which God himself, the God of all, cultivating, will provide from it as a new produce for those who are then worthy. But he denied him, saying: Woman, I do not know him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Ὅρα δὲ τὸ φιλάληθες τοῦ εὐαγγελιστοῦ, πῶς οὐ καταχαρίζεται τῷ Πέτρῳ, ἀλλὰ τὸ πάθος αὐτοῦ ὡς ἔχει διηγεῖται, ὅτι οἱ μὲν ἄλλοι ἀπολιπόντες τὸν διδάσκαλον ᾤχοντο, ὁ δὲ πάντων αὐτῶν προκεκριμένος ἀπόστολός τε καὶ μαθητὴς, αὐτὸς ἐκεῖνος ὁ βοώμενος Πέτρος, βασάνων ἐκτὸς καὶ ἀρχοντικῆς ἀπειλῆς, τρίτον αὐτὸν ἐξωμόσατο.\n\nΔύο ἄνδρες ἐπέστησαν αὐταῖς ἐν ἐσθήσεσιν ἀστραπτούσαις. Χαρᾶς καὶ γέλωτος σημεῖα γνωρίσματά τε τῆς σωτηρίου ἀναστάσεως ὁρᾷν παρέχονται καὶ διὰ τῆς λευκῆς περιβολῆς, ὥστε καὶ ἀπὸ τοῦ σχήματος συμβαλεῖν τὰς γυναῖκας τὸ φαιδρὸν τῆς ἐγέρσεως, καὶ τῆς τοῦ Πάσχα ἑορτῆς σὺν τοῖς λευχείμοσιν ἀγγέλοις ἀπάρξασθαι. Μωϋσῆς μὲν γὰρ πληγὰς Αἰγυπτίων μέλλων διακονεῖσθαι καταλλήλως ἐν φλογὶ πυρὸς τὸν ἐπὶ τῆς βάτου ἄγγελον ἑώρα· ὁ δ' αὐτὸς μοχθηροῖς ἀνδράσι νομοθετῶν, πῦρ καταναλίσκον τὸν Θεὸν εἶναι ἔλεγεν, τιμωρητικὸν καὶ κολαστὴν αὐτοῖς ἔσεσθαι αὐτὸν αἰνιττόμενος· διὸ καὶ ἐν στύλῳ πυρὸς ἡγεῖτο αὐτῶν ὁ Θεός. Οὕτω τοῖς ἀσεβέσι γενέσθαι τοὺς ἀγγέλους πυρὸς φλόγα ἐδίδαξεν εἰπών· Ὁ ποιῶν τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα. Ἀλλ' οὐ τοιούτους αἱ γυναῖκες τοὺς εἴσω τοῦ μνήματος ἑώρων, γαληνοὺς δέ τινας καὶ φαιδροὺς, οἵους ἐχρῆν ἐπὶ Δεσπότου χαρᾷ καὶ βασιλείᾳ φαίνεσθαι. Ἐπὶ μὲν γὰρ τῷ πάθει τοῦ Σωτῆρος ὁ ἥλιος ἐξέλιπε, σκότος περιβαλὼν τῷ παντὶ, θρήνων τε καὶ πένθους σύμβολα τοῖς σταυροῦσι τὸν Υἱὸν τοῦ Θεοῦ δεικνύς· καὶ οὐδεὶς μὲν ἐφαίνετο τῶν ἀγγέλων τὸ τηνικαῦτα ὡς εἰκὸς τοῖς μαθηταῖς, ὁμοίως καὶ αὐτῶν ὧδε κἀκεῖ διασκεδασθέντων.","english":"Observe the evangelist's love of truth: how he does not gratify Peter, but recounts his passion as it actually happened—that while the others abandoned the teacher and went away, the one preferred above them all, apostle and disciple, that very Peter who was so loudly acclaimed, without torture and without the threat of rulers, denied him a third time.\n\nTwo men stood before them in garments flashing like lightning. They offer signs of joy and gladness and tokens of the saving resurrection, and this through their white attire, so that from their appearance too the women might infer the brightness of the raising, and might begin the feast of Passover together with the white-robed angels. For Moses, when he was about to minister the plagues upon the Egyptians, saw in fitting manner the angel at the bush in a flame of fire; but the same Moses, when legislating for wicked men, said that God is a consuming fire, hinting that he would be for them an avenger and punisher; and therefore God led them in a pillar of fire. Thus he taught that the angels become a flame of fire for the impious, when he said: Who makes his ministers a flame of fire. But the women did not see such angels inside the tomb, but rather calm and radiant ones, such as it was fitting should appear at the joy and reign of the Master. For at the passion of the Savior the sun failed, wrapping all things in darkness, showing to those who crucified the Son of God symbols of lamentation and mourning; and no angel appeared at that time to the disciples, as was likely, since they too were scattered here and there.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Εἰ δ' ἄρα καὶ ὀφθῆναί τινα ἐχρῆν, τάχα που τὴν ἐναντίαν τοῖς λευχείμοσιν ἀνθρώποις τὴν ἀναστολὴν ἀνεδείξατο· αὐτίκα γοῦν ἐπὶ τῷ πάθει οὐχ ἥλιος μόνον ἐσκότασεν, ἀλλὰ καὶ ὁ Σωτὴρ φωνῇ μεγάλῃ κράξας ἀφῆκε τὸ πνεῦμα, τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο, μονονουχὶ περιῤῥηξαμένων καὶ αὐτῶν τῶν πάλαι τὸ ἱερὸν ἐνοικούντων ἀγγέλων, περιῤῥηξάντων τε τὸ σεμνὸν ὕφασμα, ὡς ἂν, γυμνὸς καὶ ἔρημος ἀπολειφθεὶς τῆς αὐτῶν φρουρᾶς, ὁ τῶν ἀβάτων καὶ ἀδύτων τόπος, ἕτοιμος ἐχθροῖς καὶ πολεμίοις κατασταίη. Ἀλλὰ ταῦτα μὲν ἐπὶ τῷ πάθει συνέβαινεν· ἐπὶ δὲ τῇ σωτηρίῳ ἀναστάσει, ὡς ζωῆς ἄγγελοι καὶ τῆς ἀναστάσεως κήρυκες, τὸν τόπον οὗ ἔκειτο τὸ σῶμα περιεῖπον, ἐξ αὐτῆς ὥσπερ τῆς ἐπαφῆς τοῦ τόπου ἁγιωσύνης κρείττονος ἢ κατ' αὐτοὺς μετασχόντες, καὶ τῆς ἀναστάσεως αὐτοῦ κοινωνοῦντες. Διὸ φαιδρὰ καὶ μειδιῶντα πρόσωπα, σχῆμά τε σωτηρίου ἑορτῆς παρέφαινον λευχειμονοῦντες. Λέγεται γὰρ κατάβασις θεία ἐπὶ τὸ ὄρος γεγονέναι καθ' ὃν ἐνομοθέτει καιρὸν, ἵνα πάντες θεάσωνται τὴν ἐνέργειαν τοῦ Θεοῦ· κατάβασις γὰρ αὕτη σαφής ἐστιν, οὐ μὴ τοπική. Τῶν γοῦν φυομένων κατὰ τὸ ὄρος φλεγομένων σφοδρῶς, οὐδὲν τὸ πῦρ ἐξανάλωσε· σαλπίγγων τε φωναὶ σφοδρότερον συνηκούοντο, μὴ προκειμένων ὀργάνων τοιούτων, μηδὲ τοῦ φωνήσαντος, ἀλλὰ θείᾳ κατασκευῇ γινομένων ἁπάντων. Ὥστε σαφὲς εἶναι διὰ ταῦτα τὴν κατάβασιν θείαν γεγονέναι, καὶ τὸν Θεὸν ἄνευ τινὸς δεικνύναι τὴν ἑαυτοῦ διὰ πάντων μεγαλειότητα.","english":"But if it was also necessary for someone to appear, perhaps he displayed a manner of dress opposite to that of the men in white garments. For instance, at the passion not only did the sun grow dark, but also the Savior, crying out with a loud voice, gave up the spirit, the veil of the temple was split in two—as though the very angels who had long dwelt in the sanctuary had torn it apart, rending the venerable fabric, so that the place of the unapproachable and innermost shrine, left naked and deserted of their guardianship, might be made ready for enemies and foes. But these things happened at the passion; but at the saving resurrection, as angels of life and heralds of the resurrection, they tended the place where the body lay, partaking from the very contact of the place of a holiness greater than themselves, and sharing in his resurrection. Therefore they showed bright and smiling faces, and the bearing of a saving festival, being clothed in white. For it is said that a divine descent upon the mountain took place at the time when he was giving the law, so that all might behold the working of God; for this descent is manifest, not at all local. For instance, when the things growing on the mountain were burning fiercely, the fire consumed nothing; and the sounds of trumpets were heard more vehemently, though no such instruments were set forth, nor was there one who sounded them, but all things were happening by divine preparation. So that it is clear from these things that the descent was divine, and that God without any intermediary displays his own greatness through all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}