{"slug":"khazarzar-john-chrysostom-in-isaiam","id":"greek:khazarzar:khazarzar-john-chrysostom-in-isaiam","title":"In Isaiam","title_source":"In Isaiam","author":"John Chrysostom","genre":"commentary","date":"","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":"2026-11-15T18:42:32Z","cost_usd":0.020139},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-isaiam","work_id":"khazarzar-john-chrysostom-in-isaiam","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20Isaiam.pdf"},"stats":{"passages":171,"english_words":48890,"coptic_letters":0,"source_letters":192043,"commentary_units":0,"commentary_kinds":0,"derived_notes":10,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20Isaiam.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-isaiam","status":"pass","blocking":[],"warnings":[],"stats":{"passages":171,"translated":171,"commentary_passages":0,"commentary_units":0,"english_words":48890,"source_letters":192035,"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: 171 narrative."},{"kind":"caution","severity":"caution","text":"8 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: Isaiah 7:14; John 1:29."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."},{"kind":"source","severity":"info","text":"Licence: Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":171},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΠΡΟΛΟΓΟΣ π.1 Τοῦ προφήτου τούτου τὸ ἐξαίρετον μάλιστα μὲν καὶ αὐτόθεν ἔστιν ἰδεῖν, δείκνυσι δὲ αὐτὸ ἐντελέστερον ὁ πάντων ἀκριβέστερον τὰς ἀρετὰς αὐτοῦ εἰδὼς Παῦλος, ἅτε Πνεύματι τοσούτῳ φθεγγόμενος. Τὴν γὰρ ἐλευθεροστομίαν αὐτοῦ καὶ τὸ φρόνημα τὸ ἀδούλωτον καὶ τὴν ὑψηλὴν γνώμην καὶ τὴν πολλὴν ἐν τῇ περὶ τοῦ Χριστοῦ προφητείᾳ σαφήνειαν ἐνδεικνύμενος, ἅπαντα ταῦτα ἑνὶ ῥήματι παρέστησεν εἰπών· Ἡσαΐας δὲ ἀποτολμᾷ καὶ λέγει· Εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν· ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν. Πολὺ δὲ αὐτοῦ καὶ τὸ συμπαθές. Οὐ γὰρ δὴ μόνον κατεξανίστατο τῆς τοῦ δήμου μανίας, οὐδὲ ἐλευθέρᾳ γλώττῃ καὶ ὑψηλοτέρᾳ γνώμῃ τὰ μέλλοντα αὐτοὺς καταλήψεσθαι λυπηρὰ μετὰ πολλῆς ἀπήγγειλε τῆς παρρησίας, ἀλλὰ καὶ ἐν αὐταῖς ταῖς τῶν πραγμάτων περιστάσεσιν αὐτῶν οὐκ ἔλαττον τῶν ἐμπιπτόντων ἐν αὐταῖς ἤλγει καὶ ἐδάκνετο καὶ πικρότερον τῶν ἁλόντων ὠδύρετο. Καὶ πάντων δέ, ὡς εἰπεῖν, τῶν προφητῶν καὶ τῶν ἁγίων τοιοῦτον τὸ ἦθος· πατέρων φιλοστοργίαν τῇ περὶ τοὺς ἀρχομένους ἀπέκρυψαν διαθέσει καὶ τὴν τῆς φύσεως τυραννίδα ἐκ πολλοῦ τοῦ περιόντος ὑπερηκόντισαν. Οὐδεὶς γάρ, οὐδείς ποτε φιλόπαις οὕτω τῶν ἐκγόνων περιεκαίετο, ὡς οὗτοι τῶν ἀρχομένων ὑπεραπέθνησκον, ὀδυρόμενοι, θρηνοῦντες, κακῶς πασχόντων αὐτῶν τὸν Θεὸν παρακαλοῦντες, συναπαγόμενοι, κοινωνοῦντες τῶν δεινῶν, πάντα καὶ ποιοῦντες καὶ πάσχοντες, ὥστε αὐτοὺς ἐξελέσθαι καὶ τῆς ἄνωθεν ὀργῆς, καὶ τῆς τῶν πραγμάτων ἐπιδρομῆς. Καὶ γὰρ οὐδὲν οὕτως ἐπιτήδειον εἰς ἀρχῆς αἵρεσιν, ὡς ψυχὴ φιλόσοφος καὶ συναλγεῖν ἐπισταμένη.","english":"PREFACE 1. The peculiar excellence of this prophet is something one can see especially even from the text itself, but Paul, who knew his virtues more accurately than all, shows it more perfectly, inasmuch as he spoke by so great a Spirit. For displaying his freedom of speech and his unenslaved mind and his lofty understanding and the great clarity in his prophecy concerning Christ, he set all these things before us in one phrase, saying: But Isaiah dares and says: I was found by those who did not seek me; I became manifest to those who did not ask for me. Great too is his sympathy. For he did not merely stand up against the madness of the people, nor did he with free tongue and loftier mind announce with great boldness the grievous things that were going to overtake them, but even in the very circumstances of their affairs he grieved and was stung no less than those who fell into them, and he lamented more bitterly than those who were captured. And, so to speak, such is the character of all the prophets and saints: they concealed a father's affection in their disposition toward those they ruled, and they far surpassed the tyranny of nature by much abundance. For no one, no one ever so burned with love for his children among his offspring as these died for those they ruled, lamenting, wailing, beseeching God when they suffered ill, being carried along with them, sharing in their terrors, doing and suffering all things so as to rescue them both from the wrath from above and from the onslaught of events. For nothing is so suited to the choice of rule as a philosophical soul that knows how to grieve with others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Διὰ τοῦτο καὶ Μωϋσέα τὸν μέγαν ἐπὶ τὸν θρόνον τῆς δημαγωγίας ἀνεβίβασεν ὁ Θεός, ἐπειδὴ προλαβὼν διὰ τῶν ἔργων ἐπεδείξατο τὴν ὑπὲρ τοῦ δήμου φιλοστοργίαν καὶ μετὰ ταῦτα ἔλεγεν· Εἰ μὲν ἀφεῖς αὐτοῖς τὴν ἁμαρτίαν, ἄφες· ἐπεὶ κἀμὲ ἐξάλειψον ἐκ τῆς βίβλου ἧς ἔγραψας. Καὶ αὐτὸς δὲ οὗτος ὁρῶν ἀπολλυμένους, ἔλεγεν· Ἄφετέ με, πικρῶς κλαύσομαι. Μὴ κατισχύσητε παρακαλεῖν με ἐπὶ τὸ σύντριμμα τῆς θυγατρὸς τοῦ γένους μου. Ὁ δὲ Ἱερεμίας καὶ θρήνους μακροὺς συνέθηκε, τῆς πόλεως κατενεχθείσης. Ἰεζεκιὴλ δὲ καὶ συναπῆλθε καὶ τὴν ἀλλοτρίαν τῆς οἰκείας κουφοτέραν εἶναι ἐνόμιζε, μέγιστον εἰς παραμυθίαν τῆς συμφορᾶς ἔχων τὸ παρεῖναι τοῖς κάμνουσι καὶ διορθοῦν τὰ ἑτέρων πράγματα. Καὶ ὁ Δανιὴλ δὲ ὑπὲρ τῆς ἀνόδου τῆς τούτων εἴκοσι καὶ πλείους ἡμέρας διέμεινεν ἄσιτος καὶ πᾶσαν σπουδὴν ἐπεδείξατο, τὸν Θεὸν ἱκετεύων ἀφεθῆναι τῆς πικρᾶς δουλείας αὐτούς. Καὶ τῶν ἁγίων δὲ ἕκαστος ἐντεῦθεν φαίνεται λάμπων. Οὕτω καὶ ὁ Δαυῒδ ὁρῶν τὴν θεήλατον ὀργὴν ἐκείνην ἐπὶ τὸν δῆμον φερομένην, ἐφ' ἑαυτὸν ἐκάλει τὴν πληγήν, λέγων· Ἐγὼ ὁ ποιμὴν ἥμαρτον καὶ ἐγὼ ὁ ποιμὴν ἐκακοποίησα, καὶ οὗτοι, τὸ ποίμνιον, τί ἐποίησαν; Γενέσθω ἡ χείρ σου ἐπ' ἐμοί, καὶ ἐν τῷ οἴκῳ τοῦ πατρός μου. Καὶ ὁ πατριάρχης δὲ Ἀβραὰμ πόρρω τῶν κακῶν ἑστηκὼς καὶ οὐδὲν ἔχων κοινὸν πρὸς τὰ καταληψόμενα τοὺς ἐν Σοδόμοις κακά, ὡς ἐν αὐτοῖς μέσοις τοῖς δεινοῖς ἐμβεβηκώς, οὕτω παρεκάλει καὶ ἐδέετο τοῦ Θεοῦ καὶ οὐδ' ἂν ἀπέστη πάντα ποιῶν καὶ λέγων, ὥστε λῦσαι τὸν χαλεπὸν ἐμπρησμὸν ἐκεῖνον, εἰ μὴ ὁ Θεὸς αὐτὸν ἀφεὶς ἀπῆλθεν.","english":"For this reason God also raised up the great Moses to the throne of leadership, since he had already shown beforehand through his deeds his affection for the people, and afterward he said: If you forgive them their sin, forgive it; but if not, blot me out of the book which you have written. And this same man, seeing them perishing, said: Leave me, I will weep bitterly. Do not force me to be comforted over the destruction of the daughter of my people. And Jeremiah composed long lamentations when the city was brought down. And Ezekiel went along with them and considered a foreign land lighter than his own, having as the greatest consolation in misfortune his being present with those who were suffering and setting right the affairs of others. And Daniel also, for the sake of their return, remained without food for twenty days and more, and showed every zeal, entreating God that they be released from bitter slavery. And each of the saints appears shining from this. Thus David too, seeing that God-sent wrath being borne against the people, called the blow upon himself, saying: I, the shepherd, have sinned, and I, the shepherd, have done evil; and these, the flock, what have they done? Let your hand be upon me, and upon my father's house. And the patriarch Abraham, standing far from the evils and having nothing in common with the evils that would overtake those in Sodom, as though he had stepped into the very midst of the terrors, so pleaded and entreated God, and would not have desisted, doing and saying everything so as to undo that grievous conflagration, had God not left him and departed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Οἱ δὲ ἐν τῇ Καινῇ καὶ μείζονα ἐπεδείξαντο ταύτης τὴν ἀρετήν, ἅτε καὶ πλείονος ἀπολελαυκότες χάριτος καὶ πρὸς μακρότερα κληθέντες σκάμματα. Διὰ τοῦτο καὶ Πέτρος ἀκούων τοῦ Χριστοῦ λέγοντος, ὅτι τοῖς πλουτοῦσι δυσκολωτάτη ἡ πρὸς τὸν οὐρανὸν εἴσοδος, ἠγωνία καὶ ἔτρεμε, καὶ πεῦσιν προσῆγε λέγων· Τίς ἄρα δύναται σωθῆναι; καίτοι γε ὑπὲρ τῶν καθ' ἑαυτὸν θαρρῶν πραγμάτων. Οὐ γὰρ τὰ ἑαυτῶν ἐσκόπουν, ἀλλὰ τὰ τῆς οἰκουμένης ἐφρόντιζον. Καὶ\n\nΠαῦλος δὲ δι' ὅλων καὶ πασῶν τοῦτο ἡμῖν ἐνδείκνυται τῶν ἐπιστολῶν· ὃς οὐδὲ τὸν Χριστὸν ἰδεῖν ἠνέσχετο πρὸ τῆς τῶν ἀνθρώπων σωτηρίας, οὕτω λέγων· Τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι κρεῖσσον, τὸ δὲ ἐπιμεῖναι τῇ σαρκὶ ἀναγκαιότερον δι' ὑμᾶς. Τοιοῦτον καὶ οὗτος ἡμῖν διατηρεῖ τὸν χαρακτῆρα ὁ προφήτης, καὶ λέγων τὰς ἀποφάσεις τοῦ Θεοῦ μετὰ πολλῆς τῆς παρρησίας καὶ ἐπιτιμῶν τοῖς ἁμαρτάνουσι καὶ παρακαλῶν αὐτὸν συνεχῶς καὶ διὰ μακρῶν τῶν λόγων παροξυνόμενον κατ' αὐτῶν· καὶ τοῦτο μάλιστα πρὸς τῷ τέλει τῆς προφητείας ἔστιν ἰδεῖν, τέως δὲ αὐτῶν ἀναγκαῖον ἄρξασθαι τῶν προοιμίων.","english":"But those in the New Covenant displayed even greater virtue than this, inasmuch as they had enjoyed a greater grace and had been called to a longer course. For this reason Peter also, when he heard Christ saying that for the rich the entrance into heaven is most difficult, was in anguish and trembling, and brought forward a question, saying: Who then can be saved? — although he was confident concerning his own affairs. For they were not looking to their own interests, but were caring for those of the whole world. And\n\nPaul, through all and every one of his letters, shows this to us — he who did not even endure to see Christ before the salvation of men, speaking thus: To depart and to be with Christ is better, but to remain in the flesh is more necessary for your sake. Such a character as this the prophet also preserves for us, both declaring the judgments of God with great boldness and rebuking those who sin and continually entreating him, and by lengthy speeches provoking him against them; and this is especially to be seen at the end of the prophecy, but for now it is necessary to begin with the prefaces themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"τ ΚΕΦΑΛ. Αʹ Ὅρασις, ἣν εἶδεν Ἡσαΐας. Ὅρασιν καλεῖ τὴν προφητείαν, ἢ διὰ τὸ πολλὰ τῶν ἐκβησομένων ἐπ' αὐτῆς ὁρᾷν τῆς ὄψεως· ὡς ὁ Μιχαίας εἶδε τὸν λαὸν ἐσπαρμένον· καὶ ὁ Ἰεζεκιὴλ τὴν αἰχμαλωσίαν καὶ τὴν παρανομίαν τῶν τὸν ἥλιον προσκυνούντων καὶ τὸν Θαμούζην· ἢ διὰ τὸ τὴν ἀκοὴν τῶν προφητῶν τὴν ἐκ τοῦ Θεοῦ γενομένην αὐτοῖς μηδὲν ἔλαττον ἔχειν τῆς ὄψεως, ἀλλ' ὁμοίως πληροφορεῖν, ὅπερ ἐν τοῖς βιωτικοῖς οὐκ ἔνι. Ὅτι γὰρ ἑτέρως ἤκουον παρὰ τοὺς λοιποὺς τῶν ἀνθρώπων, φησί· Προσέθηκέ μοι ὠτίον ἀκούειν. Ποιεῖ δὲ καὶ τὸν λόγον ἀξιόπιστον, ὅρασιν εἰπών, καὶ ἀνίστησι τὸν ἀκροατὴν καὶ παραπέμπει πρὸς τὸν τὰ πράγματα δείξαντα. Ἔθος γὰρ αὐτοῖς ἅπασι τοῖς παρὰ τοῦ Θεοῦ διαπορθμεύουσι τὰ λεγόμενα, τοῦτο πρὸ τῶν ἄλλων κατασκευάζειν, ὡς οὐδὲν οἴκοθεν φθέγγονται, ἀλλ' ὅτι θεῖοι χρησμοί τινές εἰσι τὰ λεγόμενα καὶ γράμματα ἐκ τῶν οὐρανῶν καταβάντα. Οὕτω καὶ ὁ Δαυΐδ φησιν· Ἡ γλῶσσά μου κάλαμος γραμματέως ὀξυγράφου. Μὴ τοίνυν τοῦ καλάμου νόμιζε εἶναι τὰ γράμματα, ἀλλὰ τῆς κατεχούσης αὐτὸν δεξιᾶς, τουτέστι, μὴ τῆς γλώττης τοῦ Δαυΐδ, ἀλλὰ τῆς κινούσης αὐτὸν χάριτος. Καὶ ἕτερος δὲ προφήτης τοῦτο αὐτὸ ἐνδεικνύμενος ἔλεγεν, ὅτι Αἰπόλος ἤμην, φησί, συκάμινα κνίζων· ἵνα μὴ ἀνθρωπίνῃ σοφίᾳ τὰ λεγόμενά τις λογίσηται. Καὶ οὐδὲ τούτῳ ἠρκέσθη μόνον, ἀλλὰ καὶ ἕτερόν τι προσέθηκεν εἰπών· Ἀλλὰ μὴν ἐγὼ ἐνεπλήσθην ἰσχύος ἐν Πνεύματι Κυρίου καὶ κρίματος καὶ δυναστείας. Οὐ γὰρ δὴ μόνον σοφοὺς αὐτοὺς ἡ χάρις, ἀλλὰ καὶ ἰσχυροὺς ἠργάζετο, οὐ τῇ τοῦ σώματος κατασκευῇ, ἀλλὰ τῇ γνώμῃ.","english":"CHAPTER 1. The vision which Isaiah saw. He calls the prophecy a vision, either because through it he saw many of the things that were to come to pass with his own sight—as Micah saw the people scattered, and Ezekiel the captivity and the transgression of those who worshiped the sun and Thammuz—or because the hearing of the prophets, which came to them from God, was in no way inferior to sight, but gave assurance in like manner, which is not the case in the affairs of daily life. For that they heard in a different way from the rest of men, he says: He added to me an ear to hear. And he makes the account trustworthy by calling it a vision, and he rouses the hearer and sends him on to the One who showed the events. For it is the custom of all those who transmit from God the things that are spoken, to establish this before all else: that they utter nothing of their own, but that the things spoken are certain divine oracles and letters come down from heaven. Thus David also says: My tongue is the pen of a swift-writing scribe. Do not, then, suppose that the letters belong to the pen, but to the right hand that holds it—that is, not to the tongue of David, but to the grace that moves it. And another prophet also, indicating this very thing, said: I was a goatherd, says he, pricking sycamore figs—lest anyone should reckon the things spoken to be human wisdom. And he was not satisfied with this alone, but added something else, saying: But indeed I was filled with strength in the Spirit of the Lord, and with judgment and with might. For grace made them not only wise but also strong—not in the constitution of the body, but in the mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Ἐπειδὴ γὰρ πρὸς δῆμον εἶχον ἰταμὸν καὶ ἀναίσχυντον, αἱμάτων διψῶντα προφητικῶν, καὶ σφαγαῖς ἁγίων ἐμμελετῶντα, εἰκότως πολλῆς ἐδέοντο τῆς δυνάμεως, ὥστε μὴ καταπλαγῆναι τὴν ἄφατον αὐτῶν ῥύμην. Διὰ δὴ τοῦτο τῷ μὲν Ἱερεμίᾳ φησί· Τέθεικά σε ὡς στῦλον σιδηροῦν καὶ ὡς τεῖχος χαλκοῦν· τῷ δὲ Ἰεζεκιήλ· Ἐν μέσῳ σκορπίων σὺ κατοικεῖς, μὴ φοβηθῇς ἀπὸ προσώπου αὐτῶν, μηδὲ πτοηθῇς. Καὶ Μωϋσῆς δέ, ἡνίκα ἀπεστέλλετο, οὐχὶ τὸν Φαραὼ δεδοικὼς ἀναδύεσθαι μοι δοκεῖ μόνον, ἀλλ' αὐτὸν μάλιστα τὸν δῆμον τῶν Ἰουδαίων. Τῷ γοῦν Θεῷ διαλεγόμενος καὶ τὸν βάρβαρον ἀφείς, μετὰ πολλῆς τῆς σπουδῆς μαθεῖν ἐζήτει, τί δεῖ πρὸς αὐτοὺς εἰπεῖν ἀπιστοῦντας, ὅτι δὴ παρὰ Θεοῦ ἀφιγμένος εἴη· καὶ τὰ σημεῖα τῆς ἐκείνων ἕνεκεν ἐλάμβανε γνώμης· καὶ μάλα εἰκότως. Εἰ γὰρ εἷς αὐτὸν οὕτως ἐφόβησε καὶ ταῦτα εὐεργετηθείς, τί εἰκὸς ἦν αὐτὸν παθεῖν ἐννοοῦντα τὸν ἄτακτον δῆμον ἐκεῖνον; Διὰ δὴ τοῦτο οὐχὶ σοφίας μόνον, ἀλλὰ καὶ δυνάμεως ἐλάμβανε Πνεῦμα, καὶ ἔλεγεν· Ἐνεπλήσθην ἰσχύος ἐν Πνεύματι Κυρίου καὶ κρίματος καὶ δυναστείας. Καὶ ἕτερος δὲ πάλιν· Ῥῆμα Θεοῦ ἐγένετο πρὸς Ἱερεμίαν τὸν τοῦ Χελκίου. Καὶ ἕτερος δὲ πάλιν· Λῆμμα Νινευῆ. Βιβλίον ὁράσεως Ναοὺμ τοῦ Ἐλκεσαίου. Καὶ αὐτὸς γὰρ οὗτος ἑτέρῳ ῥήματι τὸ αὐτὸ τοῖς προτέροις ἐνδείκνυται, τοῦ Πνεύματος τὴν κατοχὴν λῆμμα καλέσας. Ἐπειδὴ γὰρ λαμβανόμενοι ὑπὸ τοῦ Πνεύματος οὕτως ἔλεγον, ἅπερ ἔλεγον, τὴν ἐνέργειαν τῆς χάριτος οὕτως ὠνόμασε. Διὰ τοῦτο καὶ Παῦλος πανταχοῦ προτίθησι τῶν Ἐπιστολῶν τὸ τῆς ἀποστολῆς ὄνομα, ὅπερ οἱ προφῆται ἐποίουν διὰ","english":"For since they had to do with a people reckless and shameless, thirsting for the blood of prophets, and practicing the slaughter of the saints, they reasonably needed great power, so as not to be overwhelmed by their unspeakable violence. For this very reason he says to Jeremiah: I have made you as an iron pillar and as a bronze wall; and to Ezekiel: You dwell in the midst of scorpions, do not fear their face, nor be dismayed. And Moses too, when he was being sent, seems to me to have shrunk back not only out of fear of Pharaoh, but most especially out of fear of the people of the Jews themselves. At any rate, conversing with God and leaving the barbarian aside, he sought with great eagerness to learn what he must say to them when they disbelieved, namely that he had come from God; and he received the signs for the sake of their disposition; and very reasonably so. For if one man so frightened him—and that after being benefited—what was it likely he would suffer as he considered that disorderly people? For this very reason he received the Spirit not of wisdom only, but also of power, and said: I was filled with strength in the Spirit of the Lord, and with judgment and might. And another again: The word of God came to Jeremiah the son of Hilkiah. And another again: The burden of Nineveh. The book of the vision of Nahum the Elkoshite. For this man too by another word indicates the same thing as those before him, calling the possession by the Spirit a burden. For since, being taken hold of by the Spirit, they spoke the things they spoke, he thus named the working of grace. For this reason Paul also everywhere sets before his Epistles the name of his apostleship, which the prophets did through","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"τοῦ λέγειν, ὅρασις καὶ λόγος καὶ λῆμμα καὶ ῥῆμα, τοῦτο διὰ τοῦ τῆς ἀποστολῆς κατασκευάζων ὀνόματος. Ὥσπερ γὰρ ὁ λέγων ὅρασιν καὶ ῥῆμα Θεοῦ, οὐ τὰ οἰκεῖα φθέγγεται, οὕτω καὶ ὁ ἀπόστολον ἑαυτὸν καλῶν, οὐ τὰ παρ' ἑαυτοῦ διδάσκει, ἀλλ' ἅπερ ὁ ἀποστείλας ἐκέλευσεν. Ἀποστόλου γὰρ ἀξίωμα, μηδὲν οἴκοθεν ἐπεισάγειν. Διὸ καὶ ὁ Χριστὸς ἔλεγε· Μὴ καλέσετε διδάσκαλον ἐπὶ τῆς γῆς· εἷς γὰρ ὑμῶν ἐστιν ὁ διδάσκαλος ὁ ἐν τοῖς οὐρανοῖς· δεικνὺς ὅτι πᾶσα τῶν παρ' ἡμῖν δογμάτων ἡ ἀρχὴ τὴν ῥίζαν ἄνωθεν ἔλαβεν ἐκ τοῦ τῶν οὐρανῶν Δεσπότου, κἂν ἄνθρωποι ὦσιν οἱ πρὸς τὰ λεγόμενα διακονούμενοι. Ἣν εἶδεν Ἡσαΐας. Τὸ πῶς ὁρῶσιν οἱ προφῆται ταῦτα, ἅπερ ὁρῶσιν, οὐχ ἡμέτερον εἰπεῖν· οὐ γὰρ δυνατὸν ἑρμηνευθῆναι λόγῳ τὸν τρόπον τῆς ὄψεως· ἀλλ' ἐκεῖνος μόνος οἶδε σαφῶς, ὁ τῇ πείρᾳ μαθών. Εἰ γὰρ φύσεως ἔργα καὶ πάθη πολλάκις οὐδεὶς ἂν παραστήσειε λόγῳ, πολλῷ μᾶλλον τὸν τρόπον τῆς τοῦ Πνεύματος ἐνεργείας. Εἰ δὲ ἀμυδραῖς εἰκόσιν ἀποχρησάμενον δεῖ κατατολμῆσαι, οὐχ ὥστε τὸ σαφὲς παραστῆσαι, ἀλλ' ὥστε αἰνίγματι παρασχεῖν, ἐμοὶ δοκεῖ ταὐτὸ καὶ ἐπὶ τῶν προφητῶν γίνεσθαι, οἷον ἂν εἰ ἡ καθαρῶν ὑδάτων φύσις ἡλιακὰς ἀκτῖνας δεξαμένη καταυγασθείη, οὕτω καὶ τῶν προφητῶν τὰς ψυχάς, καθαιρομένας οἰκείᾳ ἀρετῇ πρῶτον, ὑποδέχεσθαι τὴν τοῦ Πνεύματος δωρεὰν καὶ πρὸς τὴν λαμπηδόνα ποιουμένας ἐκείνην, τῶν μελλόντων οὕτω δέχεσθαι τὴν γνῶσιν. Υἱὸς Ἀμώς. Τίνος ἕνεκεν τοῦ πατρὸς μέμνηται; Ἢ διὰ τὰς ὁμωνυμίας, ἢ ὥστε μαθεῖν ὅτι οὐδὲν εὐτέλεια πατρὸς ἐπισκιάζει παιδὸς ἀρετήν·","english":"Of speaking—vision and word and utterance and saying—he establishes this through the name of apostleship. For just as the one who speaks a vision and a word of God does not utter his own things, so too the one who calls himself an apostle does not teach things of himself, but what the one who sent him commanded. For it is the dignity of an apostle to introduce nothing of his own. Therefore Christ also said: Do not call anyone teacher on earth, for one is your teacher, who is in the heavens—showing that the beginning of all our doctrines took its root from above, from the Master of the heavens, even if the ones who minister to the things spoken are human beings. Which Isaiah saw. How the prophets see these things which they see is not ours to say; for the manner of the vision cannot be interpreted in words, but only that one knows it clearly, who has learned by experience. For if no one could set forth in words the works and affections of nature, much more the manner of the Spirit's working. But if one must venture to employ faint images—not so as to set forth the clear truth, but so as to provide a riddle—it seems to me that the same happens also in the case of the prophets: as if the nature of pure waters, having received the sun's rays, were made radiant, so also the souls of the prophets, purified first by their own virtue, receive the gift of the Spirit and, being brought to that radiance, thus receive the knowledge of things to come. Son of Amoz. For what reason does he mention the father? Either because of the homonymies, or so as to teach that no lowliness of a father casts a shadow over a son's virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"οὐδὲ εὐγένεια τοῦτο τὸ ἐκ μεγάλων φῦναι, ἀλλὰ τὸ μεγάλους αὐτοὺς γενέσθαι. Οὗτός τε ἀσήμου πατρὸς ὤν, πάντων φαιδρότερος γέγονε, τῇ τῆς οἰκείας ἀρετῆς λάμψας ὑπερβολῇ. Ἣν εἶδε κατὰ τῆς Ἰουδαίας καὶ κατὰ Ἱερουσαλήμ. Τίνος ἕνεκεν διῃρημένως ἑκατέρων ἐμνημόνευσε τῶν χωρίων; Ἐπειδὴ καὶ αἱ τιμωρίαι διῃρημένως γεγόνασι καὶ ἐν διαφόροις καιροῖς, τοῦ Θεοῦ καὶ τοῦτο σοφῶς οἰκονομήσαντος, τὸ μὴ πάντας ἀθρόον ἀπολέσαι, ἀλλ' ἠρέμα καὶ κατὰ μικρόν, ὥστε τῇ τῶν ἀπαχθέντων τιμωρίᾳ τοὺς λειπομένους γενέσθαι σωφρονεστέρους. Εἰ δὲ οὐκ ἐχρήσαντο εἰς δέον τῷ φαρμάκῳ, οὐχὶ τοῦ ἰατροῦ, ἀλλὰ τῶν καμνόντων τὸ ἔγκλημα. Ποιεῖ δὲ αὐτὸ διὰ παντὸς καὶ καθ' ἑκάστην γενεάν, οὐ πάντας ὁμοῦ τοὺς τὰ αὐτὰ ἁμαρτάνοντας ὁμοῦ καὶ κολάζων· ἢ γὰρ ἂν ἅπαν ἡμῶν πάλαι προανηρπάσθη τὸ γένος· ἀλλὰ τοὺς μὲν ἐνταῦθα ἀπαιτεῖ δίκην, αὐτοῖς τε ἐκείνοις κουφοτέραν τὴν ἐκεῖ κατασκευάζων κόλασιν καὶ τοῖς συνακμάζουσιν αὐτοῖς μεγίστην τὴν τῆς ἐπὶ τὸ βέλτιον μεταβολῆς προαποτιθέμενος ὑπόθεσιν· τοὺς δὲ μήτε οἴκοθεν, μήτε ἐκ τῆς τοιαύτης οἰκονομίας βουλομένους τι κερδαίνειν, τῇ ἀπαραιτήτῳ καὶ φοβερᾷ τῆς κρίσεως ταμιευόμενος ἡμέρᾳ. Ἐν βασιλείᾳ Ὀζίου καὶ Ἰωάθαν, καὶ Ἄχαζ καιἘζεκίου, οἳ ἐβασίλευσαν τῆς Ἰουδαίας. Καὶ τὸν καιρὸν ἀναγκαίως προτίθησι, τὸν φιλόπονον ἀκροατὴν παραπέμπων εἰς τὴν ἱστορίαν τῶν γεγενημένων. Οὕτω γὰρ εὐμαθεστέρα τε ἔσται καὶ σαφεστέρα ἡ προφητεία, εἰ μάθοιμεν, πῶς τῶν πραγμάτων διακειμένων καὶ πῶς τῶν τραυμάτων ἐχόντων τῶν Ἰουδαϊκῶν, οὗτοι τὰ φάρμακα κατεσκεύασαν.","english":"Nor is nobility this—to be born of great people—but to become great oneself. And this man, being of an obscure father, became brighter than all, shining by the surpassing greatness of his own virtue. Which he saw against Judea and against Jerusalem. For what reason did he mention each of the places separately? Because the punishments also came about separately and at different times, God wisely arranging this too—not to destroy all at once, but gently and little by little, so that by the punishment of those led away, those remaining might become more prudent. But if they did not use the medicine as they ought, the blame is not the physician's but the sick people's. He does this continually and in every generation, not punishing all at once who sin the same things at the same time; for otherwise our whole race would long ago have been snatched away beforehand. But some he exacts justice from here, both making the punishment there lighter for those very people and laying up beforehand for those flourishing with them the greatest occasion for change to the better; but those who are willing to gain nothing either from themselves or from such arrangement, he reserves for the inexorable and fearful day of judgment. In the reign of Uzziah and Jotham, and Ahaz and Hezekiah, who reigned over Judea. He necessarily sets forth the time as well, sending the diligent hearer to the history of what happened. For thus the prophecy will be both easier to learn and clearer, if we learn how matters stood and how the wounds of the Jews were, when these men prepared the remedies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ, ὅτι Κύριος ἐλάλησεν. Πολλοῦ γέμει τοῦ θυμοῦ τὸ προοίμιον. Εἰ γὰρ μὴ σφοδρά τις ἦν καὶ ἄφατος ἡ ὀργή, οὐκ ἂν τοὺς ἀνθρώπους ἀφείς, πρὸς τὰ στοιχεῖα τὸν λόγον ἔτρεψεν. Ποιεῖ δὲ αὐτό, οὐχ ὥστε τὴν ὀργὴν ἐνδείξασθαι μόνον, ἀλλ' ὥστε καὶ αὐτοὺς τοὺς ἀκούειν μέλλοντας μετὰ πολλῆς ἐντρέψαι τῆς ὑπερβολῆς, δεικνὺς ὅτι τῶν ἀναισθήτων φύσει στοιχείων χεῖρον οἱ λόγῳ τετιμημένοι διάκεινται. Τοῦτο δὲ καὶ ἑτέροις ἔθος προφήταις ποιεῖν. Διά τοι τοῦτο καὶ ὁ πρὸς τὸν Ἱεροβοὰμ ἀποσταλείς, ἀφεὶς τὸν βασιλέα πρὸς ὃν ἀπεστέλλετο, τῷ θυσιαστηρίῳ διαλέγεται. Καὶ Ἱερεμίας τὴν γῆν ἐκάλει λέγων· Γῆ, γῆ, γῆ γράψον τὸν ἄνδρα τοῦτον, ἄνδρα ἐκκήρυκτον. Καὶ ἕτερος πάλιν ἔλεγεν· Ἀκούσατε, φάραγγες, θεμέλια τῆς γῆς. Υἱοὺς ἐγέννησα. Οὐ τὴν κοινὴν πρὸς πάντας ἀνθρώπους τίθησιν εἰς αὐτοὺς εὐεργεσίαν, ὅπερ ἦν τὸ γενέσθαι, ἀλλὰ τὴν ἐξαίρετον, ὅπερ ἦν τὸ\n\nυἱοὺς γενέσθαι. Πανταχοῦ γὰρ ἄρχει τῶν εὐεργεσιῶν ὁ Θεὸς καὶ ὥσπερ τὸν ἄνθρωπον πλάττων, οὐδέπω γενόμενον ἐτίμησε τῇ ἀρχῇ, εἰπών· Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν· ἐπὶ δὲ τῆς Καινῆς καὶ μειζόνως· οὐ γὰρ δὴ μόνον μηδὲν εἰργασμένους, ἀλλὰ καὶ μυρία κακὰ εἰργασμένους ἐτίμησε διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας· οὕτω καὶ ἐνταῦθα ἔστιν ἰδεῖν, ὅτι τῇ υἱοθεσίᾳ οὐχὶ μόνον οὐδὲν κατωρθωκότας, ἀλλὰ καὶ ἐπταικότας ἐτίμησεν. Οὐ μὴν ἐπειδὴ τιμᾷ πρὸ τῶν πόνων, ἀποστερεῖ μετὰ τοὺς πόνους, ἀλλὰ καὶ τότε μείζονα δίδωσι τὰ ἔπαθλα. Καὶ ὕψωσα. Τὰ ἐν Αἰγύπτῳ, τὰ ἐν τῇ ἐρήμῳ, τὰ ἐν Παλαιστίνῃ ἑνὶ ῥήματι παρέδραμεν.","english":"Hear, O heavens, and give ear, O earth, for the Lord has spoken. The preface is full of great wrath. For if the anger were not vehement and inexpressible, he would not have passed over men and turned his word to the elements. And he does this not only to display his anger, but also to turn those who are about to hear with great excess of shame, showing that those honored with reason are in a worse condition than the elements, which are by nature without sensation. And this is also a custom of other prophets. For this reason, the one sent to Jeroboam also, passing over the king to whom he was sent, speaks to the altar. And Jeremiah called to the earth, saying: Earth, earth, earth, write this man, a man cast out. And another again said: Hear, O valleys, foundations of the earth. I have begotten sons. He does not set before them the common beneficence toward all men, which was to be born, but the exceptional one, which was to become sons. For everywhere God begins his beneficences, and just as when he formed man, he honored him with rule before he yet existed, saying: Let us make man in our image and likeness; and in the case of the New, even more greatly: for he honored through the regeneration of the bath not only those who had done nothing, but even those who had done countless evils; so also here it is possible to see that he honored with adoption not only those who had accomplished nothing, but even those who had stumbled. Yet because he honors before labors, he does not deprive after labors, but even then gives greater rewards. And I exalted. The things in Egypt, the things in the wilderness, the things in Palestine he passed over in a single word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Ἔθος γὰρ τῷ Θεῷ τοῦτο, διὰ τὴν περιουσίαν τῶν εὐεργεσιῶν μὴ κατὰ μικρὸν ἐνδιατρίβειν τῇ διηγήσει τῶν γεγενημένων. Αὐτοὶ δέ με ἠθέτησαν. Παρέβησάν μου, φησί, τὸν νόμον, τὰ προστάγματά μου κατέλιπον. Ἔγνω βοῦς τὸν κτησάμενον, καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ. Αἱ συγκρίσεις αὔξησιν τῆς κατηγορίας ποιοῦσιν καὶ μάλιστα ὅταν ἐξ ἀνίσων ὦσιν· καθὼς καὶ ὁ Χριστός φησι. Ἄνδρες Νινευῗται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· καὶ πάλιν Βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει καὶ κατακρινεῖ τὴν γενεὰν ταύτην, ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶντος. Καὶ Ἱερεμίας δὲ πάλιν φησί· Πορεύθητε εἰς νήσους Κετιὶμ καὶ ἴδετε· καὶ εἰς Κεδὰρ ἀποστείλατε καὶ γνῶτε, εἰ ἀλλάξονται ἔθνη τοὺς θεοὺς αὐτῶν· ὁ δὲ λαός μου ἠλλάξατο τὴν δόξαν αὐτοῦ, ἐξ ἧς οὐκ ὠφεληθήσεται. Τὸ ἀνεπαχθὲς τῆς νομοθεσίας δείκνυσι καὶ ὅσον ἀπαιτεῖ παρὰ τῶν ἀνθρώπων μέτρον, ὃ καὶ ἀλόγοις εὔκολον κατορθῶσαι, καὶ ἀλόγων τοῖς ἀνοητοτέροις. Ἀλλ' ἐρεῖ τις, ὅτι ἐκεῖνα ἐν τῇ φύσει ἔχει τὸ γνωρίζειν. Ἀλλὰ δυνατὸν τὰ φύσει κατορθούμενα ἐκείνοις ἐκ προαιρέσεως ὑφ' ἡμῶν γίνεσθαι. Ἔγνω βοῦς τὸν κτησάμενον· οὐ τὸ ἐξαίρετον τῆς δωρεᾶς τίθησιν αὐτοῖς, ἀλλὰ καὶ τῇ ὑπερβολῇ τῆς κακίας αὐτῶν αὔξει τὴν κατηγορίαν. Ὥσπερ γὰρ εἰς ἐντροπὴν αὐτῶν τὰ στοιχεῖα καλεῖ, οὕτω πάλιν οὐκ ἀνθρώποις, ἀλλὰ ἀλόγοις αὐτοῖς συγκρίνει, καὶ τούτων τοῖς ἀνοητοτάτοις, καὶ δείκνυσι χείρους κἀκείνων.","english":"For this is God's custom, because of the abundance of his benefits, not to linger over the narration of what has happened in detail. But they themselves have rejected me. They have transgressed my law, he says, they have abandoned my commandments. The ox knows its owner, and the donkey the manger of its lord. These comparisons increase the accusation, especially when they are drawn from unequal things, just as Christ also says: The men of Nineveh will rise up in the judgment with this generation and will condemn it; and again, The queen of the south will be raised up in the judgment and will condemn this generation, because she came from the ends of the earth to hear the wisdom of Solomon. And Jeremiah again says: Go to the islands of Kittim and see; and send to Kedar and know, whether nations will exchange their gods; but my people has exchanged its glory, from which it will not profit. He shows the gentleness of the legislation and how great a measure he requires of men, which it is easy even for irrational creatures to accomplish, and for the more foolish among irrational creatures. But someone will say that those creatures have the knowing by nature. But it is possible that what is accomplished by nature in them should be done by us from free choice. The ox knows its owner; he does not set before them the excellence of the gift, but by the excess of their wickedness he increases the accusation. For just as he calls the elements to their shame, so again he compares them not to men but to irrational creatures, and to the most foolish of these, and shows that they are worse even than those.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Οὕτω καὶ Ἱερεμίας ποιεῖ, τρυγόνα καὶ χελιδόνα παράγων εἰς μέσον, καὶ ὁ Σολομῶν δὲ νῦν μὲν πρὸς τὸν μύρμηκα, νῦν δὲ πρὸς τὴν μέλιτταν πέμπων τὸν ἀργὸν βίον ζῶντα. Ἰσραὴλ δέ με οὐκ ἔγνω. Ἐπίτασις κακίας, ὅταν καὶ οἱ ᾠκειωμένοι, καὶ μετὰ τοσαύτας τιμάς, καὶ πάντες ἀθρόον πρὸς τὴν κακίαν ὦσιν ηὐτομοληκότες. Οὐκ εἶπεν Ἰακώβ, ἀλλ' Ἰσραήλ, ὥστε τῇ ἀρετῇ τοῦ προγόνου τῶν ἐκγόνων μείζονα δεῖξαι τὴν ἀγνωμοσύνην. Ὁ μὲν γὰρ τῇ τῆς ψυχῆς ἀρετῇ τὴν εὐλογίαν ἐπεσπάσατο τὴν τῆς προσηγορίας, οἱ δὲ διὰ τῆς παρανομίας αὐτὴν προὔδωκαν. Καὶ ὁ λαός μου ἐμὲ οὐ συνῆκεν· Ἐμέ, φησί, τὸν τοῦ ἡλίου φανερώτερον. Οὐαὶ ἔθνος ἁμαρτωλόν. Καὶ τοῦτο τοῖς προφήταις ἔθος, τοὺς τὰ ἀνίατα νοσοῦντας θρηνεῖν. Οὕτω καὶ Ἱερεμίας πολλαχοῦ· οὕτω καὶ ὁ Χριστὸς λέγων· Οὐαί σοι Χωραζί, οὐαί σοι Βηθσαϊδά. Ἐπεὶ καὶ τοῦτο διδασκαλίας εἶδος. Ὃν γὰρ οὐκ ἀνεκτήσατο λόγος, τοῦτον πολλάκις διώρθωσε θρῆνος. Λαὸς πλήρης ἁμαρτιῶν. Ἄλλη προσθήκη κατηγορίας, τὸ καὶ πάντας, καὶ μετ' ἐπιτάσεως. Σπέρμα πονηρόν. Οὐ τὴν γένεσιν αὐτῶν διαβάλλει, ἀλλὰ δείκνυσιν ἐκ πρώτης ἡλικίας ὄντας κακούς. Ὥσπερ γὰρ ὁ Ἰωάννης λέγων· Ὄφεις, γεννήματα ἐχιδνῶν, οὐ τὴν φύσιν αὐτὴν ἀτιμάζει· οὐ γὰρ ἂν εἶπε· Ποιήσατε οὖν καρποὺς ἀξίους τῆς μετανοίας, εἰ φύσει καὶ ἀπὸ γεννήσεως ἧσαν τοιοῦτοι· οὕτω καὶ ἐνταῦθα λέγων· Σπέρμα πονηρόν, οὐ τὴν γέννησιν αὐτῶν διαβάλλει. Υἱοὶ ἄνομοι. Οὐκ εἶπε· Παράνομοι, ἀλλ', Ἄνομοι, τῶν οὐδαμῶς εἰληφότων νόμον οὐδὲν ἄμεινον διακείμενοι. Ἀλλὰ τῆς προαιρέσεως τὴν διαφορὰν δηλοῖ. Ἐγκατελίπετε τὸν Κύριον καὶ παρωργίσατε.","english":"Jeremiah does the same, bringing the turtledove and the swallow into the midst; and Solomon too, now sending the idle man to the ant, now to the bee. But Israel did not know me. This is an intensification of wickedness, when even those who were closely related, and after so many honors, and all together have deserted to wickedness. He did not say \"Jacob,\" but \"Israel,\" so that by the virtue of the ancestor he might show the ingratitude of the descendants to be greater. For the one attracted the blessing of the name by the virtue of his soul, but they betrayed it through lawlessness. And my people did not understand me. Me, he says, who am clearer than the sun. Woe to a sinful nation. And this is a custom of the prophets, to lament those who are incurably sick. So too Jeremiah in many places; so too Christ saying: Woe to you, Chorazin; woe to you, Bethsaida. For this also is a form of teaching. For the one whom discourse did not correct, lamentation often set right. A people full of sins. Another addition of accusation, that they are both all of them, and with intensification. A wicked seed. He does not slander their origin, but shows that they have been wicked from their earliest age. For just as John, saying: Serpents, offspring of vipers, does not dishonor nature itself—for he would not have said, \"Therefore produce fruits worthy of repentance,\" if they were such by nature and from birth—so too here, saying \"A wicked seed,\" he does not slander their birth. Lawless sons. He did not say \"transgressors of the law,\" but \"lawless,\" being in no better state than those who never received the law at all. But he makes clear the difference of their choice. You have forsaken the Lord and provoked him to anger.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Ἐμφαντικῶς τοῦτο εἴρηκε. Καὶ γὰρ ἤρκει τὸ ὄνομα τοῦ Θεοῦ εἰς κατηγορίαν· ὅπερ ὁ Ἱερεμίας ἐγκαλεῖ λέγων· Ὅτι καὶ αὐτοῦ ἀπέστησαν, καὶ δαίμοσι προσηλώθησαν. Τὸν ἅγιον τοῦ Ἰσραήλ. Καὶ τοῦτο κατηγορίας ἐπίτασις, ὅτι κοινὸς\n\nὢν ἁπάντων Δεσπότης, αὐτοῖς ἐγνωρίζετο τότε. Ἀπηλλοτριώθησαν εἰς τὰ ὀπίσω. Τί ἔτι πληγῆτε προστιθέντες ἀνομίας; Μεγίστη κατάγνωσις, ὅταν μηδὲ ταῖς τιμωρίαις γίνωνται βελτίους. Καὶ τοῦτο δὲ εἶδος εὐεργεσίας, τὸ κολάζειν. Οὐδὲ γὰρ ἂν ἔχοιεν εἰπεῖν, ὅτι ἐτίμησε καὶ εὐηργέτησε μόνον, ἁμαρτάνοντας δὲ ἠφίει· ἀλλὰ καὶ τιμαῖς ἐφείλκετο καὶ φόβῳ τῶν κολάσεων ἐσωφρόνιζε, καὶ ἐν ἑκατέροις ἔμειναν ἀνίατα νοσοῦντες. Πᾶν εἶδος ἰατρείας ἐπεδείξατο, τέμνων, καίων· τὰ δὲ τῆς νόσου οὐδὲ οὕτως εἶξε, ὃ μάλιστα τοῦ νοσεῖν ἀνίατα σημεῖόν ἐστι, τὸ μηδὲ δύνασθαι δέξασθαι θεραπείαν. Πᾶσα κεφαλὴ εἰς πόνον καὶ πᾶσα καρδία εἰς λύπην. Ἀπὸ ποδῶν ἕως κεφαλῆς οὐκ ἔστιν ἐν αὐτῷ ὁλοκληρία, οὔτε τραῦμα, οὔτε μώλωψ, οὔτε πληγὴ φλεγμαίνουσα. Εἶτα λέγει τὰς κολάσεις καὶ τὰς τιμωρίας· οὐκ ἔλαττον γὰρ τοῦτο εἶδος εὐεργεσίας ἐστὶ καὶ τῆς τιμῆς τῆς εἰς αὐτοὺς γεγενημένης. Πάντας γάρ, φησίν, ἐκάκωσα καὶ εἰς λύπην αὐτοὺς ἐνέβαλον. Εἰ πᾶσα κεφαλὴ εἰς πόνον, πῶς οὐκ ἔστιν οὔτε τραῦμα, οὔτε μώλωψ; Τὸ τραῦμα, τοῦ λοιποῦ σώματος ὑγιαίνοντος, τότε φαίνεται τραῦμα ὄν· εἰ δὲ ὅλον ἡλκωμένον τύχοι, οὐκέτι ἂν φανείη τὸ ἕλκος. Τοῦτο οὖν ἐνδείξασθαι βούλεται, ὅτι ὅλον τὸ σῶμα ἥλκωτο, καὶ οὐχὶ τὸ μὲν ὑγίαινε, τὸ δὲ ἐξῳδηκὸς ἦν, ἀλλ' ἅπαν φλεγμονή, ἅπαν μώλωψ εἷς. Οὐκ ἔστι μάλαγμα ἐπιθεῖναι.","english":"He said this vividly. For the name of God alone was sufficient for accusation; which Jeremiah also charges, saying: \"For they have even revolted from him, and are fastened to demons.\" \"The Holy One of Israel.\" And this too is an intensification of the accusation, that being Lord of all in common, he was known to them then. \"They have become alienated backward.\" \"Why should you be struck any more, adding lawlessness?\" It is the greatest condemnation when they do not become better even by punishments. And this too is a form of beneficence—the punishing. For they could not say that he honored and benefited them only, but let them go on sinning; rather, he both drew them by honors and disciplined them by fear of punishments, and in both they remained incurably sick. He displayed every form of healing, cutting, cauterizing; but the disease did not yield even so, which is the chief sign of being incurable—the inability even to receive treatment. \"Every head unto pain, and every heart unto grief. From feet to head there is no soundness in it, neither wound, nor bruise, nor inflamed blow.\" Then he speaks of the chastisements and punishments; for this is no less a form of beneficence, and of the honor that had been shown to them. For all, he says, I afflicted and cast them into grief. If every head is unto pain, how is there neither wound nor bruise? A wound, while the rest of the body is healthy, then appears to be a wound; but if the whole happens to be ulcerated, the sore would no longer be visible. This, then, is what he wishes to indicate: that the whole body was ulcerated, and it was not that one part was healthy and another swollen, but all was inflammation, all one bruise. There is no poultice to apply.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Τοῦτο τοῦ προτέρου βαρύτερον. Οὐ γὰρ τὸ νοσεῖν οὕτω χαλεπόν, ὡς τὸ νοσοῦντα μηδὲ θεραπεύεσθαι δύνασθαι, καὶ μάλιστα ὅταν ὁ ἰατρὸς τοιοῦτος ᾖ. Οὔτε ἔλαιον, οὔτε καταδεσμούς. Ὥστε ποιῆσαι τὸν λόγον ἐμφατικόν, ἐπέμεινε τῇ μεταφορᾷ· τοῦτο γὰρ αὐτῆς τὸ ἐξαίρετον. Ἡ γῆ ὑμῶν ἔρημος. Ταῦτα οὐχ ὡς γεγενημένα ἀπαγγέλλει, ἀλλ' ὡς ἐσόμενα προαναφωνεῖ. Κέχρηνται δὲ τῷ ἔθει οἱ προφῆται τούτῳ, ὁμοῦ τε φοβοῦντες τὸν ἀκροατὴν καὶ τῆς οἰκείας ἀληθείας τὴν δύναμιν ἐνδεικνύμενοι. Ὡς γὰρ τὰ παρελθόντα οὐκ ἔνι μὴ γεγενῆσθαι, οὕτω τὰ μέλλοντα ὑπὸ τῶν προφητῶν λέγεσθαι, οὐκ ἔνι μὴ συμβῆναι, πλὴν εἰ μήποτε μετανοήσαιεν οἱ κολάζεσθαι μέλλοντες. Αἱ πόλεις ὑμῶν πυρίκαυστοι. Οὐ γὰρ ἠφάνισεν αὐτὰς παντελῶς, ἀλλ' ἀφῆκεν ἑστάναι τὰ λείψανα τοῦ ἐμπρησμοῦ τοῦ βαρβαρικοῦ, μᾶλλον δυνάμενα καθικέσθαι τῆς τῶν ὁρώντων ὄψεως. Τὴν χώραν ὑμῶν ἐνώπιον ὑμῶν ἀλλότριοι κατεσθίουσιν αὐτὴν καὶ ἠρήμωται κατεστραμμένη ὑπὸ λαῶν ἀλλοτρίων. Ἐπίτασις συμφορᾶς, ὅταν καὶ θεαταὶ τῶν οἰκείων γίνωνται συμφορῶν καὶ μηδὲ ἐξ ἀκοῆς αὐτὰ μανθάνωσι μόνον.","english":"This is heavier than the former. For being sick is not so grievous as being sick and unable to be healed, and especially when the physician is of such a kind. Neither oil, nor bandages. So as to make the speech emphatic, he persisted in the metaphor; for this is its peculiar excellence. Your land is desolate. He does not announce these things as having happened, but foretells them as about to be. And the prophets have used this custom, at once frightening the hearer and displaying the power of their own truth. For just as past things cannot not have happened, so neither can future things spoken by the prophets fail to come to pass, unless perhaps those who are about to be punished should repent. Your cities are burned with fire. For he did not utterly destroy them, but left the remnants of the barbarian conflagration standing, which are rather able to strike the sight of those who see them. Strangers devour your land before you, and it is made desolate, laid waste by foreign peoples. An intensification of calamity, when they become spectators of their own calamities and do not learn of them only by hearing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Ἐγκαταλειφθήσεται ἡ θυγάτηρ Σιών, ὡς σκηνὴ ἐν ἀμπελῶνι καὶ ὡς ὀπωροφυλάκιον ἐν σικυηλάτῳ. Μέγα τι ἔχουσι καὶ αἱ εἰκόνες, καὶ μάλιστα αἱ ἐν τῇ Γραφῇ, εἰς παράτασιν τῶν λεγομένων. Τὴν Ἱερουσαλὴμ δὲ καλεῖ θυγατέρα Σιὼν καὶ διὰ τὸ ὑποκεῖσθαι τῷ ὄρει. Ὡς σκηνὴ ἐν ἀμπελῶνι καὶ ὡς ὀπωροφυλάκιον ἐν σικυηλάτῳ. Τοῦ καρποῦ γὰρ ἀνῃρημένου καὶ τῶν γεωργῶν ἀπενεχθέντων, περιττὴ λοιπὸν ἡ τῆς πόλεως οἰκοδομή. Ὡς πόλις πολιορκουμένη. Τοῦτο τῆς ἀσθενείας αὐτῶν καὶ τῆς ἐγκαταλείψεως αἴνιγμα. Ὅταν γὰρ μηδεὶς ὁ βοηθῶν ᾖ, τότε ἀνάγκη συγκεκλεῖσθαι, τὴν ἀπὸ τῶν τειχῶν ἀσφάλειαν μόνην ἐκδεχομένους. Καὶ εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν, καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν. Ἔθος ἀεὶ τοῖς προφήταις μὴ μόνον ἐκεῖνα προλέγειν, ἃ μέλλουσι πάσχειν οἱ πλημμελοῦντες δεινά, ἀλλὰ καὶ ἃ παθεῖν ἦσαν ἄξιοι, ἵνα καὶ ἐν αὐτῷ τῷ καιρῷ τῆς τιμωρίας πολλὰς εἰδῶσι τῷ Θεῷ χάριτας, οὐ τὴν ἀξίαν τῶν πλημμελημάτων, ἀλλὰ ἐλάττονα πολλῷ τὴν δίκην τίνοντες. Τοῦτο γοῦν καὶ ἐνταῦθά φησιν, ὅτι τὰ μὲν ἁμαρτήματα αὐτῶν οὐ ταῦτα τὰ εἰρημένα, ἀλλὰ πανωλεθρίαν ἀπῄτει καὶ ὁλοκλήρου τοῦ γένους ἀφανισμὸν παντελῆ· ἃ δὴ καὶ ἐπὶ Σοδόμων συνέβη. Ἡ δὲ τοῦ Θεοῦ φιλανθρωπία οὐκ ἀφῆκε τοῦτο γενέσθαι, πολλῷ τῆς ἁμαρτίας ἐλάττονα τὴν τιμωρίαν ἐπάγουσα. Ἐπειδὴ δὲ πολλὴ τῆς Παλαιᾶς πρὸς τὴν Καινήν ἐστιν ἡ συγγένεια, εἰκότως τοῦτο καὶ ὁ Παῦλος ἀπεχρήσατο· καὶ ἐπιτηδειότερον εἶπεν ἢ ὁ προφήτης. Ὥσπερ γὰρ ἐν ἐκείνῳ τῷ καιρῷ, εἰ μὴ πολὺς ὁ","english":"The daughter of Zion shall be left as a booth in a vineyard, and as a lodge in a cucumber field. The images also have great force, and especially those in Scripture, for the intensification of what is said. And he calls Jerusalem the daughter of Zion also because it lies beneath the mountain. As a booth in a vineyard, and as a lodge in a cucumber field. For when the fruit has been taken away and the farmers carried off, the building of the city is henceforth superfluous. As a city besieged. This is a riddle of their weakness and of their abandonment. For when there is no one to help, then of necessity they are shut in, expecting only the safety that comes from the walls. And unless the Lord of hosts had left us a seed, we would have become as Sodom, and we would have been made like Gomorrah. It is always the custom of the prophets to foretell not only those terrible things which the offenders are about to suffer, but also those which they deserved to suffer, so that even in the very time of punishment they may know many thanksgivings to God, paying a penalty not according to the worth of their offenses, but much less. This, then, is what he says here also: that their sins were not these things that have been mentioned, but demanded utter destruction and the complete obliteration of the whole race; which indeed also happened in the case of Sodom. But the love of God for humanity did not permit this to happen, bringing on a punishment much less than the sin. And since there is a great kinship of the Old to the New, Paul rightly made use of this; and he spoke more aptly than the prophet. For just as in that time, if the great","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"τοῦ Θεοῦ γέγονεν ἔλεος, πάντες ἂν ἀνηρπάσθησαν, οὕτω καὶ ἐν τῷ καιρῷ τῆς τοῦ Χριστοῦ παρουσίας, εἰ μὴ τὰ τῆς χάριτος ἐφάνη, χαλεπώτερα τούτων πάντες ἂν ἔπαθον. Ἐγκατέλιπε δὲ ἡμῖν σπέρμα· τοὺς σωθέντας ἀπὸ τῆς αἰχμαλωσίας λέγει. Ἀκούσατε λόγον Κυρίου, ἄρχοντες Σοδόμων, προσέχετε νόμῳ Θεοῦ ἡμῶν, λαὸς Γομόρρας. Ἐπειδὴ εἶπεν, ὅτι τὰ Σοδόμων ἦσαν ἄξιοι παθεῖν, δείκνυσιν ὅτι καὶ τὰ Σοδόμων ἐτόλμων. Διὸ καὶ ἀπὸ τῆς κοινῆς αὐτοὺς ὀνομάζει προσηγορίας. Ἐπεὶ εἰ μὴ τοῦτο ἦν, οὐδὲ καιρὸν εἶχεν ὁ λόγος. Ὅτι γὰρ οὐ πρὸς Σοδομηνοὺς ἀποτείνεται νῦν, ἀλλὰ πρὸς Ἰουδαίους, καλῶν αὐτοὺς τῇ τῆς προσηγορίας κοινωνίᾳ, δείκνυσι τὰ μετὰ ταῦτα λεγόμενα. Θυσιῶν γὰρ μέμνηται καὶ προσφορῶν καὶ τῆς ἄλλης τῆς νομικῆς λατρείας, ἧς οὐδὲ ἴχνος ἦν παρὰ Σοδομίταις. Νόμῳ Θεοῦ ἡμῶν, τῷ ἐλέγχῳ φησί. Τί μοι πλῆθος, φησί, τῶν θυσιῶν ὑμῶν; λέγει Κύριος. Πλήρης εἰμὶ ὁλοκαυτωμάτων κριῶν, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι. Ὁ ψαλμὸς ὁ τεσσαρακοστὸς ἔννατος ἅπας τῷ χωρίῳ τούτῳ προσέοικε, δι' ἑτέρων μὲν ῥημάτων, διὰ τῶν αὐτῶν δὲ ὑφαινόμενος νοημάτων. Τῷ γὰρ ἐν τῷ ψαλμῷ· Προσκαλέσεται τὸν οὐρανὸν ἄνω καὶ τὴν γῆν, τοῦ διακρῖναι τὸν λαὸν αὐτοῦ, ἴσον ἐστὶ τὸ Ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ, ὅτι Κύριος ἐλάλησεν· καὶ τὰ ἑξῆς δὲ τοιαῦτα. Ὥσπερ γὰρ ὁ Δαυΐδ φησιν· Οὐκ ἐπὶ ταῖς θυσίαις σου ἐλέγξω σε, τὰ δὲ ὁλοκαυτώματά σου ἐνώπιόν μού ἐστι διαπαντός· οὕτω καὶ ὁ Ἡσαΐας φησί· Τί μοι πλῆθος τῶν θυσιῶν ὑμῶν, λέγει Κύριος. Καὶ πάλιν ὁ μὲν Δαυΐδ φησιν·","english":"it has become God’s mercy, all would have been swept away, so also in the time of Christ’s coming, if the things of grace had not appeared, all would have suffered things worse than these. But he left us a seed: he means those saved from the captivity. Hear the word of the Lord, you rulers of Sodom; give ear to the law of our God, you people of Gomorrah. Since he said that they were worthy to suffer the things of Sodom, he shows that they even dared the things of Sodom. Therefore he also names them by the common designation. Since if this were not so, the word would not even have had a proper occasion. For that he is not now addressing the Sodomites, but the Jews, calling them by the fellowship of the designation, the things said afterward show. For he mentions sacrifices and offerings and the rest of the legal service, of which there was not even a trace among the Sodomites. By the law of our God, he means by the reproof. What to me is the multitude, he says, of your sacrifices? says the Lord. I am full of the burnt offerings of rams, and the fat of lambs and the blood of bulls and of goats I do not want. The forty-ninth psalm is entirely similar to this passage, woven with different words but the same thoughts. For what is in the psalm: He will call upon heaven above and earth, to judge his people, is equivalent to Hear, O heaven, and give ear, O earth, that the Lord has spoken; and the things that follow are of the same kind. For just as David says: I will not reprove you for your sacrifices, but your burnt offerings are before me continually; so also Isaiah says: What to me is the multitude of your sacrifices? says the Lord. And again David says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Οὐ δέξομαι ἐκ τοῦ οἴκου σου μόσχους, οὐδὲ ἐκ τῶν ποιμνίων σου τράγους· ὁ δὲ Ἡσαΐας· Ὁλοκαυτώματα κριῶν καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι. Ἐπειδὴ γὰρ ἐγκαλούμενοι συνεχῶς ἐπὶ τῷ τῆς ἄλλης ἀρετῆς εἶναι ἔρημοι, ἀντὶ μεγίστης ἀπολογίας τὰς θυσίας προεβάλλοντο, ὡς συνεχῶς αὐτὰς ἐπιτελοῦντες, εἰκότως ἑκάτερος ὁ προφήτης, μᾶλλον δὲ καὶ οἱ ἄλλοι πάντες, ταύτης ἐκβάλλουσιν αὐτοὺς τῆς ἀπολογίας. Ὅθεν δῆλον, ὅτι οὐ προηγουμένως αὐταὶ ἐδόθησαν, ἀλλ' ὥστε παιδαγωγίαν γενέσθαι τῆς ἄλλης ἐντεῦθεν αὐτοῖς πολιτείας. Ἐπεὶ δὲ τῶν ἀναγκαίων κατεπειγόντων ἀμελοῦντες, ἐν τούτοις ἠσχόληντο, οὐδὲ ταύτας λοιπὸν προσίεσθαί φησιν ὁ Θεός. Οὐδὲ ἂν ἔρχησθε ὀφθῆναί μοι. Ἐὰν παραγένησθε, φησίν, εἰς τὸν ναόν. Τίς γὰρ ἐξεζήτησε ταῦτα ἐκ τῶν χειρῶν ὑμῶν; Καὶ μὴν ὁλόκληρον σύγκειται βιβλίον τὸ Λευϊτικὸν λεγόμενον, περὶ τῆς τῶν θυσιῶν ἀκριβείας νομοθετοῦν. Καὶ ἐν τῷ Δευτερονομίῳ δὲ καὶ ἐν ἑτέροις πλείοσι πολλοὶ περὶ τούτων εἰσὶ διεσπαρμένοι νόμοι. Πῶς οὖν φησι· Τίς ἐξεζήτησε ταῦτα ἐκ τῶν χειρῶν ὑμῶν; Ἵνα μάθῃς, ὅτι οὐ προηγούμενον ἦν Θεοῦ θέλημα, τὸ τὰ τοιαῦτα νομοθετεῖν, ἀλλ' ἀπὸ τῆς αὐτῶν ἀσθενείας τὴν ἀρχὴν ἔλαβεν ἡ περὶ τούτων νομοθεσία. Ὥσπερ γὰρ οὐκ ἐβούλετο γυναῖκα ἐκβάλλεσθαι τὴν ἅπαξ ἀνδρὶ συναφθεῖσαν, μεῖζον δὲ ἐκκόπτων κακόν, τὸ μὴ κωλυομένους ἐκβάλλειν, ἀναγκάζεσθαι σφάττειν ἔνδον οὔσας καὶ μισουμένας, τὸ ἔλαττον συνεχώρησεν· οὕτω δὴ καὶ ἐνταῦθα, κωλύων τὸ δαίμοσι θύειν, κατεδέξατο ὅπερ οὐκ ἐβούλετο, ἵν' ὅπερ ἐβούλετο κατορθώσῃ.","english":"I will not accept bulls from your house, nor goats from your flocks; and Isaiah says: I do not want whole burnt offerings of rams and the fat of lambs and the blood of bulls and goats. For since, being continually accused of being destitute of the rest of virtue, they put forward sacrifices as their greatest defense, as though they were continually performing them, reasonably each prophet—or rather all the others as well—casts them out from this defense. Whence it is clear that these were not given as a primary matter, but so as to become a training for their conduct in the rest from that point on. But since, neglecting the necessary things when they pressed, they occupied themselves with these, God says he no longer accepts even these. Nor if you come to be seen by me. If you come, he says, into the temple. For who sought these things from your hands? And yet the whole book called Leviticus is composed, legislating about the exactness of sacrifices. And in Deuteronomy and in many other places there are many laws about these things scattered. How then does he say: Who sought these things from your hands? So that you may learn that it was not God’s primary will to legislate such things, but the legislation about these things took its beginning from their own weakness. For just as he did not wish a woman once joined to a husband to be put away, but cutting off a greater evil—that those not prevented from putting away should be compelled to slaughter those still in the house and hated—he conceded the lesser; so indeed here also, preventing them from sacrificing to demons, he accepted what he did not wish, in order that he might accomplish what he did wish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Τοῦτο γοῦν αὐτὸ πάλιν Μιχαίας ὁ προφήτης ἐνδεικνύμενος ἔλεγε· Μὴ σφάγια καὶ θυσίας προσηνέγκατέ μοι ἔτη τεσσαράκοντα; λέγει Κύριος. Καὶ ὁ Ἱερεμίας δέ φησιν· Οὐ ταῦτά ἐστιν, ἃ ἐνετειλάμην τοῖς πατράσιν ὑμῶν.\n\nἘπειδὴ γὰρ καὶ δαίμονες τοῦτον ἐθεραπεύθησαν τὸν τρόπον, καὶ αὐτὸς οὗτος, ἵνα μηδεμία τοῖς ἀσθενεστέροις ἐντεῦθεν ἀπωλείας γένηται πρόφασις, συνεχῶς διὰ πάντων ταῦτά φησι τῶν προφητῶν. Ἐκεῖνοι μὲν γὰρ καὶ μὴ διδομένων ἠγανάκτουν, καὶ συνεχῶς ἐπέκειντο τὴν κνίσσαν καὶ τὸν καπνὸν ἀπαιτοῦντες καὶ λέγοντες· Τὸ γὰρ λάχομεν γέρας ἡμεῖς. Αὐτὸς δὲ οὔτε ἐξ ἀρχῆς ᾔτησεν καὶ ἡνίκα ἐκέλευσεν, ἔδειξεν, ὅτι οὐχὶ βουλόμενος τοῦτο ἐπέτρεψεν· οὐ ταύτῃ δὲ μόνον, ἀλλὰ καὶ τῷ καταλῦσαι ταχέως αὐτὰς καὶ ἡνίκα ἐπετελοῦντο, μὴ προσίεσθαι· καὶ διὰ πάντων ἁπαξαπλῶς ἐδήλου ὅτι πολλῷ τῆς μεγαλωσύνης αὐτοῦ τῆς λατρείας οὗτος ὁ\n\nτρόπος ἀνάξιος. Τοῦτο οὖν φησι νῦν, ὅτι δι' ὑμᾶς τοῦτο ἠνειχόμην, οὐκ αὐτὸς τούτων ἐδεόμην. Πατεῖν μου τὴν αὐλὴν οὐ προσθήσετε. Ἢ τὴν αἰχμαλωσίαν προλέγει, ἢ ἀπαγορεύει καὶ τοῦτο αὐτοῖς, ἐπειδὴ οὐ μετ' ὀρθῆς εἰσῄεσαν γνώμης. Ἐὰν φέρητέ μοι σεμίδαλιν, μάταιον. Τῶν γὰρ ἐπιταγμάτων τὰ μὲν δι' ἑαυτά, τὰ δὲ δι' ἕτερα γίνεσθαι ἐκελεύετο· οἷον τὸ τὸν Θεὸν εἰδέναι, τὸ μὴ φονεύειν, μὴ μοιχεύειν, καὶ ὅσα τοιαῦτα, διὰ τὴν ἐξ αὐτῆς ὠφέλειαν ἐνομοθετεῖτο· τὸ μέντοι θῦσαι, καὶ θυμίαμα προσενεγκεῖν, καὶ τηρῆσαι σάββατον, καὶ ὅσα τοιαῦτα πάλιν, οὐχ ἵνα αὐτὰ ταῦτα γίνηται ἁπλῶς, ἀλλ' ἵνα ἐκ τῆς τούτων μελέτης τῆς τῶν δαιμόνων ἀπάγωνται θεραπείας.","english":"This very thing again the prophet Micah was showing when he said: Did you bring me slain victims and sacrifices for forty years, says the Lord? And Jeremiah also says: These are not the things I commanded your fathers.\n\nFor since even demons were worshipped in this manner, and he himself, so that no pretext for destruction might arise from this for the weaker, says these things continually through all the prophets. For those men were indignant even when gifts were not given, and pressed continually, demanding the fat and the smoke and saying: For we have received this as our prize. But he neither asked for it from the beginning, and when he commanded it, he showed that he did not permit it because he wanted it—not only in this way, but also by quickly abolishing them and not accepting them even when they were being performed; and through all things he made it plainly clear that this manner of worship is far unworthy of his majesty. This, then, he says now: that it was for your sake I put up with this, not that I myself needed these things. You shall no longer tread my court. Either he foretells the captivity, or he forbids this also to them, since they were not entering with a right mind. If you bring me fine flour, it is vain. For of the commandments, some were commanded to be done for their own sake, and others for the sake of other things; for example, to know God, not to murder, not to commit adultery, and all such things, were legislated for the benefit that comes from them themselves; but to sacrifice, and to offer incense, and to keep the sabbath, and all such things again, were not so that these very things might simply happen, but so that from the practice of these they might be led away from the worship of demons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Ἐπεὶ οὖν οὗτοι ταῦτα μὲν ἐπετέλουν, τὸ δὲ ἐξ αὐτῶν οὐκ ἐκαρποῦντο κέρδος, ἀλλ' ἔτι τοῖς δαίμοσιν ἦσαν προσηλωμένοι, εἰκότως καὶ ταῦτα ἐκβάλλεται· ἐπεὶ καὶ δένδρον εἰκότως τις ἐκτέμνοι, φύλλα μὲν ἔχον καὶ κλάδους, καρπῶν δὲ ἔρημον ὄν. Καὶ γὰρ τῷ γηπόνῳ πᾶσα περὶ τὸ φυτὸν ἡ ἐπιμέλεια, οὐ διὰ τὸν φλοιὸν καὶ τὸ στέλεχος, ἀλλ' ἵνα τῶν καρπῶν ἀπολαύῃ. Θυμίαμα βδέλυγμά μοί ἐστιν. Ὁρᾷς ὅτι οὐ τῇ φύσει τῶν προσφερομένων ἔχαιρεν, ἀλλὰ τὴν γνώμην τῶν προσαγόντων ἐξήταζε; Διὰ δὴ τοῦτο τὸν μὲν καπνὸν καὶ τὴν κνίσσαν τὴν ἀπὸ τῆς θυσίας τοῦ Νῶε ὀσμὴν εὐωδίας ἐκάλεσε, τὸ δὲ θυμίαμα βδέλυγμα. Ὅπερ γὰρ ἔφην, οὐ τὴν οὐσίαν τῶν δώρων, ἀλλὰ τὴν διάθεσιν τῶν προσφερόντων ἐπιζητεῖ. Τὰς νεομηνίας ὑμῶν, καὶ τὰ σάββατα. Παρατηρητέον ὡς οὐδὲν τῶν ἀναγκαίων ἐκβάλλει, ἀλλὰ ταῦτα ἃ καὶ παραγενόμενος ὁ Χριστὸς κατέλυσεν. Διὸ καὶ ὁ Παῦλος εὐτονώτερον τῷ λόγῳ κεχρημένος, ἡνίκα πρὸς Ἰουδαίους ἐμάχετο, οὐ ταῦτα μόνον, ἀλλὰ καὶ ἕτερα πλείονα τούτων θείς, τοὺς οὐδὲν οἴκοθεν ἐπιδεικνυμένους οὐδὲν ἐκεῖθεν κερδαίνειν ἔφησεν, οὕτω λέγων· Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ τῷ νόμῳ καὶ καυχᾶσαι ἐν Θεῷ καὶ γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα, κατηχούμενος ἐκ τοῦ νόμου. Καὶ πάλιν· Περιτομὴ μὲν γὰρ ὠφελεῖ, ἐὰν νόμον πράσσῃς· ἐὰν δὲ παραβάτης νόμου ᾖς, ἡ περιτομή σου ἀκροβυστία γέγονε. Καὶ οὐδὲ ἀπὸ τοῦ πιστευθῆναι αὐτοὺς τὸν νόμον ἔφησέ τι τοὺς πιστευθέντας καρπώσασθαι, ἐπειδὴ ἠπίστησαν· ὅπερ οὖν καὶ ὁ Δαυῒδ ἑτέρως αἰνιττόμενος ἔλεγε· Τῷ δὲ ἁμαρτωλῷ εἶπεν ὁ Θεός· ἵνα τί σὺ ἐκδιηγῇ τὰ δικαιώματά μου;","english":"Since, then, these people were performing these things but were not reaping any profit from them, but were still fastened to the demons, reasonably these things too are cast out; just as one might reasonably cut down a tree that has leaves and branches but is destitute of fruit. For the farmer's whole care is for the plant, not for the bark and the trunk, but so that he may enjoy the fruits. Incense is an abomination to me. Do you see that he did not delight in the nature of the things offered, but examined the disposition of those who brought them? For this reason he called the smoke and the fat-smell from Noah's sacrifice a smell of sweet savor, but the incense an abomination. For, as I said, he seeks not the substance of the gifts but the disposition of those who offer them. Your new moons and sabbaths. One must observe that he does not cast out any of the necessary things, but those things which Christ also abolished when he came. Therefore Paul also, using his argument more vigorously when he contended against the Jews, having set down not only these things but also many others besides these, said that those who displayed nothing of their own gained nothing from there, speaking thus: But if you are called a Jew and rest upon the law and boast in God and know his will and approve the things that differ, being instructed out of the law. And again: For circumcision indeed profits if you practice the law; but if you are a transgressor of the law, your circumcision has become uncircumcision. And he did not say that those who were entrusted with the law reaped any fruit from having been entrusted with it, since they were unfaithful; which indeed David also, hinting at it in another way, said: But to the sinner God said: Why do you recount my statutes?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Ἐπειδὴ γὰρ ἄνω καὶ κάτω τῇ ἀκροάσει τοῦ νόμου μέγα ἐφρόνουν, τῆς πράξεως ὄντες ἔρημοι, καὶ ὁ Παῦλος αὐτοὺς ἐξέβαλε τοῦ καυχήματος εἰπών· Ὁ οὖν διδάσκων ἕτερον, σεαυτὸν οὐ διδάσκεις; καὶ ὁ κηρύσσων μὴ κλέπτειν, κλέπτεις; Καὶ ὁ Δαυῒδ ὁμοίως λέγων· Εἰ ἐθεώρεις κλέπτην, συνέτρεχες αὐτῷ, καὶ μετὰ μοιχῶν τὴν μερίδα σου ἐτίθης. Καὶ ἡμέραν μεγάλην οὐκ ἀνέχομαι. Τὴν πεντηκοστὴν λέγει, τὴν σκηνοπηγίαν, τὸ πάσχα καὶ τὰς λοιπὰς ἑορτάς. Νηστείαν καὶ ἀργίαν καὶ τὰς ἑορτὰς ὑμῶν μισεῖ ἡ ψυχή μου. Ἀνθρωπινώτερον πρὸς αὐτοὺς διαλέγεται. Ἐγενήθητέ μοι εἰς πλησμονήν· εἰς κόρον, εἰς μῖσος. Τοῦτο γὰρ αὐτοῦ δείκνυσι τὴν ἄφατον μακροθυμίαν καὶ τὸ πολλάκις ἁμαρτόντας ἐνεγκεῖν καὶ μὴ πρότερον ἐπεξελθεῖν, ἕως αὐτὸν αὐτοὶ οἱ πεπλημμεληκότες τῇ ὑπερβολῇ τῆς πονηρίας ἐξεκαλέσαντο. Οὐκέτι ἀνήσω τὰς ἁμαρτίας ὑμῶν. Οὐκέτι μακροθυμήσω. Ταὐτόν ἐστι τὸ ὑπὸ τοῦ Δαυῒδ εἰρημένον· Ταῦτα ἐποίησας, καὶ ἐσίγησα. Ὅταν τὰς χεῖρας ὑμῶν ἐκτείνητε πρός με, ἀποστρέψω τοὺς ὀφθαλμούς μου ἀφ' ὑμῶν· καὶ ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι. Ὅθεν δῆλον, ὅτι εὐχῆς ὄφελος οὐδέν, καὶ μακρᾶς γινομένης, ὅταν ἐπιμείνῃ τοῖς ἁμαρτήμασιν ὁ εὐχόμενος. Οὐδὲν γὰρ ἀρετῆς ἴσον καὶ τῆς ἀπὸ τῶν ἔργων φωνῆς. Αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις· τουτέστι, φονικαί· ἀλλ' οὐκ εἶπε φονικαί, ἀλλά· πλήρεις αἵματος, δεικνὺς ὅτι μελέτην ἐποιοῦντο τὴν ἁμαρτίαν, καὶ πανταχοῦ μετ' ἐπιτάσεως.","english":"For since they were greatly proud because of their hearing of the law, though they were destitute of practice, Paul too cast them out of their boasting, saying: You, then, who teach another, do you not teach yourself? And you who preach not to steal, do you steal? And David likewise says: If you saw a thief, you ran together with him, and with adulterers you placed your portion. And I cannot endure a great day. He means Pentecost, Tabernacles, Passover, and the rest of the feasts. My soul hates your fasting and idleness and your feasts. He speaks to them in a more human way. You have become to me a fullness—a satiety, a hatred. For this shows his ineffable longsuffering, both that he bore with them when they had sinned many times and did not proceed against them beforehand, until those who had transgressed provoked him by the excess of their wickedness. I will no longer let go your sins. I will no longer be longsuffering. The same thing is what was said by David: These things you did, and I was silent. When you stretch out your hands to me, I will turn my eyes away from you; and if you multiply your supplication, I will not hear. From this it is clear that there is no benefit in prayer, even when it becomes long, when the one praying persists in his sins. For nothing is equal to virtue and the voice that comes from works. For your hands are full of blood—that is, murderous; but he did not say murderous, but full of blood, showing that they made sin their practice, and everywhere with intensity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Καὶ τοῦτο δὲ τῆς ἡμερότητος αὐτοῦ, τὸ ἀπειλοῦντα ἀπολογεῖσθαι. Τίθησι γὰρ τὰς αἰτίας, δι' ἃς οὐ προσίεται τὴν εὐχήν. Λούσασθε, καθαροὶ γίνεσθε. Πῶς, εἰπών· Οὐκέτι ἀνήσω τὰς ἁμαρτίας ὑμῶν, συμβουλεύει καὶ δείξας ἀνίατα νοσοῦντας\n\nδιόρθωσιν εἰσάγει; Ἔθος τῷ Θεῷ, καὶ ἡνίκα ἂν ἀπειλῇ, ἀπαγορεύειν τὴν σωτηρίαν, ὥστε αὐξῆσαι τὸν φόβον καὶ μὴ ἐνταῦθα καταλύειν τὸν λόγον, ὥστε χρηστὰς ὑποτεῖναι τὰς ἐλπίδας καὶ ταύτῃ πάλιν εἰς μετάνοιαν ἐπανάγειν. Καὶ τοῦτο πανταχοῦ γινόμενον ἴδοι τις ἄν. Ἐπὶ μέντοι τῶν Νινευϊτῶν οὐ διὰ ῥημάτων, ἀλλὰ διὰ πραγμάτων αὐτὸ πεποίηκεν. Ἐν γὰρ τοῖς λόγοις οὐδὲν χρηστὸν ὑποσχόμενος, ἀλλὰ γυμνὴν ἐπὶ τῆς ἀπειλῆς κεῖσθαι τὴν τιμωρίαν ἀφείς, ἐπειδὴ τὰ παρ' ἑαυτῶν ἐπεδείξαντο πάντες οἱ βάρβαροι, ταχέως ἔλυσε τὴν ὀργήν. Οὕτω καὶ ἐν τῷ ψαλμῷ πάλιν ὁ Δαυΐδ· ἔφθην γὰρ εἰπών, ὅτι ὅλως δι' ὅλου τῷ προοιμίῳ τοῦτο προσέοικεν· καὶ ὥσπερ οὗτός φησι· Λούσασθε, καθαροὶ γίνεσθε, μετὰ τὰς ἀπειλάς· οὕτω καὶ ἐκεῖνος μετὰ τὸ εἰπεῖν· Ἐλέγξω σε καὶ παραστήσω κατὰ πρόσωπόν σου τὰς ἀνομίας σου, ἐπήγαγε· Θυσία αἰνέσεως δοξάσει με καὶ ἐκεῖ ὁδός, ᾗ δείξω αὐτοῖς τὸ σωτήριον τοῦ Θεοῦ μου· αἴνεσιν λέγων τὴν διὰ τῶν ἔργων δοξολογίαν καὶ τὴν ἐπίγνωσιν τὴν εἰς αὐτόν. Ἵνα δέ, Λούσασθε, καθαροὶ γίνεσθε, ἀκούσαντες, μὴ τοὺς εἰωθότας νομίσωσι καθαρμούς, ἐπήγαγεν· Ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου, παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν. Τὸ τῆς ἀρετῆς εὔκολον ἔδειξε καὶ τὴν τῆς ἐξουσίας ἐλευθερίαν, ὅτι ἐν αὐτοῖς ἦν τὸ μεταβαλέσθαι. Μάθετε καλὸν ποιεῖν.","english":"And this too is a mark of his gentleness, that when he threatens he also makes defense. For he sets forth the reasons for which he does not accept the prayer. Wash yourselves, become clean. How is it, having said, I will no longer forgive your sins, that he counsels and, having shown them incurably sick, introduces a remedy? It is God's custom, even when he threatens, to forbid salvation, so as to increase fear and not to bring the word to an end there, so as to suggest good hopes and by this means again lead them back to repentance. And one may see this happening everywhere. In the case of the Ninevites, however, he did this not through words but through deeds. For in his words he promised nothing good, but left the punishment standing naked in the threat; yet when all those barbarians had shown what was in their power, he quickly dissolved his anger. So too again David in the psalm: for I said beforehand—since the whole opening is entirely like this—and just as this one says, Wash yourselves, become clean, after the threats, so also that one, after saying, I will reprove you and set your lawless deeds before your face, added: A sacrifice of praise will glorify me, and there is the way, where I will show them the salvation of my God; calling praise the glorification through works and the knowledge of him. But so that, having heard Wash yourselves, become clean, they might not think of the customary purifications, he added: Remove the wickednesses from your souls before my eyes, cease from your wickednesses. He showed the ease of virtue and the freedom of authority, that it was in their power to change. Learn to do good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Οὕτως ὑπὸ τῆς πολλῆς πονηρίας καὶ τὴν ἐπιστήμην τῆς ἀρετῆς ἦσαν ἐκβεβληκότες. Οὕτω καὶ ὁ προφήτης Δαυΐδ φησι· Δεῦτε, τέκνα, ἀκούσατέ μου· φόβον Κυρίου διδάξω ὑμᾶς. Πασῶν γὰρ ἐπιστημῶν αὕτη ἀνωτέρα καὶ πλείονος δεομένη σπουδῆς, ὅσῳ καὶ πλείονα ἔχει τὰ διακωλύοντα, φύσεως τυραννίδα καὶ προαιρέσεως ῥᾳθυμίαν καὶ δαιμόνων ἐπιβουλὰς καὶ πραγμάτων ὄχλον. Οὕτω δὴ καὶ ὁ Βαρούχ· Οὗτος ὁ Θεὸς ἡμῶν· οὐ λογισθήσεται ἕτερος πρὸς αὐτόν· ἐξεῦρε πᾶσαν ὁδὸν ἐπιστήμης. Ἐκζητήσατε κρίσιν. Τουτέστιν, τὸ ἐκδικεῖν τοὺς ἀδικουμένους, ὅπερ πολλοῦ πόνου δεῖται καὶ νηφούσης ψυχῆς. Διὸ καὶ Ἐκζητήσατε εἶπε. Πολλὰ γάρ ἐστι τὰ συσκιάζοντα τὸ δίκαιον, καὶ δωροδοκία καὶ ἄγνοια καὶ δυναστεία καὶ αἰδὼς καὶ φόβος καὶ θεραπεία προσώπων· καὶ δεῖ πολλῆς τῆς ἀγρυπνίας. Ῥύσασθε ἀδικούμενον. Τοῦτο πλέον τοῦ προτέρου· οὐ γὰρ ἀπαιτεῖ τὸ ψηφίζεσθαι τὰ δίκαια, ἀλλὰ καὶ τὸ εἰς πέρας ἄγειν. Κρίνατε ὀρφανὸν καὶ δικαιώσατε χήραν. Πολὺς τῷ Θεῷ λόγος τοῦ μηδένα πάσχειν κακῶς, πλείων δέ, ὅταν μετὰ τοῦ πάσχειν κακῶς καὶ ἑτέρᾳ τινὲς ὦσιν ἐνδεδυμένοι συμφορᾷ. Ἡ γὰρ χηρεία καὶ ὀρφανία καὶ καθ' ἑαυτὸ ἀφόρητον· ὅταν δὲ καὶ παρ' ἑτέρων ἐπηρεάζωνται, διπλοῦν τὸ ναυάγιον. Καὶ δεῦτε καὶ διαλεχθῶμεν, λέγει Κύριος. Παρατηρητέον ὅτι πανταχοῦ τῶν προφητῶν οὐδὲν οὕτως ὁ Θεὸς ἐπιζητεῖ, ὡς τὸ τοῖς ἀδικουμένοις ἐπαμύνειν. Οὕτω γοῦν καὶ ἀλλαχοῦ, ὡς ἐν τῷ Μιχαίᾳ λεγόντων τῶν Ἰουδαίων· Εἰ δώσω πρωτότοκά μου ὑπὲρ ἀσεβείας μου, καρπὸν κοιλίας μου ὑπὲρ ἁμαρτίας ψυχῆς μου, ἐπήγαγε λέγων·","english":"So greatly had they been cast out by their abundant wickedness even from the knowledge of virtue. Thus also the prophet David says: Come, children, hear me; I will teach you the fear of the Lord. For this is higher than all sciences and requires greater zeal, inasmuch as it also has more things hindering it: the tyranny of nature, the slackness of the will, the plots of demons, and the crowd of affairs. Thus indeed also Baruch: This is our God; no other shall be reckoned beside him; he has devised every way of knowledge. Seek judgment. That is, to avenge those who are wronged, which requires much toil and a sober soul. Therefore he said, Seek. For there are many things that overshadow justice—bribery, ignorance, power, shame, fear, and respect of persons—and there is need of much vigilance. Rescue the wronged. This is more than the former; for he does not demand only that one vote for what is just, but also that one bring it to completion. Judge the orphan and justify the widow. God has much to say about no one suffering evil, but more when, along with suffering evil, certain persons are also clothed in another calamity. For widowhood and orphanhood are unbearable even by themselves; but when they are also maltreated by others, the shipwreck is double. And come and let us reason together, says the Lord. It must be observed that everywhere in the prophets God seeks nothing so much as to defend those who are wronged. Thus indeed also elsewhere, as in Micah, when the Jews say: If I give my firstborn for my impiety, the fruit of my womb for the sin of my soul, he added, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Ἀπηγγέλη σοι, ἄνθρωπε, τί καλὸν καὶ τί Κύριος ἐκζητεῖ παρὰ σοῦ, ἀλλ' ἢ τοῦ ποιεῖν κρίμα καὶ ἀγαπᾷν ἔλεον καὶ ἕτοιμον εἶναι τοῦ πορεύεσθαί σε ὀπίσω Κυρίου τοῦ Θεοῦ σου. Καὶ πάλιν ὁ προφήτης Δαυῒδ ἔλεγεν· Ἔλεον καὶ κρίσιν ᾄσομαί σοι, Κύριε. Καὶ δεῦτε δή. Πρότερον τοῖς δικαιώμασιν ὁπλίσας, τότε ἐπὶ τὸ δικαστήριον ἕλκει καὶ διδάξας ὅπως ἂν ἀποδύσαιντο τὰ ἐγκλήματα, τότε ἀπαιτεῖ τὰς εὐθύνας, ἵνα μὴ γυμνοὺς αὐτοὺς τῆς ἀπολογίας λαβὼν κατακρίνῃ. Καὶ διελεγχθῶμεν. Δικασώμεθα, φησίν. Ὁ δικαζόμενος συνήγορος γίνεται καὶ ἰατρός. Εἶτα δεικνύς, ὅτι κἂν μεγάλα ἐργασώμεθα, ἔτι τῆς αὐτοῦ δεόμεθα φιλανθρωφίας εἰς τὸ τῶν ἁμαρτημάτων ἀπαλλαγῆναι, φησίν· Ἐὰν ὦσιν ὑμῶν αἱ ἁμαρτίαι ὡς φοινικοῦν, ὡς χιόνα λευκανῶ· τὰς ἐκ διαμέτρου ποιότητας ἐναντίας λαβὼν καὶ ὑποσχόμενος πρὸς τὸ ἐναντίον μεταστήσειν αὐτός. Ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡς ἔριον λευκανῶ. Πολλὴ τῆς τῶν χηρῶν προστασίας ἡ δύναμις, εἴ γε τὴν οὕτω καταρρυπωθεῖσαν ψυχήν, ὡς καὶ αὐτοβαφὴν δέξασθαι πονηρίας, μὴ μόνον ἀπαλλάττει τῆς κακίας, ἀλλὰ καὶ λαμπρὰν οὕτως ἐργάζοιτο. Καὶ ἐὰν θέλητε καὶ","english":"It was announced to you, O man, what is good and what the Lord requires of you, but only to do judgment and to love mercy and to be ready to walk after the Lord your God. And again the prophet David said: I will sing to you of mercy and judgment, O Lord. And come now. First having armed them with the statutes, then he draws them to the tribunal, and having taught them how they might strip off the charges, then he demands the accounts, so that he may not take them naked of defense and condemn them. And let us be convicted. Let us reason together, he says. The one being judged becomes an advocate and a physician. Then showing that even if we accomplish great things, we still need his love for mankind in order to be released from our sins, he says: If your sins be as scarlet, I will whiten them as snow; taking qualities diametrically opposite and promising that he himself will change them to the contrary. And if they be as crimson, I will whiten them as wool. Great is the power of the protection of widows, if indeed the soul so defiled as even to receive a self-dye of wickedness, he not only releases from evil, but also makes it thus radiant. And if you are willing and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε. Ἐὰν δὲ μὴ θέλητε μηδὲ εἰσακούσητέ μου, μάχαιρα ὑμᾶς κατέδεται. Τὸ γὰρ στόμα Κυρίου ἐλάλησε ταῦτα. Ἐπειδὴ γὰρ τοῖς παχυτέροις οὐχ οὕτως ἁμαρτη μάτων ἀπαλλαγὴ ποθεινὸν καὶ εὐσύνοπτον, ὡς τῶν ἐν τῷ παρόντι βίῳ δοκούντων εἶναι καλῶν ἡ ἀπόλαυσις, μετ' ἐκείνων καὶ ταῦτα ἐπαγγέλλεται· καὶ γὰρ καὶ τοῦτο ἐξ ἐκείνου. Εἶτα δεικνὺς ὅτι εὔκολον ἡ ἀρετή, ἐν τῷ θέλειν αὐτὸ τίθησι μόνον. Ὥστε δὲ μὴ τοῖς χρηστοῖς ἐκλῦσαι, πάλιν εἰς τὰ φοβερὰ κατακλείσας τὸν λόγον ἀξιόπιστον ποιεῖ τῇ δυνάμει τοῦ ταῦτα ἀποφηναμένου. Πῶς ἐγένετο πόρνη πόλις πιστὴ Σιών; Καὶ τῆς ὀδύνης τοῦ λέγοντος καὶ τῆς πολλῆς τῶν Ἰουδαίων ἀναισθησίας ἡ διαπόρησις, καὶ τοῦ παρ' ἐλπίδα γενέσθαι τὸ γεγενημένον. Τοιαῦτα καὶ Παῦλος ἐπὶ Γαλατῶν διαπορεῖ λέγων· Θαυμάζω ὅτι οὕτω ταχέως μετατίθεσθε· ὅπερ ἐν ἐγκλημάτων τάξει καὶ προτροπῆς εἶδός ἐστι, πρὸς ἀρετὴν ἀνακαλούμενον τοὺς ἐκκαλουμένους. Εἰ γὰρ καὶ θαυμαστὸν τὸ λεγόμενον καὶ ἐγκώμιον ἀναμέμικται τῇ κατηγορίᾳ τὴν κατηγορίαν χαλεπωτέραν ποιοῦν. Οὐ γὰρ οὕτω κακίζομεν τοὺς οὐδὲν ὄντας καὶ φαῦλον μετιόντας βίον, ὡς τοὺς σπουδαίους μὲν εἶναι δόξαντας ἔμπροσθεν, τὰ δὲ τῶν πονηρῶν ὕστερον ἐπιδεικνυμένους. Πόρνην δὲ ἐνταῦθα καλεῖ, οὐ σωματικὴν ἀσέλγειαν αἰνιττόμενος, ἀλλὰ τὴν περὶ Θεὸν ἀγνωμοσύνην, ὃ τῆς πορνείας ἐκείνης ἐστὶ χαλεπώτερον. Ἐκεῖ μὲν γὰρ ἄνθρωπος ὁ ὑβριζόμενος, ἐνταῦθα δὲ Θεὸς ὁ ἀθετούμενος. Ποιεῖ δὲ καὶ αὐτὸ καὶ οὗτος καὶ οἱ ἄλλοι πάντες προφῆται·","english":"If you are willing and listen to me, you shall eat the good things of the earth. But if you are not willing, nor listen to me, the sword shall devour you. For the mouth of the Lord has spoken these things. Since for the more grossly sinful, the release from sins is not so much longed for and easily seen as the enjoyment of the things that seem in the present life to be good, he promises these things along with those; for this too is from that source. Then, showing that virtue is easy, he places it in the willing of it alone. But so as not to relax the good, having again shut up his word with fearful things, he makes it trustworthy by the power of the one who declared these things. How has the faithful city Zion become a harlot? The perplexity is both of the speaker's grief and of the great insensitivity of the Jews, and of the fact that what happened came about beyond expectation. Paul too expresses such perplexity concerning the Galatians, saying: I marvel that you are so quickly turning away; which is in the order of accusations and a form of exhortation, calling back to virtue those who are being called out. For even if what is said is admirable and praise is mixed with the accusation, it makes the accusation more severe. For we do not so reproach those who are nothing and pursue a base life, as those who previously seemed to be earnest but afterward display the deeds of the wicked. He calls her a harlot here, not hinting at bodily licentiousness, but at ignorance of God, which is more grievous than that harlotry. For there it is a man who is being outraged, but here it is God who is being set aside. This one and all the other prophets do this as well.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"ἐπειδὴ καὶ ὁ Θεὸς κατηξίωσεν ἐν ἀνδρὸς τάξει τῇ πόλει γενέσθαι, τὴν ἄφατον ἀγάπην τὴν περὶ αὐτοὺς ἐνδεικνύμενος· καὶ ὡς περὶ ἀνδρὸς καὶ γυναικὸς πολλαχοῦ διαλέγονται, οὐχ ἵνα εἰς ἀνθρωπίνην παχύτητα κατενέγκωσι τὸν λόγον, ἀλλ' ἵνα διὰ τῶν συντρόφων αὐτοῖς πραγμάτων ἐπὶ τὴν γνῶσιν τῆς τοῦ Θεοῦ χειραγωγήσωσιν αὐτοὺς φιλοστοργίας· ὁμοῦ δὲ καὶ τῷ αἰσχρῷ τῆς προσηγορίας καθάψασθαι βούλονται. Πιστή· τουτέστιν, εὐσεβὴς καὶ πάσης ἀρετῆς γέμουσα· ὥστε κἀντεῦθεν δῆλον, ὅτι πορνείαν οὐ τὴν τῶν σωμάτων λέγει· ἐπεὶ εἶπεν ἄν· Πόλις ἡ σώφρων· οὕτω γὰρ ἦν τὸ ἀντιδιαστελλόμενον τῇ πόρνῃ· νῦν δὲ δεικνὺς ὅτι τὴν ἀσέβειαν αἰνίττεται διὰ τῆς πορνείας, τὸ ἀντικείμενον αὐτῇ τέθεικε, τὴν πίστιν. Πλήρης κρίσεως· τουτέστι, πλήρης δικαιοσύνης. Πάλιν μέγιστον ἔγκλημα, οὐχ ὅτι πρὸς ὁλόκληρον τὴν κακίαν ηὐτομόλησαν, ἀλλ' ὅτι καὶ ὁλόκληρον προέδωκαν τὴν ἀρετὴν καὶ τὸν πλοῦτον ἅπαντα τῶν ἀγαθῶν ἀθρόον ἀπὸ τῶν χειρῶν ῥίψαντες καὶ πρὸς ἐσχάτην τῶν κακῶν κατενεχθέντες πενίαν. Ἐν ᾖ δικαιοσύνη ἐκοιμήθη ἐν αὐτῇ. Ηὐλίσθη, κατεσκήνωσε, τουτέστι, πεφύτευτο, ἐρρίζωτο, μετὰ προθυμίας ὑπὸ πάντων κατωρθοῦτο τῶν πολιτῶν. Ἐνδιατρίβει τοῖς ἐγκωμίοις τοῖς προτέροις, ὁμοῦ μὲν αὔξων τὴν κατηγορίαν τὴν ἐκ τῆς μεταβολῆς, ὁμοῦ δὲ χρηστὰς ὑποτείνων τὰς ἐλπίδας καὶ δεικνὺς ὅτι ῥᾴδιον αὐτοὺς ἀνακτήσασθαι πάλιν. Νῦν δὲ φονευταί. Ἀνδροφόνοι, φησί. Τὸ ἀργύριον ὑμῶν ἀδόκιμον. Τουτέστι, παράσημον, νόθον, κίβδηλον. Οἱ κάπηλοί σου μίσγουσι τὸν οἶνον ὕδατι.","english":"Since God also deigned to be in the city in the rank of a man, displaying the ineffable love for them; and they speak in many places as about a man and a woman, not in order to bring the word down to human coarseness, but in order through things familiar to them to lead them by the hand to the knowledge of God's tender affection; and at the same time they wish to touch them with the shame of the appellation. Faithful: that is, pious and full of every virtue; so that even from this it is clear that he does not mean the fornication of bodies; otherwise he would have said: A prudent city; for this would be the thing set in contrast to the harlot; but now, showing that he hints at impiety through fornication, he has set down the opposite of it, faith. Full of judgment: that is, full of righteousness. Again a very great accusation, not that they deserted to vice in its entirety, but that they also betrayed virtue in its entirety and, having cast all the wealth of good things at once from their hands and been brought down to the last poverty of evils. In which righteousness slept in her. It lodged, it dwelt, that is, it had been planted, it had taken root, it was being set right with zeal by all the citizens. He dwells on the former praises, at once increasing the accusation that comes from the change, and at the same time holding out good hopes and showing that it is easy for them to recover again. But now murderers. Murderers, he says. Your silver is unapproved. That is, counterfeit, base, adulterated. Your innkeepers mix the wine with water.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Ἐπειδὴ προοιμιαζόμενος οὐ κατ' εἶδος αὐτῶν εἶπεν τὴν κακίαν, ἀλλ' ὅτι ἠθέτησαν καὶ ὅτι σπέρμα πονηρὸν ἦσαν καὶ υἱοὶ ἄνομοι, ὃ λοιδορίας ἐδόκει μᾶλλον, ἢ κατηγορίας εἶναι· ἐνταῦθα καὶ αὐτὰ τίθησι κατ' εἶδος τὰ ἐγκλήματα καὶ πρῶτον, ὃ πρῶτόν ἐστι καὶ μέσον καὶ τελευταῖον τῶν κακῶν, τὴν φιλαργυρίαν καὶ τὴν περὶ τὰ συμβόλαια καπηλείαν. Ἀλλά τινες οὐ συνιέντες τὴν ἄφατον τοῦ Θεοῦ σοφίαν, κατ' ἀναγωγὴν τὸ εἰρημένον ἐξέλαβον. Οὐ γὰρ ἄν, φησίν, ὁ μέγας καὶ ὑψηλὸς Ἡσαΐας ὑπὲρ τραπεζιτῶν κακουργίας καὶ καπήλων διαφθορᾶς διελέχθη· ἀλλὰ ἀργύριον ἐνταῦθα τὰ λόγιά φησι τοῦ Θεοῦ καὶ οἶνον τὴν διδασκαλίαν, ἣν ἐθόλουν ἐπεισάγοντες αὐτῶν τὰ διδάγματα. Ἐγὼ δὲ οὔτε ταύτην ἀτιμάζω τὴν ἐξήγησιν, καὶ τὴν ἑτέραν ἀληθεστέραν εἶναί φημι. Οὐ γὰρ μόνον οὐκ ἀνάξιον τοῦ προφήτου τὸ περὶ τούτων διαλέγεσθαι, ἀλλὰ καὶ σφόδρα ἄξιον καὶ αὐτοῦ καὶ τῆς τοῦ Θεοῦ φιλανθρωπίας. Καὶ τί δεῖ τὰ πολλὰ λέγειν; Ὅτε\n\nγοῦν τὰ ὑψηλὰ διδάγματα φέρων ἦλθεν ὁ μονογενὴς τοῦ Θεοῦ Παῖς καὶ τὴν τῶν ἀγγέλων καταφυτεύειν ἔμελλε πολιτείαν, οὐκ ὀλίγα περὶ μέτρων καὶ αὐτὸς διείλεκται καὶ τῶν τούτων εὐτελεστέρων εἶναι δοκούντων, ἀσπασμῶν καὶ μεσασμῶν καὶ πρωτοκλισιῶν. Τὰ γὰρ μικρὰ ταῦτα εἶναι δοκοῦντα παραμελούμενα μεγάλα ἁμαρτημάτων ὑπεκκαύματα γίνεται.","english":"Since in his preface he did not state their wickedness specifically, but said that they had rebelled and were an evil seed and lawless sons—which seemed to be more a matter of abuse than of accusation—here he sets out the charges themselves specifically, and first that which is first and middle and last of evils: love of money and the huckstering that goes on around contracts. But some, not understanding the ineffable wisdom of God, took what was said in an anagogical sense. For the great and lofty Isaiah, they say, would not have discoursed about the wrongdoing of money-changers and the corruption of hucksters; but here, they say, the silver means the oracles of God, and the wine means the teaching, which they were muddying by introducing their own doctrines. I, however, neither dishonor this interpretation, and I say that the other is truer. For it is not only not unworthy of the prophet to discourse about these things, but it is also exceedingly worthy both of him and of God's love for mankind. And why need one say much? When, at any rate, the only-begotten Son of God came bringing the lofty teachings and was about to plant the citizenship of the angels, he himself discoursed no little about measures and about things that seem more trivial than these—greetings and middle seats and chief couches. For these things that seem small, when neglected, become great kindling for sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Εἰ δὲ ἐπὶ τῆς Καινῆς ταῦτα διορθοῦσθαι ἔδει, πολλῷ μᾶλλον ἐπὶ τῆς Παλαιᾶς, ὅτε καὶ παχύτεροι οἱ ἀκροαταὶ καὶ πᾶς αὐτῶν ὁ βίος ἐντεῦθεν ὠρθοῦτο, τοῦ δήμου οὕτω πλέον ἐν τουτοισὶ παιδευομένου, πόρρω πάσης ἀδικίας γίνεσθαι καὶ ἐν μηδενὶ τὸν πλησίον πλεονεκτεῖν μηδὲ τὰς τῶν καταδεεστέρων ἐπιτρίβειν πενίας τῇ κακουργίᾳ τῆς καπηλείας. Τούτων γοῦν ἀμελουμένων καὶ πόλεις πολλάκις ἀνετράπησαν καὶ ἀπὸ θρόνων ἄρχοντες κατηνέχθησαν καὶ πόλεμος ἄσπονδος γέγονεν· ὥσπερ κατορθουμένων εἰρήνη πολλὴ καὶ εὐνομία καὶ ἀσφάλεια πρὸς ἀρετὴν χειραγωγοῦσα. Οἱ ἄρχοντές σου ἀπειθοῦσιν. Μεγίστης νόσου καὶ διαστροφῆς σημεῖον, ὅταν οἱ ἰατροὶ τὰς νόσους ἐπιτρίβωσιν. Ἀρχόντων γὰρ τοῦ δήμου τὰς ἀταξίας καταστέλλειν καὶ πρὸς τὸ δέον ῥυθμίζειν καὶ τῷ νόμῳ ποιεῖν καταπειθεῖς· ὅταν δὲ αὐτοὶ πρῶτοι τοὺς νόμους παραβαίνωσι, πῶς ἂν ἑτέροις γένοιντο διδάσκαλοι; Τὸ γὰρ Ἀπειθοῦσιν, τουτέστιν, οὐ πείθονται τῷ νόμῳ, οὐκ ἀνέχονται τῶν ἐντολῶν· ὃ καὶ Παῦλος ἐγκαλεῖ λέγων· Ὁ οὖν διδάσκων ἕτερον, σεαυτὸν οὐ διδάσκεις; Ὅταν οὖν ἡ ῥίζα διεφθαρμένη ᾖ, τί χρηστόν ἐστι περὶ τῶν κλάδων ὑποπτεύειν; Κοινωνοὶ κλεπτῶν. Προσθήκη κατηγορίας, ὅτι οὐ μόνον οὐ καταστέλλουσι τὰ δεινά, ἀλλὰ καὶ ἀντιτείνουσιν· οὐ μόνον οὐ πολεμοῦσι τοῖς κλέπταις, ἀλλὰ καὶ συμπράττουσιν, ἐκ διαμέτρου τῆς προσηκούσης ἀρετῆς ἄρχοντι τὴν κακίαν μετιόντες. Ἀγαπῶντες δῶρα. Ἕτερον φιλοχρηματίας εἶδος χαλεπόν, εὐπρόσωπον μὲν ὑπόθεσιν ἔχον, ἐν προσχήματι δὲ φιλοφροσύνης τὴν ἐσχάτην πλεονεξίαν ἐπιδεικνύμενον. Διώκοντες ἀνταπόδομα.","english":"But if these things had to be corrected in the time of the New Covenant, much more in the time of the Old, when the hearers were also coarser and their whole life was set straight from this source, the people being thus trained more in these matters to keep far from all injustice and to take no advantage of their neighbor in anything, nor to crush the poverty of those who are worse off by the villainy of their huckstering. For when these things were neglected, cities too were often overturned and rulers were brought down from their thrones and implacable war arose; just as, when they were done rightly, there was great peace and good order and security leading them by the hand toward virtue. Your rulers are disobedient. It is a sign of the greatest disease and perversion when the physicians aggravate the diseases. For it is the task of rulers to restrain the disorders of the people and to set them in order toward what is needful and to make them obedient to the law; but when they themselves are the first to transgress the laws, how could they become teachers to others? For the phrase They are disobedient means: they do not obey the law, they do not endure the commandments; which Paul also brings as a charge, saying: You then who teach another, do you not teach yourself? When, then, the root is corrupted, what good is there to suspect concerning the branches? Companions of thieves. This is an addition to the accusation, that they not only do not restrain the evils, but even resist; not only do they not make war on the thieves, but they even cooperate with them, pursuing vice in direct opposition to the virtue befitting a ruler. Loving gifts. Another grievous form of love of money, having a fair-seeming pretext, but under the guise of friendliness displaying the utmost greed. Pursuing a recompense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Μνησικακοῦντες τοῖς ἐχθροῖς, ἀνταποδοῦναι σπουδάζοντες τοῖς λελυπηκόσιν, ὅπερ μέγιστον κακίας εἶδος. Δι' ὃ οὐκ ἐν τῇ Καινῇ μόνον, ἀλλὰ καὶ ἐν τῇ Παλαιᾷ μετὰ πολλῆς εἴργεται τῆς σπουδῆς. Κακίαν γὰρ ἕκαστος, φησί, τοῦ πλησίον αὐτοῦ μὴ μνησικακεῖτε ἐν ταῖς καρδίαις ὑμῶν. Μάλιστα μὲν γὰρ καὶ τὸ δημοτικόν, πολλῷ δὲ μᾶλλον τὸν ἄρχοντα ταύτης δεῖ καθαρεύειν τῆς κακίας καὶ τοῦ πρὸς ἀπέχθειαν ψηφίζεσθαι τοῖς κρινομένοις ἀπηλλάχθαι, ἵνα μὴ ὁ λιμὴν σκόπελος γένηται. Ὀρφανοῖς οὐ κρίνοντες. Τουτέστιν, οὐ προϊστάμενοι, ὥστε τῶν δικαίων τυχεῖν. Καὶ κρίσει χηρῶν οὐ προσέχοντες. Παρατηρητέον ὅτι οὐ τὸ κακοποιεῖν, ἀλλ' ὅτι καὶ τὸ ἀγαθὸν μὴ ἐργάζεσθαι ἐν τάξει κεῖται πονηρίας, καθάπερ οὖν καὶ ἐν τῇ Καινῇ. Οἱ γὰρ πεινῶντα μὴ θρέψαντες οὐχ ὅτι τὰ ἀλλότρια ἥρπασαν, ἀλλ' ὅτι τὰ αὐτῶν οὐ προήκαντο τοῖς δεομένοις, εἰς τὸ τῆς γεέννης πέμπονται πῦρ· ὥσπερ οὖν καὶ οὗτοι νῦν ἐγκαλοῦνται, οὐχ ὅτι πλεονεκτοῦσιν, οὐδ' ὅτι καταδυναστεύουσιν, ἀλλ' ὅτι καὶ τοῖς δεομένοις τῆς αὐτῶν βοηθείας οὐκ ὀρέγουσι χεῖρα. Διὰ τοῦτο τάδε λέγει ὁ Δεσπότης Κύριος Σαβαώθ, ὁ δυνάστης τοῦ Ἰσραήλ· τουτέστι, τοῦ λαοῦ. Οὐχ ἁπλῶς δὲ τέθεικεν τὸ δυνάστης, ἀλλὰ ἀναμιμνῄσκων αὐτοὺς καὶ τῶν παρ' ἐλπίδας εὐεργεσιῶν καὶ τῶν χαλεπῶν κολάσεων ἃς ὑπέμειναν. Ἐπειδὴ γὰρ πολλὰ πολλάκις ἁμαρτάνοντες καὶ πολλῆς ἀπολαύοντες τῆς μακροθυμίας εἰς ῥᾳθυμίαν ἐνέπιπτον, τοῦτο ἐνδείξασθαι βούλεται, ὅτι δυνατὸν ὅτε βούλεται ἐπεξελθεῖν, καὶ οὐ δεῖται καιρῶν, οὐδὲ χρόνων, ἀλλ' ἕτοιμα αὐτῷ πάντα καὶ παρεσκευασμένα. Οὐαὶ τοῖς ἰσχύουσιν ἐν Ἰσραήλ·","english":"Bearing grudges against enemies, eager to repay those who have caused them grief, which is the greatest form of wickedness. For this reason it is forbidden not only in the New Covenant but also in the Old with great earnestness. For each one, he says, do not bear a grudge against his neighbor in your hearts. For especially the common citizen, but much more the ruler, must be free of this wickedness and of voting for hatred against those who are judged, so that the harbor may not become a reef. They do not judge for orphans. That is, they do not stand up for them, so that they may obtain justice. And they do not pay attention to the judgment of widows. It must be observed that not only doing evil, but also not doing good, is reckoned in the category of wickedness, just as indeed also in the New Covenant. For those who did not feed the hungry are sent into the fire of Gehenna, not because they snatched what belonged to others, but because they did not give up their own possessions to those in need; just as therefore these are now accused, not because they take advantage, nor because they oppress, but because they do not extend a hand even to those who need their help. Therefore the Lord, the Master of Hosts, the Sovereign of Israel, says these things—that is, of the people. And he has not set down \"Sovereign\" without reason, but reminding them both of the benefits beyond expectation and of the harsh punishments which they endured. For since they often sinned greatly and enjoyed great forbearance, they fell into negligence; he wishes to show this, that he is able, when he wishes, to punish, and he does not need seasons or times, but all things are ready and prepared for him. Woe to those who are strong in Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"οὐ παύσεται γάρ μου ὁ θυμὸς ἐν τοῖς ὑπεναντίοις μου. Τί γὰρ ἀθλιώτερον τῶν τὸν Θεὸν πολέμιον ἐχόντων; Οὐ παύσεται δὲ ἔλεγεν, οὐχ ἵνα εἰς ἀπόγνωσιν ἐμβάλῃ, ἀλλ' ἵνα αὐξήσας τὸν φόβον εἰς μετάνοιαν καλέσῃ. Τοῦ γάρ· Οὐ παύσεται ὁ θυμός, φοβερώτερον τό· Ἐν τοῖς ὑπεναντίοις μου. Οὐδὲν γὰρ οὕτω τὸν Θεὸν παροξύνειν εἴωθεν, ὡς ἡ κατὰ τῶν πενήτων ἀδικία κατ' αὐτοὺς γινομένη. Οὐαὶ δὲ τοῖς ἰσχύουσιν\n\nἔλεγεν, οὐχ ἁπλῶς τὴν δύναμιν διαβάλλων, ἀλλὰ τὴν ἐπὶ κακῷ δύναμιν. Ἰσχὺν δὲ ἐνταῦθα οὐ τὴν τοῦ σώματός φησιν, ἀλλὰ τὴν ἀπὸ τῆς τῶν πραγμάτων περιβολῆς δυναστείαν. Καὶ κρίσιν ποιήσω ἐκ τῶν ἐχθρῶν μου. Κολάσω τοὺς ἐχθρούς μου, ἐχθροὺς αὐτοῦ λέγων τοὺς τῶν πενήτων ἐχθροὺς διὰ τὸ ἐπηρεάζειν ὄντας· τοῦτο δὲ ἔλεγεν, ἵνα μάθῃς τῆς ἀδικίας τὸ μέγεθος. Καὶ ἐπάξω τὴν χεῖρά μου ἐπὶ σὲ καὶ πυρώσω σε εἰς καθαρόν. Ἵνα μάθῃς, ὅτι οἵα ἂν ᾖ ἡ ὀργὴ τοῦ Θεοῦ καὶ ἡ τιμωρία, οὐκ ἐπὶ κακῷ καὶ τῷ δοῦναι δίκην γίνεται μόνον, ἀλλ' ἐπὶ τῷ βελτίους γενέσθαι καὶ αὐτοὺς τοὺς κολαζομένους. Καὶ πυρώσω σε, φησίν, εἰς καθαρόν. Οὐ τοίνυν ὅταν κολαζώμεθα, ἀλλ' ὅταν ἁμαρτάνωμεν, τότε ἀλγεῖν δίκαιον· τὸ μὲν γὰρ ῥύπον, τὸ δὲ καθαρμὸν ἐργάζεται. Τί δέ ἐστιν; Εἰς καθαρόν; Ὡς μηδὲ ἴχνος εἶναι παρὰ σοὶ κηλῖδος. Ὅπερ γάρ ἐστι τῷ χρυσίῳ τὸ πῦρ, τοῦτο τοῖς ῥᾳθύμοις ἡ τιμωρία. Τοὺς δὲ ἀπειθοῦντας ἀπολέσω καὶ ἀφελῶ πάντας ἀνόμους ἀπὸ σοῦ καὶ πάντας ὑπερηφάνους ταπεινώσω. Οἱ μὲν γὰρ ἀνίατα νοσοῦντες, φησί, καὶ οὐδὲ τιμωρίαις εἴκοντες ἀπολοῦνται. Τί γὰρ ὄφελος τῆς τούτων ζωῆς, ὅταν καὶ ἑαυτοῖς καὶ ἑτέροις ἐπιβουλεύωσιν ἐν τῷ ζῇν;","english":"For my anger will not cease against my adversaries. For what is more wretched than those who have God as their enemy? He said \"will not cease\" not to cast them into despair, but so that, having increased their fear, he might call them to repentance. For than \"My anger will not cease,\" more fearful is \"against my adversaries.\" For nothing is so accustomed to provoke God as the injustice committed against the poor in their case. \"Woe to those who are strong\"—\n\nhe said this not simply slandering power, but power used for evil. For here he does not mean strength of body, but the dominion that comes from the abundance of possessions. \"And I will execute judgment from my enemies.\" I will punish my enemies, calling his enemies the enemies of the poor because they are so through their abuse; and he said this so that you might learn the magnitude of the injustice. \"And I will bring my hand upon you and I will burn you into purity.\" So that you might learn that whatever the nature of God's wrath and punishment, it does not come for evil and merely to exact penalty, but for the purpose of making better even those who are punished. \"And I will burn you,\" he says, \"into purity.\" Therefore it is not when we are punished, but when we sin, that it is right to grieve; for the one produces filth, the other purification. And what is \"into purity\"? So that not even a trace of stain remains in you. For what fire is to gold, punishment is to the slack. \"But those who disobey I will destroy, and I will remove all the lawless from you and I will humble all the proud.\" For those, he says, who are incurably sick and who do not yield even to punishments will be destroyed. For what profit is their life, when they plot against both themselves and others in their living?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Οἱ δὲ ἐκ τῆς ἐκείνων τιμωρίας δυνάμενοι βελτίους γενέσθαι μενοῦσιν. Δοκεῖ δέ μοι ἐνταῦθα καὶ τὴν αἰχμαλωσίαν αἰνίττεσθαι. Καὶ ἐπιστήσω τοὺς κριτάς σου ὡς τὸ πρότερον καὶ τοὺς συμβούλους σου ὡς τὸ ἀπ' ἀρχῆς. Ἐνταῦθα τὴν ἐπάνοδόν φησι. Τῶν τε γὰρ ἀνίατα νοσούντων ἀναιρεθέντων, τῶν τε ἐπιμέλειαν δέξασθαι δυναμένων διορθω θέντων, εὐκαίρως καὶ τὸ λοιπὸν τῆς θεραπείας εἶδος προστίθεται, δοκίμων ἀρχόντων ἐπιστασίᾳ καὶ συμβούλων ἀγαθῶν φορᾷ, ἵνα καὶ τοῦ σώματος εἴκοντος τοῖς φαρμάκοις καὶ τῶν ἰατρῶν ἀρίστων ὄντων, πανταχόθεν πρὸς ὑγίειαν ἐπανίῃ τὰ τῆς πόλεως μέρη. Οὐ γὰρ μικρὸν εὐεργεσίας εἶδος ἀρχόντων ἐπιτυγχάνειν ἀγαθῶν. Καὶ μετὰ ταῦτα κληθήσῃ πόλις δικαιοσύνης, μητρόπολις πιστὴ Σιών. Καίτοι γε οὐδαμοῦ τοῦτο εὑρίσκομεν τὸ ὄνομα τῇ πόλει τῶν Ἱεροσολύμων ἐπιτεθέν. Τί οὖν ἂν εἴποιμεν; Ὅτι τὴν ἀπὸ τῶν πραγμάτων προσηγορίαν ἐνταῦθά φησι. Τοῦτο δὲ ἡμῖν οὐ μικρὸν συμβαλεῖται, ὅταν ἀπαιτῶσιν ἡμᾶς Ἰουδαῖοι τοῦ Ἐμμανουὴλ τὴν ἑρμηνείαν. Ἐπειδὴ γὰρ Ἡσαΐας ἔφησε τὸν Χριστὸν οὕτως ὀνομασθήσεσθαι, οὐδαμοῦ δὲ ὠνόμασται, εἴποιμεν ἂν πρὸς αὐτοὺς ὅτι τὴν ἀπὸ τῶν πραγμάτων σημασίαν ἔφησεν ὄνομα εἶναι· ὥσπερ οὖν καὶ ἐνταῦθα. Μετὰ γὰρ κρίματος σωθήσεται ἡ αἰχμαλωσία αὐτῆς καὶ μετὰ ἐλεημοσύνης. Μετὰ κρίματος, τουτέστι, μετὰ δίκης καὶ κολάσεως καὶ τιμωρίας τῶν πολεμίων. Μετὰ ἐλεημοσύνης, τουτέστι, πολλῆς τῆς φιλανθρωπίας.","english":"But those who are able to become better from their punishment will remain. And here he seems to me to hint at the captivity as well. And I will restore your judges as at the first, and your counselors as from the beginning. Here he speaks of the return. For when those who were incurably sick have been removed, and those who were able to receive care have been corrected, the remaining form of treatment is also seasonably applied—through the appointment of approved rulers and the abundance of good counselors—so that, with the body yielding to the remedies and the physicians being the best, the parts of the city may return from every side to health. For it is no small form of beneficence to obtain good rulers. And after these things you shall be called a city of righteousness, a faithful metropolis, Zion. And yet we find this name nowhere applied to the city of Jerusalem. What then should we say? That here he speaks of the designation derived from the facts. And this will contribute no small help to us when the Jews demand of us the interpretation of Emmanuel. For since Isaiah said that Christ would be named thus, and he is nowhere so named, we would say to them that he spoke of the meaning derived from the facts as a name—just as, then, also here. For her captivity will be saved with judgment and with mercy. With judgment, that is, with justice and the punishment and chastisement of the enemies. With mercy, that is, with great philanthropy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Δύο ἐνταῦθα ἐπαγγέλλεται μέγιστα αὐτοῖς δῶρα, τό τε δίκην δοῦναι τοὺς ἀπαγαγόντας τό τε αὐτοὺς πολλῆς ἀπολαῦσαι τῆς εὐημερίας, ὧν ἕκαστον καὶ καθ' ἑαυτὸ μεγίστην ἱκανὸν παρασχεῖν ἡδονήν· ὅταν δὲ καὶ ἀμφότερα συνδράμῃ, ἄφατος γένοιτ' ἂν ἡ εὐφροσύνη. Ἄλλως τε καὶ δεῖξαι βουλόμενος, ὅτι καὶ μετὰ τὴν μακρὰν αἰχμαλωσίαν οὐ διὰ τὸ δοῦναι δίκην ἀξίαν καὶ τὸ τὰ ἁμαρτήματα ἀποκείρασθαι, ἀλλὰ διὰ τὴν φιλανθρωπίαν τὴν αὐτοῦ πρὸς τὴν οἰκείαν ἐπανάγονται καὶ ἐλέου μᾶλλόν ἐστιν ἡ σωτηρία ἢ ἀντιδόσεως καὶ ἀμοιβῆς, ἐπήγαγε· Καὶ μετ' ἐλεημοσύνης. Καὶ συντριβήσονται οἱ ἄνομοι καὶ οἱ ἁμαρτωλοὶ ἅμα. Τρίτον καὶ τοῦτο εὐεργεσίας εἶδος, τὸ μηδένα εἶναι τὸν παρασύροντα καὶ πρὸς ἀπάτην ἕλκοντα, ἀλλ' ἐκποδὼν γίνεσθαι τοὺς τῆς πονηρίας διδασκάλους. Καὶ οἱ ἐγκαταλείποντες τὸν Κύριον συντελεσθήσονται. Οἱ δὲ ἀσεβεῖς, φησίν, ἀπολοῦνται. Διότι νῦν αἰσχυνθήσονται ἐν τοῖς εἰδώλοις αὐτῶν, ἐφ' οἷς αὐτοὶ ἐβούλοντο. Τινὲς μὲν καὶ κατὰ τὸν παρόντα καιρὸν τὰ εἰρημένα ἁρμόζειν ἐπιχειροῦσιν· ἀλλ' ἡμεῖς οὔτε ἐκείνους αἰτιασόμεθα καὶ τῇ ἀκολουθίᾳ ἑψόμεθα. Ταῦτα γάρ ἐστιν, ἃ συμβήσεσθαί φησιν ἐπὶ τῆς τῶν πολεμίων ἐφόδου. Ὅταν γὰρ τοῦ βαρβάρου τὴν χώραν κατατρέχοντος καὶ τὴν πόλιν περικαθημένου καὶ πάντας ὡς ἐν δικτύοις μέσους ἔχοντος, μηδεὶς ὁ ἀμύνων ᾖ καὶ τὸ νέφος ἐκεῖνο διακρουόμενος διὰ τὴν ἐγκατάλειψιν τοῦ Θεοῦ, εἰκότως καὶ ἐξ αὐτῆς","english":"Here he promises them two very great gifts: that those who carried them away should pay the penalty, and that they themselves should enjoy great prosperity; each of these, even by itself, is able to provide the greatest pleasure. But when both come together, the gladness would be beyond expression. And besides, wishing to show that even after the long captivity they are brought back to their own land not because they paid a worthy penalty and their sins were cut off, but because of his love for humanity, and that their salvation is a matter of mercy rather than of recompense and repayment, he added: And with mercy. And the lawless and the sinners shall be crushed together. This too is a third kind of benefit: that there should be no one to drag them away and draw them to deception, but that the teachers of wickedness should be removed. And those who forsake the Lord shall be consumed. But the impious, he says, shall perish. For now they shall be put to shame in their idols, in which they themselves took pleasure. Some attempt to apply what has been said also to the present time; but we shall neither blame those men nor fail to follow the sequence. For these are the things which he says will happen at the invasion of the enemies. For when the barbarian overruns the country and besieges the city and holds all in the midst as in nets, and there is no one to defend and to beat back that cloud because of God's abandonment, reasonably also from the very","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"τῶν πραγμάτων τῆς πείρας πολλὴ κατασκεδασθήσεται τῶν τὰ εἴδωλα θεραπευόντων ἡ αἰσχύνη. Ἐφ' οἷς αὐτοὶ ἐβούλοντο, περὶ ἃ ἐσπουδάκεισαν, φησί. Καὶ αἰσχυνθήσονται ἐπὶ τοῖς γλυπτοῖς αὐτῶν, ἐφ' οἷς αὐτοὶ ἐποίησαν. Ἐν τάξει διηγήσεως τὴν κατηγορίαν τίθησιν. Ἤρκει γάρ, φησί, καὶ πρὸ τῆς τῶν τραυμάτων ἐκβάσεως, καὶ αὐτὸς τῆς τοιαύτης εἰδωλοποιίας ὁ τρόπος αὐτοὺς καταισχῦναι. Τί γὰρ αἰσχρότερον τοῦ θεόν τινα ἑαυτῷ ποιεῖν; Καὶ αἰσχυνθήσονται ἐπὶ τοῖς κήποις αὐτῶν, ἐφ' οἷς ἐπεθύ μησαν. Οὐ γὰρ δὴ ξόανα προσεκύνουν μόνον, ἀλλὰ καὶ δένδρα ἐν κήποις ἐθεράπευον. Ἔσονται γὰρ ὡς τερέβινθος ἀποβεβληκυῖα αὐτῆς τὰ φύλλα. Ἤτοι τὰ εἴδωλα ἢ αὐτοὶ οἱ τὴν πόλιν οἰκοῦντες. Τὴν δὲ εἰκόνα τοῦ δένδρου τούτου παρήγαγε, διά τε τὸ ἐγχώριον εἶναι μάλιστα τὸ φυτὸν καὶ πολὺ παρ' αὐτοῖς καὶ διὰ τὸ σφόδρα ἀνθεῖν καὶ τεθηλέναι, ἡνίκα ἂν ἀκμάζῃ, καὶ ἐσχάτην ἀμορφίαν ἐνδείκνυσθαι, ἐπειδὰν ἀποβάλλῃ τὰ φύλλα. Καὶ ὡς παράδεισος ὕδωρ μὴ ἔχων. Καὶ ἡ δευτέρα εἰκὼν τῆς προτέρας σαφεστέρα καὶ πιστουμένη τὸν ἐπὶ τῇ προτέρᾳ λόγον εἰρημένον. Οὔτε γὰρ παραδείσου θάλλοντος τερπνότερον οὔτε ἐρημωθέντος ἀτερπέστερον, ἅπερ ἀμφότερα γέγονεν ἐπὶ τῆς μητροπόλεως ἐκείνης. Πάντοτε γὰρ ἦν ἀμείνων καὶ λαμπροτέρα, μυρίοις καλλωπιζομένη κόσμοις· καὶ πάντων εὐτελεστέρα γέγονε καὶ αἰσχροτέρα, τοσοῦτον ἀθρόον εὐκοσμίας ἀποβαλοῦσα πλοῦτον. Καὶ ἔσται ἡ ἰσχὺς αὐτῶν ὡς καλάμη στυππείου. Αἱ πρότεραι μὲν εἰκόνες εἰς τὸ ἀτερπὲς παρελήφθησαν, αὕτη δὲ εἰς τὸ ἀσθενές· πᾶσαι δὲ σφόδρα ἐναργεῖς καὶ πολὺ τὸ σαφὲς καὶ ἐμφαντικὸν ἔχουσαι.","english":"The shame of those who worship idols will be poured out abundantly by the actual experience of events. \"Concerning the things which they themselves desired,\" he says, \"and about which they were zealous.\" And they shall be ashamed of their carved images, which they themselves made. He sets forth the accusation in the manner of a narrative. For it was sufficient, he says, even before the outcome of their wounds, that the very manner of such idol-making should put them to shame. For what is more shameful than for a person to make a god for himself? And they shall be ashamed of their gardens, which they desired. For they did not only bow down to carved wooden images, but they also tended trees in gardens. For they shall be like a terebinth that has cast off its leaves. Either the idols or the inhabitants of the city themselves. And he brought forward the image of this tree both because the plant is especially native to the region and abundant among them, and because it blooms and flourishes exceedingly when it is at its peak, and then displays the utmost ugliness when it sheds its leaves. And like a garden without water. And the second image is clearer than the first and confirms the statement made about the first. For neither is a flourishing garden more delightful nor a desolated one more unpleasant, both of which happened to that capital city. For it was always better and more splendid, adorned with countless ornaments; and it became more worthless and more shameful than all, losing in a moment so great a wealth of good order. And their strength shall be like the stubble of tow. The earlier images were used for the unpleasant, but this one for the weak; and all are very vivid and possess much clarity and force.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Ὡς καλάμη στυππείου, τουτέστιν, ἀσθενεῖς. Καὶ αἱ ἐργασίαι αὐτῶν ὡς σπινθὴρ πυρός. Ἐνταῦθα δείκνυσιν ὅτι οἴκοθεν τὰ κακὰ καὶ αὐτοὶ τὴν αἰχμαλωσίαν ἔτεκον καὶ τὴν κάμινον ἀνῆψαν. Ὥσπερ γὰρ σπινθῆρες ἐμπίπτοντες πῦρ ἀνεγείρουσιν, οὕτω τὰ ἁμαρτήματα τούτων συναχθέντα τοῦ Θεοῦ τὴν ὀργὴν ἀνῆψεν. Καὶ κατακαυθήσονται οἱ ἄνομοι καὶ οἱ ἁμαρτωλοὶ ἅμα, καὶ οὐκ ἔσται ὁ σβέσων. Πάλιν ἀπαγορεύει τὴν σωτηρίαν διὰ τὴν αὐτὴν πάλιν αἰτίαν οὐχ ἵνα ἀπογνῶσιν, ἀλλ' ἵνα ταύτῃ γοῦν ἀκμάζοντα τὸν φόβον δεξάμενοι, τὴν πολλὴν ἀποτινάξωνται ῥᾳθυμίαν. Καὶ ἕτερον δέ τι ἐνταῦθα αἰνίττεται, τὸ ἄμαχον αὐτοῦ τῆς δυνάμεως, καὶ ὅτι κολάζοντος αὐτοῦ καὶ τιμωρουμένου, οὐδεὶς ἀντιστῆναι καὶ καταλῦσαι δυνήσεται τὰ δεινά.\n\nτ ΚΕΦΑΛ. Βʹ Ὁ λόγος ὁ γενόμενος πρὸς Ἡσαΐαν υἱὸν Ἀμώς. Ἐντεῦθεν δῆλον ὡς οὐ πάσας ὑφ' ἓν τὰς προφητείας εἰρήκασιν, ἀλλὰ κατὰ διαφόρους ἐμπνεόμενοι καιροὺς περικοπάς τινας ἀπήγγελλον, αἳ συντεθεῖσαι ὕστερον ὑφ' ἓν ὁλόκληρον βιβλίον ἐποίησαν. Διὸ καὶ οὕτως ἄρχεται. Οὐκ ἐντεῦθεν δὲ μόνον τοῦτο δῆλον ἔσται καὶ σαφὲς ἡμῖν, ἀλλ' ἐξ ὧν προϊὼν καὶ τοὺς καιροὺς ἐπισημαίνεται, νῦν μὲν λέγων· Τοῦ ἐνιαυτοῦ, οὗ εἰσῆλθε Νάθαν εἰς Ἄζωτον· νῦν δὲ λέγων· Καὶ ἐγένετο τοῦ ἐνιαυτοῦ, οὗ ἀπέθανεν Ὀζίας ὁ βασιλεύς, εἶδον τὸν Κύριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπῃρμένου. Οὐ γὰρ ὥσπερ αἱ Ἐπιστολαὶ αἱ Παύλου καὶ τὰ Εὐαγγέλια ὑφ' ἓν συνετέθησαν, οὕτω δὴ καὶ αἱ προφητεῖαι, ἀλλ' ὅπερ ἔφθην εἰπών, ἐν διαφόροις καιροῖς. Ὅθεν καὶ ἀπ' ἀρχῆς ἑτέρας ἄρχεται τοῦ λόγου.","english":"Like stubble of flax, that is, weak. And their works are like a spark of fire. Here he shows that their evils are from themselves, and that they themselves gave birth to the captivity and kindled the furnace. For just as sparks falling upon matter stir up fire, so their sins, gathered together, kindled the wrath of God. And the lawless and the sinners shall be burned up together, and there will be no one to quench it. Again he forbids salvation for the same reason once more, not so that they might despair, but so that, having received fear at its full strength at least by this means, they might shake off their great negligence. And here he also hints at something else: the invincible nature of his power, and that when he punishes and takes vengeance, no one will be able to withstand and undo the terrors.\n\nCHAPTER 2. The word that came to Isaiah the son of Amoz. From this it is clear that they did not speak all the prophecies under one heading, but being inspired at different times they delivered certain passages, which, having been put together later, made one complete book. Therefore he also begins in this way. And this will be clear to us not only from this, but also from the fact that as he proceeds he marks the times, now saying: \"In the year that Nathan entered Azotus\"; and now saying: \"And it came to pass in the year that King Uzziah died, I saw the Lord sitting upon a throne high and lifted up.\" For the prophecies were not put together under one heading like the Epistles of Paul and the Gospels, but, as I said before, at different times. Hence he also begins the account from another beginning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Καὶ οὐ διὰ τοῦτο μόνον, ἀλλὰ καὶ διὰ τὸ τὴν ὑπόθεσιν, περὶ ἧς μέλλει διαλέγεσθαι, σφόδρα ἀπηρτῆσθαι τῶν προειρημένων καὶ ὑψηλοτέραν εἶναι. Περὶ γὰρ τῆς τῶν ἐθνῶν κλήσεως καὶ τῆς τοῦ κηρύγματος περιφανείας καὶ τῆς πανταχοῦ τῆς οἰκουμένης ἐκταθείσης γνώσεως καὶ τῆς καταληψομένης τὴν γῆν εἰρήνης ἡμῖν διαλέγεται. Εἰ δὲ μέλλων τοιούτων ἅπτεσθαι δογμάτων, Ἰουδαίας μέμνηται καὶ Ἱερουσαλήμ, ξένον οὐδέν. Προφητεία γὰρ ἦν τὸ λεγόμενον, συνεσκιασμένη τέως τῇ τῶν ὀνομάτων προσηγορίᾳ. Ἐπεὶ καὶ\n\nτὸν ψαλμὸν τὸν ἑβδομηκοστὸν πρῶτον ὁ Δαυῒδ συντιθέναι μέλλων ἐπέγραψεν αὐτὸν τῷ Σολομῶντι, καὶ προϊὼν πολλῷ μείζονα τῆς Σολομῶντος ἀξίας, μᾶλλον δὲ καὶ τῆς ἁπάντων ἀνθρώπων φύσεως ᾖδεν. Τὸ γάρ, Πρὸ τοῦ ἡλίου διαμένει τὸ ὄνομα αὐτοῦ καὶ Πρὸ τῆς σελήνης ὁ θρόνος αὐτοῦ καὶ ὅσα τοιαῦτα, οὐδεὶς ἂν οὐδὲ τῶν σφόδρα ἀνοήτων περὶ ἀνθρωπίνης εἴποι λέγεσθαι φύσεως. Καὶ ὁ Ἰακὼβ δέ, ἡνίκα ταῦτα, ἃ μέλλει νῦν ὁ Ἡσαΐας λέγειν, καὶ πλείονα τούτων προανεφώνει· μετὰ γὰρ τῆς τῶν ἐθνῶν κλήσεως καὶ τὸν θάνατον εἶπε καὶ τὴν ἀνάστασιν καὶ τὸν καιρὸν καθ' ὃν ἔμελλε παρέσεσθαι· οὐδὲ ἐκεῖνος ἀπογυμνώσας αὐτὰ τέθεικεν, ἀλλὰ τῷ προσωπείῳ τῆς προσηγορίας τοῦ υἱοῦ κρύψας ἅπερ ἔμελλεν ἐρεῖν, οὕτως αὐτὰ προανεφώνησε, τῷ μὲν δοκεῖν τὰ συμβησόμενα τῷ Ἰούδᾳ προλέγων· καθὼς δὲ τὸ τῶν πραγμάτων μαρτυρεῖ τέλος, ἅπερ ἔμελλε κατορθοῦν ὁ Χριστὸς προαναφωνῶν. Οὔτε γὰρ προσδοκία ἐθνῶν Ἰούδας γέγονεν, οὔτε τότε ἔλαμψεν ἡ φυλή, ὅτε ἐξέλιπεν αὐτῶν ἡ πολιτεία· ἀλλὰ ἅπαντα ταῦτα, ὅτε ὁ Χριστὸς παρεγένετο, γέγονεν.","english":"And not only for this reason, but also because the subject about which he is about to speak is very closely connected with what has been said before and is more elevated. For he speaks to us about the calling of the Gentiles and the conspicuousness of the proclamation and the knowledge that has been spread throughout the whole inhabited world and the peace that will take hold of the earth. And if, when about to touch on such doctrines, he mentions Judea and Jerusalem, that is nothing strange. For what was said was a prophecy, for the time being veiled by the names used. Since indeed David, when he was about to compose the seventy-first psalm, inscribed it to Solomon, and going on he sang things far greater than Solomon's worth, or rather even than the nature of all men. For the words, \"Before the sun his name endures,\" and \"Before the moon his throne,\" and all such things, no one, not even of the very foolish, would say are spoken of human nature. And Jacob too, when he foretold these things that Isaiah is now about to say, and more than these—for along with the calling of the Gentiles he also spoke of the death and the resurrection and the time at which he was to be present—he too did not set them down nakedly, but hiding what he was about to say under the mask of the name of his son, he thus foretold them, appearing to foretell the things that would happen to Judah, but as the outcome of events bears witness, foretelling the things that Christ was to accomplish. For Judah was not the expectation of the Gentiles, nor did the tribe shine forth then, when their commonwealth failed; but all these things came to pass when Christ appeared.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Εἰ δὲ ἀναισχυντοῖεν Ἰουδαῖοι τοῦτον παρακρουόμενοι τῆς προφητείας τὸν νόμον, μάλιστα μὲν ἂν καὶ ἐξ αὐτῶν τῶν εἰρημένων ῥᾳδίως διελεγχθεῖεν, εἴ τις μετὰ ἀκριβείας τὰς προφητείας ἐξαπλώσας καὶ πᾶσαν ῥῆσιν μετὰ τῆς προσηκούσης ἐξετάζων προσοχῆς, ἁρμόζοι τὰ εἰρημένα τοῖς γεγενημένοις. Ὥστε δὲ καὶ ἐκ περιουσίας αὐτῶν ἀπορράψαι τὰ στόματα, οὐκ ἀπὸ τῶν εἰς τὸν Χριστὸν εἰρημένων, ἀλλ' ἀπὸ τῶν εἰς τοὺς αὐτῶν πατριάρχας προφητευθέντων, τοῦτο πειράσομαι ποιῆσαι φανε ρόν, δεικνὺς ὅτι αἱ πολλαὶ τῶν προφητειῶν εἴρηνται μὲν εἰς τοὺς φυλάρχους, ἐξέβησαν δὲ εἰς τοὺς ἐξ ἐκείνων. Καὶ παραδείγματος ἕνεκεν μίαν καὶ δευτέραν εἰπὼν ἱστορίαν, ἅψομαι τῶν προκειμένων. Καὶ γὰρ ὅτε τὸν Συμεὼν καὶ τὸν Λευῒ καλέσας ὁ Ἰακὼβ προαναφωνεῖ τὰ συμβησόμενα αὐτοῖς, οὕτως ἔλεγε· Συμεὼν καὶ Λευῒ ἀδελφοί, καὶ κατηγορήσας αὐτῶν τῆς παρανομίας καὶ τῆς ἀδίκου σφαγῆς τῆς εἰς τοὺς Σικημίτας γεγενημένης, προϊών φησι· Διαμεριῶ αὐτοὺς ἐν Ἰακώβ, καὶ διασπερῶ αὐτοὺς ἐν Ἰσραήλ. Τοῦτο δὲ ἐπὶ τοῦ Λευῒ καὶ τοῦ Συμεὼν οὐδεὶς ἂν ἴδοι γεγενημένον, ἀλλ' ἐπὶ τῶν φυλῶν τῶν ἐξ αὐτῶν. Καὶ γὰρ ἡ τοῦ Λευῒ φυλὴ διεσπάρη, τὸ δέκατον μέρος αὐτῆς ἑκάστης φυλῆς ἐχούσης· ἥ τε τοῦ Συμεών, ἥτις τὸ αὐτὸ τοῦτο σχεδὸν ἔπαθε, πάσαις αὐταῖς παρεκταθεῖσα κατὰ τὸν κλῆρον καὶ οὐχ, ὡς ἑκάστη τῶν ἄλλων, συνημμένην ἔλαβε τὴν κληρουχίαν καὶ πρὸς ἑαυτὴν συγκεκροτημένην. Καὶ ὁ Ἰακὼβ δεξάμενος εὐλογίας παρὰ τοῦ πατρός, οὐδεμιᾶς αὐτῶν ἀπήλαυσεν αὐτός. Ὁ μὲν γὰρ πατὴρ αὐτοῦ προὔλεγεν εὐετηρίαν πολλὴν καὶ διηνεκῆ δεσποτείαν τοῦ Ἠσαῦ·","english":"But if the Jews should shamelessly try to distort this law of prophecy, they could most readily be refuted even from the very words spoken, if someone, unfolding the prophecies with precision and examining every utterance with the attention that is due, should show that what was said fits what has come to pass. But so that I may also sew up their mouths out of abundance, I will attempt to make this clear not from what was said about Christ, but from what was prophesied about their own patriarchs, showing that many of the prophecies were spoken about the tribal heads, but came to pass for those descended from them. And for the sake of example, having mentioned one or two instances, I will take up what lies before us. For when Jacob, having called Simeon and Levi, foretells beforehand what would befall them, he spoke thus: Simeon and Levi are brothers, and having accused them of their lawlessness and the unjust slaughter that took place against the Shechemites, he goes on to say: I will divide them in Jacob, and I will scatter them in Israel. But no one could see this as having happened to Levi and Simeon themselves, but to the tribes descended from them. For the tribe of Levi was scattered, each tribe having its tenth portion; and that of Simeon, which suffered almost this very same thing, was extended throughout all of them in the allotment, and did not, like each of the others, receive its inheritance as one compacted together and united to itself. And Jacob, having received blessings from his father, did not himself enjoy any of them. For his father foretold great prosperity and perpetual dominion for Esau;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"οὗτος δὲ καὶ τῶν ἀναγκαίων ἠπόρει καὶ θητεύων ἐτρέφετο καὶ τοσοῦτον ἀπέσχε κρατῆσαι τἀδελφοῦ, ὅτι δὴ καὶ περὶ αὐτῶν ἐκινδύνευε τῶν ἐσχάτων καὶ ἅπαξ αὐτῷ συντυχὼν μόνον μετὰ πολλοῦ τοῦ δέους, ἠγάπησε τὸ δυνηθῆναι διαφυγὼν αὐτὸν καὶ σωθῆναι. Τί οὖν ἂν εἴποιμεν πρὸς ταῦτα; ὅτι ψεῦδος ἡ προφητεία; Ἄπαγε· ἀλλ' ὅτι τοιοῦτον αὐτῆς πολλαχοῦ τὸ ἔθος, τὰ ἐφ' ἑτέρων ἐκβησόμενα ἑτέρων ὑποκειμένων προσώπων λέγειν καὶ ἀποκεχρῆσθαι ὀνόμασιν ἄλλοις ἀνθ' ἑτέρων· ὃ καὶ ἐπὶ τοῦ Χαναὰν γέγονεν. Οὐδὲ γὰρ ὁρῶμεν ἐκεῖνον δουλεύσαντα τοῖς ἀδελφοῖς, οὐ μὴν οὐδὲ τὴν ἀρὰν διαπεσοῦσαν, ἀλλ' ἐπὶ τῶν Γαβαιονιτῶν λαβοῦσαν τὸ τέλος τῶν ἐκ τοῦ Χαναὰν γεγονότων. Καὶ γὰρ ἐν τάξει ἀρᾶς προφητεία τὸ λεγόμενον ἦν. Τοσούτων τοίνυν καὶ τοιούτων ὄντων παραδειγμάτων τῶν ἀποδεικνύντων ἡμῖν, ὅτι πολλὰ τῶν εἰρημένων λέγεται μὲν ἐφ' ἑτέρων, ἐκβαίνει δὲ ἐπ' ἄλλων καὶ ὀνόμασιν ἀποκέχρηνται οἱ προφῆται, τί θαυμαστὸν εἰ καὶ νῦν τὸ τῆς Ἰουδαίας καὶ τῆς Ἱερουσαλὴμ προθεὶς ὄνομα ὁ προφήτης περὶ τῆς Ἐκκλησίας προαναφωνεῖ; Καὶ γὰρ ἐπειδὴ πρὸς ἀγνώμονας ὁ λόγος ἦν αὐτῷ προφήτας ἀναιροῦντας, τὰ βιβλία καίοντας, τὰ θυσιαστήρια κατασκάπτοντας, εἰκότως τὸ κάλυμμα ἔκειτο ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς Διαθήκης, κατὰ τὸν μακάριον","english":"But this man was also in want of necessities and was fed as a hired servant, and he was so far from prevailing over his brother that he was even in danger of his very life, and having met him only once with great fear, he was glad to be able to escape him and be saved. What then should we say to these things? That the prophecy is false? Far be it! But that such is its custom in many places—to speak of things that will come to pass for others as if other persons were set before it, and to use other names in place of others; which also happened in the case of Canaan. For we do not see that man serving his brothers, nor indeed did the curse fall upon him, but it received its fulfillment in the Gibeonites, who were descended from Canaan. For what was spoken was a prophecy in the form of a curse. Since, then, there are so many and such examples proving to us that many of the things said are spoken of some but come to pass for others, and the prophets have used other names, what wonder if now also the prophet, having set forth the name of Judea and Jerusalem, proclaims beforehand concerning the Church? For since his discourse was directed to the shameless who were destroying the prophets, burning the books, and tearing down the altars, fittingly the veil lay upon the reading of the Old Testament, according to the blessed","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Παῦλον. Ἦ γὰρ ἂν καὶ ἠφάνισαν τὰ βιβλία, εἰ συνῆκαν τῆς προφητείας τὴν δύναμιν τῆς περὶ τοῦ Χριστοῦ. Ὅπου γὰρ παρόντα αὐτὸν καὶ θαυματουργοῦντα καὶ ἐντελῆ τῆς οἰκείας δυνάμεως καὶ τῆς πρὸς τὸν Πατέρα συμφωνίας τε καὶ ὁμονοίας παρεχόμενον τὴν ἀπόδειξιν οὐκ ᾐδέσθησαν, οὐδὲ ἀπέστησαν ἕως ἐσταύρωσαν, σχολῇ γε ἂν τῶν περὶ αὐτοῦ λεγόντων ἐφείσαντο, οὓς καὶ χωρὶς τούτου κατέλευον συνεχῶς. Διὰ τοῦτο τοῖς οἰκείοις καὶ γνωρίμοις αὐτοῖς ἐμφιλοχωροῦντες ὀνόμασι, τὰς προφητείας τούτῳ συσκιάζουσι τῷ προσώπῳ. Ὅτι γὰρ οὐ περὶ τῆς Ἰουδαίας καὶ Ἱερουσαλὴμ ὁ λόγος, ἑκάστην παράγοντες λέξιν εἰς μέσον μετὰ ἀκριβείας εἰσόμεθα τὰ εἰρημένα. Ὅτι ἔσται ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὄρος Κυρίου. Ὅρα ἀκρίβειαν προφήτου, οὐ τὰ πράγματα λέγοντος μόνον, ἀλλὰ καὶ τὸν χρόνον ἐπισημαινομένου. Ὅπερ γάρ φησιν ὁ Παῦλος· Ὅτε δὲ ἦλθε τὸ πλήρωμα τῶν καιρῶν, καὶ ἑτέρωθι πάλιν· Εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, τοῦτο ὁ προφήτης φησίν· Ἐν ταῖς ἐσχάταις ἡμέραις. Ὄρος δὲ τὴν Ἐκκλησίαν καὶ τὸ τῶν δογμάτων ἀκαταγώνιστον καλεῖ. Καθάπερ γὰρ ὄρεσι κἂν μυρία προσβάλλῃ στρατόπεδα τόξα τείνοντες καὶ δόρατα ἀφιέντες, μηχανήματα προσάγοντες, ἐκεῖνα μὲν οὐδὲν παραβλάψαι δυνήσονται, τὴν δὲ οἰκείαν καταλύσαντες ἰσχὺν ἀπελεύσονται· οὕτω δὴ καὶ οἱ τῇ Ἐκκλησίᾳ πολεμήσαντες ἅπαντες ταύτην μὲν οὐκ ἔσεισαν, τὴν δὲ οἰκείαν ἀπολέσαντες δύναμιν κατῃσχύνθησαν, ἐν τῷ παίειν διαλυόμενοι καὶ ἐν τῷ βάλλειν ἀσθενοῦντες καὶ ἐν τῷ ποιεῖν ὑπὸ τῶν πασχόντων νικώμενοι·","english":"Paul. For they would have destroyed the books too, if they had understood the power of the prophecy concerning Christ. For where they did not reverence him when he was present and working wonders and providing complete proof of his own power and of his harmony and concord with the Father, nor did they desist until they crucified him, how would they have spared the writings that spoke of him, which even without this they were continually tearing to pieces? For this reason, lingering over their own familiar names, they shadow the prophecies with this person. For that the word is not about Judea and Jerusalem, we shall know precisely by bringing each phrase forward and examining what is said. That in the last days the mountain of the Lord shall be manifest. Observe the prophet's precision, not only stating the events but also marking the time. For what Paul says: When the fullness of the times had come, and again elsewhere: For the dispensation of the fullness of the times, this the prophet says: In the last days. And he calls the Church a mountain, and the invincibility of the doctrines. For just as against mountains, even if countless armies attack, bending bows and hurling spears and bringing up siege engines, they will be able to do them no harm, but will depart having destroyed their own strength; so indeed all who have warred against the Church have not shaken it, but having lost their own power they were put to shame, being broken in striking and weak in shooting and conquered by those they suffer at the hands of.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"ὅσπερ καὶ παράδοξος νίκης τρόπος ἐστὶ καὶ οὐκ ἀνθρώποις, ἀλλὰ Θεῷ μόνῳ δυνατός. Τὸ γὰρ δὴ θαυμαστὸν τῆς Ἐκκλησίας, οὐχ ὅτι ἐνίκησεν, ἀλλ' ὅτι καὶ οὕτως ἐνίκησεν. Ἐλαυνομένη γάρ, διωκομένη, μυρίοις κατακοπτομένη τρόποις, οὐ μόνον οὐκ ἠλαττονοῦτο, ἀλλὰ καὶ μείζων ἐγίνετο καὶ τοὺς ταῦτα ποιεῖν ἐπιχειροῦντας αὐτῷ τῷ πάσχειν μόνον κατέλυεν· ὅπερ ἀδάμας ποιεῖ περὶ τὸν σίδηρον, τῷ παίεσθαι μόνον διαλύων τοῦ παίοντος τὴν ἰσχύν· καὶ κέντρα πρὸς τοὺς λακτίζοντας, αὐτὰ μὲν οὐδὲν ἀμβλύτερα ἐντεῦθεν γινόμενα, τοὺς δὲ λακτίζοντας αἱμάσσοντα πόδας. Διὰ δὴ τοῦτο ὄρος ἐκάλεσεν. Εἰ δὲ οὐκ ἀνέχεται τῆς μεταφορᾶς ὁ Ἰουδαῖος, οἴκοθεν πάλιν δεχέσθω τὸν ἔλεγχον. Αὐτὸς γὰρ οὗτος ὁ προφήτης λύκους καὶ ἄρνας ἔφησε τῆς αὐτῆς νομῆς κοινωνήσειν καὶ μυίαις τὸν Θεὸν συριεῖν καὶ ταῖς μελίσσαις καὶ ποταμὸν ἀνάγειν ῥαγδαῖον ἐπὶ τοὺς Ἰουδαίους, διὰ τὸ μὴ βούλεσθαι αὐτοὺς ἔχειν τὸ ὕδωρ τοῦ Σιλωάμ. Ἅπερ εἴ τις ἐπὶ τῶν λέξεων ἐκλάβοι, πολὺ τὸ ἀπερινόητον ἔχει· ἀλλὰ δεῖ † τὰ ἐκ τούτων σημαινόμενα δεχομένους οὕτω ποικίλλειν τῶν νοημάτων τὴν ἀκολουθίαν. † Τί οὖν ἐστι τὰ ἐκ τούτων σημαινόμενα; Διὰ μὲν τῶν λύκων καὶ τῶν ἀρνῶν, οἱ τῶν ἀνθρώπων τρόποι οἱ θηριώδεις καὶ ἥμεροι· διὰ δὲ τῶν μυιῶν, τὸ ἀναίσχυντον τῶν Αἰγυπτίων· διὰ δὲ τοῦ ποταμοῦ, τὸ σφοδρὸν τῆς στρατείας τοῦ βαρβάρου· διὰ δὲ τοῦ Σιλωάμ, τὸ πρᾶον καὶ ἐπιεικὲς τοῦ τότε ἄρχοντος τοῦ τῶν Ἰουδαίων ἔθνους. Καὶ οὐδεὶς οὐδὲ τῶν σφόδρα ἀνοήτων πρὸς ταῦτα ἡμῖν ἀντερεῖ.","english":"This is also a paradoxical manner of victory, and one possible not for humans but for God alone. For the wonderful thing about the Church is not that she conquered, but that she conquered even in this way. For while being driven out, persecuted, and cut to pieces in countless ways, she was not only not diminished, but even became greater, and by the very act of suffering she destroyed those who attempted to do these things to her—just as the adamant does in relation to iron, by being struck alone dissolving the strength of the one who strikes; and as goads do to those who kick, themselves becoming no duller from this, but making bloody the feet of those who kick. For this reason he called her a mountain. But if the Jew does not tolerate the metaphor, let him receive the refutation from his own sources again. For this very prophet said that wolves and lambs would share the same pasture, and that God would whistle for flies and for bees, and bring up a rushing river against the Jews, because they did not wish to have the water of Siloam. If one were to take these things according to the mere words, it has much that is unintelligible; but one must † receiving the meanings that come from these things, thus vary the sequence of the thoughts. † What then are the meanings that come from these things? By the wolves and the lambs, the beast-like and gentle manners of humans; by the flies, the shamelessness of the Egyptians; by the river, the vehemence of the barbarian's campaign; by Siloam, the gentleness and equity of the ruler of the Jewish nation at that time. And no one, not even of the most foolish, will contradict us on these points.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Ὥσπερ γὰρ οὖν ἐκεῖνα ἑτέροις ὀνόμασι παρεδηλώθη, οὕτω καὶ τῆς Ἐκκλησίας τὸ στερρόν, τὸ ἀκίνητον, τὸ ὑψηλόν, τὸ ἀχείρωτον διὰ τῆς τοῦ ὄρους ᾐνίξατο προσηγορίας. Καὶ γὰρ ἕτερος προφήτης τοὺς πεποιθότας ἐπὶ τὸν Θεὸν ὄρει παραβάλλει, τὸ ἀκαταγώνιστον αὐτῶν ἐνδεικνύμενος. Ἐμφανές. Τοῦτο οὐδὲ τῆς ἀπὸ τοῦ λόγου λοιπὸν ἑρμηνείας δεῖται. Οὕτως αὐτὴ τῶν πραγμάτων ἡ φύσις σάλπιγγος λαμπροτέραν φωνὴν ἀφίησι, τὸ περιφανὲς ἐνδεικνυμένη τῆς Ἐκκλησίας. Οὐ γὰρ οὕτως ἥλιος φανὸς οὐδὲ τὸ ἐκ τούτου φῶς, ὡς τῆς Ἐκκλησίας τὰ πράγματα. Καὶ ὁ οἶκος τοῦ Θεοῦ ἐπ' ἄκρων τῶν ὀρέων. Πῶς ἂν τοῦτο ἑρμηνεύσειεν ὁ Ἰουδαῖος; Οὐδαμοῦ γὰρ ἐπ' ἄκρων τῶν ὁρέων ὁ ναὸς ἔστη· ἡ μέντοι τῆς Ἐκκλησίας δύναμις αὐτῶν ἥψατο τῶν οὐρανῶν. Καὶ ὡσανεὶ οἶκος ὑπὲρ κορυφῆς ὀρῶν κείμενος πᾶσίν ἐστι κατάδηλος, οὕτω καὶ πολλῷ πλέον αὐτὴ περιφανὴς πᾶσιν ἀνθρώποις γέγονε. Καὶ ὑψωθήσεται ὑπεράνω τῶν βουνῶν. Τὸ αὐτὸ τοῦτο πάλιν ἡρμήνευσεν,\n\nὅπερ ἐπὶ τοῦ ναοῦ οὐδέποτε συνέβη, οὐδὲ ἡνίκα ἄριστα πράττειν ἐδόκει. Πῶς γάρ, ὅπου γε καὶ ὑπ' αὐτῶν τῶν Ἰουδαίων πολλάκις ἠτιμάζετο καὶ ὑπὸ βαρβαρικῶν ἠφανίζετο χειρῶν; Ἡ δὲ τῆς Ἐκκλησίας ἰσχὺς ἐπολεμήθη μὲν ἐκείνου χαλεπώτερον καὶ πλέον· εἶξε δὲ οὐδέποτε ταῖς τῶν πολεμούντων χερσίν, ἀλλ' ὑψηλοτέρα καὶ περιφανεστέρα μάλιστα ὑπὸ τῶν πολεμίων ἐγίνετο.","english":"For just as those things were indicated by other names, so too the firmness of the Church, its immovability, its height, its being unsubdued, he hinted at through the designation of a mountain. For another prophet also compares those who trust in God to a mountain, showing their invincibility. This is clear. This no longer needs interpretation from the word. Thus the very nature of the things sends forth a voice brighter than a trumpet, showing the conspicuousness of the Church. For the sun is not so bright, nor the light from it, as are the works of the Church. And the house of God on the tops of the mountains. How could the Jew interpret this? For nowhere did the temple stand on the tops of the mountains; yet the power of the Church reached the heavens themselves. And just as a house lying above the summit of the mountains is visible to all, so also, much more, she herself has become conspicuous to all humans. And she will be exalted above the hills. He interpreted this same thing again, which never happened in the case of the temple, not even when it seemed to be doing best. For how could it, when it was often dishonored by the Jews themselves and destroyed by barbarian hands? But the strength of the Church was warred against more harshly and more than that one; yet it never yielded to the hands of those who warred against it, but became higher and more conspicuous especially because of its enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Τότε γοῦν τῶν μαρτύρων οἱ δῆμοι, τότε τῶν ὁμολογητῶν τὰ πλήθη, τότε αἱ σιδήρου στερρότεραι ἀπεδείκνυντο ψυχαὶ καὶ τῶν ἀστέρων αὐτῶν ἀκριβέστερον ἔλαμπον, τῶν μὲν σωμάτων αὐτοῖς κατακοπτομένων, τῆς γνώμης δὲ οὐ νικωμένης, ἀλλὰ κρατούσης καὶ στεφανουμένης. Τίς εἶδε, τίς ἤκουσε φόνον στέφανον φέροντα καὶ σφαγὴν νίκην ἐργαζομένην καὶ τότε τὸ στρατόπεδον λαμπρότερον γινόμενον, ὅτε πλείους οἱ σφαττόμενοι παρὰ τῶν πολεμίων ἐφαίνοντο; Καὶ ἥξουσιν ἐπ' αὐτῷ πάντα τὰ ἔθνη. Προϊὼν σαφέστερος ὁ προφήτης γίνεται καὶ μᾶλλον ἀνακαλύπτει τὸν λόγον καὶ τρανότερον δείκνυσι τὴν προφητείαν καὶ ἀκριβέστερον ἀπορράπτει τῶν Ἰουδαίων τὰ στόματα. Τοῦτο γάρ, καὶ εἰ σφόδρα ἀναισχυντοῖεν, οὐ δυνήσονται τῷ ναῷ [τῶν Ἰουδαίων] ἁρμόσαι. Καὶ γὰρ καὶ ἀπηγόρευτο καὶ μεθ' ὑπερβολῆς κεκώλυτο ἔθνη εἰς τὸν ναὸν εἰσιέναι. Καὶ τί λέγω εἰς τὸν ναὸν εἰσιέναι, ὅπου γε καὶ αὐτοῖς μετὰ πολλῆς τῆς ἀπειλῆς ὁ νόμος ἀπηγόρευε τὰς τῶν ἐθνῶν ἐπιμιξίας καὶ τὴν ἐσχάτην ὑπὲρ τούτων ἀπῄτει δίκην; Ὁ γοῦν προφήτης Μαλαχίας ἅπασαν εἰς τοῦτο κατηνάλωσε τὴν προφητείαν, ἐγκαλῶν, ἀπειλῶν, εὐθύνας ἀπαιτῶν τῆς οὐ προσηκούσης ἐπιγαμβρίας. Ἀλλ' οὐ τὰ ἡμέτερα τοιαῦτα, ἀλλὰ μετὰ ἀδείας ἁπάσης ἀναπετάσασα τοὺς κόλπους ἡ Ἐκκλησία, χερσὶν ὑπτίαις ἅπαντα τὰ τῆς οἰκουμένης καθ' ἑκάστην ἡμέραν ὑποδέχεται ἔθνη. Τοῦτο γὰρ καὶ οἱ πρῶτοι τῶν δογμάτων διδάσκαλοι παρὰ τοῦ Μονογενοῦς ἐκελεύσθησαν, ταύτην εὐθέως ἀκούσαντες τὴν φωνήν· Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη.","english":"Then indeed the multitudes of the martyrs, then the throngs of the confessors, then souls proved harder than iron and shone more brightly than the stars themselves, their bodies being cut to pieces, but their resolve not conquered, but prevailing and being crowned. Who has seen, who has heard of slaughter bearing a crown and killing working victory, and the camp becoming more glorious then, when those being slain by the enemies appeared more numerous? And all the nations shall come to him. Proceeding, the prophet becomes clearer and more fully unveils the word and shows the prophecy more distinctly and more precisely stitches shut the mouths of the Jews. For this, even if they should be exceedingly shameless, they will not be able to fit to the temple [of the Jews]. For it was both forbidden and with exaggeration prohibited for the nations to enter the temple. And why do I say to enter the temple, when the law itself with great threat forbade them even intermarriage with the nations and demanded the ultimate penalty for these things? At any rate the prophet Malachi consumed his entire prophecy on this, accusing, threatening, demanding account for the improper intermarriage. But our affairs are not such, but the Church, having opened her bosom with all freedom, receives with outstretched hands every day all the nations of the world. For this is what the first teachers of the doctrines were also commanded by the Only-Begotten, immediately hearing this voice: Go, make disciples of all the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":39,"ref":"p39","source":"Σκόπει δέ μοι πῶς οὐ τὴν κλῆσιν τῶν ἐθνῶν ᾐνίξατο μόνον ὁ προφήτης, ἀλλὰ καὶ τὴν μετὰ προθυμίας αὐτῶν ὑπακοήν. Οὐ γὰρ εἶπεν· Ἀχθήσονται, ἀλλά· Ἥξουσιν· ὅπερ ἕτερος προφήτης σαφέστερον ἐνδεικνύμενος ἔλεγε· Καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ, λέγων· Γνῶθι τὸν Κύριον, ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν. Ἐπὶ μὲν γὰρ τῶν Ἰουδαίων καὶ ἡ κτίσις ἀνεστοιχειοῦτο καὶ ἀπειλαὶ συνεχεῖς καὶ κολάσεις διηνεκεῖς καὶ θαύματα ἐπάλληλα καὶ προφητῶν δρόμοι καὶ νομοθέτου φόβος καὶ πολέμων ἀπειλαὶ καὶ βαρβάρων ἔφοδοι καὶ ὀργαὶ θεήλατοι καὶ δείματα ἐκ τῶν οὐρανῶν πεμπόμενα· καὶ ἔμενον σκληροτράχηλοι καὶ ἀπερίτμητοι ὄντες, καθὼς ἡ Γραφή φησιν, ἀτενεῖς καὶ δυσένδοτοι· ἐπὶ δὲ τῶν ἐθνῶν ἤρκεσε ῥῆμα ψιλὸν καὶ ἀκοὴ μόνη, καὶ πάντες εὐθέως προσέδραμον. Ὅπερ οὖν καὶ ὁ Δαυῒδ αἰνιττόμενος ἔλεγε· Λαός, ὃν οὐκ ἔγνων, ἐδούλευσέ μοι· καὶ τὸν τρόπον τῆς ὑπακοῆς θαυμάζων προσετίθει· Εἰς ἀκοὴν ὠτίου ἐπήκουσέ μου. Τοῦτο αὐτὸ καὶ ὁ Ἰακὼβ αἰνιγματωδέστερον ἐμφαίνων ἔλεγε· Δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ, καὶ τῇ ἕλικι τὸν πῶλον τῆς ὄνου αὐτοῦ. Καίτοι τίς εἶδεν ἕλικι πῶλον δεσμούμενον καὶ παρεστῶτα ἀμπέλῳ καὶ μὴ λυμαινόμενον τὸν καρπόν; Ἐπὶ μὲν γὰρ τῶν ἀλόγων οὐδείς, ἐπὶ δὲ τῶν ἀνθρώπων μετὰ πολλῆς τοῦτο γέγονε τῆς ἀκριβείας. Οἱ μὲν γὰρ Ἰουδαῖοι μυρίοις δεθέντες δεσμοῖς, συνέτριψαν τὸν ζυγόν, διέρρηξαν τὸν δεσμόν, καθὼς ὁ προφήτης φησί·","english":"Observe with me how the prophet did not merely hint at the calling of the Gentiles, but also at their obedience with eagerness. For he did not say, \"They shall be brought,\" but \"They shall come\"—which another prophet, showing more clearly, said: \"And they shall not teach each one his fellow citizen and each one his brother, saying, 'Know the Lord,' for all shall know me, from the least to the greatest of them.\" For in the case of the Jews, both creation was marshaled and threats were continuous and punishments unremitting and wonders piled one upon another and the courses of prophets and the fear of the lawgiver and threats of wars and invasions of barbarians and divinely sent angers and terrors dispatched from the heavens; and they remained stiff-necked and uncircumcised, as the Scripture says, stubborn and hard to persuade. But in the case of the Gentiles, a bare word sufficed and hearing alone, and all at once they ran forward. Which David also, hinting at, said: \"A people whom I did not know served me\"; and marveling at the manner of their obedience, he added: \"At the hearing of the ear it obeyed me.\" This very thing Jacob also, indicating more enigmatically, said: \"Binding his foal to the vine, and the foal of his donkey to the tendril.\" And yet who ever saw a foal bound to a tendril and standing by a vine and not damaging the fruit? For in the case of irrational beasts, no one; but in the case of humans this has come about with great exactness. For the Jews, bound with countless bonds, shattered the yoke, tore the bond, as the prophet says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"τὰ δὲ ἔθνη οὐδεμιᾷ τοιαύτῃ δεθέντες ἀνάγκῃ, ἑτοίμως ὑπήκουσαν, ὡς ἂν ἕλικι πῶλος δεσμούμενος, καὶ οὐδὲν ἐλυμήναντο τῶν ἐπιταγμάτων, ἀλλὰ παρειστήκεισαν πολλὴν ἐνδεικνύμενοι τὴν ὑπακοήν. Καὶ πορεύσονται λαοὶ πολλοὶ καὶ ἐροῦσι· Δεῦτε, καὶ ἀναβῶμεν εἰς τὸ ὄρος τοῦ Κυρίου καὶ εἰς τὸν οἶκον τοῦ Θεοῦ Ἰακώβ. Ὅρα χορεύοντας καὶ πανηγυρίζοντας καὶἀλλήλοις ἐγκελευομένους καὶ πάντας διδασκάλους γινομένους· καὶ οὐχ ἓν καὶ δεύτερον καὶ τρίτον, ἀλλὰ καὶ πολλὰ ἔθνη συντρέχοντα. Ἥξουσι γάρ, φησί, λαοὶ πολλοὶ καὶ ἐκ διαφόρων χωρῶν, ὅπερ ἐπὶ τῶν Ἰουδαίων οὐδέποτε γέγονεν· ἀλλ' εἰ\n\nκαί τινες προσῆλθον, ὀλίγοι ποτὲ προσήλυτοι, μετὰ πολλῆς καὶ αὐτοὶ τῆς πραγματείας καὶ οὐδέποτε ἔθνη ἐκλήθησαν, ἀλλὰ προσήλυτοι. Προσήλυτοι γὰρ ἐπὶ σὲ διελεύσονται καί σοι ἔσονται δοῦλοι, φησίν. Εἰ δὲ ἐπιμένει τῇ μεταφορᾷ ὁ προφήτης, ὄρος καλῶν καὶ οἶκον τοῦ Θεοῦ Ἰακώβ, μὴ θαυμάσῃς. Ὅπερ γὰρ ἔφθην εἰπών, νῦν μὲν παρανοίγει, νῦν δὲ συσκιάζει τὴν προφητείαν· τὸ μέν, ἵνα τοῖς συνετωτέροις ἀφορμὰς παράσχῃ τοῦ συνιδεῖν τὰ λεγόμενα· τὸ δέ, ἵνα τῶν ἀγνωμόνων κατάσχῃ τὴν ἄτακτον ῥύμην· καὶ πανταχόθεν ποικίλλει τὸν λόγον. Εἰ δὲ τοῦ Θεοῦ Ἰακὼβ εἶπε, μὴ θορυβηθῇς, ἀγαπητέ· καὶ γὰρ ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ Θεὸς Ἰακὼβ ἦν. Αὐτὸς γὰρ καὶ τὸν νόμον ἔδωκε καὶ τὰ κατ' αὐτοὺς ἐθαυματούργησεν ἅπαντα· καὶ τοῦτο ἐκ τῆς Παλαιᾶς αὐτῆς μάλιστα ἔστιν ἰδεῖν, ἐπειδὴ τῆς Καινῆς οὐδὲ εἷς Ἰουδαίοις λόγος. Ὁ οὖν Ἱερεμίας φησί· Διαθήσομαι ὑμῖνδιαθήκην καινήν, οὐ κατὰ τὴν διαθήκην, ἣν διεθέμην τοῖς πατράσιν ὑμῶν·","english":"But the nations, bound by no such necessity, obeyed readily, like a colt harnessed to a yoke, and they did no harm to the commandments, but stood by displaying great obedience. And many peoples shall go and say: Come, and let us go up to the mountain of the Lord and to the house of the God of Jacob. See them dancing and celebrating and urging one another on and all becoming teachers; and not one, nor a second, nor a third, but many nations running together. For many peoples shall come, he says, and from various lands, which never happened in the case of the Jews; but if\n\nsome drew near, they were a few proselytes at any time, and they too with great effort, and never were nations called, but proselytes. For proselytes shall pass over to you and shall be your servants, he says. But if the prophet persists in the metaphor, calling it a mountain and the house of the God of Jacob, do not marvel. For, as I said before, now he opens up and now he shadows over the prophecy: the one, so as to give the more understanding an occasion to perceive what is said; the other, so as to restrain the disorderly impulse of the senseless; and from every side he varies his discourse. But if he said \"of the God of Jacob,\" do not be disturbed, beloved; for the only-begotten Son of God was the God of Jacob. For he both gave the law and worked all their wonders; and this is especially to be seen from the Old Testament itself, since from the New there is not even one word to the Jews. Jeremiah therefore says: I will make with you a new covenant, not according to the covenant which I made with your fathers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"δεικνὺς ὅτι ἑκατέρων τῶν νόμων αὐτὸς ὁ νομοθέτης ἦν. Ὅτι δὲ καὶ τῆς Αἰγύπτου αὐτὸς αὐτοὺς ἀπήλλαξεν, ἐπήγαγεν· Ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου. Εἰ δὲ αὐτὸς ἐξήγαγε, καὶ πάντα ἐκεῖνα τὰ ἐν τῇ Αἰγύπτῳ καὶ τὰ ἐν τῇ ἐρήμῳ αὐτὸς ἐποίησε θαύματα. Καὶ ἀναγγελεῖ ἡμῖν τὴν ὁδὸν αὐτοῦ καὶ πορευσόμεθα ἐν αὐτῇ. Ὁρᾷς ἕτερόν τινα ἐπιζητοῦντας νόμον; Ὁδὸν γὰρ ἡ Γραφὴ τὰς ἐντολὰς τοῦ Θεοῦ εἴωθε λέγειν· εἰ δὲ ἐπὶ τῆς προτέρας ἔλεγε Διαθήκης, οὐκ ἂν εἶπεν· Ἀναγγελεῖ ἡμῖν· δήλη γὰρ ἦν καὶ σαφὴς καὶ γνώριμος ἅπασι. Καὶ ὅτι οὐ σοφιζόμενοι ταῦτά φαμεν, τὰ μὲν εἰρημένα καὶ τοὺς σφόδρα ἀναισχυντοῦντας ἱκανὰ πεῖσαι. Ἐπειδὴ γὰρ ὁδοῦ μόνον ἐμνήσθη, λέγει καὶ ποίας ὁδοῦ καὶ πολλὰ τίθησιν αὐτῆς τὰ παράσημα. Ἐπήγαγε γοῦν λέγων· Ἐκ γὰρ Σιὼν ἐξελεύσεται νόμος καὶ λόγος Κυρίου ἐξ Ἱερουσαλήμ. Πρὸς ταῦτα καὶ σφόδρα ἀναισχυντοῦντες Ἰουδαίων παῖδες οὐδὲ διᾶραι τὸ στόμα δυνήσονται. Ὅτι γὰρ περὶ τῆς Καινῆς ταῦτα εἴρηται Διαθήκης, καὶ ἀπὸ τοῦ τόπου καὶ ἀπὸ τοῦ χρόνου καὶ ἀπὸ τῶν δεξαμένων τὸν νόμον καὶ ἀπὸ τοῦ πράγματος τοῦ μετὰ τὸν νόμον καὶ πάντοθεν ἁπλῶς ἔστι συνιδεῖν. Καὶ πρῶτον ἀπὸ τοῦ τόπου, τοῦ Σιὼν ὄρους. Ὁ γὰρ διὰ Μωσέως νόμος ἐν τῷ Σιναίῳ ὄρει τοῖς προγόνοις αὐτῶν ἐδόθη. Πῶς οὖν ἐνταῦθα Ἐκ Σιών φησι; Καὶ οὐκ ἠρκέσθη τούτῳ μόνον, ἀλλὰ καὶ τὸν χρόνον προστέθεικεν. Οὐ γὰρ εἶπεν· Ἐξῆλθε νόμος, ἀλλ', Ἐξελεύσεται νόμος, ὅπερ ἐστὶ μέλλοντος χρόνου καὶ πράγματος οὐδέπω γεγενημένου. Ὅτε δὲ ὁ προφήτης ταῦτα ἔλεγε, πρὸ πολλῶν ἐτῶν ἦν δεδομένος ὁ νόμος·","english":"showing that he himself was the lawgiver of both laws. And that he himself freed them from Egypt, he added: In the day when I took hold of their hand, to lead them out of the land of Egypt. But if he himself led them out, then all those wonders, both those in Egypt and those in the wilderness, he himself performed. And he shall announce to us his way, and we shall walk in it. Do you see that they are seeking another law? For Scripture is accustomed to call the commandments of God a way; but if he had been speaking of the former covenant, he would not have said: He shall announce to us; for it was clear and manifest and known to all. And that we do not say these things out of cleverness, what has been said is enough to persuade even those who are utterly shameless. For since he mentioned only a way, he says both what sort of way and sets down many of its marks. At any rate he added, saying: For out of Zion shall go forth a law, and the word of the Lord out of Jerusalem. Against these things even the children of the Jews, though utterly shameless, will not be able to open their mouth. For that these things were said of the New Covenant, it is possible to perceive from the place, from the time, from those who received the law, from the event that came after the law, and simply from every angle. And first from the place, the mountain of Zion. For the law through Moses was given to their forefathers on Mount Sinai. How then does he say here, Out of Zion? And he was not satisfied with this alone, but he also added the time. For he did not say: A law went forth, but, A law shall go forth, which is of future time and of an event not yet having happened. But when the prophet was saying these things, the law had been given many years before.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"ὁ δὲ τῆς Καινῆς ἔμελλε μετὰ ἔτη πλείονα δίδοσθαι. Διὰ τοῦτο οὐκ εἶπεν· Ἐξῆλθεν, ἀλλ', Ἐξελεύσεται, τουτέστι, μετὰ ταῦτα. Καὶ πάλιν ἐπὶ τὸν τόπον αὐτὸν καταφεύγει λέγων· Καὶ λόγος Κυρίου ἐξ Ἱερουσαλήμ. Μετὰ ἀκριβείας ἡμῖν τὸ παράσημον τῆς Καινῆς Διαθήκης ἐνταῦθα τίθησι. Καὶ γὰρ νῦν μὲν ἐν τῷ ὄρει καθήμενος, τὰ ὑψηλὰ καὶ τῶν οὐρανῶν ἄξια προστάγματα ἐνομοθέτει, νῦν δὲ ἐν Ἱερουσαλὴμ διατρίβων. Εἰπὼν τοίνυν καὶ τὸν τόπον καὶ τὸν χρόνον, προστίθησι καὶ τοὺς ὑποδέχεσθαι αὐτὸν μέλλοντας, πάντοθεν ἀπορράπτων τῶν ἀντιλεγόντων τὰ στόματα. Τίνες οὖν οἱ μέλλοντες αὐτὸν ὑποδέχεσθαι; ἆρα τῶν Ἑβραίων ὁ δῆμος καὶ Ἰουδαίων παῖδες; Οὐδαμῶς, ἀλλ' οἱ ἐξ ἐθνῶν. Διὸ καὶ ἐπήγαγε. Καὶ κρινεῖ ἀνάμεσον ἐθνῶν. Τοῦτο γὰρ μάλιστα νόμου, τὸ δικάζειν τοῖς μαχομένοις αὐτόν. Ὅτι δὲ οὐ περὶ τῆς Παλαιᾶς ὁ λόγος, δῆλον ἀπὸ τῶν πραγμάτων αὐτῶν. Οὔτε γὰρ σαββατίζομεν, οὐ περιτομὴν ἐδεξάμεθα, οὐ τὰς ἑορτὰς ἐκείνων, οὐκ ἄλλο τῶν παλαιῶν οὐδέν. Ἠκούσαμεν γὰρ Παύλου λέγοντος, ὅτι Ἐὰν περιτέμνησθε, Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει· καί· Ἡμέρας παρατηρεῖσθε, καὶ μῆνας, καὶ καιρούς, καὶ ἐνιαυτούς; Φοβοῦμαι μήπως εἰκῆ κεκοπίακα εἰς ὑμᾶς. Ὅθεν δῆλον ὅτι περὶ τῆς Καινῆς ὁ λόγος, ὅτι γὰρ ἀνάμεσον ἐθνῶν κρίνει, καθὼς καὶ ὁ Παῦλός φησιν· Ἐν ἡμέρᾳ, ὅτε κρινεῖ ὁ Θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων. Πῶς κρινεῖ; εἰπέ μοι· κατὰ τὴν Παλαιὰν Διαθήκην; Οὐδαμῶς, ἀλλά· Κατὰ τὸ εὐαγγέλιόν μου. Εἶδες διάφορα μὲν τὰ ῥήματα,","english":"But the New Covenant was going to be given after many years. For this reason he did not say, \"It went forth,\" but, \"It shall go forth,\" that is, after these things. And again he takes refuge in the same place, saying: And the word of the Lord from Jerusalem. With precision he sets before us here the distinctive mark of the New Covenant. For now, seated on the mountain, he was legislating the lofty commandments worthy of the heavens; now, dwelling in Jerusalem. Having stated, then, both the place and the time, he adds also those who were going to receive him, stitching shut from every side the mouths of those who contradict. Who, then, are those who were going to receive him? Is it the people of the Hebrews and the children of the Jews? By no means, but those from the Gentiles. Therefore he also added: And he shall judge between nations. For this is especially the work of law, to judge those who strive against it. That the word is not about the Old Covenant is clear from the facts themselves. For we do not keep the Sabbath, we have not received circumcision, nor their feasts, nor any other of the ancient things. For we heard Paul saying, that If you are circumcised, Christ will profit you nothing; and: You observe days, and months, and seasons, and years? I fear lest I have labored in vain for you. From this it is clear that the word is about the New Covenant, that he judges between nations, just as Paul also says: In the day when God shall judge the hidden things of men. How shall he judge? Tell me: according to the Old Covenant? By no means, but: According to my gospel. You have seen that the words are different,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"συμφωνοῦντα δὲ τὰ νοήματα; Ἡσαΐας φησί· Κρινεῖ ἀνάμεσον ἐθνῶν· Παῦλος δέ· Κρινεῖ κατὰ τὸ εὐαγγέλιόν μου. Καὶ ἐλέγξει λαὸν πολύν· τοὺς μαχομένους καὶ παραβαίνοντας. Καὶ τοῦτο δηλῶν ὁ Χριστὸς ἔλεγεν· Οὐκ ἐγὼ κρινῶ ὑμᾶς, ἀλλ' ὁ λόγος, ὃν ἐλάλησα, ἐκεῖνος κρινεῖ ὑμᾶς. Καὶ συγκόψουσι τὰς μαχαίρας αὐτῶν εἰς ἄροτρα καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα. Καὶ οὐ λήψεται ἔθνος ἐπ' ἔθνος μάχαιραν καὶ οὐ μὴ μάθωσιν ἔτι πολεμεῖν. Οὐκ ἠρκέσθη σημείοις τοῖς προτέροις ὁ προφήτης. Πολλὴ γὰρ τῆς ἀληθείας ἡ περιουσία. Διὰ τοῦτο καὶ ἕτερον τίθησι γνώρισμα τῆς Καινῆς Διαθήκης κατὰ τὴν οἰκουμένην λάμπον ἅπασαν. Τί δὲ τοῦτό ἐστιν; Εἰρήνη καὶ πολέμων ἀναίρεσις. Ὅταν γὰρ ταῦτα γένηται, φησί, τοσαύτη λήψεται εὐνομία τὴν οἰκουμένην, ὡς καὶ αὐτὰ τὰ ὅπλα τὰ πολεμικὰ εἰς γεωργικὰ χαλκεύεσθαι ὄργανα· ὅπερ ἐπὶ τῶν καιρῶν τῶν Ἰουδαίων οὐκ ἄν τις ἴδοι γεγενημένον, ἀλλὰ τοὐναντίον ἅπαν. Οὐ γὰρ διέλειπον ἅπαντα τῆς πολιτείας αὐτῶν τὸν καιρὸν πολεμοῦντες καὶ πολεμούμενοι, καὶ διὰ μακροῦ καὶ δι' ὀλίγου τῶν πολεμίων αὐτοὺς ἐπιόντων. Καὶ γὰρ οἱ ἐκ γειτόνων οἰκοῦντες, μᾶλλον δὲ καὶ οἱ ἐν αὐτῇ τῇ Παλαιστίνῃ χαλεπὰ πράγματα παρέσχον αὐτοῖς πολλάκις καὶ [περὶ] τὸν ἔσχατον ἐπεκρέμασαν κίνδυνον.","english":"Are the meanings in agreement? Isaiah says: He shall judge between the nations; and Paul says: He shall judge according to my gospel. And he shall reprove many peoples—those who fight and transgress. And declaring this, Christ said: I do not judge you, but the word which I have spoken, that will judge you. And they shall beat their swords into plowshares and their spears into pruning hooks. And nation shall not take up sword against nation, and they shall no longer learn to wage war. The prophet was not satisfied with the earlier signs. For great is the abundance of the truth. Therefore he also sets down another mark of the New Covenant, shining throughout the whole inhabited world. And what is this? Peace and the abolition of wars. For when these things come to pass, he says, such great good order will take hold of the inhabited world that even the weapons of war themselves will be forged into instruments of farming—something no one could see having happened in the times of the Jews, but rather the complete opposite. For throughout the entire period of their commonwealth they did not cease waging war and being warred against, with enemies attacking them after a long time and after a short time. For those dwelling nearby, or rather even those in Palestine itself, often caused them severe troubles and hung the ultimate danger over them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":44,"ref":"p44","source":"Καὶ ταῦτα δηλοῖ μὲν ἡ τῶν Βασιλειῶν ἱστορία σαφῶς, ὅλη δι' ὅλης ἐκ πολέμων ὑφαινομένη· δηλοῦσι δὲ οἱ προφῆται πάντες, τὰ γενόμενα ἀπαγγέλλοντες ταῦτα, καὶ πρὶν ἢ γενέσθαι προαναφωνοῦντες· καὶ ἐξ αὐτῆς, ὡς εἰπεῖν, τῆς ἡμέρας, ἧς ἀπηλλάγησαν τῆς Αἰγυπτίων τυραννίδος, ἐν πολέμοις τὸν ἅπαντα χρόνον ἐβίωσαν. Ἀλλ' οὐχὶ νῦν οὕτως, ἀλλὰ πολλὴ κατὰ τὴν οἰκουμένην εἰρήνη. Εἰ δέ τινες γίνονται πόλεμοι, ἀλλ' οὐχ ὁμοίως ὡς πρότερον. Τότε μὲν γὰρ καὶ πόλεις πόλεσι καὶ χῶραι χώραις καὶ δῆμοι συνερρήγνυντο δήμοις καὶ ἔθνος ἓν εἰς πολλὰ διετέμνετο μέρη. Καὶ τοῦ Ἰησοῦ τὸ βιβλίον τις ἀναγνοὺς καὶ τῶν Κριτῶν εἴσεται πόσους ἡ Παλαιστίνη ἐν βραχεῖ πολέμους τότε ἐδέξατο καιρῷ. Καὶ οὐ τοῦτο μόνον ἦν τὸ χαλεπόν, ἀλλ' ὅτι πάντας ὅπλα αἱρεῖσθαι ὁ νόμος ἐκέλευσε, καὶ οὐδεὶς ἀτελὴς ταύτης τῆς λειτουργίας ἦν. Καὶ οὐ παρὰ Ἰουδαίοις μόνον οὗτος ὁ νόμος ἐκράτει, ἀλλὰ καὶ πανταχοῦ τῆς οἰκουμένης· ὅπου γε καὶ ῥήτορες καὶ φιλόσοφοι ἐξωμίδος πλέον οὐδὲν ἔχοντες, πολέμου καλοῦντος, καὶ ἀσπίδα μετεχειρίζοντο καὶ ἐπὶ παρατάξεως ἵσταντο. Ὁ γοῦν παρ' Ἀθηναίοις μάλιστα λάμψας ἀπραγμοσύνης ἕνεκεν καὶ φιλοσοφίας Σωκράτης ὁ Σωφρονίσκου καὶ ἅπαξ καὶ δὶς ἐπὶ παρατάξεως ἔστη. Καὶ τῶν ῥητόρων τῶν παρ' αὐτοῖς τὸ κεφάλαιον Δημοσθένης ἀπὸ τοῦ βήματος ἐπὶ τὸν πόλεμον ἐξῄει πολλάκις. Εἰ δὲ ῥήτορας καὶ φιλοσόφους οὐδεὶς ἐξῄρητο νόμος τοῦ πολεμεῖν, σχολῇ γἂν ἕτερός τις τοῦ δήμου ταύτης ἀπήλαυσε τῆς ἀτελείας. Ἀλλ' οὐχὶ τούτων οὐδὲν νῦν γινόμενον ἴδοι τις ἄν.","english":"The history of the Kingdoms clearly makes these things plain, woven through and through with wars; and all the prophets make them plain, proclaiming the things that happened and crying them out beforehand before they came to be; and from the very day, so to speak, on which they were delivered from the tyranny of the Egyptians, they lived their whole time in wars. But not so now, but there is great peace throughout the world. And if some wars do occur, yet not as formerly. For then both cities clashed with cities and regions with regions and peoples with peoples, and one nation was cut into many parts. And anyone who reads the book of Joshua and of the Judges will know how many wars Palestine received in a short time then. And this was not the only hardship, but that the law commanded all to take up arms, and no one was exempt from this service. And this law prevailed not among the Jews only, but everywhere throughout the world; since indeed orators and philosophers, having nothing more than a cloak, when war called, would take up the shield and stand in the battle line. At any rate, Socrates the son of Sophroniscus, who shone most among the Athenians for his freedom from affairs and his philosophy, stood in the battle line once and twice. And Demosthenes, the foremost of their orators, went out from the speaker's platform to war many times. And if no law exempted orators and philosophers from war, scarcely would any other of the people have enjoyed this exemption. But no one could see any of these things happening now.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Ἐπειδὴ γὰρ ὁ τῆς δικαιοσύνης ἔλαμψεν ἥλιος, καὶ πόλεις καὶ δῆμοι καὶ ἔθνη πάντα τοσοῦτον ἀπέχουσι τοῦ ζῇν ἐν κινδύνοις τοιούτοις, ὅτι οὐδὲ μεταχειρίζεσθαί τι τῶν πολεμικῶν ἴσασιν, ἀλλ' εἴσω πόλεων καὶ τειχῶν καθήμενοι, πόρρω τὰ τῶν πολέμων μανθάνουσι πράγματα, καὶ δῆμος ἅπας ἐν ἐλευθερίᾳ ζῇ καὶ ἀτελείᾳ τῆς πικροτάτης ταύτης λειτουργίας. Εἰ δέ που καὶ νῦν γίγνονται πόλεμοι, πόρρω που καὶ πρὸς τὰ ἔσχατα τῆς Ῥωμαίων ἀρχῆς, οὐ κατὰ πόλιν καὶ χώρας, ὡς ἔμπροσθεν. Τότε μὲν γάρ, ὡς ἔφθην εἰπών, καὶ ἐν ἑνὶ ἔθνει μυρίαι συνεχῶς ἐπαναστάσεις ἐγίγνοντο, καὶ πολυπρόσωποι πόλεμοι· νυνὶ δὲ ὅσην ἥλιος ἐφορᾷ γῆν ἀπὸ τοῦ Τίγρητος ἐπὶ τὰς Βρεττανικὰς νήσους, αὐτὴ πᾶσα, καὶ μετὰ ταύτης Λιβύη καὶ Αἴγυπτος καὶ Παλαιστινῶν ἔθνος, μᾶλλον δὲ ἅπαν τὸ ὑπὸ τὴν Ῥωμαίων· ἀρχὴν κείμενον. ἴστε δὲ ὡς αὗται αἱ πόλεις ἀδείας ἀπολαύουσι πάσης, ἀκοῇ τοὺς πολέμους μανθάνουσαι μόνον. Ἠδύνατο μὲν γὰρ καὶ τὰ λείψανα καθελεῖν ὁ Χριστός, ἀλλ' ἀφῆκε σωφρονισμοῦ τινος ὑπόθεσιν τοῖς ῥᾳθυμοῦσι καὶ ὑπὸ τῆς εἰρήνης χαυνοτέροις γινομένοις, τῶν βαρβάρων εἶναι τὰς ἐπιδρομάς. Καὶ ὁ προφήτης δὲ τοῖς δυναμένοις ἀκριβῶς συνιδεῖν αὐτὸ δὴ τοῦτο ᾐνίξατο, ὅπερ ἔφθην","english":"For since the sun of righteousness has shone forth, both cities and peoples and all nations are so far from living in such dangers that they do not even know how to handle any of the arts of war, but sitting within cities and walls, they learn of the affairs of war from afar, and every people lives in freedom and exemption from this most bitter service. And if wars do even now occur, they are somewhere far off and at the farthest reaches of the Roman empire, not in city and country as before. For then, as I said before, even within a single nation countless uprisings kept occurring, and wars of many forms; but now, as much land as the sun looks upon from the Tigris to the British islands, all of it, and with it Libya and Egypt and the nation of the Palestinians, or rather everything that lies under the Roman empire—you know that these cities enjoy every kind of security, learning of wars only by hearsay. For Christ could indeed have destroyed even the remnants, but he left the incursions of the barbarians as a basis for discipline for the slack and those growing more relaxed by peace. And the prophet also hinted at this very thing for those able to perceive it accurately, which I have already","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"εἰπών, τὸ μηκέτι τὰς δι' ὀλίγου γίγνεσθαι ἐπαναστάσεις. Οὐ γὰρ εἶπεν, οὐκ ἔσται πόλεμος παντελῶς, ἀλλὰ τί; Οὐ μὴ ἄρῃ ἔθνος ἐπ' ἔθνος μάχαιραν· καὶ τὴν τῶν δήμων ἐλευθερίαν προστέθεικεν εἰπών, Οὐ μὴ μάθωσιν ἔτι πολεμεῖν, οὔκουν ἴσμεν πολεμεῖν πλὴν ὀλίγων τῶν εἰς τοῦτο ἀποτεταγμένων στρατιωτῶν. Καὶ νῦν σύ, ὁ οἶκος τοῦ Ἰακώβ, δεῦτε καὶ πορευθῶμεν τῷ φωτὶ Κυρίου. Ἀνῆκε γὰρ τὸν λαὸν αὐτοῦ, τὸν οἶκον τοῦ Ἰακώβ. Ἀπαρτίσας τὴν περὶ τῆς Ἐκκλησίαςπροφητείαν, πάλιν ἐπὶ τὴν ἱστορίαν μεταβαίνει, ὡς δὴ τῶν ἀκολούθων ἐχόμενος ῥημάτων. Τοιοῦτον γὰρ ἔθος τοῖς προφήταις, μὴ τῇ τῶν εἰρημένων ἀσαφείᾳ μόνον, ἀλλὰ καὶ τῷ σχήματι τῆς ἀκολουθίας συσκιάζειν τὴν προφητείαν. Διόπερ οὐδὲ ἀπηρτισμένον ποιεῖ τὸν λόγον ἀλλὰ ὡς μίαν τινὰ ἕλκων σειράν, οὕτω πρὸς τὴν τῶν Ἰουδαίων νουθεσίαν μεταβαίνει πάλιν, καί φησι· Καὶ νῦν σύ, ὁ οἶκος τοῦ Ἰακώβ, δεῦτε καὶ πορευθῶμεν τῷ φωτὶ Κυρίου· τουτέστι, ταῖς ἐντολαῖς αὐτοῦ, τῷ νόμῳ αὐτοῦ· Λύχνος γὰρ ἐντολὴ νόμου καὶ φῶς καὶ ζωὴ καὶ ἔλεγχος καὶ παιδεία· καὶ ὁ Δαυῒδ πάλιν φησίν· Ἡ ἐντολὴ Κυρίου τηλαυγής, φωτίζουσα ὀφθαλμούς· καί· Λύχνος τοῖς ποσί μου ὁ νόμος σου καὶ φῶς ταῖς τρίβοις μου. Καὶ πανταχοῦ οὕτω τὸν νόμον καλούμενον κατίδοι τις ἄν. Οὕτω καὶ Παῦλός φησι· Πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, παιδευτὴν ἀφρόνων. Οὐ γὰρ οὕτως αἱ τοῦ ἡλίου ἀκτῖνες χειραγωγοῦσιν ἡμῶν τοῦ σώματος τοὺς ὀφθαλμούς, ὡς αἱ τοῦ νόμου ἐντολαὶ καταυγάζουσι τὰ τῆς ψυχῆς ὄμματα.","english":"having said this, that the uprisings no longer take place at short intervals. For he did not say, \"There will be no war at all,\" but what? \"Nation shall not lift up sword against nation\"; and he has added the freedom of the peoples, saying, \"They shall no longer learn to make war\"—we do not know how to make war, except for the few soldiers appointed to this. And now you, O house of Jacob, come and let us walk in the light of the Lord. For he has released his people, the house of Jacob. Having completed the prophecy concerning the Church, he again passes over to the history, as if following the words that come next. For such is the custom of the prophets, to shadow the prophecy not only by the obscurity of what is said but also by the arrangement of the sequence. Therefore he does not make his discourse complete either, but as if drawing out a single chain, he thus passes over again to the admonition of the Jews, and says: And now you, O house of Jacob, come and let us walk in the light of the Lord—that is, in his commandments, in his law. For a lamp is the commandment of the law, and light and life and reproof and instruction; and David again says: The commandment of the Lord is radiant, enlightening the eyes; and: Your law is a lamp to my feet and a light to my paths. And everywhere one could see the law called by this name. Thus Paul also says: You are confident that you yourself are a guide to the blind, a light to those in darkness, an instructor of the foolish. For the rays of the sun do not guide the eyes of our body by the hand as the commandments of the law illumine the eyes of the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Δεικνὺς τοίνυν ὁ προφήτης, ὅτι καὶ πρὸ τῆς ἀντιδόσεως καὶ πρὸ τῆς ἀμοιβῆς, ἐν αὐτῷ τῷ πληροῦσθαι τὴν ἀμοιβὴν παρέχουσιν ἡμῖν αἱ ἐντολαί, φῶς αὐτὰς ἐκάλεσεν. Ὥσπερ γὰρ ὀφθαλμὸς ἐν αὐτῷ τῷ φωτίζεσθαι κερδαίνει, οὕτω καὶ ψυχὴ ἐν αὐτῷ τῷ πείθεσθαι τῷ νόμῳ τὰ μέγιστα καρποῦται, ἐκκαθαιρομένη καὶ κακίας ἀπαλλαττομένη καὶ πρὸς αὐτὴν ἀναβᾶσα τὴν ἀρετήν· ὥσπερ οὖν τοὐναντίον οἱ παραβαίνοντες καὶ πρὸ τῆς κολάσεως ἐν αὐτῷ τῷ παραβαίνειν δίκην διδόασι, τῶν ἐν σκότει καθημένων ἀθλιώτερον διακείμενοι, φόβου καὶ τρόμου καὶ πονηροῦ γέμοντες συνειδότος καὶ ἐν μεσημβρίᾳ μέσῃ δεδοικότες καὶ τρέμοντες ἅπαντας, τοὺς συνειδότας, τοὺς οὐδὲν συνειδότας. Ἀνῆκε γὰρ τὸν λαὸν αὐτοῦ, τὸν οἶκον τοῦ Ἰακώβ· τουτέστιν, εἴασεν, ἀφῆκεν, παρεῖδεν, τῆς αὐτοῦ προνοίας ἐγύμνωσεν. Εἶτα φοβήσας, λέγει καὶ τὴν αἰτίαν, ὥστε αὐτοὺς διορθῶσαι τὰ γεγενημένα. Τίς οὖν ἐστιν ἡ αἰτία; Ὅτι ἐνεπλήσθη ἡ χώρα αὐτῶν κλῃδονισμῶν, ὡς ἡ τῶν ἀλλοφύλων. Ἔμπροσθεν μὲν γὰρ καπηλείαν αὐτοῖς καὶ φιλαργυρίαν καὶ τὴν τῶν χηρῶν ὑπεροψίαν ἐνεκάλει· ἐνταῦθα δὲ καὶ δογμάτων πονηρῶν, καὶ ἀσεβείας λείψανα, κατὰ μικρὸν αὐτοὺς ὑποσύροντα πρὸς τὴν τῶν δαιμόνων πλάνην. Εἶτα καθικνούμενος αὐτῶν, οὐκ εἶπεν ὅτι κλῃδονίζονται ἁπλῶς, ἀλλ' ὅτι Ἐνεπλήσθη ἡ χώρα αὐτῶν. Μετὰ πολλῆς ὑπερβολῆς ἡ κακία αὐτῶν πάλιν ηὔξετο, φησίν. Ὥσπερ ἀνωτέρω ἔλεγε· Λαός, οὐχ ἁπλῶς ἁμαρτωλός, ἀλλά· Πλήρης ἁμαρτιῶν, οὕτω καὶ ἐνταῦθα· Ἐνεπλήσθη. Εἶτα πάλιν ἐπιτείνων τὸ ὄνειδος προσέθηκεν· Ὡς τὸ ἀπ' ἀρχῆς. Ἀπ' ἀρχῆς, πότε;","english":"Showing, then, that even before the recompense and before the requital, in the very fulfilling of the requital the commandments grant us their gift, he called them light. For just as the eye gains in the very act of being enlightened, so too the soul, in the very act of obeying the law, reaps the greatest fruits, being purified and delivered from vice and ascending to virtue itself. Just as, then, on the contrary, those who transgress, even before their punishment, exact the penalty in the very act of transgressing, being in a more wretched state than those who sit in darkness, full of fear and trembling and an evil conscience, and at high noon dreading and trembling before all—those who know, those who know nothing. For he has let his people go, the house of Jacob—that is, he has permitted, released, overlooked them, stripped them of his providence. Then, having struck fear, he also states the cause, so as to correct what has come to pass. What, then, is the cause? That their land was filled with clangings, as with those of the aliens. For previously he charged them with huckstering and love of money and contempt for widows; but here also with the remnants of evil doctrines and impiety, drawing them little by little toward the deception of the demons. Then, striking at them, he did not say that they merely clang, but that their land was filled. With great excess, he says, their wickedness again increased. Just as above he said, \"A people\"—not simply \"sinful,\" but \"full of sins\"—so also here: \"was filled.\" Then again, intensifying the reproach, he added, \"as from the beginning.\" From the beginning—when?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Ὅτε Θεὸν οὐκἐγνώκεισαν, ὅτε νόμον οὐκ εἰλήφεισαν, ὅτε τῆς εὐεργεσίας αὐτοῦ πεῖραν εἰληφότες οὐκ ἦσαν, ὅτε μετὰ τῶν ἐθνῶν ἔζων, ὅπερ ἐσχάτης καταγνώσεως ἦν, μηδὲν ἄμεινον διακεῖσθαι νῦν, μετὰ τὴν τοσαύτην πρόνοιάν τε καὶ ἐπιμέλειαν, τῶν μηδενὸς τούτων ἀπολελαυκότων. Καὶ οὐδὲ ἐνταῦθα ἔστη, ἀλλὰ καταπλήττων αὐτοὺς πάλιν προστέθεικεν· Ὡς ἡ τῶν ἀλλοφύλων· τῇ συγκρίσει τοῦ προσώπου τὴν κατηγορίαν χαλεπωτέραν ποιῶν. Ὃ καὶ Παῦλος εἴωθεν ἐργάζεσθαι συνεχῶς· ὡς ὅταν λέγῃ· Περὶ δὲ τῶν κεκοιμημένων οὐ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, ἵνα μὴ λυπῆσθε, ὡς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα· καὶ πάλιν· Εἰδέναι ἕκαστον τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, μὴ ἐν πάθει ἐπιθυμίας. Καὶ οὐκ ἠρκέσθη τούτῳ, ἀλλὰ προστέθεικε λέγων· Καθὼς καὶ τὰ λοιπὰ ἔθνη τὰ μὴ εἰδότα τὸν Θεόν. Μάλιστα γὰρ οὗτος ὁ λόγος δάκνειν εἴωθε καὶ\n\nτοὺς σφόδρα ἀναπεπτωκότας. Εἰ δὲ Ἰουδαῖοι ταῦτα ἐγκαλοῦνται, τίνος ἂν τύχοιμεν συγγνώμης ἡμεῖς, ποίας ἀπολογίας, οἱ μετὰ χάριν τοσαύτην καὶ τιμὴν ἄφατον καὶ τὰς ἀθανάτους ἐλπίδας, πρὸς τὴν αὐτὴν ἐκείνοις καταπίπτοντες πλάνην; Καὶ γὰρ πολλοὶ καὶ νῦν εἰσι τῷ νοσήματι κεχρημένοι τούτῳ καὶ τὸν ἑαυτῶν διαφθείροντες βίον, οἳ τῇ τῶν κλῃδόνων ἀλογίᾳ ἐκδιδόντες ἑαυτούς, μετὰ τοῦ τῷ Θεῷ προσκρούειν, καὶ περιττὰς καρποῦνται λύπας, καὶ πρὸς τοὺς ὑπὲρ τῆς ἀρετῆς ἐκλύονται πόνους.","english":"When they had not known God, when they had not received the law, when they had not had experience of his beneficence, when they lived among the nations—which was the ground of the utmost condemnation—they were now no better off, after so great a providence and care, than those who had enjoyed none of these things. And he did not stop even there, but to strike them again he added: As the land of the aliens; by the comparison of the person making the accusation more severe. This is what Paul also customarily does continually; as when he says: But concerning those who have fallen asleep, I do not want you to be ignorant, brothers, so that you may not grieve, as also the rest who have no hope; and again: That each one know how to possess his own vessel in sanctification and honor, not in the passion of desire. And he was not satisfied with this, but added, saying: Just as also the rest of the nations who do not know God. For this word especially is accustomed to sting even those who are greatly fallen. But if the Jews are accused of these things, what pardon would we obtain, what defense—we who, after so great a grace and ineffable honor and immortal hopes, fall into the same error as they? For many even now are afflicted with this disease and corrupt their own life, who, giving themselves over to the irrationality of rumors, along with offending God, also reap superfluous griefs and are enervated for the labors that pertain to virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Καὶ γὰρ ἐσπούδακεν ὁ διάβολος διὰ πάντων τοῦτο πεῖσαι τοὺς ἀνοητοτέρους, ὅτι οὐκ ἐπ' αὐτοῖς τὰ τῆς ἀρετῆς καὶ τὰ τῆς κακίας, οὐδὲ ἐλευθερίᾳ τινὶ προαιρέσεώς εἰσι τετιμημένοι, δύο δὲ ταῦτα τὰ αἴσχιστα κατορθῶσαι βουλόμενος, † καὶ τοὺς ὑπὲρ τῆς ἀρετῆς ἐκλῦσαι πόνους καὶ τὸ μέγιστον τῆς ἐλευθερίας ἀφελέσθαι δῶρον. Τοῦτο διὰ κλῃδόνων, τοῦτο διὰ συμβόλων, τοῦτο διὰ παρατηρήσεως ἡμερῶν, τοῦτο διὰ τοῦ πονηροῦ τῆς εἱμαρμένης δόγματος, τοῦτο δι' ἑτέρων πολλῶν εἰς τὸν βίον εἰσήγαγε τὸ χαλεπὸν νόσημα, πάντα ἄνω καὶ κάτω ποιῶν. Δι' ὃ δὴ καὶ ὁ προφήτης σφοδρῶς ἔστη κατηγορῶν, ὥστε πρόρριζον ἀνασπάσαι τὸ πάθος.\n\nΚαὶ τέκνα πολλὰ ἀλλόφυλα ἐγεννήθη αὐτοῖς. Τί ἐστι· Τέκνα ἀλλόφυλα; Νόμος ἦν αὐτοῖς ἄνωθεν κείμενος διὰ τὸ τῆς γνώμης εὐόλισθον καὶ τὸ τῆς διανοίας εὐεξαπάτητον μηδενὶ τῶν λοιπῶν ἀνθρώπων ἐπιμίγνυσθαι, ὥστε μὴ τὰς τοιαύτας συγγενείας ἀσεβείας ὑπόθεσιν γενέσθαι. Ἐπειδὴ γὰρ οὐ μόνον ἑτέρους διορθῶσαι οὐκ ἴσχυον, ἀλλ' οὐδὲ τὴν παρ' ἑτέρων οἷοι τε ἦσαν διακρούεσθαι βλάβην, τῷ νόμῳ τειχίσας αὐτοὺς καὶ τῆς πρὸς τοὺς λοιποὺς ἐπιμιξίας αὐτοὺς ἀποστήσας, κατ' ἰδίαν αὐτοὺς ἔπλαττε καὶ ἐρρύθμιζεν· ἀγαπητὸν γὰρ ἦν καὶ οὕτως ἀγομένους δυνηθῆναι διατηρῆσαι τὴν παρὰ τοῦ θεοῦ δεδομένην πολι τείαν αὐτοῖς.","english":"For the devil has earnestly sought through everything to persuade the more foolish that the things of virtue and the things of vice are not in their own power, nor are they honored with any freedom of choice, but wishing to accomplish these two most shameful things—both to slacken their labors for virtue and to take away the greatest gift of freedom. This he introduced into life—this grievous disease—through omens, through symbols, through the observance of days, through the wicked doctrine of fate, through many other things, turning everything upside down. For this reason the prophet also stood vigorously accusing, so as to tear out the passion root and branch.\n\nAnd many children of foreign stock were born to them. What is this: Children of foreign stock? There was a law laid down for them from above, because of the slippery nature of their will and the easily deceived character of their mind, that they should not mix with any of the rest of mankind, so that such kinships might not become a pretext for impiety. For since they were not only unable to correct others, but were not even able to ward off the harm that came from others, he walled them in with the law and separated them from intermingling with the rest, and formed and ordered them privately; for it was desirable that even when led in this way they should be able to preserve the citizenship given to them by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Ἀλλ' ὥσπερ τὰς ἄλλας παρέβαινον ἐντολάς, οὕτω δὴ καὶ ταύτης ὑπεριδόντες μετέβησαν πρὸς τὰς τῶν πλησίον ἀγχιστείας καὶ νύμφας ἐκεῖθεν ἀγόμενοι παρὰ Μωαβιτῶν, παρὰ Ἀμμανητῶν, παρ' ἑτέρων ἀσεβῶν ἐθνῶν καὶ τὰς ἄλλας ἀσπαζόμενοι συγγενείας, διδασκάλους πονηρίας ἐδέχοντο καὶ τὸ τῆς εὐγενείας ἀκέραιον διέφθειρον. Τοῦτο τοίνυν μετὰ τῶν ἄλλων ὁ προφήτης ἐγκαλεῖ. Ἐνεπλήσθη γὰρ ἡ χώρα αὐτῶν, φησίν, ἀργυρίου καὶ χρυσίου καὶ οὐκ ἦν ἀριθμὸς τῶν θησαυρῶν αὐτῶν. Καὶ ἐνεπλήσθη ἡ γῆ αὐτῶν ἵππων καὶ οὐκ ἦν ἀριθμὸς τῶν ἁρμάτων αὐτῶν. Καὶ ποῖον ἔγκλημα τοῦτο, ἴσως εἴποι τις ἄν, τὸ χρήματα ἔχειν καὶ ἵππους κεκτῆσθαι καὶ μάλιστα ἐπὶ τῆς γενεᾶς ἐκείνης, ὅτε οὐ πολλὴ φιλοσοφίας ἦν ἀκρίβεια; Τί οὖν ἂν εἴποιμεν; Ὅτι οὐ τὴν χρῆσιν διέβαλλεν, ἀλλὰ τὴν γνώμην τὴν οὐκ εἰς δέον αὐτοῖς κεχρημένην. Ὥσπερ γὰρ ὅταν λέγῃ· Οὐαὶ οἱ ἰσχύοντες, οὐ τὴν δυναστείαν αἰτιᾶται, ἀλλὰ τοὺς κακῶς τῇ δυναστείᾳ κεχρημένους· οὕτω δὴ καὶ ἐνταῦθα, οὐχ ὅτι χρήματα ἐκέκτηντο, ἀλλ' ὅτι μετὰ πολλῆς τῆς περιουσίας, καὶ ὑπὲρ τὴν χρείαν συνῆγον. Οὐκ ἦν, φησίν, ἀριθμὸς τῶν θησαυρῶν αὐτῶν. Καὶ οὐ τοῦτο μόνον, ἀλλ' ὅτι πεφυσημένοι τῷ πλούτῳ καὶ τῇ τῶν ἵππων δυναστείᾳ κατὰ μικρὸν ἀπὸ τῆς εἰς τὸν Θεὸν ἐλπίδος παρεσύροντο, ὃ καὶ ἀλλαχοῦ αὐτοῖς ὁ προφήτης ἔλεγεν· Οὐαὶ οἱ πεποιθότες ἐπὶ τῇ δυνάμει αὐτῶν καὶ ἐπὶ τῷ πλήθει τοῦ πλούτου αὐτῶν ἐγκαυχώμενοι. Καὶ πάλιν ἑτέρωθι· Οὐ σώζεται βασιλεὺς διὰ πολλὴν δύναμιν καὶ γίγας οὐ σωθήσεται ἐν πλήθει ἰσχύος αὐτοῦ. Καὶ ἐν ἑτέρῳ δὲ πάλιν ψαλμῷ φησιν·","english":"But just as they were transgressing the other commandments, so too they despised this one and turned to the marriages of their neighbors, and from there taking brides from the Moabites, from the Ammonites, from other impious nations, and embracing other kinships, they received teachers of wickedness and corrupted the purity of their noble birth. This, then, along with the other things, the prophet brings as a charge. For their land was filled, he says, with silver and gold, and there was no number to their treasures. And their land was filled with horses, and there was no number to their chariots. And what sort of charge is this, someone might say, to have money and to possess horses, and especially in that generation, when there was no great precision of philosophy? What then should we say? That he was not condemning the use, but the disposition that used them not as they ought. For just as when he says, Woe to those who are strong, he does not blame the power, but those who use power badly; so indeed also here, not that they possessed money, but that along with great wealth they gathered even beyond their need. There was no number, he says, to their treasures. And not only this, but that being puffed up by wealth and by the power of horses, they were gradually drawn away from hope in God, which the prophet also said to them elsewhere: Woe to those who trust in their own strength and boast in the abundance of their wealth. And again elsewhere: A king is not saved by much power, and a giant will not be saved in the abundance of his strength. And in another psalm again he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Οὐκ ἐν τῇ δυναστείᾳ τοῦ ἵππου θελήσει, οὔτε ἐν ταῖς κνήμαις τοῦ ἀνδρὸς εὐδοκεῖ. Εὐδοκεῖ Κύριος ἐπὶ τοὺς φοβουμένους αὐτόν. Καὶ ἐνεπλήσθη ἡ γῆ βδελυγμάτων τῶν ἔργων τῶν χειρῶν αὐτῶν καὶ προσεκύνησαν οἷς ἐποίησαν οἱ δάκτυλοι αὐτῶν. Ὥσπερ σοφὸς ἰατρός, ὁ προφήτης πρὸ τοῦ νοσήματος τὴν αἰτίαν λέγει καὶ τὴν πηγὴν τοῦ νοσήματος. Μέλλων γὰρ κατηγορεῖν αὐτῶν τὴν ἀσέβειαν, προλαβὼν εἶπε τὰς ἀφορμὰς τῆς ἀρρωστίας φιλαργυρίαν, ἀπόνοιαν, τὰς οὐ προσηκούσας ἐπιμιξίας, δηλῶν ὅτι ἐντεῦθεν κατὰ μικρὸν ὑπεσκελίσθησαν εἰς τὸ τῆς ἀπωλείας βάραθρον καὶ εἴδωλα προσεκύνησαν. Εἶτα κωμῳδῶν αὐτῶν τὴν\n\nθρησκείαν, ἐπήγαγε· Τῶν ἔργων τῶν χειρῶν αὐτῶν. Τί γὰρ ἂν γένοιτο καταγελαστότερον ἄλλο ἢ ὅταν ἄνθρωπος δημιουργὸς ᾖ θεοῦ; Βδέλυγμα δὲ εἴωθεν ἡ Γραφὴ καλεῖν τὰ εἴδωλα· ἐντεῦθεν καὶ βδέλυγμα ἐρημώσεως λέγεται ὁ ἀνδριάς, ὁ ἐπὶ τοῦ ναοῦ ἑστώς. Ὅταν γὰρ ἴδητε, φησί, τὸ βδέλυγμα τῆς ἐρημώσεως ἑστὼς ἐν τόπῳ ἁγίῳ· ὁ ἀναγινώσκων νοείτω. Ἐπειδὴ γὰρ αὐτοὺς ἀπήγαγε τοῦ πρὸς τὰ αἰσθητὰ ἐπτοῆσθαι, ἀπηγόρευσεν αὐτοῖς πᾶν ἐξεικόνισμα ποιῆσαι· καὶ βδέλυγμα τοῦτο ἐκάλεσε, πόρρωθεν αὐτοὺς ἀναστέλλων τῆς ἀσεβείας· τὸ γὰρ βδελύττεσθαι τὸ μεθ' ὑπερβολῆς ἐστι μισεῖν, ὡς ἀκάθαρτον, ὡς ἐναγές. Τὸ τοίνυν βδέλυγμα τὸ μισητὸν καὶ ἀποστροφῆς ἄξιον ἐν τῇ Γραφῇ λέγεται. Πᾶν δὲ εἴδωλον τοιοῦτον. Καὶ προσεκύνησαν οἷς ἐποίησαν οἱ δάκτυλοι αὐτῶν. Καὶ ἔκυψεν ἄνθρωπος καὶ ἐταπεινώθη ἀνήρ. Ὥσπερ γὰρ ἡ τοῦ Θεοῦ προσκύνησις εἰς ὕψος ἀνάγει, οὕτως ἡ ἐκείνων τῶν εἰδώλων ταπεινοῖ καὶ κατάγει.","english":"He does not delight in the strength of a horse, nor does he take pleasure in the legs of a man. The Lord takes pleasure in those who fear him. And the earth was filled with abominations, the works of their hands, and they worshiped what their fingers made. Like a wise physician, the prophet states the cause before the disease and the source of the disease. For when he was about to accuse them of impiety, he first set out the occasions of the sickness—love of money, folly, improper unions—making clear that from these they were gradually tripped up into the pit of destruction and worshiped idols. Then, mocking their\n\nreligion, he added: The works of their hands. For what could be more ridiculous than when man is the maker of a god? Scripture is accustomed to call idols an abomination; hence even the statue standing in the temple is called the abomination of desolation. For when you see, it says, the abomination of desolation standing in the holy place—let the reader understand. For since he was leading them away from being fascinated by perceptible things, he forbade them to make any image at all, and called this an abomination, restraining them beforehand from impiety; for to abominate is to hate with excess, as something unclean, as something accursed. Therefore what is hateful and worthy of aversion is called an abomination in Scripture. And every idol is such. And they worshiped what their fingers made. And man bowed down and man was humbled. For just as the worship of God leads up to height, so the worship of those idols humbles and brings down.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Τί γὰρ ταπεινότερον ἀνθρώπου σωτηρίας ἐκπεπτωκότος καὶ τὸν τῶν ὅλων Θεὸν ἐσχηκότος ἐχθρὸν [καὶ] τοῖς ἀψύχοις ὑποκύπτοντος καὶ λίθους θεραπεύοντος; Ὁ μὲν γὰρ Θεὸς εἰς τοσαύτην ἡμᾶς ἀνήγαγε τιμήν, ὡς καὶ τῶν οὐρανῶν ὑψηλοτέρους ποιῆσαι· ὁ δὲ διάβολος εἰς τοσαύτην ἐσπούδασε καταγαγεῖν εὐτέλειαν τοὺς πειθομένους, ὡς καὶ τῶν ἀναισθήτων ἀναισθητοτέρους ἐργάσασθαι. Διὸ δή φησιν ὁ προφήτης· Καὶ ἔκυψεν ἄνθρωπος καὶ ἐταπεινώθη ἀνήρ. Ἤρκει μὲν καὶ αὐτὴ ἡ κατηγορία τὸν νοῦν ἔχοντα ἀπαγαγεῖν τοῦ νοσήματος. Ἐπειδὴ δὲ πολλοὶ τῶν ἀνθρώπων οὐχ οὕτω τὰς ἁμαρτίας ὡς τὰς τιμωρίας δεδοίκασιν, ἐπήγαγε καὶ τὴν κόλασιν, λέγων· Οὐ μὴ ἀνήσω αὐτοῖς. Οὐ συγχωρήσω, φησίν, οὐκ ἀφήσω, οὐ παρόψομαι, ἀλλὰ ἀπαιτήσω δίκας καὶ εὐθύνας τῶν πεπλημμελημένων. Καὶ νῦν εἰσέλθετε εἰς τὰς πέτρας καὶ κρύπτεσθε εἰς τὴν γῆν ἀπὸ προσώπου τοῦ φόβου Κυρίου. Κωμῳδήσας ἱκανῶς τὴν ἄνοιαν τῶν τὰ εἴδωλα προσκυνούντων καὶ ἀπὸ τοῦ τρόπου τῆς δημιουργίας δείξας κἀκείνων τὴν παραπληξίαν καὶ τῶν εἰδώλων τὴν ἀσθένειαν, ἐπαγωνίζεται τῷ λόγῳ πάλιν, τῇ πείρᾳ τῶν πραγμάτων ἐπιτρέπων τῶν εἰρημένων τὴν ἐξέτασιν καί φησιν· ἤρκει μὲν καὶ αὐτὸ τοῦτο τὸ παρὰ ἀνθρώπων αὐτὰ γενέσθαι δεῖξαι τὴν ἄνοιαν τῶν ἀπατωμένων· ἐπειδὴ δὲ ὥσπερ τινὶ μέθῃ τῇ ἀσεβείᾳ κεκαρωμένοι πρὸς τὰ φανερὰ καὶ σαφῆ τῶν πραγμάτων πεπήρωνται, τοιαῦτα καταλήψονται τὴν πόλιν κακά, ὡς καὶ τοὺς σφόδρα ἀναισθήτους διδάξαι, πόση ἡ ἐκείνων ἀσθένεια καὶ πόση ἡ τοῦ Θεοῦ δύναμις.","english":"For what is more lowly than a man who has fallen from salvation and has the God of all as his enemy, and who bows down to soulless things and serves stones? For God raised us to such great honor as to make us higher even than the heavens; but the devil hastened to drag down those who obey him into such great worthlessness as to make them more senseless than senseless things. Therefore the prophet says: And man has bowed down and man has been humbled. This accusation alone was enough to lead a person of understanding away from the disease. But since many people fear sins not so much as punishments, he added the chastisement also, saying: I will not forgive them. I will not pardon, he says, I will not let go, I will not overlook, but I will exact penalties and accounts for the offenses. And now enter into the rocks and hide yourselves in the earth from the face of the fear of the Lord. Having sufficiently ridiculed the folly of those who worship idols, and having shown both the madness of those men from the manner of creation and the weakness of the idols, he contends in his argument again, entrusting the examination of what has been said to the experience of events, and says: this very thing—that they were made by human hands—was enough to show the folly of those who are deceived; but since, stupefied as if by some drunkenness of impiety, they are blinded to the manifest and clear facts of things, such evils will overtake the city as to teach even the utterly senseless how great is their weakness and how great is the power of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":53,"ref":"p53","source":"Διὰ δὴ τοῦτο πρὶν ἢ τὸν πόλεμον εἰπεῖν, τὰ ἐξ αὐτοῦ συμβησόμενα λέγει, κελεύων εἰς πέτρας εἰσιέναι καὶ ὑπ' αὐτὴν καταδῦναι τὴν γῆν, οὐχ ἵνα τοῦτο ποιήσωσιν, ἀλλ' ἵνα ἐκ τούτων μάθωσιν, ὡς ἀφόρητός ἐστιν ἡ παρὰ τοῦ Θεοῦ τότε φερομένη ὀργή. Κρύπτεσθε γάρ, φησίν, εἰς τὴν γῆν ἀπὸ προσώπου τοῦ φόβου Κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν. Οὐκ εἶπεν ἁπλῶς ἀπὸ τῆς ἰσχύος, ἀλλά· Ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ. Τοιαῦτα γὰρ αὐτοῦ τὰ κατορθώματα, τοιαῦτα τὰ τρόπαια, πολλὴν ἔχοντα τὴν περιφάνειαν καὶ τὴν λαμπρότητα. Ἐνταῦθά μοι δοκεῖ τὴν νίκην τὴν ἐπὶ τοῦ Ἐζεχίου σημαίνειν, γῆν τὸ πλῆθος τῶν ἀνθρώπων καλῶν καὶ θραῦσιν τὴν κατάπτωσιν, ἀνάστασιν δὲ αὐτοῦ τὴν ἐπὶ τὴν ἀντίληψιν ἔξοδον. Ἐπεὶ καὶ ὁ Δαυῒδ οὕτω φησίν· Ἀναστήτω ὁ Θεός, καὶ διασκορπισθήτωσαν οἱ ἐχθροὶ αὐτοῦ· καὶ πάλιν· Ἀνάστα, ὁ Θεός, κρῖνον τὴν γῆν· ἀπὸ τῶν ἀνθρωπίνων σχημάτων τοῦ Θεοῦ τὰς ἐνεργείας χαρακτηρίζων. Οἱ γὰρ ὀφθαλμοὶ Κυρίου ὑψηλοί, ὁ δὲ ἄνθρωπος ταπεινός. Εἶτα ἵνα μηδεὶς τῶν ἀκουόντων τότε ἀπιστῇ τοῖς λεγομένοις (πολὺ γὰρ παρ' ἐλπίδας τὸ συμβησόμενον καὶ προσδοκίας ἁπάσης ἀνώτερον), κατέφυγεν ἐπὶ τὴν δύναμιν τοῦ ποιοῦντος καὶ τὴν εὐτέλειαν τῶν πασχόντων. Οὔτε γὰρ Θεοῦ, φησίν, ὑψηλότερόν τί ἐστιν, οὔτε ἀνθρώπων εὐτελέστερον. Μὴ τοίνυν ἀπόρει, εἰ ὁ μέγας οὗτος καὶ ἰσχυρὸς τοὺς εὐτελεῖς ἀθρόον οὕτω ταπεινῶσαι δυνήσεται. Καὶ καλῶς εἶπεν· Οἱ ὀφθαλμοὶ Κυρίου ὑψηλοί. Οὐκ","english":"For this reason, before speaking of the war, he tells what will result from it, commanding them to enter into the rocks and to hide beneath the earth itself—not so that they might do this, but so that from these things they might learn how unbearable is the wrath borne from God at that time. For hide yourselves, he says, in the earth from the face of the fear of the Lord and from the glory of his strength, when he rises to shatter the earth. He did not say simply \"from his strength,\" but \"from the glory of his strength.\" For such are his achievements, such his trophies, possessing great conspicuousness and splendor. Here he seems to me to signify the victory over Hezekiah, calling the multitude of men \"earth\" and the downfall \"shattering,\" and his \"rising\" the going forth to their aid. Since David also says thus: Let God arise, and let his enemies be scattered; and again: Arise, O God, judge the earth—characterizing God's activities by human forms. For the eyes of the Lord are lofty, but man is lowly. Then, so that no one of those hearing at that time might disbelieve what was said (for what would happen was far beyond hopes and higher than all expectation), he fled for refuge to the power of the one who does it and the lowliness of those who suffer. For neither, he says, is anything higher than God, nor anything more lowly than men. Do not, then, be at a loss whether this great and strong one will be able thus suddenly to humble the lowly. And well did he say: The eyes of the Lord are lofty. Not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"εἶπεν· Ἡ δύναμις, ἀλλ'· Οἱ ὀφθαλμοὶ Κυρίου, ὡς ἀρκούσης καὶ τῆς ὄψεως μόνης ἅπαντα τὰ ἐναντιούμενα καθελεῖν· ὅπερ καὶ ὁ Δαυῒδ ἑτέρωθι ἔλεγεν· Ὁ ἐπιβλέπων ἐπὶ τὴν γῆν καὶ ποιῶν αὐτὴν τρέμειν· καὶ ἕτερος πάλιν προφήτης· Ἐπιβλέψομαι πρὸς αὐτὸν καὶ δυνήσομαι αὐτῷ. Καὶ ταπεινωθήσεται τὸ ὕψος τῶν ἀνθρώπων καὶ ὑψωθήσεται Κύριος μόνος ἐν τῇ ἡμέρᾳ ἐκείνῃ. Τῆς γὰρ παραδόξου γενομένης νίκης καὶ τῶν λαμπρῶν καὶ θαυμαστῶν τροπαίων ἐκείνων, καὶ δαίμονες ἠλέγχθησαν καὶ εἴδωλα ἠτιμώθη καὶ ψευδοπροφῆται ἐπεστομίσθησαν καὶ τῶν βαρβάρων ἡ τυραννὶς κατελύθη, καὶ πᾶν τῷ Θεῷ στόμα ἐναντιούμενον ἐνεφράγη. Διὰ τοῦτό φησιν· Ὑψωθήσεται Κυρίος μόνος. Οὐδεὶς ἔσται λοιπὸν ὁ ἀντερῶν, οὐδὲ ἀμφιβάλλων περὶ τῆς τοῦ Θεοῦ δυνάμεως, τῆς τῶν πραγμάτων ἀποδείξεως οὕτω σαφεστάτης γεγενημένης. Τὸ μὲν γὰρ τῆς φύσεως ὕψος ἔχει διηνεκές, οὐδέποτε ἀρξάμενον, ἀλλὰ ἀεὶ ὄν· ὑψοῦσθαι δὲ λέγεται ἐν τῇ διανοίᾳ τῶν ἀνθρώπων, ὅταν οἱ ἀντιλέγοντες καὶ ἐναντιούμενοι, ἀπ' αὐτῆς τῶν πραγμάτων πεισθέντες τῆς ἀποδείξεως, ὑποκύψωσι, καὶ τὴν προσήκουσαν ἀνενέγκωσιν εὐφημίαν. Ἡμέρα γὰρ Κυρίου Σαβαὼθ παραγίνεται ἐπὶ πάντα ὑβριστὴν καὶ ὑπερήφανον καὶ ἐπὶ πάντα ὑψηλὸν καὶ μετέωρον καὶ ταπεινωθήσονται. Καὶ ἐπὶ πᾶσαν κέδρον τοῦ Λιβάνου τῶν ὑψηλῶν καὶ μετεώρων καὶ ἐπὶ πᾶν δένδρον βαλάνου Βασᾶν. Καὶ ἐπὶ πᾶν ὄρος ὑψηλὸν καὶ ἐπὶ πᾶν τεῖχος ὑψηλόν. Καὶ ἐπὶ πάντα πύργον ὑψηλόν. Καὶ ἐπὶ πᾶν πλοῖον θαλάσσης, καὶ ἐπὶ πᾶσαν θέαν κάλλους πλοίων. Καὶ ταπεινωθήσεται τὸ ὕψος τῶν ἀνθρώπων καὶ ὑψωθήσεται Κύριος μόνος ἐν τῇ ἡμέρᾳ ἐκείνῃ.","english":"he said: \"The power,\" but rather, \"The eyes of the Lord,\" as though even the sight alone were sufficient to bring down all things that oppose him—which David also said elsewhere: \"He who looks upon the earth and makes it tremble\"; and again another prophet: \"I will look upon him and I will be able to him.\" And the loftiness of men shall be brought low, and the Lord alone shall be exalted in that day. For when that victory had come to pass beyond expectation, and those splendid and wondrous trophies, demons were also put to shame and idols were dishonored and false prophets were silenced and the tyranny of the barbarians was destroyed, and every mouth that opposed God was stopped. For this reason he says: \"The Lord alone shall be exalted.\" There will be no one left thereafter to contradict, nor to doubt concerning the power of God, since the demonstration of the facts has become so very clear. For the loftiness of his nature he has perpetually, never having begun, but always being; but he is said to be exalted in the mind of men whenever those who contradict and oppose, persuaded by the very demonstration of the facts, bow down and render the fitting praise. For the day of the Lord Sabaoth comes upon every insolent and proud man and upon every lofty and exalted one, and they shall be brought low. And upon every cedar of Lebanon, of the lofty and exalted ones, and upon every tree of the acorn of Bashan. And upon every high mountain and upon every high wall. And upon every high tower. And upon every ship of the sea, and upon every sight of the beauty of ships. And the loftiness of men shall be brought low, and the Lord alone shall be exalted in that day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Τεῖχος ἐνταῦθα καὶ κέδρον καὶ βουνὸν καὶ δρῦν τοὺς δυνάστας ἀνθρώπους φησί, τῷ ὕψει τῶν δένδρων τούτων μεταφορικῶς τὴν δυναστείαν αὐτῶν ἐνδεικνύμενος· καὶ πλοῖον καὶ θέαν κάλλους πλοίων λέγων, τοὺς εὐπορωτέρους αὐτῶν αἰνίττεται. Ὃ δὲ βούλεται εἰπεῖν, τοῦτό ἐστιν· ὅτι πᾶς ἰσχυρός, πᾶς δυνάστης, πᾶς στρατηγός, πᾶς περιβεβλημένος πλοῦτον, πᾶσα, ὡς εἰπεῖν, τῶν ἀνθρώπων ἡ εὐπρέπεια καὶ ἰσχὺς τότε οἰχήσεται καὶ διαλυθήσεται· καὶ οὐδὲν αὔτως προστήσεται πρὸς τὸ διαφυγεῖν τοῦ Θεοῦ τὴν ὀργήν, οὐκ ἰσχὺς σώματος, οὐκ ἐμπειρία πολέμου, οὐ χρημάτων περιουσία, οὐ δυναστείας περιβολή, οὐ στρατοπέδου πλῆθος, οὐκ ἄλλο τῶν τοιούτων οὐδέν. Κέδρους δὲ Λιβάνου διὰ τοῦτό φησι, διὰ τὸ αὐτόθι τοῦτο μάλιστα φύεσθαι τὸ δένδρον ἢ διὰ τὸ πλησίον τὰ πράγματα γίνεσθαι· θέαν δὲ κάλλους πλοίων, τὴν εὐπρέπειαν τῶν στρατηγῶν τῶν ἀπὸ πλούτου καὶ ὅπλων καὶ δορυφόρων κεκαλλωπισμένων. Δοκεῖ δέ μοι καὶ τὴν διὰ μακροῦ γενομένην ἀποδημίαν τῶν βαρβάρων αἰνίττεσθαι. Καὶ τὰ χειροποίητα πάντα κατακρύψουσιν, εἰσενέγκαντες εἰς τὰ σπήλαια καὶ εἰς τὰς σχισμὰς τῶν πετρῶν καὶ εἰς τὰς τρώγλας τῆς γῆς, ἀπὸ προσώπου τοῦ φόβου Κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν. Τοσοῦτον γὰρ ἀφέξουσιν αὐτῶν, φησίν, οἱ θεοὶ παρασχεῖν τινα συμμαχίαν, ὅτι καὶ τῆς παρὰ τῶν ἀνθρώπων δεήσονται βοηθείας καὶ τόπων ἀσφαλείας, ὥστε μὴ ἁλῶναι· Ἀπὸ προσώπου τοῦ φόβου Κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν.","english":"Here he calls powerful men a wall, a cedar, a hill, and an oak, figuratively indicating their dominion by the height of these trees; and by speaking of a ship and the sight of the beauty of ships, he hints at those of them who are more wealthy. What he means to say is this: that every strong man, every ruler, every general, every man clothed in wealth—every, so to speak, comeliness and strength of men—will then be gone and dissolved; and nothing will be able to stand forth so as to escape the wrath of God—not strength of body, not experience in war, not abundance of money, not the trappings of power, not a multitude of troops, nor anything else of that kind. He speaks of the cedars of Lebanon for this reason: because that tree grows especially in that place, or because the events are happening nearby; and the sight of the beauty of ships means the comeliness of generals adorned with wealth and arms and spearmen. It seems to me that he also hints at the long journey abroad of the barbarians. And they will hide all things made by hands, carrying them into the caves and into the clefts of the rocks and into the holes of the earth, from the face of the fear of the Lord and from the glory of his strength, when he arises to crush the earth. For so far, he says, will the gods be from providing them any aid, that they will even need help from men and safe places, so as not to be captured: from the face of the fear of the Lord and from the glory of his strength, when he arises to crush the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Ἵνα γὰρ μή τις τῇ τῶν βαρβάρων ἐφόδῳ ταῦτα λογίζηται, μηδὲ τῆς ἰσχύος τῆς ἐκείνων εἶναι νομίζῃ τὸν φόβον, ἀνάγει τὸν λόγον ἐπὶ τὸν τῶν ὅλων Θεόν, λέγων ὅτι αὐτὸς τοῦ πολέμου στρατηγεῖ τούτου, καὶ παρ' ἐκείνου δύναμις † ἐν τοσούτῳ κινδύνῳ τῶν ἤδη πεπλημμελημένων †. Τῇ γὰρ ἡμέρᾳ ἐκείνῃ ἐκβαλεῖ ἄνθρωπος τὰ βδελύγματα αὐτοῦ, τὰ ἀργυρᾶ καὶ τὰ χρυσᾶ, ἃ ἐποίησαν ἑαυτοῖς εἰς τὸ προσκυνεῖν τοῖς ματαίοις αὐτῶν καὶ ταῖς νυκτερίσι, τοῦ εἰσελθεῖν εἰς τὰς στερεὰς πέτρας καὶ εἰς τὰς σχισμὰς τῶν πετρῶν ἀπὸ προσώπου τοῦ φόβου Κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν. Ἱκανῶς αὐτοὺς ἐκωμῴδησε, δεικνὺς μετὰ τῶν θεῶν κρυπτομένους καὶ εἰς τὴν γῆν καταδυομένους καὶ οὐδὲ τὴν πολυτέλειαν τῆς ὕλης ἀρκέσαι τι δυναμένην πρὸς τὴν ἐπικειμένην συμφοράν. Νυκτερίδας δὲ ἐκάλεσε τὰ εἴδωλα, ἢ διὰ τὴν ἀσθένειαν ἢ διὰ τὸ τῆς πλάνης\n\nἐσκοτισμένον, καὶ τὸ πάντα λάθρα παρὰ τῶν δαιμόνων πράττεσθαι. Ὥσπερ γὰρ ταῖς νυκτερίσιν ὁ μὲν ἥλιος πολέμιον καὶ τὸ φῶς, ἡ δὲ νὺξ καὶ τὸ σκότος φίλον· οὕτω καὶ τοῖς δαίμοσι καὶ τοῖς ὑπ' ἐκείνων πλανωμένοις ἡ πονηρία μὲν καὶ τὰ παράνομα ἅπαντα συνήθη καὶ φίλα, ἐχθρὰ δὲ ἡ ἀρετὴ καὶ τὰ τοῦ φωτὸς ἔργα, καὶ λαμψάντων αὐτῶν, εὐθέως σκοτίζονται, οὐ δεομένου τοῦ ἐν ἀρετῇ ζῶντος πόνου τινὸς καὶ καμάτου. Ἀρκεῖ γὰρ φανῆναι μόνον καὶ πάντα καταλύει ἐκεῖνα. Παύσασθε ὑμῖν ἀπὸ τοῦ ἀνθρώπου, οὗ ἐστιν ἀναπνοὴ ἐν μυκτῆρι αὐτοῦ· ὅτι ἐν τίνι ἐλογίσθη αὐτοῖς οὗτος; Ἐνταῦθά μοι δοκεῖ τὸν Ἐζεχίαν αἰνίττεσθαι, ἐκ τοῦ δέους καὶ τῆς πολλῆς ἀγωνίας πρὸς ἐσχάτας ὄντα ἀναπνοάς.","english":"For so that no one might reckon these things to be due to the assault of the barbarians, nor think that the fear comes from their strength, he brings the account back to the God of all things, saying that he himself is the commander of this war, and that from him comes the power † in so great a danger of those who had already transgressed †. For on that day a man will cast out his abominations, the silver ones and the golden ones, which they made for themselves to worship their vanities and the bats, to enter into the solid rocks and into the clefts of the rocks from the face of the fear of the Lord and from the glory of his strength, when he arises to shatter the earth. He has sufficiently mocked them, showing that they hide together with their gods and sink down into the earth, and that not even the lavishness of the material could avail anything against the calamity that presses upon them. And he called the idols bats, either because of their weakness or because of the darkness\n\nof their error, and because everything is done in secret by the demons. For just as for bats the sun and the light are hostile, but the night and the darkness are dear; so too for the demons and for those deceived by them, all wickedness and lawlessness are familiar and dear, but virtue and the works of the light are hateful, and when these shine forth, they are immediately darkened, the one who lives in virtue not needing any toil or labor. For it is enough for it merely to appear, and it destroys all those things. Cease from man, in whose nostril is breath; for in what has he been reckoned? Here it seems to me that he hints at Hezekiah, who from fear and great agony was at his last breaths.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Ἐπεὶ οὖν ὥσπερ ἐν δικτύοις αὐτὸν λαβόντες οἱ βάρβαροι, ἕτοιμον ἐνόμιζον θήραν ἔχειν, καὶ οὐδὲ πόνου δεῖσθαι εἰς τὴν τῆς πόλεως ἅλωσιν καὶ τὴν αἰχμαλωσίαν τὴν ἐκείνου, συνέβη τοὐναντίον τοῖς βαρβάροις. Διὰ τοῦτό φησι· Παύσασθε ἀπὸ τοῦ ἀνθρώπου, οὗ ἐστιν ἀναπνοὴ ἐν μυκτῆρι αὐτοῦ· ὅτι ἐν τίνι ἐλογίσθη αὐτοῖς οὗτος; Τουτέστιν, ὅτι ἐν οὐδενὶ ἐλογίσθη. Καὶ γὰρ ὡς ἐξ ἐπιδρομῆς πάντα ἤλπισαν ἀναιρήσεσθαι· ἐξέβη δὲ τοὐναντίον ἅπαν· καὶ ὁ μηδὲν εἶναι νομιζόμενος παρ' ὑμῖν, ἀλλ' εὐκαταφρόνητος καὶ εὐκαταγώνιστος, οὗτος λαμπρότερος πάντων φανεῖται, τῆς παρὰ τοῦ Θεοῦ ἀπολαύων ῥοπῆς.\n\nτ ΚΕΦΑΛ. Γʹ Ἰδοὺ δὴ ὁ Δεσπότης Κύριος Σαβαὼθ ἀφελεῖ ἀπὸ τῆς Ἰουδαίας καὶ ἀπὸ Ἱερουσαλὴμ ἰσχύοντα καὶ ἰσχύουσαν. Καθάπερ ἰατρὸς ἄριστος νῦν μὲν καίων, νῦν δὲ τέμνων, νῦν δὲ πικρὰ διδοὺς φάρμακα, μεθοδεύει τῶν ἀρρωστούντων τὴν ὑγίειαν· οὕτω δὴ καὶ ὁ φιλάνθρωπος Θεός, ποικίλαις καὶ διαφόροις τιμωρίαις τὸ διαρρέον καὶ ἀναπεπτωκὸς τῶν Ἰουδαίων ἐπισφίγγων νῦν μὲν τῇ τῶν βαρβάρων ἐφόδῳ φοβεῖ τοὺς ἀγνώμονας, νῦν δὲ καὶ πρὸ τῆς ἐκείνων ἐπιθέσεως ἑτέραις αὐτοὺς ἀπειλαῖς καταστέλλει, τῇ ποικιλίᾳ τῶν ἀπειλῶν ἀκμάζοντα διατηρῶν ἐν αὐτοῖς τὸν φόβον. Νῦν γοῦν ἀσθένειαν αὐτοὺς ἀπειλεῖ καὶ λιμὸν καὶ αὐχμόν, οὐχὶ τῶν ἀναγκαίων, ἀλλὰ καὶ ἐκείνων τῶν οὐδὲν ἔλαττον τῶν ἐπιτηδείων τὴν ἡμετέραν συνεχόντων ζωήν. Οὐ γὰρ δὴ λιμὸς χαλεπὸν μόνον, ἀλλὰ καὶ τὸ ἐν ἐρημίᾳ καθεστάναι τῶν κυβερνώντων τὰ πράγματα· ὃ καὶ τὴν εὐθηνίαν λιμοῦ χαλεπωτέραν ἀποφαίνειν εἴωθε.","english":"Since, then, the barbarians had taken him as it were in their nets and supposed they had a catch ready at hand, and that no effort was needed for the capture of the city and his captivity, the opposite befell the barbarians. Therefore he says: Cease from the man, whose breath is in his nostrils; for in what was he reckoned by them? That is, he was reckoned as nothing. For they hoped that all things would be destroyed as by a sudden assault; but the opposite of everything came about; and he who was thought to be nothing among you, but contemptible and easy to overthrow, this man will appear more illustrious than all, enjoying the favor that comes from God.\n\nCHAPTER 3. Behold now the Master, the Lord Sabaoth, will take away from Judea and from Jerusalem the strong man and the strong woman. Just as a most excellent physician, now cauterizing, now cutting, now giving bitter medicines, contrives the health of the sick, so too the man-loving God, tightening the slack and fallen state of the Jews with varied and diverse punishments, now frightens the ungrateful by the incursion of the barbarians, now even before their attack subdues them with other threats, preserving fear at its peak among them by the variety of his threats. Now, at any rate, he threatens them with weakness and famine and drought—not of necessities only, but even of those things which no less than necessities sustain our life. For it is not famine alone that is grievous, but also to be left in a desert without those who govern affairs; which is wont to make even abundance more grievous than famine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Τί γὰρ ὄφελος ἐκ πηγῶν ἅπαντα ἐπιρρεῖν, ὅταν ἐμφύλιοι τίκτωνται πόλεμοι καὶ ἡ θάλασσα διεγείρηται καὶ τῶν κυμάτων μαινομένων μήτε κυβερνήτης μήτε πρωρεὺς μήτε ἄλλος τις ᾖ δυνάμενος διαθεῖναι τὸν τῶν πραγμάτων χειμῶνα καὶ καταστῆσαι γαλήνην; Ὅταν δὲ μετὰ τούτων καὶ λιμὸς ᾖ, ἐννόησον τῶν κακῶν τὴν ὑπερβολήν. Ταῦτα οὖν ἅπαντα ἀπειλεῖ ὁ Θεὸς καὶ πρῶτον τὸ πάντων χαλεπώτερον. Ἰδοὺ γάρ, φησίν, ὁ Δεσπότης Κύριος Σαβαώθ. Τῇ λέξει ταύτῃ· Ἰδού, συνεχῶς οἱ προφῆται κέχρηνται, ὅταν πληροφορῆσαι τὸν ἀκροατὴν βούλωνται περὶ τῶν λεγομένων. Οὐκ ἐνταῦθα δὲ μόνον, ἀλλὰ καὶ ἄνωθεν καὶ ἐξ ἀρχῆς ἔστιν ἰδεῖν, ὅτι τῆς σωματικῆς ἀσθενείας αἱ ἁμαρτίαι προηγήσαντο πολλάκις, ὡς ἐπὶ τοῦ Κάϊν· ἐπειδὴ γὰρ οὐ καλῶς ἐχρήσατο τῇ ἰσχύϊ, παρελύθη καλῶς. Οὕτω καὶ ὁ ἐπὶ τῆς κολυμβήθρας· ὅτι γὰρ ἡ πηγὴ τῆς παρέσεως τὰ ἁμαρτήματα ἦν, φησὶν ὁ Χριστός· Ἴδε, ὑγιὴς γέγονας, μηκέτι ἁμάρτανε. Καὶ ὁ Παῦλος δέ φησι· Διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς· ἐπειδὴ ἡμάρτανον, οὑ καθαρῷ συνειδότι τῶν μυστηρίων μεταλαμβάνοντες. Καὶ τὸν πεπορνευκότα δὲ ἀσθενείᾳ σώματος παραδίδωσι, ταύτην ὑπὲρ ἁμαρτημάτων ἀπαιτῶν δίκην. Οὐ μὴν πανταχοῦ ἁμαρτημάτων ἐπιτίμιον τοῦτο, ἀλλ' ἔστιν ὅπου καὶ στεφάνων ὑπόθεσις τὸ πρᾶγμα γίνεται, ὡς ἐπὶ τοῦ Λαζάρου καὶ τοῦ Ἰώβ. Οὐκ ἀσθένειαι δὲ μόνον, ἀλλὰ καὶ λῶβαι ἕτεραι σώματος ἐξ ἁμαρτημάτων ἐγίνοντο, ὡς ἡ λέπρα τοῦ Ὀζία διὰ τὴν ἀναισχυντίαν τῆς γνώμης, ὡς ἡ χεὶρ τοῦ βασιλέως Ἱεροβοὰμ τὴν ξηρότητα ὑπομείνασα διὰ τὴν ἀπόνοιαν αὐτοῦ καὶ τὴν","english":"For what benefit is it that everything flows from springs, when civil wars are bred and the sea is stirred up and the waves rage, with neither a helmsman nor a lookout nor anyone else able to weather the storm of affairs and restore calm? But when, along with these, there is also famine, consider the excess of evils. All these things, then, God threatens, and first the most grievous of all. For behold, he says, the Lord, the Master, Sabaoth. The prophets have continually used this expression, \"Behold,\" when they wish to fully assure the hearer about what is said. And it is possible to see not only here but also above and from the beginning that sins have often preceded bodily weakness, as in the case of Cain; for since he did not use his strength well, he was rightly paralyzed. So too with the man at the pool; for that the source of his paralysis was sins, Christ says: Behold, you have become healthy; sin no more. And Paul also says: For this reason many among you are weak; because they were sinning, partaking of the mysteries with an unclean conscience. And he hands the fornicator over to weakness of body, exacting this penalty for his sins. Yet this is not everywhere the punishment for sins, but there are cases where the matter becomes a basis for crowns, as with Lazarus and Job. And not only weaknesses but also other deformities of the body came from sins, as the leprosy of Uzziah because of the shamelessness of his mind, as the hand of King Jeroboam which endured dryness because of his folly and his","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"ἀλαζονείαν. Καὶ τοῦ Ζαχαρίου δὲ ἡ γλῶττα οὐχ ἑτέρωθεν ἐπαιδεύθη, ἀλλ' ἢ διὰ τὴν τῆς ψυχῆς ἁμαρτίαν. Ἐπεὶ οὖν καὶ τοῖς Ἰουδαίοις τὸ εὐσωματεῖν καὶ σφριγᾷν καὶ τούτοις κομᾷν τοῖς πλεονεκτήμασιν ἀπονοίας ὑπόθεσις ἐγίνετο, ὑπέσυρε τῆς ἀλαζονείας τὴν ῥίζαν, νουθετῶν αὐτοὺς καὶ βελτίους ποιῶν καὶ μείζονα διδούς, ἢ ἀφαιρούμενος ἐξ αὐτῶν. Ποῖον γὰρ βλάβος τὸ σῶμα ἀσθενεῖν, ὅταν ἐντεῦθεν παιδεύηται ἡ ψυχή; Εἶτα ἵνα μὴ νομίσωσι φύσεως ἀσθενείας εἶναι τὸ γενόμενον πάθος, προανεφώνησεν αὐτὰ ὁ προφήτης καὶ οὐ μέχρι τῶν ἀνδρῶν ἔστησε τὴν ἀπειλήν, ἀλλὰ καὶ ἐπὶ τὸ γυναικεῖον γένος διεβίβασε τὴν τιμωρίαν, ἐπειδὴ καὶ ἑκατέρα ἡ φύσις διέφθαρτο, καὶ προϊὼν διὰ τὴν ὑπερβολὴν τῆς ἀτοπίας καὶ πρὸς αὐτὰς ἀποτείνεται τὰς γυναῖκας, ἐγκαλῶν αὐταῖς ἐγκλήματα, ἃ τὴν πόλιν αὐτὴν ἐκ βάθρων ἀνέτρεπεν. Διὰ δὴ τοῦτο καὶ αὐτὰς τῷ λοιμῷ περιβάλλει· ἢ γὰρ λοιμὸν αἰνίττεσθαί μοι δοκεῖ λέγων· Ἀφελῶ ἰσχύοντα καὶ ἰσχύουσαν· ἢ ἄλλην τινὰ σωματικὴν ἀσθένειαν, οὐδὲ ἰατρῶν εἴκουσαν τέχναις. Τοιαῦται γὰρ αἱ τοῦ Θεοῦ πληγαί. Ἰσχὺν ἄρτου καὶ ἰσχὺν ὕδατος. Χαλεπωτάτη ἡ τιμωρία, ὅταν μὴ αὐτὴν ἀναιρῇ τὴν οὐσίαν, ἀλλὰ τὴν ἐξ αὐτῆς ἐγγινομένην δύναμιν, ὥστε καὶ τῇ ὄψει κολάζεσθαι μηδέποτε ἐμπιπλαμένους καὶ αὐτόθεν συνορᾶν, ὅτι θεήλατος ἦν ἡ ὀργή. Γίγαντα καὶ ἰσχύοντα. Γίγαντα ἀεὶ ἡ Γραφὴ τὸν ἰσχυρὸν λέγειν εἴωθεν, ἢ τὸν ὑπερέχοντα τῶν πολλῶν τῇ τῶν μελῶν ἀναλογίᾳ. Καὶ γὰρ ἐν τῇ κτίσει ὅταν λέγῃ·","english":"...arrogance. And Zechariah's tongue was not educated from anywhere else, but through the sin of his soul. Since, then, for the Jews both being well-bodied and vigorous and exulting in these advantages became a basis for madness, he drew away the root of their arrogance, admonishing them and making them better and giving greater things than he was taking away from them. For what harm is it that the body be weak, when the soul is educated from this? Then, so that they might not think the affliction that occurred was from a weakness of nature, the prophet proclaimed these things beforehand, and he did not stop the threat at the men, but transferred the punishment also to the female sex, since both natures had been corrupted, and proceeding on account of the excess of the absurdity he addresses even the women themselves, charging them with offenses that were overturning the city itself from its foundations. For this reason he also surrounds them with the plague; for either he seems to me to hint at a plague when he says, \"I will take away the mighty man and the mighty woman,\" or some other bodily weakness, one that does not yield even to the arts of physicians. For such are the plagues of God. The strength of bread and the strength of water. The most grievous punishment is when he does not destroy the substance itself, but the power that arises from it, so that they are punished even by sight, never being filled, and from this very fact perceive that the wrath was sent from God. Giant and mighty man. Scripture is always accustomed to call the mighty man a giant, or the one who surpasses the many by the proportion of his limbs. For indeed in the creation, when it says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Οὗτοι ἦσαν οἱ γίγαντες, οἱ ἄνθρωποι οἱ ὀνομαστοί, οὐκ ἄλλο τι γένος γεγενῆσθαι διηγουμένη ταῦτά φησιν, ἀλλὰ τοὺς ἰσχυροὺς καὶ εὐρώστους καὶ σφριγῶντας ἡμῖν αἰνίττεται. Καὶ ἄνθρωπον πολεμιστὴν καὶ δικαστήν. Ἀφόρητος ἡ τιμωρία καὶ ἐσχάτης ἀπωλείας ἀπόδειξις τὰ εἰρημένα, καί, τῶν τειχῶν ἑστώτων καὶ τῶν πύργων, αὔτανδρον τοῖς πολεμίοις τὴν πόλιν παραδιδόναι δύναιτ' ἄν. Ἀσφάλεια γὰρ πόλεων οὐκ ἐν λίθοις καὶ ξύλοις καὶ περιβόλοις, ἀλλ' ἐν τῇ συνέσει τῶν τὴν πόλιν οἰκούντων, οἳ ἡνίκα μὲν ἂν ὦσι, καὶ πολεμίων ὄντων, ἀσφαλέστερον ἁπάντων αὐτὴν τειχίζουσιν· ἡνίκα δὲ ἂν ἀπῶσι, καὶ μηδενὸς ἐνοχλοῦντος, τῆς πολιορκουμένης ἀθλιωτέραν αὐτὴν ἀποφαίνουσιν. Ὥστε κἀκείνους καὶ τοὺς ἀκούοντας ἅπαντας οὐ μικρὸν φιλοσοφίας δόγμα διὰ τούτων ὁ προφήτης ἐπαίδευσε, πείθων μηδέποτε μεγέθει πόλεως θαρρεῖν, μηδὲ τάφροις καὶ μηχανήμασιν, ἀλλ' ἀνδρῶν ἐπιεικῶν ἀρετῇ. Φοβῶν τοίνυν αὐτούς φησιν, ὅτι ἐρημώσει τῆς ἀσφαλείας αὐτήν, οὐ τοὺς πολεμεῖν εἰδότας ἀναρπάζων μόνον, ἀλλὰ καὶ τοὺς δικάζειν ἐπισταμένους, οἳ τῶν πολεμούντων οὐκ ἔλαττον συντελοῦσι ταῖς πόλεσιν, εἰρήνην τε εὖ διατιθέντες καὶ πολέμους πολλάκις ἐπιόντας ἀποκρουόμενοι. Ἐπειδὴ γὰρ καὶ οὗτοι συνεχῶς ἀπὸ τῆς τῶν ἁμαρτημάτων φύονται ῥίζης, δυνατὸν τοὺς τῶν νόμων φύλακας καὶ τοῦ δικαίου μετὰ ἀκριβείας προϊσταμένους, τὰ πλείονα τῶν ἁμαρτημάτων ἀναστέλλοντας ἀναιρεῖν καὶ τοῦ πολέμου τὴν ὑπόθεσιν. Τίνος οὖν ἕνεκεν ὁ Θεὸς αὐτοὺς ἀνασπᾷ; Ἐπειδὴ παροῦσιν αὐτοῖς οὐκ εἰς δέον ἐκέχρηντο.","english":"These were the giants, the renowned men; the passage does not relate that some other race came into being, but it hints at those who are strong, vigorous, and full of swelling strength. And a warrior and a judge. The punishment is unbearable and the things said are a proof of the utmost destruction, and, though the walls stand and the towers, it could hand the city over to the enemy with its inhabitants. For the safety of cities lies not in stones and timbers and enclosures, but in the understanding of those who inhabit the city, who, whenever they are present, even when enemies exist, wall it more securely than all things; but whenever they are absent, even with no one troubling it, they make it more wretched than a city under siege. So the prophet through these words taught both those men and all the hearers no small doctrine of philosophy, persuading them never to trust in the size of a city, nor in trenches and siege engines, but in the virtue of upright men. Frightening them, then, he says that he will desolate it of its safety, snatching away not only those who know how to make war, but also those who know how to judge, who contribute to cities no less than those who make war, both arranging peace well and often repelling wars that come upon them. For since these too grow continually from the root of sins, it is possible for the guardians of the laws and those who preside over justice with exactness, by checking the greater part of sins, to destroy them and the occasion of war. For what reason, then, does God sweep them away? Because when they were present they did not use them as was fitting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Ὥσπερ γὰρ τὰ σωτήρια αὐτοῦ διδάγματα πολλὴν ἔφερον τοῖς ἀκροωμένοις τὴν ὠφέλειαν, ἐπὶ δὲ τῶν Ἰουδαίων δημηγορῶν, ἀσαφείᾳ τὰ λεγόμενα ἔκρυπτεν, ἐπειδὴ μὴ προσεῖχον τοῖς λεγομένοις· οὕτω δὴ καὶ τὰ δῶρα αὐτοῦ τὰ μεγάλα ταῦτα καὶ σωτηρίαν ἡμῖν πολλὴν κομίζοντα ἐκ μέσου πολλάκις ἀναιρεῖ, ὅταν οἱ λαμβάνοντες μηδὲν ἀπ' αὐτῶν βουληθῶσι καρπώσασθαι. Καὶ προφήτην καὶ στοχαστήν. Οὐ μικρὸν δὲ ὀργῆς εἶδος καὶ τὸ τὰς προφητείας ἐπιλιπεῖν. Ὅτε γοῦν τὸν τῶν Ἰουδαίων δῆμον διὰ τὰ ἁμαρτήματα τῶν τοῦ Ἠλὶ παίδων ὁ Θεὸς ἀπεστράφη καὶ τὴν πολλὴν τοῦ πλήθους κακίαν, ἐπέλιπεν ἡ προφητεία· Ῥῆμα γὰρ τίμιον, φησίν, ἦν, καὶ οὐκ ἦν ὅρασις διαστέλλουσα. Τίμιον, τουτέστι, σπάνιον. Καὶ ἐπὶ τοῦ Ὀζίου τὸ αὐτὸ τοῦτο γέγονεν· οὐ γὰρ μικρὰ καὶ ἐντεῦθεν ἐκαρποῦντο, εἴ γε ἐβούλοντο. Τὸ γὰρ μανθάνειν τὰ παρὰ τοῦ Θεοῦ καὶ πρὸς τὰ μέλλοντα παρασκευάζεσθαι δεινὰ καὶ ὑπὲρ τῶν ἀδήλων πυνθάνεσθαι καὶ πότε μὲν ἐπιθέσθαι\n\nδεῖ πολεμίοις πότε δὲ ἡσυχάζειν, καὶ πῶς ἅπαντα τὰ λυπηρὰ διακρούεσθαι δέοι, πολλὴν ἔφερεν αὐτοῖς σωτηρίας εὐκολίαν. Ἀλλ' ἐπειδὴ μανθάνοντες οὐκ ἐποίουν, διὰ τοῦτο καὶ τὸ μανθάνειν αὐτῶν ἀφεῖλεν· ὃ πολλῆς τοῦ Θεοῦ φιλανθρωπίας δεῖγμα ἦν, τὸ καὶ προειδότα τὰ μέλλοντα καὶ ὡς οὐ χρήσονται εἰς δέον τοῖς παρ' αὐτοῦ δώροις, τὰ γοῦν παρ' αὐτοῦ ἅπαντα παρασχεῖν. Μετὰ δὲ τοῦ προφήτου καὶ στοχαστήν φησιν ἀναιρεῖν. Ἐνταῦθά μοι δοκεῖ λέγειν στοχαστὴν τὸν ἀπὸ συνέσεως πολλῆς τῶν μελλόντων στοχαζόμενον καὶ ἀπ' αὐτῆς τῶν πραγμάτων τῆς πείρας. Ἕτερον μὲν γὰρ στοχασμὸς καὶ προφητεία ἄλλο·","english":"For just as his saving teachings brought great benefit to those who heard them, but when he was addressing the Jews publicly he concealed what was said in obscurity, since they did not attend to what was said; so also these great gifts of his, which convey great salvation to us, he often removes from our midst, whenever those who receive them wish to reap no fruit from them. And a prophet and a diviner. Nor is the failure of prophecies a small form of wrath. At any rate, when God turned away from the people of the Jews because of the sins of Eli's sons and the great wickedness of the multitude, prophecy failed; for the word was precious, it says, and there was no vision distinguishing. Precious, that is, rare. And in the time of Uzziah this same thing happened; for they reaped no small benefit from this too, if indeed they wished. For to learn the things that come from God, and to be prepared for future dangers, and to inquire about hidden things, and when one must attack\n\nenemies and when to keep quiet, and how one ought to ward off all painful things—this brought them great ease of salvation. But since, though learning, they did not act, for this reason he also took away their learning; which was a proof of God's great love for humanity, that even foreknowing the future and that they would not use his gifts as they ought, he nonetheless provided all things from himself. And after the prophet, he says, he also removes the diviner. Here he seems to me to call a diviner one who by great understanding divines future things, and from the very experience of affairs. For divination is one thing and prophecy another;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"ὁ μὲν γὰρ Πνεύματι θείῳ φθέγγεται, οὐδὲν οἴκοθεν εἰσφέρων· ὁ δὲ τὰς ἀφορμὰς ἀπὸ τῶν ἤδη γεγενημένων λαμβάνων καὶ τὴν οἰκείαν σύνεσιν διεγείρων, πολλὰ τῶν μελλόντων προορᾷ, ὡς εἰκὸς ἄνθρωπον ὄντα συνετὸν προϊδεῖν. Ἀλλὰ πολὺ τὸ μέσον τούτου κἀκείνου καὶ τοσοῦτον, ὅσον συνέσεως ἀνθρωπίνης καὶ θείας χάριτος τὸ διάφορον. Ἵνα δὲ καὶ ἐπὶ ὑποδείγματος τὸν λόγον ποιήσω φανερόν, ἐννοήσωμεν τὸν Σολομῶντα καὶ τὸν Ἐλισσαῖον· ἀμφότεροι γὰρ κεκρυμμένα πράγματα εἰς μέσον ἤγαγον καὶ κεκρυμμένα ἀνεκάλυψαν· ἀμφότεροι δὲ οὐ τῇ αὐτῇ δυνάμει· ἀλλ' ὁ μὲν ἀπὸ συνέσεως ἀνθρωπίνης παρὰ τῆς φύσεως λαβὼν ἀφορμὰς ἐπὶ τῶν πόρνων γυναικῶν ἐκείνων· ὁ δὲ λογισμῷ μὲν οὐδενὶ χρησάμενος (ποῖος γὰρ λογισμὸς ἀνακαλῦψαι δυνατὸς ἦν τοῦ Γιεζῆ τὴν κλοπήν;), θείᾳ δὲ χάριτι τὰ πόρρωθεν γεγενημένα προιδών. Καὶ πρεσβύτερον καὶ πεντηκόνταρχον. Μετὰ δὴ τούτων καὶ πρεσβύτερον καὶ πεντηκόνταρχόν φησιν ἀναιρήσειν· πρεσβύτερον οὐχ ἁπλῶς γεγηρακότα λέγων, ἀλλὰ τὸν μετὰ τῆς πολιᾶς τὴν προσήκουσαν τῇ πολιᾷ διατηροῦντα σύνεσιν. Καὶ πεντηκόνταρχον δὲ ὅταν λέγῃ, οὐχ ἕνα τινὰ πεντηκόνταρχόν φησιν, ἀλλὰ τῷ ὀνόματι τούτῳ τοὺς ἄρχοντας πάντας αἰνίττεται. Οὐδὲν γάρ, οὐδὲν ἀναρχίας χαλεπώτερον, ὥσπερ οὖν οὐδὲ πλοίου τι σφαλερώτερον γένοιτ' ἂν κυβερνήτην οὐκ ἔχοντος. Καὶ οὐδὲ ἐνταῦθα ἵσταται, ἀλλὰ καὶ ἑτέραν μεγάλην ἀσφάλειαν ἀναιρήσειν ἀπειλεῖ, τοὺς τὰ ἄριστα βουλεύειν εἰδότας, οἳ τῶν ὅπλων οὐκ ἐλάττονα εἰσφέρουσιν εὐεργεσίαν ταῖς πόλεσιν. Ἀφελῶ γάρ, φησί, καὶ θαυμαστὸν σύμβουλον καὶ σοφὸν ἀρχιτέκτονα.","english":"For the one speaks by the divine Spirit, contributing nothing of his own; but the other, taking his starting points from things that have already happened and rousing his own understanding, foresees many future things, as it is likely for an intelligent man to foresee. But great is the difference between this one and that one, and as great as the difference between human understanding and divine grace. And that I may make the argument clear also by an example, let us consider Solomon and Elisha; for both brought hidden matters into the open and uncovered hidden things; but both not by the same power; but the one from human understanding, taking his starting points from nature, in the case of those harlot women; but the other using no reasoning at all (for what reasoning could have been able to uncover Gehazi's theft?), but by divine grace foreseeing things that had happened from afar. And an elder and a captain of fifty. Along with these, he says, he will destroy both an elder and a captain of fifty; calling an elder not simply one who has grown old, but one who along with gray hair preserves the understanding befitting gray hair. And when he says a captain of fifty, he does not mean some one captain of fifty, but by this name he hints at all rulers. For nothing, nothing is more grievous than anarchy, just as nothing could be more precarious than a ship that has no pilot. And he does not stop even here, but threatens to destroy another great security, those who know how to give the best counsel, who bring no less benefit to cities than arms. For I will take away, he says, both the wondrous counselor and the wise master builder.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Οὐχὶ τὸν οἰκοδόμον λέγων, ἀλλὰ τὸν τῶν πραγμάτων ἔμπειρον καὶ πολλὰ ἐπιστάμενον καὶ μετὰ συνέσεως ἅπαντα τὰ τῆς πόλεως διατιθέναι πράγματα εἰδότα.\n\nΚαὶ μετὰ τούτων· Καὶ συνετὸν ἀκροατήν. Ἂν γὰρ τοῦτο ἀπῇ, κἂν τἄλλα ἅπαντα παρῇ, πλέον οὐδὲν ἔσται ταῖς πόλεσι, κἂν προφῆται ὦσι, κἂν σύμβουλοι, κἂν δυνάσται, ὁ δὲ ἀκουσόμενος μηδεὶς ᾖ, πάντα εἰκῆ καὶ μάτην. Ἐμοὶ δὲ δοκεῖ ἐνταῦθα τὸ Ἀφελῶ λέγειν, τὸ ἐάσω καὶ ἀφήσω, ὥσπερ ὁ Παῦλός φησι· Παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν· οὐ τοῦτο δεικνύς, ὅτι ἐνέβαλεν εἰς ἄνοιαν, ἀλλ' ὅτι ἀφῆκε καὶ εἴασεν ἀνοήτους ὄντας. Καὶ ἐπιστήσω νεανίσκους ἄρχοντας αὐτῶν. Τοῦτο ἀναρχίας χεῖρον καὶ πολλῷ χαλεπώτερον. Ὁ μὲν γὰρ οὐκ ἔχων ἄρχοντα, ἀπεστέρηται τοῦ χειραγωγοῦντος· ὁ δὲ πονηρὸν ἔχων τὸν ἐμβάλλοντα εἰς κρημνοὺς ἔχει. Νεανίσκους δὲ ἐνταῦθα οὐχὶ ἁπλῶς τὴν ἡλικίαν διαβάλλων ἔφησεν, ἀλλ' ἀπὸ τοῦ πλεονάζοντος τὴν ἄνοιαν αὐτῶν ἐπιδείκνυται. Ἔστι γὰρ καὶ νέους εἶναι συνετοὺς καὶ γεγηρακότας ἀνοίᾳ συζῇν· ἀλλ' ἐπειδὴ τοῦτο μὲν σπανιάκις συμβαίνειν εἴωθε, τὸ δὲ πλεονάζον τοὐναντίον ἐστίν, ἐξ ἐκείνου ἀνοήτους ὠνόμασεν. Ἐπεὶ καὶ Τιμόθεος νέος ἦν, καὶ μυρίων γεγηρακότων σοφώτερον τὰς Ἐκκλησίας διώρθωσε· καὶ Σολομῶν ἡνίκα μὲν δωδεκαέτης ἦν, τῷ Θεῷ διελέγετο καὶ πολλῆς ἀπήλαυε παρρησίας, καὶ ἀνεκηρύττετο καὶ ἐστεφανοῦτο καὶ θέατρον ἀπὸ τῶν βαρβάρων τῆς ἑαυτοῦ σοφίας ἐκάθιζε καὶ οὐκ ἄνδρες μόνον, ἀλλὰ ἤδη καὶ γυναῖκες πόρρωθεν ἐπιοῦσαι ταύτην μόνην τῆς ἀποδημίας τὴν ὑπόθεσιν εἶχον, τὸ μαθεῖν τι καὶ ἀκοῦσαι παρὰ τῆς ἐκείνου φωνῆς·","english":"Not speaking of the builder, but of the man experienced in affairs and knowing many things, and who knows how to arrange all the affairs of the city with understanding.\n\nAnd with these things: And a discerning hearer. For if this is absent, even if all the other things are present, there will be no benefit for the cities, even if there are prophets, even if counselors, even if rulers, but no one is listening—all things are in vain and to no purpose. And it seems to me that here the phrase I will take away means I will let go and I will dismiss, just as Paul says: God gave them over to a reprobate mind—not showing that he cast them into folly, but that he let them go and allowed them to be foolish. And I will set young men as their rulers. This is worse than anarchy and far more grievous. For the one who has no ruler is deprived of the one who leads him by the hand; but the one who has a wicked ruler has one who casts him into precipices. And here he said young men, not simply disparaging their age, but from what is more prevalent he demonstrates their folly. For it is possible both for the young to be discerning and for the aged to live with folly; but since this tends to happen rarely, while the opposite is more prevalent, from that he called them foolish. Since indeed Timothy was young, and he set the churches in order more wisely than countless aged men; and Solomon, when he was twelve years old, conversed with God and enjoyed much boldness of speech, and was proclaimed and crowned, and seated a theater of his own wisdom from the barbarians, and not only men but even women coming from afar had this alone as the reason for their journey—to learn something and hear from his voice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"ἐπειδὴ δὲ εἰς γῆρας ἦλθε, πολλῷ τῆς ἀρετῆς καθυφῆκε. Καὶ ὁ τούτου δὲ πατὴρ ὁ μακάριος Δαυῒδ τὴν χαλεπὴν ἁμαρτίαν ἐκείνην οὐχ ἡνίκα παῖς\n\nκαὶ μειράκιον ἦν, ἀλλ' ἡνίκα τὴν ἡλικίαν ὑπερέβη ταύτην, τότε ἥμαρτεν. Ὅτε δὲ παιδίον μικρὸν ἐτύγχανεν ὄν, καὶ τρόπαιον ἀνέστησε θαυμαστὸν καὶ τὸν βάρβαρον κατήνεγκε καὶ πᾶσαν ἐπεδείξατο φιλοσοφίαν καὶ οὐδὲν ἡ νεότης αὐτῷ πρὸς τὰ κατορθώματα ταῦτα κώλυμα γέγονε. Καὶ τὸν Ἱερεμίαν δὲ τὴν ἀπὸ τῆς ἡλικίας προβαλλόμενον παραίτησιν οὐκ ἀπεδέξατο ὁ Θεός, ἀλλ' ἐξήγαγεν ἐπὶ τὸν τῶν Ἰουδαίων δῆμον, οὐδὲν ἐντεῦθεν αὐτὸν κωλύεσθαι λέγων, εἰ τὰ τῆς διανοίας ἐρρωμένα εἴη. Ταύτην ἄγων τὴν ἡλικίαν, μᾶλλον δὲ καὶ ταύτης ἐλάττονα πολλῷ, τοὺς πρεσβυτέρους ἔκρινεν ὁ Δανιήλ. Καὶ Ἰωσίας δὲ οὐδὲ δέκα ἔτη γεγονὼς ὅλα, ἐπὶ τὸν τῆς βασιλείας ἀνέβη θρόνον· καὶ τότε μὲν εὐδοκίμει, μετὰ δὲ ταῦτα κατολιγωρήσας, μικρόν, ἐλυμήνατο τὴν τῆς ψυχῆς ἀρετήν. Τί δὲ ὁ Ἰωσήφ; Οὐχὶ νέος ὢν καὶ σφόδρα νέος τὸν χαλεπὸν ἐκεῖνον ἀνείλετο πόλεμον, οὐχὶ πρὸς ἄνδρας, ἀλλὰ πρὸς αὐτὴν τῆς φύσεως τὴν τυραννίδα μαχόμενος, καὶ ἐκ μέσου καμίνου καὶ φλογὸς πολὺ τῆς Περσικῆς χαλεπωτέρας ἐξεπήδησεν ἀσινής, τῶν τριῶν παίδων οὐκ ἔλαττον ἀβλαβὴς διαμείνας; Ὥσπερ γὰρ ἐκεῖνοι τὰ σώματα μετ' αὐτῶν τῶν τριχῶν ἀκέραια τότε ἐξαγαγόντες ἔδειξαν, ὡς ἀπὸ πηγῆς μᾶλλον ἢ καμίνου ἐξιόντες·","english":"But when he came to old age, he fell far short of virtue. And his father, the blessed David, committed that grievous sin not when he was a boy and a youth, but when he had passed beyond that age, then he sinned. But when he happened to be a little child, he also set up a wondrous trophy and brought down the barbarian and displayed all philosophy, and his youth was no hindrance to him for these achievements. And God did not accept Jeremiah's excuse based on his age, but brought him out to the people of the Jews, saying that nothing from this hindered him, if the things of his mind were strong. It was at this age, or rather much less than this, that Daniel judged the elders. And Josiah, when he was not yet even ten full years old, ascended the throne of the kingdom; and at that time he was held in high esteem, but afterwards, having become negligent, he slightly harmed the virtue of his soul. And what of Joseph? Was he not young, and very young, when he took up that grievous war, fighting not against men but against the very tyranny of nature, and leaped out unharmed from the midst of the furnace and flame far more grievous than the Persian one, remaining no less unscathed than the three children? For just as those then brought out their bodies intact with their very hair, showing that they came forth rather from a fountain than from a furnace—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"οὕτω δὴ καὶ οὗτος τῶν ἐναγῶν τῆς Αἰγυπτίας χειρῶν ἀπαλλαγείς, ἐξῄει, μήτε ἀπὸ τῆς ἁφῆς, μήτε ἀπὸ τῶν ῥημάτων, μήτε ἀπὸ τῆς ὄψεως, μήτε ἀπὸ τῶν ἱματίων, μήτε ἀπὸ τῶν μύρων, ἃ κληματίδος καὶ πίσσης χαλεπωτέραν ἀνῆπτε τῆς ἐπιθυμίας τὴν φλόγα, μήτε ἀπ' αὐτῆς τῆς ἡλικίας παθών τι τοιοῦτον, οἷον εἰκὸς ἄνθρωπον ὄντα παθεῖν. Καὶ αὐτοὶ δὲ οἱ παῖδες οἱ τρεῖς οὗτοι ἐν αὐτῷ τῆς ἡλικίας ὄντες τῷ ἄνθει, καὶ γαστρὸς ἐκράτησαν καὶ θανάτου φόβον ἐπάτησαν καὶ στρατοπέδου τοσούτου καὶ βασιλέως αὐτῆς τῆς καμίνου σφοδρότερον ἀφιέντος θυμὸν περιεγένοντο καὶ οὐδὲν αὐτοὺς κατέπληξεν, ἀλλ' ἔμειναν διηνεκῶς ἀδούλωτον τὸ φρόνημα ἔχοντες. Οὐ τοίνυν τὴν ἡλικίαν διαβάλλων ταῦτά φησιν· ἐπεὶ καὶ ὁ Παῦλος, ὅταν λέγῃ· Μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου, οὐ τὸν νέον τὴν ἡλικίαν φησίν, ἀλλὰ τὸν νεωστὶ φυτευθέντα, τουτέστι, κατηχηθέντα· φυτεῦσαι γὰρ τὸ κατηχῆσαί φησι καὶ διδάξαι, ὥσπερ ὅταν λέγῃ· Ἐγὼ ἐφύτευσα, Ἀπολλὼς ἐπότισε. Καὶ ὁ Χριστὸς φυτείαν τὸ τοιοῦτο καλεῖ λέγων· Πᾶσα φυτεία, ἣν οὐκ ἐφύτευσεν ὁ Πατήρ μου ὁ οὐράνιος, ἐκριζωθήσεται. Ἐπεὶ εἰ νεόφυτον τὸν νέον ἔλεγεν, οὐκ ἂν Τιμόθεον σφόδρα νέον ὄντα, καὶ οὕτω νέον, ὡς λέγειν· Μηδείς σου τῆς νεότητος καταφρονείτω, πρὸς τοσοῦτον ὄγκον ἀρχῆς ἀνήγαγεν ἂν καὶ τοσαύτας φέρειν ἐπέτρεψεν Ἐκκλησίας. Καὶ ἐμπαῖκται κυριεύσουσιν αὐτῶν. Ὁρᾷς, ὡς οὐ τὴν ἡλικίαν διαβάλλει ἁπλῶς, ἀλλὰ τὴν διεφθαρμένην γνώμην; Τῇ γὰρ ἐπαγωγῇ τοῦτο σαφέστερον ἐποίησεν.","english":"Thus also this man, once released from the defiled hands of the Egyptian woman, went out, having suffered nothing of that sort either from her touch, or from her words, or from her sight, or from her garments, or from her perfumes, which kindled the flame of desire more fiercely than vine-brushwood and pitch, nor even from his age itself, such as it is likely for a man to suffer. And these three youths themselves, being in the flower of their age, both mastered their belly and trampled on the fear of death, and prevailed over so great an army and a king who breathed fury more violently than the furnace itself, and nothing struck them with terror, but they remained continually with their mind unenslaved. Therefore he does not say these things to slander age; since Paul too, when he says, Not a novice, lest being puffed up he fall into the condemnation of the devil, does not mean the young in age, but the one newly planted, that is, the one newly catechized; for he calls catechizing and teaching planting, as when he says, I planted, Apollos watered. And Christ calls such a thing a planting, saying, Every planting which my heavenly Father has not planted shall be rooted up. Since if he meant the young man by \"novice,\" he would not have brought Timothy, who was very young, and so young that he said, Let no one despise your youth, to so great a height of rule and permitted him to bear so many churches. And mockers shall lord it over them. Do you see that he does not slander age simply, but the corrupted mind? For by the addition he made this clearer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Ἐμπαίκτας δὲ ἐνταῦθά φησι τοὺς ἀπατεῶνας, τοὺς εἴρωνας, τοὺς κόλακας, τοὺς διὰ τῆς τῶν ῥημάτων χάριτος προπίνοντας αὐτοὺς τῷ διαβόλῳ. Καὶ συμπεσεῖται ὁ λαός, ἄνθρωπος πρὸς ἄνθρωπον καὶ ἄνθρωπος πρὸς τὸν πλησίον αὐτοῦ. Ὥσπερ γὰρ τῶν τὰς οἰκοδομὰς συνεχόντων ξύλων διαφθαρέντων ἢ καὶ ἀναιρεθέντων, τοὺς τοίχους ἀνάγκη συρρήγνυσθαι, οὐδενὸς ὄντος τοῦ κατέχοντος· οὕτω καὶ τούτων τῶν ἔμπροσθεν εἰρημένων ἀναιρεθέντων, ἀρχόντων, συμβούλων, δικαστῶν, προφητῶν, οὐδὲν τὸ κωλῦον ἦν τὸν δῆμον ἑαυτῷ συρραγῆναι καὶ πολλὴν γενέσθαι τὴν σύγχυσιν.\n\nΠροσκόψει τὸ παιδάριον πρὸς τὸν πρεσβύτην καὶ ὁ ἄτιμος πρὸς τὸν ἔντιμον. Ἐναντιώσεται δέ, φησίν, ὁ νέος τῷ γεγηρακότι, ὑπερόψεται, καταφρονήσει. Ταῦτα καὶ πρὸ τῆς τῶν πολεμίων ἐφόδου πολέμου παντὸς ἦν χαλεπώτερα. Ὅταν γὰρ ἀτιμάζηται μὲν γῆρας παρὰ νεότητος, οἱ δὲ εὐτελεῖς καὶ ἀπερριμμένοι τοὺς πρότερον αἰδεσίμους καταπατῶσιν, οὐδενὸς ἔλαττον κλυδωνιζομένης νεὼς ἡ τοιαύτη διακείσεται πόλις. Ὅτι ἐπιλήψεται ἄνθρωπος τοῦ ἀδελφοῦ αὐτοῦ, ἢ τοῦ οἰκείου τοῦ πατρὸς αὐτοῦ, λέγων· ἱμάτιον ἔχεις, ἀρχηγὸς ἡμῶν γενοῦ, καὶ τὸ βρῶμα τὸ ἐμὸν ὑπὸ σὲ ἔστω. Καὶ ἀποκριθεὶς ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐρεῖ· οὐκ ἔσομαι ἀρχηγός· οὐ","english":"He calls deceivers here \"mockers,\" the hypocrites, the flatterers, those who through the grace of their words drink them down to the devil. And the people shall fall, man against man, and man against his neighbor. For just as when the timbers that hold buildings together are corrupted or even removed, the walls must necessarily collapse, since there is nothing to hold them up; so too when these previously mentioned are removed—rulers, counselors, judges, prophets—there was nothing to prevent the people from collapsing upon itself and great confusion arising.\n\nThe child shall stumble against the elder, and the dishonored against the honored. The young man, he says, shall oppose the aged; he shall look down on him, despise him. These things, even before the enemy's assault, were more grievous than any war. For when old age is dishonored by youth, and the worthless and cast-off trample upon those formerly respected, such a city will be in no better state than a ship tossed by the waves. For a man shall seize his brother, or the member of his father's house, saying: You have a garment, become our leader, and let my food be under you. And answering in that day he shall say: I will not be a leader; I","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"γάρ ἐστιν ἐν τῷ οἴκῳ μου ἄρτος, οὐδὲ ἱμάτιον. Οὐκ ἔσομαι ἀρχηγὸς τοῦ λαοῦ τούτου. Ἐνταῦθά μοι δοκεῖ ἢ πολιορκίαν τινὰ χαλεπωτάτην αἰνίττεσθαι, εἰς τὴν ἐσχάτην στενοχωρίαν αὐτοὺς κατενεγκοῦσαν, ἢ χωρὶς πολιορκίας λιμόν τινα ἀφόρητον καὶ πολλὴν τῶν ἀναγκαίων σπάνιν. Κέχρηται δὲ κοινῇ συνηθείᾳ· καὶ ὥσπερ πολλοί φασιν, εἰ συνέβη τὴν πόλιν ἅπασαν ὀβολοῦ πωλεῖσθαι, οὐκ ἂν σχοίην αὐτὴν πρίασθαι, τὴν ἐσχάτην πενίαν ἐνδεικνύμενοι· οὕτω καὶ ὁ προφήτης φησίν, ὅτι εἰ ἱματίου ἑνὸς καὶ ἄρτου μόνου γένοιντ' ἂν αἱ ἀρχαὶ ὠνηταί, οὐδεὶς ἔσται ὁ ὠνούμενος· τοσαύτη σπάνις ἔσται τῶν ἀναγκαίων. Ὅτι ἀνεῖται Ἱερουσαλήμ· τουτέστιν ἐγκαταλέλειπται, ἠρήμωται, τῆς τοῦ Θεοῦ προνοίας γεγύμνωται. Καὶ ἡ Ἰουδαία συμπέπτωκε· ταραχῆς, φησίν, ἐμπέπλησται καὶ θορύβου, συγχύσεως καὶ ἀταξίας. Καὶ αἱ γλῶσσαι αὐτῶν μετὰ ἀνομίας τὰ πρὸς τὸν Κύριον ἀπειθοῦσιν. Εἶτα καὶ ἡ αἰτία τῶν κακῶν, τῆς γλώττης ἡ ἀκρασία. Ὃ καὶ Ὠσηὲ ἐγκαλεῖ λέγων· Ἐφραῒμ εἰςἀφανισμὸν ἐγένοντο ἐν ἡμέραις ἐλέγχου· ἐν ταῖς φυλαῖς τοῦ Ἰσραὴλ ἔδειξα πιστά· καὶ ὁ Μαλαχίας τὰ αὐτὰ πάλιν λέγων· Οἱ παροξύνοντες τὸν Θεὸν ἐν τοῖς λόγοις ὑμῶν· καὶ εἴπατε· ἐν τίνι παρωξύναμεν αὐτόν; Ἐν τῷ λέγειν ὑμᾶς· πᾶς ποιῶν πονηρὸν καλὸν ἐνώπιον Κυρίου καὶ ἐν αὐτοῖς αὐτὸς εὐδόκησε. Καὶ ποῦ ἔστιν ὁ Θεὸς τῆς δικαιοσύνης;","english":"For he says, there is no bread in my house, nor a garment. I will not be a leader of this people. Here it seems to me that he hints either at some most grievous siege, which brings them down to the utmost destitution, or, apart from a siege, at an unbearable famine and a great scarcity of necessities. And he has used common custom; and just as many say, if it happened that the whole city were sold for an obol, I would not have it to buy, indicating the utmost poverty—so too the prophet says that if the offices were to be bought for a single garment and only bread, there will be no one to buy them; such will be the scarcity of necessities. For Jerusalem is let go—that is, it has been abandoned, it has been laid waste, it has been stripped of God's providence. And Judea has fallen—it has been filled, he says, with confusion and tumult, with disorder and lawlessness. And their tongues with lawlessness disobey the things pertaining to the Lord. Then also the cause of the evils: the intemperance of the tongue. Which Hosea also charges, saying: Ephraim has become a desolation in the days of reproof; in the tribes of Israel I showed faithful things; and Malachi again saying the same things: Those who provoke God with your words; and you said: In what have we provoked him? In your saying: Everyone who does evil is good before the Lord, and in them he himself was well pleased. And where is the God of justice?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Τοῦτο δὴ καὶ αὐτὸς αἰτιᾶται, διπλοῦν προφέρων ἔγκλημα, ὅτι οὐ μόνον ἀπειθοῦσιν, οὐδὲ οὐ μόνον παραβαίνουσι τὸν νόμον, ἀλλ' ὅτι ὀφείλοντες γοῦν αἰσχύνεσθαι ἐπὶ τούτῳ καὶ ἐρυθριᾷν, ἐγκαλύπτεσθαι καὶ κάτω κύπτειν, οἱ δὲ καὶ ἐπαγωνίζονται τοῖς προτέροις, μετὰ τοῦ μὴ ποιεῖν τὰ ἐπιτεταγμένα καὶ φορτικὰ φθεγγόμενοι ῥήματα· Ὡσανεὶ οἰκέτης τις ἀγνώμων ἐγκαταλιμπάνων τὰ ἐπιτάγματα τοῦ δεσπότου, ἔτι καὶ θρασύνοιτο. Διὸ νῦν ἐταπεινώθη ἡ δόξα αὐτῶν, καὶ ἡ αἰσχύνη τοῦ προσώπου αὐτῶν ἀντέστη αὐτοῖς. Πάλιν τὰ μέλλοντα ὡς παρεληλυθότα λέγει, τῷ συνήθει κεχρημένος νόμῳ τῆς προφητείας. Ταπείνωσιν δὲ δόξης τὴν αἰχμαλωσίαν καλεῖ. Οὐ γὰρ τῆς τυχούσης αἰσχύνης ἦν, τοὺς ἐν τάξει τῶν βασιλευόντων τῆς οἰκουμένης ὄντας, τούτους ἀνθρώποις βεβήλοις καὶ βαρβάροις ὑποτετάχθαι. Αἰσχύνην δὲ προσώπου ἐνταῦθα τὴν ἀπὸ τῆς ἁμαρτίας ἐγγινομένην φησί. Τοιοῦτος γὰρ ἦν αὐτῶν ὁ βίος. Ἐπεὶ οὖν προλαβόντες ἑαυτοὺς κατῄσχυναν, δι' ὧν ἔπραττον, διὰ δὴ τοῦτο ὁ Θεὸς τῆς δόξης αὐτοὺς ἐξέβαλεν, ἐλάττονι παραδιδοὺς τιμωρίᾳ τῆς ὑπ' αὐτῶν ἐπενεχθείσης αὐτοῖς. Οὐ γὰρ οὕτως ἦσαν ἐπονείδιστοι τὴν ἀλλοτρίαν οἰκοῦντες, ὡς ὅτε τὴν μητρόπολιν ἔχοντες παρηνόμουν. Τότε μὲν γὰρ καὶ ἐνεκόπτετο αὐτοῖς τὰ τῆς κακίας· ἐπὶ δὲ τῆς πατρίδος καὶ πρὸς τὸ μεῖζον ᾔρετο. Μέγα τοίνυν αὐτοὺς ὁ προφήτης ἐπαίδευε δόγμα, πανταχοῦ πείθων πρὸ τῆς κολάσεως τὴν πονηρίαν φεύγειν καὶ ἐγκαλύπτεσθαι καὶ αἰσχύνεσθαι· οὐχ ὅταν βάρβαροι λαβόντες δούλους ἀπαγάγωσιν, ἀλλ' ὅταν ἡ τῆς ἁμαρτίας τυραννὶς αἰχμαλώτους ἔχῃ.","english":"This is exactly what he himself also charges them with, bringing a double accusation: that they not only disobey, nor only transgress the law, but that when they ought at least to be ashamed of this and to blush, to cover themselves and bow down, they even contend alongside their former deeds, and along with not doing what is commanded they utter burdensome words—as if some senseless servant, abandoning his master's commands, should even grow bold. Therefore now their glory has been brought low, and the shame of their face has stood against them. Again he speaks of future things as past, using the customary law of prophecy. By the bringing low of glory he means the captivity. For it was not an ordinary shame that those who were in the rank of rulers of the world should be subjected to profane and barbarian men. By shame of face he here means that which arises from sin. For such was their life. Since, then, by their prior deeds they shamed themselves through what they did, for this reason God cast them out of their glory, delivering them over to a lesser punishment than that which they had brought upon themselves. For they were not so reproachable when dwelling in a foreign land as when, possessing the mother city, they broke the law. For then the things of wickedness were even hindered for them; but in their fatherland it was raised even to greater height. The prophet, then, was teaching them a great doctrine, everywhere persuading them, before punishment, to flee wickedness and to cover themselves and be ashamed—not when barbarians take them as slaves and lead them away, but when the tyranny of sin holds them captive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Τὴν δὲ ἁμαρτίαν αὐτῶν, ὡς Σοδόμων, ἀνήγγειλαν καὶ ἐνεφάνισαν. Ὃ πολλάκις εἶπον, λέγω καὶ νῦν· ὅτι δεικνὺς τοῦ Θεοῦ τὴν φιλανθρωπίαν ὁ προφήτης, οὐχ ἃ μέλλουσι πάσχειν προλέγει, ἀλλὰ καὶ ἃ παθεῖν ἦσαν ἄξιοι. Τὰ μὲν γὰρ ἡμαρτημένα αὐτοῖς ἴσα Σοδόμοις ἦν, τὰ δὲ τῆς τιμωρίας καταδεέστερα. Οὐ γὰρ προρρίζους αὐτοὺς ἀνήρπασεν, οὐδὲ ἐκ βάθρων τὴν πόλιν ἀνέσπασεν, οὐδὲ τὰ λείψανα τοῦ γένους ἠφανίσεν. Τὸ δὲ Ἀνήγγειλαν καὶ ἐνεφάνισαν, ἀνθρωπινώτερον εἴρηται. Οὐ γὰρ τότε μανθάνει ὁ Θεὸς τὰ γεγενημένα ὅταν γένηται (πῶς γάρ, ὁ πάντα εἰδὼς πρὶν γενέσεως αὐτῶν;), ἀλλ' ἵνα δείξῃ τὸ μέγεθος τῆς σφοδρότητος οὕτως εἶπεν. Ὥσπερ γὰρ ἀλλαχοῦ φησιν· Ἀνέβη ἡ κραυγὴ τῆς κακίας αὐτῶν πρός με, οὐχὶ τὸν Θεὸν ἀποικίζων που πόρρω καὶ εἰς τὸν οὐρανὸν περικλείων, ταῦτά φησιν, ἀλλὰ τὸ μέγεθος τῆς ἁμαρτίας δηλῶν· οὕτω δὴ καὶ ἐνταῦθα, τὸ Ἀνήγγειλαν, τὴν ὑπερβολὴν τῆς πονηρίας ἐνδεικνύμενος λέγει. Ἐπειδὴ γὰρ τὰ μὲν καταδεέστερα τῶν ἁμαρτημάτων καὶ λαθεῖν δύναιτ' ἄν· τὰ δὲ ὑπερβάλλοντα καὶ μεγάλα πᾶσίν ἐστι γνώριμα καὶ καταφανῆ, κἂν μηδεὶς ὁ κατηγορῶν ᾖ, μηδὲ ἐλέγχων. Αὐτὰ γὰρ ἑαυτὰ","english":"Their sin, like that of Sodom, they announced and made manifest. What I have often said, I say now also: that the prophet, demonstrating God's love for humanity, foretells not only what they are going to suffer, but also what they deserved to suffer. For their sins were equal to those of Sodom, but their punishment was less. For he did not snatch them away root and branch, nor did he tear the city up from its foundations, nor did he obliterate the remnants of the race. The phrase \"They announced and made manifest\" is spoken in a more human way. For God does not learn what has happened at the time it happens (how could he, who knows all things before their coming to be?), but he said this to show the greatness of their vehemence. For just as elsewhere he says, \"The cry of their wickedness has come up to me,\" not removing God somewhere far away and enclosing him in heaven, but declaring the greatness of the sin—so indeed here too, by \"They announced,\" he speaks to indicate the excess of their wickedness. For since the lesser sins could even escape notice, but the excessive and great ones are known to all and manifest, even if no one is accusing or convicting. For they themselves","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"καταγγέλλει καὶ δῆλα ποιεῖ. Βουλόμενος ὁ προφήτης ἐνταῦθα δείξασθαι τὸ μέγεθος τῶν κακῶν, φησίν, Ἀνήγγειλαν καὶ ἐνεφάνισαν, τουτέστι, μετὰ πολλῆς τῆς ὑπερβολῆς, μετὰ πολλῆς τῆς παρρησίας τὰ κακὰ ἔπραττον, οὐδὲ αἰσχυνόμενοι, οὐδὲ ἐγκαλυπτόμενοι, ἀλλὰ μελέτην τὴν πονηρίαν ποιούμενοι. Οὐαὶ τῇ ψυχῇ αὐτῶν, διότι βεβούλευνται βουλὴν πονηρὰν καθ' ἑαυτῶν, εἰπόντες· δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν. Ἐπίτασις πονηρίας, ὅταν μὴ μόνον ἁμαρτάνωσι, μηδὲ μόνον μετὰ παρρησίας ἁμαρτάνωσιν, ἀλλ' ὅταν καὶ τοὺς δυναμένους τὰ τοιαῦτα διορθοῦν ἀπελαύνωσιν. Ὥσπερ γὰρ οἱ φρενίτιδι κατεχόμενοι τὸν ἰατρὸν πολλάκις συνέκοψαν, οὕτω δὴ καὶ οὗτοι τοῦ νοσεῖν ἀνίατα μέγιστον δεῖγμα τοῦτο ἐξέφερον τὸ τοὺς δικαίους ἐκβάλλειν. Τοιοῦτον γὰρ ἡ ἀρετή· καὶ φαινομένη μόνον, ἀρκεῖ λυπῆσαι τὸν ἐν κακίᾳ ζῶντα. Τοιοῦτον ἡ κακία· οὐδὲ ἐλεγχομένη, πολλάκις καὶ τὴν παρουσίαν αὐτὴν βαρύνεται τῶν ἐν ἐπιεικείᾳ ζῆν προαιρουμένων. Διπλῆ δὲ ἐνταῦθα ἡ κατηγορία, καὶ τὸ δεσμεῖν τὸν δίκαιον καὶ τὸ ὡς ἄχρηστον δεσμεῖν. Ὅταν οὖν τις τὰ ὠφελοῦντα μὴ μόνον μὴ προσιῆται, ἀλλὰ καὶ βλαβερὰ αὐτὰ νομίζῃ εἶναι, ποία λείπεται λοιπὸν διορθώσεως πρόφασις; Διὸ καὶ ὁ προφήτης ἰδὼν εἰς ἔσχατον ἐξοκείλαντας, ἀπὸ θρήνων ἄρχεται πάλιν, οὐκ ἀπὸ κατηγορίας καὶ ἐγκλημάτων, λέγων· Οὐαὶ τῇ ψυχῇ αὐτῶν· καὶ τὸ ἑξῆς μετὰ πολλῆς συνέσεως· Ὅτι βεβούλευνται βουλὴν πονηρὰν καθ' ἑαυτῶν. Καίτοι τὰ γενόμενα δοκεῖ κατὰ τοῦ δικαίου τολμᾶσθαι· ἀλλ' εἴ τις ἀκριβῶς ἐξετάσειεν, οὐ κατὰ τοῦ πάσχοντος, ἀλλὰ κατὰ τῶν ποιούντων ἡ βουλὴ τρέπεται.","english":"He declares and makes them manifest. Wishing here to show the magnitude of the evils, the prophet says, \"They announced and made manifest\"—that is, with great excess, with great boldness they were doing evil, neither ashamed nor covering themselves, but making wickedness their practice. \"Woe to their soul, because they have devised an evil counsel against themselves, saying, 'Let us bind the righteous man, because he is troublesome to us.'\" It is an intensification of wickedness when they not only sin, nor only sin with boldness, but when they also drive away those able to correct such things. For just as those possessed by frenzy have often struck down the physician, so too these brought forth this greatest proof of their incurable disease—the casting out of the righteous. For such is virtue: even merely appearing, it suffices to grieve the one living in wickedness. Such is wickedness: even when not reproved, it is often burdened by the very presence of those who choose to live in equity. Here the accusation is double: both binding the righteous man and binding him as useless. When, then, someone not only does not admit the things that profit him, but even considers them harmful, what pretext for correction is left thereafter? Therefore the prophet, seeing them cast down to the very last, begins again from lamentations, not from accusation and charges, saying, \"Woe to their soul,\" and what follows with great understanding: \"Because they have devised an evil counsel against themselves.\" And yet the deeds seem to have been ventured against the righteous man; but if one examines accurately, the counsel turns not against the one suffering but against those doing it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Ἐνταῦθα μανθάνομεν ὅτι ὁ μὲν καλός, κἂν μυρία πάσχῃ δεινά, οὐδὲν βεβλάψεται παρὰ τῶν ποιούντων· οἱ δὲ ἐπιβουλεύοντες, οὗτοι μᾶλλόν εἰσιν οἱ καθ' ἑαυτῶν τὸ ξίφος ὠθοῦντες, καθάπερ καὶ οὗτοι. Τὸν μὲν γὰρ δίκαιον οὐδὲν ἔβλαπτον δεσμοῦντες, ἑαυτοὺς δὲ ἐν πλείονι ζόφῳ καὶ ἐρημίᾳ καθίστων, τὸν λύχνον ἐκποδὼν ἀπάγοντες. Τοίνυν τὰ γεννήματα τῶν ἔργων αὐτῶν φάγονται. Τοιοῦτον γὰρ ἡ κακία· αὐτὴ ἐν ἑαυτῇ τὴν τιμωρίαν ἔχει. Ὃ καὶ ἐνταῦθά φησι, τοῦτ' ἔστιν· ἀπολαύσονται τῶν καρπῶν αὐτῶν, ἐν πλείονι καθιστῶντες ἑαυτοὺς ἐρημίᾳ καὶ πολλοὺς κατασκευάζοντες τοὺς κρημνούς. Οὐαὶ τῷ ἀνόμῳ· πονηρὰ γὰρ συμβήσεται αὐτῷ κατὰ τὰ ἔργα τῶν χειρῶν αὐτοῦ. Ὁρᾷς παρ' ἡμῶν τὰ μέτρα τῆς τιμωρίας ἀεὶ καὶ τὰς ἀρχὰς γινομένας; Διὰ δὴ τοῦτο πάλιν ὁ προφήτης θρηνεῖ καὶ ὀδύρεται καὶ διακόπτεται, ὅτι αὐτοὶ ἑαυτοὺς ἐπεβούλευον οἱ Ἰουδαῖοι καὶ πολεμίου παντὸς χαλεπώτερον τὴν ἑαυτῶν ἐλυμήναντο σωτηρίαν· οὗ τί γένοιτ' ἂν ἀθλιώτερον; Λαός μου, οἱ πράκτορες ὑμῶν καλαμῶνται ὑμᾶς. Τοῦτο ἀρίστου διδασκάλου, ποικίλλειν τὸν λόγον καὶ μήτε τραχύνειν μόνον, μήτε προσηνῆ ποιεῖν μόνον, ἀλλὰ νῦν μὲν τοῦτο, νῦν δὲ ἐκεῖνο μεταχειρίζειν τὸ εἶδος, ὥστε πολλὴν ἐκ τῆς μίξεως γενέσθαι τὴν ὠφέλειαν. Διὰ δὴ τοῦτο καὶ ὁ προφήτης οὐκ ἐγκαλεῖ μόνον, ἀλλὰ καὶ θρηνεῖ, ὃ βαρύτερον μὲν ἔστι τῶν ἐγκλημάτων, ἐλάττονα δὲ παρέχει τὴν ὀδύνην· καὶ τὸ θαυμαστὸν τοῦτο, ὅτι ἐν βαθυτέρᾳ τῇ τομῇ προσηνεστέρα ἡ ἀλγηδών. Καὶ οὐ θρηνεῖ μόνον, ἀλλὰ καὶ θεραπεύει, καὶ ἕτερον πάλιν θαυμαστὸν διδασκαλίας ἀνακινεῖ τρόπον. Ποῖον δὴ τοῦτον;","english":"Here we learn that the good man, even if he suffers countless evils, will be harmed in no way by those who inflict them; but those who plot, these are rather the ones who thrust the sword against themselves, just as these men did. For in binding the righteous man they harmed him not at all, but they brought themselves into greater darkness and desolation, taking the lamp out of the way. Therefore they shall eat the fruits of their works. For such is wickedness: it has its punishment within itself. This is what he says here as well—that is: they shall enjoy the fruits of their own deeds, bringing themselves into greater desolation and making the precipices many. Woe to the lawless man, for evil things shall befall him according to the works of his hands. Do you see that the measures of punishment always begin from us? For this reason the prophet again laments and bewails and is cut off, because the Jews themselves plotted against themselves and harmed their own salvation more grievously than any enemy could; and what could be more wretched than this? My people, your exactors strip you bare. This is the mark of the best teacher: to vary his discourse, and neither to make it harsh only, nor gentle only, but now to employ this form, now that, so that great benefit may come from the mixture. For this reason the prophet not only accuses but also laments, which is weightier than accusations, yet provides less pain; and this is the wonder, that in the deeper cut the pain is gentler. And he does not only lament but also heals, and again stirs up another wondrous manner of teaching. What then is this?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Τὸ μὴ πᾶσιν ὑφ' ἓν ἐπιτιμᾷν, ἀλλὰ ἀποσχίσαι τὸν δῆμον τῶν ἀρχόντων καὶ εἰς τὴν ἐκείνων περιτρέψαι κεφαλὴν τὰ ἐγκλήματα. Τοσοῦτον γάρ ἐστι τούτου τοῦ εἴδους τὸ κέρδος, ὡς τὸν Μωϋσέα καὶ μετὰ πλείονος αὐτὸ ποιῆσαι τῆς ὑπερβολῆς. Οὗτος μὲν γάρ, πάντων ὄντων ὑπευθύνων τοῖς ἐγκλήμασιν, ἐπὶ τοὺς ἄρχοντας τρέπει τὸν λόγον· ὁ δὲ Μωϋσῆς εὑρὼν τὸν δῆμον τότε μάλιστα ὄντα τὸν τὴν παρανομίαν ἐργασάμενον ἐκείνην, τὸν δὲ Ἀαρὼν οὐ τοσαύτης ὄντα κατηγορίας ἄξιον, ἀφεὶς τοὺς σφόδρα ὑπευθύνους, ἐπὶ τὸν οὐχ οὕτως ὑπεύθυνον τρέπει τὴν κατηγορίαν, τοῖς ἐγκλήμασι τοῖς κατ' ἐκείνου διδοὺς τῷ συνειδότι τούτων μείζονα ἑαυτῶν καταψηφίσασθαι τιμωρίαν· ὃ δὴ καὶ ἐγένετο. Οὐ γὰρ ἐδεήθη λοιπὸν λόγων πρὸς τὸν δῆμον ἑτέρων, ἀλλ' ἤρκεσε τὰ ψιλὰ ἐκεῖνα ῥήματα τὰ πρὸς τὸν Ἀαρὼν εἰρημένα χιλιάδας τοσαύτας, ὡς ἕνα ἄνθρωπον,\n\nκαταστεῖλαι καὶ ἀπὸ τοσαύτης θρασύτητος εἰς δειλίαν καὶ ἀγωνίαν κατενεγκεῖν τὴν ἐσχάτην. Ἃ δὴ προορῶν ὁ Μωϋσῆς, καταβὰς εὐθέως, τάς τε πλάκας συνέτριψε, καὶ πρὸς τὸν Ἀαρὼν ἔλεγε· Τί ἐποίησέ σοι ὁ λαὸς οὗτος, ὅτι ἐποίησας αὐτὸν ἐπίχαρμα τοῖς ἐχθροῖς·","english":"Not to rebuke everyone alike, but to separate the people from the rulers and turn the accusations back upon their head. For so great is the gain of this kind, that Moses also practiced it with greater excess. For this man, when all were liable to the charges, turns his discourse against the rulers; but Moses, finding that the people were then especially the ones who had committed that transgression, while Aaron was not worthy of so great an accusation, passed over those who were exceedingly liable and turns his accusation against the one not so liable, giving to their conscience, by the charges against that man, to pronounce against themselves a punishment greater than their deeds—which indeed came to pass. For he no longer needed other words to the people, but those bare words spoken to Aaron sufficed to restrain so many thousands, as one man, and to bring them down from so great a boldness to the utmost fear and agony. Foreseeing these things, Moses, having come down immediately, broke the tablets and said to Aaron: What did this people do to you, that you made it a laughingstock to your enemies?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Τοῦτο καὶ ὁ προφήτης οὗτος ποιεῖ, τὸν ἅγιον ἐκεῖνον μιμούμενος διπλῷ τῷ τρόπῳ. Οὐ γὰρ δὴ μόνον ἐνεκάλεσε τότε ὁ Μωϋσῆς, ἀλλὰ καὶ συναλγοῦντος προσωπεῖον λαβών, οὕτως ἐποιεῖτο τὴν κατηγορίαν ἐκείνην. Οὕτω καὶ οὗτος ἀμφότερα ἐμιμήσατο λέγων· Λαός μου, οἱ πράκτορες ὑμῶν καλαμῶνται ὑμᾶς. Καὶ γὰρ κατηγόρησεν ἐκείνων, καὶ ὡς συναλγῶν τῷ δήμῳ ταῦτα ἔλεγε. Πράκτορας δὲ ἐνταῦθα δοκεῖ μὲν τοὺς ἀπαιτοῦντας λέγειν· ἐγὼ δὲ οἶμαι τοὺς ἅρπαγας, τοὺς πλεονέκτας αὐτῶν αἰνίττεσθαι· εἰ δὲ μὴ τοῦτο, ἀλλὰ τοὺς φορολογοῦντας. Ὅρα αὐτοῦ κἀνταῦθα τὴν σύνεσιν. Οὐ γὰρ τὸ πρᾶγμα ἐκβάλλει, ἀλλὰ τὴν ἀμετρίαν. Οὐ γὰρ εἶπεν· ἀπαιτοῦσιν, ἀλλά· Καλαμῶνται, τουτέστι, γυμνοῦσι τῶν ὄντων, ἀποστεροῦσιν ἁπάντων προσχήματι τῆς ἀπαιτήσεως. Ταύτην δὲ εἴρηκε τὴν λέξιν ἀπὸ μεταφορᾶς τῶν καλαμώντων. Καλαμᾶσθαι γὰρ λέγεται τὸ μετὰ τὸν ἀμητὸν τοὺς ἐκπεσόντας ἐκ τῶν θεριζόντων ἀστάχυας ἀναλέγεσθαι καὶ μηδὲν ὅλως ἐπὶ τῆς ἀρούρας ἀφιέναι· ὃ δὴ καὶ οὗτοι τότε ἐποίουν, ὁλόκληρα τὰ ὄντα ἁρπάζοντες καὶ γυμνοὺς ἀφιέντες αὐτούς. Καὶ οἱ ἀπαιτοῦντες κυριεύουσιν ὑμῶν. Καὶ τὸ δὴ χαλεπώτερον, ὅτι οὐδὲ ἐνταῦθα τῆς πλεονεξίας ἵσταντο, ἀλλὰ καὶ περαιτέρω προῆγον τὴν τυραννίδα, δούλους τοὺς ἐλευθέρους ποιοῦντες. Λαός μου, οἱ μακαρίζοντες ὑμᾶς, πλανῶσιν ὑμᾶς. Ἐνταῦθά μοι τοὺς ψευδοπροφήτας αἰνίττεσθαι δοκεῖ ἢ τοὺς πρὸς χάριν αὐτοῖς διαλεγομένους, ὃ τῆς ἐσχάτης διαφθορᾶς αἴτιον γίνεται πανταχοῦ. Τὴν γοῦν ἐκ τούτου βλάβην δηλῶν ἐπήγαγε· Καὶ τὴν τρίβον τῶν ποδῶν ὑμῶν ταράσσουσιν·","english":"This the prophet also does, imitating that holy man in a twofold manner. For Moses did not merely accuse them at that time, but also, assuming the mask of one who grieves with them, so he made that accusation. Thus this one also imitated both, saying: My people, your exactors strip you bare. For he both accused them and spoke these things as one grieving with the people. And here \"exactors\" seems to mean those who demand payment; but I think he hints at the robbers, the covetous among them; if not that, then those who collect taxes. Observe his understanding here too. For he does not abolish the practice, but the excess. For he did not say, \"They demand,\" but, \"They strip bare,\" that is, they strip them of their possessions, they deprive them of everything under the pretext of exaction. And he has used this word from the metaphor of those who glean. For \"to glean\" is said of gathering after the harvest the ears of grain that fell from the reapers and leaving nothing at all on the field; which indeed these men were then doing, snatching whole possessions and leaving them naked. And those who demand payment lord it over you. And what is even worse, that not even here did they stop in their covetousness, but they advanced their tyranny even further, making free men slaves. My people, those who call you blessed deceive you. Here he seems to me to hint at the false prophets or those who speak to them for favor, which becomes the cause of the utmost corruption everywhere. At any rate, declaring the harm from this, he added: And they trouble the path of your feet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"τουτέστιν, οὐκ ἐῶσιν ὀρθὰ βαδίζειν, διαστρέφοντες, ἐκλύοντες, ῥᾳθυμοτέρους ποιοῦντες. Ἀλλὰ νῦν καταστήσεται εἰς κρίσιν Κύριος καὶ στήσει εἰς κρίσιν τὸν λαὸν αὐτοῦ· αὐτὸς Κύριος εἰς κρίσιν ἥξει μετὰ τῶν πρεσβυτέρων τοῦ λαοῦ καὶ μετὰ τῶν ἀρχόντων αὐτῶν. Ἔτι τῷ αὐτῷ εἴδει ἐπιμένει τῆς διορθώσεως, ἀπὸ τοῦ δήμου πρὸς τοὺς γεγηρακότας καὶ τοὺς ἄρχοντας τρέπων τὴν ἐπιτίμησιν, καὶ φοβερώτερον μεταχειρίζων τὸν λόγον· αὐτὸν δὲ εἰσάγει τὸν Θεὸν δικαζόμενον καὶ καταδικάζοντα καὶ τὰ τῶν δήμων ἁμαρτήματα ἐγκαλοῦντα τοῖς ἄρχουσιν. Διὸ καὶ λέγει· Ἀλλὰ νῦν καταστήσεται εἰς κρίσιν Κύριος. Ἐπειδὴ γὰρ εἰς ἐγκλήματα τὸν λόγον ἀνήλωσε, τοῖς δὲ ἀναισθήτως διακειμένοις τὸ μὲν ἐγκαλεῖσθαι οὐ σφόδρα βαρύ, τὸ δὲ κολάζεσθαι φοβερόν, φησίν, ὅτι οὐ μέχρι κατηγορίας τὰ πράγματα στήσεται, ἀλλὰ καὶ δίκη τοῖς ἁμαρτήμασιν ἕψεται, αὐτοῦ τοῦ μέλλοντος καταδικάζειν εὐθύνας λοιπὸν ἀπαιτοῦντος καὶ κρινομένου πρὸς τοὺς πεπλημμεληκότας. Ὃ καὶ τὴν συγκατάβασιν τοῦ Θεοῦ πολλὴν δείκνυσιν, ἀνεχομένου δικάζεσθαι μετ' ἐκείνων καὶ ἐντρεπτικὸν ποιεῖ τὸν λόγον, ὃ καὶ τοὺς νοῦν ἔχοντας εἰς μεγάλην ἀγωνίαν ἐμβαλεῖν εἴωθεν. Οὐκ ἐκείνης δὲ μόνον ἕνεκεν τῆς αἰτίας, ἧς ἔμπροσθεν εἶπον, πρὸς τοὺς ἄρχοντας καὶ τοὺς γεγηρακότας τρέπει τὸν λόγον, ἀλλὰ καὶ διδάσκων ἅπαντας, ὅτι βαρύτεραι τῶν ἀρχομένων τοῖς ἄρχουσιν αἱ εὐθῦναι. Ὁ μὲν γὰρ ὑπὲρ ἑαυτοῦ μόνον, ὁ δὲ ὑπὲρ ἑαυτοῦ καὶ τοῦ δήμου, οὗ τὴν ἀρχὴν ἐγκεχειρισμένος τυγχάνει, παρέχει τὸν λόγον· καὶ οἱ πρεσβύτεροι δὲ οὐκ ἀπεικότως τοιαύτην ἀπαιτοῦνται τὴν ἀκρίβειαν.","english":"That is, they do not allow them to walk straight, but twist them, weaken them, and make them more slack. But now the Lord will stand up for judgment, and he will set his people for judgment; the Lord himself will come for judgment with the elders of the people and with their rulers. He still persists in the same form of correction, turning the rebuke from the people to the aged and the rulers, and handling his discourse more fearfully; and he brings in God himself judging and condemning, and charging the sins of the peoples to the rulers. Therefore he also says: But now the Lord will stand up for judgment. For since he spent his discourse on accusations, and to those who are insensible the being accused is not very burdensome, but the being punished is fearful, he says that matters will not stop at accusation, but judgment will also follow upon the sins, since he himself is about to condemn, henceforth demanding an account and being judged against those who have transgressed. This also shows the great condescension of God, that he endures to be judged with them, and it makes the discourse shame-inducing, which is also accustomed to cast even those of understanding into great agony. And it is not only for that reason which I mentioned before that he turns his discourse to the rulers and the aged, but also to teach all that the accounts required of rulers are heavier than those of the ruled. For the one renders account for himself alone, but the other for himself and for the people whose rule he happens to have been entrusted with; and the elders too, not unreasonably, are required to show such exactness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Ὅπερ γὰρ ἐκείνοις ἡ ἀρχή, τοῦτο τούτοις ἡ ἡλικία. Ἄξιος μὲν γὰρ καὶ ὁ νέος ἐπιτιμήσεως δεινὰ ἁμαρτάνων· ὁ δὲ τὴν ἀπὸ τῆς ἡλικίας ἀτέλειαν ἔχων καὶ μὴ τοσούτοις παθῶν πολιορκούμενος κύμασιν, ἀλλὰ καὶ σωφρονεῖν εὐκολώτερον καὶ τῶν ἄλλων ἀνέχεσθαι τῶν βιωτικῶν ῥᾷον δυνάμενος καὶ πλείονα κεκτημένος σύνεσιν ἀπὸ τῆς τῶν πραγμάτων ἐμπειρίας, δικαίως ἂν μᾶλλον ἁπάντων καταδικάζοιτο, τὰ τῶν ἀκολάστων νέων ἐν γήρᾳ ἐπιδεικνύμενος. Ὑμεῖς δὲ τί ἐνεπυρίσατε τὸν ἀμπελῶνά μου καὶ ἡ ἁρπαγὴ τοῦ\n\nπτωχοῦ ἐν τοῖς οἴκοις ὑμῶν; Πανταχοῦ τῷ Θεῷ πολλὴ τῶν ἀδικουμένων ἡ πρόνοια· † καὶ τῶν εἰς αὐτὸν ἁμαρτημάτων οὐκ ἔλαττον, ἀλλ' ἔστιν ὅπου καὶ πλέον παροξύνεται ὑπὲρ τῶν εἰς τοὺς ὁμοδούλους πλημμελημάτων. Καὶ γὰρ τὸν μὲν πόρνην ἔχοντα γυναῖκα ἐκβάλλειν ἐπέτρεψε, τὸν δὲ Ἑλληνίδα οὐκέτι· καίτοι τὸ μὲν εἰς αὐτόν, τὸ δὲ εἰς ἄνθρωπον τὸ ἁμάρτημα. Καὶ τῆς θυσίας προκειμένης, καταλιμπάνειν τὸ δῶρον ἐκέλευσε καὶ μὴ πρότερον αὐτὸ προσάγειν, ἕως ἂν τὰ πρὸς τὸν ἀδελφὸν εὖ διαθῆται ὁ τὸν πλησίον λελυπηκώς. Καὶ ἡνίκα τὸν τὰ μύρια τάλαντα κατεδηδοκότα ἔκρινεν, ὑπὲρ μὲν τῶν εἰς αὐτὸν ἐγκαλῶν ἁμαρτημάτων, οὔτε πονηρὸν ἐκάλεσεν καὶ κατηλλάγη ταχέως καὶ τὸ δάνειον ἅπαν ἀφῆκεν. ὑπὲρ δὲ τῶν ἑκατὸν δηναρίων, καὶ πονηρὸν δοῦλον καλεῖ καὶ τοῖς βασανισταῖς παραδίδωσι καὶ οὐ πρότερον ἔφησεν ἀνήσειν, ἕως ἅπαν ἀποδῷ τὸ χρέος. Καὶ ἡνίκα μὲν αὐτὸς ἐρραπίζετο ὁ Χριστός, οὐδὲν τὸν δοῦλον εἰργάσατο τὸν τὴν πληγὴν ἐπαγαγόντα, ἀλλὰ καὶ πράως ἀπεκρίνατο λέγων. Εἰ μὲν κακῶς ἐλάλησα, μαρτύρησον περὶ τοῦ κακοῦ· εἰ δὲ καλῶς, τί με δέρεις;","english":"For what their origin is, that old age is to these. For the young man too is worthy of rebuke when he sins terribly; but the one who has the incompleteness that comes from age, and is not besieged by so many waves of passions, but is able both to be self-controlled more easily and to endure the other things of life more readily, and has acquired greater understanding from experience of affairs, would justly be condemned more than all, displaying in old age the deeds of dissolute young men. But you, why did you set my vineyard on fire, and the plunder of the poor is in your houses? Everywhere God has great providence for those who are wronged; and he is provoked no less—but in some places even more—by sins against himself than by offenses against fellow servants. For he permitted the man who had a wife who was a prostitute to put her away, but no longer the man whose wife was a Greek; and yet the one sin is against himself, the other against a human being. And when the sacrifice was set before him, he commanded the one who had grieved his neighbor to leave the gift and not bring it first, until he had set matters right toward his brother. And when he judged the man who had devoured the ten thousand talents, for the sins charged against himself he neither called him wicked nor was he reconciled quickly and forgave the whole debt. But for the hundred denarii, he both calls him a wicked servant and hands him over to the torturers and said he would not release him until he should pay the whole debt. And when Christ himself was struck, he did nothing to the servant who dealt the blow, but even answered gently, saying: If I spoke evil, testify concerning the evil; but if well, why do you strike me?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Ὅτε δὲ ὁ Ἱεροβοὰμ τὴν χεῖρα ἐκτείνας ἐπιλαβέσθαι τοῦ προφήτου τοῦ τότε ἐλέγξαντος αὐτὸν ἐπεχείρησε, ξηρὰν τὴν χεῖρα εἰργάσατο, παιδεύων καὶ σὲ τὰ μὲν ἑαυτοῦ πράως φέρειν, τὰ δὲ εἰς τὸν Δεσπότην μετὰ πολλῆς ἐκδικεῖν τῆς σφοδρότητος. Διὰ δὴ τοῦτο καὶ νομοθετῶν, εἰ καὶ δευτέραν ἔφησεν τὴν εἰς τὸν πλησίον ἀγάπην εἶναι, ἀλλ' ὁμοίαν τῇ προτέρᾳ· καὶ ὥσπερ ἐκείνην μετὰ πάσης ἀπαιτεῖ τῆς ὑπερβολῆς, οὕτω καὶ ταύτην. Ἐπ' ἐκείνου μὲν γάρ φησιν· Ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου· ἐπὶ δὲ ταύτης· Ὡς ἑαυτόν. Καὶ ἑτέρωθεν μὲν πολλαχόθεν ἴδοι τις ἄν, ὅσην ἀκρίβειαν ὑπὲρ τῶν πρὸς ἀλλήλους ἡμᾶς ἀπαιτεῖ δικαίων ὁ Θεός. Ὅρα γοῦν αὐτὸν καὶ ἐνταῦθα σφοδρῶς ἐπικείμενον καὶ αὔξοντα τὴν κατηγορίαν βαρυτάτοις ῥήμασιν· Ὑμεῖς δέ, φησί, τί ἐνεπυρίσατε τὸν ἀμπελῶνά μου; Ὅπερ ἂν εἰργάσαντο πολέμιοι καὶ βάρβαροί τινες ἀπηνεῖς, ταῦτα ὑμεῖς τοὺς οἰκείους διεθήκατε. Ἀμπελῶνα δὲ καλεῖ τὸν λαὸν διὰ τὴν πολλὴν περὶ αὐτῶν σπουδὴν καὶ τὴν ἄνωθεν ἐπιμέλειαν. Καὶ αὔξων τὸ ἔγκλημα, οὐκ εἶπε· Τί τοὺς ὁμοδούλους, τοὺς πλησίον, τοὺς ἀδελφούς, ἀλλά· Τὰ ἐμά, φησίν, ἀπωλέσατε, τὰ ἐμὰ διεφθείρατε; Εἶτα δηλῶν τοῦ ἐμπρησμοῦ τὸ εἶδος, φησίν· Ἡ ἁρπαγὴ τοῦ πτωχοῦ ἐν τοῖς οἴκοις ὑμῶν. Οὐ γὰρ οὕτω λυμαίνεσθαι τὰς ἀμπέλους εἴωθε χάλαζα, ὡς ἡ ἀδικία τοῦ πτωχοῦ καὶ πένητος ἐμπιπρᾶν πέφυκε τὴν ψυχήν, θανάτου παντὸς χαλεπωτέρᾳ κατατείνουσα αὐτὴν ἀθυμίᾳ. Πανταχοῦ μὲν οὖν τὸ ἁρπάζειν κακόν· μάλιστα δὲ ὅταν ὁ ἐπηρεαζόμενος ἐν ἐσχάτῃ πτωχείᾳ ᾖ.","english":"But when Jeroboam stretched out his hand and attempted to seize the prophet who at that time had rebuked him, he made his hand withered, instructing you also to bear your own wrongs gently, but to avenge those against the Master with great vehemence. For this reason also, when giving the law, even if he said that love of neighbor is second, yet it is like the first; and just as he demands the former with every excess, so also this one. For of that one he says: With your whole heart and with your whole soul; but of this one: As yourself. And from another place, and in many ways, one could see how much exactness God demands of us concerning the rights we owe to one another. Observe, then, that here too he presses vehemently and increases the accusation with the heaviest words: But you, he says, why have you set my vineyard on fire? What enemies and certain cruel barbarians would have done, these things you have done to your own. And he calls the people a vineyard because of his great zeal for them and his care from above. And magnifying the charge, he did not say: Why your fellow servants, your neighbors, your brothers? But: My things, he says, you have destroyed, my things you have ruined? Then, making clear the kind of burning, he says: The plundering of the poor is in your houses. For hail does not so customarily ravage vines, as the injustice done to the poor and needy is by nature wont to set the soul on fire, consuming it with a despondency harsher than any death. Everywhere, then, plundering is evil; but especially when the one being wronged is in the utmost poverty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Οὐκ ἐπιτιμᾷ δὲ μόνον τοῦτο λέγων, ἀλλὰ καὶ διορθοῦται, πρὸς τὴν θεωρίαν αὐτοὺς παραπέμπων τῆς ἁρπαγῆς. Ἱκανὴ μὲν γὰρ μετὰ τὴν ῥῆσιν αὐτὴν ἡ ὄψις πρὸ τῶν ὀφθαλμῶν κειμένη κατανύξαι τὸν μὴ σφόδρα ἀναισθήτως διακείμενον. Τί ὑμεῖς ἀδικεῖτε τὸν λαόν μου; Τῷ αὐτῷ πάλιν ἐπέμεινε τρόπῳ, ὥσπερ ἐκεῖ· Τὸν ἀμπελῶνά μου, οὕτω καὶ ἐνταῦθα· Τὸν λαόν μου, λέγων. Καὶ τὰ πρόσωπα τῶν ταπεινῶν καταισχύνετε; Οὓς ὀρθοῦν ἔδει, τούτους ὠθοῦντες, οὓς ἀνιστᾶν, τούτους καταρρηγνύντες. Μετὰ γὰρ τῆς ἁρπαγῆς καὶ διέπτυον τοὺς εὐτελεστέρους καὶ ἀνδραπόδων χαλεπώτερον αὐτοῖς ἐκέχρηντο, πρὸς τῇ πλεονεξίᾳ καὶ τὴν ἀλαζονείαν ἐπιτείνοντες καὶ ἀπὸ τῆς ἀδικίας τοῦ πλούτου τούτου πολλὴν τὴν ἀπόνοιαν κτώμενοι. Συνέζευκται γὰρ τῇ πλεονεξίᾳ τὸ τῆς ὑπερηφανίας νόσημα· καὶ ὅσον ἄν τις ἐπιτείνῃ τὸν πλοῦτον, τοσοῦτον καὶ τὸ νόσημα τοῦτο ἐπιτρίβει. Τοῦτό φησι Κύριος, Κύριος στρατιῶν. Τί δέ ἐστι· Στρατιῶν; Τῶν ἀγγέλων λέγει, τῶν ἀρχαγγέλων, τῶν ἄνω δυνάμεων, ἀπὸ τῆς γῆς ἐπὶ τὸν οὐρανὸν τὸν ἀκροατὴν ἀνάγων, εἰς ἔννοιαν τῆς μεγάλης αὐτοῦ βασιλείας αὐτὸν ἐμβάλλων, ἵνα τούτῳ γοῦν καταπλήξας, σωφρονέστερον ἐργάσηται καὶ δείξῃ τὴν τοσαύτην ἀνοχὴν οὐκ ἀσθενείας, ἀλλὰ μακροθυμίας οὖσαν. Τάδε λέγει Κύριος. Ἀνθ' ὧν ὑψώθησαν αἱ θυγατέρες Σιὼν καὶ ἐξεπορεύθησαν ὑψηλῷ τραχήλῳ καὶ νεύμασιν ὀφθαλμῶν καὶ τῇ","english":"He does not merely rebuke by saying this, but also corrects, directing them to the contemplation of the plunder. For the sight itself, set before the eyes after the utterance, is sufficient to pierce with compunction the one who is not exceedingly insensible. Why do you wrong my people? He persisted again in the same manner, just as there: My vineyard, so also here: My people, he says. And do you put to shame the faces of the humble? Those whom you ought to set upright, you push down; those whom you ought to raise up, you crush down. For along with the plunder they also spat upon the more worthless and treated them more harshly than slaves, adding arrogance to greed and acquiring from the injustice of this wealth great folly. For the disease of pride is yoked together with greed; and to whatever extent one increases wealth, to that extent this disease also grows worse. This says the Lord, the Lord of hosts. And what is \"of hosts\"? He means the angels, the archangels, the powers above, leading the hearer up from earth to heaven, casting into his mind the thought of his great kingdom, so that by this at least he might strike him with amazement and make him more self-controlled, and show that such great forbearance is not of weakness but of long-suffering. Thus says the Lord: Because the daughters of Zion have been lifted up and walked with a lofty neck and with beckonings of the eyes and with the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"πορείᾳ τῶν ποδῶν σύρουσαι ἅμα τοὺς χιτῶνας, καὶ τοῖς ποσὶν ἅμα παίζουσαι. Καὶ ταπεινώσει ὁ Θεὸς ἀρχούσας θυγατέρας Σιὼν καὶ Κύριος ἀνακαλύψει τὸ σχῆμα αὐτῶν ἐν τῇ ἡμέρᾳ ἐκείνῃ. Καὶ ἀφελεῖ Κύριος τὴν δόξαν τοῦ ἱματισμοῦ αὐτῶν καὶ τὸν κόσμον αὐτῶν καὶ τὰ ἐμπλόκια καὶ τοὺς κορύμβους καὶ τοὺς μηνίσκους καὶ τὸ κάθεμα καὶ τὸν κόσμον τοῦ προσώπου αὐτῶν καὶ τὴν σύνθεσιν τοῦ κόσμου τῆς δόξης καὶ τοὺς χλιδῶνας καὶ τὰ ψέλλια καὶ τὸ ἐμπλόκιον καὶ τοὺς δακτυλίους καὶ τὰ περιδέξια καὶ τὰ ἐνώτια καὶ τὰ περιπόρφυρα καὶ τὰ μεσοπόρφυρα καὶ τὰ ἐπιβλήματα τὰ κατὰ τὴν οἰκίαν καὶ τὰ διαφανῆ Λακωνικὰ καὶ τὰ βύσσινα καὶ τὰ ὑακίνθινα καὶ τὰ κόκκινα καὶ τὴν βύσσον σὺν χρυσῷ καὶ ὑακίνθῳ συγκαθυφασμένην καὶ θέριστρα κατάκλειστα τοῦ χρυσίου. Καὶ ἔσται ἀντὶ ὀσμῆς ἡδείας κονιορτὸς καὶ ἀντὶ ζώνης σχοινίῳ ζώσῃ καὶ ἀντὶ τοῦ κόσμου τῆς κεφαλῆς σου φαλάκρωμα ἕξεις διὰ τὰ ἔργα σου καὶ ἀντὶ τοῦ χιτῶνος τοῦ μεσοπορφύρου περιζώσῃ σάκκον. Ταῦτά σοι ἀντὶ καλλωπισμοῦ. Καὶ ὁ υἱός σου ὁ κάλλιστος, ὃν ἀγαπᾷς, μαχαίρᾳ πεσεῖται καὶ οἱ ἰσχύοντες ὑμῶν μαχαίρᾳ πεσοῦνται καὶ ταπεινωθήσονται. Καὶ πενθήσουσιν αἱ θῆκαι τοῦ κόσμου ὑμῶν καὶ καταλειφθήσῃ μόνη καὶ εἰς τὴν γῆν ἐδαφισθήσῃ. Ξένον τοῦτο ὁ προφήτης αὐτὸς πεποίηκε, μακρὸν πρὸς τὰς γυναῖκας ἀποτείνας λόγον, ὅπερ οὐδαμοῦ τῶν Γραφῶν ὁρῶμεν γεγενημένον οὕτω. Τί οὖν τὸ αἴτιον τοῦ ξένου; Ἐμοὶ δοκεῖ πολλὴν τότε τὴν βλακείαν τῶν γυναικῶν γεγενῆσθαι καὶ τὸ πλέον εἰς τὴν τῶν ἀνδρῶν κακίαν εἰσφέρειν μέρος αὐτάς.","english":"dragging their garments along as they walk, and at the same time playing with their feet. And God will humble the ruling daughters of Zion, and the Lord will uncover their form in that day. And the Lord will take away the glory of their clothing and their adornment, and the headbands and the crescents and the little moons and the necklace and the adornment of their face and the composition of the adornment of their glory, and the bracelets and the armlets and the headband and the rings and the bracelets on the right hand and the earrings and the purple robes and the half-purple garments and the coverings that are in the house and the transparent Laconian garments and the fine linen and the hyacinth-colored and the scarlet and the fine linen woven together with gold and hyacinth and the enclosed summer garments of gold. And it shall be that instead of a sweet smell there shall be dust, and instead of a belt you shall be girded with a rope, and instead of the adornment of your head you shall have baldness because of your works, and instead of the half-purple garment you shall be girded with sackcloth. These things are for you instead of adornment. And your son, the most beautiful one whom you love, shall fall by the sword, and your strong men shall fall by the sword and shall be humbled. And the receptacles of your adornment shall mourn, and you shall be left alone and shall be dashed to the ground. This is strange—the prophet himself has done it, stretching out a long discourse to the women, which we see nowhere in the Scriptures having happened in this way. What then is the cause of the strange thing? It seems to me that there was great folly among the women at that time, and that they contributed the greater part to the wickedness of the men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Διὸ δὴ καὶ ἰδιαζόντως πρὸς αὐτὰς ἀποτείνεται, τὰ χαλεπώτατα αὐταῖς ἐγκαλῶν ἐγκλήματα καὶ εἰς ἀρχὴν ἀνάγει τὸν λόγον, ἐκ προσώπου τοῦ Θεοῦ πάλιν φθεγγόμενος. Τάδε λέγει Κύριος· Ἀνθ' ὧν ὑψώθησαν αἱ θυγατέρες Σιὼν καὶ ἐπορεύθησαν ὑψηλῷ τραχήλῳ. Τὸ κεφάλαιον τῶν κακῶν αὐταῖς ἐγκαλεῖ, ἀπόνοιαν καὶ ἀλαζονείαν. Τοῦτο γὰρ πανταχοῦ μὲν χαλεπόν, μάλιστα δὲ ἐπὶ τῆς γυναικείας τικτόμενον φύσεως. Φρονήματος γὰρ ἐμπλησθεῖσα γυνή, ἅτε κουφοτέρα καὶ ἀλογωτέρα οὖσα, εὐκόλως περιτρέπεται καὶ βαπτίζεται καὶ ναυάγιον ὑπομένει παντὸς πονηροῦ πνεύματος, τοῦ τύφου καὶ τῆς ἀλαζονείας αὐτὴν βαπτιζούσης. Δοκεῖ δὲ πρὸς τὰς ἐν Ἱεροσολύμοις ἀποτείνεσθαι· διὸ καὶ θυγατέρας Σιὼν ἐκάλεσε. Καὶ ἐπορεύθησαν ὑψηλῷ τραχήλῳ. Ἐνταῦθα αὐτὰς καὶ κωμῳδεῖ καὶ τὸ γυναικεῖον δείκνυσι φρόνημα, οὐδὲ ἐν διανοίᾳ στέγεσθαι δυνάμενον, ἀλλ' ἐκρηγνύμενον καὶ διὰ τῶν τοῦ σώματος ἐπιδεικνύμενον κινήσεων. Οὐκ εἰς ἀπόνοιαν δὲ μόνον, ἀλλὰ καὶ εἰς ἀσέλγειαν αὐτὰς διαβάλλει, τοῦτο λέγων καὶ δηλῶν ἐκ τῶν ἑξῆς. Ἐπήγαγε γοῦν· Καὶ νεύμασιν ὀφθαλμῶν, ὃ τῶν ἑταιριζομένων ἐστὶ γυναικῶν, διαστρέφειν τὰς κόρας καὶ τὴν πολλὴν βλακείαν καὶ τὸν μαλακισμὸν ἐντεῦθεν ἐμφαίνειν· τοῦ δὲ θρύπτεσθαι καὶ μαλακίζεσθαι οὐδὲν οὕτω σημεῖόν ἐστιν, ὡς τοῦτο. Καὶ τῇ πορείᾳ τῶν ποδῶν σύρουσαι ἅμα τοὺς χιτῶνας. Οὐ μικρὸν τοῦτο ἔγκλημα, εἰ καὶ μικρὸν εἶναι δοκεῖ, ἀλλ' ἐξωλείας τῆς ἐσχάτης ἔλεγχος καὶ τοῦ μαλακίζεσθαι καὶ κατακλᾶσθαι καὶ διαλύεσθαι, τὸ τοὺς χιτῶνας σύρειν. Τοῦτο γοῦν τις καὶ τῶν ἔξωθεν κωμῳδῶν τὸν ἀντίδικον τὸν αὐτοῦ τέθεικε λέγων·","english":"Therefore he addresses them specifically, charging them with the most grievous accusations and tracing the matter back to its origin, speaking again in the person of God. Thus says the Lord: Because the daughters of Zion have been exalted and walked with a high neck. He charges them with the chief of evils: arrogance and boastfulness. For this is grievous everywhere, but especially when it is bred in the female nature. For a woman filled with pride, being more frivolous and irrational, is easily overturned and submerged and suffers shipwreck from every evil spirit, since conceit and boastfulness submerge her. And he seems to address those in Jerusalem; therefore he also called them daughters of Zion. And they walked with a high neck. Here he both mocks them and exposes the female mind, which cannot be contained even in thought, but bursts out and displays itself through the movements of the body. And he accuses them not only of arrogance but also of licentiousness, saying this and making it clear from what follows. For he added: And with nods of the eyes, which is the mark of women who prostitute themselves, twisting their eyes and from this displaying great wantonness and softness; and there is no sign of daintiness and softness so much as this. And dragging their garments along with the walking of their feet. This is no small accusation, even if it seems small, but it is proof of the utmost destruction and of being soft and broken down and dissolved—the dragging of garments. At any rate, one of the pagan comic poets also set this down against his adversary, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"θοἰμάτιον καθεὶς ἄχρι τῶν σφυρῶν. Καὶ τοῖς ποσὶν ἅμα παίζουσαι. Καὶ τοῦτο τῆς αὐτῆς πάλιν ἀσχημοσύνης ἀπόδειξις. Διὰ γὰρ πάντων, δι' ὀφθαλμῶν, δι' ἱματίων, διὰ ποδῶν, διὰ βαδίσεως, ἥ τε σωφροσύνη καὶ ἡ ἀσέλγεια φαίνεται. Τῆς γὰρ ἔνδον καθημένης ψυχῆς ὥσπερ κήρυκές τινές εἰσι τῶν αἰσθητηρίων αἱ κινήσεις. Καὶ καθάπερ οἱ ζωγράφοι τὰ χρώματα κεραννύντες τὰς εἰκόνας ἃς βούλονται χαρακτηρίζουσιν· οὕτω δὴ καὶ τὰ κινήματα τῶν μελῶν τοῦ σώματος τοὺς χαρακτῆρας ἔξω τῆς ψυχῆς ἄγει καὶ πρὸ τῶν ὀφθαλμῶν τίθησι τῶν ἡμετέρων. Διὸ καὶ ἕτερός τις σοφὸς ἔλεγε· Στολισμὸς ἀνδρὸς καὶ γέλως ὀδόντων καὶ βῆμα ποδὸς ἀναγγελεῖ τὰ περὶ αὐτοῦ. Καὶ ταπεινώσει ὁ Θεὸς ἀρχούσας θυγατέρας Σιὼν καὶ Κύριος ἀνακαλύψει τὸ σχῆμα αὐτῶν ἐν τῇ ἡμέρᾳ ἐκείνῃ καὶ ἀφελεῖ Κύριος τὴν δόξαν τοῦ ἱματισμοῦ αὐτῶν. Δυὸ θεὶς ἐγκλήματα, ἀπόνοιαν καὶ ἀσέλγειαν, ἑκάστῳ\n\nτὸ κατάλληλον ἐπάγει φάρμακον, καὶ τῷ προτέρῳ τὸ πρότερον καὶ τῷ δευτέρῳ τὸ ἐχόμενον· τῇ μὲν ἀπονοίᾳ, τὴν ταπείνωσιν, τῷ δὲ καλλωπισμῷ τοῦ σχήματος τὴν ἀναίρεσιν ἐκείνου. Πολέμου γὰρ καταλαβόντος τότε, τὰ πάντα οἰχήσεται, φησίν. Αἵ τε γὰρ φλεγμαίνουσαι καὶ ἀπονενοημέναι, τῷ φόβῳ κατασταλεῖσαι, τοῦ νοσήματος ἀπαλλαγήσονται· αἵ τε μαλακιζόμεναι καὶ διὰ πάντων θρυπτόμεναι, εἰς τὸν τῆς αἰχμαλωσίας ἐμπεσοῦσαι ζυγόν, πάσης ἐκείνης ἐλευθερωθήσονται τῆς βλακείας.","english":"having let down the garment as far as the ankles. And at the same time playing with their feet. And this again is a proof of the same indecency. For through all things—through the eyes, through the garments, through the feet, through the gait—both chastity and licentiousness are made manifest. For while the soul sits within, the movements of the senses are, as it were, certain heralds of it. And just as painters, blending colors, portray the images they wish, so too the movements of the members of the body bring the soul's characters outward and set them before our eyes. Therefore another wise man also said: A man's attire and the laughter of his teeth and his footstep will declare the things concerning him. And God will bring low the ruling daughters of Zion, and the Lord will uncover their form in that day, and the Lord will take away the glory of their attire. Having set down two charges, arrogance and licentiousness, he applies to each the appropriate remedy—to the former the former and to the latter what follows: to arrogance, humiliation; to the adornment of their form, the removal of that adornment. For when war overtakes them then, he says, all things will be gone. For those who are inflamed and arrogant, checked by fear, will be rid of the disease; and those who are soft and dainty in every way, having fallen under the yoke of captivity, will be freed from all that luxury.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Ὥστε δὲ ποιῆσαι τὸν λόγον αὐτοῖς φορτικώτερον καὶ καθάψασθαι τῆς τῶν ἀκροωμένων διανοίας, καὶ κατ' εἶδος διηγεῖται τὸν καλλωπισμὸν τῶν ἱματίων, τῶν χρυσίων, τὸν ἐπὶ τῆς ὄψεως, τὸν ἐπὶ τοῦ λοιποῦ σώματος, πρόεισι δὲ καὶ ἐπὶ τὸν τῆς οἰκίας κόσμον. Οὐ γὰρ δὴ μόνον τὰ σώματα ἐκαλλώπιζον, ἀλλὰ τὴν ὕβριν ταύτην καὶ μέχρι τῶν τοίχων ἐξῆγον, εἰς οὐδὲν δέον δαπανώμεναι· καὶ τὰς τρίχας δὲ στρεβλοῦσαι, τὰ πτερὰ τῆς τοιαύτης ἀπάτης πάντοθεν ἀνεπετάννυον. Καὶ τοῦτο γοῦν ἐγκαλεῖ λέγων ὅτι Ἀφελεῖ τὴν δόξαν τοῦ ἱματισμοῦ αὐτῶν καὶ τὸν κόσμον αὐτῶν καὶ τὰ ἐμπλόκια αὐτῶν καὶ τοὺς κορύμβους. Κορύμβους δὲ λέγει, ἢ κόσμον τινὰ περὶ τὴν κεφαλὴν ἢ αὐτοῦ τοῦ κεφαλοδέσμου τὸ σχῆμα. Καὶ τοὺς μηνίσκους· κόσμον περὶ τὸν τράχηλον σεληνοειδῆ. Καὶ τὸ κάθεμα. Τὸ θέριστρον λέγει. Καὶ τὸν κόσμον τοῦ προσώπου αὐτῶν. Ἐνταῦθά μοι δοκεῖ ἐπιτρίμματα καὶ ὑπογραφὰς αἰνίττεσθαι. Καὶ τὴν σύνθεσιν τοῦ κόσμου τῆς δόξης. Τοῦτο περιχρύσιόν φησι. Καὶ τοὺς χλιδῶνας· τὰ περὶ τοὺς βραχίονας χρυσία. Καὶ τὰ ψέλλια· τὰ περὶ τοὺς καρπούς. Καὶ τὸ ἐμπλόκιον· κόσμον χρυσοῦν περὶ τὴν κεφαλήν. Καὶ τοὺς δακτυλίους καὶ τὰ περιδέξια· ἃ λέγουσι δεξιάρια. Καὶ τὰ ἐνώτια καὶ τὰ περιπόρφυρα καὶ τὰ μεσοπόρφυρα καὶ τὰ ἐπιβλήματα τὰ κατὰ τὴν οἰκίαν καὶ τὰ διαφανῆ Λακωνικά. Τοσαύτη γὰρ ἦν αὐτῶν ἡ περὶ τὴν ἀσέλγειαν σπουδή, ὡς μὴ μόνον τοῖς ἐγχωρίοις κεχρῆσθαι, ἀλλὰ καὶ πόρρωθεν καὶ ἐκ τῆς ἀλλοτρίας αὐτὰς συλλέγειν καὶ διαποντίους ἀποδημίας ὑπὲρ αὐτῶν στέλλεσθαι. Πολὺ γὰρ τὸ μέσον τῆς Παλαιστίνης καὶ τῆς Λακεδαίμονος καὶ πέλαγος ἄπειρον.","english":"So as to make his discourse more burdensome to them and to fasten upon the minds of the hearers, he also recounts in detail the adornment of their garments, their gold ornaments, that upon the face, that upon the rest of the body, and he proceeds also to the ornamentation of the house. For they did not adorn only their bodies, but they carried this wantonness even as far as the walls, spending on nothing needful; and twisting their hair, they spread out from every side the wings of such deception. And this at any rate he charges them with, saying: that he will take away the glory of their raiment and their ornament and their braided bands and their topknots. By topknots he means either some ornament about the head or the very shape of the headband. And the crescents: a moon-shaped ornament about the neck. And the necklace. He means the summer garment. And the ornament of their face. Here he seems to me to hint at cosmetics and painted marks. And the composition of the ornament of their glory. This, he says, is gilded over. And the bracelets: the gold ornaments about the arms. And the armlets: those about the wrists. And the braided band: a golden ornament about the head. And the rings and the right-hand ornaments: which they call dexiaria. And the earrings and the purple-edged garments and the garments with purple in the middle and the coverlets in the house and the transparent Laconian fabrics. For such was their zeal for licentiousness that they used not only native products but gathered these from afar and from foreign lands and sent out overseas journeys on their account. For great is the distance between Palestine and Lacedaemon, and the sea between them is boundless.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"Οὐχ ἁπλῶς τοίνυν τὴν πατρίδα τέθεικεν, ἀφεὶς τὰ ἐσθήματα, ἀλλ' ὥστε τὴν ὑπερβάλλουσαν αὐτῶν ἀκολασίαν ἐμφῆναι. Καὶ τὰ βύσσινα καὶ τὰ ὑακίνθινα καὶ τὰ κόκκινα καὶ τὴν βύσσον σὺν χρυσῷ καὶ ὑακίνθῳ συγκαθυφασμένην καὶ θέριστρα κατάκλειστα τοῦ χρυσίου. Οὐδὲν γὰρ εἶδος οὐκ ἐν ἱματίοις, οὐκ ἐν τῷ λοιπῷ κόσμῳ κατέλιπον, ἀλλὰ πᾶσαν ἐπῆλθον πολυτελείας ὁδόν, τῇ τῆς ἀσελγείας ἐκβακχευθεῖσαι τυραννίδι. Ταῦτα δὲ εἰ τότε ἐγκλήματα ἦν πρὸ τῆς χάριτος καὶ τῆς τοσαύτης φιλοσοφίας, ποίας ἂν τύχοιεν συγγνώμης αἱ πρὸς τὸν οὐρανὸν κληθεῖσαι νῦν καὶ εἰς μακρότερα σκάμματα καὶ πρὸς τὸν τῶν ἀγγέλων ἑλκόμεναι ζῆλον καὶ μετὰ πλείονος τῆς ὑπερβολῆς ταύτην νικῶσαι τὴν ἀσέλγειαν καὶ τὰς ἐπὶ τῆς σκηνῆς ἀποκρύπτουσαι; Καὶ τὸ δὴ χαλεπώτερον, ὅτι οὐδὲ ἁμαρτάνειν ἡγοῦνται. Διὸ καὶ πρὸς αὐτὰς ἀνάγκη τὴν τοῦ προφήτου φωνὴν ὁπλίσαι. Οὐ γὰρ δὴ μόνον πρὸς ἐκείνας, ἀλλὰ καὶ πρὸς ταύτας εἰρήσεται τὸ ἐπαγόμενον ὅτι Ἔσται ἀντὶ ὀσμῆς ἡδείας κονιορτός. Ὁρᾷς πῶς καὶ τὴν τῶν μύρων ἀλοιφὴν ἐκβάλλει καὶ μεγάλην αὐτῇ τίθησι τιμωρίαν; Κονιορτὸν γὰρ ἐνταῦθά φησι τὸν αἰρόμενον μετὰ τὴν τῆς πόλεως κατασκαφὴν καὶ τὴν τῶν βαρβάρων ἔφοδον. Καὶ γὰρ καὶ πυρὶ καὶ σιδήρῳ τότε αὐτὴν διενείμαντο τὸ μὲν αὐτῆς κατασκάψαντες, τὸ δὲ ἐμπρησμῷ παραδόντες. Ταῦτα οὖν προλέγων ἔλεγεν ὅτι Ἀντὶ ὀσμῆς ἡδείας ἔσται σοὶ κονιορτὸς καὶ ἀντὶ ζώνης σχοινίῳ ζώσῃ· ὑπ' ὄψιν ἄγων τῆς αἰχμαλωσίας τὸ σχῆμα καὶ τὴν ἐπὶ τὴν βάρβαρον χώραν ἀπαγωγήν. Καὶ ἀντὶ τοῦ κόσμου τῆς κεφαλῆς σου φαλάκρωμα ἕξεις·","english":"He has not, then, simply set down their homeland, omitting the garments, but so as to make manifest their exceeding licentiousness. Both the fine linen and the hyacinth-blue and the scarlet, and the fine linen woven together with gold and hyacinth, and the fringes enclosed with gold. For they left no kind of adornment untried, neither in garments nor in the rest of their ornament, but they traversed every path of extravagance, driven to frenzy by the tyranny of wantonness. But if these things were charges even then, before grace and such philosophy, of what forgiveness would those be deemed worthy who are now called to heaven and drawn to longer courses and to the zeal of the angels, and who surpass this wantonness with greater excess and conceal the things done on the stage? And what is yet more grievous, they do not even consider it sin. Therefore it is necessary to arm the voice of the prophet even against them. For indeed the words that follow will be spoken not only against those women but also against these: For dust shall be instead of a sweet smell. Do you see how he casts out even the anointing of perfumes and sets a great punishment for it? For he calls dust here that which is raised up after the razing of the city and the assault of the barbarians. For indeed they divided her between fire and iron, razing part of her and handing part over to burning. Foretelling these things, then, he said: Instead of a sweet smell there shall be to you dust, and instead of a girdle you shall be girded with a rope; bringing before their eyes the form of captivity and the leading away into the barbarian land. And instead of the ornament of your head you shall have baldness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"ἢ τῶν τριχῶν ἀπὸ τῆς ταλαιπωρίας ἀπορρυεισῶν ἢ τῶν πολεμίων τοῦτο ἐργαζομένων ἢ αὐτῶν ἑαυτάς. Ἔθος γὰρ ἦν τὸ παλαιὸν ἐν πένθει καὶ συμφορᾷ ἀποκείρεσθαι καὶ ξύρεσθαι. Καὶ γὰρ ὁ Ἰὼβ ἀπεκείρατο τὴν κεφαλήν, ἀκούσας τῶν παίδων τὴν συμφοράν. Καὶ προϊὼν ὁ προφήτης, μετὰ σάκκου καὶ κοπετοῦ καὶ ξύρησιν ἔφησε γενέσθαι. Καὶ\n\nἄλλος πάλιν φησί· Καὶ ξυρῆσαι καὶ κεῖραι ἐπὶ τὰ τέκνα σου τὰ τρυφερά. Καὶ ἀντὶ τοῦ χιτῶνος τοῦ μεσοπορφύρου περιζώσῃ σάκκον. Ἆρα οὐ δοκεῖ φοβερὰ εἶναι ταῦτα καὶ ἀφόρητα; Ἀλλ' ἐφ' ἡμῶν οὐ μέχρι τούτων στήσεται τὰ τῆς τιμωρίας, ἀλλὰ σκώληξ ἰοβόλος καὶ σκότος ἀτελεύτητον διαδέξεται. Εἰ γὰρ ἐκείνους αἰχμαλωσία καὶ δουλεία καὶ τὰ ἔσχατα ἀνέμενε κακὰ ἀντὶ τοῦ καλλωπισμοῦ· ὅτι γὰρ τοῦτο ἀπῄτει δίκην καὶ ἰδικῶς τὴν ἁμαρτίαν ταύτην ἐκόλαζεν, ἄκουσον πῶς καταλέξας ἐκεῖνα, ἐπήγαγε καὶ τὴν αἰτίαν· Ταῦτά σοι ἀντὶ καλλωπισμοῦ· εἰ τοίνυν Ἰουδαῖαι γυναῖκες κεκαλλωπισμέναι τοσαύτην ὑπέμειναν τιμωρίαν, τῆς πατρίδος ἐκ βάθρων ἀνασπασθείσης, καὶ μετὰ τὴν πολλὴν τρυφὴν δοῦλαι καὶ αἰχμάλωτοι καὶ ἀπόλιδες εἰς τὴν ἀλλοτρίαν ἀπενεχθεῖσαι χώραν καὶ λιμῷ καὶ λοιμῷ καὶ θανάτοις παραδοθεῖσαι μυρίοις· πῶς οὐκ εὔδηλον ὅτι χαλεπώτερα ἡμεῖς πεισόμεθα τοῖς αὐτοῖς περιπίπτοντες; Ὥσπερ γὰρ αἱ τιμαὶ μείζους, οὕτω καὶ αἱ τιμωρίαι βαρύτεραι. Εἰ δὲ μή τις μηδέπω τὸ τοιοῦτον ἔπαθε γυνὴ καλλωπισαμένη, μὴ θαρρείτω. Ἔθος γὰρ τῷ Θεῷ τοῦτο, τὰς τιμωρίας ὁρίζειν ἐφ' ἑνὸς καὶ δευτέρου καὶ δι' ἐκείνων νομοθετεῖν τοῖς λοιποῖς ἅπασι τὰ καταληψόμενα αὐτοὺς δεινά.","english":"Either because their hair had fallen out from wretchedness, or because the enemy did this, or because they did it to themselves. For it was an ancient custom in mourning and calamity to shear and shave oneself. For indeed Job shaved his head when he heard of the calamity of his children. And the prophet, proceeding further, said that it came about with sackcloth and beating of the breast and shaving. And\n\nanother again says: And shave and shear upon your tender children. And instead of the purple-bordered tunic you shall gird yourself with sackcloth. Do these things not seem fearful and unbearable? But in our case the punishments will not stop at these things, but a venomous worm and endless darkness will follow. For if captivity and slavery and the worst evils awaited those women instead of their adornment—for listen how, having enumerated those things, he added the reason as well, that this was demanded as a penalty and that he punished this sin specifically: These things are yours instead of adornment—if, then, Jewish women adorned so greatly endured such punishment, their homeland torn up from its foundations, and after their great luxury becoming slaves and captives and stateless, carried off to a foreign land and handed over to famine and plague and countless deaths, how is it not evident that we shall suffer more grievously, falling into the same things? For just as the honors are greater, so also the punishments are heavier. And if some woman adorned with such things has not yet suffered this, let her not take courage. For this is God's custom, to define punishments upon one and a second, and through those to legislate for all the rest the terrors that will overtake them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Ἵνα δὲ καὶ σαφέστερον ὃ λέγω ποιήσω, ἥμαρτον ἁμαρτίαν χαλεπὴν οἱ τὰ Σόδομα οἰκοῦντές ποτε, ἔδοσαν δίκην τὴν ἐσχάτην, τῶν σκηπτῶν ἐκείνων κατενεχθέντων καὶ τῶν πόλεων καὶ τῶν δήμων καὶ τῆς γῆς αὐτοῖς σώμασιν ἐμπρησθέντων ἁπάντων. Τί οὖν; οὐδεὶς μετ' ἐκείνους τὰ ἐκείνων ἐτόλμησε; Πολλοὶ μὲν οὖν καὶ πολλαχοῦ τῆς οἰκουμένης. Πῶς οὖν οὐδὲν τοιοῦτον ἔπαθον; Ὅτι ἑτέρᾳ χαλεπωτέρᾳ τηροῦνται τιμωρίᾳ. Διὰ γὰρ τοῦτο ἅπαξ αὐτὸ ποιήσας ὁ Θεὸς ἀπέστη, ἵνα οἱ τὰ αὐτὰ τολμῶντες, κἂν μὴ δῶσιν ἐνταῦθα δίκην, εἰδότες ὦσι σαφῶς ὅτι οὐδέποτε διαφεύξονται. Πῶς γὰρ ἂν ἔχοι λόγον, πρὸ μὲν τῆς χάριτος καὶ τοῦ νόμου καὶ μήτε προφητῶν μήτε ἄλλου τινὸς ἀκηκοότας, ἁμαρτόντας τοιαῦτα παθεῖν, τοὺς δὲ μετ' ἐκείνους τοσαύτης ἀπολαύσαντας προνοίας καὶ μηδὲ τῷ παραδείγματι γενομένους σωφρονεστέρους, ὃ πολλῷ χαλεπωτάτην ποιεῖ τὴν ἁμαρτίαν, διαφυγεῖν τὴν ἐπὶ τοῦτο κειμένην δίκην; Πῶς οὖν οὐκ ἔδοσαν οὐδέπω καὶ σήμερον; Ἵνα μάθῃς ὅτι πολὺ χαλεπωτέρᾳ τηροῦνται τιμωηρίᾳ. Ὅτι γὰρ ἔστι χαλεπώτερα Σοδόμων παθεῖν, ἄκουσον τοῦ Χριστοῦ λέγοντος· Ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρας ἐν ἡμέρᾳ κρίσεως ἢ τῇ πόλει ταύτῃ. Ὥστε κἂν καλλωπιζόμεναι νῦν γυναῖκες μὴ πάθωσιν, ἅπερ ἔπαθον αἱ τότε καλλωπισάμεναι, μὴ θαρρείτωσαν. Ἡ γὰρ ἀνοχὴ αὐτὴ καὶ ἡ μακροθυμία χαλεπωτέραν σωρεύει τοῦ πυρὸς τὴν κάμινον καὶ μείζονα τὴν φλόγα ἐργάζεται. Τοῦτο καὶ ἐπὶ Ἀνανίου καὶ Σαπφείρας γέγονε.","english":"But to make what I say clearer: those who once dwelt in Sodom sinned a grievous sin, and they paid the ultimate penalty, when those thunderbolts were hurled down and their cities and peoples and the land itself were burned up together with their very bodies. What then? Did no one after them dare the same things? Many indeed, and in many places throughout the world. How is it, then, that they suffered nothing of the kind? Because they are reserved for a different and more grievous punishment. For this reason God, having done this once, withdrew, so that those who dare the same things, even if they pay no penalty here, may know clearly that they will never escape. For how could it be reasonable that those before the grace and the law, who had heard neither prophets nor anyone else, should suffer such things for having sinned, while those after them, who enjoyed such great providence and did not become more temperate even by the example—which makes the sin far more grievous—should escape the penalty appointed for this? How is it, then, that they have not yet paid it even to this day? So that you may learn that they are reserved for a far more grievous punishment. For that it is possible to suffer things worse than Sodom, hear Christ saying: It will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. So even if women who now adorn themselves do not suffer what the women of that time suffered who adorned themselves, let them not be of good courage. For that very forbearance and long-suffering heaps up a furnace of fire more grievous than that fire and makes the flame greater. This also happened in the case of Ananias and Sapphira.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Καὶ γὰρ ἐκεῖνοι ἐν ἀρχῇ καὶ προοιμίῳ τοῦ κηρύγματος ὑφελόμενοι τῶν χρημάτων ἐκείνων, ἀθρόον ἀνηρπάσθησαν, μετὰ δὲ ἐκείνους πολλοὶ τοιαῦτα τολμήσαντες, οὐδὲν ἔπαθον. Πῶς οὖν ἂν ἔχοι λόγον τὸν δίκαιον κριτὴν καὶ πᾶσι τὰ ἴσα νέμοντα τοὺς μὲν ἧττον ἡμαρτηκότας κολάσαι, τοὺς δὲ χαλεπώτερα ποιήσαντας ἀφεῖναι; Οὐκ εὔδηλον ὅτι ἐπειδὴ ἔστησεν ἡμέραν, ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην, διὰ τοῦτο ἀνεβάλλετο τὴν τιμωρίαν, ἵνα ἢ τῇ μακροθυμίᾳ γένωνται βελτίους ἢ τοῖς αὐτοῖς ἐπιμένοντες χαλεπώτερα πάθωσιν; Ὅταν τοίνυν ἁμαρτόντες τὰ αὐτὰ τοῖς ἤδη πεπλημμεληκόσι καὶ κολασθεῖσι, μὴ τὰ αὐτὰ πάθωμεν, μὴ θαρρῶμεν, ἀλλὰ μᾶλλον φοβώμεθα. Ὥσπερ γὰρ νόμον τὴν ἐπ' ἐκείνων τιμωρίαν ἐξήνεγκεν ὁ Θεός, πᾶσι παραινῶν καὶ λέγων ὅτι διὰ τοῦτο τὸν ἐξ ἀρχῆς ἁμαρτόντα ἐκόλασα, ἵνα καὶ σὺ ὁ μετ' ἐκείνους τοῦτο πλημμελῶν, τὰ αὐτὰ ἀναμένῃς, ἵνα μεταβάλῃ καὶ γένῃ βελτίων. Τοῖς γὰρ τοιούτοις ἁμαρτήμασι τοιαῦται κεῖνται τιμωρίαι, κἂν μὴ παραχρῆμα ἔρχωνται. Τούτοις δὲ οὐχ ἁπλῶς ἐνδιέτριψα, ἀλλ' ἐπειδὴ πονηρὸν νόσημα εἰς τὰς τῶν ἀνθρώπων εἰσῆλθεν οἰκίας διὰ τῆς τῶν γυναικῶν βλακείας, ὁ τῆς φιλοκοσμίας ἔρως, ὃς καὶ τὴν τῶν χρημάτων ἐπέτεινε τυραννίδα, εἰς ἀκαίρους δαπάνας τοὺς ἄνδρας ἐμβαλών, καὶ πολέμου καὶ στάσεως καὶ φιλονεικίας ὑπόθεσις γινόμενος καθημερινῆς καὶ τὰς τῶν πενήτων κατατείνων","english":"For those men at the beginning and the outset of the preaching, having stolen those goods, were suddenly snatched away; but after them many who dared the same things suffered nothing. How then could it be reasonable that the just judge, who assigns equal measure to all, should punish those who sinned less, but let go those who did worse things? Is it not evident that, since he has appointed a day in which he is about to judge the world, for this reason he deferred the punishment, so that either by his long-suffering they might become better, or by persisting in the same things they might suffer worse? Whenever, then, we who have sinned the same things as those who already transgressed and were punished do not suffer the same things, let us not be confident, but rather let us fear. For just as a law, God brought forth the punishment upon those men, exhorting and saying to all that for this reason I punished the one who sinned from the beginning, so that you also, who after them transgress in this way, might expect the same things, so that you might change and become better. For such punishments are laid up for such sins, even if they do not come immediately. And I have not dwelt on these things without reason, but because a wicked disease has entered into the houses of men through the softness of women—the love of adornment, which also increased the tyranny of wealth, casting men into untimely expenditures, and becoming a cause of war and sedition and daily strife, and stretching out the [affairs] of the poor—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"γαστέρας. Ὅταν γὰρ ἅπασαν τὴν οὐσίαν γυνὴ ἢ καὶ τὸ πλέον τῶν ὄντων εἰς τὴν τοῦ σώματος ὕβριν ἀναγκάζῃ τὸν ἄνδρα δαπανᾷν (ὕβρις γὰρ σώματος, τὸ περικείμενον χρυσίον), ἀνάγκη τὴν χεῖρα συστέλλεσθαι πρὸς τὴν τῆς ἐλεημοσύνης φιλοτιμίαν. Καὶ πολλὰ δὲ ἕτερα ἐκ τούτου τικτόμενα ἔστιν ἰδεῖν ἁμαρτημάτων εἴδη. Ἀλλὰ ταῦτα ἀφέντες τῇ πείρᾳ τῶν πασχόντων εἰδέναι σαφῶς, τῶν ἐχομένων ἁπτώμεθα. Μετὰ γὰρ τὸ παραστῆσαι τῆς αἰχμαλωσίας τὸ σχῆμα καὶ εἰπεῖν ὅτι ἀντὶ τοῦ καλλωπισμοῦ ταύτην ἐπάγω, ἐπιτείνει τὴν συμφοράν, λέγων· Καὶ ὁ υἱός σου ὁ κάλλιστος, ὃν ἀγαπᾷς, μαχαίρᾳ πεσεῖται καὶ οἱ ἰσχύοντες ὑμῶν μαχαίρᾳ πεσοῦνται. Τοῦτο γὰρ αἰχμαλωσίας χαλεπώτερον. Καὶ γάρ ἐστι ζωὴ θανάτου πικροτέρα. Ὅταν γὰρ μετὰ τῆς δουλείας καὶ ἄωρα τὰ πένθη θρηνεῖν ἀναγκάζωνται, ἐννόησον ὅσον τῆς συμφορᾶς τὸ μέγεθος, τῶν καὶ καθ' ἑαυτὰ πικρῶν ὄντων συναπτομένων ἀλλήλοις. Καὶ γὰρ εἰ αἰχμαλωσία μόνη ἦν, ἀφόρητον ἦν τὸ δεινόν· καὶ εἰ ἐν ἐλευθερίᾳ ζώντων τοιαῦτα συνέβαινε πένθη, θανάτου πικροτέρα ἦν ἡ ζωή. Ἀλλὰ νῦν ἀμφότερα ἔσται, φησί, συνημμένα ἀλλήλοις. Μᾶλλον δὲ διπλῆν δεῖ ταύτην καλεῖν συμφορὰν καὶ τριπλῆν καὶ τετραπλῆν, ὅταν καὶ υἱὸς καὶ κάλλιστος καὶ ποθούμενος καὶ ὑπὸ βαρβάρων, ἀλλὰ μὴ τῷ κοινῷ τῆς φύσεως καταλύῃ νόμῳ τὸν βίον· καὶ μετὰ τούτου καὶ οἱ ἐν ἡλικίᾳ πάντες, ὥστε μηδὲ ἐλπίδα αὐτοῖς εἶναι χρηστήν, ὅσον εἰς ἀνθρωπίνην ἧκε βοήθειαν καὶ συμμαχίαν. Καὶ ταπεινωθήσονται καὶ πενθήσουσιν αἱ θῆκαι τοῦ κόσμου ὑμῶν καὶ καταλειφθήσῃ μόνη καὶ εἰς τὴν γῆν ἐδαφισθήσῃ.","english":"For when a woman compels her husband to spend all his substance, or even more than he has, on the outrage of the body (for the gold that is worn about is an outrage of the body), the hand must of necessity be drawn back from the generosity of almsgiving. And many other kinds of sins born from this may be seen. But leaving these things to be clearly known from the experience of those who suffer them, let us take up what follows. For after setting forth the form of the captivity and saying that I bring this in place of their adornment, he intensifies the calamity, saying: And thy fairest son, whom thou lovest, shall fall by the sword, and your strong men shall fall by the sword. For this is harsher than captivity. For life is bitterer than death. For when, along with slavery, they are compelled to lament untimely griefs, consider how great is the magnitude of the calamity, when things that are bitter even in themselves are joined to one another. For even if it were captivity alone, the evil would be unbearable; and if such griefs befell those living in freedom, life would be bitterer than death. But now both shall be, he says, joined to one another. Or rather one must call this a double calamity and triple and quadruple, when both a son and the fairest and the beloved, and by barbarians, and not by the common law of nature, ends his life; and along with this all those in their prime, so that they have no good hope left, as far as human help and alliance extends. And the tombs of your world shall be brought low and shall mourn, and thou shalt be left alone and shalt be razed to the ground.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Διὰ πάντων αὔξει τὸν θρῆνον, ἐπιτείνει τὸν φόβον, ἀκμάζουσαν τὴν ἀγωνίαν ἐργάζεται, ὑπ' ὄψιν ἄγει τὰ δεινά, εὐρύνει τῆς συμφορᾶς τὴν διήγησιν, πανταχοῦ περιτρέχων, πάντοθεν συνάγων τὰ λυπηρὰ διὰ τὴν τῶν ἀκουόντων ἀναισθησίαν. Ἀγαπητὸν γὰρ ἦν τοσαύταις κατασειομένας αὐτὰς ἀπειλαῖς ἀνενεγκεῖν καὶ λαβεῖν αἴσθησιν τῶν μελλόντων συμβήσεσθαι λυπηρῶν. Διὰ δὴ τοῦτο καὶ τοῦτο ἐπήγαγεν, ὃ σφόδρα ἐλεεινὸν εἶναι δοκεῖ, τὸ χρυσίου θήκην ὁρᾶν κεκενωμένην, ὑπόμνημα τῆς παλαιᾶς εὐπραγίας, διὰ τῆς ὄψεως ἀκμάζουσαν διατηροῦν τὴν ἀλγηδόνα. Καὶ γὰρ τότε μάλιστα δάκνειν ἡμᾶς εἰώθασιν αἱ συμφοραί, ὅταν αὐτὰς ταῖς προτέραις παραβάλλωμεν εὐημερίαις· καὶ ἡ σύγκρισις χαλεπώτερον τὸ ἕλκος ἐργάζεται. Τοῦτο γοῦν ποτε καὶ ὁ Ἰὼβ θρηνῶν ἔλεγε· Τίς ἄν με θείη μῆνας μετὰ μῆνας ἡμερῶν τῶν ἔμπροσθεν; καὶ διηγεῖται τὸν πλοῦτον ἅπαντα καὶ τὰ ὥσπερ ἐκ πηγῶν ἐπιρρέοντα ἀγαθά, τὰς τιμάς, τὰς προσόδους, τὴν περιφάνειαν ἅπασαν, ὥστε τῇ συγκρίσει τούτων πολλῷ χαλεπώτερα δεῖξαι τὰ παρόντα καὶ κατειληφότα αὐτὸν δεινά. Ὃ δὴ καὶ ὁ προφήτης νῦν ἐποίησε, τῶν θηκῶν ἀναμνήσας, καὶ οὐδὲ τούτοις ἀρκεσθείς, ἀλλὰ καὶ εἰσαγαγὼν αὐτὰς πενθούσας. Ἐμφαντικώτερον γὰρ τοῦτο τοῦ λόγου τὸ εἶδος, ὅταν τοιαύτας ἐργάζηται προσωποποιίας. Ἤδη γοῦν καὶ ἀμπέλους εἰσάγει θρηνούσας, καὶ οἶνον, ὥστε μᾶλλον καθικέσθαι τῶν ἀκροωμένων καὶ τῆς παχύτητος αὐτῶν καθάψασθαι. Τί δέ ἐστι, Καταλειφθήσῃ μόνη;","english":"Through all of this he magnifies the lamentation, intensifies the fear, makes the agony reach its height, brings the terrors before their eyes, expands the narrative of the calamity, running everywhere, gathering griefs from every side because of the insensibility of the hearers. For it was desirable that they, shaken by so many threats, should be brought to their senses and perceive the griefs that were about to befall them. For this reason he added this too, which seems to be very pitiable—the sight of a chest of gold emptied, a reminder of former prosperity, preserving the pain at its height through the sight. For calamities are wont to bite us most especially then, when we compare them with former prosperities; and the comparison makes the wound more grievous. This, at any rate, Job once said in his lamentation: Who would set me months after months of the days that are before? and he recounts all his wealth and the good things that flowed as if from springs—the honors, the revenues, all the splendor—so that by comparison with these he might show the present evils that had overtaken him to be far more grievous. This, indeed, the prophet has now done as well, reminding them of the chests, and not being content with these either, but even introducing them as mourning. For this form of speech is more vivid, when it produces such personifications. Indeed, he already introduces vines lamenting, and wine, so as to strike the hearers more and lay hold of their dullness. But what is this, You shall be left alone?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Καὶ συμμάχων, φησί, καὶ τῆς τοῦ Θεοῦ προνοίας ἐρημωθεῖσα καὶ τῆς ἄλλης περιφανείας γυμνωθεῖσα πάσης καὶ πανταχόθεν ὑπὸ τῶν πολεμίων κυκλουμένη καὶ ἐν μέσοις ἀπειλημμένη βαρβάροις. Εἶτα τὴν ὑπερβολὴν τῆς ταπεινώσεως παραστῆσαι θέλων, φησί· Καὶ εἰς τὴν γῆν ἐδαφισθήσῃ. Οὐδὲ πέσῃ εἶπεν, οὐδέ· Κατενεχθήσῃ, ἀλλ' ἑτέρᾳ λέξει σαφέστερον ἐνδεικνυμένῃ τὴν εὐτέλειαν αὐτῆς ἅπασαν ἀπεχρήσατο.\n\nτ ΚΕΦΑΛ. Δʹ Καὶ ἐπιλήψονται ἑπτὰ γυναῖκες ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνθρώπου ἑνὸς λέγουσαι· τὸν ἄρτον ἡμῶν φαγόμεθα καὶ τὰ ἱμάτια ἡμῶν περιβαλούμεθα· πλὴν τὸ ὄνομά σου κεκλήσθω ἐφ' ἡμᾶς, ἄφελε τὸν ὀνειδισμὸν ἡμῶν. Τὴν ἐκ τοῦ πολέμου συμβᾶσαν ὀλιγανθρωπίαν ἐμφῆναι βούλεται καὶ πῶς εἰς ἐλάχιστον περιέστη ὁ δῆμος\n\nτῶν Ἰουδαίων. Οὐδὲ γὰρ προστασίας ἔφησαν δεῖσθαι τῆς ταῖς γυναιξὶ προσηκούσης ὑπὸ ἀνδρῶν παρέχεσθαι, ἀλλὰ ἀτελῆ τῆς λειτουργίας αὐτὸν ἀφεῖναι ταύτης καὶ στέργειν καὶ ἀγαπᾶν, εἰ ἁπλῶς γοῦν καὶ ὡς ἔτυχε τοῦ τῆς χηρείας ἀπαλλάγειεν ὀνόματος. Τοῦτο γάρ ἐστιν· Ἄφελε τὸν ὀνειδισμὸν ἡμῶν· ἐπειδὴ τὸ παλαιὸν ὄνειδος εἶναι τοῦτο ἐδόκει. Τῇ δὲ ἡμέρᾳ ἐκείνῃ ἐπιλάμψει ὁ Θεὸς ἐν βουλῇ μετὰ δόξης ἐπὶ τῆς γῆς, τοῦ ὑψῶσαι καὶ τοῦ δοξάσαι τὸ καταλειφθὲν τοῦ Ἰσραήλ. Ἐπειδὴ σφόδρα κατέσεισε τὴν διάνοιαν αὐτῶν τῇ τῶν λυπηρῶν ἀπειλῇ, καὶ τὴν συμφορὰν ἐναργῶς ἐτραγῴδησε καὶ μακρὸν ἀπέτεινε λόγον τὰ φοβερὰ διηγούμενος, μεταβάλλει λοιπὸν ἐπὶ τὰ χρηστότερα. Τοῦτο γὰρ ἰατρείας ἀρίστης τρόπος, μὴ τέμνειν μηδὲ καίειν μόνον, ἀλλὰ καὶ τὰς ἐκεῖθεν γινομένας ὀδύνας προσηνέσι παραμυθεῖσθαι φαρμάκοις· τοῦτο δὴ καὶ αὐτὸς ποιεῖ.","english":"And, he says, being bereft of allies and of the providence of God, and stripped of all the rest of her splendor, and surrounded on every side by enemies, and taken in the midst of barbarians. Then, wishing to set forth the excess of her humiliation, he says: And you shall be dashed to the ground. He did not say, \"you shall fall,\" nor \"you shall be brought down,\" but he employed another word that more clearly indicates all her worthlessness.\n\nCHAPTER 4. And seven women shall take hold of one man in that day, saying: We will eat our own bread and clothe ourselves with our own garments; only let your name be called upon us, take away our reproach. He wishes to show the scarcity of men that came about from the war, and how the people of the Jews were reduced to the smallest number. For they said they did not need the protection that is proper to women to be provided by men, but that he should be released from this service as incomplete and should be content and satisfied if only, simply and as it happened, they might be rid of the name of widowhood. For this is: Take away our reproach; since in ancient times this seemed to be a reproach. And in that day God will shine forth in counsel with glory upon the earth, to exalt and to glorify the remnant of Israel. Since he greatly shook their mind by the threat of grievous things, and vividly dramatized the calamity and stretched out a long account narrating the fearful things, he now changes to the more favorable things. For this is the manner of the best healing: not only to cut and cauterize, but also to soothe the pains that arise from these with gentle remedies; this indeed he himself also does.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Οὐ γὰρ δὴ εἰς τὰ σκυθρωπὰ καταλύσειν ἔφησε τὸ πᾶν, ἀλλὰ τῶν πονηρῶν ἐκ μέσου ληφθέντων διαδέχεσθαι τὰ χρηστότερα· καὶ οὐκ ἀπαλλαγὴν ἔσεσθαι μόνον τῶν ἀηδῶν, ἀλλὰ καὶ πολλὴν τὴν περιφάνειαν καὶ μεγάλην τὴν λαμπρότητα. Τοῦτο γὰρ ἐπίλαμψιν Θεοῦ καλεῖ, τὸ σκότος τῆς ἀθυμίας λύουσαν καὶ φαιδρὰν ποιοῦσαν ἡμέραν καὶ περιφανεῖς καθιστῶσαν. Τὸ δέ· Ἐν βουλῇ, ὅτι συνετῶς, φησί, πάντα ἐργάσεται καὶ μετὰ τῆς προσηκούσης αὐτῷ σοφίας. Καὶ ἔσται τὸ καταλειφθὲν τοῦ Ἰσραὴλ ἐν Σιὼν καὶ τὸ καταλειφθὲν ἐν Ἱερουσαλήμ, ἅγιοι κληθήσονται πάντες οἱ γραφέντες εἰς ζωὴν ἐν Ἱερουσαλήμ. Ἵνα μάθῃς ὅτι οὐ συντυχίας τινὸς ἡ σωτηρία γέγονε τῶν διαφυγόντων τὸν κίνδυνον, ἀλλ' ἐκ τῆς ἄνωθεν ψήφου τειχισθέντες καὶ ἐν μέσοις τοῖς δεινοῖς ὄντες οὐχ ἑάλωσαν, διὰ τοῦτό φησιν· Ἅγιοι κληθήσονται πάντες οἱ γραφέντες εἰς ζωὴν ἐν Ἱερουσαλήμ. Οἱ ἀφορισθέντες, φησίν, οἱ δοκιμασθέντες, οἱ τυπωθέντες, μηδὲν παθεῖν δεινόν. Εἰκότως δὲ αὐτοὺς ἁγίους καλεῖ δεικνὺς ὅτι οὐχ ἁπλῶς ὁ ἀφορισμὸς αὐτοὺς ἀπήλλαξεν, οὐδὲ ἁπλῶς ἡ τοῦ Θεοῦ ψῆφος· ἀλλά τι καὶ ἡ τῶν τρόπων εἰσήνεγκεν ἀρετή, ἥ τε προτέρα, ἥ τε μετὰ ταῦτα. Εἰ γὰρ καὶ χρηστοί τινες ἦσαν καὶ ἐπιεικεῖς, ἀλλ' ὅμως ὑπὸ τῶν συμβάντων βελτίους ἐγένοντο καὶ ἀκριβέστεροι. Καθάπερ γὰρ τὸ χρυσίον τῷ πυρὶ παραδιδόμενον πᾶσαν ἀποτίθεται κηλῖδα, οὕτω καὶ οἱ σπουδαῖοι σπουδαιότεροι καθίστανται ἐν τοῖς πειρασμοῖς, πᾶσαν ἀπονιπτόμενοι ῥᾳθυμίαν. Ὅτι ἐκπλυνεῖ Κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σιὼν καὶ τὸ αἷμα Ἱερουσαλὴμ ἐκκαθαριεῖ ἐκ μέσου αὐτῶν πνεύματι κρίσεως καὶ πνεύματι καύσεως.","english":"For he did not say that the whole would be brought down to gloom, but that once the wicked were taken out of the midst, better things would follow; and that there would not only be a removal of unpleasant things, but also great renown and great splendor. For this he calls an illumination of God, which dissolves the darkness of despondency and makes the day bright and renders things conspicuous. And the phrase \"In counsel,\" he says, means that he will do all things wisely and with the wisdom that befits him. And the remnant of Israel in Zion and the remnant in Jerusalem shall be called holy, all those written for life in Jerusalem. So that you may learn that the salvation of those who escaped the danger came not from some chance, but that, walled about by the decree from above and being in the midst of terrors, they were not captured—for this reason he says: All those written for life in Jerusalem shall be called holy. Those, he says, who were set apart, who were approved, who were stamped, so as to suffer nothing terrible. And with good reason he calls them holy, showing that it was not simply their being set apart that delivered them, nor simply God's decree; but the virtue of their ways also contributed something, both the former and that which came after. For even if some were good and equitable, nevertheless they became better and more exact through what befell them. For just as gold handed over to the fire lays aside every blemish, so too the zealous become more zealous in temptations, washing away all slackness. Because the Lord will wash away the filth of the sons and daughters of Zion, and will purge the blood of Jerusalem from their midst by a spirit of judgment and a spirit of burning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Διπλοῦν ἐνταῦθά μοι δοκεῖ λέγειν καθαρμὸν καὶ τὸ δοῦναι δίκην ὧν ἥμαρτον καὶ τὸ σπουδαιοτέρους γενέσθαι πρὸς τὸ μέλλον ἐντεῦθεν. Αἷμα δὲ Ἱερουσαλὴμ τοὺς φόνους λέγει τὰς σφαγὰς τὰς ἀδίκους. Εἶτα αὔξων τὸ ἔγκλημά φησιν, Ἐκ μέσου αὐτῶν. Οὐδὲ γὰρ λανθάνοντες καὶ κρυπτόμενοι τὰς ἀνδροφονίας ἐτόλμων, ἀλλὰ τῶν λῃστῶν καὶ τῶν τὰς λεωφόρους ἐφεδρευόντων χεῖρον. Ἐκεῖνοι μὲν γὰρ καὶ τῷ σκότῳ κρυπτόμενοι καὶ ταῖς ἐρημίαις τολμῶσι τὰ εἰωθότα· οὗτοι δὲ ἐν μέσαις ταῖς ἀγοραῖς, ἐν μέσῃ τῇ πόλει, ἐν αὐτοῖς τοῖς δικαστηρίοις τὰ ἐκείνων παρηνόμουν. Ἀλλὰ καὶ τὴν ἐκεῖθεν, φησί, γενομένην κηλῖδα ἐπελθὼν ὁ πόλεμος ἀναλώσει. Καὶ γὰρ καὶ ἐν τῷ καιρῷ τῶν χρηστῶν ὑπὲρ τῶν προτέρων ἀπολογεῖται λυπηρῶν, ὅτι καὶ αὐτὰ ἐκεῖνα τὰ συμβάντα διὰ τοῦτο συνέβη, ἵνα ἐκπλυθῶσιν, ἵνα καθαρθῶσιν, ἵνα πυρωθῶσιν, ἵνα πᾶσαν ἀποθῶνται κηλῖδα, ἵνα τὸ ἐκ τῶν ἁμαρτημάτων καὶ τῶν σφαγῶν ἀπονίψωνται ὄνειδος. Τί δέ ἐστιν ὅ φησι· Πνεύματι κρίσεως καὶ πνεύματι καύσεως; Τῇ μεταφορᾷ τῶν χωνευομένων ὑλῶν ἐπέμεινεν. Ὥσπερ γὰρ ἐκεῖ τὸ πνεῦμα εἰς τὸ χωνευτήριον ἐμπῖπτον καὶ τὴν φλόγα ἀναρριπίζον καὶ θερμοτέρους ποιοῦν τοὺς ἄνθρακας ἅπαντα δαπανᾷ τὸν ῥύπον· οὕτω καὶ ἐνταῦθα ἡ θεήλατος ὀργὴ καὶ ἡ τῶν πολεμίων ἔφοδος ἐμπεσοῦσα, ἀντὶ πυρὸς τῇ πόλει γέγονε, πυρὸς οὐκ ἀπολλύντος, ἀλλὰ καίοντος καὶ καθαίροντος, κολάζοντος καὶ διορθουμένου. Τὸ γάρ· Πνεύματι κρίσεως, τουτέστι, κολάσεως, τιμωρίας, ἐκδικήσεως. Καὶ ἥξει, φησί, Κύριος. Παρουσίαν αὐτοῦ τὴν ἐνέργειαν καλεῖ. Καὶ ἔσται πᾶς τόπος τοῦ ὄρους Σιὼν","english":"Here it seems to me he speaks of a double purification: both the paying of the penalty for the sins they committed, and their becoming more earnest for the future as a result. By the blood of Jerusalem he means the murders, the unjust slaughters. Then, heightening the charge, he says, From their midst. For they did not dare their man-slayings in secret and hidden, but worse than robbers and those who lie in wait on the highways. For those men, hidden by darkness and in desolate places, dare their customary deeds; but these men, in the midst of the marketplaces, in the midst of the city, in the very courts of justice, transgressed in the manner of those men. But also the stain that arose from there, he says, the war that came upon them will consume. For even in the time of good things he offers a defense for the former sorrows, that those very things which happened came to pass for this reason: that they might be washed out, that they might be purified, that they might be tried by fire, that they might put away every stain, that they might wash off the reproach that came from their sins and their slaughters. But what is it that he says: By a spirit of judgment and a spirit of burning? He has persisted in the metaphor of smelted materials. For just as there the wind, falling upon the furnace and fanning the flame and making the coals hotter, consumes all the filth; so also here the God-sent wrath and the assault of the enemies, falling upon them, has become as fire to the city—fire that does not destroy but burns and purifies, punishes and corrects. For the phrase By a spirit of judgment means, that is, of chastisement, of punishment, of vengeance. And the Lord will come, he says. He calls his visitation his working. And every place of Mount Zion shall be","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"καὶ πάντα τὰ περικύκλῳ αὐτῆς σκιάσει νεφέλη ἡμέρας καὶ ὡς καπνοῦ καὶ ὡς φωτὸς πυρὸς καιομένου νυκτός, πάσῃ τῇ δόξῃ σκεπασθήσεται. Καὶ ἔσται εἰς σκιὰν ἡμέρας ἀπὸ καύματος, καὶ ἐν σκέπῃ καὶ ἐν ἀποκρύφῳ ἀπὸ σκληρότητος καὶ ὑετοῦ. Νεφέλην ἐνταῦθα τὴν ἐκ τῶν κακῶν ἐγγινομένην παραψυχήν φησι· πυρὰν δὲ τὴν μετὰ τῆς παραμυθίας περιφάνειαν προσγινομένην. Ὅπερ γάρ ἐστιν ἐν καύματι νεφέλη, τοῦτο ἐν σκότῳ καὶ νυκτὶ βαθυτάτῃ πυρὰ λαμπρῶς ἀναπτομένη. Ἡ μὲν γὰρ τὸν αὐχμὸν ἀποκρούεται, ἡ δὲ διαλύει τὸν ζόφον. Τὴν μὲν οὖν περιφάνειαν τῇ λαμπρότητι τῆς πυρᾶς, τὴν δὲ ἄνεσιν τῇ σκιᾷ τῆς νεφέλης παρέβαλεν. Εἶτα δεικνὺς ὡς οὐ κατὰ μικρὸν τῶν δεινῶν λυομένων ταῦτα ἔσται, ἀλλὰ ἀθρόον ἐν αὐτῇ τῇ τῶν λυπηρῶν ἀκμῇ ἡ μεταβολὴ γενήσεται, ἵνα καὶ ἐντεῦθεν μάθωσιν, ὅτι οὐχὶ ἐκ περιφορᾶς τινος καὶ συντυχίας ἡ πρὸς τὸ βέλτιον γέγονε μετάστασις, ἀλλ' ἐκ τῆς ἄνωθεν δυνάμεως τὸ πᾶν κατώρθωται· Ὡς πυρὸς καιομένου νυκτός, φησίν, οὕτως ἡ μεταβολὴ γενήσεται· Καὶ ἔσται εἰς σκιὰν ἡμέρας. Τίς ἔσται; Ἡ τοῦ Θεοῦ βοήθεια, φησί, καὶ ἡ συμμαχία, ὥσπερ σκιὰ ἐν καύματι καὶ ὥσπερ ὄροφος ἢ κατάδυσίς τις σπηλαίου, ὄμβρου καταρρηγνυμένου σφοδροῦ, ἐν ἀσφαλείᾳ τὸν ἐκεῖ καταφυγόντα διατηροῦσα· οὕτω δὴ καὶ ἡ τοῦ Θεοῦ συμμαχία οὐκ ἀφήσει δεινὸν οὐδὲν παθεῖν, καὶ τοσούτου καταρρηγνυμένου πολέμου, οὓς ἂν ἕληται ἐξ ἀρχῆς διασῶσαι.","english":"And a cloud will overshadow all that is around her by day, and as of smoke and as of a burning fire by night, with all her glory shall she be covered. And it shall be for a shade by day from the heat, and for a shelter and for a hiding place from hardship and rain. Here he calls the cloud the consolation that arises from troubles, and the fire the conspicuousness that comes along with the comfort. For what a cloud is in heat, that a fire brightly kindled is in darkness and deepest night. For the one drives off the drought, the other dissolves the gloom. So he compared the conspicuousness to the brightness of the fire, and the relief to the shadow of the cloud. Then, showing that these things will not come about as the troubles are dissolved little by little, but that the change will happen all at once in the very peak of the afflictions, so that from this too they may learn that the transition to the better did not come about from some cycle of fortune or chance, but that the whole has been set right by the power from above: As of a burning fire by night, he says, so shall the change be; and it shall be for a shade by day. What shall be? The help of God, he says, and his alliance, like a shade in heat and like a roof or some recess of a cave, when a violent rainstorm bursts down, keeping the one who flees there in safety. So indeed the alliance of God will not allow him to suffer any evil, even when war bursts down so great, but will preserve those whom he has chosen from the beginning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"τ ΚΕΦΑΛ. Εʹ Ἄσω δὴ τῷ ἠγαπημένῳ ᾆσμα τοῦ ἀγαπητοῦ μου τῷ ἀμπελῶνί μου. Φοβήσας τοῖς λυπηροῖς, εὐφράνας τοῖς χρηστοῖς, ποικίλην τὴν θεραπείαν ἐργασάμενος, εἰς ἀρχὴν πάλιν ἑτέραν ἀνάγει τὸν λόγον, ἀρχὴν ἐοικυῖαν τῷ προοιμίῳ τῆς προφητείας. Καθάπερ γὰρ ἀρχόμενος τὰς εὐεργεσίας ἀπήγγειλε τοῦ Θεοῦ τὰς εἰς αὐτοὺς γεγενημένας, λέγων· Υἱοὺς ἐγέννησα καὶ ὕψωσα, καὶ τὰς παρανομίας τὰς ὑπ' αὐτῶν τολμηθείσας ἐπάγων καὶ προστιθείς, ὅτι· Αὐτοὶ δή με ἠθέτησαν καὶ ὅτι· Ἰσραὴλ δέ με οὐκ ἔγνω καὶ ὁ λαός μου ἐμὲ οὐ συνῆκεν· οὕτω δὴ καὶ ἐνταῦθα λέξεσιν μὲν ἑτέραις, νοήμασι δὲ τοῖς αὐτοῖς τὰ αὐτὰ τοῖς προτέροις ἐνδείκνυται. Ἀλλὰ τίνος ἕνεκεν κατηγορεῖν μέλλων, ᾆσμα τὴν κατηγορίαν καλεῖ; Μωϋσῆς μὲν γὰρ εἰκότως τοῦτο ἐποίησε μετὰ τῆς Μαρίας, ἅτε τὴν ἐπινίκιον μέλλων ᾄδειν ᾠδὴν καὶ εἰκότως οὕτως ἀρχόμενος ἔλεγεν· Ἄσωμεν τῷ Κυρίῳ· ἐνδόξως γὰρ δεδόξασται, ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν. Καὶ ἡ Δεβόρα δὲ μετὰ τὸ θαυμαστὸν ἐκεῖνο τρόπαιον καὶ τὴν παράδοξον νίκην, εἰκότως ᾠδὴν ὑφαίνει τὴν ἐπινίκιον ἐκείνην, εὐφημίαν ἀναφέρουσα τῷ Θεῷ. Οὗτος δὲ κατηγορεῖν μέλλων καὶ συντόνου λόγου δεόμενος καὶ ψυχῆς οὐκ ἀνειμένης, ἀλλὰ συντεταμένης, ᾄσειν ἡμῖν ἐπαγγέλλεται καὶ ᾆσμα τὰ ἐγκλήματα καλεῖ. Οὐκ αὐτὸς δὲ μόνος, ἀλλὰ καὶ ὁ μέγας ἐκεῖνος Μωϋσῆς ὁ τὴν ἐπινίκιον τότε ᾄσας ᾠδήν, κατηγορῶν τῶν Ἰουδαίων, μακρὰν ᾠδὴν τὰ ἐγκλήματα πεποίηκε λέγων· Ταῦτα τῷ Κυρίῳ ἀνταποδίδοτε; Οὗτος ὁ λαὸς μωρὸς καὶ οὐχὶ σοφός· καὶ πολλὰς συνθεὶς κατηγορίας, ᾄδοντας αὐτοὺς ταῦτα λέγειν ἐνομοθέτει·","english":"CHAPTER 5. Let me sing now to my beloved a song of my beloved concerning my vineyard. Having terrified them with grievous things and gladdened them with good things, and having wrought a varied form of healing, he leads his discourse again to another beginning, a beginning resembling the preface of the prophecy. For just as in the beginning he declared the benefits of God that had been bestowed upon them, saying, \"I have begotten sons and raised them up,\" and then brought in and added the transgressions they had dared to commit, saying, \"But they themselves have set me at nought,\" and \"Israel did not know me, and my people did not understand me\"—so indeed here too, with different words but the same meanings, he sets forth the same things as before. But for what reason, when about to accuse, does he call the accusation a song? For Moses reasonably did this with Miriam, since he was about to sing the song of victory, and reasonably began thus, saying, \"Let us sing to the Lord, for he has been gloriously glorified; horse and rider he has cast into the sea.\" And Deborah too, after that wondrous trophy and paradoxical victory, reasonably weaves that song of victory, bringing up praise to God. But this one, when about to accuse and needing intense speech and a soul not relaxed but strained, promises to sing to us and calls the charges a song. Nor does he do this alone, but that great Moses also, who then sang the song of victory, when accusing the Jews, made the charges a long song, saying, \"Do you thus repay the Lord? This people is foolish and not wise\"; and having composed many accusations, he ordained that they should say these things while singing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"καὶ ἔτι καὶ νῦν ᾄδοντες ταῦτα λέγομεν καὶ ἡμεῖς. Τίνος οὖν ἕνεκεν τὰς κατηγορίας ᾠδὴν ποιοῦσι; Σοφίᾳ κεχρημένοι πνευματικῇ καὶ πολὺ τὸ κέρδος ἐνθεῖναι ταῖς τῶν ἀκουόντων βουλόμενοι ψυχαῖς. Ἐπειδὴ γὰρ οὐδὲν οὕτω χρήσιμον, ὡς τὸ πλημμελημάτων μεμνῆσθαι διηνεκῶς, μνήμην δὲ οὐδὲν οὕτω μόνιμον ὡς μελῳδία ποιεῖ, ἵνα μὴ διὰ τὴν ὑπερβολὴν τῶν κατηγοριῶν ὀκνοῦντες καὶ ἀναδυόμενοι φεύγωσι τὸ συνεχῶς μεμνῆσθαι τῶν οἰκείων ἁμαρτημάτων, τῷ μέλει τῆς ᾠδῆς ὑποκλέπτων τὴν ἀπὸ τῆς μνήμης αἰσχύνην καὶ τὴν ἀφόρητον ἀθυμίαν παραμυθούμενος, ᾄσματα αὐτὰ πεποίηκεν, ἵνα τῷ πόθῳ τῆς μελῳδίας ἀναγκαζόμενοι συνεχῶς αὐτὰ φθέγγεσθαι, συνεχῶς αὐτῶν ὦσι μεμνημένοι, καὶ μεμνημένοι διηνεκῶς ἔχωσί τινα διδάσκαλον ἀρετῆς τὴν διηνεκῆ τῶν ἁμαρτημάτων\n\nμνήμην. Ἴστε γοῦν ὅτι καὶ νῦν τὰ μὲν ἄλλα οὐδ' ἐξ ὀνόματος τοῖς πολλοῖς ἐστι Βιβλία γνώριμα· τὴν δέ γε τῶν ψαλμῶν πραγματείαν ἐπὶ στόματος ἅπαντες φέρουσι καὶ αὐτὰς ταύτας τὰς ᾠδάς· οὕτως ὡς δι' αὐτῶν τῶν πραγμάτων δείκνυται, πόσον ἀπὸ τῆς μελῳδίας τὸ κέρδος ἐστί. Διὰ δὴ τοῦτο καὶ αὐτός φησιν· Ἄσω δὲ τῷ ἠγαπημένῳ ᾆσμα τοῦ ἀγαπητοῦ μου τῷ ἀμπελῶνί μου. Ἆσμα τῷ ἠγαπημένῳ, φησίν, ἀμπελῶνι· ᾄσω περὶ αὐτοῦ τοῦ ἠγαπημένου. Καὶ αὐτῷ γὰρ ᾄδω, φησί, καὶ ἡ ὑπόθεσις τῆς ᾠδῆς περὶ αὐτοῦ καὶ τῶν αὐτοῦ πραγμάτων ἐστίν. Εἰ δὲ μέλλων κατηγορεῖν ἀγαπητὸν καλεῖ καὶ ἠγαπημένον, μὴ θαυμάσῃς. Καὶ τοῦτο γὰρ μέγιστον κατηγορίας ἐφόδιον, ὅτι δὴ ἀγαπηθέντες καὶ τοσαύτης ἀπολαύσαντες παρὰ τοῦ Θεοῦ τῆς εὐνοίας, οὐδὲ οὕτω βελτίους ἐγένοντο. Τοῦτο γοῦν καὶ ἕτερος προφήτης αἰνιττόμενος ἔλεγεν·","english":"And even now we too say these things as we sing them. For what reason, then, do they make the accusations into a song? Because they employed spiritual wisdom and wished to implant great profit in the souls of the hearers. For since nothing is so useful as to remember one's transgressions continually, and nothing makes memory so lasting as melody, lest through the excess of the accusations they shrink back and recoil and flee from continually remembering their own sins, stealing away, by the tune of the song, the shame that comes from the memory and consoling the unbearable despondency, he made these things into songs, so that, compelled by the longing for melody to utter them continually, they might be continually mindful of them, and being mindful might have continual remembrance of their sins as a teacher of virtue. At any rate, you know that even now the other Books are not familiar to the many even by name; but all carry the composition of the Psalms on their lips, and these very songs—so that it is shown by the facts themselves how great the profit from melody is. For this reason he too says: But I will sing to my beloved a song of my beloved concerning my vineyard. A song, he says, to my beloved, concerning the vineyard; I will sing concerning the beloved himself. For I sing to him, he says, and the subject of the song is concerning him and his affairs. And if, intending to accuse, he calls him beloved and beloved, do not marvel. For this too is the greatest provision for accusation—that although they were loved and enjoyed so great a favor from God, not even so did they become better. This, at any rate, another prophet also was hinting at when he said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Ὡς σταφυλὴν ἐν ἐρήμῳ εὗρον τὸν Ἰσραήλ, ὡς σκοπὸν ἐν συκῇ πρώϊμον εἶδον πατέρας αὐτῶν· τὸ ποθεινὸν αὐτῶν καὶ ἐπέραστον διὰ τῶν καρπῶν τούτων ἐνδεικνύμενος· ποθεινὸν δὲ αὐτὸν καὶ ἐπέραστον οὐ παρὰ τὴν οἰκείαν ἀρετήν, ἀλλὰ παρὰ τὴν τοῦ Θεοῦ ἀγαθότητα. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν, ὅτι ἐγὼ μὲν οὕτως ἠγάπησα, ὡς ἄν τις σταφυλὴν εὑρὼν ἐν ἐρήμῳ ἢ ὡς ἄν τις σκοπὸν ἐν συκῇ. Εἰ γὰρ καὶ ἀνάξια τοῦ Θεοῦ τὰ παραδείγματα, ἀλλὰ κατάλληλα τῆς ἐκείνων γαστριμαργίας. Αὐτοὶ δέ, φησί, τοσαύτης ἀπολαύσαντες τῆς ἀγάπης, ἀπηλλοτριώθησαν καὶ εἰσῆλθον πρὸς τὸν Βεελφεγώρ. Οὕτω δὴ καὶ ἐνταῦθα ἠγαπημένον αὐτὸν καλεῖ καὶ ἀγαπητὸν δεικνὺς ὅτι ὁ μὲν Θεὸς τὰ παρ' ἑαυτοῦ πάντα ἐπεδείξατο, οὐκ αὐτῶν ἀρξαμένων, ἀλλὰ τοῦ Θεοῦ ἡγησαμένου. Ἐκεῖνοι δὲ οὐδὲ μετὰ ταῦτα ἀξίους ἑαυτοὺς τῆς εὐεργεσίας ἔδειξαν, ἀλλὰ τἀναντία ἐπεδείξαντο ἅπαντα. Ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ ἐν κέρατι, ἐν τόπῳ πίονι. Τῷ ὀνόματι τοῦ ἀμπελῶνος πᾶσαν ἐνέφηνε τὴν πρόνοιαν καὶ τὴν περὶ αὐτοὺς ἐπιμέλειαν. Οὐ μὴν ἵσταται μέχρι τούτου, ἀλλὰ καὶ τὰ ἕτερα ἀπαριθμεῖται εὐεργετήματα· καὶ πρότερον ἀπὸ τῆς θέσεως τοῦ τόπου τοῦτο ποιεῖ· τὸ γάρ· ἐν κέρατι, ἐν τόπῳ πίονι, τὸ μὲν τὴν φύσιν τῆς γῆς ἐπαινῶν ἔλεγε, τὸ δὲ τὴν θέσιν· ὅπερ καὶ ὁ Δαυῒδ ψάλλων ἔφησεν, ὅτι Ἱερουσαλήμ, ὄρη κύκλῳ αὐτῆς, καὶ Κύριος κύκλῳ τοῦ λαοῦ αὐτοῦ. Ἐτείχισε μὲν γὰρ αὐτήν, φησί, καὶ τῇ θέσει τοῦ τόπου· πλὴν οὐκ ἠρκέσθη τούτῳ, ἀλλὰ τὸ μέγιστον τεῖχος αὐτὸς αὐτῇ γέγονεν· ὃ δὴ καὶ οὗτος αἰνίττεται λέγων·","english":"As one finds a grape in the desert, I found Israel; as one sees an early fig on a fig tree, I saw their fathers—showing them to be desirable and lovely through these fruits. And he is desirable and lovely not because of his own virtue, but because of God's goodness. What he means is this: I loved them so greatly, as one would love a grape found in the desert, or as one would love an early fig on a fig tree. For even if the examples are unworthy of God, they are nonetheless suited to their gluttony. But they, he says, having enjoyed such great love, became estranged and went in to Beelphegor. So here too he calls him beloved and shows him to be loved, indicating that God displayed everything on his part, not because they began first, but because God took the lead. Yet they, not even after these things, showed themselves worthy of the beneficence, but displayed the very opposite in everything. A vineyard was made for the beloved on a horn, in a fat place. By the name of the vineyard he has indicated all his providence and care for them. Nor does he stop at this, but he also enumerates the other benefactions; and first he does this from the position of the place. For the phrase on a horn, in a fat place, praises on the one hand the nature of the land, and on the other its position—which David also said in song: Jerusalem, mountains are round about her, and the Lord is round about his people. For he walled her about, he says, also by the position of the place; yet he was not satisfied with this, but he himself became her greatest wall—which this one also hints at, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Ἐν κέρατι, τό τε ἀχείρωτον καὶ τὸ ἀκαταγώνιστον τοῦ τόπου καὶ πρὸ τούτου τὴν παρὰ τοῦ Θεοῦ βοήθειαν δηλῶν ἀπὸ μεταφορᾶς τοῦ κέρως τοῦ βοός. Καὶ γὰρ καὶ παροιμία τοιαύτη δημώδης ἐξενήνεκται περὶ τῶν εἰς ἀσφαλές τι χωρίον καταφευγόντων. Ἐπειδὴ γὰρ ἰσχυρότατον πάντων ὁ ταῦρος, αὐτοῦ δὲ τοῦ ζώου τὸ ἰσχυρότερον τὸ κέρας· ὅπλῳ γὰρ αὐτῷ κέχρηται· διὰ τὸ δυσχείρωτον, τοῦτο εἰώθασι λέγειν οἱ πολλοί· καὶ ἡ Γραφὴ δὲ πολλάκις κέρας μονοκέρωτος καλεῖ τοὺς ἐν ἀσφαλείᾳ ὄντας. Ἐν κέρατι οὖν ἐνταῦθά φησιν, ἐν ἀσφαλείᾳ, ἐν ὕψει, ὅπερ ἀρχόμενος ἔλεγεν· Υἱοὺς ἐγέννησα καὶ ὕψωσα. Ἐν τόπῳ πίονι· ὅπερ ὁ Μωϋσῆς εἶπεν· Γῆν ῥέουσαν γάλα καὶ μέλι. Καὶ φραγμὸν περιέθηκα, καὶ ἐχαράκωσα. Φραγμὸν ἢ τὸ τεῖχός φησιν ἢ τὸν νόμον, ἢ τὴν αὐτοῦ πρόνοιαν. Καὶ γὰρ ὁ νόμος τείχους ἀσφαλέστερον αὐτοῖς περιέκειτο. Καὶ ἐχαράκωσα, τουτέστιν, ἰσχυρὰν τὴν ἀσφάλειαν ἐποιησάμην. Ἐπειδὴ γὰρ πολλάκις φραγμὸς εὐεπιχείρητον καὶ ἑτέραν, φησί, περιέβαλον αὐτοῖς συμμαχίαν. Καὶ ἐφύτευσα ἄμπελον Σωρήχ. Ἐπιμένει τῇ μεταφορᾷ, ἣν οὐ δεῖ κατὰ λέξιν ἑρμηνεύειν, ἀλλὰ τὸν σκοπὸν εἰδότας ἀρκεῖσθαι τούτῳ. Σωρὴχ δὲ ἐνταῦθα ἀληθινήν φησιν, εὐγενῆ, οὐχὶ τῶν φαύλων φυτῶν, οὐδὲ τῶν καταδεεστέρων, ἀλλὰ τῶν δοκίμων καὶ πρώτων. Πολλὰ γὰρ ἀμπέλων γένη. Καὶ ᾠκοδόμησα πύργον καὶ προλήνιον ἐν μέσῳ αὐτοῦ. Τινὲς πύργον τὸν ναόν φασι καὶ προλήνιον τὸ θυσιαστήριον, ἅτε τῶν καρπῶν ἐκεῖ συναγομένων τῆς ἀρετῆς τῆς ἑκάστου καὶ τῶν προσφορῶν καὶ τῶν θυσιῶν ἁπασῶν· ἐγὼ μέντοι τοῦτο, ὅπερ ἔφθην εἰπὼν καὶ νῦν ἐρῶ, ὅτι τῷ σκοπῷ δεῖ προσέχειν τῆς μεταφορᾶς. Διὰ γὰρ","english":"In the horn, he indicates both the untamable and the unconquerable character of the place, and before this the help that comes from God, by a metaphor drawn from the horn of the ox. For indeed a popular proverb of this sort has been uttered concerning those who flee for refuge to some secure place. For since the bull is the strongest of all creatures, and the horn is the stronger part of that animal—for it uses it as a weapon—because of its being hard to subdue, most people are accustomed to say this; and Scripture also often calls those who are in safety the horn of a unicorn. In the horn, then, he says here: in safety, in height, which he was saying at the beginning: I begot sons and exalted them. In a fat place: which Moses said: a land flowing with milk and honey. And I set a hedge around it, and I fenced it in. A hedge means either the wall or the law, or his own providence. For the law enclosed them more securely than a wall. And I fenced it in, that is, I made their safety strong. For since often a hedge is easy to attack, he says, I threw around them another alliance as well. And I planted a vine of Sorech. He persists in the metaphor, which one must not interpret word for word, but, knowing the aim, be content with this. And Sorech here means true, well-born, not one of the worthless plants, nor of the inferior ones, but of the choice and first-rate. For there are many kinds of vines. And I built a tower and a winepress in the midst of it. Some say the tower is the temple and the winepress the altar, since the fruits of each one's virtue and all the offerings and sacrifices are gathered there; I, however, will say this, which I said before and say now, that one must attend to the aim of the metaphor. For through","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"πάντων τοῦτο βούλεται εἰπεῖν, ὅτι τὰ παρ' ἐμαυτοῦ πάντα ἐπλήρωσα, πᾶσαν ἐπιμέλειαν ἐπεδειξάμην. Οὐ κατέτεινα καμάτοις, οὐ συνέτριψα πόνοις, οὐκ αὐτοὺς οἰκοδομῆσαι ἐκέλευσα, οὐκ αὐτοὺς σκάψαι, οὐκ αὐτοὺς φυτεῦσαι, ἀλλ' ἀπηρτισμένον τὸ ἔργον παρέδωκα. Καὶ οὐδὲ μέχρι τούτου τὰ τῆς φιλανθρωπίας ἔστησα μόνον, ἀλλά· Καὶ ἔμεινα τοῦ ποιῆσαι σταφυλήν, καὶ ἀνέμεινα τὸν προσήκοντα καιρὸν τῆς καρποφορίας, μακροθυμίᾳ πολλῇ χρησάμενος. Τὸ γάρ· Ἔμεινα, τοῦτο δηλοῖ. Ἐποίησε δὲ ἀκάνθας. Τὸν ἄκαρπον αὐτῶν βίον ἐνδείκνυται, τὸν τραχύν, τὸν σκληρόν. Τίνος οὖν ἂν εἶεν συγγνώμης ἄξιοι μετὰ τοσαύτην ἐπιμέλειαν τούτους ἀποδόντες τῷ γεωργῷ τοὺς καρπούς; Καὶ νῦν, ἄνθρωπος τοῦ Ἰούδα καὶ οἱ κατοικοῦντες ἐν Ἱερουσαλὴμ κρίνατε ἐν ἐμοὶ καὶ ἀνάμεσον τοῦ ἀμπελῶνός μου. Πολλὴ ἄρα τῶν δικαιωμάτων ἡ περιουσία, ὅταν αὐτοὺς τοὺς ὑπευθύνους δικαστὰς καθίζῃ τοῖς ὑπ' αὐτοῦ γεγενημένοις, καὶ τοῖς ὑπ' ἐκείνων. Καὶ νῦν. Οὐ λέγω τὰ παλαιά, φησίν, ἀλλὰ καὶ σήμερον ἕτοιμός εἰμι δικάζεσθαι. Οὕτως οὐδέποτε διαλείπω τὰ ἐμαυτοῦ πληρῶν, ὡς οὐδὲ ὑμεῖς τὰ ἑαυτῶν πληροῦτε. Τί ποιήσω ἔτι τῷ ἀμπελῶνί μου, καὶ οὐκ ἐποίησα αὐτῷ; Ἃ μὲν ἐποίησα, ταῦτά ἐστι, φησί, πλὴν οὐκ ἀρκοῦμαι τοῖς γεγενημένοις, οὐδὲ λέγω ὅτι πολλὰ εὐηργέτησα, ἀλλ' εἰ μὴ πάντα εὐηργέτησα, εἰ μὴ πάντα ἐποίησα, μεθ' ἃ ποιῆσαι λοιπὸν οὐδὲν ἦν, τοῦτο ὑμᾶς εἰπεῖν ἀπαιτῶ, ὑμᾶς τοὺς ἀπολελαυκότας καὶ μάρτυρας τῶν γεγενημένων ὄντας καὶ τῇ πείρᾳ ταῦτα μαθόντας, οὐκ ἀλλοτρίους τινὰς καὶ ξένους· διότι ἔμεινα ἵνα ποιήσῃ σταφυλήν, ἐποίησε δὲ ἀκάνθας.","english":"He wishes to say this of all things: that I have fulfilled all that was mine, I have shown every care. I did not stretch them out with toils, I did not wear them down with labors, I did not command them to build, nor to dig, nor to plant, but I handed over the work completed. And I did not stop the matters of loving-kindness only up to this point, but: And I waited for it to produce a grape, and I awaited the fitting time of fruit-bearing, having exercised great longsuffering. For the phrase I waited makes this clear. But it produced thorns. He indicates their fruitless life, the rough, the hard. Of what forgiveness, then, would they be worthy, who after so much care returned such fruits to the vinedresser? And now, man of Judah and those dwelling in Jerusalem, judge between me and my vineyard. Great, then, is the abundance of the righteous acts, when he seats the very ones who are liable as judges of the things done by him and by them. And now. I do not speak of the old things, he says, but even today I am ready to be judged. Thus I never cease fulfilling my own things, as neither do you fulfill your own. What shall I do yet for my vineyard, and I have not done for it? The things I have done, he says, are these, except that I am not satisfied with what has been done, nor do I say that I have done many good things, but if I have not done all good things, if I have not done all things after which nothing remained to be done, I demand you to say this, you who have enjoyed the benefits and are witnesses of what has been done and have learned these things by experience, not certain strangers and foreigners; because I waited for it to produce a grape, but it produced thorns.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Ἡ συνθήκη δοκεῖ ἀσαφεστέρα εἶναι, διόπερ αὐτὴν σαφεστέραν ἀνάγκη ποιῆσαι. Ὃ γὰρ λέγει, τοῦτό ἐστι· Τί ἔδει με ποιῆσαι καὶ οὐκ ἐποίησα; ὅτι τοιαῦτα ἥμαρτον, τί ἔχοντες αἰτιᾶσθαι ἢ ὥς τινων παραλελειμμένων τοιαῦτα ἐπλημμέλησαν; Νῦν οὖν ἀναγγελῶ ὑμῖν, τί ἐγὼ ποιήσω τῷ ἀμπελῶνί μου. Ἐπειδὴ τὴν νίκην ᾔρατο καὶ τὴν ἀγνωμοσύνην ἔδειξε τὴν ἐκείνων, τότε λοιπὸν ἐπάγει καὶ τὴν ψῆφον καὶ λέγει ταῦτα ἃ μέλλει ποιεῖν οὐχ ἵνα καταδικάσῃ, ἀλλ' ἵνα τῷ φόβῳ τῆς ἀπειλῆς ἐπιεικεστέρους ποιήσῃ. Ἀφελῶ τὸν φραγμὸν αὐτοῦ καὶ ἔσται εἰς διαρπαγήν· καὶ καθελῶ τὸν τοῖχον αὐτοῦ καὶ ἔσται εἰς καταπάτημα.\n\nἈποστήσω, φησί, τὴν ἐμὴν συμμαχίαν, γυμνώσω μου τῆς βοηθείας, ἐρήμους καταστήσω τῆς τοσαύτης προνοίας καὶ εἴσονται διὰ τῶν ἐναντίων ὧν ἀπήλαυον ἔμπροσθεν, ὅταν ὦσι πᾶσιν εἰς ἁρπαγὴν προκείμενοι. Καὶ ἀνήσω τὸν ἀμπελῶνά μου καὶ οὐ μὴ τμηθῇ, οὐδὲ μὴ σκαφῇ. Πάλιν λέγω ὅτι τῇ μεταφορᾷ κέχρηται. Εἰ δέ τις καὶ θερμότερον ἐξετάζειν βούλοιτο, τὴν ἀπὸ τῆς διδασκαλίας, τὴν ἀπὸ τῶν ἐντολῶν ἐπιμέλειάν φησιν. Οὐ γὰρ ἀπολαύσονται τῶν αὐτῶν, ὧν καὶ ἔμπροσθεν, οὐ διδασκάλους ἕξουσιν, οὐκ ἄρχοντας, οὐ προφήτας ὁμοίως τοὺς διορθουμένους αὐτούς, τοὺς ἐπιμελουμένους αὐτῶν. Ὥσπερ γὰρ οἱ τὴν ἄμπελον θεραπεύοντες σκάπτουσιν, τέμνουσιν, οὕτως οἱ ψυχὰς διορθούμενοι ἀπειλοῦσιν, φοβοῦσιν, διδάσκουσιν, ἐγκαλοῦσιν· ἀλλ' ἐν ἐρημίᾳ τούτων ἔσονται, φησίν, εἰς τὴν ἀλλοτρίαν ἀπενεχθέντες. Καὶ ἀναβήσεται εἰς αὐτὸν ὡς εἰς χέρσον ἄκανθα· καὶ ταῖς νεφέλαις ἐντελοῦμαι, τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν.","english":"The statement seems to be rather unclear, so it must be made clearer. For what he says is this: What ought I to have done and did not do? That they sinned so greatly—what do they have to blame, or as though certain things had been omitted, that they transgressed so? Now therefore I will announce to you what I will do to my vineyard. Since he had taken the victory and had shown their ingratitude, then at last he brings in also the verdict and says these things which he is about to do, not in order to condemn, but in order to make them more reasonable by the fear of the threat. I will take away its hedge, and it shall be for plundering; and I will tear down its wall, and it shall be for trampling.\n\nI will withdraw, he says, my alliance, I will strip them of my help, I will make them destitute of so great a providence, and they will know through the opposite things of what they formerly enjoyed, when they are set before all for plundering. And I will let my vineyard go, and it shall not be pruned, nor dug. Again I say that he has used the metaphor. But if anyone should wish to examine it more closely, he means the care that comes from teaching, from the commandments. For they will not enjoy the same things as before; they will not have teachers, not rulers, not prophets in like manner to correct them, to take care of them. For just as those who tend the vine dig, prune, so those who correct souls threaten, frighten, teach, reproach; but they shall be in a desert of these things, he says, carried off into a foreign land. And thorns shall come up in it as in dry land; and I will command the clouds not to rain rain upon it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Ἢ τὴν ἐρημίαν τῆς πόλεώς φησιν, ἢ τὴν ἐρημίαν τὴν αὐτῶν καὶ τῆς ἑκάστου ψυχῆς· νεφέλας δὲ ἐνταῦθα τοὺς προφήτας τινὲς λέγουσιν, ἅτε ἄνωθεν τὸν ὑετὸν δεχομένους καὶ παραπέμποντας τῷ δήμῳ τὰ λεγόμενα. Ἀλλ' οὐδὲ οὗτοι, φησί, τὰ συνήθη ποιήσουσιν. Εἰ γὰρ καὶ εἷς που καὶ δεύτερος συναπῆλθεν, ἀλλ' ὁ δῆμος τῶν προφητῶν τότε ἐσίγα. Ὁ γὰρ ἀμπελὼν Κυρίου Σαβαὼθ οἶκος τοῦ Ἰσραήλ ἐστι καὶ ἄνθρωπος τοῦ Ἰούδα νεόφυτον ἠγαπημένον. Ἔμεινα, ἵνα ποιήσῃ κρίσιν, ἐποίησε δὲ ἀνομίαν καὶ οὐ δικαιοσύνην, ἀλλὰ κραυγήν. Ἐπειδὴ πολλῇ τῇ μεταφορᾷ διὰ τῶν ὀνομάτων ἐχρήσατο, ἀμπελῶνα καὶ πύργον καὶ προλήνιον καὶ φραγμὸν καὶ σκαφητὸν καὶ τμῆσιν ἀμπέλου λέγων, ἵνα μὴ περὶ ἀμπελῶνός τις τῶν τότε ἀνοήτως νομίσῃ εἶναι τὰ λεγόμενα, ταχέως\n\nπρὸς τῷ τέλει τὸ πᾶν ἡρμήνευσεν. Ὁ γὰρ ἀμπελὼν Κυρίου Σαβαὼθ οἶκος τοῦ Ἰσραήλ ἐστιν. Οὐ γὰρ περὶ φυτῶν ὁ λόγος μοι, φησίν, οὐδὲ περὶ γῆς ἀψύχου, οὐδὲ περὶ λίθων καὶ τοίχων, ἀλλὰ περὶ δήμου τοῦ ὑμετέρου. Διὸ καὶ ἐπήγαγε· Καὶ ἄνθρωπος τοῦ Ἰούδα νεόφυτον ἠγαπημένον· ἐπειδὴ πλέον τι εἶχε τῶν δέκα φυλῶν καὶ ὁ ναὸς αὐτόθι πλησίον ἦν καὶ ἡ λοιπὴ θεραπεία καὶ τῶν ἄλλων μᾶλλον ἤνθει καὶ βασιλικωτέρα ἦν ἡ φυλὴ καὶ δυνατωτέρα. Ἠγαπημένον δὲ εἶπε, πάλιν αὐτῶν καθαπτόμενος, ὅτι περὶ τὸν σφοδρὸν ἐραστὴν τοιοῦτοι γεγόνασι. Τοιοῦτος γὰρ τῶν φιλούντων ὁ νόμος, μηδὲ ἐν αὐτοῖς τοῖς ἐγκλήμασι κρύπτειν τῆς οἰκείας ἀγάπης τὴν ὑπερβολήν. Ἐντεῦθεν οὐ μικρὸν καὶ ἕτερον μανθάνομεν. Ποῖον δὴ τοῦτο; Τὸ πότε καὶ τίνα ἀλληγορεῖν χρὴ τῶν Γραφῶν·","english":"Or he means the desolation of the city, or their own desolation and that of each person's soul; but some say that \"clouds\" here are the prophets, inasmuch as they receive the rain from above and pass on to the people the things that are spoken. But not even these, he says, will do the customary things. For even if one here and a second there went down together, yet the people of the prophets at that time was silent. For the vineyard of the Lord Sabaoth is the house of Israel, and the man of Judah a beloved new plant. I waited for it to produce judgment, but it produced lawlessness and not righteousness, but a cry. Since he used the metaphor extensively through the names, speaking of a vineyard and a tower and a winepress and a hedge and a hoe and the pruning of the vine, so that no one of those at that time might foolishly suppose that what was said was about a vineyard, he quickly, near the end, interpreted the whole. For the vineyard of the Lord Sabaoth is the house of Israel. For my account, he says, is not about plants, nor about lifeless earth, nor about stones and walls, but about your people. Therefore he also added: And the man of Judah a beloved new plant; since it had something more than the ten tribes, and the temple was nearby there, and the rest of the worship, and it flourished more than the others, and the tribe was more kingly and more powerful. And he said \"beloved,\" again attacking them, because they had become such toward their vehement lover. For such is the law of those who love, not even in their very accusations to conceal the excess of their own love. From this we learn no small and other thing besides. What is this? When and which things of the Scriptures one ought to allegorize.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"καὶ ὡς οὔκ ἐσμεν κύριοι τῶν νόμων τούτων αὐτοί, ἀλλὰ δεῖ αὐτῇ τῇ διανοίᾳ τῆς Γραφῆς ἑπομένους, οὕτω τῷ τῆς ἀλληγορίας κεχρῆσθαι τρόπῳ. Ὃ δὲ λέγω, τοιοῦτόν ἐστιν. Εἶπεν ἀμπελῶνα νῦν ἡ Γραφή, φραγμόν, προλήνιον· οὐκ ἀφῆκε κύριον γενέσθαι τὸν ἀκροατὴν ἁρμόσαι τὰ εἰρημένα οἷς ἐβούλετο πράγμασιν ἢ προσώποις, ἀλλὰ προϊοῦσα ἑαυτὴν ἡρμήνευσεν, εἰποῦσα· Ὁ γὰρ ἀμπελὼν Κυρίου Σαβαὼθ οἶκος τοῦ Ἰσραήλ ἐστι. Καὶ ὁ Ἰεζεκιὴλ δὲ πάλινἀετὸν καλῶν μέγαν καὶ μεγαλοπτέρυγον εἰσιόντα εἰς τὸν Λίβανον καὶ ἀποκνίζοντα τὸ ἄκρον τῆς κέδρου, οὐδὲ ἐκεῖνος ἀφίησιν ἐπὶ τῇ γνώμῃ τῶν ἀκροατῶν κεῖσθαι τῆς ἀλληγορίας τὴν ἑρμηνείαν, ἀλλὰ καὶ αὐτὸς λέγει, τίνα μὲν τὸν ἀετόν φησι, τίνα δὲ τὴν κέδρον. Καὶ οὗτος δὲ πάλιν προϊών, ποταμόν τινα σφοδρὸν ἀνάγει, λέγων, ἐπὶ τὴν Ἰουδαίαν, ἵνα μὴ ἐξῇ τῷ ἀκούοντι κατὰ τὴν οἰκείαν γνώμην ἁρμόζειν τὸ εἰρημένον προσώπῳ ᾧ βούλεται, εἶπε καὶ τὸν βασιλέα τοῦτον, ὃν ποταμὸν ἐκάλεσε. Καὶ πανταχοῦ τῆς Γραφῆς οὗτος ὁ νόμος, ἐπειδὰν ἀλληγορῇ, λέγειν καὶ τῆς ἀλληγορίας τὴν ἑρμηνείαν, ὥστε μὴ ἁπλῶς, μηδὲ ὡς ἔτυχε τὴν ἀκόλαστον ἐπιθυμίαν τῶν ἀλληγορεῖν βουλομένων πλανᾶσθαι καὶ πανταχοῦ φέρεσθαι. Καὶ τί θαυμάζεις, εἰ οἱ προφῆται; Καὶ ὁ Παροιμιαστὴς δὲ οὕτω ποιεῖ. Εἰπὼν γάρ· Ἔλαφος φιλίας, καὶ πῶλος χαρίτων ὁμιλείτω σοι· καὶ ἡ πηγὴ τοῦ ὕδατος ἔστω σοι μόνῳ. ἡρμήνευσε τίνος ἕνεκεν ταῦτα ἔλεγεν ὅτι περὶ γυναικὸς ἐννόμου καὶ ἐλευθέρας, ἀποτρέπων πόρνης καὶ ἀλλοτρίας ἅπτεσθαι. Οὕτω δὴ καὶ οὗτος ἐνταῦθα εἶπε τίνα ἔφησε τὸν ἀμπελῶνα εἶναι·","english":"And that we are not ourselves masters of these laws, but must follow the very thought of the Scripture, and so use the manner of allegory. What I mean is this. The Scripture has now spoken of a vineyard, a hedge, a winepress; it has not allowed the hearer to become master and fit what is said to whatever matters or persons he wished, but going forward it has interpreted itself, saying: For the vineyard of the Lord Sabaoth is the house of Israel. And Ezekiel again, calling a great eagle with great wings, coming into Lebanon and cropping the top of the cedar, does not permit the interpretation of the allegory to lie with the opinion of the hearers, but he too says who the eagle is and who the cedar. And this same one again, going forward, brings up a certain violent river, speaking of Judea, so that the hearer might not be free to fit what is said, according to his own opinion, to whatever person he wishes; he also named this king whom he called a river. And everywhere in the Scripture this is the law: when it allegorizes, to state also the interpretation of the allegory, so that the unrestrained desire of those who wish to allegorize may not wander and be carried about everywhere, simply and at random. And why do you marvel if the prophets do so? The author of Proverbs also does this. For having said: Let the deer of friendship and the colt of graces converse with you; and let the fountain of water be yours alone — he interpreted for what reason he said these things: that it was about a lawful and free woman, turning one away from touching a prostitute and another's wife. So then this one too here said what he declared the vineyard to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Εἶτα ἐπειδὴ εἶπεν αὐτῶν τὰ ἐγκλήματα, εἶπε τὰς τιμωρίας· πάλιν πρὸς τῷ τέλει τὴν ἀπολογίαν τίθησι λέγων· Ἔμεινα, ἵνα ποιήσῃ κρίσιν, ἐποίησε δὲ ἀνομίαν καὶ οὐ δικαιοσύνην, ἀλλὰ κραυγήν. Ὅτι δικαίως, φησίν, ἀπαιτῶ δίκην. Ἀνέμεινα γάρ, Ἵνα ποιήσῃ κρίσιν, τουτέστι, δικαιοσύνην· αὐτοὶ δὲ τὰ ἐναντία ἐπεδείξαντο ἀνομίαν καὶ ἀδικίαν καὶ κραυγήν. Κραυγὴν ἐνταῦθα τὴν πλεονεξίαν λέγει, τὸν ἄδικον θυμόν, τὴν ὀργὴν τὴν ἀλόγιστον, τὰς μάχας, τὰς φιλονεικίας. Οὐαὶ οἱ συνάπτοντες οἰκίαν πρὸς οἰκίαν καὶ ἀγρὸν πρὸς ἀγρὸν ἐγγίζοντες, ἵνα τοῦ πλησίον ἀφέλωνταί τι. Εἰπὼν ὅτι κραυγὴν ἐποίησε, τουτέστι πλεονεξίαν, ἁρπαγάς, λέγει καὶ τὸ εἶδος τῆς ἀδικίας πολλῆς ἐμπεπλησμένον τῆς κακουργίας. Καὶ πάλιν ἀπὸ θρήνων ἄρχεται, τὸ μέγεθος τῶν ἁμαρτημάτων ἐνδεικνύμενος καὶ τοὺς τὰ ἀνίατα νοσοῦντας ἐμφαίνων. Ταῦτα δὲ καὶ νῦν τολμώμενα ἴδοι τις ἂν παρὰ τῶν κακῶς τῷ πλούτῳ κεχρημένων, οἳ τὰς γειτνιάσεις ἐπινοοῦσιν οὐκ εἰς ἀσφάλειαν, ἀλλ' εἰς ἐπιβουλὴν τῶν πλησίον, καθάπερ πῦρ ὁδῷ βαδίζον, οὕτω τοὺς ἐκ γειτόνων πάντας ἐπινεμόμενοι. Μὴ οἰκήσετε μόνοι ἐπὶ τῆς γῆς; Ἠκούσθη γὰρ εἰς τὰ ὦτα Κυρίου Σαβαὼθ ταῦτα. Δείκνυσιν τοίνυν ἀνόνητα κάμνοντας καὶ εἰκῆ καὶ μάτην. Ἐπειδὴ γὰρ οὐχ οὕτως αἱ κολάσεις καὶ αἱ τιμωρίαι τοὺς τοιούτους ἀπάγειν εἰώθασιν, ὡς τὸ μαθεῖν ἀκριβῶς ὅτι οὐκ ἀπολαύσονται τῆς ἁρπαγῆς, ταύτην αὐτοῖς ἐπάγει τὴν ἀπειλήν, λέγων ὅτι καμοῦνται μὲν καὶ ταλαιπωρήσουσι καὶ τὴν ἁμαρτίαν καρπώσονται, τῆς δὲ ἀπολαύσεως ἐκπεσοῦνται. Οὐκ ἐφησυχάζει γάρ, φησί, τοῖς γινομένοις ὁ ἀκοίμητος ὀφθαλμός.","english":"Then, since he had spoken of their crimes, he spoke of their punishments; and again at the end he sets down the defense, saying: I waited that it should do judgment, but it did lawlessness, and not righteousness, but a cry. For justly, he says, do I demand judgment. For I waited, that it should do judgment, that is, righteousness; but they showed the opposite—lawlessness and injustice and a cry. By cry here he means greed, unjust anger, irrational rage, battles, rivalries. Woe to those who join house to house and field to field, drawing near, that they may take something from their neighbor. Having said that it made a cry, that is, greed, robberies, he also speaks of the form of injustice, filled with much wickedness. And again he begins from lamentations, showing the magnitude of the sins and exposing those sick with incurable diseases. One might see these things dared even now by those who use wealth badly, who devise neighboring properties not for security but for plotting against their neighbors, like fire walking along a road, thus devouring all those from the neighborhood. Will you not dwell alone upon the earth? For these things were heard in the ears of the Lord Sabaoth. He shows, then, that they labor unprofitably and in vain and to no purpose. For since punishments and penalties are not accustomed to turn such people away as much as learning precisely that they will not enjoy the plunder, he brings this threat upon them, saying that they will toil and suffer hardship and reap their sin, but will fall away from enjoyment. For the unsleeping eye, he says, does not keep quiet about what is done.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Τὸ δέ Ἠκούσθη νῦν, οὐχ ὡς τότε τῶν πραγμάτων\n\nγνωρίμων γενομένων αὐτῷ ταῦτά φησιν, ἀλλ' ὡς τῆς δίκης κατὰ πόδας ἰούσης λοιπὸν καὶ τῆς ἀνταποδόσεως γινομένης. Ἐὰν γὰρ γένωνται οἰκίαι πολλαί, εἰς ἔρημον ἔσονται μεγάλαι καὶ καλαὶ καὶ οὐκ ἔσονται οἱ κατοικοῦντες ἐν αὐταῖς. Τοιοῦτον γὰρ ἡ πλεονεξία· ὅταν πλείονα περιβάλῃ τοῖς ἔχουσι, καὶ τῶν προτέρων αὐτοὺς ἐξήγαγεν. Ὃ δὴ καὶ ἐνταῦθα αἰνίττεται λέγων ὅτι ὅταν οἰκοδομήσητε λαμπρῶς καὶ τὰ πάντων ὑμῶν αὐτῶν ποιήσησθε, τότε καὶ τῶν προτέρων ἀποστήσεσθε. Καὶ στήσονται αἱ οἰκίαι οἰκήτορας μὲν οὐκ ἔχουσαι, σάλπιγγος δὲ πάσης λαμπροτέραν ἀφιεῖσαι φωνὴν κατὰ τῶν παρὰ τὴν ἀρχὴν ἡρπακότων αὐτάς, τῆς ἐρημώσεως τῆς ἐπιτεταμένης ἀντὶ τροπαίου τινὸς φαινομένης. Οὗ γὰρ ἐργῶνται δέκα ζεύγη βοῶν, ποιήσει κεράμιον ἕν· καὶ ὁ σπείρων ἀρτάβας ἕξ, ποιήσει μέτρα τρία. Ἀπὸ τῆς πόλεως ἐπὶ τὴν τῆς χώρας ἐρημίαν ἐξάγει τὸν λόγον, ὥστε πάντοθεν καταπλῆξαι τὸν ἀκροατήν. Οὔτε γὰρ αἱ οἰκίαι, φησί, καθέξουσι τοὺς ἐνοικοῦντας, οὔτε ἡ γῆ τὴν αὐτῆς ἐπιδείξεται δύναμιν. Καὶ γὰρ ἐξ ἀρχῆς διὰ τὴν τοῦ Ἀδὰμ ἁμαρτίαν ἀκάνθας καὶ τριβόλους ἐξήνεγκε· καὶ μετ' ἐκεῖνον διὰ τὴν τοῦ Κάϊν παρανομίαν ἐλάττονα πολλῷ τῶν πόνων τῶν ἐκείνου καὶ τῆς οἰκείας ἰσχύος τὴν φορὰν ἐπεδείκνυτο. Καὶ πολλαχοῦ δὲ ἀλλαχοῦ ἴδοι τις ἂν διὰ τὰς τῶν ἀνθρώπων ἁμαρτίας αὐτὴν κολαζομένην. Καὶ τί θαυμάζεις, εἰ πηροῖ τὰς γονὰς αὐτῆς καὶ τὰς ὠδῖνας τῶν ἀνθρώπων ἡ παρανομία, ὅπου γε καὶ φθαρτὴ δι' ἡμᾶς ἐγένετο, καὶ ἄφθαρτος πάλιν δι' ἡμᾶς γίνεται;","english":"But the phrase \"it has now been heard\" he says not as though the matters had then become known to him, but as though justice were now following close on their heels and retribution were being exacted. For if many houses are built, great and beautiful, they will be desolate, and there will be none to dwell in them. For such is greed: when it surrounds those who possess with more, it has driven them out even of what they had before. This is what he hints at here as well, saying that when you build splendidly and make everything your own, then you will also lose what you had before. And the houses will stand with no inhabitants, sending forth a voice louder than any trumpet against those who seized them in violation of the beginning, the desolation that has been inflicted appearing like a kind of trophy. For where ten yoke of oxen labor, it will produce one jar; and he who sows six artabae will produce three measures. From the city he leads his discourse to the desolation of the countryside, so as to strike the hearer with amazement from every side. For neither will the houses, he says, hold their inhabitants, nor will the earth display its own power. For from the beginning, because of Adam's sin, it brought forth thorns and thistles; and after him, because of Cain's transgression, it displayed a yield far less than that man's labors and its own strength. And in many places one could see it punished because of the sins of men. And why do you marvel if transgression blinds its offspring and the pangs of men, when it has even become corruptible because of us, and again becomes incorruptible because of us?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Ἐπειδὴ γὰρ ὅλως τὸ εἶναι δι' ἡμᾶς ἔλαβε καὶ τὴν ἡμετέραν διακονίαν, καὶ τὸ οὕτως ἢ ἐκείνως εἶναι πάλιν ἐντεῦθεν λαμβάνει τὴν ἀρχὴν καὶ τὴν ῥίζαν. Οὕτω γοῦν καὶ ἐπὶ τοῦ Νῶε. Ἐπειδὴ πρὸς κακίαν ἐσχάτην ἐξώκειλε τῶν ἀνθρώπων ἡ φύσις, πάντα ἐφύρετο τὰ πράγματα καὶ σπέρματα καὶ φυτὰ καὶ ἀλόγων γένη καὶ γῆ καὶ θάλαττα καὶ ἀὴρ καὶ ὄρη καὶ νάπαι καὶ βουνοὶ καὶ πόλεις καὶ τείχη καὶ οἰκίαι καὶ πύργοι· καὶ πάντα ἁπλῶς ἐκείνῳ τῷ φοβερῷ τότε ἐκρύπτετο πελάγει. Καὶ ἐπειδὴ πάλιν ἐπιδοῦναι τὸ γένος ἔδει, τὴν οἰκείαν εὐταξίαν ἀπελάμβανεν ἡ γῆ καὶ εἰς τὴν προτέραν εὐμορφίαν ἐπανῄει πάλιν. Ἴδοι δ' ἄν τις τοῦτο καὶ ἐπὶ μέρους γινόμενον διὰ τὴν εἰς ἀνθρώπους τιμήν. Καὶ γὰρ πέλαγος ἠφανίσθη καὶ πάλιν ἐφάνη καὶ ἥλιος ἐχαλινώθη μετὰ σελήνης καὶ τὸν οἰκεῖον δρόμον ἐπέλιπε καὶ πῦρ τὰ ὕδατος ἐπεδείξατο καὶ γῆ τὰ πελάγους καὶ πέλαγος τὰ τῆς γῆς· καὶ πάντα, ὡς εἰπεῖν ἁπλῶς, πρὸς τὴν τῶν ἀνθρώπων μετασχηματίζεται λυσιτέλειαν. Καὶ ἐπειδὴ πάντων τιμιώτερος ἄνθρωπος καὶ δι' αὐτὸν τὰ γενόμενα ἅπαντα, διά τοι τοῦτο καὶ νῦν, ἐπειδὴ ἥμαρτεν ὁ τῶν Ἰουδαίων δῆμος, ἐπέχει τῆς γῆς τὰς ὠδῖνας ὁ Θεὸς καὶ μετὰ πολλοὺς πόνους καὶ ἱδρῶτας οὐκ ἀφίησι τὰς ἐκείνης λαγόνας τὴν εἰωθυῖαν φορὰν ἐνεγκεῖν, ἵνα κἀντεῦθεν μάθωσιν ὅτι οὐ γεωργικῶν χειρῶν τέχνη, οὐδὲ βόες καὶ ἄροτρον, οὐδὲ γῆς φύσις, οὐδὲ ἄλλο τῶν τοιούτων οὐδέν, ἀλλ' ὁ τούτων ἁπάντων Δεσπότης οὗτός ἐστιν, ὁ καὶ δαψιλεῖ τῇ χειρὶ πάντα ἐκχέων καὶ πάλιν, ἐπειδὰν βούληται, συστέλλων ἅπαντα. Οὐαὶ οἱ ἐγειρόμενοι τὸ πρωῒ καὶ τὸ σίκερα διώκοντες, οἱ μένοντες τὸ ὀψέ.","english":"For since being itself has wholly come to be on our account, and it receives its beginning and root from this source in the way it is, so too in the case of Noah. When the nature of human beings had lapsed into the utmost wickedness, all things were confounded—seeds and plants and the races of irrational creatures, earth and sea and air, mountains and glens and hills, cities and walls and houses and towers; and simply all things were hidden by that fearful flood at that time. And when it was again necessary for the race to increase, the earth received back its own good order and returned again to its former beauty. One might see this happening also in part because of the honor shown to human beings. For the sea was made to vanish and appeared again, and the sun was curbed together with the moon and abandoned its own course, and fire displayed the works of water and earth those of the sea and the sea those of the earth; and all things, so to speak, are transformed for the benefit of human beings. And since human beings are more honored than all things, and all things that have come to be exist for their sake, for this reason even now, when the people of the Jews sinned, God holds back the earth's birth-pangs and, after many labors and sweats, does not allow its womb to bring forth its customary produce, so that from this too they may learn that it is not the skill of farming hands, nor oxen and plow, nor the nature of the earth, nor any other such thing, but the Master of all these is the one who both pours out all things with a lavish hand and again, whenever he wishes, contracts them all. Woe to those who rise early and pursue strong drink, who linger until evening.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"Ὁ γὰρ οἶνος αὐτοὺς συγκαύσει. Μετὰ γὰρ κιθάρας καὶ ψαλτηρίου καὶ τυμπάνων καὶ αὐλῶν τὸν οἶνον πίνουσι· τὰ δὲ ἔργα τοῦ Θεοῦ οὐκ ἐμβλέπουσι καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ οὐ κατανοοῦσι. Κατηγορήσας αὐτῶν πλεονεξίαν πολλήν, καὶ τὴν ῥίζαν τοῦ κακοῦ τίθησιν. Αὕτη δὲ ἦν ἡ μέθη, μυρίων γινομένη κακῶν ὑπόθεσις, καὶ μάλιστα ὅταν μετὰ τοσαύτης τολμᾶται τῆς ὑπερβολῆς.\n\nΣκόπει γοῦν, πῶς μετὰ ἀκριβείας αὐτοὺς κωμῳδεῖ. Πᾶσαν γὰρ τὴν ἡμέραν εἰς τοῦτο δαπανᾶσθαί φησιν. Οὐ γὰρ ὅταν ἀριστοποιεῖσθαι δέῃ, τοῦτο πράττουσι, φησίν, ἀλλὰ πάντα τὸν καιρὸν μέθης ποιοῦντες καιρὸν καὶ ἐκ προοιμίων τῆς ἡμέρας, ὅτε μάλιστα αὐτοῖς προσέχειν ἐχρῆν, πολλῷ τῷ ἀκράτῳ διδόντες ἑαυτοὺς καὶ ἄκοντες λοιπὸν καὶ μέχρι τῆς ἑσπέρας ἐναπομένοντες τῷ νοσήματι. Ἐπειδὰν γὰρ ἅπαξ φθάσωσι καταποντισθῆναι εἰς τὸν τῆς ἀκρασίας βυθὸν καὶ τῶν κατὰ φύσιν\n\nἐκπέσωσι φρενῶν καὶ τὴν ψυχὴν αἰχμάλωτον τῇ πονηρᾷ τῆς μέθης παραδῶσι τυραννίδι, καθάπερ πλοῖον ἀνερμάτιστον καὶ κυβερνήτου καὶ ναυτῶν ἀπεστερημένον, ἁπλῶς καὶ εἰκῆ φέρεται, τῇ τῶν ὑδάτων ἀτάκτῳ ῥύμῃ πανταχοῦ περιαγόμενον· τὸν αὐτὸν δὴ τρόπον καὶ οὗτοι ὑπὸ τῆς μέθης ὑποβρύχιοι γενόμενοι. Διό φησιν· Οὐαὶ οἱ ἐγειρόμενοι τὸ πρωῒ καὶ τὸ σίκερα διώκοντες. Οὐ γὰρ τὴν χρείαν ἐπλήρουν, οὐδὲ ἀνέμενον ἐπιθυμίας γενομένης πληρῶσαι τὴν ἔνδειαν, ἀλλ' ἔργον ἐποιοῦντο τοῦτο καὶ μελέτην, τὸ διηνεκῶς μεθύειν. Διό φησιν· Οἱ διώκοντες τὸ σίκερα. Σίκερα δὲ ἐνταῦθά φησι τῶν φοινίκων τὸν ὀπόν, ὃν ἐπετήδευον, συντρίβοντες τὸν καρπὸν καὶ καταθλῶντες, εἰς οἴνου μετασχηματίζειν φύσιν.","english":"For wine will burn them up. For with lyre and harp and timbrels and flutes they drink wine; they do not look upon the works of God, and the works of his hands they do not consider. Having accused them of great greed, he also sets down the root of the evil. And this was drunkenness, which becomes the occasion of countless evils, and especially when it is dared with such great excess.\n\nConsider, then, how he mocks them with precision. For he says that the whole day is spent on this. For they do not do this, he says, when it is time to take lunch, but making every season a season of drunkenness, and from the very prelude of the day—when they especially ought to be attentive—giving themselves over to much unmixed wine, and thereafter, even unwillingly, remaining in the disease until evening. For once they have been sunk into the depth of intemperance and have fallen out of their natural\n\nsenses and handed over the soul as a captive to the wicked tyranny of drunkenness, like a ship without ballast and deprived of both pilot and sailors, it is carried along simply and at random, driven everywhere by the disorderly rush of the waters; in the same way these too become submerged by drunkenness. Therefore he says: Woe to those who rise early and pursue strong drink. For they were not fulfilling need, nor were they waiting for desire to arise and fill their want, but they made this their work and study—to be continually drunk. Therefore he says: Those who pursue strong drink. And by strong drink here he means the juice of palms, which they practiced, crushing and pounding the fruit, to transform it into the nature of wine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Καρωτικὸν δέ ἐστι τὸ τοιοῦτον καὶ μέθης ἐργαστικόν. Ἀλλ' οὐδὲν ὑφωρῶντο τούτων ἐκεῖνοι, τὴν ἡδονὴν πανταχοῦ διώκοντες μόνον. Οἱ μένοντες τὸ ὀψέ. Ὁ γὰρ οἶνος αὐτοὺς συγκαύσει. Τοιαύτη γὰρ τῆς μέθης ἡ φύσις· προϊοῦσα αὔξεται, καὶ χαλεπώτερον τὸ δίψος ποιεῖ. Εἶτα καὶ ἕτερον οὐκ ἔλαττον ἔγκλημα τοῦ προτέρου προστίθησι, λέγων· Μετὰ γὰρ κιθάρας καὶ ψαλτηρίου καὶ τυμπάνων καὶ αὐλῶν τὸν οἶνον πίνουσι. Τοῦτο καὶ ἕτερος ἐγκαλεῖ προφήτης λέγων· Οἱ πίνοντες τὸν διυλισμένον οἶνον καὶ τὰ πρῶτα μύρα χριόμενοι, οἱ κροτοῦντες πρὸς τὴν φωνὴν τῶν ὀργάνων. Ὡς ἑστῶτα ἐλογίσαντο καὶ οὐχ ὡς φεύγοντα. Καὶ γὰρ ἐσχάτης ἀναλγησίας τοῦτο σημεῖον καὶ ψυχῆς ἐκλελυμένης, τὸ θέατρον ποιεῖν τὴν οἰκίαν τὴν ἑαυτοῦ καὶ τοιούτοις ᾄσμασιν ἑαυτοὺς ἐκδιδόναι. Ὅπερ γὰρ ἡ μέθη ποιεῖ σκοτοῦσα, τοῦτο ἡ μουσικὴ μαλάττουσα τὸ εὔτονον τῆς διανοίας καὶ κατακλῶσα τῆς ψυχῆς τὴν ἀνδρείαν καὶ ἐπὶ μείζονας ἐξάγουσα ἀσελγείας. Τὰ δὲ ἔργα τοῦ Θεοῦ οὐκ ἐμβλέπουσι καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ οὐ κατανοοῦσιν. Ἢ τὰ θαύματα αὐτοῦ φησιν, ἢ τῆς κτίσεως τὴν θεωρίαν. Πῶς δ' ἂν δύναιντο γενέσθαι θεαταί, τὴν μὲν ἡμέραν νύκτα ἐργαζόμενοι, τὴν δὲ νύκτα τῶν νεκρῶν οὐδὲν ἄμεινον διακείμενοι; πῶς δυνήσονται ἥλιον ἰδεῖν ἀνατέλλοντα καὶ οὐρανοῦ κάλλος λάμπρον καὶ τὸν ποικίλον τῶν ἄστρων ἐν ἑσπέρᾳ χορὸν καὶ τὴν ἄλλην τῆς κτίσεως εὐταξίαν τε καὶ διακονίαν, τῶν ἔξωθεν καὶ τῶν ἔνδοθεν ὀφθαλμῶν ἀπεστερημένοι;","english":"Such a thing is stupefying and productive of drunkenness. But those men suspected nothing of these things, pursuing pleasure everywhere only. Those who remain until late. For wine will burn them up. For such is the nature of drunkenness: as it advances it grows, and it makes the thirst more grievous. Then he adds another accusation no less than the first, saying: For with lyre and harp and timbrels and flutes they drink wine. Another prophet also brings this charge, saying: Those who drink the strained wine and anoint themselves with the finest perfumes, who clap to the sound of the instruments. They reckoned them as standing still and not as fleeing. For this is a sign of the utmost insensibility and of a slackened soul, to make one's own house a theater and to give oneself over to such songs. For what drunkenness does by darkening, music does by softening the tension of the mind and breaking down the courage of the soul and leading it out to greater licentiousness. And the works of God they do not look upon, and the works of his hands they do not consider. Either he means his wonders, or the contemplation of creation. But how could they be able to become spectators, making the day night, and passing the night no better than the dead? How will they be able to see the sun rising and the bright beauty of heaven and the varied dance of the stars in the evening and the rest of the order and service of creation, deprived as they are of both the outward and the inward eyes?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"Οὐ μικρὸν οὖν τοῦτο ἠδίκηνται, τὸ ἀθέατοι τῶν τοῦ Θεοῦ θαυμάτων ἐκ τοῦ παρόντος ἀπελθεῖν βίου, πάντα τὸν χρόνον ἐν τῷ σκότει τῆς μέθης κατορωρυγμένοι. Τοίνυν αἰχμάλωτος ἐγενήθη ὁ λαός μου, διὰ τὸ μὴ εἰδέναι αὐτοὺς τὸν Κύριον. Πάλιν τὸ μέλλον ὡς γεγενημένον ἀπαγγέλλει καὶ τιμωρίαν ἐπάγει τῇ πλημμελείᾳ ταύτῃ. Ἱκανὴ μὲν γὰρ καὶ αὐτὴ ἡ μέθη ἀντὶ πάσης γενέσθαι κολάσεως, θορύβους ἐμποιοῦσα τῇ ψυχῇ, ζόφου πληροῦσα τὴν διάνοιαν, αἰχμάλωτον καθιστῶσα αὐτήν, μυρίων αὐτοὺς ἐμπιπλῶσα νοσημάτων τῶν ἔνδοθεν, τῶν ἔξωθεν. Οἶδε τοῦτο καὶ Παῦλος ὅτι κακία ἀντὶ τιμωρίας γίνεται· διό φησι· Καὶ τὴν ἀντιμισθίαν, ἣν ἔδει, τῆς πλάνης αὐτῶν ἐν ἑαυτοῖς ἀπολαμβάνοντες. Ἀλλ' ἐπειδὴ καὶ τοῦτο τῆς ἀναισθησίας αὐτῶν, τὸ κολάζεσθαι καὶ μηδὲ αἰσθάνεσθαι, τὸ νοσεῖν καὶ μηδὲ εἰδέναι ὅτι νοσοῦσιν, ἐπάγει καὶ τὴν ἔξωθεν τιμωρίαν λέγων· Τοίνυν αἰχμάλωτος ἐγενήθη ὁ λαός μου, διὰ τὸ μὴ εἰδέναι αὐτοὺς τὸν Κύριον. Καὶ πλῆθος ἐγενήθη νεκρῶν διὰ λιμὸν καὶ δίψαν ὕδατος. Ὅρα καὶ ἐν τῇ τιμωρίᾳ πολλὴν τὴν νουθεσίαν καὶ οὐκ ἀθρόον τὴν βαθυτάτην ἐπαγομένην τομήν. Οὐ γὰρ εὐθέως τὴν αἰχμαλωσίαν ἐπήγαγεν, ἀλλὰ λιμὸν πρότερον καὶ αὐχμόν, ἵνα οἴκοι μένοντες γένωνται βελτίους, μηδὲ ἀνίατα νοσοῦντες ἐφελκύσωνται τὸ τῶν βαρβάρων στρατόπεδον. Ἐπειδὴ δὲ οὐκ εἶξαν, οὐδὲ ἐκέρδαναν ἐντεῦθεν, ἐπάγει λοιπὸν τὴν ἐσχάτην τιμωρίαν αὐτοῖς. Ἀλλ' ὅμως πρὸ ἐκείνων ταύτην ἐπαίρει καὶ ἐξογκοῖ τῷ λόγῳ τὴν τοῦ λιμοῦ, λέγων· Ἐπλάτυνεν ὁ ᾅδης τὴν ψυχὴν αὐτοῦ·","english":"So this is no small penalty they have suffered—to depart from this present life without having seen the wonders of God, having been buried the whole time in the darkness of drunkenness. Therefore my people have become captive, because they did not know the Lord. Again he announces the future as though it had already happened, and he brings punishment upon this transgression. For drunkenness itself is sufficient to serve as every punishment, producing disturbances in the soul, filling the mind with gloom, making it captive, and filling them with countless diseases, both within and without. Paul also knows this, that vice becomes a punishment; therefore he says: And receiving in themselves the due recompense of their error. But since this too is part of their insensibility—to be punished and not even perceive it, to be sick and not even know that they are sick—he brings on the external punishment as well, saying: Therefore my people have become captive, because they did not know the Lord. And a multitude became dead through famine and thirst for water. Observe how even in the punishment there is much admonition, and the deepest cutting is not brought on all at once. For he did not immediately bring on the captivity, but first famine and drought, so that by remaining at home they might become better, and not, being incurably sick, draw the camp of the barbarians upon themselves. But since they did not yield, nor profit from this, he then brings the final punishment upon them. Yet even before those things he exalts and magnifies in his discourse the famine, saying: Hades has enlarged his soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"οὐχ ὡς ψυχὴν τοῦ ᾅδου ἔχοντος, ἀλλὰ προσωποποιεῖ τὴν ἀπειλήν, ἐμφατικώτερον τὸν λόγον ποιῆσαι βουλόμενος καὶ τὸν φόβον ἀκμάζοντα ἐναποθέσθαι τῇ διανοίᾳ τῶν ἀκουόντων. Διὸ καὶ ἐπιμένει λέγων· Καὶ διήνοιξε τὸ στόμα αὐτοῦ, τοῦ μὴ διαλιπεῖν· ὡς περὶ θηρίου τινὸς διηγούμενος καὶ ἐγγὺς αὐτῶν\n\nτὴν εἰκόνα τῶν πραγμάτων ἄγων. Καὶ τὸ δὴ χαλεπώτερον, ὅτι οὐκ ἤνοιξε τὸ στόμα μόνον, ἀλλὰ καὶ μένει κεχηνὼς καὶ κόρον οὐ λαμβάνων τῶν ἐν αὐτῷ κατορυττομένων. Καὶ καταβήσονται εἰς αὐτὸν οἱ ἔνδοξοι καὶ οἱ μεγάλοι καὶ οἱ πλούσιοι καὶ οἱ λοιμοὶ αὐτῆς. Εἶτα, ἵνα μάθῃς, ὅτι οὐ κατὰ φύσεως ἀκολουθίαν τὸ γινόμενον ἦν, ἀλλὰ θεήλατος ἦν ἡ πληγὴ καὶ ψῆφος ἐκ τῶν οὐρανῶν κατενεχθεῖσα, τοὺς ἐν περιφανείᾳ, τοὺς ἐν δυναστείᾳ, τοὺς πάντα συγχέοντας, καὶ ἄνω καὶ κάτω τὰ τῶν Ἰουδαίων ποιοῦντας πράγματα, τούτους ἐκεῖ καταβήσεσθαι ἔφησε. Λοιμοὺς δὲ εἰκότως αὐτοὺς καλεῖ, ἅτε οὐ μέχρι ἑαυτῶν τὴν κακίαν διατηροῦντας, ἀλλὰ καὶ εἰς ἄλλους τὴν νόσον διαβιβάζοντας. Τοιαύτη γὰρ ἡ τοῦ λοιμοῦ φύσις· ἐπειδὰν ἄφ' ἑνὸς ἄρξηται σώματος, ὁδῷ βαδίζουσα τὸ λοιπὸν ἐπινέμεται πλῆθος. Καὶ ὁ ἀγαλλιώμενος ἐν αὐτῇ. Ὁ τρυφῶν, ὁ σκιρτῶν, ὁ νομίζων ἀκίνητα ἔχειν τὰ ἀγαθὰ καὶ αὐτὸς ἐμπεσεῖται καὶ ἁλώσεται. Καὶ ταπεινωθήσεται ἄνθρωπος καὶ ἀτιμασθήσεται ἀνήρ. Καὶ οἱ ὀφθαλμοὶ οἱ μετέωροι ταπεινωθήσονται. Καὶ ὑψωθήσεται Κύριος Σαβαὼθ ἐν κρίματι. Ὅρα πάλιν Θεοῦ κηδεμονίαν. Οὐ γὰρ πανωλεθρίαν ἐργάζεται, οὐδὲ ὅλον ἐκ μέσου τὸν δῆμον αὐτῶν ἀνάρπαστον ποιεῖ, ἀλλ' ἀφίησί τινας, ὥστε τῇ τιμωρίᾳ τῶν ἀπελθόντων γενέσθαι βελτίους.","english":"Not as though Hades had a soul, but he personifies the threat, wishing to make the word more vivid and to implant the fear at its height in the mind of the hearers. Therefore he continues, saying: And he opened his mouth, so as not to pause—describing it as though of some wild beast and bringing the image of the events near to them. And what is even more grievous, that he did not open his mouth only, but also remains gaping and takes no surfeit of those buried within him. And there shall go down into him the glorious and the great and the rich and the pestilences of her. Then, so that you may learn that what was happening was not by a natural sequence, but the blow was God-sent and a vote brought down from the heavens, those in prominence, those in power, those who confound everything and turn the affairs of the Jews upside down and back again—these, he said, shall go down there. And with good reason he calls them pestilences, inasmuch as they do not keep their wickedness to themselves, but pass the disease on to others also. For such is the nature of a pestilence: once it has begun from one body, proceeding on its way it thereafter devours a multitude. And he who exults in her. He who lives in luxury, he who leaps for joy, he who thinks he has goods that cannot be moved—he too shall fall in and be captured. And man shall be brought low and a man shall be dishonored. And the eyes that are lifted up shall be brought low. And the Lord Sabaoth shall be exalted in judgment. Observe again God's care. For he does not work utter destruction, nor does he snatch the whole of their people out of the midst, but he lets some go, so that by the punishment of those who have departed they may become better.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"Τοῦτο γοῦν αἰνιττόμενος ἔφησεν, ὅτι Ταπεινωθήσονται, τουτέστιν, οἱ μένοντες, οἱ ὑπολιμπανόμενοι. Καὶ ὑψωθήσεται Κύριος Σαβαὼθ ἐν κρίματι, καὶ ὁ Θεὸς ὁ ἅγιος δοξασθήσεται ἐν δικαιοσύνῃ. Δύο τίθησιν ἀγαθά, ὅτι κἀκεῖνοι τῆς φλεγμονῆς ἀπαλλαγήσονται καὶ ἔσονται βελτίους καὶ ὁ Θεὸς θαυμασθήσεται παρὰ πᾶσιν· τοῦτο γάρ ἐστιν· Ὑψωθήσεται καὶ δοξασθήσεται· διὰ τῆς κολάσεως αὐτῆς, διὰ τῆς τιμωρίας. Τί δέ ἐστιν· Ἐν κρίματι; Διὰ τῆς ἐκδικήσεως. Καὶ βοσκηθήσονται οἱ διεσπαρμένοι ὡς ταῦροι καὶ τὰς ἐρήμους τῶν ἀπειλημμένων ἄρνες φάγονται. Τὴν ὀλιγότητα ἐνταῦθα αἰνίττεται τῶν ὑπολειφθέντων καὶ τὴν ἐπιτεταμένην ἐρημίαν τῆς χώρας. Οὐαὶ οἱ ἐπισπώμενοι τὰς ἁμαρτίας αὐτῶν ὡς σχοινίῳ μακρῷ καὶ ὡς ζυγοῦ ἱμάντι δαμάλεως τὰς ἀνομίας αὐτῶν. Οἱ λέγοντες· Τὸ τάχος ἐγγισάτω, ἃ ποιήσει ὁ Θεός, ἵνα ἴδωμεν· καὶ ἐλθέτω ἡ βουλὴ τοῦ ἁγίου Ἰσραήλ, ἵνα γνῶμεν. Τῶν προφητῶν ἀπειλούντων συνεχῶς καὶ τὰ φοβερὰ προαναφωνούντων, οἱ ψευδοπροφῆται πρὸς χάριν διαλεγόμενοι καὶ τοῦ δήμου τὸν τόνον ἐκλύοντες τὰ μὲν ἐκείνων ἔφασκον εἶναι ψευδῆ, τὰ δὲ αὐτῶν ἀληθῆ. Πολλοὶ τοίνυν ἀπατώμενοι ἠπίστουν καὶ αὐτοῖς τοῖς ῥήμασιν. Εἶτα ἐπειδὴ αἱ προφητεῖαι οὐχ ὁμοῦ τε ἐλέγοντο καὶ ἐξέβαινον· προφητείας γὰρ ἦν φύσις τὸ πρὸ πολλοῦ χρόνου τὰ μέλλοντα ἐκβήσεσθαι προαναφωνεῖν· ἐπεὶ οὖν συνεχῶς μὲν ἔλεγον οἱ προφῆται τοὺς λιμούς, τοὺς λοιμούς, τοὺς πολέμους, ἐπὶ δὲ τῶν ἔργων αὐτὰ οὐκ ἐδείκνυον, τέως τὴν τοῦ χρόνου μέλλησιν ἀφορμὴν εἰς ἀπιστίαν λαμβάνοντες οἱ πολλοὶ τῶν ἠπατημένων ἔλεγον· Ἐλθέτω τὰ λεγόμενα·","english":"Hinting at this, then, he said, \"They shall be brought low,\" that is, those who remain, those who are left behind. \"And the Lord Sabaoth shall be exalted in judgment, and the holy God shall be glorified in righteousness.\" He sets forth two good things: that those men will be delivered from the inflammation and will become better, and that God will be admired by all. For this is what it means: \"He shall be exalted and glorified\"—through the very punishment, through the very chastisement. And what does \"in judgment\" mean? Through the vengeance. \"And the scattered shall feed as bulls, and the lambs shall eat the desolate places of those who have been taken.\" Here he hints at the fewness of those left behind and the extreme desolation of the land. \"Woe to those who draw their sins after them as with a long rope, and their iniquities as with the strap of a heifer's yoke. Those who say, 'Let the swift thing draw near, which God will do, that we may see it; and let the counsel of the Holy One of Israel come, that we may know it.'\" Since the prophets were continually threatening and foretelling terrible things, the false prophets, speaking to please and slackening the tension of the people, kept saying that the former's words were false and their own true. Many, then, being deceived, disbelieved even the very words. Then, since the prophecies were not spoken and fulfilled at the same time—for it was the nature of prophecy to proclaim beforehand things that would come to pass a long time later—since, then, the prophets continually spoke of famines, plagues, and wars, but did not show these things in actual deeds, in the meantime the many who had been deceived, taking the delay of time as an occasion for disbelief, said, \"Let what is spoken come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"εἰ ἀληθεύετε, ἐγγισάτω τὰ πράγματα· δείξατε ἡμῖν ἐπὶ τῶν ἔργων τὴν βουλὴν τοῦ Θεοῦ. Ἐπεὶ οὖν τὴν αὐτοῦ μακροθυμίαν ὑπόθεσιν ἀπιστίας ἐποιοῦντο καὶ ἐντεῦθεν προσετίθεσαν αὐτῶν τοῖς ἁμαρτήμασι, τό τε ἀπιστεῖν, τό τε διὰ τὴν ἀπιστίαν ῥᾳθυμότεροι γίνεσθαι, εἰκότως αὐτοὺς ὁ προφήτης θρηνεῖ λέγων ὅτι καθάπερ σχοινίῳ μακρῷ, οὕτως ἕλκετε καθ' ἑαυτῶν τὴν ὀργὴν τοῦ Θεοῦ, καὶ αὔξετε ὑμῖν τὴν πονηρίαν. Ἐπειδὴ γὰρ ἀπιστεῖτε τοῖς λεγομένοις ῥήμασιν, λείπεται λοιπὸν τὴν διὰ τῶν ἔργων ἐπενεχθῆναι πεῖραν ὑμῖν. Ὥστε οἱ τὰ κακὰ ἐπισπώμενοι ὑμεῖς ἐστε, οἱ τοῖς λεγομένοις ἀπιστοῦντες. Διὰ τοῦτό φησιν· Οὐαὶ οἱ ἐπισπώμενοι τὰς ἁμαρτίας αὐτῶν· τουτέστι, τὴν ἀντίδοσιν τῶν ἁμαρτημάτων. Ὡς σχοινίῳ μακρῷ πόρρωθεν ἕλκετε, φησί, τὴν ὡρισμένην τοῖς ἁμαρτήμασιν ὑμῶν δίκην καὶ ὡς ζυγοῦ ἱμάντι δαμάλεως τὰς ἀνομίας αὐτῶν, δαμάλεως ὑπὸ ζυγὸν οὔσης, ἵνα εἴπῃ τὸ εὔτονον, τὸ μετὰ σπουδῆς. Ὡς ἐάν τις ἱμάντι εὐτόνῳ ἐφελκύσαιτό τι, οὕτως ὑμεῖς διὰ τῆς ἀπιστίας ἐφέλκεσθε καθ' ὑμῶν τοῦ Θεοῦ τὴν ὀργήν. Εἶτα λέγει καὶ πῶς ἐφέλκονται· Οἱ λέγοντες· Τὸ τάχος ἐγγισάτω ἃ ποιήσει ὁ Θεός, ἵνα","english":"If you speak the truth, let the matters be brought near; show us in deeds the counsel of God. Since, then, they made his long-suffering a ground for unbelief, and from this added to their sins both the unbelief itself and the becoming more slack because of the unbelief, the prophet rightly laments them, saying that like a long rope, so you drag upon yourselves the wrath of God, and you increase your wickedness. For since you disbelieve the words that are spoken, it remains henceforth for the trial through deeds to be brought upon you. So that it is you who draw evils upon yourselves, you who disbelieve what is spoken. Therefore he says: Woe to those who draw their sins to themselves; that is, the recompense of their sins. As with a long rope, he says, you drag from afar the punishment appointed for your sins, and as with the strap of a yoke the heifer's lawless deeds—a heifer being under a yoke—so as to express the tautness, the eagerness. As if one should draw something with a taut strap, so you through unbelief draw upon yourselves the wrath of God. Then he says also how they draw it: Those who say, Let the swiftness draw near of the things God will do, so that","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"ἴδωμεν. Ὃ καὶ ἕτερος προφήτης ἐγκαλεῖ λέγων· Οὐαὶ οἱ ἐπιθυμοῦντες τὴν ἡμέραν Κυρίου. Καὶ ἵνα τί ὑμῖν ἡ ἡμέρα αὕτη; Καὶ αὕτη ἐστὶ σκότος καὶ οὐ φῶς καὶ γνόφος οὐκ ἔχων φέγγος αὐτῆς. Καὶ γὰρ καὶ ἐκεῖνοι ἀπιστοῦντες ἔλεγον· πότε ἥξει ἡ ἡμέρα τῆς κολάσεως καὶ τῆς τιμωρίας; Οὐαὶ οἱ λέγοντες τὸ πονηρὸν καὶ τὸ καλὸν πονηρόν· οἱ τιθέντες τὸ φῶς σκότος καὶ τὸ σκότος φῶς· οἱ τιθέντες τὸ γλυκὺ πικρὸν καὶ τὸ πικρὸν γλυκύ. Πάλιν περὶ τῶν αὐτῶν διαλέγεται. Ἐπειδὴ τοὺς μὲν προφήτας ὕβριζον καὶ ἀπατεῶνας ἔλεγον, τοὺς δὲ ψευδοπροφήτας ἐτίμων καὶ ἀνέστρεφον τῶν πραγμάτων τὴν τάξιν, ταλανίζει αὐτοὺς ἐπὶ τῇ κρίσει τῇ διεφθαρμένῃ. Οὐαί, φησίν, οἱ λέγοντες τὸ πονηρὸν καλόν, τουτέστι, τὴν ψευδοπροφητείαν καὶ τὸ καλὸν πονηρόν, τὴν προφητείαν· οἱ τιθέντες τὸ φῶς σκότος καὶ τὸ σκότος φῶς· οἱ τιθέντες τὸ γλυκὺ πικρὸν καὶ τὸ πικρὸν γλυκύ. Εἰ γὰρ καὶ φορτικά, φησί, τὰ ῥήματα, ἀλλ' οὐδὲν γλυκύτερον τῶν προφητῶν, τῇ τῶν ῥημάτων ἀπειλῇ τὴν διὰ τῶν πραγμάτων ἀποκρουομένων πεῖραν. Εἰ καὶ γλυκέα τὰ τῶν ψευδοπροφητῶν, ἀλλ' οὐδὲν αὐτῶν πικρότερον, τῇ χάριτι τῶν λόγων τὴν διὰ τῶν ἔργων ἐπαγόντων ἀπειλήν. Εἶδες προφήτου σοφίαν, πῶς ἀνέστρεψεν αὐτῶν τὴν ὑπόνοιαν. Ἐπειδὴ γὰρ τοῖς μὲν ὡς πικρότατα φθεγγομένοις οὐ προσεῖχον, τοῖς δὲ ὡς προσηνεστάτοις καὶ γλυκύτητα πολλὴν ἔχουσιν, ἔφησεν, ὅτι τοὐναντίον μὲν οὖν ἐστι· πολὺ τῶν προφητῶν τὸ μέλι, πολλὴ δὲ τῶν ψευδοπροφητῶν ἡ πικρία· οὕτω καὶ ἐπὶ τοῦ φωτὸς καὶ τοῦ σκότους τὸν λόγον μεταχειριστέον ἡμῖν. Οἱ μὲν γὰρ πρὸς τὴν πλάνην ἦγον, οἱ δὲ πρὸς τὴν ἀλήθειαν ἐχειραγώγουν·","english":"Let us see. Another prophet also brings this charge, saying: Woe to those who desire the day of the Lord. And why is this day yours? It is darkness and not light, and gloom that has no brightness of its own. For they too, in their unbelief, were saying: When will the day of punishment and retribution come? Woe to those who call evil good and good evil; who put light for darkness and darkness for light; who put sweet for bitter and bitter for sweet. Again he speaks about the same people. Since they were insulting the prophets and calling them deceivers, while honoring the false prophets and overturning the order of things, he pronounces woe upon them for their corrupted judgment. Woe, he says, to those who call evil good—that is, false prophecy—and good evil—that is, prophecy; who put light for darkness and darkness for light; who put sweet for bitter and bitter for sweet. For even if, he says, the words are burdensome, nothing is sweeter than the prophets, who by the threat of their words drive off the experience that comes through deeds. Even if the words of the false prophets are sweet, nothing is more bitter than they, who by the charm of their words bring on the threat that comes through works. Do you see the prophet's wisdom, how he overturned their presumption? For since they paid no attention to those who spoke the harshest things, but to those who spoke most agreeably and had great sweetness, he said that the opposite is in fact the case: great is the honey of the prophets, and great is the bitterness of the false prophets; so too we must handle the account of light and darkness. For the one led people to error, the other guided them by the hand to the truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"καὶ οἱ μὲν τῷ ζόφῳ τῆς αἰχμαλωσίας μονονουχὶ τὰς χεῖρας δήσαντες παρεδίδοσαν, οἱ δὲ ὅπως ἐν τῷ φωτὶ τῆς ἐλευθερίας ἀγάγωσι, πάντα ἔπραττον. Ἐπεὶ οὖν τὰς ἐναντίας περὶ τούτων δόξας εἶχον καὶ τὰς οὐ προσηκούσας, εἰκότως αὐτοὺς διορθοῦται λέγων· Οἱ τιθέντες τὸ φῶς σκότος καὶ τὸ σκότος φῶς. Οὐαὶ οἱ συνετοὶ ἐν ἑαυτοῖς καὶ ἐνώπιον αὑτῶν ἐπιστήμονες. Οὐ μικρὸν καὶ τοῦτο ἐλάττωμα, τὸ σοφόν τινα νομίζειν ἑαυτὸν καὶ τοῖς ἑαυτοῦ λογισμοῖς τὸ πᾶν ἐπιτρέπειν. Καὶ γὰρ ἐντεῦθεν ἐκεῖνο γίνεται· [λέγω δὴ τὸ φάσκειν τὸ πονηρὸν καλόν, καὶ τὸ καλὸν πονηρόν, καὶ τὰ ἑξῆς]. Τοῦτο καὶ ὁ Παῦλος τοῖς ἔξω φιλοσόφοις ἐγκαλῶν ἔλεγεν ὅτι Φάσκοντες εἶναι σοφοί, ἐμωράνθησαν. Ἐντεῦθεν γὰρ ἐμωράνθησαν, καὶ ὁ παροιμιώδης λόγος πάλιν φησίν· Εἶδον ἄνθρωπον δοκοῦντα εἶναι σοφὸν παρ' ἑαυτῷ· ἐλπίδα δὲ ἔχει μᾶλλον ὁ ἄφρων αὐτοῦ. Τοῦτο καὶ Παῦλος ἐγκαλεῖ πάλιν λέγων· Μὴ γίνεσθε φρόνιμοι παρ' ἑαυτοῖς· καὶ πάλιν· Εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, γενέσθω μωρός, ἵνα γένηται σοφός. Μὴ τῇ οἰκείᾳ σοφίᾳ, φησί, μηδὲ τοῖς ἑαυτοῦ ἐπιτερπέσθω λογισμοῖς, ἀλλ' ἐκείνους κατευνάσας, ἐκδιδότω τὴν ψυχὴν τῇ τοῦ Πνεύματος διδασκαλίᾳ. Ἐπεὶ οὖν καὶ παρὰ Ἰουδαίοις τοιοῦτοί τινες ἦσαν ὑπερορῶντες μὲν τῶν προφητῶν ὡς ποιμένων καὶ αἰπόλων, βουλόμενοι δὲ σοφίζεσθαι οἴκοθεν, ὃ καὶ ἀπονοίας αὐτοῖς ὑπόθεσις ἐγίνετο, καὶ τοῦ καταφρονεῖν τῶν λεγομένων, εἰκότως αὐτοὺς θρηνεῖ λέγων· Οὐαὶ οἱ συνετοὶ ἐν ἑαυτοῖς καὶ ἐνώπιον αὑτῶν ἐπιστήμονες. Οὐαὶ οἱ ἰσχύοντες ὑμῶν, οἱ τὸν οἶνον πίνοντες καὶ οἱ δυνάσται, οἱ κιρνῶντες τὸ σίκερα.","english":"And some, having all but bound their hands with the darkness of captivity, were handing them over, while others did everything so as to lead them into the light of freedom. Since, then, they held contrary and improper opinions about these matters, he rightly corrects them, saying: Who put light for darkness and darkness for light. Woe to those who are wise in themselves and knowledgeable before themselves. This too is no small defect—for someone to think himself wise and to entrust everything to his own reasonings. For from this comes that very thing [I mean, the claiming that evil is good, and good evil, and the rest]. This is what Paul too said, charging the philosophers outside the faith: Claiming to be wise, they became fools. For from this they became fools, and the proverbial saying again says: I saw a man seeming to be wise in his own eyes; but the fool has more hope than he. This Paul also charges again, saying: Do not become wise in your own eyes; and again: If anyone thinks he is wise in this age, let him become a fool, that he may become wise. Do not, he says, take delight in one's own wisdom, nor in one's own reasonings, but having put those to rest, let him surrender his soul to the teaching of the Spirit. Since, then, among the Jews too there were some such persons, who looked down on the prophets as shepherds and goatherds, but wished to be wise on their own account—which also became for them a ground of folly and of despising what was said—he rightly laments them, saying: Woe to those who are wise in themselves and knowledgeable before themselves. Woe to you who are strong, who drink wine, and to the rulers who mix strong drink.","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":111,"ref":"p111","source":"Μὴ θαυμάσῃς, εἰ πρὸ μικροῦ τοσαῦτα κατὰ μέθης εἰπών, πάλιν τὸν αὐτὸν ἐπαναλαμβάνει λόγον. Ἐπειδὴ γὰρ χαλεπὸν τὸ ἕλκος καὶ δύσεικτον, διὰ τοῦτο καὶ συνεχῶς ἐπαντλεῖν ἔδει. Χαλεπὸν δὲ καὶ δύσεικτον, τῷ μὴ δοκεῖν παρὰ τοῖς πολλοῖς ἁμάρτημα εἶναι, πάντων ἁμαρτημάτων χαλεπώτερον ὂν καὶ μυρία βλαστάνον νοσήματα. Διό φησιν· Οἱ τὸν οἶνον πίνοντες καὶ οἱ δυνάσται, οἱ κιρνῶντες τὸ σίκερα. Διπλοῦς ὁ κρημνός, τυραννὶς μέθης καὶ δυναστείας ὑπερβολή. Πᾶσι μὲν γὰρ ἀνθρώποις λογισμοῦ χρεία, μάλιστα δὲ τοῖς ἐν ἀξιώμασι καὶ δυναστείαις οὖσιν, ὥστε μή, καθάπερ ἀτάκτων ὑδάτων ῥύμῃ τινί, τῷ τῆς ἀρχῆς ἐκφερομένους ὄγκῳ κατακρημνίζεσθαι. Οἱ δικαιοῦντες τὸν ἀσεβῆ ἕνεκεν δώρων καὶ τὸ δίκαιον τοῦ δικαίου αἴροντες ἀπ' αὐτοῦ. Διπλοῦν τὸ ἔγκλημα πάλιν, τὸ τὸν ὑπεύθυνον ἀφιέναι καὶ τὸν ἀνεύθυνον\n\nκαταδικάζειν. Ἑκατέρου ἁμαρτήματος ἡ ῥίζα δωροδοκία. Διὰ τοῦτο ὃν τρόπον καυθήσεται καλάμη ὑπὸ ἄνθρακος πυρὸς καὶ συγκαυθήσεται ὑπὸ φλογὸς ἀνημμένης. Τὸ ταχὺ τῆς τιμωρίας, τὸ εὔκολον τῆς κολάσεως παρίστησι, διὰ τῆς εἰκόνος τὴν πανωλεθρίαν αὐτῶν δηλῶν.","english":"Do not be surprised if, having just now said so many things against drunkenness, he takes up the same argument again. For since the wound is severe and hard to heal, for this reason it was necessary to apply the remedy continually. And it is severe and hard to heal because it does not seem to most people to be a sin, though it is more grievous than all sins and sprouts countless diseases. Therefore he says: Those who drink wine and the rulers, those who mix sikera. The precipice is twofold: the tyranny of drunkenness and the excess of power. For all men have need of reason, but especially those in positions of honor and power, so that they are not, as it were, carried away by the rush of disordered waters and hurled down by the bulk of their authority. Those who justify the ungodly for the sake of gifts and take away the justice of the just man from him. The charge is twofold again: to release the guilty and to condemn the innocent. The root of each sin is bribery. Therefore, just as stubble will be burned by a coal of fire and consumed by a blazing flame. He sets forth the swiftness of the punishment and the ease of the chastisement, declaring through the image their utter destruction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Ἅπαντα γὰρ ταῦτα ἡ φλὸξ καὶ οἱ ἄνθρακες καὶ ἡ καλάμη καὶ τὰ ἑξῆς ἡμῖν παρεδήλωσεν. Ἡ ῥίζα αὐτῶν ὡς χνοῦς ἔσται καὶ τὸ ἄνθος αὐτῶν ὡς κονιορτὸς ἀναβήσεται. Τὰ πεπηγότα καὶ τὰ βέβαια ἀπολεῖται καὶ διαχυθήσεται τὰ λαμπρὰ καὶ τὰ φαιδρὰ οἰχήσεται καὶ διαρρυήσεται. Οὐ γὰρ ἠθέλησαν τὸν νόμον Κυρίου Σαβαὼθ ποιεῖν, ἀλλὰ τὸ λόγιον τοῦ ἁγίου παρώξυναν. Λόγιον τὸν νόμον λέγει. Καὶ ἐθυμώθη Κύριος Σαβαὼθ ὀργῇ ἐπὶ τὸν λαὸν αὐτοῦ· καὶ ἐπέβαλε τὴν χεῖρα αὐτοῦ ἐπ' αὐτοὺς καὶ ἐπάταξεν αὐτούς. Καὶ παρωξύνθη ἐπὶ τὰ ὄρη καὶ ἐγένετο τὰ θνησιμαῖα αὐτῶν ὡς κοπρία ἐν μέσῳ ὁδοῦ. Καὶ ἐν πᾶσι τούτοις οὐκ ἀπεστράφη ὁ θυμὸς αὐτοῦ, ἀλλ' ἔτι ἡ χεὶρ αὐτοῦ ὑψηλή. Πόλεμον ἐνταῦθα αἰνίττεται χαλεπόν, ὃς οὐδὲ ταφῇ τὰ σώματα συγχωρήσει παραδοθῆναι, οὐχ ἵνα ἐκεῖνοι κόλασιν δῶσιν, ἀλλ' ἵνα οἱ ζῶντες ἐν ταῖς ἀλλοτρίαις συμφοραῖς τῆς οἰκείας ἀποτέμνωνταί τι κακίας. Καὶ ὅρα πῶς χαλεπώτερον τὸν λόγον ἐποίησεν. Οὐ γὰρ εἶπεν ὅτι οὐκ ἐτάφησαν, ἀλλ' ὅτι κόπρου πάσης ἀτιμότερον ἐρριμμένοι ἦσαν οἱ τετελευτηκότες, ὃ τοῖς ζῶσι φρικωδέστερον ἁπάντων εἶναι δοκεῖ καὶ τῆς τελευτῆς αὐτῆς χαλεπώτερον. Καὶ τὸ δὴ χεῖρον, ὅτι οὐδὲ τούτων γινομένων, φησίν, ἐπιεικέστεροι γεγόνασιν, ἀλλὰ τοῖς αὐτοῖς ἐπιμένουσιν. Ἐπεὶ οὖν οὐδὲν βελτίους ἐγένοντο, ἀπειλεῖ πάλιν αὐτοῖς τὴν χαλεπωτάτην ἐκείνην πληγὴν τὴν τῶν βαρβάρων. Διὸ καὶ ἐπάγει λέγων· Τοιγαροῦν ἀρεῖ σύσσημον ἐν τοῖς ἔθνεσι τοῖς μακράν.","english":"For all these things—the flame, the coals, the stubble, and the rest—have been made clear to us. Their root shall be as chaff, and their flower shall go up as dust. Things fixed and firm shall perish and be scattered; things bright and splendid shall depart and flow away. For they were not willing to do the law of the Lord Sabaoth, but provoked the oracle of the Holy One. He calls the law an oracle. And the Lord Sabaoth was angered with wrath against his people, and he laid his hand upon them and struck them. And he was provoked against the mountains, and their corpses became as dung in the midst of the road. And in all these things his wrath was not turned away, but still his hand is lifted high. Here he hints at a harsh war, which will not permit bodies even to be given over to burial—not so that those men might give punishment, but so that the living, amid others' calamities, might cut off something of their own wickedness. And see how he made the account harsher. For he did not say that they were not buried, but that the dead had been cast out more dishonored than any dung—a thing that seems to the living more dreadful than all else and harsher than death itself. And what is worse, he says that not even when these things happened did they become more reasonable, but they persist in the same things. Since, then, they became no better, he threatens them again with that most grievous blow—the one from the barbarians. Therefore he adds, saying: Therefore he shall raise a signal among the nations that are far off.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Ἵνα μὴ τῆς ὁδοῦ τὸ μῆκος εἰς ῥᾳθυμίαν αὐτοὺς ἐμβάλλῃ, φησὶν ὅτι οὕτω τῷ Θεῷ ῥᾴδιον ἀγαγεῖν αὐτούς, ὡς τῷ τὸ σύσσημον αἴροντι καὶ τοὺς παρεσκευασμένους καὶ ἑτοίμους ἐξάγοντι πρὸς παράταξιν, ὅπερ καὶ ἐπὶ τῶν ἵππων γίνεται τῶν ἁμιλλατηρίων. Ὁμοῦ τε γὰρ τὸ σύμβολον τῆς ἀφέσεως αἴρεται κἀκεῖνοι τῶν βαλβίδων ἐκπηδῶσιν εὐθέως. Δύο τοίνυν ἐνταῦθα ὁ προφήτης αἰνίττεται, ὅτι καὶ εὔκολον αὐτοὺς ἐλθεῖν, τοῦ Θεοῦ καλοῦντος, καὶ πάλαι ἂν ἦλθον, εἰ μὴ ἡ πολλὴ κατεῖχεν αὐτοὺς μακροθυμία. Εἶτα τῇ ἐπεξηγήσει πλείονα τὴν εὐκολίαν ἐνδείκνυται λέγων. Καὶ συριεῖ αὐτοὺς ἀπ' ἄκρου τῆς γῆς. Μὴ θαυμάσῃς δέ, εἰ περὶ Θεοῦ διαλεγόμενος, οὕτω παχυτάταις κέχρηται λέξεσι· πρὸς γὰρ τὴν ἄνοιαν τῶν ἀκουόντων σχηματίζει τὰ ῥήματα, ἓν βουλόμενος δεῖξαι διὰ πάντων, ὅτι καὶ τῷ Θεῷ ῥᾴδιον τοῦτο καὶ ὅτι πάντως ἀπαντήσονται· διὸ καὶ ἐπήγαγε λέγων· Καὶ ἰδοὺ ταχὺ κούφως ἔρχονται. Οὐ πεινάσουσιν, οὐδὲ κοπιάσουσιν, οὐδὲ νυστάξουσιν, οὐδὲ κοιμηθήσονται. Ταῦτα ὑπερβολικῶς εἴρηται. Πῶς γὰρ ἐνῆν μήτε πεινῇν, μήτε καθεύδειν, ἀνθρώπους ὄντας καὶ τὴν κοινὴν λαχόντας λῆξιν; Ἀλλὰ τὸ τάχος τῆς στρατιᾶς, τὴν εὐκολίαν, τὴν ταχύτητα, ὅπερ ἔφθην εἰπών, διὰ πάντων ἐνδείκνυται. Οὐδὲ λύσουσι τὰς ζώνας αὐτῶν ἀπὸ τῆς ὀσφύος αὐτῶν, οὐδὲ μὴ ῥαγῶσι οἱ ἱμάντες τῶν ὑποδημάτων αὐτῶν. Ὧν τὰ βέλη ὀξέα ἐστὶ καὶ τὰ τόξα αὐτῶν ἐντεταμένα. Οἱ πόδες τῶν ἵππων αὐτῶν ὡς στερεὰ πέτρα ἐλογίσθησαν, οἱ τροχοὶ τῶν ἁρμάτων αὐτῶν ὡς καταιγίδες. Ὀργιῶσιν ὡς λέοντες καὶ παρεστήκασιν ὡς σκύμνοι λεόντων. Καὶ ἐπιλήψεται καὶ βοήσει ὡς θηρίον καὶ ἐκβαλεῖ·","english":"So that the length of the journey might not plunge them into slackness, he says that it is as easy for God to lead them as for one who raises the signal and leads out those who are prepared and ready for battle—which is exactly what happens with racehorses. For at the same moment the signal for the start is raised, and those horses leap from the starting gates at once. The prophet therefore hints at two things here: that it is easy for them to come when God calls, and that they would have come long ago, had not his great long-suffering held them back. Then by his further explanation he shows the ease to be even greater, saying, And he will whistle for them from the end of the earth. And do not be surprised if, when speaking about God, he uses such very coarse expressions; for he shapes his words to the dullness of his hearers, wishing to show through everything this one thing: that this is easy for God and that they will certainly meet together. Therefore he adds, saying: And behold, they come quickly, swiftly. They shall not hunger, nor grow weary, nor slumber, nor sleep. These things are said hyperbolically. For how could it be possible neither to hunger nor to sleep, being men and having received the common lot? But the speed of the army, the ease, the swiftness—as I said before—he shows through all of these. Nor shall they loose their belts from their waist, nor shall the straps of their sandals be broken. Whose arrows are sharp and their bows bent. The feet of their horses were reckoned as solid rock, the wheels of their chariots as a storm. They shall rage like lions and stand ready like lion cubs. And it shall seize and roar like a beast and cast forth;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"καὶ οὐκ ἔσται ὁ ῥυόμενος αὐτούς. Καὶ βοήσεται δι' αὐτοὺς τῇ ἡμέρᾳ ἐκείνῃ, ὡς φωνὴ θαλάσσης κυμαινούσης. Καὶ ἐμβλέψονται εἰς τὸν οὐρανὸν ἄνω καὶ εἰς τὴν γῆν κάτω· καὶ ἰδοὺ σκότος σκληρόν, σκότος ἐν τῇ ἀπορίᾳ αὐτῶν. Διὰ πάντων τὸν λόγον ἐξώγκωσε καὶ τὸν φόβον ἐπῇρε, κατὰ μικρὸν ἕκαστα διηγούμενος, τὰ περὶ τῆς γνώμης, τὰ περὶ τῆς ἰσχύος, τὰ περὶ τῶν ὅπλων, τὰ περὶ τῶν ἵππων, τὰ περὶ τῶν ἁρμάτων, ὥστε τῷ πλήθει τῶν λεγομένων πολλὴν ποιῆσαι τὴν ἀγωνίαν, καὶ τῇ σαφηνείᾳ τῶν εἰκόνων ἐγγὺς τὰ πράγματα αὐτοῖς ἀγαγεῖν. Διὸ καὶ λέουσιν αὐτοὺς παραβάλλει καὶ οὐδὲ ἐνταῦθα ἔστη τοῦ παραδείγματος, ἀλλὰ καὶ φωνὴν ἀναπλάττει καὶ ὁρμὴν τοῦ θηρίου καὶ\n\nἐπιμένει τῇ μεταφορᾷ καὶ πολλὴν ποιεῖται τὴν τροπήν. Καὶ ἐντεῦθεν ἐπὶ θάλατταν ἐξάγει τὸν λόγον, λέγων ὅτι τοσοῦτος ἔσται ὁ θόρυβος, τοσαύτη ἡ ταραχή, ὅση ἂν γένοιτο μαινομένης θαλάσσης καὶ κύματα διεγειρούσης· καὶ πάντα κινεῖ τρόπον, αὔξων τὸν φόβον, ὥστε μὴ δεηθῆναι αὐτοὺς τῆς διὰ τῶν πραγμάτων πείρας. Καὶ τὸ δὴ χαλεπώτερον, ὅτι οὐδὲ ὁ παραστησόμενος ἔσται, φησίν, οὐκ ἀπὸ τῆς γῆς, οὐκ ἀπὸ τῶν οὐρανῶν· ἀλλ' ἔρημοι καὶ τῆς ἄνωθεν συμμαχίας καὶ τῆς κάτωθεν βοηθείας, ἐκδοθήσονται τοῖς πολεμίοις. Σκότος δὲ ἐνταῦθά φησι τὸ ἀπὸ τῆς συμφορᾶς αὐτοῖς ἐγγινόμενον, οὐχ ὡς τῆς ἀκτῖνος ἀφανιζομένης, ἀλλὰ τῆς διαθέσεως τῶν πασχόντων ἐν μέσῃ τῇ μεσημβρίᾳ ἀντὶ φωτὸς σκότος ὁρώντων· ὅπερ τοῖς ὀδυνωμένοις καὶ θλιβομένοις συμβαίνειν εἴωθε. Καὶ ἵνα μάθῃς ὅτι οὐ τῆς φύσεως τοῦ ἀέρος τὸ σκότος ἦν, ἀλλὰ τῆς ἐκείνων διαθέσεως, ἐπήγαγε·","english":"And there will be no one to rescue them. And he will cry out on their behalf in that day, like the sound of a surging sea. And they will look up to heaven above and down to the earth below; and behold, thick darkness, darkness in their perplexity. Through all of this he magnified the account and heightened the fear, narrating each detail little by little—the matters concerning their resolve, their strength, their weapons, their horses, their chariots—so that by the abundance of what was said he might produce great anguish, and by the vividness of the images bring the events close to them. Therefore he also compares them to lions, and not even here did he stop with the example, but he also fashions the beast's voice and its onset and\n\npersists in the metaphor and makes the turn of phrase extensive. And from there he leads the account on to the sea, saying that so great will be the uproar, so great the confusion, as would arise from a raging sea stirring up its waves; and he sets in motion every manner of thing, magnifying the fear, so that they would not need experience through actual events. And what is even harder, he says that there will be no one to stand by them—not from the earth, not from the heavens—but bereft both of help from above and of aid from below, they will be handed over to their enemies. And here he calls darkness the darkness that comes upon them from their calamity—not as though the sun's ray were being extinguished, but because the disposition of those who suffer sees darkness instead of light in the very middle of midday, which is accustomed to happen to those in pain and distress. And so that you may learn that the darkness was not from the nature of the air, but from their disposition, he added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Σκληρὸν σκότος ἐν τῇ ἀπορίᾳ αὐτῶν.\n\nτ ΚΕΦΑΛ. ΣΤ ʹ Καὶ ἐγένετο τοῦ ἐνιαυτοῦ, οὗ ἀπέθανεν Ὀζίας ὁ βασιλεύς. Τί δήποτε τοὺς μὲν ἄλλους χρόνους ἀπὸ τῆς ζωῆς τῶν βασιλέων, τοῦτον δὲ ἀπὸ τῆς τελευτῆς χαρακτηρίζει νῦν ὁ προφήτης; Οὐ γὰρ εἶπεν· Ἐγένετο ἐν ταῖς ἡμέραις Ὀζίου, οὐδέ, ἐν τῇ βασιλείᾳ Ὀζίου, ἀλλ' Ἐγένετο ἡνίκαἀπέθανε. Τί δήποτε ἐν τούτῳ ποιεῖ; Οὐχ ἁπλῶς, οὐδὲ ὡς ἔτυχεν, ἀλλά τι ἀπόρρητον ἡμῖν αἰνίττεται. Τί δὲ τοῦτό ἐστιν; Ὀζίας οὗτος τῇ τῶν γεγενημένων εὐπραγίᾳ μεθύων καὶ ὑπὸ τῆς εὐημερίας ὀγκούμενος, μεῖζον τῆς ἀξίας ἐφρόνησε. Καὶ ἐπειδὴ βασιλεὺς ἦν, ἐνόμισεν αὑτῷ προσήκειν ἱερᾶσθαι καὶ ἐπεπήδησε τῷ ναῷ καὶ εἰς τὰ ἅγια τῶν ἁγίων εἰσῆλθε καὶ τοῦ ἱερέως κωλύοντος καὶ ἀπαγορεύοντος αὐτῷ τὴν ἐκεῖσε εἴσοδον, οὐκ ἠνέσχετο, ἀλλ' ἐπέμεινε τῇ μανίᾳ, ὀλίγον τοῦ ἱερέως ποιούμενος λόγον. Ταύτης ἕνεκεν τῆς ἀναισχυντίας ἐπαφῆκεν αὐτῷ λέπραν ὁ Θεὸς κατὰ τοῦ μετώπου. Βουληθεὶς γὰρ πλείονα τῆς οὔσης τιμὴν λαβεῖν, καὶ ἧς εἶχεν ἐξέπεσεν. Οὐ γὰρ δὴ μόνον ἱερωσύνην οὐ προσέλαβεν, ἀλλὰ καὶ γενόμενος ἀκάθαρτος, τῶν βασιλείων ἐξεβάλλετο καὶ τὸν ἅπαντα χρόνον ἐν οἴκῳ τινὶ κεκρυμμένος κατῴκει, τὴν αἰσχύνην οὐ φέρων. Καὶ ὁ λαὸς δὲ συναπήλαυσεν ἅπας τῆς τοιαύτης ὀργῆς, ὅτι τοὺς τοῦ Θεοῦ νόμους περιεῖδον καὶ τὴν ἱερωσύνην ὑβριζομένην οὐκ ἐξεδίκησαν. Πῶς οὖν συναπήλαυσε τῆς ὀργῆς; Τῷ τὴν προφητείαν ἀναστα λῆναι· ὀργιζόμενος γὰρ αὐτοῖς ὁ Θεὸς περὶ οὐδενὸς οὐδὲν ἀπεκρίνατο. Ἀλλ' οὐ μέχρι παντὸς τοῦτο ἐποίησεν, ἀλλὰ τῷ μέτρῳ τῆς ζωῆς τοῦ βασιλέως καὶ μέτρον τῆς τιμωρίας ὥρισεν.","english":"Harsh darkness in their helplessness.\n\nCHAPTER 6. And it came to pass in the year in which King Uzziah died. Why is it that the prophet now marks other times by the lives of kings, but this one by the death? For he did not say, \"It came to pass in the days of Uzziah,\" nor \"in the reign of Uzziah,\" but \"It came to pass when he died.\" Why does he do this here? Not casually, nor by chance, but he hints at something secret to us. What is this? This Uzziah, drunk with the prosperity of his successes and puffed up by his good fortune, thought more highly than he ought. And since he was a king, he supposed that it was fitting for him to serve as priest, and he rushed into the temple and entered the holy of holies; and when the priest hindered him and forbade him entry there, he did not endure it, but persisted in his madness, making little account of the priest's word. For this shamelessness God inflicted leprosy on his forehead. For wishing to receive more honor than was his due, he lost even what he had. For not only did he not obtain the priesthood, but also, having become unclean, he was cast out of the palace and dwelt hidden in a certain house the whole time, unable to bear the shame. And all the people likewise shared in this kind of wrath, because they overlooked the laws of God and did not avenge the priesthood when it was insulted. How then did they share in the wrath? By the prophecy being silenced; for God, being angry with them, answered nothing about anything. But he did not do this forever, but by the measure of the king's life he also set the measure of the punishment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Ὁμοῦ γοῦν ἐκείνου καταλύσαντος τὴν ζωήν, καὶ ὁ Θεὸς τὴν ὀργὴν κατέλυσε καὶ τὰς θύρας πάλιν τῆς προφητείας ἀνέῳξε. Τοῦτο γοῦν αἰνιττόμενος ὁ προφήτης ἀνέμνησεν ἡμᾶς τοῦ καιροῦ τῆς τελευτῆς τοῦ βασιλέως· διόπερ οὕτως ἄρχεται τῆς προφητείας, λέγων· Ἐγένετο τοῦ ἔτους, οὗ ἀπέθανεν Ὀζίας ὁ βασιλεύς, εἶδον τὸν Κύριον καθήμενον. Καίτοι γε ὁ Χριστός φησι· Θεὸν οὐδεὶς ἑώρακε πώποτε. Ὁ μονογενὴς Υἱός, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρός, ἐκεῖνος ἐξηγήσατο. Καὶ πάλιν· Οὐχ ὅτι τὸν Πατέρα τις ἑώρακεν, εἰ μὴ ὁ ὢν παρὰ τοῦ Θεοῦ· οὗτος ἑώρακε τὸν Πατέρα. Καὶ πρὸς τὸν Μωϋσέα δὲ αὐτός φησιν· Οὐδεὶς ὄψεται τὸ πρόσωπόν μου καὶ ζήσεται. Πῶς οὖν οὗτός φησιν ἑωρακέναι τὸν Κύριον; Εἶδον γάρ, φησί, τὸν Κύριον· οὐκ ἐναντία τοῖς τοῦ Χριστοῦ λέγων, ἀλλὰ καὶ σφόδρα συνῳδά. Ὁ μὲν γὰρ Χριστὸς τὴν ἀκριβῆ κατανόησίν φησιν, ἣν οὐδεὶς εἶδε· γυμνὴν γὰρ τὴν θεότητα καὶ ἀκραιφνῆ τὴν οὐσίαν οὐδεὶς ἐθεάσατο, πλὴν τοῦ Μονογενοῦς· ὁ δὲ προφήτης τὴν αὐτῷ δυνατὴν ἰδεῖν ἀπαγγέλλει. Οὐδὲ γὰρ αὐτὸς ὅπερ ἐστὶν ὁ Θεὸς ἰδεῖν ἠδυνήθη, ἀλλὰ σχηματισθέντα αὐτὸν θεωρεῖ, καὶ τοσοῦτον καταβάντα, ὅσον ἀναβῆναι ἡ τοῦ θεωροῦντος ἀσθένεια ἐχώρει. Ὅτι γὰρ οὐ γυμνὴν","english":"For when he had ended his life, God also ended his wrath and opened again the doors of prophecy. Hinting at this, then, the prophet reminded us of the time of the king's death; and for this reason he begins his prophecy thus, saying: It came to pass in the year in which Uzziah the king died, I saw the Lord sitting. And yet Christ says: No one has ever seen God; the only-begotten Son, who is in the bosom of the Father, he has declared him. And again: Not that anyone has seen the Father, except the one who is from God; he has seen the Father. And to Moses he himself says: No one shall see my face and live. How then does this one say that he has seen the Lord? For he says, I saw the Lord—not speaking in opposition to Christ's words, but in full accord with them. For Christ speaks of the exact comprehension, which no one has seen; for no one has beheld the naked Godhead and the pure essence, except the Only-begotten. But the prophet reports the vision that was possible for him to see. For he himself was not able to see what God is, but he beholds him in a form, and having descended as far as the weakness of the beholder could reach up. For that not the naked","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"εἶδε τὴν θεότητα, οὔτε αὐτός, οὔτε ἄλλος οὐδείς, ἀπ' αὐτῶν ὧν ἀπαγγέλλουσιν εὔδηλον. Εἶδον γάρ, φησί, τὸν Κύριον καθήμενον. Θεὸς δὲ οὐ κάθηται· σωμάτων γὰρ ὁ σχηματισμός. Καὶ οὐχ ἁπλῶς· Καθήμενον, ἀλλ' Ἐπὶ θρόνου. Θεὸς δὲ οὐ περιέχεται, οὐδὲ ἐμπεριείληπται· πῶς γάρ, ὁ πανταχοῦ παρὼν καὶ τὰ πάντα πληρῶν, οὗ ἐν τῇ χειρὶ τὰ πέρατα τῆς γῆς; Ὅθεν δῆλον ὅτι συγκατάβασις ἦν τὸ ὁρώμενον. Οὕτω γοῦν ἕτερος προφήτης αἰνιττόμενος ἔλεγεν ἐκ προσώπου τοῦ Θεοῦ· Ἐγὼ ὁράσεις ἐπλήθυνα, τουτέστι, διαφόρως ὤφθην. Εἰ δὲ αὐτὴ ἡ οὐσία γυμνὴ ἐφαίνετο, οὐκ ἂν διαφόρως ἐφάνη· ἀλλ' ἐπειδὴ συγκαταβαίνων, νῦν μὲν τούτῳ τῷ τρόπῳ, νῦν δὲ ἐκείνῳ τοῖς προφήταις ἑαυτὸν ἐδείκνυ, καταλλήλως τοῖς ὑποκειμένοις καιροῖς σχηματίζων τὰς ὄψεις, διὰ τοῦτό φησιν· Ὁράσεις ἐπλήθυνα καὶ ἐν χερσὶ προφητῶν ὡμοιώθην. Οὐχ ὥσπερ ἤμην, ἐφάνην, φησίν, ἀλλ' ὡμοιώθην πρὸς ὅπερ ἰδεῖν ἠδύναντο οἱ θεωροῦντες. Ὁρᾷς γοῦν αὐτὸν νῦν μὲν καθήμενον, νῦν δὲ ὡπλισμένον, νῦν δὲ τρίχα πολιὰν ἔχοντα, νῦν δὲ ἐν αὔρᾳ, νῦν δὲ ἐν πυρί, νῦν δὲ ἐκ τῶν ὀπισθίων φαινόμενον, νῦν δὲ ἐπὶ τῶν Χερουβίμ, καὶ πρὸς μεταλλικῶν ὑλῶν λαμπρότητα τῶν διαφανεστάτων τὴν ὄψιν ἐξεικονιζόμενον. Τίνος μὲν οὖν ἕνεκεν νῦν μὲν ὡπλισμένος φαίνεται καὶ ᾑμαγμένος, νῦν δὲ ἐν πυρί, νῦν δὲ τὰ ὀπίσθια δεικνύς, νῦν δὲ ἐν οὐρανῷ, νῦν δὲ ἐν θρόνῳ, νῦν δὲ ἐπὶ τῶν Χερουβὶμ οὐ τοῦ παρόντος ἂν εἴη λέγειν καιροῦ, ὥστε μὴ τὸ πάρεργον τοῦ ἔργου γενέσθαι μεῖζον. Τέως δὲ ἀναγκαῖον ὑπὲρ τῆς παρούσης ὄψεως διαλεχθῆναι.","english":"Neither he nor anyone else saw the Godhead, as is clear from the very things they report. For \"I saw,\" he says, \"the Lord sitting.\" But God does not sit, for that is the posture of a body. And not simply \"sitting,\" but \"upon a throne.\" But God is not contained or encompassed; for how could he be, who is present everywhere and fills all things, in whose hand are the ends of the earth? Hence it is clear that what was seen was a condescension. In this way, then, another prophet, hinting at it, said in the person of God: \"I multiplied visions,\" that is, I appeared in various ways. But if the essence itself had appeared bare, it would not have appeared in various ways; but since, condescending, he showed himself to the prophets now in this way, now in that, fashioning the appearances in a manner suited to the times at hand, for this reason he says: \"I multiplied visions and was likened in the hands of the prophets.\" Not as I was, he says, did I appear, but I was likened to what those who saw were able to see. You see him, then, now sitting, now armed, now having gray hair, now in a breeze, now in fire, now appearing from behind, now upon the Cherubim, and his appearance fashioned to the brightness of the most transparent of metallic substances. For what reason he now appears armed and bloodied, now in fire, now showing his back, now in heaven, now on a throne, now upon the Cherubim, it would not be the task of the present time to say, so that the incidental not become greater than the work. For now it is necessary to speak concerning the present vision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Τίνος οὖν ἕνεκεν οὕτω φαίνεται νῦν ἐπὶ θρόνου καθήμενος καὶ μετὰ τῶν Σεραφίμ; Ἀνθρώπινον ἔθος μιμεῖται, ἐπειδὴ καὶ πρὸς ἀνθρώπους ἦν ὁ λόγος αὐτῷ. Ἐπειδὴ γὰρ ἀπόφασιν ἐκφέρειν μέλλει ὑπὲρ μεγίστων πραγμάτων καὶ τῆς οἰκουμένης ἁπάσης, ἔτι μὴν καὶ περὶ τῶν Ἱεροσολύμων καὶ διπλῆν τίθησι ψῆφον, τὴν μὲν κόλασιν τῇ πόλει φέρουσαν καὶ τῷ ἔθνει παντί, τὴν δὲ εὐεργεσίαν τῇ οἰκουμένῃ καὶ μεγάλας ἐπαγγελλομένην ἐλπίδας καὶ τιμὰς ἀθανάτους. Ἔθος δὲ τοῖς δικάζουσι ταῦτα ποιεῖν μὴ λάθρα, ἀλλ' ἐφ' ὑψηλοῦ τοῦ βήματος καθημένοις, παρεστώτων ἁπάντων καὶ τῶν παραπετασμάτων συνελκομένων [τοῦτο ποιεῖν].\n\nΤούτους καὶ αὐτὸς μιμούμενος παρέστησεν αὑτῷ τὰ Σεραφὶμ καὶ ἐφ' ὑψηλοῦ κάθηται θρόνου καὶ οὕτω τὴν ἀπόφασιν ταύτην ἐκφέρει. Καὶ ἵνα μάθῃς ὅτι οὐχ ὑποψία τὸ πρᾶγμα, ἀλλὰ τοῦτο ἔθος αὐτῷ, καὶ ἐξ ἑτέρου προφήτου τοῦτο πειράσομαι ποιῆσαι φανερόν. Καὶ γὰρ ἐπὶ τοῦ Δανιήλ, ἐπειδὴ καὶ ἐκεῖ ψῆφόν τινα μεγάλην ἐκφέρειν ἔμελλε περὶ κολάσεων καὶ τιμωριῶν Ἰουδαϊκῶν καὶ τῶν ἀγαθῶν τῶν μελλόντων τῇ οἰκουμένῃ δίδοσθαι, κἀκεῖ θρόνος φαίνεται λαμπρὸς καὶ περιφανὴς καὶ δῆμος ἀγγέλων παρεστηκώς, καὶ ἔθνη ἀρχαγγέλων καὶ ὁ Μονογενὴς συγκαθήμενος καὶ βίβλοι ἀνοίγονται καὶ ποταμοὶ πυρὸς ἕλκονται καὶ πάντοθεν σχῆμα δικαστηρίου συνίσταται. Καὶ ἔστι κἀκεῖνα συγγενῆ τοῖς ἐνταῦθα λεγομένοις ἅπαντα ἢ καὶ σαφέστερον ἐκεῖνος αὐτὰ ἀπαγγέλλει, ἅτε τῶν χρόνων ἐγγύτερον γινομένων καὶ πρὸς αὐτὰς λοιπὸν τὰς θύρας τῆς προφητείας ἀφικνουμένης.","english":"For what reason, then, does he now appear thus sitting upon a throne and with the Seraphim? He imitates human custom, since his discourse was also directed to human beings. For since he is about to pronounce a sentence concerning the greatest matters and the whole inhabited world, and moreover also concerning Jerusalem, and he sets down a twofold verdict—the one bringing punishment to the city and to the entire nation, the other bringing beneficence to the inhabited world and promising great hopes and immortal honors. And it is the custom of those who judge to do these things not in secret, but sitting upon a lofty judgment seat, with all standing by and the curtains drawn back [to do this].\n\nImitating these, he too set the Seraphim beside himself and sits upon a lofty throne and thus pronounces this verdict. And so that you may learn that the matter is not a conjecture, but that this is his custom, I shall attempt to make this clear from another prophet as well. For in the case of Daniel, since there too he was about to pronounce a great verdict concerning punishments and Jewish chastisements and the good things that were to be given to the inhabited world, there too a throne appears bright and conspicuous, and a multitude of angels standing by, and ranks of archangels, and the Only-Begotten sitting with him, and books are opened and rivers of fire are drawn along, and from every side the form of a courtroom is established. And all those things are akin to what is said here, or rather he reports them more clearly, inasmuch as the times were coming nearer and prophecy was now arriving at its very doors.","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":119,"ref":"p119","source":"Ἀλλὰ ταῦτα τοῖς φιλοπόνοις ἀφέντες συναγαγεῖν καὶ παρατιθέναι καὶ τὴν ἑκατέρας τῆς προφητείας κοινωνίαν καταμανθάνειν, ὅπερ ἔφην, τῆς προκειμένης ἡμεῖς ἁψώμεθα μετὰ ἀκριβείας, ὡς ἂν οἷόν τε ᾖ ῥῆσιν ἑκάστην ἐξηγούμενοι. Οὕτω γὰρ καὶ ἡμῖν καὶ ὑμῖν σαφέστερα ἔσται τὰ εἰρημένα. Τί οὖν φησιν; Εἶδον τὸν Κύριον καθήμενον. Τὸ καθῆσθαι ἐπὶ θρόνου σύμβολον ἀεὶ κρίσεώς ἐστιν, ὥσπερ ὁ Δαυΐδ φησιν· Ἐκάθισας ἐπὶ θρόνου ὁ κρίνων δικαιοσύνην· καὶ ὁ Δανιήλ· Θρόνοι ἐτέθησαν καὶ κριτήριον ἐκάθισε. Τὸ δὲ ἁπλῶς καθῆσθαι ἑτέρου σύμβολον εἶναί φησιν ὁ προφήτης. Τίνος δὴ τούτου; Τοῦ παγίου, τοῦ μονίμου, τοῦ βεβηκότος, τοῦ ἀτρέπτου, τοῦ ἀτελευτήτου, τῆς ζωῆς τῆς ἀπεράντου. Διὰ τοῦτό φησι· Σὺ καθήμενος εἰς τὸν αἰῶνα καὶ ἡμεῖς ἀπολλύμενοι εἰς τὸν αἰῶνα. Σύ, φησί, μένων, ὤν, ζῶν, ἀεὶ ὡσαύτως ὤν. Ὅτι γὰρ οὐ περὶ καθέδρας ἔλεγεν, ἡ ἀντιδιαστολὴ δῆλον ἐποίησεν. Οὐ γὰρ εἶπεν, ἡμεῖς ἑστῶτες\n\nκαὶ σὺ καθήμενος, ἀλλὰ σὺ καθήμενος καὶ ἡμεῖς ἀπολλύμενοι. Τὸ δὲ ἐπὶ θρόνου καθῆσθαι τὸ κρίνειν ἐστί. Διὰ τοῦτο αὐτὸν οὕτως ὁρᾷ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπῃρμένου ἢ ἕτερον μὲν τοῦτο, ἕτερον δὲ ἐκεῖνο αἰνίττεται. Καὶ γὰρ ὑψηλὸς ἦν ὁ θρόνος, τουτέστι, μέγας καὶ ὑπερμήκης· καὶ ἐπῃρμένος, τουτέστι, καὶ ἐν ὕψει φαινόμενος ἀφάτῳ καὶ μετέωρος. Καὶ πλήρης ὁ οἶκος τῆς δόξης αὐτοῦ. Ποῖος οἶκος; εἰπέ μοι. Ὁ ναός. Ἐπειδὴ γὰρ ἐκεῖθεν ἔχρα εἰκότως καὶ ἐν τῇ ὄψει τῇ θαυμασίᾳ ταύτῃ ἐκεῖ καθήμενος φαίνεται. Δόξαν δὲ ἐνταῦθά φησι λαμπρότητα, φῶς ἀπόρρητον·","english":"But leaving these things to those who love labor, to gather and set side by side and to discern thoroughly the common ground of each prophecy—as I said—let us with accuracy take up the matter before us, explaining each utterance as far as possible. For in this way what is said will be clearer both to us and to you. What then does he say? I saw the Lord sitting. Sitting upon a throne is always a symbol of judgment, as David says: You sat upon a throne, you who judge righteousness; and Daniel: Thrones were set and a judgment seat sat. But the prophet says that simply sitting is a symbol of something else. Of what, then? Of the steadfast, the abiding, the established, the unchanging, the unending, of boundless life. For this reason he says: You are sitting forever, and we are perishing forever. You, he says, remain, exist, live, always being the same. For that he was not speaking about a seat, the contrast made clear. For he did not say, We are standing and you are sitting, but You are sitting and we are perishing. But to sit upon a throne is to judge. For this reason he sees him thus sitting upon a throne high and lifted up—or else this signifies one thing and that another. For the throne was high, that is, great and exceedingly long; and lifted up, that is, appearing in ineffable height and elevated. And the house was full of his glory. What house? Tell me. The temple. For since he was from there, reasonably also in this wondrous vision he is seen sitting there. And by glory here he means brightness, ineffable light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"ὅπερ ἑρμηνεῦσαι τῷ λόγῳ μὴ δυνάμενος, δόξαν ἐκάλεσε καὶ οὐχ ἁπλῶς δόξαν, ἀλλὰ Θεοῦ δόξαν. Καὶ Σεραφὶμ εἱστήκεισαν κύκλῳ αὐτοῦ. Τίνα λέγει ταῦτα τὰ Σεραφίμ; Δυνάμεις ἀσώματοι τῶν ἄνω δήμων, ὧν τὴν ἀρετὴν καὶ τὴν μακαριότητα καὶ ἀπὸ τῆς προσηγορίας ἔστιν ἰδεῖν. Τῇ γὰρ Ἑβραίων γλώττῃ ἔμπυρα στόματα ἑρμηνεύεται τὰ Σεραφίμ. Τί οὖν ἐκ τούτου μανθάνομεν; Τὸ καθαρὸν τῆς οὐσίας, τὸ ἄγρυπνον, τὸ διεγηγερμένον, τὸ γοργόν, τὸ ἐνεργητικόν, τὸ ἀκηλίδωτον. Οὕτω γοῦν καὶ ὁ προφήτης Δαυῒδ τῶν ἄνω δυνάμεων τὴν ἀπαραπόδιστον διακονίαν βουλόμενος ἡμῖν ἐνδείξασθαι καὶ τὸ ταχὺ τῆς ὑπηρεσίας καὶ σφόδρα ἐνεργές, ἔλεγεν· Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα· τὸ ταχύ, τὸ κοῦφον, τὸ δραστήριον ἡμῖν διὰ τῶν στοιχείων τούτων ἐνδεικνύμενος. Τοιαῦτα καὶ αἱ δυνάμεις αὗται, καθαροῖς στόμασιν ἀνυμνοῦσαι τὸν Δεσπότην, ἔργον τοῦτο ἔχουσαι διηνεκῶς, εὐφημίας ἀναφέρουσαι, λειτουργίαν ἀδιάλειπτον. Δείκνυσι δὲ αὐτῶν τὸ ἀξίωμα καὶ τὸ πλησίον εἶναι τοῦ θρόνου. Καθάπερ γὰρ ἐπὶ τῶν βασιλέων τῶν ἐπὶ γῆς οἱ ἐν μείζοσιν ἀξιώμασιν ὄντες, παρ' αὐτὸν ἑστήκασι τὸν θρόνον τὸν βασιλικόν· οὕτω δὴ καὶ αὗται αἱ δυνάμεις διὰ τὴν ὑπερβάλλουσαν ἀρετὴν τὸν ἄνω θρόνον κυκλοῦσι, τῆς ἀπορρήτου μακαριότητος ἀπολαύουσαι διηνεκῶς καὶ ἐντρυφῶσαι τῇ μακαρίᾳ λήξει τῆς λειτουργίας ταύτης. Ἓξ πτέρυγες τῷ ἑνὶ καὶ ἓξ πτέρυγες τῷ ἑνί. Καὶ ταῖς μὲν δυσὶ κατεκάλυπτον τὰ πρόσωπα ἑαυτῶν, ταῖς δὲ δυσὶ κατεκάλυπτον τοὺς πόδας ἑαυτῶν, καὶ ταῖς δυσὶν ἐπέταντο. Καὶ ἐκέκραγον ἕτερος πρὸς τὸν ἕτερον καὶ ἔλεγον·","english":"Being unable to express it in words, he called it glory—and not simply glory, but the glory of God. And the Seraphim stood round about him. What are these Seraphim that he speaks of? Bodiless powers of the hosts above, whose excellence and blessedness can be seen even from their name. For in the Hebrew tongue, Seraphim is interpreted as \"burning mouths.\" What then do we learn from this? The purity of their essence, their vigilance, their wakefulness, their swiftness, their activity, their undefiled nature. In this way, then, the prophet David also, wishing to show us the unimpeded service of the powers above—both the swiftness of their ministry and its great efficacy—said: \"Who makes his angels spirits, and his ministers a flame of fire,\" displaying to us through these elements the swift, the light, the active. Such are these powers too, hymning the Master with pure mouths, having this as their work continually, offering up praise, a ministry without ceasing. And he shows their dignity and their nearness to the throne. For just as among kings on earth, those who hold greater dignities stand beside the royal throne itself, so too these powers, on account of their surpassing excellence, encircle the throne above, enjoying the ineffable blessedness continually and delighting in the blessed lot of this ministry. Each one had six wings, and each one had six wings. And with two they covered their faces, and with two they covered their feet, and with two they flew. And they cried out, one to another, and said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"ἅγιος, ἅγιος, ἅγιος, Κύριος Σαβαώθ. Πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ. Τί βούλεται ἡμῖν ταῦτα τὰ πτερὰ καὶ τί αἰνίττονται ἡμῖν αἱ πτέρυγες; Οὐ γὰρ δὴ πτερὰ ἐπὶ τὰς ἀσωμάτους δυνάμεις ἐκείνας· ἀλλὰ πάλιν διὰ παχυτέρων σχημάτων ἀπόρρητά τινα ἡμῖν ὁ προφήτης παραδηλοῖ, συγκαταβαίνων μὲν τῇ ἀσθενείᾳ τῶν τότε ἀκροωμένων, ὅμως δὲ καὶ διὰ τῆς συγκαταβάσεως πᾶσαν διάνοιαν ὑπερβαίνοντα νοήματα μετὰ ἀκριβείας ἡμῖν ἐνδεικνύμενος. Τί οὖν αἰνίττονται αἱ πτέρυγες; Τὸ ὑψηλὸν καὶ μετάρσιον τῶν δυνάμεων τούτων. Οὕτω καὶ ὁ Γαβριὴλ πετόμενος καὶ ἐκ τῶν οὐρανῶν καταβαίνων φαίνεται, ἵνα μάθῃς τὸ ταχὺ καὶ κοῦφον. Καὶ τί θαυμάζεις, εἰ ἐπὶ τῶν λειτουργικῶν δυνάμεων ταύταις ταῖς λέξεσι κέχρηται, ὅπου γε καὶ ἐπ' αὐτοῦ τοῦ τῶν ὅλων Θεοῦ οὐ παρῃτήσατο ταύτην μεταχειρίσασθαι τὴν συγκατάβασιν; Βουλόμενος γὰρ αὐτοῦ δεῖξαι ἢ τὸ ἀσώματον ἢ τὸ ταχὺ τῆς πανταχοῦ παρουσίας, φησὶν ὁ Δαυΐδ· Ὁ περιπατῶν ἐπὶ πτερύγων ἀνέμων. Καίτοι γε οὔτε ἄνεμοι πτέρυγας ἔχουσιν, οὔτε αὐτὸς ἐπὶ πτερύγων περιπατεῖ. Πῶς γὰρ ὁ πανταχοῦ παρών; Ἀλλ' ὅπερ ἔφθην εἰπών, τῇ ἀσθενείᾳ τῶν ἀκουόντων συγκαταβαίνων, ἀπὸ τῶν ἐγχωρούντων ἀνῆγεν αὐτῶν τὴν διάνοιαν. Καὶ πάλιν τὴν βοήθειαν αὐτοῦ βουλόμενος καὶ τὴν ἐκ ταύτης ἀσφάλειαν ἐνδείξασθαι, ταῖς αὐταῖς κέχρηται λέξεσιν, οὕτω λέγων· Ἐν σκέπῃ τῶν πτερύγων σου σκεπάσεις με. Ἐνταῦθα μέντοι οὐ τὸ μετάρσιον καὶ κοῦφον ἡμῖν αἰνίττεται μόνον ὁ προφήτης διὰ τῶν πτερύγων τούτων, ἀλλὰ καὶ ἕτερόν τι φρικῶδες.","english":"Holy, holy, holy, Lord of hosts. The whole earth is full of his glory. What do these wings mean for us, and what do the wings hint at for us? For those bodiless powers certainly do not have wings; but again, through coarser forms the prophet intimates certain ineffable things to us, condescending to the weakness of those who heard him then, yet at the same time through this condescension showing us with precision thoughts that surpass every mind. What, then, do the wings hint at? The lofty and elevated nature of these powers. Thus Gabriel too is seen flying and descending from the heavens, so that you may learn the swift and light. And why do you marvel if he has used these words of the liturgical powers, when even of God himself, the God of all, he did not decline to employ this condescension? For wishing to show either his incorporeality or the swiftness of his presence everywhere, David says: He who walks upon the wings of the winds. And yet neither do the winds have wings, nor does he walk upon wings. For how could he who is present everywhere? But, as I said before, condescending to the weakness of his hearers, he led their mind up from things that are familiar. And again, wishing to show his help and the security that comes from it, he used the same words, saying thus: In the shelter of your wings you will cover me. Here, however, the prophet hints at for us not only the elevated and light through these wings, but also something else awe-inspiring.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Δείκνυσι γὰρ ὅτι εἰ καὶ συγκατάβασις ἦν τὸ ὁρώμενον, ὥσπερ οὖν καὶ ἦν, οὐδὲ αἱ ἄνω δυνάμεις πρὸς τὸ μέτρον τοῦτο χωρῆσαι ἠδύναντο. Τὸ γὰρ καλύπτειν τοὺς πόδας καὶ τὰ πρόσωπα καὶ τὰ νῶτα, ἐκπληττομένων ἦν, τρεμουσῶν [τὴν ἀστραπήν], οὐ φερουσῶν τὴν ἀπὸ τοῦ θρόνου πηδῶσαν ἀστραπήν. Διὰ τοῦτο,\n\nκαθάπερ τινὶ τειχίῳ, τῇ τῶν πτερύγων προβολῇ συνεσκίαζον τὰς ἑαυτῶν ὄψεις· καὶ ὅπερ ἡμεῖς πάσχειν εἰώθαμεν, ἢ βροντῶν καταρρηγνυμένων ἢ ἀστραπῶν, ἐπὶ τὸ ἔδαφος κλινόμενοι, τοῦτο δὴ καὶ ἐκεῖναι ἔπασχον. Εἰ δὲ τὰ Σεραφίμ, αἱ μεγάλαι καὶ θαυμάσιαι δυνάμεις ἐκεῖναι, Θεὸν καθήμενον καὶ ἐπὶ θρόνου καθήμενον ἰδεῖν ἀδεῶς οὐκ ἠδυνήθησαν, ἀλλὰ καὶ τὰς ὄψεις καὶ τοὺς πόδας ἐκάλυπτον, τίς ἂν παραστήσειε λόγος τὴν μανίαν τῶν αὐτὸν τὸν Θεὸν εἰδέναι σαφῶς λεγόντων καὶ τὴν ἀκήρατον ἐκείνην περιεργαζομένων οὐσίαν; Ταῖς δυσὶν ἐπέταντο καὶ ἐκέκραγον. Τί ποτέ ἐστι τοῦτο τό· Ἐπέταντο καὶ τί παρασημᾶναι βούλεται; Ὅτι διηνεκῶς περὶ τὸν Θεόν εἰσι καὶ παρ' αὐτοῦ οὐκ ἀφίστανται, ἀλλ' αὐτὴ αὐτοῖς ἡ πολιτεία, τὸ διηνεκῶς εἰς αὐτὸν ᾄδειν, τὸ διαπαντὸς εὐφημεῖν τὸν ποιήσαντα. Οὐ γὰρ εἶπεν· Ἐκέκραξαν, ἀλλ' Ἐκέκραγον, τουτέστι, διηνεκῶς τοῦτο ἔργον ἔχουσιν. Ἕτερος πρὸς τὸν ἕτερον καὶ ἔλεγον· Ἅγιος, ἅγιος, ἅγιος. Τοῦτο τὴν παναρμόνιον αὐτῶν συμφωνίαν δηλοῖ καὶ τὴν μετὰ πολλῆς ὁμονοίας εὐφημίαν. Οὗτος ὁ ὕμνος οὐκ εὐφημία μόνον ἐστίν, ἀλλὰ καὶ προφητεία τῶν καταληψομένων τὴν οἰκουμένην ἀγαθῶν καὶ δογμάτων ἀκρίβεια. Τίνος δὲ ἕνεκεν οὐκ εἶπον ἅπαξ καὶ ἐσίγησαν, οὐδὲ δεύτερον καὶ ἔστησαν, ἀλλὰ τρίτον καὶ προσέθηκαν;","english":"For he shows that even if what was seen was a condescension, as indeed it was, not even the powers above were able to contain this measure. For to cover their feet and faces and backs was the mark of those struck with amazement, trembling [at the lightning], unable to bear the lightning that leaped from the throne. Therefore,\n\nas though with a kind of wall, by the projection of their wings they overshadowed their own eyes; and what we are accustomed to suffer when thunders crash or lightnings flash, bending down to the ground, this indeed those powers also suffered. But if the Seraphim, those great and wondrous powers, were not able to see God sitting and seated upon a throne without fear, but covered both their eyes and their feet, what account could set forth the madness of those who say they know God himself clearly and pry into that pure essence? With two they flew and cried out. What ever is this, \"They flew,\" and what does it wish to signify? That they are continually about God and do not depart from him, but this is their very way of life: to sing to him continually, to praise forever the one who made them. For he did not say, \"They cried out,\" but \"They kept crying out,\" that is, they have this as their continual work. One to another and they said: Holy, holy, holy. This makes clear their harmonious concord and their praise with great unanimity. This hymn is not only praise, but also prophecy of the good things that will take hold of the world and exactness of doctrines. And for what reason did they not say it once and fall silent, nor a second time and stop, but a third time and then add?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":123,"ref":"p123","source":"Οὐκ εὔδηλον ὅτι τῇ Τριάδι τὸν ὕμνον ἀναφέρουσαι τοῦτο ἐποίουν; Διά τοι τοῦτο ὁ μὲν Ἰωάννης περὶ τοῦ Υἱοῦ φησιν εἰρῆσθαι, ὁ δὲ Λουκᾶς περὶ τοῦ Πνεύματος, οἱ δὲ προφῆται περὶ τοῦ Πατρός. Καὶ τὰ ἑξῆς δὲ ταύτην ἡμῖν ἐμφαίνει τὴν ἔννοιαν. Μετὰ γὰρ τὸν ὕμνον ἐπήγαγον· Πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ, ὅπερ ἦν προφητείας ἀκριβοῦς· τὴν μέλλουσαν γνῶσιν προαναφωνοῦσι, δι' ἧς ἡ οἰκουμένη τῆς δόξης ἐνεπλήσθη τοῦ Θεοῦ· ὡς τό γε παλαιὸν καὶ ἡνίκα ταῦτα ἐλέγετο, οὐ μόνον τὸ λοιπὸν τῆς οἰκουμένης μέρος, ἀλλὰ καὶ αὐτὴ τῆς Ἰουδαίας ἡ χώρα πολλῆς ἀσεβείας ἦν ἐμπεπλησμένη καὶ οὐδεὶς οὐδαμοῦ τὸν Θεὸν ἐδόξαζε. Καὶ μάρτυς αὐτὸς ὁ προφήτης λέγων ὅτι Δι' ὑμᾶς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσι. Πότε οὖν πλήρης ἐγένετο ἡ γῆ τῆς δόξης αὐτοῦ; Ὅτε ὁ ὕμνος οὗτος εἰς τὴν γῆν κατηνέχθη καὶ συγχορευταὶ τῶν ἄνω δυνάμεων οἱ κάτω γεγόνασιν ἄνθρωποι καὶ μίαν τὴν μελῳδίαν ἀνήγαγον καὶ κοινὴν τὴν εὐφημίαν ἐποιήσαντο. Εἰ δὲ ἀναισχυντεῖ πρὸς ταῦτα ὁ Ἰουδαῖος, δειξάτω πότε πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ πλήρης ἐγένετο ταύτης τῆς ἀπὸ τῆς γνώσεως; Ἀλλ' οὐκ ἂν ἔχοι δεῖξαι, κἂν μυριάκις ἀναισχυντῇ. Καὶ ἐπήρθη τὸ ὑπέρθυρον ἀπὸ τῆς φωνῆς, ἧς ἐκέκραγον. Εἶδες προφητείας εὐκολίαν τὰ πράγματα ἀλλήλων ἐχόμενα; Μετὰ γὰρ τὸν ὕμνον τοῦτον καὶ τὸ πληρωθῆναι τὴν γῆν τῆς δόξης αὐτοῦ, ἐπαύσατο τὰ Ἰουδαϊκὰ ἅπαντα, ὅπερ καὶ αὐτὸ διὰ τοῦ ἐπαρθῆναι τὸ ὑπέρθυρον ἐδήλωσεν. Ἐρημώσεως γὰρ τουτὶ τὸ σημεῖον ἦν, καὶ ἀνατροπῆς τοῦ ναοῦ· τοῦ ναοῦ δὲ ἀφανισθέντος, καὶ τἄλλα συγκατελύετο πάντα. Καὶ ἵνα μάθῃς ὅτι ἡ Καινὴ τὴν Παλαιὰν ἔπαυσεν·","english":"Is it not clear that they did this while offering the hymn to the Trinity? For this reason John says it was spoken concerning the Son, Luke concerning the Spirit, and the prophets concerning the Father. And what follows also makes this thought clear to us. For after the hymn they added: The whole earth is full of his glory, which was a mark of precise prophecy; they proclaim beforehand the knowledge that was to come, through which the inhabited world was filled with the glory of God. For in ancient times, when these things were being said, not only the rest of the inhabited world but even the country of Judea itself was filled with great impiety, and no one anywhere was glorifying God. And the prophet himself is a witness, saying: Because of you my name is blasphemed among the nations. When, then, did the earth become full of his glory? When this hymn was brought down to the earth, and humans below became fellow-dancers with the powers above, and they raised up one melody and made their praise common. But if the Jew is shameless toward these things, let him show when the whole earth became full of this glory that comes from knowledge. But he would not be able to show it, even if he were shameless ten thousand times over. And the threshold was lifted up at the sound of what they cried out. Did you see the ease of prophecy—how the events follow one another? For after this hymn and the filling of the earth with his glory, all the Jewish things ceased, which this very fact signified through the lifting up of the threshold. For this was a sign of desolation and of the overthrow of the temple; and when the temple was destroyed, all the other things were overthrown along with it. And so that you may learn that the New put an end to the Old—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Ἀπὸ τῆς φωνῆς, φησίν, ἐπήρθη τὸ ὑπέρθυρον· τουτέστιν ἀπὸ τοῦ παραγενέσθαι τὴν δοξολογίαν ταύτην καὶ λάμψαι τὴν χάριν καὶ τὴν δόξαν ἐκχυθῆναι πανταχοῦ τῆς οἰκουμένης, τὰ τῆς σκιᾶς ἐκποδὼν γέγονε. Καὶ ὁ οἶκος ἐνεπλήσθη καπνοῦ. Ἐμοὶ καὶ τοῦτο δοκεῖ σημεῖον εἶναι τῆς ἁλώσεως τῆς αὐτοὺς καταληψομένης καὶ τοῦ βαρβαρικοῦ πυρὸς καὶ τοῦ χαλεπωτάτου ἐμπρησμοῦ. Καὶ εἶπον· Ὢ τάλας ἐγὼ ὅτι κατανένυγμαι, ὅτι ἄνθρωπος ὢν καὶ ἀκάθαρτα χείλη ἔχων καὶ ἐν μέσῳ λαοῦ ἀκάθαρτα χείλη ἔχοντος ἐγὼ οἰκῶ καὶ τὸν Κύριον Σαβαὼθ εἶδον τοῖς ὀφθαλμοῖς μου. Ἐξέπληξε τὸν προφήτην ἡ ὄψις, διανέστησεν, εἰς πολὺν τὸν φόβον ἐνέβαλε, πρὸς ἐξομολόγησιν ἐκίνησεν, ἀκριβέστερον τὴν εὐτέλειαν τῆς οἰκείας οὐσίας ἐπιγνῶναι παρεσκεύασε. Τοιοῦτοι γὰρ οἱ ἅγιοι πάντες· ἐπειδὰν μείζονος ἀπολαύσωσι τιμῆς τότε ταπεινοῦνται μειζόνως. Οὕτω καὶ ὁ Ἀβραὰμ τῷ Θεῷ διαλεγόμενος, γῆν καὶ σποδὸν ἑαυτὸν ἐκάλει· οὕτω καὶ Παῦλος, ὅτε τῆς ὄψεως ἐκείνης κατηξιώθη, τότε ἔκτρωμα ἑαυτὸν ὠνόμασεν· οὕτω δὴ καὶ οὗτος ταλανίζει ἑαυτὸν πρότερον ἀπὸ τῆς φύσεως λέγων· Ὢ τάλας ἐγώ, ὅτι κατανένυγμαι, ὅτι ἄνθρωπος ὤν· εἶτα ἀπὸ τῆς","english":"From the voice, he says, the lintel was lifted up; that is, from the coming of this doxology and the shining of grace and the pouring out of glory everywhere throughout the inhabited world, the things of the shadow have been removed. And the house was filled with smoke. To me this too seems a sign of the capture that would overtake them, and of the barbarian fire and the most grievous conflagration. And I said: Woe is me, for I am pricked to the heart, for being a man and having unclean lips, and I dwell in the midst of a people having unclean lips, and I have seen the Lord Sabaoth with my eyes. The vision astonished the prophet, roused him, cast him into great fear, moved him to confession, and prepared him to recognize more accurately the lowliness of his own nature. For all the saints are like this: whenever they enjoy greater honor, then they humble themselves more greatly. Thus also Abraham, conversing with God, called himself earth and ashes; thus also Paul, when he was deemed worthy of that vision, then called himself an untimely birth; thus indeed this man also bewails himself, first from nature, saying: Woe is me, for I am pricked to the heart, for being a man; then from the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"γνώμης, Καὶ ἀκάθαρτα χείλη ἔχων. Ἀκάθαρτα αὐτοῦ τὰ χείλη ἐκάλεσεν, ὡς ἔγωγε οἶμαι, πρὸς τὴν παράθεσιν τῶν ἐμπύρων στομάτων ἐκείνων τῶν καθαρῶν δυνάμεων, τῆς ἀκριβεστάτης λειτουργίας ἐκείνης. Καὶ οὐδὲ ἐνταῦθα ἔστη, ἀλλὰ καὶ ὑπὲρ τοῦ λαοῦ παντὸς ἐξομολογεῖται, ἐπάγων καὶ λέγων· Ἐν μέσῳ λαοῦ ἀκάθαρτα χείλη ἔχοντος ἐγὼ οἰκῶ. Καὶ τίνος ἕνεκεν χείλη ἐνταῦθα αἰτιᾶται; Τὸ ἀπαρρησίαστον ἐμφαίνων. Ἐπεὶ καὶ οἱ παῖδες οἱ τρεῖς τοῦτο αὐτὸ ἔλεγον σχεδόν, ἐν τῇ καμίνῳ ὄντες· Οὐκ ἔστιν ἡμῖν ἀνοῖξαι τὸ στόμα. Καὶ νῦν, ἐπειδὴ ὑμνῳδίας ἦν καιρὸς καὶ εὐφημίας καὶ τὰς ἄνω δυνάμεις ἑώρα τοῦτο ποιούσας, εἰκότως ἐπὶ τὰ χείλη τρέπει τὸν λόγον, τὰ μάλιστα πρὸς τὴν τοιαύτην διακονίαν καλούμενα. Ἀλλὰ τὰ μὲν αὐτοῦ διὰ τοῦτο ἀκάθαρτα ἐκάλεσε, τὰ δὲ τοῦ λαοῦ οὐχ οὕτως, ἀλλ' ἐπειδὴ πολλῆς ἀνομίας ἦσαν ἐμπεπλησμένοι. Καὶ τὸν βασιλέα Κύριον εἶδον τοῖς ὀφθαλμοῖς μου. Διὰ τοῦτο στένω καὶ θρηνῶ, φησίν, ὅτι τοσαύτης ἠξιώθην τιμῆς ἀνάξιος ὢν ὑπερβαινούσης μου τὴν ἀξίαν, ἀναβεβηκυίας μου τὴν φύσιν. Ὅταν δὲ λέγῃ· Εἶδον, μὴ τὴν ἀκριβῆ κατανόησιν νόμιζε, ἀλλὰ τὴν αὐτῷ δυνατήν. Καὶ σκόπει πόσον τῆς ἐξομολογήσεως τὸ κέρδος. Κατηγόρησεν ἑαυτοῦ καὶ εὐθέως ἐκαθάρθη. Ἐπειδὴ γὰρ ταῦτα εἶπε τὰ ῥήματα· Ἀπεστάλη πρός με, φησίν, ἓν τῶν Σεραφὶμ καὶ ἐν τῇ χειρὶ αὐτοῦ εἶχεν ἄνθρακα, ὃν τῇ λαβίδι ἔλαβεν ἀπὸ τοῦ θυσιαστηρίου. Καὶ ἥψατο τοῦ στόματός μου καὶ εἶπεν· Ἰδοὺ ἥψατο τοῦτο τῶν χειλέων σου καὶ ἀφελεῖ τὰς ἀνομίας σου καὶ τὰς ἁμαρτίας σου περικαθαριεῖ.","english":"of his disposition, and having unclean lips. He called his lips unclean, as I myself think, in comparison with those fiery mouths of the pure powers, that most exact liturgy. And he did not stop even here, but also confesses on behalf of all the people, adding and saying: I dwell in the midst of a people having unclean lips. And for what reason does he here blame the lips? Showing the lack of boldness. Since even the three children said almost this very thing, being in the furnace: It is not for us to open our mouth. And now, since it was a time for hymnody and praise, and he saw the powers above doing this, reasonably he turns his discourse to the lips, which are especially called to such a ministry. But his own lips he called unclean for this reason, while those of the people not so, but because they were filled with much lawlessness. And I saw the King, the Lord, with my eyes. For this reason, he says, I groan and lament, because I was deemed worthy of such honor though I am unworthy, it surpassing my worth, exceeding my nature. But when he says, I saw, do not think it was exact comprehension, but such as was possible for him. And consider how great is the profit of confession. He accused himself and was immediately cleansed. For because he spoke these words: One of the Seraphim, he says, was sent to me, and in his hand he had a coal, which he took with the tongs from the altar. And he touched my mouth and said: Behold, this has touched your lips and will take away your lawless deeds and will thoroughly cleanse your sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Τινὲς μὲν καὶ τῶν μυστηρίων τῶν μελλόντων σύμβολα ταῦτα εἶναί φασι, τὸ θυσιαστήριον, τὸ πῦρ τὸ ἐπικείμενον, τὴν διακονουμένην δύναμιν, τὸ ἐν τῷ στόματι δίδοσθαι, τὸ καθαίρειν τὰ ἁμαρτήματα· ἡμεῖς δὲ τέως τῆς ἱστορίας ἐχόμεθα καὶ λέγομεν τίνος ἕνεκεν τοῦτο γεγένηται. Μέλλει πέμπεσθαι πρὸς τὸν δῆμον τὸν Ἰουδαϊκόν, φοβερά τινα ἀπαγγέλλων καὶ ἀφόρητα. Πέμπεται τοίνυν τὰ Σεραφίμ, ὥστε ἀπαλλάξαι φόβου καὶ παρρησίας αὐτὸν ἐμπλῆσαι. Καὶ ἵνα μὴ προβάλληται, καθάπερ Μωϋσῆς, λέγων ἰσχνόφωνος εἶναι καὶ Ἱερεμίας, νεώτερος εἶναι, οὕτω καὶ οὗτος ἀκάθαρτα χείλη ἔχειν καὶ μὴ δύνασθαι διακονῆσαι τοῖς λεγομένοις, ἔρχεται τὰ Σεραφὶμ ἐκκαθαίροντα αὐτοῦ τὰ ἁμαρτήματα, οὐκ οἰκείᾳ δυνάμει (τοῦτο γὰρ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος μόνον), ἀλλ' ἐπιτάγματι καὶ δόσει τῶν ἀνθράκων. Οὐ γὰρ εἶπεν· Ἰδοὺ ἀφαιρῶ ἐγώ, ἀλλ' Ἰδοὺ τοῦτο ἀφαιρεῖται τὰς ἀνομίας σου, καὶ τὰς ἁμαρτίας σου περικαθαριεῖ διὰ τὸ ἐπίταγμα τοῦ πέμψαντος. Τίνος δὲ ἕνεκεν ἐν τῇ λαβίδι τὰ Σεραφὶμ ἔλαβε τὸν ἄνθρακα; Οὐ γὰρ δὴ ἡ ἀσώματος δύναμις ἐγκατακαίεσθαι ἔμελλεν ὑπὸ τῶν ἀνθράκων. Τίνος ἕνεκεν ταῦτα γεγένηται; Διὰ πολλὴν συγκατάβασιν. Διὰ δὴ τοῦτο καὶ ἀπὸ τοῦ θυσιαστηρίου λαμβάνει, ἔνθα αἱ θυσίαι προσεφέροντο καὶ οἱ καθαρμοὶ τῶν ἁμαρτημάτων. Εἰ δὲ λέγοις· Πῶς τὸ στόμα οὐ κατεκάη τοῦ προφήτου; Μάλιστα μὲν οὐδὲ πῦρ αἰσθητὸν ἦν τὸ φαινόμενον· ἄλλως δέ, ὅταν ὁ Θεὸς ἐργάζηταί τι, μὴ πολυπραγμόνει, μηδὲ περιεργάζου. Καὶ γὰρ ἐνεργοῦν καὶ αἰσθητὸν πῦρ σώμασιν ὁμιλῆσαν, τὰ τοῦ πυρὸς οὐκ ἐπεδείξατο.","english":"Some also say that these things are symbols of the mysteries to come—the altar, the fire laid upon it, the ministering power, the thing given into the mouth, the cleansing of sins. But for now we hold to the historical sense and ask for what reason this happened. He is about to be sent to the Jewish people, announcing certain fearful and unbearable things. The Seraphim, then, are sent so as to free him from fear and fill him with boldness. And so that he might not object, as Moses did, saying he was slow of speech, and Jeremiah, that he was too young, and this man likewise, that he had unclean lips and could not minister to what was being said, the Seraphim come, cleansing his sins—not by their own power (for that belongs to the Father and the Son and the Holy Spirit alone), but by the command and gift of the coals. For he did not say, \"Behold, I take away,\" but \"Behold, this takes away your iniquities, and will cleanse your sins,\" through the command of the one who sent it. And for what reason did the Seraphim take the coal with tongs? For surely the incorporeal power was not going to be burned up by the coals. For what reason did these things happen? Because of great condescension. For this reason he also takes it from the altar, where the sacrifices were offered and the cleansings of sins took place. But if you say, \"How was the prophet's mouth not burned up?\" In the first place, the fire that appeared was not perceptible fire; and besides, when God is working something, do not be busybodying nor prying. For even perceptible fire, when it is at work and has contact with bodies, has not displayed the properties of fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Εἰ δὲ ἔνθα κληματίδες καὶ πίσσα, τῆς οἰκείας ἐπελάθετο φύσεως ἡ φλόξ, τί θαυμά ζεις, εἰ νῦν τοσαύτης παραδοξοποιίας γενομένης ἐκάθηρεν, ἀλλ' οὐκ ἔκαυσε τουτὶ τὸ πῦρ; Καὶ ἤκουσα τῆς φωνῆς Κυρίου λέγοντος· Τίνα ἀποστελῶ καὶ τίς πορεύσεται πρὸς τὸν λαὸν τοῦτον; Ὁρᾷς πόσον ἤνυσεν ἡ ὄψις, πόσον κατώρθωσεν ὁ φόβος; Καίτοι γε καὶ ἐπὶ Μωϋσέως τοιοῦτόν τι γέγονεν· εἰ γὰρ μὴ Σεραφὶμ ἐφάνη, μηδὲ αὐτὸς ἐπὶ θρόνου καθήμενος, ἀλλ' ὅμως ἕτερον παράδοξον θέαμα τότε ἐδείχθη τῷ προφήτῃ καὶ τοιοῦτον, ὡς μηδένα ἀντιβλέψαι δυνηθῆναι τῷ φαινομένῳ. Ὁ γὰρ βάτος ἐκαίετο, φησί, καὶ οὐ κατεκαίετο. Ἀλλ' ὅμως καὶ μετ' ἐκεῖνα καὶ τὴν πολλὴν τοῦ Θεοῦ παραίνεσιν ὁ μέγας ἀναδύεται Μωϋσῆς καὶ σκήπτεται καὶ μυρίας ἐπινοεῖ προφάσεις παραιτήσεως, λέγων· Ἰσχνόφωνός εἰμι καὶ βραδύγλωσσος καί· Προχείρισαι σὺ ἄλλον, ὃν ἐξαποστελεῖς. Καὶ Ἱερεμίας δὲ τὴν ἡλικίαν προβάλλεται. Καὶ Ἰεζεκιὴλ δὲ μετὰ τὸ\n\nκελευσθῆναι ἑπτὰ διατρίβει περὶ τὸν ποταμὸν ἡμέρας, ἀναδυόμενος καὶ ὀκνῶν. Διὸ καὶ τὴν παραβολὴν ἐκείνην προσέθηκεν ὁ Θεὸς λέγων· Σκοπὸν δέδωκά σε τῷ οἴκῳ Ἰσραήλ· καὶ ὅτι Τὴν ψυχὴν αὐτῶν ἐκ χειρός σου ἐκζητήσω. Ἰωνᾶς δὲ οὐ μόνον παρῃτήσατο, ἀλλὰ καὶ ἐδραπέτευσε. Τί οὖν; τολμηρότερος πάντων ὁ Ἡσαΐας καὶ Μωϋσέως τοῦ μεγάλου; Καὶ τίς ἂν τοῦτο εἴποι; Πόθεν οὖν κελευόμενος ἐκεῖνος ἀνεδύετο, οὗτος δὲ μὴ φανερῶς ἐπιταγεὶς εἰσεπήδησεν; Οὐδὲ γὰρ εἶπεν· Ἄπελθε· ἀλλὰ τοῦ Θεοῦ λέγοντος· Τίνα ἀποστελῶ; ἥρπασε τὸ ἐπίταγμα.","english":"But if there, where there were vine-twigs and pitch, the flame forgot its own nature, why do you marvel if now, when so great a wonder was wrought, this fire cleansed and did not burn? And I heard the voice of the Lord saying: Whom shall I send, and who will go to this people? Do you see how much the vision accomplished, how much the fear set right? And yet something of this sort also happened in the case of Moses; for even if no Seraphim appeared, nor did he himself sit upon a throne, nevertheless another wondrous sight was then shown to the prophet, and such a one that no one was able to look it in the face. For the bush, it says, was burning and was not consumed. But nevertheless, even after those things and the great exhortation of God, the great Moses drew back and excused himself and devised countless pretexts for refusal, saying: I am weak of voice and slow of tongue; and: Appoint another whom you will send. And Jeremiah also pleads his age. And Ezekiel, after being commanded, spends seven days by the river, drawing back and hesitating. Therefore God also added that parable, saying: I have given you as a watchman to the house of Israel; and: Their soul I will require at your hand. But Jonah not only refused, but even fled. What then? Is Isaiah bolder than all, even than the great Moses? And who would say this? From where, then, did that one, when commanded, draw back, while this one, though not openly commanded, leaped forward? For he did not say: Go; but when God said: Whom shall I send? he seized upon the command.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"Τινὲς μὲν οὖν φασιν, ὅτι ἐπειδὴ ἥμαρτε, τὸν Ὀζίαν οὐκ ἐλέγξας κατατολμῶντα τῶν ἀδύτων, ὑπὲρ ἐκείνης βουλόμενος ἀπολογήσασθαι τῆς ἁμαρτίας, τῇ μετὰ ταῦτα προθυμίᾳ τῆς ὑπακοῆς ἐπεπήδησε ταχέως, ὥστε ἐξιλεώσασθαι τὸν Θεόν. Διὰ γὰρ τοῦτο καὶ ἀκάθαρτα τὰ χείλη αὐτοῦ ἔλεγεν εἶναι διὰ τὸ ἀπαρρησίαστον. Ἀλλ' οὐκ ἂν ἀνασχοίμην τῶν ταῦτα λεγόντων· ἀξιοπιστότερος γὰρ αὐτῶν ὁ Παῦλος, ὁ τολμήτην αὐτὸν καλῶν καὶ λέγων· Ἡσαΐας δὲ ἀποτολμᾷ καὶ λέγει. Διὰ γοῦν τοῦτο οὐδὲ τῷ κοινῷ, ὥς φασι, νόμῳ τὴν ζωὴν κατέλυσεν, ἀλλὰ χαλεπωτάτην ὑπέστη τιμωρίαν, τῶν Ἰουδαίων οὐκ ἐνεγκόντων αὐτοῦ τὴν παρρησίαν. Χωρὶς δὲ τούτων οὐδέ φησιν ἡ Γραφή που, ὅτι παρῆν, ἡνίκα τὰ κατὰ τὸν Ὀζίαν ἐγίνετο, καὶ παρὼν ἐσίγα, ἀλλ' οἴκοθεν καὶ παρ' ἑαυτῶν ταῦτα οἱ λέγοντες στοχάζονται. Τί οὖν ἔστιν εἰπεῖν; Ὅτι οὐκ ἦν ἴσον τὸ Μωϋσέως, καὶ τοῦτο. Ὁ μὲν γὰρ εἰς ἀλλοτρίαν ἐπέμπετο καὶ βάρβαρον χώραν καὶ πρὸς τύραννον, μαινόμενον καὶ λυττῶντα· οὗτος δὲ πρὸς τοὺς οἰκείους καὶ πολλὰ πολλάκις ἀκηκοότας καὶ ἐν πολλῷ παιδευθέντας χρόνῳ· καὶ οὐ τοσαύτης ἀνδρείας ἦν τὸ ὑπακοῦσαι ἐκεῖ τε καὶ ἐνταῦθα. Τινὲς δέ φασιν ὅτι καὶ ἕτερόν τι αὐτῷ τὴν προθυμίαν ἐποίησε ταύτην. Ἐπειδὴ γὰρ ὑπέρ τε ἑαυτοῦ καὶ τοῦ λαοῦ ἐξωμολογήσατο καὶ τὰ Σεραφὶμ εἶδεν ἀποσταλέντα καὶ ἐκκαθάραντα αὐτοῦ τὰ χείλη, προσδοκήσας ὅτι καὶ τῷ λαῷ ταῦτα συμβήσεται καὶ ταῦτα ἀπελεύσεται ἀπαγγέλλων, προθύμως ἥρπασε τὸ λεχθέν. Ὥσπερ γὰρ ἦσαν φιλόθεοι, οὕτω καὶ φιλόστοργοι μάλιστα πάντων ἀνθρώπων οἱ ἅγιοι. Ἐλπίσας οὖν λύσιν τινὰ τῶν κακῶν ἀπαγγελεῖν, ἐπεπήδησε ταχέως καί φησιν·","english":"Some say, then, that because Uzziah sinned and he did not rebuke him when he audaciously attempted the forbidden things, wishing to make defense for that sin, he leapt forward quickly with the subsequent zeal of obedience, so as to propitiate God. For this reason he also said that his lips were unclean, on account of his lack of boldness of speech. But I would not tolerate those who say these things; for Paul is more trustworthy than they, who calls him a daring man and says, \"But Isaiah is bold and says.\" For this reason, then, he did not end his life by the common law, as they say, but underwent the most severe punishment, since the Jews could not endure his boldness of speech. Apart from these things, the Scripture nowhere says that he was present when the events concerning Uzziah took place, and being present kept silent; but those who say these things conjecture them from their own resources and of themselves. What then is one to say? That the case of Moses and this one were not equal. For the one was sent to a foreign and barbarous land and to a tyrant, raging and raving; but this one to his own people, who had often heard many things and been educated over a long time; and to obey there and here was not a matter of equal courage. But some say that something else also produced this zeal in him. For since he had confessed on behalf of himself and the people, and had seen the Seraphim sent and cleansing his lips, expecting that these things would also happen to the people and that he would go away announcing these things, he eagerly seized what was said. For just as they were lovers of God, so also the saints were especially affectionate beyond all men. Hoping, then, to announce some release from evils, he leapt forward quickly and says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Ἰδοὺ ἐγώ εἰμι, ἀπόστειλόν με. Ἄλλως δὲ καὶ ψυχὴν σφόδρα πρὸς κινδύνους παρατεταγμένην εἶχε· καὶ δῆλον αὐτοῦ τοῦτο τὸ ἦθος διὰ πάσης τῆς προφητείας ἐστίν. Ἐπεὶ οὖν ὑπέσχετο ἀπελεύσεσθαι καὶ οὐκ ἐτόλμα λοιπὸν ἀνανεῦσαι, τότε ἀκούει τὰ λυπηρά. Καὶ γὰρ καὶ ὁ Θεὸς αὐτὸν σοφῶς μετεχείρισεν. Οὐ γὰρ ἐξ ἀρχῆς εἶπε· Πορεύθητι καὶ εἰπέ, ἀλλὰ πρότερον μετέωρον ποιήσας τὸ ἐπίταγμα καὶ ἄδηλον τῆς ἀποστολῆς τὸν τρόπον. Ἐπειδὴ ῥᾳδίως ὑπήκουσε, λέγει τὰ καταληψόμενα τοὺς Ἰουδαίους κακά. Τίνα δὲ ταῦτα ἦν; Πορεύθητι, φησί, καὶ εἰπὲ τῷ λαῷ τούτῳ· Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. Ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι καὶ ἐπιστρέψωσι καὶ ἰάσωμαι αὐτούς. Ταῦτα οὐδὲ ἑρμηνείας οἶμαι δεῖσθαι, τῶν ἀκριβῶς ταῦτα ἐπισταμένων, προλαβόντων καὶ ἐξηγησαμένων αὐτά, Ἰωάννου τε τοῦ υἱοῦ τῆς βροντῆς καὶ Παύλου τοῦ τὰ παλαιὰ καὶ τὰ καινὰ μετὰ ἀκριβείας εἰδότος. Ὁ μὲν γὰρ ἐν τῇ Ῥώμῃ πρὸς τοὺς συνελθόντας μέν, ἀποπηδήσαντας δὲ καὶ οὐκ ἀνασχομένους τῶν λεγομένων, δημηγορῶν ἔλεγε· Καλῶς εἶπε τὸ Πνεῦμα τὸ ἅγιον· Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε. Ὁ δὲ τῆς βροντῆς υἱός, ἐπειδὴ θαύματα ἑώρων καὶ οὐκ ἐπίστευον καὶ δογμάτων ἤκουον, καὶ οὐ προσεῖχον (ἀνέστησε γὰρ Λάζαρον ὁ Χριστὸς καὶ ἀνελεῖν αὐτὸν ἐπεχείρουν· δαίμονας ἤλαυνε καὶ δαιμονῶντα ἐκάλουν·","english":"Behold, here I am; send me. But in another way also he had a soul very much drawn up in readiness for dangers; and this very character of his is evident throughout the whole prophecy. Since, then, he had promised to go and no longer dared to refuse, then he hears the painful things. For God also handled him wisely. For he did not say from the beginning, \"Go and speak,\" but first made the command suspenseful and the manner of the mission unclear. Since he readily obeyed, he tells him the evils that will overtake the Jews. And what were these? \"Go,\" he says, \"and say to this people: You shall hear with hearing and you shall not understand, and seeing you shall see and you shall not perceive. For the heart of this people has grown dull, and with their ears they have heard heavily, and their eyes they have shut, lest they see with their eyes and hear with their ears and understand with their heart and turn, and I heal them.\" These things, I think, do not even need interpretation, since those who know these things accurately have already gone before and expounded them—both John, the son of thunder, and Paul, who knew the old and the new accurately. For the one, in Rome, addressing those who had gathered but had leapt away and did not endure what was said, said: \"Well did the Holy Spirit speak: You shall hear with hearing and you shall not understand.\" And the son of thunder, since they saw wonders and did not believe, and heard doctrines and did not attend—for Christ raised Lazarus and they attempted to kill him; he drove out demons and they called him demon-possessed—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"τῷ Πατρὶ προσῆγε καὶ πλάνον ὠνόμαζον καὶ τὰς ἐναντίας ἐδέχοντο δόξας), μνημονεύει τῆς προφητείας ταύτης λέγων· Καλῶς εἶπεν Ἡσαΐας ὁ προφήτης, ὅτι Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. Ἐπειδὴ γὰρ τὰ ἔνδον ὄμματα τῆς διανοίας πεπήρωντο, οὐδὲν ὄφελος ἦν αὐτοῖς τῶν ἔξωθεν ὀφθαλμῶν,\n\nτοῦ κριτηρίου τῆς διανοίας διεφθαρμένου. Διὰ τοῦτο βλέποντες οὐκ ἔβλεπον καὶ ἀκούοντες οὐκ ἤκουον· καὶ τὴν αἰτίαν προστίθησιν, ὅτι οὐχὶ τὰ αἰσθητήρια ἦν διεφθαρμένα, οὐδὲ ἡ φύσις λελωβημένη, ἀλλὰ ἡ καρδία πεπηρωμένη. Ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, φησί· πάχος δὲ διανοίας γίνεται ἀπό τε ἁμαρτημάτων, ἀπό τε βιωτικῶν ἐπιθυμιῶν. Καὶ ταύτην ἐξηγούμενος τὴν παχύτητα ὁ Παῦλος ἔλεγεν· Οὐκ ἠδυνήθην ὑμῖν λαλῆσαι ὡς πνευματικοῖς ἀλλ' ὡς σαρκικοῖς· οὔπω γὰρ ἠδύνασθε, ἀλλ' οὐδ' ἔτι νῦν δύνασθε. Καὶ τὴν αἰτίαν προστίθησι λέγων· Ὅπου γὰρ ἐν ὑμῖν ἔρεις καὶ ζῆλοι καὶ διχοστασίαι, οὐχὶ σαρκικοί ἐστε; Ἐπεὶ οὖν κἀκεῖνοι φθόνῳ πολλῷ καὶ βασκανίᾳ τηκόμενοι καὶ ἑτέροις μυρίοις πολιορκούμενοι πάθεσι, παχὺ τὸ ὄμμα τῆς διανοίας εἰργάσαντο, καθαρὰ βλέπειν οὐκ ἔτι λοιπὸν ἠδύναντο. Διὸ ἑτέρας περὶ τῶν ὁρωμένων δόξας ἐλάμβανον καὶ τὰς ἐναντίας. Ταῦτα οὖν μετὰ ἀκριβείας ὁρῶν ὁ προφήτης, προανεφώνησε καὶ τοῦ νοσήματος τὴν αἰτίαν. Σὺ δέ μοι σκόπει, ὡς δυοῖν προφητειῶν οὐσῶν, τὴν μὲν περὶ τῆς Ἐκκλησίας καὶ τῶν τῆς οἰκουμένης ἀγαθῶν τὰ Σεραφὶμ ἐδέξαντο λέγοντα· Ἅγιος, ἅγιος, ἅγιος, Κύριος Σαβαώθ, πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ·","english":"He was bringing them to the Father, and they called him a deceiver and received the opposing opinions), he remembers this prophecy, saying: Well did Isaiah the prophet say, For hearing you shall hear and in no way understand, and seeing you shall see and in no way perceive. For since the inner eyes of the mind had been blinded, there was no benefit to them from the outward eyes, since the faculty of judgment of the mind was corrupted. For this reason, seeing they did not see and hearing they did not hear; and he adds the cause, that it was not the senses that were corrupted, nor nature that was maimed, but the heart that was blinded. For the heart of this people grew fat, he says; and fatness of mind comes both from sins and from worldly desires. And explaining this fatness, Paul said: I could not speak to you as to spiritual but as to carnal; for you were not yet able, but neither even now are you able. And he adds the cause, saying: For where there are among you strifes and jealousies and divisions, are you not carnal? Since, then, those men also, being consumed by great envy and malice and besieged by countless other passions, made the eye of their mind fat, they could no longer see clearly. Therefore they received other opinions concerning the things seen, and opposing ones. The prophet, then, seeing these things with precision, proclaimed beforehand also the cause of the disease. But observe for me, that while there are two prophecies, the Seraphim received the one concerning the Church and the good things of the inhabited world, saying: Holy, holy, holy, Lord Sabaoth, the whole earth is full of his glory;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"τὴν δὲ περὶ τῆς ἁλώσεως καὶ τῶν τιμωριῶν τῶν Ἰουδαϊκῶν τῷ προφήτῃ κατέλιπον, ἵνα κἀντεῦθεν μάθῃς τῆς Ἐκκλησίας τὴν ὑπεροχήν. Καὶ εἶπον, ἕως πότε, Κύριε; Ὁρᾷς ὡς μάτην οὐδὲ εἰκῆ ἐστοχασάμεθα τῆς ὑπακοῆς τοῦ προφήτου τῆς μετὰ πολλῆς προθυμίας γεγενημένης; Ἐπειδὴ γοῦν τἀναντία ὧν προσεδόκησεν ἤκουσεν ἐρημίαν, πανωλεθρίαν, ἀξιοῖ τὸ γοῦν μέτρον μαθεῖν τῆς τιμωρίας· οὐδὲ γὰρ ἐτόλμα ὁλοκλήρου τῆς ὀργῆς αὐτοὺς ἐξαρπάσαι, διὰ τὸ προλαβόντα τὸν Θεὸν δεῖξαι ἀσύγγνωστα ἁμαρτάνοντας. Οὐ γὰρ συναρπαγῆς ἦν αὐτῶν τὰ τολμήματα, οὐδὲ γνώμης ἐπηρεαζομένης, ἀλλὰ ψυχῆς ἔργον ποιουμένης τὴν παρακοὴν καὶ διανοίας φιλονείκου, καθάπερ ἐκ μελέτης τινὸς καὶ σπουδῆς, ἀνθισταμένης τοῖς ὑπὸ τοῦ Θεοῦ κελευομένοις. Τοῦτο γοῦν αἰνιττόμενος ἔλεγε· Μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τῇ καρδίᾳ συνῶσι καὶ ἐπιστρέψωσι καὶ ἰάσωμαι αὐτούς. Ὡσανεὶ δεδοικότες γάρ, φησί, μήποτέ τι τῶν δεόντων μάθωσιν, οὕτω μετὰ πολλῆς τῆς σπουδῆς τὴν διάνοιαν αὐτῶν ἐπήρωσαν. Ἐπεὶ οὖν καὶ ἡ κατηγορία βαρυτάτη καὶ ἡ τιμωρία ἀπαραίτητος, ὅπερ ἦν λειπόμενον, τοῦτο ζητεῖ μαθεῖν· ἀλλ' ἐν τάξει τοῦ μαθεῖν ἱκετηρίαν εἰσάγει. Ἐπειδὴ δὲ οὐδὲ ὑπὲρ τούτου φανερῶς ἱκετεῦσαι ἐτόλμα, διὰ τοῦτο μαθήσεως προσχήματι ἐρώτησιν ἐπινοεῖ λέγων· Ἕως πότε, Κύριε; Καὶ εἶπεν· Ἕως ἂν ἐρημωθῶσι πόλεις παρὰ τὸ μὴ κατοικεῖσθαι καὶ οἶκοι παρὰ τὸ μὴ εἶναι ἀνθρώπους· καὶ ἡ γῆ καταλειφθήσεται ἔρημος. Καὶ μετὰ ταῦτα μακρυνεῖ ὁ Θεὸς τοὺς ἀνθρώπους καὶ πληθυνθήσονται οἱ καταλειφθέντες ἐπὶ τῆς γῆς καὶ ἔτι ἐπ' αὐτῆς ἐστι τὸ Ἐπιδέκατον.","english":"But the things concerning the capture and the punishments of the Jews I have left to the prophet, so that even from this you may learn the superiority of the Church. And I said, Until when, Lord? Do you see that not in vain nor at random have we aimed at the obedience of the prophet, which came to be with much eagerness? Since, then, contrary to what he expected, he heard desolation, utter destruction, he asks at least to learn the measure of the punishment; for he did not dare to snatch them wholly from the wrath, because God had beforehand shown that they sinned unforgivably. For their audacious deeds were not of a sudden seizure, nor of a mind being spitefully influenced, but the work of a soul making obedience its business and of a contentious mind, as if from some study and zeal, opposing the things commanded by God. Hinting at this, then, he said: Lest they see with their eyes and understand with their heart and turn and I heal them. For as if they were afraid, he says, lest they learn any of the things they ought, so with much zeal they blinded their mind. Since, then, both the accusation is most heavy and the punishment inexorable, what was left over, this he seeks to learn; but in the place of learning he introduces a supplication. And since he did not dare openly to supplicate even for this, for this reason, under the pretext of learning, he devises a question, saying: Until when, Lord? And he said: Until the cities are made desolate for lack of being inhabited, and houses for lack of there being men; and the land shall be left desolate. And after these things God will remove men far away, and those left upon the earth shall be multiplied, and still upon it is the Tenth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Καὶ πάλιν ἔσται εἰς προνομὴν ὡς τερέβινθος καὶ ὡς βάλανος, ὅταν ἐκπέσῃ ἐκ τῆς θήκης αὐτῆς. Σπέρμα ἅγιον τὸ στήλωμα αὐτῆς. Τὴν προφητείαν ἀπαρτίσας ἐκείνην, ἐπὶ τὴν ἱστορίαν πάλιν ἐξάγει τὸν λόγον, τήν τε ἅλωσιν τῶν δέκα φυλῶν προαναφωνῶν, τήν τε διὰ τὴν αἰχμαλωσίαν ἐκείνην ἐπὶ ταῖς δύο φυλαῖς μακροθυμίαν γεγενημένην· εἶτα καὶ τὴν τούτων αὐτῶν ἀπαγωγήν, ἐπειδὴ εἰς οὐδὲν δέον ἐχρήσαντο τῇ μακροθυμίᾳ· καὶ τὴν ἐκ τοῦ λειψάνου πάλιν ἀναφθησομένην αὐτοῖς εὐημερίαν. Ὅταν μὲν γὰρ λέγῃ· Ἕως ἂν ἐρημωθῶσι πόλεις παρὰ τὸ μὴ κατοικεῖσθαι, τῶν δέκα φυλῶν τὴν αἰχμαλωσίαν αἰνίττεται. Καὶ γὰρ ἄρδην ἠφανίσθησαν ἅπαντες καὶ μετὰ πολλῆς τῆς σφοδρότητος ἀνάρπαστοι γενόμενοι πάντες εἰς τὴν ἀλλοτρίαν ἀπηνέχθησαν, ὡς καὶ τὰς πόλεις ἁπάσας ἑστάναι κενὰς ἀνθρώπων καὶ τὴν γῆν ἔρημον τῶν θεραπευόντων αὐτὴν εἰς ὠφέλειαν τῶν ὑπολειφθησομένων. Ὅταν μὲν οὖν λέγῃ· Ἕως ἐρημωθῶσι πόλεις παρὰ τὸ μὴ κατοικεῖσθαι καὶ οἶκοι παρὰ τὸ μὴ εἶναι ἀνθρώπους, τότε λέγει καὶ τὴν αἰχμαλωσίαν. Ὅταν δὲ λέγῃ ὅτι Καὶ μετὰ ταῦτα μακρυνεῖ ὁ Θεὸς τοῦς ἀνθρώπους, ἢ τὴν ὁλοσχερῆ πάντων εὐπραγίαν αἰνίττεται ἢ τὴν μετὰ τὴν ἀπαγωγὴν τῶν δέκα φυλῶν γενομένην ταῖς δύο φυλαῖς εὐημερίαν. Ἀπαλλαγέντες γὰρ τοῦ Σεναχειρὶμ","english":"And again it shall be for a spoil as a terebinth and as an acorn, when it falls from its husk. A holy seed is its stump. Having completed that prophecy, he again brings the discourse back to history, foretelling both the capture of the ten tribes and the long-suffering that came upon the two tribes because of that captivity; then also the leading away of these very people, since they used the long-suffering for no good purpose; and again the prosperity that would be kindled for them from the remnant. For when he says, Until the cities be made desolate because they are not inhabited, he hints at the captivity of the ten tribes. For they were all utterly destroyed and, carried off with great violence, all were borne away into a foreign land, so that all the cities stood empty of men and the land was desolate of those who cultivated it for the benefit of those who would be left. When, then, he says, Until the cities be made desolate because they are not inhabited, and houses because there are no men, then he speaks also of the captivity. But when he says, And after these things God will make the men far off, he either hints at the complete prosperity of all, or the prosperity that came to the two tribes after the leading away of the ten tribes. For having been delivered from Sennacherib","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"καὶ τοῦ βαρβαρικοῦ στρατοπέδου, καὶ τῆς παραδόξου νίκης ἀπολαύσαντες, εἰς πλῆθος πάλιν ἐπέδοσαν καὶ εἰς βίου μῆκος, οὐδενὸς πολέμου θορυβοῦντος αὐτούς. Ὅταν δὲ εἴπῃ ὅτι Μακρυνεῖ ἢ τὸ πλῆθος τῶν ἀνθρώπων ἢ τὸ μῆκος τῶν ἐτῶν αἰνίττεται. Καὶ ἵνα μάθῃς ὅτι περὶ τῶν δύο φυλῶν ταῦτά φησιν, ἐπήγαγεν ὅτι Ἐπ' αὐτῆς ἐστι τὸ Ἐπιδέκατον, Ἐπιδέκατον λέγων τὸ ἐπάνω τῶν δέκα, τὸ περισσὸν τῶν δέκα, ὅπερ ἦσαν αἱ δύο φυλαί. Ταύτῃ καὶ Παῦλος τῇ λέξει κέχρηται λέγων· Ἐπάνω πεντακοσίοις ἀδελφοῖς, τουτέστι, πλείοσι πεντακοσίων. Καὶ πάλιν ἔσται εἰς προνομὴν ὡς τερέβινθος. Τουτέστι, αἱ δύο φυλαί. Καὶ ὡς βάλανος, ὅταν ἐκπέσῃ τῆς θήκης αὐτῆς. Ὥσπερ γὰρ ἀτερπὴς ἐκεῖνος ὁ καρπὸς ἐκπεσὼν τῆς θήκης, οὕτω καὶ οὗτοι καταγέλαστοι καὶ ἐπονείδιστοι ἔσονται τῆς πόλεως ἐκπεσόντες καὶ τῆς δόξης ἐκείνης γυμνωθέντες ἅπαντες. Σπέρμα ἅγιον τὸ στήλωμα αὐτῆς. Οὐ μὴν ἀνίατα τὰ κακὰ ἔσται, φησίν, οὐδὲ ἀτελεύτητα, ἀλλὰ τὸ σπέρμα αὐτῆς ἅγιον ἔσται, καὶ Στήλωμα, τουτέστι, βέβαιον, πεπηγός, ἀκίνητον, ἀναμένον τὴν τῶν πραγμάτων μεταβολήν. Τῆς μὲν γὰρ εὐπραγίας ἐκπεσοῦνται, αὐτοὶ δὲ οὐ πανωλεθρίαν ὑποστήσονται, ἀλλὰ μενοῦσι καὶ στήσονται, ἕως ἂν ἀπολάβωσι τὴν προτέραν πολιτείαν πάλιν καὶ ἐπὶ τὴν προτέραν ἐπανέλθωσιν ἁγιστίαν.","english":"And having enjoyed the barbarian army and the paradoxical victory, they again advanced into multitude and into length of life, with no war disturbing them. But when he says \"Makrynei,\" he hints either at the multitude of men or at the length of years. And so that you may learn that he says these things about the two tribes, he added that \"the tenth-part is upon it,\" calling \"tenth-part\" that which is above the ten, the excess of the ten, which the two tribes were. Paul also uses this expression, saying, \"above five hundred brothers,\" that is, more than five hundred. And again, \"it shall be for a spoil as a terebinth.\" That is, the two tribes. \"And as an acorn, when it falls from its husk.\" For just as that fruit is unpleasant when it falls from its husk, so also these shall be ridiculous and reproachful, when they fall from the city and are stripped of that glory, all of them. \"A holy seed is its stump.\" Surely, he says, the evils shall not be incurable, nor endless, but its seed shall be holy, and \"stump,\" that is, firm, fixed, immovable, awaiting the change of things. For they shall fall from prosperity, but they themselves shall not undergo utter destruction, but shall remain and stand, until they receive again their former citizenship and return to their former sanctity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"τ ΚΕΦΑΛ. Ζʹ Καὶ ἐγένετο ἐν ταῖς ἡμέραις Ἄχαζ τοῦ Ἰωαθὰν τοῦ Ὀζίου βασιλέως Ἰούδα. Ὅπερ πολλάκις εἶπον, τοῦτο καὶνῦν ἐρῶ, ὅτι τὸ παλαιὸν αἱ προφητεῖαι οὐ διὰ τοῦτο ἐγίνοντο, ἵνα ἁπλῶς οἱ Ἰουδαῖοι τὰ μέλλοντα μάθωσιν, ἀλλ' ἵνα μαθόντες, ἐντεῦθεν κερδάνωσι καὶ τῷ φόβῳ τῆς ἀπειλῆς γένωνται σωφρονέστεροι καὶ τῇ τῶν ἀγαθῶν ὑποσχέσει προθυμότεροι περὶ τὴν τῆς ἀρετῆς ἐργασίαν, ἑκατέρωθεν μανθάνοντες τοῦ Θεοῦ τήν τε δύναμιν καὶ τὴν περὶ αὐτοὺς κηδεμονίαν. Καὶ γὰρ ταύτης ἕνεκεν τῆς αἰτίας προελέγετο τὰ λεγόμενα, καὶ ἵνα μὴ νομίσωσιν ἁπλῶς καὶ ὡς ἔτυχε τὰ συμβαίνοντα ἐπιέναι, κατά τινα ἀκολουθίαν φύσεως ἢ πραγμάτων φοράν, ἀλλὰ εἰδῶσιν, ὅτι ἄνωθεν καὶ ἐκ τῆς τοῦ Θεοῦ ψήφου ταῦτα ἑκάτερα γίγνεται· ὅπερ αὐτοὺς τὰ μέγιστα εἰς θεογνωσίαν ὠφέλει. Ἀλλ' ἐπειδή, καθάπερ καὶ ἔμπροσθεν ἔφθην εἰπών, ἡ προφητεία οὐκ ἐν αὐτῷ τῷ καιρῷ τὴν ἀπόδειξιν εἶχεν, ἀλλὰ τὰ μὲν ῥήματα τότε ἐλέγετο, τὰ δὲ πράγματα μακροῖς ὕστερον ἔμελλον ἐκβήσεσθαι χρόνοις, ἐνίων τῶν ἀκουόντων πολλάκις καὶ προαπερχομένων καὶ οὐ δυναμένων δικάσαι τῇ τῶν λεγομένων ἀκολουθίᾳ, ὅρα τί ποιεῖ καὶ πραγματεύεται ὁ Θεός. Προφητείαν προφητείαις συνάπτει μακροτέραις ἐγγυτέραν, τὴν ἐπὶ τῆς γενεᾶς αὐτῶν γενομένην τῶν μακρὸν ὕστερον ἐσομένων μεγίστην ἀπόδειξιν παρεχόμενος. Ἐπὶ δὲ τῶν εὐαγγελίων καὶ ἑτέρως μεθοδεύει τουτὶ τῆς ὠφελείας τὸ εἶδος, θαύματα προφητείαις συνάπτων καὶ θάτερον θατέρῳ κατασκευάζων. Οἷον τι λέγω·","english":"CHAPTER 7. And it came to pass in the days of Ahaz, son of Jotham, son of Uzziah, king of Judah. What I have often said, this I will say now also: that in ancient times the prophecies did not come about for this reason alone, that the Jews might simply learn what was to come, but that having learned, they might profit from it, and by the fear of the threat become more self-controlled, and by the promise of good things more eager for the working of virtue, learning from both sides the power of God and His care for them. For it was for this reason that the things spoken were foretold, and so that they might not think that what happened came upon them simply and at random, by some sequence of nature or the drift of circumstances, but that they might know that both of these come from above and from the decree of God—which was of the greatest benefit to them for the knowledge of God. But since, as I said before, the prophecy did not have its proof in that very time, but the words were spoken then, while the events were to come to pass in long ages afterward, and some of those who heard often departed beforehand and were unable to judge by the sequence of what was said—see what God does and contrives. He joins prophecy to prophecies, a nearer one to longer ones, providing as the greatest proof the prophecy that came about in their own generation of the things that would happen long afterward. But in the case of the Gospels He manages this kind of benefit in another way also, joining wonders to prophecies and establishing the one by the other. For example, what I mean is this:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"προσῆλθεν αὐτῷ ὁ λεπρός ποτε καὶ ἐκαθάρθη καὶ μετ' ἐκεῖνον πάλιν ὁ τοῦ ἑκατοντάρχου παῖς ἀπηλλάγη τῆς χαλεπῆς ἀρρωστίας ἐκείνης καὶ σημεῖα ταῦτα μεγάλα ἦν· ἀλλ' ὅμως οὐκ ἔστη μέχρι τῶν σημείων, ἀλλὰ καὶ προφητείαν προστέθεικεν. Ἐπειδὴ γὰρ ὁ ἑκατόνταρχος τὴν θαυμαστὴν ἐκείνην καὶ μεγάλην ἐπεδείξατο πίστιν, δι' ἧς τὸν παῖδα ἀπήλλαξε τῆς ἀρρωστίας, ἐπήγαγεν ὁ Χριστὸς λέγων· Πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσι καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, οἱ δὲ υἱοὶτῆς βασιλείας ἐκβληθήσονται ἔξω. Ταῦτα δὲ ἔλεγε, καὶ τὴν τῶν ἐθνῶν κλῆσιν καὶ τὴν τῶν Ἰουδαίων ἀποβολὴν προαναφωνῶν· ὃ δὴ νῦν ἐπὶ τῶν ἔργων ἐξέβη καὶ τοῦ ἡλίου φανερώτερον ἅπασι δείκνυται· ἀλλὰ τότε τέως ἄδηλον ἦν καὶ τοῖς ἀπίστοις οὐκ εὐπαράδεκτον. Διὰ δὴ τοῦτο σημεῖον προέλαβε τὸ τότε ἐκβάν, τῷ μετὰ ταῦτα συμβησομένῳ πολλὴν προαποτιθέμενος τὴν πίστιν· ὥσπερ οὖν καὶ αὐτὴ ἡ προφητεία, ἐπὶ τῶν ἔργων φαινομένη νῦν, τῷ σημείῳ","english":"The leper once came to him and was cleansed, and after him again the centurion's servant was released from that grievous illness, and these were great signs; but nevertheless he did not stop at the signs, but also added a prophecy. For since the centurion had displayed that wonderful and great faith, through which he released the servant from his illness, Christ added, saying: Many will come from the east and the west and will recline with Abraham and Isaac and Jacob, but the sons of the kingdom will be cast out. And he said these things, foretelling both the calling of the Gentiles and the rejection of the Jews; which indeed has now come to pass in deeds and is shown to all more clearly than the sun; but at that time it was for a while unclear and not easily acceptable to the unbelieving. For this reason the sign that came to pass then went before, storing up great faith beforehand for what would happen afterward; just as indeed this prophecy itself, now appearing in deeds, by the sign","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"τῷ τότε γενομένῳ πολλὴν παρέχει τὴν βεβαίωσιν. Τί γὰρ ἂν εἴποι ὁ ἄπιστος; ὅτι οὐκ ἐκαθάρθη ὁ λεπρός; Βλεπέτω τῆς προφητείας τὴν ἀλήθειαν, καὶ ἀπὸ ταύτης καὶ τῷ σημείῳ πιστευέτω. Τί δὲ ἂν εἴποιεν οἱ τότε Ἰουδαῖοι; ὅτι ἃ προλέγει οὐκ ἔστιν ἀληθῆ; Ὁράτωσαν τὸν λεπρὸν καθαιρόμενον καὶ ἀπὸ τῶν ἐπ' ἐκείνου γενομένων καὶ περὶ τῶν μελλόντων μὴ ἀπιστείτωσαν, μέγιστον λαμβάνοντες ἐνέχυρον ἐκεῖνοι μὲν τῆς προφητείας τὸ σημεῖον, οἱ δὲ νῦν τοῦ σημείου τὴν προφητείαν. Εἶδες πῶς θάτερον διὰ θατέρου κατασκευάζεται; Τοῦτο καὶ ἐπὶ τῆς Παλαιᾶς γινόμενον ἴδοι τις ἄν. Ἐπεὶ γὰρ καὶ ὁ Ἱεροβοὰμ τὴν χαλεπὴν ἐκείνην ἐμάνη μανίαν καὶ δαμάλεις ἔστησε χρυσᾶς, ἐλθὼν ὁ προφήτης τά τε μέλλοντα προανεφώνησεν καὶ σημεῖον εὐθέως ἔδωκεν. Ἵνα γὰρ μηδεὶς ἀπιστῇ τοῖς μετὰ τριακόσια συμβησομένοις ἔτη, τὸν βωμὸν ἔρρηξε καὶ τὴν πιότητα ἐξέχεε καὶ τὴν χεῖρα τοῦ βασιλέως ἐξήρανεν, ἀπὸ τῶν πρὸ τῶν ὀφθαλμῶν γινομένων τῶν μετὰ πολὺν χρόνον συμβησομένων σαφῆ παρεχόμενος τὴν ἀπόδειξιν. Καὶ πολλὰ τοιαῦτα ἴδοι τις ἂν καὶ ἐν τῇ Καινῇ καὶ ἐν τῇ Παλαιᾷ γινόμενα, τοῦ Θεοῦ διαφόρως τὴν ἡμετέραν οἰκονομοῦντος σωτηρίαν. Ὃ δὴ καὶ ἐνταῦθα γέγονε καὶ μετὰ πλείονος τῆς περιουσίας· οὐ γὰρ δὴ σημεῖον μόνον, ἀλλὰ καὶ προφητείαν ὁμοῦ καὶ σημεῖον συνέπλεξεν. Ἀλλ' ὥστε σαφέστερα γενέσθαι τὰ λεγόμενα, αὐτὴν μετὰ ἀκριβείας τὴν ἱστορίαν ἐπέλθωμεν.","english":"He provides great confirmation by what then took place. For what would the unbeliever say? That the leper was not cleansed? Let him look at the truth of the prophecy, and from this let him believe the sign as well. But what would the Jews of that time say? That the things he foretells are not true? Let them see the leper being cleansed, and from the things that happened in his case let them not disbelieve concerning things to come, receiving the greatest pledge—those men, the sign of the prophecy; but people now, the prophecy of the sign. Do you see how each is established through the other? One might see this happening also in the Old Testament. For since Jeroboam also raged with that grievous madness and set up golden calves, the prophet came and both foretold things to come and immediately gave a sign. For so that no one might disbelieve the things that would happen after three hundred years, he shattered the altar and poured out its fatness and withered the king's hand, providing clear proof from things happening before the eyes of things that would come to pass after a long time. And one might see many such things happening both in the New and in the Old, God in various ways ordering our salvation. This indeed has happened here also, and with greater abundance; for he wove together not only a sign but prophecy and sign at once. But so that what is said may become clearer, let us go through the account itself with precision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"Καὶ ἐγένετο ἐν ταῖς ἡμέραις Ἄχαζ τοῦ Ἰωαθὰν τοῦὈζίου βασιλέως Ἰούδα, ἀνέβη Ῥασὴν βασιλεὺς Ἀρὰμ και Φακὲς υἱὸς Ῥωμελίου βασιλεὺς Ἰσραὴλ ἐπὶ Ἱερουσαλὴπολεμῆσαι αὐτὴν καὶ οὐκ ἠδυνήθησαν πολιορκῆσαι αὐτήν. Καὶ ἀνηγγέλη εἰς τὸν οἶκον Δαυῒδ, λεγόντων· συνεφώνησεν Ἀρὰμ πρὸς τὸν Ἐφραΐμ. Ἔστι μὲν ἱστορία τὰεἰρημένα καὶ πραγμάτων διήγησις· ἀλλ' ὁ νοῦν ἔχων καὶ ὀξὺ βλέπων, πολὺ καὶ ἐντεῦθεν καρπώσεται τὸ κέρδος, τοῦ Θεοῦ τὴν πολλὴν σοφίαν καὶ τὴν ὑπὲρ τῶν Ἰουδαίων κηδεμονίαν καταμανθάνων. Οὔτε γὰρ ἐκ προοιμίων τὸν πόλεμον ἀνεχαίτισεν, οὔτε ἐπελθόντα κρατῆσαι τῆς πόλεως συνεχώρησεν, ἀλλὰ τὴν ἀπειλὴν ἀφεὶς γενέσθαι τὴν διὰ τῶν ῥημάτων, τὴν πεῖραν ἐκώλυσεν, ὁμοῦ μὲν ἐκείνους ἀφυπνίζων καὶ τῆς ῥᾳθυμίας ἀπαλλάττων, ὁμοῦ δὲ τὴν ἑαυτοῦ δύναμιν ἐνδεικνύμενος, ὅτι δυνατὸν αὐτῷ καὶ πρὸς αὐτὸ τῶν δεινῶν τὸ τέλος ἐλθόντων, ὥσπερ οὐδὲ ἀρχὴν εἰληφότων, οὕτω τοὺς ἐμπίπτοντας ἀκεραίους διατηρῆσαι. Ὃ πολλαχοῦ ποιοῦντα αὐτὸν ἔστιν ἰδεῖν· οἷον ἐπὶ τῆς καμίνου τῆς Βαβυλωνίας καὶ ἐπὶ τοῦ λάκκου τῶν λεόντων καὶ ἐφ' ἑτέρων μυρίων πραγμάτων. Καὶ γὰρ ἦλθον οὗτοι καὶ ἐπολιόρκησαν, καὶ τῶν τειχῶν ἁψάμενοι καὶ τὴν διάνοιαν τῶν ἔνδον οἰκούντων κατασείσαντες, οὐδὲν ἴσχυσαν περαιτέρω.","english":"And it came to pass in the days of Ahaz son of Jotham son of Uzziah, king of Judah, that Rezin king of Aram and Pekah son of Remaliah king of Israel came up against Jerusalem to fight against it, and they could not besiege it. And it was reported to the house of David, saying, Aram has made an agreement with Ephraim. What has been said is indeed history and a narrative of events; but the one who has understanding and sees keenly will reap much profit from this as well, perceiving the great wisdom of God and his care for the Jews. For he neither checked the war from its beginnings, nor did he allow it, once it had come, to prevail over the city, but he let the threat come about through words, while he prevented the actual attempt—at once awakening them and rousing them from their negligence, and at the same time displaying his own power, that it was possible for him, even when dangers had come to their very end, to keep those who fell into them unharmed, just as if they had not even begun. One can see him doing this in many places: for instance, in the Babylonian furnace, and in the lions' den, and in countless other matters. For these men came and laid siege, and touching the walls and shaking the resolve of those dwelling within, they prevailed no further.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"Ἔστι δὲ κἀντεῦθεν ἰδεῖν τῶν δέκα φυλῶν τὴν παρανομίαν, ὅτι οὐ μόνον ἐμφύλιον ἀνείλοντο πόλεμον, οὐδ' ὅτι πρὸς τοὺς ἀδελφοὺς ἐστασίασαν, ἀλλ' ὅτι καὶ ἀλλοφύλοις καὶ ἀλλογενέσιν ἑαυτοὺς συνῆψαν καὶ οἱ μηδὲ ἁπλῶς κοινωνεῖν αὐτοῖς ἐπιτραπέντες καὶ συμμάχους ἐκάλουν, καὶ συνεφράττοντο καὶ κατὰ τῆς πόλεως ἵσταντο. Τὸν γὰρ Ῥασὴν ἀλλόφυλον ὄντα κατὰ τῆς μητροπόλεως ἤγειρον. Καὶ ἦν τὰ τῆς μάχης ἀνώμαλα. Παρὰ μὲν γὰρ ἐκείνοις πλῆθος ἄπειρον καὶ πόλεις καὶ ἔθνη καὶ δῆμοι· ἐνταῦθα δὲ τούτων οὐδέν, ἀλλὰ πόλις μία ἡ μητρόπολις, ὥστε ἐκ περιουσίας φανῆναι τοῦ Θεοῦ τὴν ἰσχύν. Οὐδενὸς γὰρ ὅπλα κινοῦντος, οὐδὲ ἐξιόντος καὶ παραταττομένου, ἐξέπιπτον ἐκεῖνοι τῶν πονηρῶν τούτων ἐγχειρημάτων. Οὐ γὰρ ἠδυνήθησαν, φησί, πολιορκῆσαι αὐτήν. Καίτοι τί τὸ κωλῦον ἦν; Οὐδὲν ἕτερον, ἀλλ' ἢ τοῦ Θεοῦ χεὶρ ἀοράτως αὐτοὺς ἀποκρουομένη. Πλὴν ἀλλ', ὅπερ εἶπον, τὸν μὲν πόλεμον ἀπεκρούσατο, τὸν δὲ φόβον οὐκ εὐθέως ἀνεῖλεν. Ἀνηγγέλη γάρ, φησίν, εἰς τὸν οἶκον Δαυΐδ, ὅτι συνεφώνησεν Ἀρὰμ πρὸς τὸν Ἐφραΐμ. Καὶ ἐξέστη ἡ ψυχὴ αὐτοῦ καὶ ἡ ψυχὴ τοῦ λαοῦ αὐτοῦ. Ὅταν μέλλῃ τι παράδοξον ὁ Θεὸς ποιεῖν, οὐκ εὐθέως ἐπάγει τὸ θαῦμα, ἀλλὰ πρότερον τοὺς μέλλοντας ἀπολαύειν ἐν αἰσθήσει τῶν δεινῶν ἀφίησι γενέσθαι, ἵνα μετὰ τὴν ἀπαλλαγὴν τῶν δεινῶν μηδεμίαν ἀγνωμοσύνην","english":"From this too one can see the lawlessness of the ten tribes, that they not only took up civil war, nor only that they rebelled against their brothers, but that they also joined themselves to foreigners and those of alien race, and those who were not even permitted simply to associate with them called them allies and conspired with them and stood against the city. For they roused Rezin, who was a foreigner, against the mother-city. And the fortunes of the battle were uneven. For on their side were a countless multitude and cities and nations and peoples; but here none of these, but one city, the mother-city, so that God's strength might be shown to be abundant. For when no one stirred weapons, nor went out and drew up for battle, those men fell away from these wicked undertakings. For they could not, it says, besiege it. And yet what was hindering? Nothing other than the hand of God invisibly driving them back. Nevertheless, as I said, He drove off the war, but He did not immediately remove the fear. For it was announced, it says, to the house of David, that Aram had made an agreement with Ephraim. And his soul was astonished, and the soul of his people. Whenever God is about to do something extraordinary, He does not immediately bring on the wonder, but first He allows those who are about to benefit to come into awareness of the dangers, so that after the removal of the dangers there may be no ingratitude","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"ἐπιδείξωνται. Ἐπειδὴ γὰρ οἱ πολλοὶ τῶν ἀνθρώπων, τὰ μὲν ὑπὸ τύφου, τὰ δὲ ὑπὸ ῥᾳθυμίας ἐπιλανθάνονται τῶν δεινῶν μετὰ τὴν ἀπαλλαγὴν τῶν δεινῶν ἢ μὴ ἐπιλανθανόμενοι ἑαυτοῖς λογίζεσθαι βούλονται τὰ κατορθώματα, πρότερον ἀφεὶς αὐτοὺς ὑπὸ τῶν λυπηρῶν κατασείεσθαι, τότε τὴν ἐλευθερίαν δίδωσι τῶν ἐνοχλούντων· ὃ δὴ καὶ ἐνταῦθα πεποίηκεν. Ἀφῆκεν αὐτῶν τὰς καρδίας ἐκστῆναι, ἀφῆκεν εἰς ἀγωνίαν γενέσθαι πολλὴν καὶ τότε τὴν λύσιν ἐπήγαγε. Τοῦτο καὶ ἐπὶ τοῦ μεγάλου πεποίηκε Δαυΐδ. Ἐπειδὴ γὰρ ἔμελλεν αὐτὸν εἰς τὴν παράταξιν ἐξαγαγεῖν καὶ τὸ λαμπρὸν ἐκεῖνο τρόπαιον ἐγείρειν διὰ τῶν ἐκείνου χειρῶν, οὐκ ἐκ προοιμίων τοῦ πολέμου τοῦτο ἐποίησεν, ἀλλ' ἀφεὶς τεσσαράκοντα ἡμέρας αὐτοὺς κατεργασθῆναι τῷ φόβῳ, ὅτε τὴν οἰκείαν ἀπέγνωσαν σωτηρίαν καὶ μυρία ὀνειδίζοντος τοῦ βαρβάρου, οὐδὲ οὕτω τις ἐτόλμησε διεγερθῆναι καὶ δέξασθαι τὸν ἀντίπαλον, τότε δή, τότε τῆς ἥττης αὐτῶν ὁμολογηθείσης, καὶ τῆς ἀσθενείας φανερᾶς γενομένης, ἤγαγε τὸ μειράκιον ἐπὶ τὸν πόλεμον καὶ τὴν παράδοξον ἐκείνην νίκην εἰργάσατο. Εἰ γὰρ καὶ μετὰ ταῦτα καὶ τὴν τοσαύτην τῆς ἀσθενείας αὐτῶν ἀπόδειξιν ὁ σωθεὶς βασιλεύς, ὑπὸ φθόνου καὶ βασκανίας τηκόμενος, ἐπεβούλευε τῷ Δαυΐδ, τοῦ πάθους γενόμενος ὅλος, καὶ ἀγνώμων περὶ τὸν εὐεργέτην ἐφάνη, εἰ μὴ τοσοῦτον ἔδωκεν ἔλεγχον καὶ τῆς αὐτοῦ καὶ τοῦ στρατοπέδου παντὸς ἀνανδρείας, τί οὐκ ἂν ἐποίησε; Τοῦτο αὐτὸ καὶ ἀλλαχοῦ πολλαχοῦ τὸν Θεὸν ποιοῦντα ἴδοι τις ἄν· ὃ δὴ καὶ ἐνταῦθα γίνεται.","english":"they might be displayed. For since most people, partly out of arrogance and partly out of negligence, forget their troubles after their deliverance from troubles, or, if they do not forget them, wish to credit the successes to themselves, he first lets them be shaken by distresses, and then gives them freedom from the things that trouble them; which indeed he has done here also. He let their hearts be thrown into confusion, he let them come into great agony, and then he brought on the release. This he also did in the case of the great David. For since he was about to lead him out into the battle line and to raise up that glorious trophy through his hands, he did not do this from the beginning of the war, but after letting them be worn down by fear for forty days, when they had despaired of their own safety and the barbarian was reproaching them countless times, and not even so did anyone dare to rouse himself and accept the opponent, then, yes then, when their defeat was acknowledged and their weakness had become evident, he brought the young man into the battle and wrought that astonishing victory. For if, even after these things and after so great a demonstration of their weakness, the king who was saved, consumed by envy and malice, plotted against David, having become wholly possessed by the passion, and showed himself ungrateful toward his benefactor, what would he not have done if he had not given so great a proof of his own cowardice and that of the whole army? This same thing one may see God doing in many other places as well; which indeed is happening here too.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Ἐπειδὴ γὰρ μέλλει λύειν τὸν πόλεμον καὶ ἀπαλλάττειν αὐτοὺς τῶν λυπηρῶν, ἀφίησι πρότερον τῶν δεινῶν αἰσθέσθαι. Ἐξέστη γάρ, φησίν, ἡ ψυχὴ αὐτοῦ καὶ ἡ ψυχὴ τοῦ λαοῦ αὐτοῦ, ὃν τρόπον ἐν δρυμῷ ξύλον ὑπὸ πνεύματος σαλευθῇ. Καὶ τοῦτο προφητείας ἴδιον, τὸ τὰ ἀπόρρητα αὐτῶν εἰς μέσον ἐξαγαγεῖν. Τὸ γὰρ πάθος ἡμῖν ἑρμηνεύει τῆς ἑκάστου διανοίας καὶ σαφηνείας ἕνεκεν καὶ εἰκόνα προστίθησιν καὶ ὥστε δεῖξαι τὴν ἐπίτασιν τῆς ἀγωνίας. Διεσείσθη γὰρ αὐτῶν, φησίν, ἡ ψυχή, κατεβλήθη τὸ φρόνημα, ἀπέγνωσαν τῆς σωτηρίας, ἐν ἐσχάτοις ἐνόμιζον εἶναι, οὐδὲν χρηστὸν προσεδόκων, ἕκαστος ὑπὸ τῶν οἰκείων λογισμῶν προδεδομένος ἦν. Τί οὖν ὁ Θεός; Προλέγει τὴν ἀπαλλαγὴν καὶ τότε αὐτὴν ἐργάζεται, ἵνα μὴ ἄλλῳ τινὶ λογίσωνται πάλιν τὴν τῆς πόλεως ἐλευθερίαν, καὶ πέμπει τὸν προφήτην προαναφωνοῦντα τὰ μέλλοντα. Εἶπε γάρ, φησί, Κύριος πρὸς Ἡσαΐαν· Ἔξελθε εἰς συνάντησιν τοῦ Ἄχαζ, σὺ καὶ ὁ καταλειφθεὶς Ἰασοὺβ ὁ υἱός σου, πρὸς τῇ κολυμβήθρᾳ τῆς ἀνόδου τοῦ ἀγροῦ τοῦ κναφέως. Καὶ ἐρεῖς αὐτῷ· φύλαξαι τοῦ ἡσυχάσαι καὶ μὴ φοβοῦ, μηδὲ ἡ ψυχή σου ἀσθενείτω· μηδὲ φοβηθῇς ἀπὸ τῶν δύο ξύλων τῶν δαλῶν τῶν καπνιζομένων τούτων. Ὅταν γὰρ ὀργὴ τοῦ θυμοῦ μου γένηται, πάλιν ἰάσομαι. Τί ἐστιν, Ἔξελθε εἰς συνάντησιν; Ἀπὸ τοῦ φόβου καὶ τῆς ἀγωνίας οὐχ ἡσύχαζεν ὁ βασιλεύς, οὐδὲ οἴκοι μένειν ἠνείχετο, ἀλλ' ὅπερ ἔθος τοῖς πολιορκουμένοις ὑπομένειν, συνεχῶς ἐξῄει, τὰ τείχη περισκοπῶν, πρὸς ταῖς πύλαις γινόμενος, περιεργαζόμενος καὶ πολυπραγμονῶν, πῶς τὰ τῶν πολεμίων διάκειται πράγματα. Διὰ τοῦτό φησιν· Ἔξελθε εἰς συνάντησιν. Τί δέ ἐστι·","english":"For since he is about to end the war and release them from their distresses, he first allows them to feel their terrors. For he says, his soul was beside itself, and the soul of his people, in the manner in which a piece of wood in a thicket is shaken by the wind. And this is also proper to prophecy, to bring their secret thoughts out into the open. For it interprets to us the passion of each one's mind, both for the sake of clarity and to add an image, and so as to show the intensity of their agony. For he says, their soul was shaken, their resolve was cast down, they despaired of salvation, they thought they were in the last extremities, they expected nothing good, each one had been betrayed by his own reasonings. What then does God do? He foretells the deliverance and then brings it about, so that they might not again ascribe the city's freedom to some other, and he sends the prophet proclaiming beforehand the things that are to come. For he says, the Lord said to Isaiah: Go out to meet Ahaz, you and Jashub your son who is left, at the pool of the ascent of the fuller's field. And you shall say to him: Be careful to keep quiet and do not fear, nor let your soul be weak; nor be afraid of these two pieces of wood, these smoking firebrands. For when the anger of my wrath comes, I will heal again. What is \"Go out to meet\"? From fear and agony the king was not keeping quiet, nor could he endure to stay at home, but, as is the custom for those under siege to endure, he kept going out, inspecting the walls, coming to the gates, examining and busying himself with how the enemy's affairs stood. Therefore he says: Go out to meet. And what is it that","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"Σὺ καὶ ὁ καταλειφθεὶς Ἰασοὺβ ὁ υἱός σου; Ἰασοὺβ τῇ Ἑβραίων γλώττῃ ἡ ἀναστροφὴ λέγεται καὶ ἡ διαγωγή. Διὰ τοῦτο καὶ ὁ Ἰεσσαὶ πέμπων τὸν Δαυῒδ ἔλεγε· Καὶ τὸ Ἰασοὺβ αὐτῶν λήψῃ· τουτέστι, τὴν ἀναστροφὴν αὐτῶν ἀπαγγελεῖς μοι καὶ τί διάγουσι πράττοντες.\n\nΚαὶ ἐνταῦθα τοίνυν, ἐμοὶ δοκεῖ, ὁ προφήτης κελεύεται πλῆθος μεθ' ἑαυτοῦ λαβεῖν, ἵν' ὅταν ἐκβῇ τὰ γεγενημένα, μὴ ἔχῃ ἀγνωμονεῖν ὁ βασιλεύς, ὡς οὐδὲν τούτων ἀκηκοὼς παρὰ τοῦ προφήτου. Ὃ οὖν φησι, τοῦτό ἐστιν· ἔξελθε εἰς συνάντησιν, σὺ καὶ οἱ ἀναστρεφόμενοι μετὰ σοῦ, οἱ καταλειφθέντες τοῦ λαοῦ. Μὴ θαυμάσῃς δὲ εἰ υἱὸν αὐτοῦ καλεῖ τὸν λαόν· καὶ γὰρ προϊών φησιν· Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ Θεός. Καὶ γὰρ πατέρων τάξιν ἐπεῖχον οἱ ἅγιοι, τῇ ἀγάπῃ καὶ τῇ κηδεμονίᾳ τῇ περὶ τὸν δῆμον ἐκεῖνον πάντας τοὺς τῆς φύσεως ἀποκρύπτοντες\n\nπατέρας. Καταλειφθέντας δέ φησι, διὰ τὸ πολλοὺς ἀπενηνέχθαι ὑπὸ τῶν πολεμίων. Ἐν τῇ ὁδῷ τοῦ ἀγροῦ τοῦ κναφέως. Πολλῆς μοι καὶ τοῦτο ἀπορίας εἶναι δοκεῖ, εἴ γε οἱ συγκεκλεισμένοι καὶ πολιορκούμενοι καὶ μηδὲ προκῦψαι τολμῶντες, ἔξω πυλῶν ἐφαίνοντο. Καὶ γὰρ ἔξω τειχῶν ἡ ὁδὸς αὕτη φαίνεται νῦν οὖσα. Τίς οὖν ἡ λύσις τῆς ἀπορίας ταύτης; Ὅτι τὸ παλαιὸν ἕτερον περιεβέβλητο τεῖχος· καὶ γὰρ διπλᾶ τῇ πόλει τὰ τείχη ἦν· καὶ τοῦτο ῥᾴδιον ἐξ ἑτέρου προφήτου κατιδεῖν ἐστι τοῖς βουλομένοις προσέχειν. Ἐξελθὼν τοίνυν ἀνίστησιν αὐτῶν τὰ φρονήματα καταπεπτωκότα καὶ κελεύει θαρσεῖν ὑπὲρ τῶν μελλόντων. Ἡσύχασον γάρ, φησί, καὶ μὴ φοβοῦ·","english":"Are you and Jashub your son who is left? Jashub in the Hebrew tongue means conduct and manner of life. For this reason Jesse too, when sending David, said: And you shall take their Jashub; that is, you shall report to me their conduct and what they are doing.\n\nAnd here, then, it seems to me, the prophet is commanded to take a multitude with himself, so that when the events come to pass, the king may have no excuse for ignorance, as though he had heard none of these things from the prophet. What he says, therefore, is this: go out to meet them, you and those who conduct themselves with you, those of the people who are left. And do not marvel if he calls the people his son; for going on he says: Behold, I and the children whom God has given me. For the saints also held the rank of fathers, by their love and their care for that people hiding all the fathers of nature. And he calls them left, because many had been carried off by the enemies. In the way of the fuller's field. This too seems to me to be a great difficulty, if indeed those who were shut in and besieged and not daring even to peek out were appearing outside the gates. For this way now appears to be outside the walls. What then is the solution to this difficulty? That in ancient times another wall had been thrown around; for the city's walls were double; and this is easy to observe from another prophet for those who wish to pay attention. Going out, therefore, he raises up their thoughts, which had fallen, and commands them to take courage concerning the things to come. For be quiet, he says, and do not fear;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"καὶ δαλοὺς ξύλων καλεῖ τοὺς βασιλέας, ὁμοῦ μὲν αὐτῶν τὸ σφοδρόν, ὁμοῦ δὲ τὸ εὐχείρωτον ἐνδεικνύμενος. Καὶ γὰρ τὸ Καπνιζομένων, διὰ τοῦτο προστέθεικε, τουτέστιν, ἐγγὺς ὄντων τοῦ σβεσθῆναι λοιπόν. Εἶτα δηλῶν, ὡς οὐ τῆς ἐκείνων δυνάμεως, ἀλλὰ τῆς αὐτοῦ συγχωρήσεως ἡ ἔφοδος ἦν, φησίν· Ὅταν γὰρ ὀργὴ τοῦ θυμοῦ μου γένηται, πάλιν ἰάσομαι. Καὶ ὁ υἱὸς τοῦ Ἀρὰμ καὶ ὁ υἱὸς τοῦ Ῥωμελίου, ὅτι ἐβουλεύσαντο βουλὴν πονηράν, Ἐφραῒμ καὶ ὁ υἱὸς τοῦ Ῥωμελίου κατὰ σοῦ λέγοντες· Ἀναβησόμεθα εἰς τὴν Ἰουδαίαν καὶ κακώσομεν αὐτὴν καὶ συλλαλήσαντες ἀποστρέψομεν αὐτοὺς πρὸς ἡμᾶς καὶ βασιλεύσομεν αὐτῆς τὸν υἱὸν Ταβεήλ. Τάδε λέγει Κύριος Σαβαώθ· Οὐ μὴ μείνῃ ἡ βουλὴ αὕτη, οὐδὲ ἔσται· ἀλλ' ἡ κεφαλὴ Ἀρὰμ Δαμασκὸς καὶ ἡ κεφαλὴ Δαμασκοῦ Ῥασίν. Καὶ ἔτι ἑξήκοντα καὶ πέντε ἔτη καὶ ἐκλείψει ἡ βασιλεία Ἐφραῒμ ἀπὸ λαοῦ. Καὶ ἡ κεφαλὴ Ἐφραῒμ Σομόρων καὶ ἡ κεφαλὴ Σομόρων ὁ υἱὸς τοῦ Ῥωμελίου. Καὶ ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε. Πάλιν ὁ προφήτης μεγίστην ἀπόδειξιν παρέχεται τῆς προφητείας. Ἐπειδὴ γὰρ ὁ φόβος κατέσεισε καὶ πρὸ ὀφθαλμῶν ἦν τὰ δεινά, τὰ δὲ χρηστὰ ἐν ἐλπίσι καὶ προσδοκίαν ὑπερβαίνοντα πᾶσαν καὶ οἱ ἀκροώμενοι οὐ σφόδρα πιστοί, ὅρα τί ποιεῖ. Δίδωσι σημεῖον μέγιστον τῶν ἐκβησομένων, τὰ βουλεύματα τῶν πολεμίων εἰς μέσον ἐκφέρων.","english":"And he calls the kings \"firebrands of wood,\" at once showing both their vehemence and their ease of being subdued. For indeed he has added \"of smoking\" for this reason, that is, that they are now near to being extinguished. Then, making clear that the attack was not of their power but of his own permission, he says: For when the wrath of my fury comes, I will heal again. And the son of Aram and the son of Romelios, because they devised an evil counsel, Ephraim and the son of Romelios, saying against you: We will go up into Judea and afflict it, and having taken counsel together we will turn them back to ourselves and we will make the son of Tabeel king over it. Thus says the Lord Sabaoth: This counsel shall not remain, nor shall it be; but the head of Aram is Damascus and the head of Damascus is Rhasin. And yet sixty and five years and the kingdom of Ephraim shall fail from the people. And the head of Ephraim is Samaria and the head of Samaria is the son of Romelios. And if you do not believe, neither shall you understand. Again the prophet provides the greatest proof of prophecy. For since fear shook them and the terrors were before their eyes, while the good things were in hopes and surpassing all expectation, and those who heard were not very faithful, see what he does. He gives the greatest sign of what is to come, bringing the counsels of the enemies into the open.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"Λέγει γὰρ αὐτῶν τὴν γνώμην, μεθ' ἧς ἐπεστράτευσαν τῇ πόλει καὶ τί πρὸς ἀλλήλους διελέχθησαν καὶ τί συνθέντες ἐπανῆλθον καὶ δείκνυσιν ἢ προδοσίαν τὸ πρᾶγμα ὂν (Συλλαλήσαντες γάρ, φησίν, αὐτοῖς, ἀποστρέψομεν αὐτοὺς πρὸς ἡμᾶς) ἢ πολλῇ τῇ ἀπονοίᾳ μεθύοντας καὶ νομίζοντας μηδὲ ὅπλων αὐτοῖς δεῖν, μηδὲ παρατάξεως καὶ συμβολῆς εἰς τὸ τὴν πόλιν λαβεῖν. Ἀρκεῖ γὰρ ἡμῖν φανῆναι, φησί, μόνον καὶ διαλεχθῆναι, καὶ πάντας αἰχμαλώτους λαβόντας ἀπελθεῖν. Εἶτα, ὅπερ πάσχουσιν οἱ ἀλαζόνες, ὑπὸ τῆς ἐλπίδος ταύτης φυσηθέντες καὶ περὶ βασιλέως βουλεύονται, ὡς ἤδη τῆς πόλεως ἁλούσης, καὶ τίνα ἐπιστῆσαι δεῖ τῇ μητροπόλει. Καὶ τὰ μὲν ἐκείνων τοιαῦτα, φησί· τὰ δὲ τοῦ Θεοῦ πάντων ἐκείνων ἀναιρετικά. Διὸ καὶ ἐπήγαγε· Τάδε λέγει Κύριος· καὶ οὐκ ἔστη, ἀλλὰ προσέθηκε, Σαβαώθ. Ὅταν γάρ τι μέγα ἀπαγγέλλειν μέλλῃ, τῆς δυνάμεως ἀναμιμνῄσκει τοῦ Θεοῦ καὶ τῆς βασιλείας τῆς ἄνω καὶ τῆς θαυμαστῆς ἐκείνης ἀρχῆς καὶ παραδόξου. Τί οὖν φησιν ὁ Θεός; Οὐ μὴ μείνῃ ἡ βουλὴ αὕτη, οὐδὲ ἔσται· ἀλλ' ἡ κεφαλὴ Ἀρὰμ Δαμασκός. Ἡ ἀρχὴ αὐτοῦ, φησίν, ἡ ἐξουσία αὐτοῦ ἐν Δαμασκῷ στήσεται καὶ περαιτέρω οὐ προβήσεται. Καὶ ἡ κεφαλὴ Δαμασκοῦ Ῥασήν. Καὶ ὁ ἄρχων Δαμασκοῦ, φησί, καὶ ὁ κρατῶν Ῥασὴν ἔσται· τουτέστιν, ἐν τοῖς αὐτοῦ μενεῖ καὶ πλείονα οὐ προσθήσει δύναμιν αὐτῷ. Καὶ ἔτι ἑξήκοντα καὶ πέντε ἔτη καὶ ἐκλείψει ἡ βασιλεία Ἐφραῒμ ἀπὸ λαοῦ. Μεγίστη δὲ τῆς ἀληθείας ἀπόδειξις, ὅταν καὶ τοὺς καιροὺς προλέγωσιν οἱ προφῆται, παρέχοντες τοῖς βουλομένοις ἐξετάζειν μετὰ ἀκριβείας τῆς προφητείας τὴν δύναμιν.","english":"For he speaks their mind, with which they campaigned against the city, and what they said to one another, and what they agreed upon and returned, and he shows that the matter is either treason (For having conferred together, he says, we will turn them back to ourselves) or that they were drunk with great folly and thought that they did not even need weapons, nor battle array and engagement, in order to take the city. For it is enough for us, he says, merely to appear and speak, and to take all as captives and depart. Then, as is the case with the arrogant, puffed up by this hope, they also deliberate about a king, as though the city had already been captured, and whom one ought to set over the metropolis. And their affairs are such, he says; but God's affairs are destructive of all those. Therefore he also added: Thus says the Lord; and he did not stop, but added, Sabaoth. For when he is about to announce something great, he reminds them of the power of God and of the kingdom above and of that wonderful and extraordinary rule. What then does God say? This counsel shall not remain, nor shall it be; but the head of Aram is Damascus. His beginning, he says, his authority shall stand in Damascus and shall not proceed further. And the head of Damascus is Rezin. And the ruler of Damascus, he says, and he who holds Rezin shall be; that is, he shall remain in his own domain and shall not add further power to himself. And yet sixty-five years and the kingdom of Ephraim shall fail from the people. And it is the greatest proof of truth, when the prophets also foretell the times, providing to those who wish it the power of the prophecy to examine with precision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"Νῦν μὲν γάρ, φησίν, ἀποστήσονται τῆς πόλεως· μετὰ δὲ πέντε καὶ ἑξήκοντα ἔτη ὁλόκληρον ἀπολεῖται τὸ ἔθνος καὶ ἡ βασιλεία τοῦ Ἰσραὴλ οἰχήσεται καὶ οἱ πολέμιοι λαβόντες αὐτοὺς ἀπελάσονται πάντας. Νῦν μέντοι πρὸ τῆς ἁλώσεως ἐκείνης οὐδὲν πλέον τῶν οἰκείων λήψονται. Ἵνα γὰρ μὴ ἀκούσας ὁ βασιλεὺς ὅτι μετὰ ἑξήκοντα πέντε ἔτη ἀπολοῦνται, λέγῃ πρὸς ἑαυτόν, τί οὖν; ἐὰν νῦν ἡμᾶς λαβόντες, τότε ἀπολοῦνται, τί τὸ ὄφελος ἡμῖν; θάρρει, φησί, καὶ περὶ τῶν παρόντων.\n\nἉλώσονται γὰρ τότε παντελῶς· νῦν μέντοι πλέον τῶν οἰκείων οὐδὲν ἕξουσιν. Ἀλλ' ἔσται ἡ κεφαλὴ Ἐφραΐμ, τουτέστι, τῶν δέκα φυλῶν, ἡ Σαμαρεία· ἐκεῖ γὰρ ἦν αὐτοῖς ἡ βασιλεία· καὶ οὐκ ἐκταθήσεται περαιτέρω· καὶ ἡ κεφαλὴ Σαμαρείας ὁ βασιλεὺς τοῦ Ἰσραήλ· ὅπερ ἐπὶ τοῦ Δαμασκηνοῦ ἔλεγε, τοῦτο καὶ ἐνταῦθα δηλῶν, ὅτι οὐδὲν πλέον ἕξουσιν, ὧν νῦν κατέχουσιν. Εἶτα, ἐπειδὴ πράγματα εἶπεν ὑπερβαίνοντα λόγον ἀνθρώπινον καὶ ἀνώτερα τῆς τῶν λογισμῶν ἀκολουθίας καὶ προφητεία τὸ λεγόμενον ἦν, εἰκότως ἐπήγαγεν· Ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε. Μὴ ζήτει, φησί, πῶς καὶ τίνι τρόπῳ ταῦτα ἔσται· Θεὸς γάρ ἐστιν ὁ ἐργαζόμενος καὶ πίστεώς σοι δεῖ μόνης καὶ ἐννοήσεις τοῦ ποιοῦντος τὴν δύναμιν· πᾶσαν ἔλαβες τῶν εἰρημένων τὴν ἀπόδειξιν. Διὸ καὶ ὁ προφήτης Δαυῒδ ἔλεγεν· Ἐπίστευσα, διὸ καὶ ἐλάλησα. Καὶ ὁ Παῦλος εἰκότως ἐπιλαβόμενος τῆς ῥήσεως ταύτης, ἐπὶ μείζονα αὐτὴν εἵλκυσε πράγματα λέγων· Ἔχοντες δὲ τὸ αὐτὸ Πνεῦμα τῆς πίστεως κατὰ τὸ γεγραμμένον· Ἐπίστευσα, διὸ καὶ ἐλάλησα καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν.","english":"For now, he says, they will depart from the city; but after sixty-five years the nation will be utterly destroyed, and the kingdom of Israel will be gone, and the enemies will take them all and drive them away. For now, however, before that capture, they will take nothing more than their own possessions. For lest the king, having heard that they will perish after sixty-five years, say to himself, \"What then? If they take us now and they will perish then, what benefit is it to us?\" — take courage, he says, also concerning the present circumstances.\n\nFor they will then be captured completely; for now, however, they will have nothing more than their own possessions. But the head of Ephraim, that is, of the ten tribes, will be Samaria; for there was their kingdom; and it will not be extended further; and the head of Samaria is the king of Israel; declaring here the same thing that he said concerning the Damascene, that they will have nothing more than what they now possess. Then, since he has spoken things that surpass human reason and are above the sequence of our thoughts, and what was said was a prophecy, he reasonably added: If you do not believe, neither will you understand. Do not seek, he says, how and in what manner these things will be; for it is God who accomplishes them, and you need only faith, and you will understand the power of the one who does it; you have received the whole proof of what has been said. Therefore also the prophet David said: I believed, therefore also I spoke. And Paul, reasonably seizing upon this saying, drew it to greater matters, saying: But having the same Spirit of faith, according to what is written: I believed, therefore also I spoke, and we believe, therefore also we speak.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"Εἰ γὰρ τὰ παλαιὰ πίστεως ἔχρῃζε, τοσοῦτον ἀπέχοντα τῶν ἐν τῇ Καινῇ, ὅσον ἡ γῆ τῶν οὐρανῶν, πολλῷ μᾶλλον ἡ τῶν οὕτως ὑψηλῶν δογμάτων γνῶσις καὶ οὐδὲ εἰς νοῦν ἐλθόντων τινί ποτε. Ὅπερ οὖν καὶ αὐτὸς δηλῶν ἔλεγεν· Ἃ ὀφθαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσε καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν. Καὶ προσέθετο Κύριος λαλῆσαι τῷ Ἄχαζ λέγων· Αἴτησαι σεαυτῷ σημεῖον παρὰ Κυρίου τοῦ Θεοῦ σου εἰς βάθος ἢ εἰς ὕψος. Καὶ εἶπεν Ἄχαζ· Οὐ μὴ αἰτήσω, οὐδὲ μὴ πειράσω Κύριον. Καὶ εἶπεν Ἡσαΐας· Ἀκούσατε δή, οἶκος Δαυΐδ· μὴ πικρὸν ὑμῖν ἀγῶνα παρέχειν ἀνθρώποις; Καὶ πῶς Κυρίῳ παρέχετε ἀγῶνα; Διὰ τοῦτο δώσει Κύριος αὐτὸς ὑμῖν σημεῖον. Ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱὸν καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ. Πολλὴ τοῦ Θεοῦ συγκατάβασις καὶ τοῦ βασιλέως ἡ ἀγνωμοσύνη. Ἔδει μὲν γὰρ αὐτὸν ἀκούσαντα τοῦ προφήτου μηδὲν ἀμφιβάλλειν περὶ τῶν εἰρημένων· εἰ δὲ καὶ ἀμφέβαλλε, κἂν σημεῖον λαβόντα πιστεῦσαι, ὅπερ πολλοὶ τῶν παρὰ Ἰουδαίοις πεποιήκασι. Καὶ γὰρ ὁ Θεός, φιλάνθρωπος ὤν, οὐδὲ τοῦτο παρῃτήσατο παρασχεῖν πολλάκις τοῖς παχυτέροις καὶ χαμαὶ συρομένοις καὶ τῇ γῇ προσηλωμένοις, οἷον ἐποίησεν ἐπὶ τοῦ Γεδεών. Ἐπειδὴ γὰρ πάντων καταδεέστερος ἦν καὶ παχύτατος, ὅρα ποῦ καταβαίνει πάλιν ὁ Θεός. Αὐτὸς αὐτὸν ἐφέλκεται καὶ προτρέπει πρὸς τὸ σημεῖον αἰτῆσαι· καίτοι γε οὐδὲ μικρὸν τοῦτο σημεῖον ἦν, τὸ ἐλέγξαι αὐτοῦ τὰ ἀπόρρητα καὶ εἰς μέσον ἀγαγεῖν αὐτοῦ τὴν γνώμην ἅπασαν καὶ τὴν ὑπόκρισιν διελέγξαι πᾶσαν. Ἐπειδὴ γὰρ ὁ μὲν προφήτης εἶπεν·","english":"For if the ancient things needed faith, being as far removed from those in the New as earth is from the heavens, much more does the knowledge of doctrines so lofty, and which had never even entered anyone's mind at any time. This is what he himself was also declaring when he said: What eye has not seen and ear has not heard and has not ascended upon the heart of man, what God has prepared for those who love him. And the Lord added to speak to Ahaz, saying: Ask for yourself a sign from the Lord your God, either in the depth or in the height. And Ahaz said: I will not ask, nor will I test the Lord. And Isaiah said: Hear now, house of David; is it a bitter struggle for you to provide for men? And how do you provide a struggle for the Lord? Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive in the womb and bear a son, and they shall call his name Emmanuel. Great is the condescension of God and the ignorance of the king. For he ought, upon hearing the prophet, to have doubted nothing of what was said; but if he did doubt, he should at least have believed upon receiving a sign, which many of the Jews did. For God, being a lover of mankind, did not refuse to grant this either, often to the coarser and those dragged along the ground and nailed to the earth, as he did in the case of Gideon. For since he was the least of all and the coarsest, see where God descends again. He draws him and urges him to ask for the sign; and yet this was not even a small sign, to expose his secret thoughts and bring his whole mind into the open and thoroughly refute all his hypocrisy. For since the prophet said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Isaiah 7:14","text":"The English carries the scriptural phrase “the virgin shall conceive”, which matches Isaiah 7:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":146,"ref":"p146","source":"Αἴτησαι σεαυτῷ σημεῖον, ἐκεῖνος δὲ τὸν σφόδρα πιστὸν ὑποκρινόμενος ἔλεγεν· Οὐ μὴ αἰτήσω, οὐδὲ μὴ πειράσω Κύριον, ὅρα πῶς μετὰ πολλῆς τῆς σφοδρότητος ἐπάγει τὴν τομὴν ὁ προφήτης, εἰκότως μετὰ τὴν ἀπόδειξιν τῆς ὑποκρίσεως βαρυτέραν ποιούμενος τὴν κατηγορίαν. Διὰ δὴ τοῦτο ἐκεῖνον μὲν οὐδὲ ἀποκρίσεως ἀξιοῖ, πρὸς δὲ τὸν δῆμον ἀποστρέφεται λέγων· Ἀκούσατε, οἶκος Δαυΐδ· μὴ μικρὸν ὑμῖν, ἀγῶνα παρέχειν ἀνθρώποις; Καὶ πῶς Κυρίῳ παρέχετε ἀγῶνα; Ἀσαφὲς τὸ εἰρημένον· διὸ δὴ δεῖ τὴν ῥῆσιν ἀναπτύξαι μετὰ ἀκριβείας. Ὃ γὰρ λέγει, τοιοῦτόν ἐστι· μὴ γὰρ ἐμά ἐστι τὰ ῥήματα; μὴ γὰρ ἐμὴ ἡ ἀπόφασις; Εἰ δὲ ἀνθρώποις ἀπιστεῖν ἁπλῶς καὶ ἄνευ λόγου βαρὺ καὶ ἐγκλημάτων ἄξιον, πολλῷ μᾶλλον Θεῷ. Τὸ οὖν ἀγῶνα παρέχειν οὐδὲν ἕτερόν ἐστιν ἢ ἀπιστεῖν. Τοῦτο οὖν, φησί, μὴ μικρόν ἐστιν ἔγκλημα; μὴ ἡ τυχοῦσα κατηγορία τοῖς ἀνθρώποις ἀπιστεῖν; Εἰ δὲ τοῦτο βαρύ, πολλῷ μᾶλλον τῷ Θεῷ.\n\nΚαὶ τοῦτο δὲ ἔλεγεν, ἵνα μάθωσι πάντες, ὅτι ἀνεξαπάτητος ἔμεινεν ὁ προφήτης, οὐκ ἀπὸ τῶν ῥημάτων παραλογιζόμενος τῶν εἰρημένων, ἀλλ' ἀπὸ τῶν ἐν τῇ διανοίᾳ τοῦ Ἄχαζ φέρων τὴν ψῆφον. Τοῦτο καὶ ὁ Χριστὸς πολλάκις ἐπὶ τῶν εὐαγγελίων ἐποίησε. Πρὶν ἢ γὰρ τὴν ἀπὸ τῶν σημείων παρασχεῖν ἀπόδειξιν, τὴν κακίαν τῶν Ἰουδαίων εἰς μέσον ἄγων τὴν ἐν διανοίᾳ τυρευομένην, οὐ μικρὸν τοῦτο","english":"Ask for yourself a sign, but he, feigning to be exceedingly faithful, said: I will not ask, nor will I test the Lord. See how with great vehemence the prophet brings the cutting rebuke, reasonably making the accusation heavier after the demonstration of his hypocrisy. For this reason he does not even deem him worthy of an answer, but turns to the people and says: Hear, O house of David; is it a small thing for you to strive with men? And how do you strive with the Lord? What is said is unclear; therefore it is necessary to unfold the saying with precision. For what he says is of this sort: are not my words mine? Is not my declaration mine? But if to disbelieve men simply and without reason is grievous and worthy of condemnation, much more is it so to disbelieve God. Therefore to strive is nothing other than to disbelieve. This, then, he says, is it not a small charge? Is disbelieving men no ordinary accusation? But if this is grievous, much more is it so toward God.\n\nAnd he said this so that all might learn that the prophet remained undeceived, not being misled by the words that were spoken, but bringing his judgment from what was in the mind of Ahaz. This Christ also often did in the Gospels. For before providing the demonstration from signs, bringing the wickedness of the Jews into the middle—the wickedness that was being concocted in their mind—not a small thing","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"παρεῖχε σημεῖον· οἷον ἐπὶ τοῦ παραλυτικοῦ πεποίηκεν. Ἐπειδὴ γὰρ εἶπε πρὸς αὐτόν· Θάρσει, τέκνον· ἀφέωνταί σου αἱ ἁμαρτίαι, ἐκεῖνοι δὲ ἔλεγον ἐν ἑαυτοῖς· Βλασφημεῖ· φησί, πρὶν ἢ σφῖγξαι τὸν παραλελυμένον· Τί βουλεύεσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν; μέγιστον θεότητος τοῦτο παρέχων τεκμήριον, τὸ τὰ ἀπόρρητα εἰδέναι τῆς διανοίας. Σὺ γὰρ ἐπίστασαι, φησί, καρδίας μονώτατος. Καὶ ὁ Δαυῒδ πάλιν φησίν· Ἐτάζων καρδίας καὶ νεφροὺς ὁ Θεός. Τοῦτο καὶ τοῖς προφήταις ἐδίδου πολλάκις ὁ Θεὸς εἰδέναι, ἵν' οἱ ἀκούοντες μανθάνωσιν ὅτι οὐδὲν ἀνθρώπινον τῶν εἰρημένων, ἀλλ' ἄνωθεν καὶ ἐκ τῶν οὐρανῶν ἡ ψῆφος ἅπασα κατενήνεκται. Διὰ δὴ τοῦτο καὶ ὁ μεγαλοφωνότατος οὗτος Ἡσαΐας, ἐπειδὴ μετὰ πολλῆς τῆς ἐπιεικείας διελέχθη τῷ βασιλεῖ καὶ τῶν δεινῶν ἀπήλλαξε καὶ θαρρεῖν ἐκέλευσεν ὑπὲρ τῶν παρόντων καὶ τεκμήρια τούτου παρέσχεν αὐτῷ, τὸ τὴν βουλὴν ἐξαγγεῖλαι τῶν ἐπιστρατευσάντων καὶ τὴν προδοσίαν ἐλέγξαι καὶ τὴν ἅλωσιν τοῦ Ἰσραὴλ προειπεῖν τὴν παντελῆ καὶ ὁλόκληρον καὶ τὸν χρόνον προσθεῖναι, οὐκ ἠρκέσθη τούτοις, ἀλλὰ καὶ περαιτέρω πρόεισι καὶ οὐκ ἀναμένει σημεῖον αὐτὸν αἰτῆσαι, ἀλλὰ καὶ μὴ βουλόμενον δι' ὑπερβολὴν ἀπιστίας προτρέπεται· καὶ οὐδὲ ἁπλῶς, ἀλλὰ καὶ κύριον τῆς αἱρέσεως ποιεῖ· οὐδὲ γάρ φησι, τὸ καὶ τὸ σημεῖον, ἀλλ' ὅπου βούλει, φησί· πλούσιος ὁ Δεσπότης, παναλκὴς ἡ δύναμις, ἄφατος ἡ ἐξουσία. Ἂν ἐκ τῶν οὐρανῶν βουληθῇς, οὐδὲν τὸ κωλῦον· ἂν ἐκ τῆς γῆς, οὐδὲν τὸ ἐμποδίζον. Τοῦτο γάρ ἐστιν· Ἢ εἰς βάθος ἢ εἰς ὕψος.","english":"He provided a sign; as, for instance, he did in the case of the paralytic. For when he had said to him, \"Take heart, child; your sins are forgiven,\" and those men were saying among themselves, \"He blasphemes,\" he says, before the paralytic was bound fast: \"Why do you plot evil in your hearts?\"—thereby giving the greatest proof of divinity, namely, to know the unspoken secrets of the mind. For you alone, he says, know hearts. And David again says: God searches hearts and reins. God often granted even the prophets to know this, so that those who heard might learn that nothing in what was said was human, but that the whole verdict had been brought down from above and from the heavens. For this very reason this most mighty-voiced Isaiah also, since he had conversed with the king with great gentleness and had freed him from the terrors and had bidden him take courage concerning the present circumstances and had given him proofs of this—namely, to declare the counsel of those who had marched against him and to expose the betrayal and to foretell the complete and entire capture of Israel and to add the time—was not satisfied with these things, but goes even further and does not wait for him to ask for a sign, but even urges him when he does not wish it, out of an excess of unbelief; and not simply so, but he even makes him the master of the choice. For he does not say, \"such and such a sign,\" but \"wherever you wish,\" he says. Rich is the Master, all-powerful the might, ineffable the authority. If you wish it from the heavens, nothing hinders; if from the earth, nothing stands in the way. For this is what it means: \"Either into the depth or into the height.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Ἐπειδὴ δὲ οὐδὲ οὕτως αὐτὸν ἐπεσπάσατο, οὐδὲ ἐνταῦθα ἐσίγησεν, ἀλλ' ἔλεγχον ἐπαγαγὼν καὶ τοῦτον ὑπὲρ διορθώσεως τοῦ ἀκούοντος καὶ τοῦ δεῖξαι, ὡς οὐκ ἠπάτησεν, οὐδὲ παρελογίσατο, ἀνακαλύπτει προφητείαν ἀπόρρητον, τὴν ἐπὶ σωτηρίᾳ τῆς οἰκουμένης ἐσομένην καὶ ἐπὶ διορθώσει τῶν πραγμάτων ἁπάντων· καί φησι τὸ σημεῖον οὐχὶ τῷ Ἄχαζ δίδοσθαι λοιπόν, ἀλλὰ τῷ κοινῷ τῶν Ἰουδαίων δήμῳ. Παρὰ μὲν γὰρ τὴν ἀρχὴν πρὸς αὐτὸν τὸν λόγον ἀπέτεινεν· ἐπειδὴ δὲ ἀνάξιον ἐκεῖνος ἑαυτὸν ἀπέφηνε, τῷ κοινῷ τοῦ λαοῦ διαλέγεται. Διὰ τοῦτο γάρ, φησί, δώσει, οὐχὶ σοί, ἀλλ' ὑμῖν σημεῖον. Ὑμῖν, τίσιν; Τοῖς ἐν τῷ οἴκῳ Δαυΐδ. Καὶ γὰρ ἐκεῖθεν ἐβλάστησε τὸ σημεῖον. Τί οὖν τὸ σημεῖόν ἐστιν; Ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱὸν καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ. Παρατηρητέον, ὅπερ καὶ ἔμπροσθεν εἶπον, ὅτι οὐ τῷ Ἄχαζ δίδοται λοιπὸν τὸ σημεῖον. Καὶ ὅτι οὐ στοχασμός, αὐτὸς ὁ προφήτης καὶ ἐνεκάλεσε καὶ κατηγόρησε λέγων· Μὴ μικρὸν ὑμῖν, ἀγῶνα παρέχειν ἀνθρώποις; καὶ προσέθηκε· Διὰ τοῦτο δώσει Κύριος ὑμῖν σημεῖον. Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει. Εἰ δὲ μὴ παρθένος ἦν, οὐδὲ σημεῖον ἦν. Τὸ γὰρ σημεῖον ἐκβαίνειν δεῖ τὴν κοινὴν ἀκολουθίαν καὶ τὴν τῆς φύσεως ὑπερβαίνειν συνήθειαν καὶ ξένον εἶναι καὶ παράδοξον, ὥστε ἕκαστον ἐπισημαίνεσθαι τῶν ὁρώντων καὶ ἀκουόντων. Διὰ γὰρ τοῦτο καὶ σημεῖον λέγεται, διὰ τὸ ἐπίσημον. Ἐπίσημον δὲ οὐκ ἂν γένοιτο, εἰ μέλλοι κρύπτεσθαι τῇ κοινωνίᾳ τῶν ἄλλων πραγμάτων. Ὥστε εἰ περὶ γυναικὸς ὁ λόγος ἦν νόμῳ φύσεως τικτούσης, τίνος ἕνεκεν σημεῖον καλεῖ τὸ καθ' ἑκάστην γινόμενον ἡμέραν;","english":"But since not even in this way did he draw him to himself, nor did he keep silent here either, but bringing a reproof—both for the correction of the hearer and to show that he had not deceived or misled him—he unveils a hidden prophecy, one that would come to pass for the salvation of the world and for the correction of all things; and he says that the sign is no longer given to Ahaz, but to the common people of the Jews. For at the beginning he directed his word to him; but since that man showed himself unworthy, he speaks to the people as a whole. For this reason, he says, he will give—not to you, but to you all—a sign. To you all—to whom? To those in the house of David. For from there too the sign sprang. What then is the sign? Behold, the virgin shall conceive in the womb and bear a son, and they shall call his name Emmanuel. It must be observed, as I also said before, that the sign is no longer given to Ahaz. And that it is not a conjecture, the prophet himself both charged and accused them, saying: Is it a small thing for you to cause trouble to men? And he added: Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive in the womb. But if she were not a virgin, it would not be a sign either. For a sign must depart from the common order of events and transcend the usual course of nature and be strange and paradoxical, so that each of those who see and hear may take note of it. For this reason it is called a sign, because of its being conspicuous. But it would not be conspicuous if it were going to be hidden by its sharing in the common lot of other things. So that if the word were about a woman giving birth by the law of nature, for what reason does he call a sign that which happens every day?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Διὰ δὴ τοῦτο καὶ ἀρχόμενος οὐχ ἁπλῶς εἶπεν· Ἰδοὺ παρθένος, ἀλλ' ἰδοὺ ἡ παρθένος, τῇ προσθήκῃ τοῦ ἄρθρου ἐπίσημόν τινα καὶ μόνην τοιαύτην γεγενημένην ἡμῖν αἰνιττόμενος. Ὅτι γὰρ ἡ προσθήκη αὕτη τοῦτο ἐνδείκνυται, δυνατὸν καὶ ἀπὸ τῶν εὐαγγελίων μαθεῖν. Ἐπειδὴ γὰρ ἔπεμψαν πρὸς τὸν Ἰωάννην οἱ Ἰουδαῖοι ἐρωτῶντες, Τίς εἶ; οὐκ ἔλεγον· Σὺ εἶ χριστός, ἀλλ' Εἰ σὺ εἶ ὁ Χριστός· οὐδὲ ἔλεγον, Σὺ εἶ προφήτης, ἀλλ' Εἰ σὺ εἶ ὁ προφήτης· ὧν ἕκαστον ἐξαίρετον ἦν. Διὰ τοῦτο καὶ ἀρχόμενος ὁ Ἰωάννης οὐκ ἔλεγεν· Ἐν ἀρχῇ ἦν Λόγος, ἀλλ' Ἐν ἀρχῇ ἦν ὁ Λόγος καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν. Οὕτω δὴ καὶ ἐνταῦθα οὐκ εἶπεν· Ἰδοὺ παρθένος, ἀλλ' Ἰδοὺ ἡ παρθένος· καὶ μετὰ ἀξιώματος προφήτῃ πρέποντος τὸ Ἰδού. Μόνον γὰρ οὐχὶ ὁρῶντος ἦν τὰ γινόμενα καὶ φανταζομένου καὶ πολλὴν ἔχοντος ὑπὲρ τῶν εἰρημένων πληροφορίαν. Τῶν γὰρ ἡμετέρων ὀφθαλμῶν ἐκεῖνοι σαφέστερον τὰ μὴ ὁρώμενα ἔβλεπον. Τὴν μὲν γὰρ\n\nαἴσθησιν εἰκὸς καὶ ἀπατηθῆναι· ἡ δὲ τοῦ Πνεύματος χάρις ἀνεξαπάτητον παρείχετο τὴν ἀπόφασιν.","english":"For this reason, even at the beginning he did not say simply \"Behold, a virgin,\" but \"Behold, the virgin,\" by the addition of the article hinting at a certain distinguished woman, the only one of her kind, who came to be for us. That this addition indicates this, it is possible to learn even from the Gospels. For when the Jews sent to John asking, \"Who are you?\" they did not say, \"Are you Christ?\" but \"Are you the Christ?\" nor did they say, \"Are you a prophet?\" but \"Are you the prophet?\"—each of which was something exceptional. For this reason John too, at the beginning, did not say, \"In the beginning was Logos,\" but \"In the beginning was the Logos, and the Logos was with God.\" So also here he did not say, \"Behold, a virgin,\" but \"Behold, the virgin,\" and with the dignity befitting a prophet, \"Behold.\" For it was almost as if he were seeing the things that were coming to pass and envisioning them, and had great assurance concerning what was said. For those men saw the unseen things more clearly than our eyes. For the senses may well be deceived, but the grace of the Spirit made its declaration incapable of deception.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"Καὶ τίνος ἕνεκεν οὐ προσέθηκε, φασίν, ὅτι ἐκ Πνεύματος ὁ τόκος ἔσται; Προφητεία ἦν τὸ λεγόμενον καὶ συνεσκιασμένως ἀπαγγεῖλαι ἔδει, ὃ πολλάκις εἶπον, διὰ τὴν τῶν ἀκουόντων ἀγνωμοσύνην, ἵνα μὴ σαφῶς πάντα μαθόντες καὶ τὰ βιβλία πάντα κατακαύσωσιν. Εἰ γὰρ τῶν προφητῶν οὐκ ἐφείσαντο, πολλῷ μᾶλλον τῶν γραμμάτων οὐκ ἂν ἀπέσχοντο. Καὶ ὅτι οὐ στοχασμὸς τὸ εἰρημένον, ἕτερός τις βασιλεὺς ἐπὶ τοῦ Ἰερεμία αὐτὰ τὰ βιβλία λαβὼν κατέτεμε καὶ πυρὶ παρεδίδου. Εἶδες μανίαν ἀφόρητον; εἶδες ὀργὴν ἀλόγιστον; Οὐκ ἤρκεσεν αὐτῷ τὸ ἀφανίσαι τὰ γράμματα, ἀλλὰ καὶ ἐνέπρησε, τὸ ἀλόγιστον αὐτοῦ πάθος πληρῶσαι βουλόμενος. Ἀλλ' ὅμως καὶ ἀσαφῶς εἰπὼν ὁ θαυμάσιος οὗτος προφήτης, τὸ πᾶν ἐνεδείξατο. Παρθένος γάρ, ἕως ἂν μένῃ παρθένος, πόθεν ἄλλοθεν κυήσειεν, εἰ μὴ ἀπὸ Πνεύματος ἁγίου; Τὸ γὰρ νόμον λῦσαι φύσεως οὐδενὸς ἑτέρου ἦν, ἀλλ' ἢ τοῦ δημιουργοῦ τῆς φύσεως. Ὥστε εἰπὼν ὅτι τέξεται ἡ παρθένος, τὸ πᾶν ἐνέφηνεν. Εἰπὼν τοίνυν τὸν τόκον, λέγει καὶ τὸ ὄνομα τοῦ τικτομένου, οὐ τὸ τεθέν, ἀλλὰ τὸ ἀπὸ τῶν πραγμάτων. Ὥσπερ γὰρ τὴν Ἱερουσαλὴμ καλεῖ πόλιν δικαιοσύνης, καίτοι γε οὐδαμοῦ δικαιοσύνης ἐκλήθη πόλις, ἀλλὰ ἀπὸ τῶν πραγμάτων ταύτην εἶχε τὴν προσηγορίαν, διὰ τὸ πολλὴν γεγενῆσθαι τὴν ἐπὶ τὸ βέλτιον αὐτῆς μεταβολὴν καὶ τὴν τοῦ δικαίου προστασίαν (καὶ γὰρ ὅταν πόρνην καλῇ, οὐχ ὡς τῆς πόλεως οὕτω ποτὲ κληθείσης, ἀλλὰ ἀπὸ τῆς κακίας τὸ ὄνομα τίθησιν· οὕτω δὴ καὶ μετὰ ταῦτα ἀπὸ τῆς ἀρετῆς)· τὸ αὐτὸ τοίνυν καὶ ἐπὶ τοῦ Χριστοῦ λεκτέον, ὅτι τὸ ἀπὸ τῶν πραγμάτων αὐτῷ ὄνομα τέθεικε.","english":"And why, they say, did he not add that the birth would be from the Spirit? What was said was prophecy, and it had to be announced in veiled terms, as I have often said, because of the ignorance of the hearers, lest, learning everything clearly, they burn up all the books as well. For if they did not spare the prophets, how much less would they have kept their hands off the writings. And that what was said is not mere conjecture, another king in the time of Jeremiah took the very books themselves and cut them in pieces and handed them over to fire. Did you see the unbearable madness? Did you see the unreasoning rage? It was not enough for him to destroy the writings, but he even burned them, wishing to satisfy his irrational passion. But nevertheless, even by speaking obscurely, this wonderful prophet indicated the whole. For a virgin, as long as she remains a virgin, from where else could she conceive than from the Holy Spirit? For to dissolve the law of nature belonged to none other than the craftsman of nature. So that by saying \"the virgin shall conceive,\" he made the whole clear. Having therefore spoken of the birth, he also states the name of the one born—not the name given, but the one derived from the facts. For just as he calls Jerusalem a city of righteousness, although it was never anywhere called a city of righteousness, but it had this designation from the facts, because of the great change that came about in it for the better and the protection of the righteous one (for even when he calls it a harlot, it is not as though the city had ever been called so, but he assigns the name from its wickedness; and so also afterward from its virtue)—the same, then, must be said in the case of Christ, that he has assigned to him the name derived from the facts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"Τότε γὰρ μάλιστα μεθ' ἡμῶν ὁ Θεὸς γέγονεν, ἐπὶ τῆς γῆς ὀφθεὶς καὶ τοῖς ἀνθρώποις συναναστρεφόμενος καὶ τὴν πολλὴν ἐπιδεικνύμενος περὶ ἡμᾶς κηδεμονίαν. Οὐκέτι γὰρ ἄγγελος, οὐδὲ ἀρχάγγελος μεθ' ἡμῶν, ἀλλ' αὐτὸς καταβὰς ὁ Δεσπότης τὴν πᾶσαν ἀνεδέξατο διόρθωσιν, πόρναις διαλεγόμενος, τελώναις συνανακείμενος, εἰς ἁμαρτωλῶν οἰκίας εἰσιών, λῃσταῖς παρρησίαν διδούς, μάγους ἐφελκόμενος, πάντα περιιὼν καὶ διορθούμενος, καὶ αὐτὴν τὴν φύσιν ἑνῶν πρὸς ἑαυτόν. Ταῦτα οὖν πάντα ὁ προφήτης προαναφωνεῖ, ὁμοῦ καὶ τὸν τόκον λέγων καὶ τὸ κέρδος τῶν ὠδίνων τὸ ἄφατον ἐκεῖνο καὶ ἄπειρον. Ὅταν γὰρ ὁ Θεὸς μετὰ ἀνθρώπων ᾖ, οὐδὲν δὴ δεῖ λοιπὸν δεδοικέναι, οὐδὲ τρέμειν, ἀλλ' ὑπὲρ ἁπάντων θαρρεῖν· ὅπερ οὖν καὶ ἐγένετο. Καὶ γὰρ τὰ ἀρχαῖα ἐκεῖνα καὶ ἀκίνητα ἐλύθη κακὰ καὶ ἡ κατὰ τοῦ κοινοῦ γένους ἀπόφασις ἀνῃρεῖτο καὶ τῆς ἁμαρτίας τὰ νεῦρα ἐκέκοπτο καὶ διαβόλου τυραννὶς κατελύετο καὶ ὁ πᾶσιν ἄβατος παράδεισος ἀνδρο φόνῳ καὶ λῃστῇ πρῶτον ἠνοίγετο καὶ οὐρανῶν ἁψῖδες ἀνεπετάννυντο καὶ ἀγγέλοις ἄνθρωποι συνανεμίγνυντο καὶ πρὸς τὸν βασιλικὸν θρόνον ἡ φύσις ἡ ἡμετέρα ἀνήγετο καὶ τοῦ ᾅδου τὸ δεσμωτήριον ἄχρηστον ἦν καὶ ὁ θάνατος ὄνομα λοιπὸν ἔμενεν ὄν, πράγματος ἀπεστερημένον· καὶ μαρτύρων χοροὶ καὶ γυναῖκες κατακλῶσαι τοῦ ᾅδου τὰ κέντρα. Ταῦτα οὖν πάντα προορῶν ὁ προφήτης ἐσκίρτα καὶ ἐχόρευε καὶ δι' ἑνὸς ῥήματος ἡμῖν αὐτὰ ἐνεδείκνυτο, προφητεύων ἡμῖν τὸν Ἐμμανουήλ. Βούτυρον καὶ μέλι φάγεται, πρὶν ἢ γνῶναι αὐτὸν ἢ προελέσθαι πονηρὰ ἐκλέξεται τὸ ἀγαθόν.","english":"For then especially has God been with us, having appeared on earth and conversed with men and displayed his great care for us. For no longer is it an angel, nor an archangel, with us, but the Master himself, having descended, undertook the whole work of correction, conversing with prostitutes, reclining at table with tax collectors, entering into the houses of sinners, giving boldness to robbers, drawing the magi, going about everywhere and setting things right, and uniting our very nature to himself. All these things, then, the prophet proclaims beforehand, at once declaring the birth and the ineffable and boundless gain of the pangs. For when God is with men, there is no longer any need to fear or tremble, but to have courage concerning all things; which indeed came to pass. For those ancient and immovable evils were loosed and the sentence against the common race was abolished and the sinews of sin were cut and the tyranny of the devil was destroyed and the paradise impassable to all was first opened to a murderer and a robber and the vaults of the heavens were thrown open and men were mingled with angels and our nature was led up to the royal throne and the prison of Hades was useless and death remained thereafter only a name, deprived of its reality; and choirs of martyrs and women shattered the stings of Hades. All these things, then, the prophet foreseeing, he leaped and danced and by a single phrase showed them to us, prophesying to us the Emmanuel. Butter and honey he shall eat, before he knows or chooses evil he shall choose the good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"Διότι πρὶν ἢ γνῶναι τὸ παιδίον ἀγαθὸν ἢ κακόν, ἀπειθεῖ πονηρίᾳ, τοῦ ἐκλέξασθαι τὸ ἀγαθόν. Ἐπειδὴ τὸ τικτόμενον παιδίον οὔτε ἄνθρωπος ἦν ψιλός, οὔτε Θεὸς μόνον, ἀλλὰ Θεὸς ἐν ἀνθρώπῳ, εἰκότως καὶ ὁ προφήτης ποικίλλει τὸν λόγον, νῦν μὲν τοῦτο, νῦν δὲ ἐκεῖνο λέγων καὶ τὰ παράδοξα τιθεὶς καὶ οὐκ ἀφιεὶς ἀπιστηθῆναι τὴν οἰκονομίαν διὰ τὴν τοῦ θαύματος ὑπερβολήν. Εἰπὼν γὰρ ὅτι τέξεται ἡ παρθένος, ὅπερ ἦν ἀνωτέρω φύσεως καὶ ὅτι κληθήσεται Ἐμμανουήλ, ὃ καὶ αὐτὸ μεῖζον προσδοκίας ἦν, ἵνα μή τις τὸν Ἐμμανουὴλ ἀκούσας, τὰ Μαρκίωνος πάθῃ καὶ νοσήσῃ τὰ Οὐαλεντίνου διὰ τὴν οἰκονομίαν, διαρρήδην ἐπήγαγε καὶ τῆς οἰκονομίας τὴν σαφεστάτην ἀπόδειξιν, ἀπὸ τῆς τραπέζης αὐτὴν πιστούμενος. Τί γάρ φησι; Βούτυρον\n\nκαὶ μέλι φάγεται. Τοῦτο δὲ οὐκ ἂν εἴη θεότητος, ἀλλὰ τῆς φύσεως τῆς ἡμετέρας. Διὰ γάρ τοι τοῦτο οὐδὲ ἄνθρωπον ἁπλῶς πλάσας ἐνῴκησεν ἐν αὐτῷ, ἀλλὰ καὶ κυήσεως ἠνέσχετο καὶ ταύτης ἐννεαμηνιαίου καὶ ὠδίνων καὶ σπαργάνων καὶ τῆς ἐκ πρώτης ἡλικίας τροφῆς, ἵνα διὰ πάντων ἐμφράξῃ τὰ στόματα τῶν ἀρνεῖσθαι τὴν οἰκονομίαν ἐπιχειρούντων. Ταῦτα οὖν ἄνωθεν προορῶν ὁ προφήτης οὐχὶ τὰς ὠδῖνας λέγει καὶ τὸν θαυμαστὸν τόκον μόνον, ἀλλὰ καὶ τὴν ἐν πρώτῃ ἡλικίᾳ τροφήν, τὴν ἐν αὐτοῖς τοῖς σπαργάνοις, οὐδὲν τῶν λοιπῶν ἐξαλλάττουσαν ἀνθρώπων, οὐδέ τι ξένον κατὰ τοῦτο ἔχουσαν. Οὔτε γὰρ ἅπαντα ἐξηλλαγμένα ἦν αὐτῷ, οὔτε πάντα κοινά. Τὸ μὲν γὰρ ἐκ γυναικὸς τεχθῆναι κοινόν, τὸ δὲ ἀπὸ παρθένου μεῖζον ἢ καθ' ἡμᾶς. Τὸ δὲ τραφῆναι πάλιν τῷ κοινῷ τῆς φύσεως νόμῳ καὶ τὸ αὐτὸ τοῖς πολλοῖς κοινόν·","english":"For before the child knows good or evil, he disobeys evil, so as to choose the good. Since the child born was neither a mere man nor God only, but God in a man, the prophet with good reason varies his speech, saying now this and now that, setting forth the paradoxes and not allowing the economy to be disbelieved because of the excess of the wonder. For having said that the virgin shall conceive, which was above nature, and that he shall be called Emmanuel, which was itself greater than expectation, lest anyone, hearing Emmanuel, should suffer the passions of Marcion and be sick with the disease of Valentinus because of the economy, he plainly added also the clearest proof of the economy, confirming it from the table. For what does he say? Butter and honey shall he eat. But this would not be of divinity, but of our nature. For indeed for this reason he did not simply form a man and dwell in him, but also endured conception, and that of nine months, and birth-pangs and swaddling clothes and nourishment from the first age, so that through all things he might stop the mouths of those who attempt to deny the economy. Therefore the prophet, foreseeing these things from above, speaks not only of the birth-pangs and the wondrous birth, but also of the nourishment in the first age, in the very swaddling clothes, differing in nothing from other men, nor having anything strange in this respect. For neither were all things in him altered, nor were all things common. For to be born of a woman is common, but to be born of a virgin is greater than according to us. And again, to be nourished by the common law of nature and the same as the many is common.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"τὸ δὲ ἄβατον γενέσθαι πονηρίᾳ τὸν ναὸν ἐκεῖνον, καὶ μηδὲ εἰς πεῖραν ἐλθεῖν πονηρίας, τοῦτο ξένον καὶ παράδοξον καὶ αὐτοῦ μόνου. Διὸ δὴ κἀκεῖνο καὶ τοῦτο τέθεικεν. Οὐ γὰρ μετὰ τὴν πεῖραν τῆς κακίας ἀπέστη τῆς κακίας, φησίν, ἀλλὰ ἄνωθεν καὶ ἐκ προοιμίων αὐτῶν πᾶσαν ἀρετὴν ἐπεδείκνυτο. Ὃ καὶ αὐτὸς ἔλεγε· Τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; καί, Ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου καὶ ἐν ἐμοὶ ἔχει οὐδέν.\n\nΚαὶ αὐτὸς οὗτος προϊὼν ὁ προφήτης λέγει ὅτι Ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ. Τοῦτο δὴ καὶ ἐνταῦθά φησιν, ὅτι πρὶν ἢ γνῶναι αὐτὸν ἢ προελέσθαι πονηρὰ ἀπὸ τῆς ἡλικίας ἐκείνης τῆς ἀπειροκάκου, ἀπ' αὐτῶν τῶν προοιμίων τὴν ἀρετὴν ἐπιδείξεται καὶ οὐδὲν ἕξει πρὸς τὴν κακίαν κοινόν. Διότι πρὶν ἢ γνῶναι τὸ παιδίον ἀγαθὸν ἢ κακόν, ἀπειθεῖ πονηρίᾳ, τοῦ ἐκλέξασθαι τὸ ἀγαθόν. Πάλιν ταῖς αὐταῖς λέξεσι τὸ αὐτὸ νόημα αἰνίττεται καὶ ἐνδιατρίβει τῷ λόγῳ. Ἐπειδὴ γὰρ σφόδρα ἦν ὑψηλὸν τὸ εἰρημένον, τῇ συνεχείᾳ τῆς διηγήσεως αὐτὸ πιστοῦται. Ὅπερ γὰρ ἀνωτέρω ἐδήλωσεν εἰπών· Πρὶν ἢ γνῶναι αὐτὸν ἢ προελέσθαι πονηρά, τοῦτο προϊὼν ᾐνίξατο εἰπών· Πρὶν ἢ γνῶναι τὸ παιδίον· καὶ ἐπεξηγήσει κέχρηται πάλιν λέγων· Ἀγαθὸν ἢ κακόν, ἀπειθεῖ πονηρίᾳ, τοῦ ἐκλέξασθαι τὸ ἀγαθόν. Τούτου γὰρ αὐτοῦ μόνον ἦν τὸ ἐξαίρετον. Διὸ καὶ ὁ Παῦλος αὐτὸ στρέφει συνεχῶς καὶ Ἰωάννης δὲ ἰδὼν αὐτόν, τοῦτο ἀνεκήρυξε λέγων· Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Ὁ δὲ τὴν ἑτέρων αἴρων, πολλῷ μᾶλλον αὐτὸς ἀναμάρτητος ἦν. Καὶ ὁ Παῦλος, ὅπερ ἔφθην εἰπών, συνεχῶς αὐτὸ ἀναβοᾷ.","english":"But that that temple became inaccessible to wickedness, and did not even come to an experience of wickedness—this was strange and paradoxical and belonged to him alone. Therefore he set down both that and this. For he did not, he says, depart from wickedness after an experience of evil, but from the very beginning and from its first preludes he displayed every virtue. This is what he himself also said: \"Which of you convicts me of sin?\" and, \"The ruler of this world is coming, and he has nothing in me.\"\n\nAnd this same prophet, proceeding, says that \"he did not commit sin, nor was deceit found in his mouth.\" This then he also says here, that before he knew or chose evil, from that age which was inexperienced in evil, from its very first preludes he will display virtue and will have nothing in common with wickedness. For before the child knows good or evil, he disobeys wickedness, so as to choose the good. Again with the same words he hints at the same meaning and dwells on the statement. For since what was said was very lofty, he confirms it by the continuity of the narrative. For what he indicated above by saying, \"Before he knows or chooses evil,\" this he hinted at as he proceeded by saying, \"Before the child knows,\" and he has used exposition again, saying, \"good or evil, he disobeys wickedness, so as to choose the good.\" For this very thing alone was his exceptional privilege. Therefore Paul also turns to it continually, and John, having seen him, proclaimed this, saying, \"Behold the Lamb of God, who takes away the sin of the world.\" But he who takes away the sins of others was much more himself sinless. And Paul, as I said before, cries this out continually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":154,"ref":"p154","source":"Ἐπειδὴ γὰρ ἔμελλεν ἀποθνήσκειν, ἵνα μή τις νομίσῃ τῶν ἀπίστων, ὅτι οἰκείας ἁμαρτίας τίνει δίκην, συνεχῶς αὐτοῦ τὸ ἀναμάρτητον εἰς μέσον ἄγει, ἵνα τὸν θάνατον αὐτοῦ τῆς ἡμετέρας ἁμαρτίας λυτήριον ὄντα δείξῃ. Διὸ καὶ ἔλεγε· Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνήσκει. Καὶ γὰρ ὃ ἀπέθανε, τῇ ἁμαρτίᾳ ἀπέθανεν. Οὐδὲ ἐκεῖνον τὸν θάνατον, ὡς ὑπεύθυνος ὤν, φησί, κατὰ τὸν τῆς ἁμαρτίας λόγον ἀπέθανεν, ἀλλ' ὑπὲρ τῆς κοινῆς ἁπάντων πλημμελείας. Εἰ τοίνυν τῷ προτέρῳ κατὰ τοῦτο ὑπεύθυνος οὐκ ἦν, ἐκ περιουσίας ἀποδέδεικται, ὅτι οὐκέτι ἀποθανεῖται. Καὶ καταλειφθήσεται ἡ γῆ, ἢν σὺ φοβῇ, ἀπὸ προσώπου τῶν δύο βασιλέων. Ὅπερ συνεχῶς ὁ προφήτης ποιεῖ, τοῦτο καὶ ἐνταῦθα πεποίηκε. Μετὰ τὴν προφητείαν ἐπὶ τὴν ἱστορίαν ἐξάγει τὸν λόγον. Τοῦτο καὶ ἐπὶ τῶν Σεραφὶμ κατασκευάσαντα σαφῶς ἀπεδείξαμεν, ὃ καὶ ἐνταῦθα εἰργάσατο. Εἰπὼν γὰρ τὰ μέλλοντα ἔσεσθαι τῆς οἰκουμένης ἀγαθά, εἰς τὸν βασιλέα λοιπὸν τρέπει τὸν λόγον. Διὸ καὶ ἐπήγαγε λέγων· Καὶ καταλειφθήσεται ἡ γῆ. Τί ἐστι Τὸ καταλειφθήσεται; Ἀνέπαφος ἔσται, ἐλευθέρα ἔσται, οὐδὲν πείσεται ἀηδές, τὰ τοῦ πολέμου οὐχ ὑποστήσεται. Καὶ καταλειφθήσεται ἡ γῆ, ἣν σὺ φοβῇ, ὑπὲρ ἧς δέδοικας, ὑπὲρ ἧς τρέμεις, ἀπὸ προσώπου τῶν δύο βασιλέων, τοῦ τε Δαμασκηνοῦ καὶ τοῦ Ἰσραηλίτου. Εἶτα, ἵνα μὴ τῇ τῶν ἀγαθῶν προφητείᾳ ῥᾳθυμότερος γένηται, μηδὲ ὑπὸ τῆς εἰρήνης χαυνότερος, ἐπισφίγγει πάλιν αὐτοῦ τὴν ψυχὴν λέγων· Ἀλλὰ ἐπάξει ὁ Θεὸς ἐπὶ σὲ καὶ ἐπὶ τὸν λαόν σου καὶ ἐπὶ τὸν οἶκον τοῦ πατρός σου ἡμέρας, αἳ οὔπω ἥκασιν, ἀφ' ἧς ἡμέρας ἀφεῖλεν","english":"For since he was about to die, lest any of the unbelievers should think that he was paying the penalty for his own sins, he continually brings his sinlessness into the middle, so that he might show that his death is the release of our sin. Therefore he also said: Christ, having been raised from the dead, dies no more. For in that he died, he died to sin. Nor did he die that death, he says, as one who was liable, according to the account of sin, but for the common transgression of all. If, then, in the former he was not liable in this respect, it has been abundantly demonstrated that he will die no more. And the land which you fear shall be left desolate by the face of the two kings. What the prophet does continually, this he has also done here. After the prophecy he brings the word out into the history. This we have clearly demonstrated that he also established in the case of the Seraphim, which he also did here. For having spoken of the good things of the world that were to be, he then turns the word to the king. Therefore he also added, saying: And the land shall be left. What is \"shall be left\"? It shall be untouched, it shall be free, it shall suffer nothing unpleasant, it shall not undergo the things of war. And the land which you fear shall be left, for which you are afraid, for which you tremble, by the face of the two kings, both the Damascene and the Israelite. Then, so that he might not become more slack by the prophecy of good things, nor more relaxed by the peace, he tightens his soul again, saying: But God will bring upon you and upon your people and upon the house of your father days which have not yet come, from the day when he took away","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"Ἐφραῒμ ἀπὸ Ἰούδα τὸν βασιλέα τῶν Ἀσσυρίων. Διὰ γὰρ τούτων τῶν βαρβάρων τὴν ἔφοδον δηλοῖ, δι' ἧς τὴν πόλιν πρόρριζον ἀνέσπασαν καὶ λαβόντες αὐτοὺς αἰχμαλώτους ἀπῆλθον. Καὶ προλέγει ταῦτα, οὐχ ἵνα γένηται, ἀλλ' ἵνα τῷ φόβῳ γενόμενοι σωφρονέστεροι, τὴν ἀπειλὴν ἀποκρούσωνται. Ἐπειδὴ δὲ οὔτε ὑπὸ τῶν χρηστῶν, ὧν παρ' ἀξίαν ἀπήλαυσαν, ἐγένοντο βελτίους (ὅτι δὲ παρ' ἀξίαν ἀπήλαυσαν, ἔδειξεν ἡ γνώμη τοῦ βασιλέως καὶ ἡ ὑπερβάλλουσα ἀπιστία), οὔτε τῇ ἀπειλῇ τῶν φοβερῶν μετεβάλλοντο, ἀλλὰ πρὸς ἑκάτερον τῆς ὠφελείας τὸ φάρμακον ἀντέστησαν χαλεπῶς, ἐπάγει λοιπὸν βαθυτέραν τὴν τομήν, τὴν σηπεδόνα ἐκτέμνων καὶ τοὺς ἀνίατα νοσοῦντας ἐκκόπτων. Τί δέ ἐστιν· Ἀφ' ἧς ἡμέρας ἀφεῖλεν Ἐφραῒμ ἀπὸ Ἰούδα τὸνβασιλέα τῶν Ἀσσυρίων; Ἐπῆλθον οἱ βάρβαροι, πάντας αὐτοὺς ἀναρπασόμενοι· ἀλλ' ἀφέντες τὸν Ἰούδα καὶ τὰς δύο φυλάς, ἐτράπησαν κατὰ τοῦ Ἰσραήλ. Ὃ τοίνυν λέγει, τοῦτό ἐστιν· ἀπὸ τῆς ἡμέρας ἐκείνης, ἀφ' ἧς αἱ δέκα φυλαὶ πρὸς ἑαυτὰς ἐφελκύσονται τὸ τῶν βαρβάρων στρατόπεδον, ὑμῶν ἀποστήσαντες, τῇ τῆς οἰκείας ἁμαρτίας ὑπερβολῇ καὶ καθ' ἑαυτῶν καλέσαντες αὐτοὺς ἀπενεχθῶσιν, ἀπ' ἐκείνης χρὴ δεδοικέναι καὶ φοβεῖσθαι λοι πόν. Ὁδῷ γὰρ προβαίνοντες καὶ ἐφ' ὑμᾶς ἥξουσιν, εἰ μὴ μεταβάλλοισθε. Καί φησιν, ἀπὸ τῆς ἡμέρας ἐκείνης ἐπάξει αὐτούς. Οὐ γὰρ ὁμοῦ τῶν Ἰσραηλιτῶν ἀπενεχθέντων, κἀκεῖνοι ἑάλωσαν, ἀλλὰ βραχὺς μεταξὺ γέγονε χρόνος.","english":"Ephraim from Judah, the king of the Assyrians. For through these barbarians he makes clear the attack, by which they dragged the city up root and branch and took them captive and departed. And he foretells these things, not so that they might happen, but so that, becoming more self-controlled through fear, they might ward off the threat. But since they became no better either under the good things which they enjoyed beyond their deserts (and that they enjoyed them beyond their deserts, the king's disposition and their exceeding unbelief showed), nor were they changed by the threat of fearful things, but against each remedy of benefit they stubbornly stood opposed, he applies thereafter the deeper cut, excising the putrefaction and cutting off those incurably sick. And what is this: From the day when Ephraim took away from Judah the king of the Assyrians? The barbarians came upon them, to snatch them all away; but leaving Judah and the two tribes, they turned against Israel. What he says, then, is this: from that day, from which the ten tribes will draw the camp of the barbarians to themselves, having separated them from you, and by the excess of their own sin having called them against themselves, they shall be carried off—from that day it is necessary thereafter to fear and be afraid. For advancing on their way they will come even against you, unless you change. And he says, from that day he will bring them upon them. For the Israelites were not carried off all at once, and then those men were captured, but a short time intervened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"Ὃ τοίνυν λέγει, τοῦτό ἐστιν, ὅτι τῇ ψήφῳ ἔκτοτε ἐπήγαγεν ἂν τὰς ἡμέρας· ἀλλ' ἀνέμενεν ὁ Θεὸς καὶ ἐμακροθύμει, καίτοι τῆς ἀξίας τῶν ἁμαρτημάτων ἔκτοτε ἀπαιτούσης τὴν τιμωρίαν· ὅπερ πολλαχοῦ ποιεῖν εἴωθε, τῆς κυρίας παραγενομένης ἡμέρας, ἀναβάλλεσθαι καὶ ἀναδύεσθαι· ὃ καὶ τῆς αὐτοῦ φιλανθρωπίας τεκμήριον μέγιστον καὶ τῆς ἀγνωμοσύνης τῶν οὐκ ἐθελόντων εἰς δέον αὐτοῦ κεχρῆσθαι τῇ μακροθυμίᾳ ἀπόδειξις σαφεστάτη. Τοῦτο οὖν καὶ ἐνταῦθά φησιν, ὅτι ἀπὸ τότε ἡ ἀπειλή, ἀπὸ τότε ἡ ἀπόφασις, ἐκ τότε ἡ θεήλατος ὀργή, ἵνα ἐπὶ θύραις ἀγαγὼν τὴν τιμωρίαν, διαναστήσῃ πρὸς μετάνοιαν καὶ βελτίους ἐργάσηται καὶ μετὰ τὴν ἐκείνων ἅλωσιν ἐν ἀγωνίᾳ καταστήσῃ, μηδέ, ἐπειδὴ οἱ μὲν ἀπηνέχθησαν, οἱ δὲ διέφυγον, ῥᾳθυμότεροι ταύτῃ γένωνται. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, συριεῖ Κύριος μυίαις, αἳ κυριεύσουσι μέρους ποταμοῦ Αἰγύπτου. Ὁρᾷς ὡς οὐ μάτην ἔλεγον, ὅτι τὸν φόβον αὐξῆσαι βουλόμενος, ἀπὸ τῆς ἡμέρας ἐκείνης ἐπισείει τὴν ἀπειλήν. Τὰ γοῦν ἑξῆς τοῦτο δηλοῖ, δι' ὧν ἐπαίρει τὸν φόβον τῷ λόγῳ καὶ τὰ στρατόπεδα αὐτοῖς δῆλα ποιῶν, ἅπερ ἦν αὐτοῖς φοβερώτατα, καὶ τὴν εὐκολίαν τῆς ἐφόδου δηλῶν, ὃ μεθ' ὑπερβολῆς αὐτοὺς κατέσειε, καὶ τὸ στῖφος τῆς στρατιᾶς ἐμφαίνων, ὃ μάλιστα αὐτῶν ἐξίστη τὴν διάνοιαν· ταῦτα δὲ ἅπαντα διὰ τῶν ἑξῆς ᾐνίξατο. Σκόπει δέ. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, φησί, συριεῖ Κύριος μυίαις.","english":"What he is saying, then, is this: that from that time he would have brought the days upon them by his vote; but God waited and was long-suffering, although the worthiness of their sins demanded punishment from that time—which he is accustomed to do in many places: when the appointed day has come, to defer and shrink back; and this is both the greatest proof of his love for humanity and the clearest demonstration of the ingratitude of those unwilling to use his long-suffering as they ought. This, then, he says here also: that from then was the threat, from then the sentence, from then the God-sent wrath, so that by bringing the punishment to the doors he might rouse them to repentance and make them better, and after their capture might place them in agony, lest—since some were carried off and others escaped—they become more slack on that account. And it shall be in that day, the Lord will whistle for flies, which shall lord it over a part of the river of Egypt. Do you see that I was not speaking idly when I said that, wishing to increase their fear, he brandishes the threat from that day? At any rate, what follows makes this clear, through which he raises the fear by his word and makes plain to them the armies, which were most terrifying to them, and reveals the ease of the assault, which shook them exceedingly, and displays the throng of the army, which especially drove their mind out of its wits; all these things he hinted at through what follows. But consider. And it shall be in that day, he says, the Lord will whistle for flies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"Μυίας ἐνταῦθα τοὺς Αἰγυπτίους ἐκάλεσε, διὰ τὸ ἀναιδὲς καὶ ἀναίσχυντον καὶ ὅτι συνεχῶς διακρουόμενοι συνεχῶς ἐπῄεσαν καὶ οὐδὲ μικρὸν ἀναπνεῖν συνεχώρουν, ἀλλὰ μυρία παρεῖχον αὐτοῖς πράγματα πολλάκις, καθάπερ αἱ μυῖαι τοῖς τραύμασιν, οὕτω διηνεκῶς ταῖς τούτων ἐφιζάνοντες συμφοραῖς. Τούτους οὖν ἄξει, φησίν, ὁ Θεός. Ἀλλ' οὐκ εἶπεν, ἄξει, ἀλλὰ Συριεῖ, τὴν εὐκολίαν ἐμφαίνων τῆς ἀνόδου καὶ τὸ ἄμαχον τῆς τοῦ Θεοῦ δυνάμεως καὶ ὅτι ἀρκεῖ νεῦσαι μόνον καὶ πάντα ἕπεται. Καὶ εἰκότως ἀπὸ τούτων πρότερον ἄρχεται τῆς ἀπειλῆς, ὧν ἤδη διὰ τῶν ἔργων πεῖραν εἰλήφεισαν. Καὶ τῇ μελίσσῃ, ἥ ἐστιν ἐν χώρᾳ Ἀσσυρίων. Ὁ Σύρος καὶ ὁ Ἑβραῖος, ὥς φασιν, οὐλέγουσι, μελίσσας, ἀλλά, Σφῆκας. Ἐπειδὴ γὰρ οὐ σφόδρα αὐτῶν ἦσαν ἐν πείρᾳ, τῇ εἰκόνι τοῦ σφηκὸς εἰς πολλὴν αὐτοὺς ἐνέβαλλεν ἀγωνίαν, τὸ σφοδρὸν αὐτῶν, τὸ πληκτικόν, τὸ ἀμυντικόν, τὸ πικρὸν τῶν τραυμάτων, τὸ ταχὺ τῆς παρουσίας, τὸ δυσφύλακτον διὰ τοῦ ζώου τούτου δηλῶν. Καὶ ἐλεύσονται καὶ ἀναπαύσονται πάντες ἐν ταῖς φάραγξι τῆς χώρας καὶ ἐν ταῖς τρώγλαις τῶν πετρῶν καὶ εἰς τὰ σπήλαια καὶ εἰς πᾶσαν ῥαγάδα καὶ ἐν παντὶ ξύλῳ. Εἰπὼν τὸ φοβερὸν τῶν","english":"He called the Egyptians \"flies\" here, because of their shamelessness and impudence, and because, being continually driven off, they continually came back and did not allow them even a little breathing space, but kept causing them countless troubles; often, just as flies do to wounds, so they settled persistently upon their calamities. These, then, he says, God will lead. But he did not say \"will lead,\" but \"will whistle,\" showing the ease of their advance and the invincibility of God's power, and that it is enough for him only to nod and all things follow. And reasonably he begins the threat first with those of whom they had already had experience through deeds. And with the bee, which is in the country of the Assyrians. The Syrian and the Hebrew, as they say, do not call them bees, but wasps. For since they were not very experienced with them, by the image of the wasp he cast them into great agony, indicating through this creature their vehemence, their stinging, their defensive power, the bitterness of their wounds, the swiftness of their arrival, and the difficulty of guarding against them. And they shall come and all shall rest in the valleys of the country and in the holes of the rocks and in the caves and in every cleft and in every tree. Having spoken of the fearful nature of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"ἐθνῶν καὶ τὸ τάχιστον τῆς στρατείας, λέγει καὶ τὸ πλῆθος λοιπόν. Καὶ οὐκ εἶπε· Στρατοπεδεύσονται, ἀλλά· Ἀναπαύσονται, οὐδὲ ὡς εἰς πολεμίαν ἀφικνούμενοι χώραν, ἀλλ' ὡς τῇ οἰκείᾳ ἐντρυφῶντες, οὐδὲ ὡς καμάτου δεόμενοι καὶ πόνων, ἀλλ' ὡς ἐπὶ φανερὰν ἀπαντήσοντες νίκην καὶ ἕτοιμον ληψόμενοι τὴν ἁρπαγήν. Διὰ τοῦτό φησιν· Ἐλεύσονται καὶ ἀναπαύσονται, ὃ τῶν νενικηκότων ἐστὶ καὶ τρόπαιον στησάντων καὶ μετὰ τὸν πολὺν ἱδρῶτα καὶ τὰς σφαγὰς ἀναπαυομένων. Καὶ οὐκ ἀναπαύσονται ἐν πεδίοις μόνον· ἀλλ' ἐπειδὴ τὸ πλῆθος ἄπειρον καὶ οὐχ ἱκανὴ ἡ χώρα δέξασθαι τῶν σωμάτων τὸν ἀριθμόν, καὶ φάραγγες καὶ πέτραι καὶ ὄρη καὶ νάπαι καὶ πάντα καλυφθήσεται τοῖς βαρβαρικοῖς σώμασι. Καίτοι εἰ καὶ μὴ σφοδροὶ ἦσαν, μηδὲ οὕτω ῥαγδαῖοι, ἤρκει τὸ πλῆθος αὐτοὺς καταπλῆξαι· ὅταν δὲ ἀμφότερα ᾖ, καὶ πλῆθος τοσοῦτον καὶ δύναμις τηλικαύτη καὶ τὸ πάντων χαλεπώτερον, ἡ τοῦ Θεοῦ ὀργὴ στρατηγοῦσα, ποία λοιπόν ἐστι σωτηρίας ἐλπίς; Τὸ δὲ Εἰς πᾶσαν ῥαγάδα καὶ ἐν παντὶ ξύλῳ ὑπερβολικῶς εἴρηται. Οὐ γὰρ δὴ ἐπὶ τῶν δένδρων ἔμελλον ἀναπαύεσθαι, ἀλλ' ὁμοῦ, καθάπερ εἶπον, καὶ τὴν ὑπερβολὴν ᾐνίξατο καὶ τῇ μεταφορᾷ τῶν σφηκῶν ἐνέμεινεν. Ἐν τῇ ἡμέρᾳ ἐκείνῃ ξυρήσει Κύριος τῷ ξυρῷ τῷ μεμεθυσμένῳ. Αὐξήσας τὸν φόβον ἀπὸ τῶν στρατοπέδων, ἐπιτείνει πάλιν αὐτόν, ἐπὶ τὸν οὐρανὸν τὸν λόγον ἀνάγων, δεικνὺς ὅτι οὐ βάρβαροί τινες Αἰγύπτιοι καὶ Πέρσαι, ἀλλ' ὁ Θεός ἐστιν ὁ πολεμῶν τοῖς Ἰουδαίοις. Ξυρὸν δὲ ἐνταῦθα τὴν ἀφόρητον ὀργὴν αὐτοῦ φησι καὶ ἣν οὐδεὶς ὑποστῆναι δυνήσεται, μετ' εὐκολίας ἐπιοῦσαν καὶ ἀναλίσκουσαν.","english":"of nations and the swiftest part of the army, he now speaks also of the multitude. And he did not say, \"They will encamp,\" but \"They will rest,\" not as those arriving in a hostile land, but as those luxuriating in their own, nor as those needing toil and labors, but as those who will meet with manifest victory and take the plunder ready at hand. Therefore he says: \"They will come and will rest,\" which is the mark of those who have conquered and set up a trophy and rest after much sweat and slaughter. And they will rest not only in the plains; but since the multitude is boundless and the land is not sufficient to receive the number of their bodies, both ravines and rocks and mountains and glens and everything will be covered with barbarian bodies. And yet even if they were not fierce, nor so impetuous, their multitude alone was enough to terrify them; but when both are present—so great a multitude and so great a power, and, what is harder than all, the wrath of God leading the campaign—what hope of salvation is left thereafter? And the phrase \"Into every cleft and in every tree\" is said hyperbolically. For they were not, of course, going to rest on the trees, but at once, as I said, he both hinted at the hyperbole and persisted in the metaphor of the wasps. In that day the Lord will shave with the razor that is drunk. Having increased the fear from the armies, he intensifies it again, leading the discourse up to heaven, showing that it is not some barbarians, Egyptians and Persians, but God who wages war against the Jews. And by \"razor\" here he means his unbearable wrath, which no one will be able to withstand, coming upon them with ease and consuming them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"Ὥσπερ γὰρ αἱ τρίχες τοῦ σώματος τοῦ ξυροῦ τὴν ἀκμὴν οὐκ ἂν ἐνέγκαιεν, ἀλλ' εἴκουσιν εὐθέως καὶ παραχωροῦσιν· οὕτω δὴ καὶ τὰ Ἰουδαϊκὰ πράγματα τὴν θεήλατον ὀργὴν ἐκείνην οὐκ ἂν ὑποσταῖέν ποτε, φησί. Ξυρὸν τοίνυν μεμεθυσμένον τὴν ἀκμάζουσαν, τὴν μεμεστωμένην τοῦ Θεοῦ ὀργήν, τὴν πεπληρωμένην ἀπόφασιν ἡμῖν ἐνδείκνυται. Πέραν δὲ τοῦ ποταμοῦ βασιλέως Ἀσσυρίων, τὸ πέραν τοῦ Εὐφράτου φησίν· ἅπερ ἦν ἡ Ἰουδαία καὶ ἡ Παλαιστίνη πᾶσα ἀπὸ Περσίδος ἐπανιοῦσι. Ταῦτα οὖν ἅπαντα ἀφανιεῖ, φησίν, ἄρδην. Κεφαλὴν δὲ καὶ τρίχας καὶ πώγωνα καὶ πόδας, ὁλόκληρον τὴν χώραν φησὶ τῇ παραβολῇ τοῦ σώματος, πᾶσαν αὐτῶν τὴν χώραν περιλαμβάνων τῷ λόγῳ, ὥσπερ καὶ ἀρχόμενος ἔλεγε· Πᾶσα κεφαλὴ εἰς πόνον καὶ πᾶσα καρδία εἰς λύπην. Ἀπὸ ποδῶν ἕως κεφαλῆς οὐκ ἔστιν ἐν αὐτῷ ὁλοκληρία· οὐ περὶ ἑνὸς ἀνθρώπου λέγων, ἀλλ' ὁλόκληρον τὴν χώραν ἑνὶ σώματι παραβάλλων. Τοῦτο δὴ καὶ ἐνταῦθά φησιν, ὅτι καὶ χαλεπὴν ὑποστήσεται τὴν τιμωρίαν πᾶσα ἡ γῆ. Καὶ τὸ μὲν διὰ τοῦ ξυροῦ, τὸ δὲ διὰ τῆς τοῦ σώματος εἰκόνος ἐνέφηνε, δηλῶν ὅτι ξυροῦ παντὸς χαλεπώτερον καὶ τοὺς ἀνθρώπους καὶ τὰ ἀπὸ τῆς γῆς ἀναλώσει ἡ παρὰ τοῦ Θεοῦ φερομένη ψῆφος καὶ γυμνὴν αὐτὴν καὶ ἔρημον καταλείψει. Εἶτα τὴν ἐρημίαν ταύτην δι' ἑτέρας εἰκόνος ἐνδείκνυται. Ποιεῖ δὲ αὐτό, ὥστε διὰ πάντων ἀκμάζοντα μένειν τὸν φόβον καὶ μὴ καταμαραίνεσθαι τῷ μήκει τοῦ λόγου τὴν ἀγωνίαν. Καὶ δοκεῖ μὲν τοῖς οὐ προσέχουσι χρηστῶν τινων ἐπαγγελίαν εἶναι τὸ λεγόμενον· οἱ δὲ ἀκριβῶς ἐξετάζοντες ἴσασιν ὅτι ἐπιτεταμένης ἐρημίας ἐστὶν ἀπόδειξις. Τί γάρ φησι;","english":"For just as the hairs of the body could not endure the sharp edge of the razor, but give way at once and yield, so too, he says, the affairs of the Jews could never withstand that God-sent wrath. A drunken razor, then, he sets before us—the wrath of God at its peak, the sentence fulfilled. And \"beyond the river of the king of the Assyrians,\" he means beyond the Euphrates; this was Judea and all Palestine for those returning from Persia. All these things, he says, he will utterly destroy. \"Head and hairs and beard and feet\"—by the figure of the body he means the whole country, comprehending their entire land in his word, just as he also said at the beginning: \"Every head is for pain and every heart for grief. From feet to head there is no soundness in it\"—not speaking of one man, but comparing the whole country to a single body. This, then, he also says here: that the whole land will undergo severe punishment. And he has made this clear partly through the razor, partly through the image of the body, showing that the verdict borne from God will consume both the people and the produce of the land more grievously than any razor, and will leave it naked and desolate. Then he indicates this desolation through another image. And he does this so that through all of it the fear may remain at its peak and the anguish not wither away through the length of the discourse. And to those who do not pay attention, what is said seems to be a promise of good things; but those who examine it carefully know that it is a demonstration of intensified desolation. For what does he say?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, θρέψει ἄνθρωπος δάμαλιν βοῶν καὶ δύο πρόβατα. Καὶ ἔσται, ἀπὸ τοῦ πλεῖστον ποιεῖν γάλα φάγεται βούτυρον, ὅτι βούτυρον καὶ μέλι φάγεται πᾶς ὁ καταλειφθεὶς ἐπὶ τῆς γῆς. Ταῦτα πολλήν, ὡς ἔφθην εἰπών, ἐρημίαν ἐνδείκνυται. Ἡ γὰρ πυροὺς καὶ κριθὰς φέρουσα γῆ, τῶν ἀνθρώπων ἐρημωθεῖσα, δαψιλῆ παρέξει νομὴν τοῖς προβάτοις καὶ οὕτω δαψιλῆ, ὡς διὰ τὴν εὐθηνίαν τῆς τοιαύτης τραπέζης ἀρκεῖν καὶ δύο πρόβατα καὶ δάμαλιν μίαν πηγὰς τῷ κεκτημένῳ παρέχειν γάλακτος. Ὥστε ἡ εὐθηνία τῆς εὐωχίας τῶν ἀλόγων τῆς τῶν ἀνθρώπων ἐρημίας μέγιστόν ἐστι τεκμήριον. Καὶ τὸ μέλι δὲ τοῦτο αἰνίττεται· εἰώθασι γὰρ ταῖς ἐρήμοις ἐμφιλοχωρεῖν αἱ μέλιτται καὶ ἔνθα ἂν πολλῆς νομῆς ἀπολαύωσι καὶ ἔνθα μηδεὶς ὁ ἐνοχλῶν ᾖ. Καὶ ἵνα μάθῃς ὅτι τὴν ἐπιτεταμένην ἐρημίαν αἰνίττεται, τὰ ἑξῆς δηλοῖ. Καὶ ἔσται ἐν τῇ\n\nἡμέρᾳ ἐκείνῃ οὗ ἐὰν ὦσι χίλιαι ἄμπελοι χιλίων σίκλων, εἰς χέρσον ἔσονται καὶ εἰς ἄκανθαν. Μετὰ βέλους καὶ τοξεύματος εἰσελεύσονται ἐκεῖ, ὅτι χέρσος καὶ ἄκανθα ἔσται πᾶσα ἡ γῆ. Πολλῆς καὶ τοῦτο δυσπραγίας σημεῖον, ὅταν μὴ ὄρη καὶ νάπαι, ἀλλ' αὐτὴ ἡ βαθύγειος καὶ πολλῆς ἀπολαύουσα τῆς ἐπιμελείας ἀκάνθας φέρῃ. Οὐδὲ γὰρ ἁπλῶς τὸ τίμημα τῶν ἀμπέλων τέθεικεν, ἀλλ' ἵνα καὶ τὴν φύσιν τῆς γῆς ἐπιδείξηται καὶ τὴν πολλὴν τῶν γεωργῶν ἐπιμέλειαν. Ἀλλ' ὅμως ἐκεῖνα τὰ οὕτως εὐθηνούμενα, φησί, καὶ γεωργικῶν ἀπολαύοντα χειρῶν, εἰς τοσαύτην καταστρέψει τὴν ἐρημίαν, ὡς ἀκάνθας μὲν ἀντὶ ἀμπέλων φέρειν, τοσοῦτον δὲ παρέχειν τοῖς εἰσιοῦσι τὸν φόβον, ὡς μηδένα τολμᾷν γυμνὸν καὶ ἄοπλον εἰσιέναι.","english":"And it shall come to pass in that day, a man shall nourish a heifer of cattle and two sheep. And it shall be, from the abundance of making milk he shall eat butter, because every one who is left upon the earth shall eat butter and honey. These things show a great desolation, as I said before. For the land that bears wheat and barley, having been made desolate of men, will provide abundant pasture for the sheep, and so abundant that, because of the plenty of such a table, two sheep and one heifer suffice to provide springs of milk for the one who possesses them. So that the plenty of the feasting of irrational beasts is the greatest proof of the desolation of men. And the honey also hints at this; for bees are accustomed to dwell in the wildernesses, both where they enjoy much pasture and where there is no one to trouble them. And that you may learn that he hints at the extreme desolation, what follows makes it clear. And it shall be in that day, wherever there are a thousand vines worth a thousand shekels, they shall become a dry land and thorns. With arrow and bow they shall enter there, because all the land shall be dry land and thorns. This too is a sign of great misfortune, when not mountains and glens, but the deep-soiled land itself, which enjoys much care, bears thorns. For he has not simply set down the price of the vines, but so as to display both the nature of the land and the great care of the farmers. But nevertheless, he says, those things so flourishing and enjoying the hands of farmers shall be brought down to such desolation, as to bear thorns instead of vines, and to provide such fear to those who enter, that no one dares to enter unarmed and without a weapon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"Τοῦτο δὲ λέγει, τὴν ἐρημίαν ἐμφαίνων τοῦ τόπου καὶ τὴν πολλὴν αὐτόθι τῶν θηρίων διατριβήν. Κατασείσας τοίνυν αὐτῶν τὴν διάνοιαν καὶ μετὰ ἀκριβείας κατεργασάμενος αὐτοὺς τῷ φόβῳ, πάλιν ἀνίησιν ὀλίγον, τὰ χρηστὰ ἀναμίξας καὶ τὴν ἐπὶ τὸ βέλτιον μεταβολήν, ἵνα ἑκατέρωθεν μάθωσι τοῦ Θεοῦ τὴν ἰσχύν. Ἀλλὰ τοῖς μὲν φοβεροῖς ἐνδιατρίβει, τὰ δὲ χρηστὰ εὐθέως εἰπὼν ἀπαλλάττεται. Τί δήποτε; Ὅτι τούτου μάλιστα ἐδέοντο τῆς ἐπιτιμήσεως τοῦ φαρμάκου τότε· διὸ δὴ αὐτὸ μετὰ δαψιλείας ἐπιθείς, ὥστε ἐνδοῦναι μικρὸν ἀναπνεῦσαι καὶ ταύτῃ πάλιν εἰς ἀρετὴν ἐκκαλέσασθαι, καὶ τὰ χρηστὰ ἀναμίγνυσι, λέγων· Πᾶν ὄρος ἀροτριώμενον ἀροτριωθήσεται. Ὥσπερ γὰρ ἐν τῇ ὀργῇ τοῦ Θεοῦ καὶ ἡ βαθύγειος ἔρημος ἔσται, οὕτω καὶ ἐν τῇ καταλλαγῇ πάλιν καὶ ἡ τραχεῖα τὰ τῆς λιπαρᾶς ἐπιδείξεται γῆς, ἄροτρον δεχομένη καὶ σπέρματα. Τούτων δὲ γενομένων, καὶ τὰ ἐκ τούτων ἅπαντα ἔσται, εἰρήνη καὶ ἄδεια καὶ τὸ θαρσεῖν καὶ μὴ δεδοικέναι, καθάπερ ἔμπροσθεν. Οὐ γὰρ μὴ ἐπέλθῃ, φησίν, ἐκεῖ φόβος. Ἔσται δὲ ἀπὸ τῆς χέρσου καὶ ἀπὸ τῆς ἀκάνθης εἰς βόσκημα προβάτου καὶ πάτημα βοός. Καὶ διὰ τούτων πάλιν τὴν εὐθηνίαν αἰνίττεται, ὥσπερ καὶ ἔμπροσθεν προϊὼν λέγει· Μακάριος ὁ σπείρων ἐπὶ πᾶν ὕδωρ, οὗ βοῦς καὶ ὄνος πατεῖ. Ὥσπερ γάρ, ὅταν ἐρημίαν παραστῆσαι βούληται, Σειρῆνας καὶ Ὀνοκενταύρους εἰς μέσον ἄγει τῷ λόγῳ· οὕτως, ὅταν εἰρήνην καὶ ἀσφάλειαν, τὰ χειροήθη καὶ τιθασσὰ τῶν ζώων καὶ συνεφαπτόμενα τῶν γεωργικῶν ἔργων ἡμῖν ταῦτα πανταχοῦ δείκνυσι φαινόμενα, ἀπὸ τούτων τὰ ἐκ τούτων ἐμφαίνων, γεωργίαν καὶ τὴν ἄλλην αὐτῶν διακονίαν.","english":"But he says this, indicating the desolation of the place and the great throng of wild beasts there. Having shaken their mind, then, and having worked them over with fear precisely, he again relaxes a little, mingling the good things and the change for the better, so that from both sides they may learn the strength of God. But he dwells on the fearful things, while the good things he says and straightway departs. Why ever so? Because at that time they especially needed the remedy of rebuke; therefore he applied it abundantly, so as to yield a little and breathe again, and by this means again to call them back to virtue, and he mingles the good things, saying: Every mountain that is plowed shall be plowed. For just as in the wrath of God even the deep-soiled desert shall be, so also in the reconciliation again even the rough land shall show the qualities of the rich land, receiving the plow and seeds. And when these things have come to pass, all that follows from them shall be: peace and security and confidence and not to fear, just as before. For fear shall not come upon it there, he says. And it shall be from the dry land and from the thorn for the grazing of sheep and the trampling of an ox. And through these things again he hints at prosperity, just as also going forward he says: Blessed is he who sows upon every water, where the ox and the donkey tread. For just as, when he wishes to set forth desolation, he brings Sirens and Onocentaurs into the midst by his word, so, when peace and safety, he everywhere shows these things appearing—the tame and gentle of the animals and those that join in our agricultural works—indicating from these the things that come from them, farming and their other service.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"τ ΚΕΦΑΛ. Ηʹ Καὶ εἶπε Κύριος πρός με· λαβὲ σεαυτῷ τόμον χάρτου καινόν, μέγαν, καὶ γράψον εἰς αὐτὸν γραφίδι ἀνθρώπου, τοῦ ὀξέως προνομὴν ποιῆσαι σκύλων. Πάρεστι γάρ· καὶ μάρτυράς μοι ποίησον πιστοὺς ἀνθρώπους, τὸν Οὐρίαν τὸν ἱερέα, καὶ Ζαχαρίαν υἱὸν Βαραχίου. Καὶ προσῆλθον πρὸς τὴν προφῆτιν καὶ ἐν γαστρὶ ἔλαβε καὶ ἔτεκεν υἱόν. Καὶ εἰπέ μοι Κύριος· Κάλεσον τὸ ὄνομα αὐτοῦ, ταχέως σκύλευσον, ὀξέως προνόμευσον. Διότι πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα, λήψεται δύναμιν Δαμασκοῦ, καὶ τὰ σκῦλα Σαμαρείας ἔναντι βασιλέως Ἀσσυρίων. Δοκεῖ μὲν ἀπηρτῆσθαι κατὰ τὴν λέξιν ταυτὶ τὰ δύο προστάγματα, καὶ μηδὲν κοινὸν ἔχειν πρὸς ἄλληλα· εἰ δέ τις ἀκριβῶς ἐξετάσειε τῶν νοημάτων τὴν δύναμιν, πολλὴν ὄψεται τὴν συνέχειαν καὶ τὸν σκοπὸν ἕνα. Ἀναγκαῖον δὲ πρῶτον εἰπεῖν, τίνος ἕνεκεν τὸ τῆς προφητείας εἶδος εἰς τὸν τῶν ἀνθρώπων εἰσηνέχθη βίον. [Τίνος οὖν ἕνεκεν εἰσηνέχθη, ἀναγκαῖον εἰπεῖν.] Μέλλειν εἴωθεν ὁ Θεὸς καὶ βραδύνειν πρὸς τὰς τῶν ἁμαρτανόντων τιμωρίας, ὥσπερ οὖν ταχύς ἐστι καὶ ὀξὺς εἰς τὰς τῶν κατορθούντων εὐεργεσίας. Τοῦτο τοὺς ῥᾳθυμοτέρους ἀναπίπτειν παρασκευάζει, τὸ μὴ κατὰ πόδας ἕπεσθαι τῶν πλημμελημάτων τὴν δίκην. Ἵνα οὖν καὶ ὁ Θεὸς τὴν μακροθυμίαν ἐπιδεικνύηται τὴν ἑαυτοῦ καὶ μηδὲν ἐντεῦθεν ἐκεῖνοι γένωνται ῥᾳθυμότεροι, τὸ τῆς προφητείας κατα σκευάζει φάρμακον οὐ τῇ πείρᾳ τῶν κολάσεων, ἀλλὰ τῇ προγνώσει παιδεύων τοὺς ἁμαρτάνοντας τέως, ἵνα, ἂν μὲν","english":"CHAPTER 8. And the Lord said to me: Take for yourself a new scroll of paper, a great one, and write on it with a man's pen, \"to make spoil speedily.\" For it is at hand; and make for me faithful men as witnesses, Uriah the priest, and Zechariah son of Barachiah. And I went in to the prophetess, and she conceived in the womb and bore a son. And the Lord said to me: Call his name, \"Speedily spoil, quickly plunder.\" For before the child knows to call father or mother, he shall take the power of Damascus and the spoils of Samaria before the king of the Assyrians. These two commands seem, as far as the wording goes, to be disconnected and to have nothing in common with each other; but if one carefully examines the force of the thoughts, he will see great continuity and a single purpose. But it is necessary first to say for what reason the form of prophecy was introduced into the life of men. [For what reason, then, was it introduced? It is necessary to say.] God is accustomed to be about to act and to delay in regard to the punishments of those who sin, just as he is swift and quick in regard to the benefits of those who do right. This disposes the more careless to fall back—namely, that the penalty does not follow close upon the heels of transgressions. In order, then, that God may both display his own long-suffering and those men may not become more careless from this, he prepares the medicine of prophecy, training sinners for the time being not by the experience of punishments but by foreknowledge, so that, if they","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":163,"ref":"p163","source":"βελτίους γένωνται τὰς ἀπειλὰς ἀκούοντες, τὴν διὰ τῆς πείρας κόλασιν διακρούσωνται· ἐὰν δὲ ἐπιμείνωσιν ἀναισθητοῦντες, τότε δὴ καὶ τὴν τιμωρίαν αὐτοῖς ἐπαγάγῃ. Τοῦτο συνιδὼν ὁ διάβολος καὶ τὸ κέρδος ἡλίκον ἐστὶν ἐννοῶν, τοὺς ψευδοπροφήτας ἀνῆκεν, οἳ τοῖς προφήταις ἀπειλοῦσι λιμούς, λοιμούς, πολέμους, βαρβάρων ἔφοδον, ἀντέλεγον, χρηστὰ ἀπαγγέλλοντες. Ὥσπερ γὰρ ὁ Θεὸς τῷ φόβῳ τῶν ῥημάτων ἐβούλετο τὴν διὰ τῆς πείρας ἀποκρούεσθαι τιμωρίαν, οὕτω καὶ ὁ διάβολος τοὐναντίον εἰργάζετο· τῇ χάριτι τῶν λόγων ἐκλύων καὶ ῥᾳθυμοτέρους ποιῶν, εἰς ἀνάγκην καθίστη τοῦ τὴν διὰ τῶν πραγμάτων ὑπομεῖναι τιμωρίαν. Εἶτα, ἐπειδὴ μετὰ ταῦτα τοῖς ψευδοπροφήταις πιστεύοντες καὶ ἀρετῆς οὐδένα ποιούμενοι λόγον, ἀλλὰ ταῖς ἑαυτῶν ἁμαρτίαις ἐμμένοντες ἐφείλκοντο καὶ τὴν κόλασιν καὶ ἀπὸ τοῦ τέλους καὶ ἡ τῶν προφητῶν ἀλήθεια σαφῶς ἐδείκνυτο καὶ τὸ τῶν ψευδοπροφητῶν ψεῦδος διηλέγχετο, ἕτερον πάλιν κατασκευάζει μηχάνημα πρὸς ἀπώλειαν τῶν ἁλισκομένων. Ἀνέπειθε γὰρ αὐτοὺς εὐεξαπατήτους ὄντας, ὅτι δὴ ταῦτα [τὰ δεινὰ] τὰ συμβάντα ἀπὸ τῆς τῶν δαιμόνων ὀργῆς ἐγένετο, ἀμελουμένων παρ' αὐτῶν καὶ καταφρονουμένων. Τοῦτο τοίνυν τὸ δέλεαρ ἀναιρῶν ὁ Θεός, πρὸ πολλῶν ἄνωθεν χρόνων τὰ μέλλοντα αὐτοὺς καταλήψεσθαι δεινὰ προλέγει, ἵνα μὴ ἐξῇ τοῖς ἀπατῶσιν αὐτοὺς τῇ τῶν δαιμόνων ὀργῇ λογίζεσθαι τὰ συμβαίνοντα. Καὶ ὅτι οὐ στοχαζόμενος ταῦτα λέγω, ἄκουσον Ἡσαΐου λέγοντος· Ἔγνων ὅτι σκληρὸς εἶ καὶ νεῦρον σιδηροῦν ὁ τράχηλός σου καὶ τὸ μέτωπόν σου χαλκοῦν.","english":"they might become better by hearing the threats and avoid the punishment that comes through experience; but if they persist in their insensitivity, then indeed he brings the punishment upon them. The devil, perceiving this and understanding how great the gain is, let loose the false prophets, who contradicted the prophets when they threatened famines, plagues, wars, and the incursion of barbarians, announcing pleasant things instead. For just as God wished, by the fear of his words, to ward off the punishment that comes through experience, so too the devil worked the opposite: by the charm of words relaxing them and making them more slack, he brought them to the necessity of enduring the punishment that comes through deeds. Then, since after these things they believed the false prophets and made no account of virtue, but persisting in their own sins drew down chastisement upon themselves, and both from the outcome the truth of the prophets was clearly shown and the falsehood of the false prophets was refuted, he contrives yet another device for the destruction of those being caught. For he persuaded them, being easily deceived, that these dreadful things which happened came from the anger of the demons, who were being neglected and despised by them. Therefore God, abolishing this bait, foretold from many years beforehand the dreadful things that were going to overtake them, so that those who deceive them might not have the opportunity to attribute what happened to the anger of the demons. And that I do not say this by conjecture, hear Isaiah saying: I knew that you are stubborn, and your neck is a sinew of iron and your forehead bronze.","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":164,"ref":"p164","source":"Διὰ τοῦτο ἐξ ἀρχῆς ἐλάλησά σοι, ἵνα μὴ εἴπῃς, ὅτι τὰ εἴδωλά μοι τοῦτο ἐποίησε καὶ τὰ γλυπτὰ καὶ τὰ χωνευτὰ τοῦτο παρεσκεύασεν. Οὔτε ἠπίστασο, οὔτε ἀκουστά σοι ἐγένετο. Ἐπεὶ οὖν, ὅπερ ἔφην, ὡς καὶ ἐκ τῆς μαρτυρίας ἔστιν ἰδεῖν, ἐκείνοις ταῦτα ἀνετίθεσαν, φθάνει ἡ προφητεία ταύτην ἀναιροῦσα τὴν ἀπάτην καὶ πρὸ πολλῶν αὐτὰ διαγορεύουσα χρόνων. Ἀλλ' ἐπειδὴ καὶ οὕτως εἰκὸς ἦν αὐτοὺς ἀγνωμονοῦντας λέγειν, οὐ προείπετε, οὐ προηκούσαμεν, νῦν πλάττεσθε μετὰ τὴν ἔκβασιν· οὐ γὰρ ᾔδειτε τὰ συμβησόμενα· πόθεν οὖν τοῦτο δῆλον ὅτι εἴρηται; ὅρα πῶς σαφῶς ἄφυκτον αὐτοῖς κατασκευάζει τὸν ἔλεγχον καὶ τὰ ἀναίσχυντα ἀπορράπτων στόματα. Οὐ γὰρ ἀφίησιν εἰπεῖν μόνον, ἀλλὰ κελεύει καὶ ἐν χάρτῃ γραφῆναι τὰ λεγόμενα καὶ οὐδὲ ἁπλῶς γραφῆναι, ἵνα μὴ ἐξῇ αὐτοῖς λέγειν ὅτι μετὰ ταῦτα ἔπλασεν, ἀλλὰ καὶ μάρτυρας καλεῖ τῶν γραμμάτων ἄνδρας ἀξιοπίστους καὶ ἀπὸ τοῦ ἀξιώματος καὶ ἀπὸ τοῦ τρόπου. Ποίησον γάρ μοι, φησί, μάρτυρας πιστοὺς ἀνθρώπους, τὸν Οὐρίαν τὸν ἱερέα καὶ Ζαχαρίαν τὸν υἱὸν Βαραχίου· ἵνα ὅταν ἐξέλθῃ καὶ λέγωσιν ὅτι οὐκ ἐλέχθη ταῦτα πρὸ πολλῶν τῶν χρόνων, τὸ βιβλίον ἐξενεχθὲν καὶ οἱ μάρτυρες οἱ παρόντες καὶ ἀναισχυντοῦντας αὐτοὺς ἐπιστομίσωσι. Διὰ τοῦτο φησι· Λάβε χάρτου τόμον καινόν, ἵνα μὴ παλαιωθεὶς ἀπόληται, ἀλλὰ μένῃ τῷ χρόνῳ παρεκτεινόμενος καὶ κατηγορῶν διὰ τῶν γραμμάτων αὐτῶν. Καὶ γράψον γραφίδι ἀνθρώπου, τουτέστι καλάμῳ, τὰ μέλλοντα ἔσεσθαι. Τίνα δὲ τὰ μέλλοντα; Πόλεμος, νίκη βαρβαρική, λαφύρων διανομή, σκύλων ἁρπαγή. Ταῦτα τοίνυν, φησίν, ἅπαντα γράψον, Τοῦ ταχέως προνομὴν ποιῆσαι σκύλων.","english":"For this reason I spoke to you from the beginning, so that you might not say, \"The idols did this to me, and the carved images and the molten images prepared this.\" You neither knew, nor did it come to your hearing. Since, then, as I said—as is also possible to see from the testimony—they were attributing these things to those idols, the prophecy comes beforehand, abolishing this deception and declaring these things many years in advance. But since even so it was likely that they, in their ignorance, would say, \"You did not foretell it, we did not hear it beforehand; now you are fabricating after the outcome—for you did not know what would happen\"—how then is it clear that this was spoken? See how clearly he makes the refutation inescapable for them and stitches shut their shameless mouths. For he does not permit them merely to speak, but commands that what is said be written on paper, and not simply written, so that it might not be possible for them to say that he fabricated it afterward, but he also calls as witnesses of the writings men trustworthy both in rank and in character. For he says, \"Make me faithful witnesses, men\"—Uriah the priest and Zechariah the son of Barachiah—\"so that when they come out and say that these things were not spoken many years before, the book brought out and the witnesses present may silence them even in their shamelessness.\" For this reason he says, \"Take a new roll of paper,\" so that it may not perish by growing old, but may remain, extended through time and accusing them through their own writings. \"And write with a man's pen,\" that is, with a reed, the things that are to be. And what are the things to be? War, barbarian victory, distribution of spoils, seizure of plunder. All these things, then, he says, write: \"For him to quickly make spoil of the plunder.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"Πάρεστι γάρ. Τί ἐστι, Πάρεστι γάρ; Δύο ταῦτα δηλοῖ αὕτη ἡ ῥῆσις· ὅτι τότε ἤδη τῶν ἁμαρτημάτων αὐτῶν τὸ μέγεθος ἀπῄτει τὴν δίκην καὶ ἐπὶ θύραις ἡ τιμωρία. Αὐτὸς δὲ ἀναβάλλεται, τῇ μακροθυμίᾳ βουλόμενος αὐτοὺς βελτίους ποιῆσαι καὶ ἀποκρούεσθαι τὴν τιμωρίαν· καὶ ὅτι ῥᾴδιον αὐτῷ καὶ εὔκολον νεῦσαι μόνον καὶ πάντα εἰς πέρας ἀγαγεῖν. Ἐπειδὴ γὰρ περὶ βαρβάρων ὁ λόγος ἦν τῶν μελλόντων ἐπιστρατεύειν, μὴ νομίσητε, φησίν, ὅτι τῆς ὁδοῦ τὸ μῆκος καὶ τῆς στρατείας τὸ πλῆθος μέλλησίν τινα ποιεῖ· ἅπερ ἐπ' ἀνθρώπων ἔσεσθαι πέφυκε.\n\nΤῷ γὰρ Θεῷ πάρεστιν καὶ ὁ πόρρωθεν ὤν· οὕτως αὐτῷ ῥᾴδιον καὶ εὔκολον ἐν μιᾷ καιροῦ ῥοπῇ καὶ ἐν ἀκαριαίῳ ἀπὸ τῶν ἐσχάτων τῆς γῆς, κἂν πλείους ὦσιν, ἀγαγεῖν εὐθέως καὶ ἐπιστῆσαι. Καὶ μάρτυράς μοι ποίησον πιστοὺς ἀνθρώπους,\n\nτὸν Οὐρίαν τὸν ἱερέα, καὶ Ζαχαρίαν τὸν υἱὸν Βαραχίου. Μάρτυρας τίνος; Τοῦ χρόνου· ἵνα, κἂν τὰ γράμματα συκοφαντῆται, οἱ ζῶντες ἄνθρωποι καὶ παρόντες ἡνίκα ἐγράφετο καὶ τὸν χρόνον σαφῶς εἰδότες πότε ταῦτα ἐλέγετο, δυνηθῶσιν ἐπιστομίζειν τοὺς ἀναισχυντεῖν ἐπιχειροῦντας. Τῆς αὐτῆς ὑποθέσεως ἔχεται καὶ τὸ ἑξῆς, σαφέστερον ἐπάγον τὸν ἔλεγχον. Πῶς καὶ τίνι τρόπῳ; Τῶν ῥημάτων αὐτῶν ἀκούσωμεν. Προσῆλθε γάρ, φησί, πρὸς τὴν προφῆτιν. Τὴν γυναῖκα τὴν ἰδίαν οὕτως ἐκάλεσεν ἴσως, διὰ τὸ καὶ αὐτὴν πνεύματος ἠξιῶσθαι προφητικοῦ· οὐ γὰρ ἐν ἀνδράσι τὰ τῶν χαρισμάτων εἱστήκει μόνον, ἀλλὰ καὶ εἰς τὸ γυναικεῖον διέβαινε φῦλον.","english":"For it is present. What is \"For it is present\"? This statement makes two things clear: that even then the magnitude of their sins was demanding punishment, and the penalty was at the doors. But he delays, wishing by his long-suffering to make them better and to avert the punishment; and that it is easy and simple for him merely to nod and to bring all things to completion. For since the discourse was about barbarians who were about to march against them, do not suppose, he says, that the length of the journey and the multitude of the army produce any delay; things which naturally happen in the case of men.\n\nFor to God even what is far off is present; so easy and simple is it for him, in a single turn of time and in a moment, to bring them straight from the ends of the earth, even if they be more numerous, and to set them in place. And make for me as witnesses faithful men,\n\nUriah the priest, and Zechariah the son of Barachiah. Witnesses of what? Of the time; so that, even if the writings are slandered, the living men who were present when it was written, and who clearly know the time when these things were said, may be able to stop the mouths of those who attempt to be shameless. The sequel belongs to the same subject, bringing the refutation more clearly. How and in what manner? Let us hear their own words. For he came, it says, to the prophetess. He called his own wife so, perhaps, because she too was deemed worthy of the prophetic spirit; for the gifts did not stand only among men, but passed over also to the female race.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"Οὐ γὰρ ὥσπερ ἐν ταῖς βιωτικαῖς χρείαις διῄρηται τὰ γένη καὶ ἄλλα μὲν ἀνδρῶν, ἄλλα δὲ γυναικῶν τὰ ἐπιτηδεύματα, καὶ οὐκ ἂν δυνηθεῖεν τὰ ἀλλήλων ἀνταλλάξασθαι· οὕτω δὴ καὶ ἐπὶ τῶν πνευματικῶν· ἀλλ' ἴσοι οἱ ἀγῶνες καὶ κοινοὶ οἱ στέφανοι. Καὶ τοῦτο καὶ ἐν τῇ Παλαιᾷ καὶ ἐν τῇ Καινῇ μετὰ ἀκριβείας ἴδοι τις ἂν καὶ παρὰ πάντα τὸν βίον συμβαῖνον. Ταύτῃ τοίνυν ὁμιλήσας νόμῳ γάμου, κύειν παρεσκεύασε. Καὶ ἐπειδὴ τὸ παιδίον ἐτέχθη, ἐπιτίθησιν αὐτῷ ὄνομα καινὸν καὶ παράδοξον, τὴν ἱστορίαν τῶν ἐσομένων ἔχον. Τί γάρ φησι; Κάλεσον τὸ ὄνομα αὐτοῦ, Ταχέως σκύλευσον, Ὀξέως προνόμευσον· ἵνα κἂν τὰ γράμματα ἀπιστηθῇ τὰ ἐν τῷ τόμῳ κείμενα, ἡ προσηγορία τοῦ παιδίου τὴν ἱστορίαν τῶν ἐκβησομένων ἔχουσα καὶ πρὸ τῆς ἐκβάσεως τῶν γενομένων τεθεῖσα καὶ συνεχῶς παρὰ πάντα καλουμένη τὸν χρόνον, καὶ τῶν σφόδρα ἀναισχυντεῖν ἐπιχειρούντων ἀπορράψῃ τὰ στόματα. Ὅτι γὰρ οὐ μετὰ τὴν ἔκβασιν ἔπλασε ταῦτα ὁ προφήτης, ἀλλ' ἄνωθεν αὐτὰ προῄδει, καὶ οἱ σφόδρα ἀγνωμονεῖν ἐπιχειροῦντες ἠδύναντο πείθεσθαι, οἱ πρὸ τῆς τῶν πραγμάτων ἐκβάσεως αὐτὸ τὸ παιδίον ὁρῶντες καλούμενον καὶ τὴν διδασκαλίαν τῶν ἐσομένων συμφορῶν ἀνακηρύττον. Διά τοι τοῦτο καὶ ἑρμηνεύει τῆς προφητείας τὴν δύναμιν καὶ τὸν χρόνον ἐπισημαίνεται μετὰ ἀκριβείας, οὕτω λέγων· Διότι πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα, λήψεται δύναμιν Δαμασκοῦ καὶ τὰ σκῦλα Σαμαρείας ἔναντι βασιλέως Ἀσσυρίων. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν.","english":"For it is not as in the necessities of daily life, where the kinds are divided and some pursuits belong to men and others to women, and they could not exchange them with one another—so it is not thus also in spiritual matters; but the contests are equal and the crowns are shared. And this one may see with precision both in the Old and in the New, and happening throughout the whole of life. Having therefore conversed with this law of marriage, she was made ready to conceive. And when the child was born, he gives him a new and extraordinary name, containing the history of things to come. For what does he say? Call his name, Quickly Spoil, Swiftly Plunder—so that even if the writings lying in the book be disbelieved, the name of the child, containing the history of what will come to pass and given before the outcome of events and continually called throughout all the time, might stop the mouths even of those who attempt to be exceedingly shameless. For that the prophet did not fashion these things after the outcome, but foreknew them from above, even those who attempt to be exceedingly ignorant could be persuaded, who before the outcome of events saw the child himself being called and proclaiming the teaching of the calamities to come. For this reason he also interprets the power of the prophecy and marks the time with precision, saying thus: For before the child knows to call father or mother, he shall take the power of Damascus and the spoils of Samaria before the king of the Assyrians. And what he means is this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"Ἐν τῷ χρόνῳ, φησί, τῆς ἡλικίας τῆς ἀώρου καὶ μηδέπω φθέγγεσθαι δυναμένης, τὰ τῆς νίκης ἔσται καὶ τῶν τροπαίων, οὐχ ὡς τοῦ παιδίου δυναμένου παρατάξασθαι καὶ καθελεῖν τοὺς πολεμίους, ἀλλ' ὡς τῆς ἡλικίας ἐκείνης, τουτέστι, τοῦ χρόνου τοῦ πρὸ τῆς τοῦ παιδίου διαλέξεως παραδιδόντος ἅπαντα τοῖς πολεμίοις. Καὶ προσέθετο Κύριος λαλῆσαί μοι ἔτι· Διὰ τὸ μὴ βούλεσθαι τὸν λαὸν τοῦτον τὸ ὕδωρ τοῦ Σιλωὰμ τὸ πορευόμενον ἡσυχῆ, ἀλλὰ βούλεσθαι ἔχειν τὸν Ῥασὴν καὶ τὸν υἱὸν τοῦ Ῥωμελίου βασιλέα ἐφ' ὑμῶν, διὰ τοῦτο ἰδοὺ ἀνάγει Κύριος ἐφ' ὑμᾶς τὸ ὕδωρ τοῦ ποταμοῦ τὸ ἰσχυρὸν καὶ τὸ πολύ, τὸν βασιλέα τῶν Ἀσσυρίων. Ὅπερ ἔθος ἐστὶ τῷ Θεῷ μὴ μόνον τὰς τιμωρίας προλέγειν, ἀλλὰ καὶ τὰς αἰτίας τιθέναι, ὥστε καὶ ταύτῃ παιδεῦσαι τοὺς ἀκούοντας, τοῦτο καὶ ἐνταῦθα ποιεῖ. Εἰπὼν γὰρ τὴν τῶν ἀλλοφύλων διανομὴν καὶ τὰ σκῦλα καὶ προλέγων τὴν τῶν βαρβάρων ἔφοδον, λέγει καὶ τὴν αἰτίαν τοῦ πολέμου. Τίς δέ ἐστιν αὕτη; Ἡ ἀγνωμοσύνη τῶν τὴν πόλιν οἰκούντων. Ἐπεὶ γὰρ βασιλέα, φησίν, ἔχοντες, ἐπιεικῆ καὶ πρᾶον καὶ ἥμερον, ἀπεσκίρτησαν καὶ τυράννων ἐπεθύμησαν καὶ πρὸς ἀλλοτρίαν ἀρχὴν αὐτομολῆσαι ἠπείχθησαν, τὴν οἰκείαν εὐπραγίαν οὐ φέροντες, μετὰ πλείονος τῆς περιουσίας πληρώσω τὴν ἐπιθυμίαν αὐτῶν, βάρβαρόν τινα καὶ ἀνήμερον ἄγων ἄνθρωπον. Κέχρηται δὲ μεταφορικῶς ταῖς λέξεσι, τό τε ἦθος τοῦ ἐγχωρίου δηλῶν βασιλέως καὶ τὴν δύναμιν τοῦ βαρβάρου· ποιεῖ δὲ αὐτό, ὅπερ ἔφην ἀεί, τὸν λόγον ἐμφαντικώτερον κατασκευάζων. Διὰ τοῦτό φησι· Διὰ τὸ μὴ βούλεσθαι αὐτοὺς τὸ ὕδωρ τοῦ Σιλωάμ·","english":"In the time, he says, of an age that is untimely and not yet able to speak, the things of victory and of trophies will belong—not because the child is able to array himself for battle and bring down the enemies, but because that age, that is, the time before the child's speech, delivers everything over to the enemies. And the Lord added to speak to me again: Because this people did not want the water of Siloam that goes quietly, but wanted to have Rhasin and the son of Romelios as king over you, for this reason behold, the Lord brings up against you the water of the river, the strong and the great, the king of the Assyrians. It is a custom with God not only to foretell punishments but also to set forth their causes, so as to instruct the hearers in this way as well; this he does here too. For having spoken of the distribution of the foreigners and the spoils, and foretelling the assault of the barbarians, he also states the cause of the war. And what is this? The ingratitude of those who dwell in the city. For since, he says, having a king who was equitable and gentle and mild, they revolted and desired tyrants and hastened to desert to a foreign rule, not bearing their own prosperity, I will fill their desire with greater abundance, bringing a certain barbarian and savage man. He has used the words figuratively, indicating both the character of the local king and the power of the barbarian; and he does this, as I always said, making his discourse more vivid. For this reason he says: Because they did not want the water of Siloam—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"οὐ περὶ ὕδατος λέγων, ἀλλ' ἐπειδὴ ἡ πηγὴ ἠρέμα καὶ ἀψοφητὶ πρόεισι, τὸ ἀτάρακτον καὶ ἐπιεικὲς τὸν τρόπον τοῦ τότε βασιλεύοντος τῇ ἠρεμαίᾳ τῶν ὑδάτων διεξόδῳ παραβάλλει καὶ Σιλωὰμ αὐτὸν καλεῖ, διὰ τὸ ἀνεπαχθὲς καὶ ἥμερον· ὃ μεγίστην φέρει τοῖς ἀρχομένοις κατηγορίαν, ὅτι μὴ βαρὺν ἔχοντες ζυγόν, νεωτερίζειν ἐπεχείρουν\n\nκαὶ ἀλλοτρίοις ἑαυτοὺς διδόναι βασιλεῦσι. Ἐπεὶ οὖν οὐ βούλονται, φησί, τὸν ἥμερον καὶ ἐπιεικῆ, ἀλλὰ τὸν Ῥασὴν καὶ τὸν υἱὸν τοῦ Ῥωμελίου, ἐπάγω, φησί, τὸν Βαβυλώνιον· καὶ τὸ ῥαγδαῖον αὐτοῦ τῆς στρατιᾶς ὕδωρ ποταμοῦ φησι πολὺ καὶ ἰσχυρόν.\n\nΕἶτα ἑρμηνεύων τὴν μεταφοράν φησι· Τὸν βασιλέα τῶν Ἀσσυρίων. Ὁρᾷς πῶς ἀδιάπτωτος ὁ λόγος ὁ ἔμπροσθεν ἡμῖν λεχθεὶς φαίνεται· ὅτι πανταχοῦ ἐν ταῖς μεταφοραῖς ἑαυτὴν ἑρμηνεύειν εἴωθεν ἡ Γραφή; Ὃ δὴ καὶ ἐνταῦθα πεποίηκεν. Εἰποῦσα γὰρ ποταμόν, οὐκ ἐναπέμεινε τῇ μεταφορᾷ, ἀλλ' εἶπε τίνα φησὶ ποταμόν· Τὸν βασιλέα τῶν Ἀσσυρίων, καὶ πᾶσαν τὴν δόξαν αὐτοῦ. Καὶ ἀναβήσεται ἐπὶ πᾶσαν φάραγγα ὑμῶν καὶ περιπατήσει ἐπὶ πᾶν τεῖχος ὑμῶν. Καὶ ἀφελεῖ ἀπὸ τῆς Ἰουδαίας ἄνθρωπον, ὃς δυνήσεται κεφαλὴν ἆραι ἢ δυνατὸν συντελέσασθαί τι. Καὶ ἔσται ἡ παρεμβολὴ αὐτοῦ, ὥστε πληρῶσαι τὸ πλάτος τῆς χώρας σου. Δεικνὺς ὅτι οὐκ ἀνθρωπίνῃ δυνάμει, ἀλλ' ὀργῇ θεηλάτῳ συμβήσεται τὰ γινόμενα, οὐχ ὡς πολέμιον αὐτὸν παραταττόμενον ὑπογράφει, ἀλλ' ὡς ἐπὶ παρεσκευασμένην ἁρπαγὴν ἥκοντα. Οὐ γὰρ στήσεται, φησί, καὶ παρατάξεται, ἀλλὰ τῷ πλήθει τῶν σωμάτων καλύψει τῆς γῆς τὴν ὄψιν καὶ μετ' εὐκολίας περιέσται. Εἶτα καὶ ἐν τῇ ὀργῇ πολὺ τὸ τῆς φιλανθρωπίας.","english":"He is not speaking about water, but since the spring comes forth gently and without noise, he compares the calm and mild character of the king then reigning to the gentle passage of the waters, and calls him Siloam, because of his inoffensiveness and gentleness—which brings the greatest accusation against those who are ruled, that though they had no heavy yoke, they attempted to innovate and to give themselves over to foreign kings. Since, then, they do not want the gentle and mild one, he says, but Rhasin and the son of Romelias, I bring on, he says, the Babylonian; and he calls the rushing water of his army a great and mighty river.\n\nThen, interpreting the metaphor, he says: The king of the Assyrians. Do you see how the statement made earlier by us appears unerring—that everywhere in metaphors Scripture is accustomed to interpret itself? This indeed it has also done here. For having said \"river,\" it did not remain within the metaphor, but said what river it means: The king of the Assyrians, and all his glory. And he shall go up over every valley of yours and shall walk over every wall of yours. And he shall take away from Judea a man who is able to lift up his head or is able to accomplish anything. And his camp shall be such as to fill the breadth of your land. Showing that what happens will come about not by human power but by God-sent wrath, he depicts him not as an enemy drawing up for battle, but as one coming for a prepared plunder. For he will not, he says, stand and draw up for battle, but by the multitude of bodies he will cover the face of the earth and will prevail with ease. Then even in the wrath there is much of loving-kindness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"Οὐ γὰρ ἀνασπάσεσθαι αὐτῶν τὴν πόλιν ἀπειλεῖ, ἀλλ' αἰχμαλωσίαν τινὰ καὶ ἀπαγωγὴν προλέγει, τοὺς λειπομένους βουλόμενος τῇ τῶν ληφθέντων τιμωρίᾳ σωφρονεστέρους ποιῆσαι. Ἀφελεῖ γὰρ ἀπὸ τῆς Ἰουδαίας, φησίν, ἄνθρωπον, ὃς δυνήσεται κεφαλὴν ἆραι. Τοὺς ἐν δυναστείᾳ, φησί, τοὺς πάντα ἄγοντας καὶ φέροντας, τοὺς τῷ πλήθει λυμαινομένους αἰχμαλώτους ποιήσει καὶ δούλους, ὥστε τότε τοὺς καταδεεστέρους ἀναπνεῦσαι μικρὸν καὶ τῷ φόβῳ τῶν ἀπαχθέντων καὶ τῆς οἰκείας ἐλευθερίας τῇ ἀδείᾳ γενέσθαι βελτίους. Διὰ τοῦτό φησι· Δυνατὸν συντελέσασθαί τι· τουτέστι, τὸν ἰσχυρόν, τὸν ἐνεργεῖν δυνάμενον, τὸν ὁτιοῦν πρᾶξαι ἰσχύοντα. Καὶ πρὸ τῆς ἀπαγωγῆς δέ, δι' αὐτῆς τῆς ὄψεως ἱκανῶς ὑμᾶς καταπλήξει, φησίν, ὁ βάρβαρος, πᾶσαν πληρῶν τὴν γῆν τῶν βαρβαρικῶν σωμάτων. Διὰ τοῦτο ἐπήγαγε· Καὶ ἔσται ἡ παρεμβολὴ αὐτοῦ, ὥστε πληρῶσαι τὸ πλάτος τῆς χώρας σου. Μεθ' ἡμῶν ὁ Θεός. Γνῶτε, ἔθνη, καὶ ἡττᾶσθε· ἐπακούσατε ἕως ἐσχάτου τῆς γῆς καὶ ἰσχύοντες ἡττᾶσθε. Ἐὰν γὰρ πάλιν ἰσχύσητε καὶ πάλιν ἡττηθήσεσθε. Καὶ ἣν ἂν βουλὴν βουλεύσησθε, διασκεδάσει Κυρίος· καὶ λόγον ὃν ἐὰν λαλήσητε, οὐ μὴ ἐμμείνῃ ἐν ὑμῖν, ὅτι μεθ' ἡμῶν ὁ Θεός. Ἐμοὶ δοκεῖ τὴν τοῦ Ἐζεκίου νίκην ἐνταῦθα προλέγειν καὶ τὸ λαμπρὸν ἐκεῖνο τρόπαιον καὶ τῆς νίκης αὐτῆς τὴν αἰτίαν. Εἰ γὰρ καὶ ὅπλα παρ' ἐκείνοις, φησί, καὶ στρατόπεδα ἄπειρα καὶ ἐμπειρία πολεμική, ἀλλ' ἡ πάντων δυνατωτέρα συμμαχία μεθ' ἡμῶν, τουτέστιν ὁ Θεός. Ἦλθε μὲν γὰρ ὁ βάρβαρος, καθὼς ἠπείλησεν ἔμπροσθεν καὶ πολλὰς λαβὼν πόλεις ἀπῆλθε· μετὰ δὲ ταῦτα ἐπιστρατεύσας, τἀναντία ἔπαθε.","english":"For he does not threaten that he will drag their city away, but foretells a certain captivity and deportation, wishing to make those who are left more prudent by the punishment of those taken. For he removes from Judea, he says, a man who will be able to lift up his head. Those in power, he says, those who carry and bear everything, those who ravage the multitude, he will make captives and slaves, so that then the weaker may breathe a little and, by the fear of those deported and by the security of their own freedom, become better. Therefore he says: A mighty one to accomplish something; that is, the strong one, the one able to act, the one able to do anything at all. And even before the deportation, he says, by the very sight the barbarian will sufficiently strike you with terror, filling the whole land with barbarian bodies. Therefore he added: And his camp shall be, so as to fill the breadth of your land. God is with us. Know, nations, and be defeated; listen to the ends of the earth, and you who are strong, be defeated. For if you are strong again, you will be defeated again. And whatever counsel you may counsel, the Lord will scatter it; and whatever word you may speak, it shall not remain among you, because God is with us. It seems to me that he here foretells the victory of Hezekiah and that brilliant trophy and the cause of the victory itself. For even if there are arms among them, he says, and countless camps and military experience, yet the alliance stronger than all is with us, that is, God. For the barbarian came, as he threatened before, and after taking many cities departed; but afterward, when he campaigned again, he suffered the opposite.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"Καὶ ταῦτα τοίνυν ὁ προφήτης προλέγει καὶ τὸν τῆς νίκης αἴτιον ἀνακηρύττει καὶ πρὸς αὐτοὺς τοὺς βαρβάρους ἀποτείνει τὸν λόγον. Μὴ γὰρ δὴ τῇ προτέρᾳ νίκῃ θαρρήσητε, φησίν· ἐν γὰρ τῇ νῦν ἐφόδῳ μεγίστη παρῆν ἡμῖν ἡ συμμαχία. Γνῶτε τοίνυν τοῦτο αὐτὸ καὶ ἀπόστητε, ὡς ἀδυνάτοις ἐπιχειροῦντες. Εἶτα τὸν αἴτιον τῆς νίκης ἐκείνης ἐμφαίνων, καὶ ὅτι πρὸς τὰς ἐσχατιὰς ἀφίξεται τῆς γῆς ἡ φήμη τὰ κατορθώματα φέρουσα, φησίν· Ἐπακούσατε ἕως ἐσχάτου τῆς γῆς. Οὐδεὶς γὰρ ἀνήκοος τῶν τότε συμβάντων ἐν Ἱεροσολύμοις γέγονε· Διὰ τοῦτό φησιν· Ἐπακούσατε ἕως ἐσχάτου τῆς γῆς καὶ οἱ ἰσχύοντες ἡττᾶσθε. Μεγάλην γὰρ ἐπὶ ῥώμῃ δόξαν ὁ βάρβαρος τότε ἐκέκτητο. Ἰσχυροὺς δὲ ἐνταῦθα οὐ τοὺς ἐν τῇ τοῦ σώματος εὐεξίᾳ μεγάλους φησίν, ἀλλὰ καὶ τοὺς ἐν τῇ τῶν χρημάτων περιουσίᾳ καὶ τῇ τῆς δόξης περιφανείᾳ. Ἐὰν γὰρ πάλιν ἰσχύσητε, φησί, πάλιν ἡττηθήσεσθε καὶ ἣν ἂν βουλεύσησθε βουλήν, διασκεδάσει Κύριος καὶ λόγον ὃν ἐὰν λαλήσητε, οὐ μὴ ἐμμείνῃ ἐν ὑμῖν, ὅτι μεθ' ἡμῶν ὁ Θεός. Ἐπειδὴ γὰρ πονηρὰ παρ' αὐτοῖς ἦν βουλεύματα καὶ προσεδόκων τὴν πόλιν αὐτὴν ἐκ βάθρων ἀνασπᾶσθαι καὶ","english":"And the prophet foretells these things too, and proclaims the cause of the victory, and directs his speech to the barbarians themselves. For do not, he says, take courage from the former victory; for in the present assault our alliance was very great. Know this very thing, then, and stand away, as those who are attempting what is impossible. Then, showing the cause of that victory, and that the report carrying the achievements will reach the ends of the earth, he says: Hear to the end of the earth. For no one was uninformed of what happened then in Jerusalem. Therefore he says: Hear to the end of the earth, and you who are strong be defeated. For the barbarian then possessed great glory for his strength. And by \"strong\" here he does not mean those who are great in the good condition of the body, but also those who are great in the abundance of wealth and the splendor of glory. For if you are strong again, he says, you will be defeated again, and whatever counsel you may devise, the Lord will scatter, and whatever word you may speak, it shall not remain among you, because God is with us. For since their counsels were wicked, and they expected the city itself to be torn up from its foundations and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"οὕτως οἴκαδε ἀπελεύσεσθαι, καὶ τὰ βουλεύματα αὐτῶν ὁ προφήτης εἰς μέσον ἄγει καί φησι· μέχρι τῶν ῥημάτων ἅπαντα στήσεται. Εἶτα ἐπειδὴ πράγματα ἀπήγγειλε φύσιν ἀνθρωπίνην ὑπερβαίνοντα, ἀξιόπιστον ποιῶν τὸν λόγον, ἐπὶ τὸ ἀξίωμα τοῦ κατορθοῦντος καταφεύγει, συνεχῶς λέγων, Ὅτι μεθ' ἡμῶν ὁ Θεὸς καὶ ὅτι αὐτὸς ἅπαντα ταῦτα διασκεδάσει τὰ μηχανήματα.","english":"Thus they will return home, and the prophet brings their counsels into the open and says: everything will stand only as far as words. Then, since he has reported deeds that surpass human nature, making his account worthy of belief, he takes refuge in the dignity of the one who accomplishes it, saying continually, \"For God is with us,\" and that he himself will scatter all these devices.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}