{"slug":"khazarzar-john-of-damascus-sacra-parallela-recensiones-secundum-alphabeti","id":"greek:khazarzar:khazarzar-john-of-damascus-sacra-parallela-recensiones-secundum-alphabeti","title":"Sacra parallela recensiones secundum alphabeti","title_source":"Sacra parallela recensiones secundum alphabeti","author":"John of Damascus","genre":"other","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T19:19:55Z","cost_usd":0.097017},"source":{"registry_id":"greek:khazarzar:khazarzar-john-of-damascus-sacra-parallela-recensiones-secundum-alphabeti","work_id":"khazarzar-john-of-damascus-sacra-parallela-recensiones-secundum-alphabeti","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":809,"english_words":229485,"coptic_letters":0,"source_letters":881756,"commentary_units":0,"commentary_kinds":0,"derived_notes":35,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-john-of-damascus-sacra-parallela-recensiones-secundum-alphabeti","status":"warn","blocking":[],"warnings":[{"code":"repetition-warn","i":24}],"stats":{"passages":809,"translated":809,"commentary_passages":0,"commentary_units":0,"english_words":229485,"source_letters":881024,"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: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 809 narrative."},{"kind":"caution","severity":"caution","text":"31 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"3 scriptural phrase match(es) noted: John 4:10; Luke 1:46; Psalm 118:24."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":809},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΠΡΟΛΟΓΟΣ ΤΩΝ ΠΑΡΑΛΛΗΛΩΝ.\n\nΚτῆμα τίμιον ἡ ἀρετὴ, Θεῷ συνάπτουσα, καὶ βασιλείας οὐρανῶν προξενοῦσα. Πορισμὸς δὲ ταύτης ἡ τῶν θείων ἐντολῶν τήρησις γίνεται. Φησὶ γὰρ ὁ Κύριος ἐν ἐπαγγελίαις πρὸς τὸν ἐν Αἰγύπτῳ λαόν· Ἐὰν ἀκούσητέ μου, καὶ φυλάξητε τὰς ἐντολάς μου, ἔσεσθέ μοι λαὸς περιούσιος, βασίλειον ἱεράτευμα, ἔθνος ἅγιον. Καὶ υἱοὺς Θεοῦ γενέσθαι τοὺς πειθαρχοῦντας τοῖς προστάγμασιν ἀπεφήνατο. Ἡλίκον δὲ τοῦτο ἀγαθὸν λόγος ἑρμηνεῦσαι οὐ δύναται. Ὑπὲρ γὰρ τὴν ἡμετέραν φύσιν ἡ χάρις· ὑπὲρ ἐλπίδα τὸ τῆς υἱοθεσίας ἀξίωμα. Προσήκει τοίνυν ἡμᾶς ὑπὲρ τῶν τοιούτων ἀγαθῶν τὰ ἐντεταλμένα προθύμως ἐκτελεῖν. Ῥᾳδίαν δὲ τὴν τοῦ συμφέροντος αἵρεσιν ἕξομεν, παραλλήλους θέντες τὰς ἀρετὰς, καὶ τὰς ἀντιζύγους καὶ ἀντιθέους αὐτῶν κακίας, καὶ ὅσα περὶ αὐτῶν λέλεκται τῇ θείᾳ Γραφῇ καὶ τοῖς ἁγίοις καὶ θεοφόροις ἡμῶν Πατράσιν. Εἰσόμεθα γὰρ ἐντεῦθεν καὶ τὰς λαμπρὰς τῶν δικαίων διανομὰς, καὶ τὰς ἠπειλημένας κατὰ τῶν ἀθετούντων κολάσεις. Ἰστέον δὲ, ὅτι καὶ ἀπὸ τῶν Φίλωνος καὶ Ἰωσήππου συνταγμάτων ἠθροίσθησαν γνῶμαι εἰς κλέος τῆς παρ' ἡμῶν ἀληθείας. Ἑβραῖοι δὲ ἄμφω καὶ λόγιοι ἄνδρες· διὸ προσήκειν δεῖ μετὰ πάσης ἀκριβείας τοῖς διηγήμασι, καὶ ἀποφθέγμασι τούτων, ὡς οὐ μόνον τοῦ σκοποῦ τῶν παρ' ἡμῖν πιστοτάτων καὶ μακαρίων ἀνδρῶν οὐδ' ὅλως διαμαρτάνουσιν· ἀλλά γε καὶ πολλὴν τὴν ἰσότητα, καὶ ὁμοιολεξίαν ἔν τε λόγοις καὶ ἤθεσι ἐπιδείκνυνται, βεβαιοῦντα μᾶλλον, οὐκ ἐλαττοῦντα τούτων παρὰ τοῦ Πατρὸς ῥηθησόμενα λόγια. ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ ΤΟΥ ΔΑΜΑΣΚΗΝΟΥ ΕΙΣ ΤΑ ΙΕΡΑ ΠΑΡΑΛΛΗΛΑ.","english":"PROLOGUE TO THE PARALLELS.\n\nVirtue is a precious possession, uniting one to God and procuring the kingdom of heaven. The acquisition of it is the keeping of the divine commandments. For the Lord says in promises to the people in Egypt: If you hear me and keep my commandments, you shall be to me a peculiar people, a royal priesthood, a holy nation. And he declared that those who obey his ordinances become sons of God. How great this good is, speech cannot interpret. For the grace is beyond our nature; the dignity of adoption is beyond hope. It is fitting, therefore, that for such goods we eagerly carry out what has been commanded. And we shall have an easy choice of what is beneficial, having set side by side the virtues and the opposing and hostile vices, and all that has been said about them in the divine Scripture and by our holy and God-bearing Fathers. For from this we shall know both the bright distributions of the righteous and the punishments threatened against those who transgress. It should be known that sayings were also gathered from the treatises of Philo and Josephus for the glory of the truth among us. Both were Hebrews and learned men; therefore it is fitting to attend with all accuracy to their narratives and apophthegms, as they not only do not at all miss the aim of the most faithful and blessed men among us, but also display great consistency and similarity in words and manners, confirming rather than diminishing the oracles that will be spoken by the Father concerning them. OF OUR FATHER AMONG THE SAINTS JOHN OF DAMASCUS ON THE SACRED PARALLELS.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Τῆς θεοπνεύστου Γραφῆς ἡ ἄσκησις, πλούτου δόξης καὶ ἀρχῆς, καὶ πάντων ὅσα τὸ θνητὸν ἀσπάζεται γένος, ὑπερέχει, σωτηρίας ἡμῖν ἐφόδια χαριζομένη. Τὸ δὲ ῥᾷον φέρειν τοὺς ἐξ αὐτῆς πόνους, τὸ παρὸν ἡμῖν πραγματεύεται σύνταγμα. Τῶν γὰρ λίαν θαυμαζομένων, τὰ ἔτι καθ' ὑπερβολὴν ἀμείνω ἔστιν εὑρεῖν ἐν αὐτῷ, καὶ κόρος οὐδεὶς ἀκοῆς τοῖς ἐπισκήπτουσι γίνεται. Ἡ γὰρ τοῦ κάλλους τῶν ἐγκειμένων ἐκλογὴ πρὸς ἑαυτὴν ἕλκει τοὺς ἐντυγχάνοντας, οὐκ ἐῶσα καμεῖν τὸ μέλλον ἀκοῦσαι ποθοῦντας, καὶ ὡς ἐν στιχηραῖς ᾄδεται ῥήσεσιν· «Οἱ ἐσθίοντές με, ἔτι πεινάσουσι, καὶ οἱ πίνοντές με, ἔτι διψήσουσιν.» Ἐπέραστος γὰρ ὡς ἀληθῶς ἡ γλυκύτης τῶν πνευματικῶν μαθημάτων ἁγιάζουσα, καὶ αὐξάνουσα, καὶ τρέφουσα τὰς ψυχάς· περιείληφεν δὲ ὅσα ἠθικῶς, ἢ γνωμικῶς, ἢ παραινετικῶς [ἡ μνήμη ἀγκναία] πρὸς πᾶσαν αἰτίαν τε, καὶ ὑπόθεσιν τῇ τε Παλαιᾷ, καὶ Νέᾳ τῶν ἱερῶν λογίων Γραφῇ λέλεκται, τοῖς δὲ ἁγίοις καὶ θεοφόροις ἡμῶν Πατράσιν· ὧν τὸ μέγα κλέος, κατὰ πᾶσαν τὴν οἰκουμένην διαβεβόηται καὶ ὕμνηται· καὶ τὰ περὶ τούτων σποράδην κείμενα ἀποφθέγματα ἠνθολόγηνται, καὶ ἰδίοις τίτλοις παρατέθεινται. Πᾶσα δὲ ἡ πραγματεία ἐν τρισὶ βίβλοις ἀναγέγραπται· καὶ τούτων ἡ μὲν πρώτη σύγκειται ἀφ' ὧν μάλιστα προσήκοι Χριστιανοῖς τὴν ἀρχὴν ἀεὶ ποιεῖσθαι, ἀπὸ Θεοῦ, τὴν τριαδικὴν μονάδα φωτίζουσαν ἐκ προοιμίων ἡμᾶς. Ἡ δὲ δευτέρα, περὶ συστάσεως καὶ καταστάσεως τῶν ἀνθρωπίνων πραγμάτων φησίν· ἡ δὲ τρίτη, ἰδίως τὰ περὶ ἀρετῆς καὶ κακίας περιείληφεν.","english":"The practice of the God-inspired Scripture surpasses wealth, glory, and rule, and all things that the mortal race embraces, granting us provisions for salvation. And this present compilation endeavors to make the labors that come from it easier for us to bear. For among the things greatly admired, one may find in it things still better by far in excess, and there is no surfeit of hearing for those who apply themselves. For the selection of the beauty of the contents draws those who encounter it to itself, not allowing those who long to hear what follows to grow weary, and as it is sung in the versified sayings: \"Those who eat me will still hunger, and those who drink me will still thirst.\" For truly lovely is the sweetness of the spiritual teachings, sanctifying, increasing, and nourishing the souls. And it has encompassed all that has been said in an ethical, or gnomic, or hortatory manner, with respect to every cause and subject, in both the Old and the New Scripture of the sacred oracles, and by our holy and God-bearing Fathers, whose great fame has been proclaimed and hymned throughout the whole inhabited world; and their sayings, which lie scattered about concerning these matters, have been anthologized and arranged under their own headings. And the whole work has been recorded in three books; and of these the first is composed of those things from which it would be most fitting for Christians always to make their beginning—from God, the triadic Monad, enlightening us from the very prefaces. And the second speaks concerning the constitution and condition of human affairs; and the third specifically encompasses the matters concerning virtue and vice.","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":3,"ref":"p3","source":"Διὰ τὸ εὔληπτον δὲ, καὶ ῥᾳδίως εὑρίσκειν τὰ ζητούμενα, ὁ πίναξ τῶν κεφαλαίων, ἤγουν οἱ τίτλοι, κατὰ στοιχεῖον σύγκειται· καὶ ἕκαστον ζητούμενον κεφάλαιον εὑρεθήσεται κείμενον ἐν τῷ γράμματι ἀφ' οὗ καὶ ἄρχεται·\n\nοἷον, τὸ ἀπὸ τοῦ ἄλφα. εἰς τὸ ἄλφα στοιχεῖον· καὶ τὸ ἀπὸ τοῦ βῆτα, εἰς τὸ βῆτα· ὁμοίως καὶ τὰ ἑξῆς ἅπαντα στοιχεῖα. Ἐν τέλει δὲ ἑκάστου γράμματός εἰσι τίτλοι παραπεμπόμενοι, περὶ ὧν μικρὸν ὕστερον ἐν τοῖς τόποις γενόμενος βραχέα ἐρῶ, σαφῶς τὸ ἐξ αὐτῶν χρήσιμον παριστῶν. Ὃν δὲ τρόπον οἶνος ὕδατι συγκραθεὶς, ἡδύς ἐστι καὶ ἐπιτερπῆ τὴν χάριν ἀποτελεῖ· οὕτως καὶ ἡ κατασκευὴ ὅλου τοῦ συγγράμματος, σύμμικτος οὖσα ἀπὸ τῆς θείας Γραφῆς, καὶ τῶν ὁσίων καὶ θεοφόρων ἀνδρῶν, πολλὴν ἔχει, τοῖς μὲν βουλομένοις ἀναγινώσκειν ψυχαγωγίαν, τοῖς δὲ φιλοπονοῦσιν, εἰς τὸ διὰ μνήμης ἀναλαβεῖν εὐμάρειαν· πᾶσι δὲ τοῖς ἐντυγχάνουσιν, ὠφέλειαν. Καὶ εἰ μὲν καλῶς καὶ προσηκόντως συντέτακται, τοῦτο τῆς ἄνωθεν ὑπάρχει ῥοπῆς. Εἰ δὲ βαναύσως, καὶ οὐ λίαν εὐστόχως, τοῦτο τὸ τῆς ἐμῆς ἀσθενείας. Ὄνομα τῷ ὅλῳ συντάγματι τὰ ἱερά. Ἰστέον δὲ ὡς καὶ ἀπὸ τῶν τοῦ Φίλωνος καὶ Ἰωσήππου συνταγμάτων ἠθροίσθησαν γνῶμαι, εἰς κλέος τῆς παρ' ἡμῖν ἀληθείας, καὶ ὑπὸ δυσμενῶν ἀνευφημουμένης. Ἡ λύσις τῶν παραπομπῶν. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων, τῶν ἀπὸ τοῦ αὐτοῦ στοιχείου ἀρχομένων, καὶ ἀλλαχοῦ κειμένων τε, καὶ εὑρισκομένων. Λεχθήσεται δὲ τί ἐστι παραπομπὴ, καὶ δι' ἣν αἰτίαν ἐξεύρηται. Παραπομπή ἐστι λέξις ὁδηγοῦσα, καὶ ἕλκουσα ἡμᾶς ἔνθα ἕκαστον τῶν ζητουμένων εὑρίσκεται. Πολλὴν δὲ χρεῖαν εἰσφέρει τῷ συντάγματι.","english":"But for the sake of easy comprehension and the ready discovery of what is sought, the table of chapters—that is, the titles—has been arranged according to the alphabet; and each chapter sought will be found placed under the letter with which it begins.\n\nFor example, that which begins with alpha is under the letter alpha; and that which begins with beta is under beta; and likewise all the remaining letters. And at the end of each letter there are cross-reference titles, concerning which I shall speak briefly a little later when I come to those places, clearly setting forth the usefulness derived from them. And just as wine mixed with water is pleasant and produces a delightful grace, so also the composition of the whole work, being a mixture drawn from the divine Scripture and from holy and God-bearing men, provides much delight for those who wish to read, ease of committing to memory for those who labor diligently, and benefit for all who encounter it. And if it has been composed well and fittingly, this is due to the influence from above. But if it has been done in a crude and not very successful manner, this is due to my own weakness. The name of the whole compilation is the Sacred. And it should be known that sayings were also gathered from the works of Philo and Josephus, for the glory of the truth that is among us, which is praised even by those hostile to it. The explanation of the cross-references. From here come the cross-references of the titles that begin with the same letter and are found placed elsewhere as well. It shall be stated what a cross-reference is, and for what reason it was devised. A cross-reference is a word that guides and draws us to where each of the things sought is found. And it contributes great usefulness to the compilation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Οὐ μόνον γὰρ σύντομον κατάληψιν χαρίζεται, ἀλλὰ καὶ μῆκος λόγου ὑποτέμνεται, μὴ συγχωροῦσα παλιλλογεῖν, καὶ τὰ αὐτὰ πολλάκις λέγοντας ἐνοχλεῖν τοὺς ἀκούοντας. Μάλιστα δὲ ἐξηύρηται διὰ τὰ ὁμοιότροπα, ἤγουν τὰ ἐπὶ ἑνὸς πράγματος πολλαχῶς λεγόμενα. Διάφοροι γάρ εἰσι τίτλοι ἐν ἑκάστῳ βίβλῳ ἐκ τεσσάρων ὀνομάτων, ἴσως δὲ καὶ ἐκ πλειόνων τὰς ἐπιγραφὰς ἔχοντες· οἷον, Περὶ ὑπερηφάνων, καὶ σοβαρῶν, καὶ ἀλαζόνων, καὶ κενοδόξων. Ταῦτα γὰρ εἰ καὶ ἀπὸ διαφόρου γράμματος ἔχουσι τὴν ἀρχὴν, ταὐτόν ἐστι τῷ ὑποκειμένῳ. Διὸ καὶ τὴν τῶν ῥημάτων παράθεσιν ἀπὸ τῆς θείας Γραφῆς καὶ τῶν ὁσίων Πατέρων κοινῶς ἐδέξαντο. Καὶ πάλιν, Περὶ προπετοῦς, καὶ ἀναιδοῦς, καὶ θυμώδους, καὶ ὀργίλου, καὶ ὀξυχόλου. Καὶ ταῦτα γὰρ πάντα ἐν τῇ θεωρίᾳ ὑπάρχουσι. Καὶ ἵνα μὴ ἐν τῷ νέμειν τὰ αὐτὰ ἀναγνώσματα τοῖς ἐν ῥήμασι, καὶ οὐκ ἐν πράγμασι κεχωρισμένοις, μακροὺς ἀποτείνωμεν λόγους, ἀναγκαίως ἡ παραπομπὴ ἐξηύρηται, δι' ἧς περιγίνεται ἡμῖν ἡ κατὰ στοιχεῖον τῶν τίτλων, ἤγουν τῶν κεφαλαίων, ἔκθεσις. Προσήκει τοίνυν τοὺς ἐντυγχάνοντας τῷ πίνακι στοιχείων, καὶ τὰς παραπομπὰς τὰς ὑποτεταγμένας αὐτῷ ἐπισκέπτεσθαι. Τὸ γὰρ ζητούμενον κεφάλαιον ἐν ἑνὶ τούτων εὑρηθήσεται.","english":"For it not only grants a concise comprehension, but also cuts short the length of the discourse, not permitting repetition, nor that by saying the same things many times they trouble the hearers. And it has been devised especially on account of things of like kind—that is, things said in many ways concerning one matter. For there are various titles in each book, having their inscriptions from four names, and perhaps even from more; for example, Concerning the proud, and the haughty, and the boastful, and the vainglorious. For these, even if they have their beginning from a different letter, are the same in subject. Therefore they have also commonly received the citation of the passages from the divine Scripture and the holy Fathers. And again, Concerning the rash, and the shameless, and the passionate, and the irascible, and the quick-tempered. For all these too exist in the same category. And so that, in distributing the same readings to things that are distinguished in words and not in realities, we may not stretch out our discourses to great length, the cross-reference has of necessity been devised, through which there comes to us the arrangement of the titles, that is, of the chapters, according to letter. It is fitting, then, that those who consult the table of letters also examine the cross-references subjoined to it. For the chapter sought will be found in one of these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"ΠΙΝΑΞ ΑΡΙΣΤΟΣ ΤΗΣ ΠΑΡΟΥΣΗΣ ΠΥΚΤΙΔΟΣ.\n\nΣτοιχεῖον ἄλφα. Αʹ. Περὶ ἀϊδίου θεότητος τῆς ἁγίας καὶ ὁμοουσίου Τριάδος· καὶ ὅτι εἷς καὶ μόνος ἐν πᾶσι Θεός. Βʹ. Περὶ τοῦ ἄφευκτον εἶναι Θεόν· καὶ ὅτι πάντα ἐφορᾷ, καὶ οὐδὲν αὐτῷ λέληθεν. Γʹ. Περὶ τοῦ ἀκατάληπτον εἶναι τὸν Θεὸν, καὶ τὰ ἔργα αὐτοῦ· καὶ ὅτι οὐ δεῖ ἡμᾶς τὰ κρυπτὰ αὐτοῦ ζητεῖν ἢ περιεργάζεσθαι· ἀνέφικτος γὰρ καὶ ἀκατάληπτος ἡ τούτων εὕρεσις. Δʹ. Περὶ ἀγάπης καὶ φόβου Θεοῦ· καὶ ὅτι παντὸς ἀγαθοῦ ὑπερέχουσι. Εʹ. Περὶ ἀντιλογίας πρὸς Θεόν· καὶ ὅτι οὐ δεῖ ἀντιλέγειν, ἢ δικαιολογεῖσθαι πρὸς Θεόν. ʹ. Περὶ ἀγγέλων· ὅτι καὶ ἄγγελοι ἁμαρτήσαντες κολάζονται. Ζʹ. Περὶ ἀγγέλων· ὅτι ἀγγέλους φύλακας ἐπέστησεν ὁ Θεός. Ηʹ. Περὶ τῆς τοῦ ἀνθρώπου πλάσεως καὶ κατασκευῆς. Θʹ. Περὶ αὐτεξουσίου· ὅτι αὐτεξούσιον δέδοται ἡμῖν ἀπὸ Θεοῦ, καὶ ἐν ἡμῖν ἔστι σωθῆναι καὶ ἀπολέσθαι. Ιʹ. Περὶ τῆς ἀστάτου καὶ ἀβεβαίου τῶν ἀνθρωπίνων πραγμάτων καταστάσεως· καὶ τίνι ἔοικεν ὁ ἄνθρωπος καὶ ὁ βίος αὐτοῦ· καὶ ὅτι μάταια τὰ παρόντα, καὶ σκιᾶς ἀδρανέστερα. ΙΑʹ. Περὶ ἀγαθοεργίας· καὶ ὅτι χρὴ τὸ ἀγαθὸν πρὸς πάντας ποιεῖν· καὶ ὅτι χρὴ τὰ βάρη τοῦ πλησίον φέρειν, καὶ μὴ μνησικακεῖν, ἀλλὰ ἀντιλαμβάνεσθαι, καὶ ἐλέγχειν, μὴ","english":"TABLE OF CONTENTS OF THE PRESENT VOLUME.\n\nLetter alpha. 1. On the eternal Godhead of the holy and consubstantial Trinity; and that there is one and only God in all things. 2. On God being unavoidable; and that he oversees all things, and nothing has escaped his notice. 3. On God being incomprehensible, and his works; and that we ought not to seek out or pry into his hidden things; for the discovery of these is unattainable and incomprehensible. 4. On the love and fear of God; and that they surpass every good. 5. On contradicting God; and that one ought not to contradict or justify oneself against God. 6. On angels; that angels too, having sinned, are punished. 7. On angels; that God has set guardian angels over us. 8. On the formation and constitution of man. 9. On free will; that free will has been given to us by God, and it lies within us to be saved and to perish. 10. On the unstable and uncertain condition of human affairs; and what man and his life are like; and that present things are vain, and weaker than a shadow. 11. On doing good; and that one must do good to all; and that one must bear the burdens of one's neighbor, and not bear grudges, but come to their aid, and reprove, not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"ἀποδιδόναι κακὸν ἀντὶ κακοῦ. ΙΒʹ. Περὶ ἀσεβῶν, καὶ ἁμαρτωλῶν, καὶ ἀδίκων, καὶ παρανόμων. ΙΓʹ. Περὶ ἀναμαρτησίας· ὅτι οὐδεὶς ἀναμάρτητος, εἰ μὴ εἷς ὁ Θεός. ΙΔʹ. Περὶ ἀποταξαμένων, καὶ ἐξ ὑποστροφῆς ἐκεῖνα πραττόντων. ΙΕʹ. Περὶ ἀναστάσεως, καὶ κρίσεως, καὶ αἰωνίου κολάσεως. Ι ʹ. Περὶ ἀρᾶς ὑπὸ Κυρίου, καὶ τῶν προφητῶν, καὶ ἀποστόλων γενομένης. ΙΖʹ. Περὶ ἀδικουμένων· ὅτι χρὴ βοηθεῖν αὐτοῖς. ΙΗʹ. Περὶ ἀγάπης, καὶ εἰρήνης, καὶ εἰρηνοποιῶν, καὶ πράων ἀνθρώπων. ΙΘʹ. Περὶ ἀληθείας, καὶ μαρτυρίας πιστῆς. Κʹ. Περὶ ἀρχομένων· ὅτι ἐξομοιοῦνται τοῖς τῶν κρατούντων ἤθεσιν, κἄν τε χρηστοὶ, κἄν τε μοχθηροὶ τυγχάνωσιν. ΚΑʹ. Περὶ ἀρχομένων· ὅτι χρὴ αὐτοὺς ὑποτάσσεσθαι τοῖς ἄρχουσιν καὶ εἴκειν, καὶ παραχωρεῖν, καὶ τιμᾷν, καὶ μὴ ἀντιλέγειν. ΚΒʹ. Περὶ ἀναρχίας, ἤτοι λαοῦ μὴ ἔχοντος ποιμένα, καὶ ἄρχοντα. ΚΓʹ. Περὶ ἀκηδείας καὶ ἀθυμίας. ΚΔʹ. Περὶ ἄφρονος, καὶ ἀνοήτου, καὶ ἀπαιδεύτου, καὶ μωροῦ. ΚΕʹ. Περὶ ἁπλοῦ, καὶ ἀκάκου τὸν τρόπον. Κ ʹ. Περὶ ἀκτημοσύνης, καὶ αὐταρκείας, καὶ ὀλιγοδείας. ΚΖʹ. Περὶ ἀπάτης κατ' οἰκονομίαν γινομένης. ΚΗʹ. Περὶ ἀγγέλλοντος, καὶ μεσάζοντος ἀπόκρισιν· καὶ ὅτι ὁ τῶν σταλέντων ἐξουθενῶν, τοῦ πέμψαντος καταφρονεῖ. ΚΘʹ. Περὶ ἀγνωμονούντων καὶ ἀχαριστούντων. Λʹ. Περὶ ἀδυνάτων πραγμάτων. ΛΑʹ. Περὶ ἁγίων καὶ μακαρίων ἀνδρῶν. ΛΒʹ. Περὶ ἀπαρχῶν καὶ ἀποδεκατούντων· καὶ ὡς χρὴ προσφέρειν Θεῷ. ΛΓʹ. Περὶ ἀγγελίας ἀγαθῆς ΛΔʹ. Περὶ ἀγγελίας κακῆς. ΛΕʹ. Περὶ ἀσπασμοῦ· ὅτι τὸ μετριάζειν εὔνοιαν προξενεῖ. Λ ʹ. Περὶ ἀπαντημάτων, καὶ τῶν ἀπὸ κακῶν εἰς κακὰ ἐμπιπτόντων. ΛΖʹ.","english":"To repay evil for evil. 12. On the impious, and sinners, and the unjust, and the lawless. 13. On sinlessness: that no one is sinless except one, God. 14. On those who have renounced the world, and who from a turning back do those things. 15. On the resurrection, and judgment, and eternal punishment. 16. On the curse that came from the Lord, and from the prophets, and from the apostles. 17. On those who are wronged: that one must help them. 18. On love, and peace, and peacemakers, and gentle men. 19. On truth, and faithful testimony. 20. On subjects: that they are made like the characters of those who rule, whether they happen to be good or wicked. 21. On subjects: that they must be subject to rulers and yield, and give way, and honor, and not contradict. 22. On anarchy, that is, a people having no shepherd and ruler. 23. On freedom from care and despondency. 24. On the foolish, and senseless, and uneducated, and stupid. 25. On the simple and guileless in manner. 26. On possessing nothing, and self-sufficiency, and little need. 27. On deception that occurs by economy. 28. On one who announces and mediates a reply; and that he who despises those sent despises the one who sent him. 29. On the ungrateful and unthankful. 30. On impossible things. 31. On holy and blessed men. 32. On first-fruits and those who tithe; and that one must offer to God. 33. On good tidings. 34. On evil tidings. 35. On greeting: that moderation procures goodwill. 36. On encounters, and those who fall from evils into evils. 37.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Περὶ ἀπραγμοσύνης καὶ ἡσυχίας. ΛΗʹ. Περὶ ἀποφάσεως καὶ ἀκριβείας Θεοῦ· καὶ ὅτι οὐ δεῖ τῆς ὀργῆς τοῦ Θεοῦ πλέον ἀμύνασθαι, ἢ παρὰ τὰς ἐντολὰς αὐτοῦ φιλανθρωπεύεσθαι. ΛΘʹ. Περὶ ἀγγαρίας. Μʹ. Περὶ αἰσχύνης ἀγαθῆς. ΜΑʹ. Περὶ αἰσχύνης πονηρᾶς. ΜΒʹ. Περὶ ἀδίκων αἰτήσεων· καὶ ὅτι τὰς ἀδίκους αἰτήσεις οὐ χρὴ πρὸς πέρας ἄγειν, κἂν μήτηρ τυγχάνῃ. ΜΓʹ. Περὶ ἀπληστίας· καὶ ὅτι ἀπλήστως ἔχομεν πρὸς τὴν τοῦ πλείονος ὄρεξιν. ΜΔʹ. Περὶ ἀδελφῶν. ΜΕʹ. Περὶ αἰτοῦντος, ἤγουν προσαιτοῦντος. Μ ʹ. Περὶ αἰσχρολογίας· καὶ ὅτι οὐ δεῖ προσφέρειν λόγον σαπρόν. ΜΖʹ. Περὶ ἀρᾶς εὐλόγως, ἢ ἀδίκως ἐπαγομένης· καὶ ὅτι χρὴ εὐλογεῖν, καὶ μὴ καταρᾶσθαι ΜΗʹ. Περὶ ἀφέσεως ἁμαρτιῶν· καὶ κατὰ τρόπους δυνάμεθα τυχεῖν συγχωρήσεως. ΜΘʹ. Περὶ ἀπογινώσεως· ὅτι οὐ δεῖ ἡμᾶς ἀπογινώσκειν τῆς σωτηρίας ἡμῶν. Νʹ. Περὶ ἀναθέματος καὶ ἀφορισμοῦ. ΝΑʹ. Περὶ τῶν ἀμίκτων, καὶ τῶν ἀκοινωνήτως ἐχόντων πρὸς ἄλληλα. Ἐνταῦθα αἱ παραπομπαὶ τῶν τίτλων, τῶν ἀπὸ τοῦ αὐτοῦ στοιχείου ἀρχομένων, καὶ ἀλλαχοῦ κειμένων τε καὶ εὑρισκομένων. Περὶ ἀσκήσεως· κεῖται ἐνταῦθα ἐν τῷ γ στοιχείῳ τῆς ἕκτης, οὗ ἡ ἀρχὴ, περὶ γυμνασίου. Περὶ ἀρετῆς· κεῖται ἐνταῦθα ἐν τῷ δ στοιχείῳ τῆς ΙΔʹ, οὗ ἡ ἀρχὴ, περὶ δικαιοσύνης. Περὶ ἀκουσίων ἁμαρτημάτων· κεῖται ἐνταῦθα ἐν τῷ ε στοιχείῳ τῆς ΚΑʹ, οὗ ἡ ἀρχὴ, περὶ ἑκουσίων καὶ ἀκουσίων ἁμαρτημάτων. Περὶ ἀνθρωπαρεσκούντων· κεῖται ἐνταῦθα ἐν τῷ κ στοιχείῳ τῆς Δʹ, οὗ ἡ ἀρχὴ, περὶ κολάκων. Περὶ ἀσθενούντων· κεῖται ἐνταῦθα ἐν τῷ ν στοιχείῳ τῆς Βʹ, οὗ ἡ ἀρχὴ, περὶ νοσούντων. Περὶ ἀρσενοκοιτίας·","english":"Concerning freedom from affairs and stillness. 38. Concerning the decree and exactness of God; and that one must not avenge the wrath of God more than show kindness contrary to His commandments. 39. Concerning compulsory service. 40. Concerning good shame. 41. Concerning evil shame. 42. Concerning unjust requests; and that one must not bring unjust requests to fulfillment, even if it be a mother. 43. Concerning insatiability; and that we are insatiably disposed toward the desire for more. 44. Concerning brothers. 45. Concerning one who asks, that is, a beggar. 46. Concerning foul speech; and that one must not offer a rotten word. 47. Concerning a curse brought justly or unjustly; and that one must bless and not curse. 48. Concerning the forgiveness of sins; and that we can obtain pardon in various ways. 49. Concerning despair; that we must not despair of our salvation. 50. Concerning anathema and excommunication. 51. Concerning things unmixed, and those that are in no communion with one another. Here are the cross-references of the titles that begin with the same letter and are placed and found elsewhere. Concerning ascetic practice: it is placed here under the letter gamma of the sixth, whose beginning is, concerning training. Concerning virtue: it is placed here under the letter delta of the fourteenth, whose beginning is, concerning righteousness. Concerning involuntary sins: it is placed here under the letter epsilon of the twenty-first, whose beginning is, concerning voluntary and involuntary sins. Concerning those who please men: it is placed here under the letter kappa of the fourth, whose beginning is, concerning flatterers. Concerning the sick: it is placed here under the letter nu of the second, whose beginning is, concerning the ill. Concerning sodomy:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ ΙΑʹ· ἡ ἀρχὴ, περὶ πορνείας. Περὶ ἀπειρίας· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς ΙΒʹ, οὗ ἡ ἀρχὴ, περὶ πείρας. Περὶ ἀναιδοῦς· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς ΙΕʹ· οὗ ἡ ἀρχὴ, περὶ προπετείας. Περὶ ἀνηκόων καὶ ἀνυποτάκτων· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ, τῆς ΙΗʹ· καὶ δείκνυται ἡ ἀρχὴ, περὶ πολιτείας φευκτῆς. Περὶ ἀγορασίας· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς ΛΒʹ· οὗ ἡ ἀρχὴ, περὶ πράσεως. Περὶ ἀκολουθίας· κεῖται ἐνταῦθα ἐν τῷ τ στοιχείῳ τῆς Δʹ· οὗ ἡ ἀρχὴ, περὶ τάξεως. Περὶ ἀλαζόνων· κεῖται ἐνταῦθα ἐν τῷ υ στοιχείῳ τῆς ΙΑʹ· οὗ ἡ ἀρχὴ, περὶ ὑπερηφάνων. Περὶ ἀγαθότητος Θεοῦ· κεῖται ἐνταῦθα ἐν τῷ φ στοιχείῳ τῆς Ιʹ· οὗ ἡ ἀρχὴ, περὶ φιλανθρωπίας Θεοῦ. Περὶ ἀνοσίων πράξεων· κεῖται ἐνταῦθα ἐν τῷ χ στοιχείῳ τῆς ʹ· οὗ ἡ ἀρχὴ, περὶ χαλεπῶν. Περὶ ἀμφισβητούντων περὶ τὴν πίστιν· κεῖται ἐνταῦθα ἐν τῷ λ στοιχείῳ τῆς Αʹ· οὗ ἡ ἀρχὴ περὶ λογομάχων.\n\nΠερὶ τῶν ἀποστερούντων μισθούς· κεῖται ἐνταῦθα ἐν τῷ μ στοιχείῳ τῆς Ι ʹ· οὗ ἡ ἀρχὴ, περὶ μισθωτοῦ. Στοιχεῖον Β. Αʹ. Περὶ βασιλείας οὐρανῶν. Βʹ. Περὶ βουλῆς Θεοῦ· καὶ ὅτι ἄτρεπτος, καὶ ἀνέφικτος ἀνθρώποις ὑπάρχει. Γʹ. Περὶ βοηθείας Θεοῦ· καὶ ὅτι τοῦ Θεοῦ εὐδοκοῦντος, πᾶσα ἐπιβουλὴ ἀνθρώπων ἀσθενεῖ, καὶ ὀλίγοι πολλῶν κρατοῦσιν. Δʹ Περὶ βαπτίσματος, καὶ τῆς τοῦ θείου λυτροῦ προφητείας. Εʹ. Περὶ βδελυγμάτων, καὶ τῶν λεγομένων θεῶν. ʹ. Περὶ τοῦ βίου καὶ τοῦ κόσμου τούτου· καὶ ὅτι ἐν περισπασμῷ καὶ μόχθῳ, καὶ ἡμεῖς, καὶ ὁ βίος ἡμῶν. Ζʹ. Περὶ βιαίου καὶ ἀβιάστου. Ηʹ. Περὶ βλασφήμου καὶ μεγαλοῤῥήμονος. Θʹ.","english":"It is placed here under the letter pi, in the eleventh section, whose beginning is \"Concerning fornication.\" Concerning inexperience: it is placed here under the letter pi, in the twelfth section, whose beginning is \"Concerning experience.\" Concerning the shameless: it is placed here under the letter pi, in the fifteenth section, whose beginning is \"Concerning rashness.\" Concerning the disobedient and insubordinate: it is placed here under the letter pi, in the eighteenth section, and the beginning is shown to be \"Concerning a manner of life to be avoided.\" Concerning purchasing: it is placed here under the letter pi, in the thirty-second section, whose beginning is \"Concerning selling.\" Concerning following: it is placed here under the letter tau, in the fourth section, whose beginning is \"Concerning order.\" Concerning boasters: it is placed here under the letter upsilon, in the eleventh section, whose beginning is \"Concerning the proud.\" Concerning the goodness of God: it is placed here under the letter phi, in the tenth section, whose beginning is \"Concerning the love of God for mankind.\" Concerning impious deeds: it is placed here under the letter chi, in the [tenth] section, whose beginning is \"Concerning grievous things.\" Concerning those who dispute about the faith: it is placed here under the letter lambda, in the first section, whose beginning is \"Concerning word-fighters.\"\n\nConcerning those who withhold wages: it is placed here under the letter mu, in the tenth section, whose beginning is \"Concerning the hired laborer.\" Letter B. 1. Concerning the kingdom of heaven. 2. Concerning the counsel of God; and that it is immutable and unattainable by men. 3. Concerning the help of God; and that, when God is well pleased, every plot of men is weak, and a few prevail over many. 4. Concerning baptism, and the prophecy of the divine redemption. 5. Concerning abominations, and the so-called gods. 6. Concerning this life and this world; and that both we and our life are in distraction and toil. 7. Concerning the violent and the non-violent. 8. Concerning the blasphemer and the great boaster. 9.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Περὶ βασιλέως χρηστοῦ καὶ μισοπονήρου. Ιʹ. Περὶ βασιλέως μὴ λίαν θαυμαζομένου. ΙΑʹ. Περὶ βασιλέως· ὅτι χρὴ εὔχεσθαι ὑπὲρ αὐτοῦ. ΙΒʹ. Περὶ βουλῆς· ὅτι χρὴ μετὰ σκέψεως καὶ βουλῆς πάντα πράττειν. ΙΓʹ. Περὶ βρωμάτων, καὶ τῶν πρὸς τὸ ζῇν ἀναγκαίων. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων, τῶν ἀπὸ τοῦ στοιχείου ἀρχομένων, καὶ ἀλλαχοῦ κειμένων τε καὶ εὑρισκομένων. Περὶ τῶν βλασφημούντων ἐξ ἀνοίας εἰς τὸν Θεόν· κεῖται ἐνταῦθα ἐν τῷ ε στοιχείῳ τῆς Ζʹ· οὗ ἡ ἀρχὴ, περὶ ἐκδικήσεως Θεοῦ. Περὶ βροχῆς· κεῖται ἐνταῦθα ἐν τῷ υ στοιχείῳ τῆς Ζʹ, περὶ ὑετοῦ. Στοιχεῖον Γ. Αʹ. Περὶ γνωστικῶν καὶ πνευματικῶν ἀνδρῶν· καὶ ὅσα ἀγαθὰ ἕψεται αὐτοῖς. Βʹ. Περὶ τοῦ, Γνῶθι σεαυτὸν, ἤτοι Πρόσεχε σεαυτῷ· καὶ ὅτι χρὴ τὰ οἰκεῖα ἕκαστον περισκοπεῖν, καὶ μὴ τὰ ἀλλότρια περιεργάζεσθαι κακά. Γʹ. Περὶ γογγυσμοῦ. Δʹ. Περὶ γερόντων καὶ παλαιῶν ἀνδρῶν· καὶ ὡς χρὴ τιμᾶσθαι αὐτούς. Εʹ. Περὶ γεωργίας καὶ γεωργῶν· καὶ ὅτι καλὸν τὸ ἐργάζεσθαι. ʹ. Περὶ γυμνασίου, καὶ μελέτης, καὶ ἀσκήσεως. Ζʹ. Περὶ γνωσιμαχούντων. Ηʹ. Περὶ γυναικῶν· ὅτι χρὴ αὐτὰ ὑποτάσσεσθαι τοῖς ἰδίοις ἀνδράσι· καὶ μηδὲν πράττειν ἄνευ τῆς αὐτῶν γνώμης καὶ βουλῆς. Θʹ. Περὶ γυναικῶν κυϊσκουσῶν· καὶ ὅτι μὲν ἄρσεν τίκτει, ἐπὶ τεσσαράκοντα ἡμέρας οὐκ εἰσελεύσεται εἰς οἶκον Κυρίου· εἰ δὲ θῆλυ, ἐπὶ ὀγδοήκοντα. Ιʹ. Περὶ γυναικῶν· ὅτι οὐ δεῖ ἀκαταλύπτως εὔχεσθαι, ἀλλὰ οὐδὲ λαλεῖν, ἢ διδάσκειν ἐν τῇ ἐκκλησίᾳ Θεοῦ. ΙΑʹ. Περὶ γυναικὸς ἀνδρείας καὶ σώφρονος. ΙΒʹ. Περὶ γυναικῶν πονηρῶν, καὶ μοιχαλίδων, καὶ πορνευουσῶν, καὶ πάσης κακίας πεπληρωμένων. ΙΓʹ.","english":"Concerning a good king and one who hates evil. 10. Concerning a king not greatly admired. 11. Concerning a king: that one must pray for him. 12. Concerning counsel: that one must do all things with examination and counsel. 13. Concerning foods, and the things necessary for living. From here are the cross-references of the titles that begin with the letter and are placed and found elsewhere. Concerning those who blaspheme God out of folly: it is placed here under the letter epsilon of the seventh section, whose beginning is \"Concerning the vengeance of God.\" Concerning rain: it is placed here under the letter upsilon of the seventh section, \"Concerning rain.\" Letter G. 1. Concerning gnostic and spiritual men, and all the good things that follow them. 2. Concerning \"Know yourself,\" that is, \"Attend to yourself,\" and that each person must examine his own affairs and not busy himself with the evil affairs of others. 3. Concerning murmuring. 4. Concerning elders and old men, and that they must be honored. 5. Concerning farming and farmers, and that it is good to work. 6. Concerning exercise, and study, and training. 7. Concerning those who fight against knowledge. 8. Concerning women: that they must be subject to their own husbands, and do nothing without their judgment and counsel. 9. Concerning women who are pregnant: and that if she bears a male, for forty days she shall not enter into the house of the Lord; but if a female, for eighty. 10. Concerning women: that she must not pray without a head covering, nor even speak or teach in the church of God. 11. Concerning a manly and prudent woman. 12. Concerning wicked women, and adulteresses, and fornicators, and those filled with every evil. 13.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Περὶ γαστριμαργίας, καὶ κόρου· καὶ ὅτι θάνατον προξενεῖ. ΙΔʹ. Περὶ τῶν τὴν γλῶσσαν ἑαυτῶν φυλαττόντων. ΙΕʹ. Περὶ τῶν τὴν γλῶσσαν ἑαυτῶν μὴ φυλαττόντων. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων. Περὶ γέλωτος, καὶ γελοιαστῶν· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς Ιʹ· οὗ ἡ ἀρχὴ, περὶ παρθενίας. Στοιχεῖον Δ. Αʹ. Περὶ δυνάμεως Θεοῦ. Βʹ. Περὶ δημιουργίας Θεοῦ, καὶ ὡς οὐδὲν εἰκῆ γέγονεν παρ' αὐτοῦ, ἀλλὰ καλὰ λίαν. Γʹ. Περὶ δοξολογίας Θεοῦ· καὶ ὅτι χρὴ δοξάζειν καὶ ἁγιάζειν τὸν Θεόν· καὶ ὅτι τοὺς δοξάζοντας αὐτὸν δοξάζει. Δʹ. Περὶ δικαιολογίας καὶ τίνες ἐδικαιολογήσαντο πρὸς Θεόν. Εʹ. Περὶ τῶν δουλευόντων Θεῷ· καὶ ὅτι χρὴ τούτους τιμᾷν, καὶ σέβειν, καὶ τὰ πρὸς τὴν χρείαν νέμειν. ʹ. Περὶ διαγνώσεως καλοῦ καὶ πονηροῦ· καὶ ὅτι ἀπὸ τῶν ἔργων, καὶ οὐκ ἀπὸ τῶν λόγων χρὴ δοκιμάζειν. Ζʹ. Περὶ δικαίων εὐχῆς παρ' αὐτῶν γενομένης· καὶ ὅτι φυλάττει αὐτοὺς ἐκ πειρασμῶν. Ηʹ. Περὶ δικαίων· ὅτι περιφρονοῦνται, καὶ διασύρονται. Θʹ. Περὶ δανείζοντος καὶ δανειζομένου, καὶ περὶ τῶν κακῶν. Ιʹ. Περὶ δεσποτῶν, καὶ οἰκοδεσποτῶν· καὶ ὅτι οὐ χρὴ αὐτοὺς φορτικοὺς εἶναι, ἀλλ' ἠπίους τοῖς νοσοῦσιν. ΙΑʹ. Περὶ διδασκάλων. ΙΒʹ. Περὶ διαβολῆς· ὅτι οὐ δεῖ ἀκρίτως δέχεσθαι διαβολὴν κατά τινος ἀνθρώπου. ΙΓʹ. Περὶ διηγήσεως ἀπὸ συνετῶν ἀνδρῶν γινομένης· καὶ ὅτι χρὴ σπουδαίους εἶναι ἡμᾶς περὶ τὰς τοιαύτας ἀκροάσεις, διαδιδράσκειν δὲ τὰς τῶν ἀπίστων ἀνδρῶν διηγήσεις καὶ ὁμιλίας. ΙΔʹ. Περὶ δικαιοσύνης καὶ ἀρετῆς. ΙΕʹ. Περὶ διαφορᾶς καὶ ἀνομοίου καταστάσεως ἀνθρώπων. Ι ʹ. Περὶ δικαίων, καλῶν καὶ ἀγαθῶν ἀνδρῶν. ΙΖʹ. Περὶ διγλώσσου.","english":"Concerning gluttony and satiety; and that it brings about death. 14. Concerning those who guard their own tongue. 15. Concerning those who do not guard their own tongue. From here, the cross-references of the titles. Concerning laughter and jesters; it is placed here in the letter pi of the 10th, whose beginning is \"Concerning virginity.\" Letter Delta. 1. Concerning the power of God. 2. Concerning the creation of God, and that nothing has come to be from him in vain, but all things exceedingly good. 3. Concerning the glorification of God; and that one must glorify and sanctify God; and that he glorifies those who glorify him. 4. Concerning justification, and who were justified before God. 5. Concerning those who serve God; and that one must honor and reverence them, and apportion to them what is needed for their use. 6. Concerning the discernment of good and evil; and that one must judge from works, and not from words. 7. Concerning the prayer of righteous men made by them; and that he guards them from temptations. 8. Concerning righteous men: that they are despised and mocked. 9. Concerning the one who lends and the one who borrows, and concerning evils. 10. Concerning masters and heads of households; and that they must not be burdensome, but gentle to the sick. 11. Concerning teachers. 12. Concerning slander: that one must not accept slander against any man without judgment. 13. Concerning narrative made by prudent men; and that we must be earnest about such hearings, but shun the narratives and conversations of faithless men. 14. Concerning righteousness and virtue. 15. Concerning the difference and dissimilar condition of men. 16. Concerning righteous, noble, and good men. 17. Concerning the double-tongued.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"ΙΗʹ. Περὶ δικαστῶν ἀδεκάστων, καὶ καθαρὰς χεῖρας ἐχόντων, καὶ κρῖμα, καὶ δικαιοσύνην ποιούντων. ΙΘʹ. Περὶ δικαστῶν ληπτῶν, καὶ δωροδοκουμένων, καὶ ἀθέσμως κατακρινόντων. Κʹ. Περὶ δούλων χρηστῶν. ΚΑʹ. Περὶ δούλων πονηρῶν. ΚΒʹ. Περὶ\n\nδυσαρεστουμένων. ΚΓʹ. Περὶ διψύχων, καὶ παλιμβόλων, καὶ ἄστατον γνώμην ἐχόντων, καὶ μεταβατῶν. ΚΔʹ. Περὶ δόξης καὶ τιμῆς· καὶ ὅτι οὐ δεῖ τὴν ἰδίαν δόξαν ἑτέρῳ παρέχειν. ΚΕʹ. Περὶ διαβόλου, ἤτοι Σατανᾶ καὶ δαιμόνων. Κ ʹ. Περὶ δυσπιστίας· καὶ ὅτι ἐπὶ εὐλόγῳ αἰτίᾳ δυσπιστήσας Θεῷ συγγινώσκεται ΚΖʹ. Περὶ δείπνου καὶ συνεστιάσεως. ΚΗʹ. Περὶ δικαίων· ὅτι φυλάττει αὐτοὺς ὁ Κύριος. ΚΘʹ. Περὶ δικαίων· ὅτι τίμιος παρὰ Θεῷ ὁ θάνατος αὐτῶν. Λʹ. Περὶ διαφορᾶς Θεοῦ καὶ ἀνθρώπων, καὶ τοῦ ἁμαρτάνειν εἰς Θεὸν, καὶ τοῦ ἁμαρτάνειν εἰς ἀνθρώπους· καὶ ὅτι πολὺ τὸ μέσον Θεοῦ καὶ ἀνθρώπων. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων. Περὶ διαστάσεως· κεῖται ἐνταῦθα ἐν τῷ μ στοιχείῳ τῆς Ζʹ· οὗ ἡ ἀρχὴ, περὶ μίσους. Περὶ δοκήσεως· κεῖται ἐνταῦθα ἐν τῷ στοιχείῳ ο τῆς ʹ· οὗ ἡ ἀρχὴ, περὶ οἰήσεως. Περὶ δήμου πόλεως· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς Κ ʹ· οὗ ἡ ἀρχὴ, περὶ πλήθους. Περὶ δωρημάτων Θεοῦ· κεῖται ἐνταῦθα ἐν τῷ χ στοιχείῳ τῆς Αʹ· οὗ ἡ ἀρχὴ, περὶ χαρισμάτων. Περὶ δυσπραγίας· κεῖται ἐνταῦθα ἐν τῷ ε στοιχείῳ τῆς ΙΑʹ· οὗ ἡ ἀρχὴ, περὶ εὐπραγίας. Περὶ δικαιοσύνης Θεοῦ· κεῖται ἐνταῦθα ἐν τῷ κ στοιχείῳ τῆς Αʹ· οὗ ἡ ἀρχὴ, περὶ κρίματος. Στοιχεῖον Ε. Αʹ. Περὶ ἐντολῶν Θεοῦ καὶ τῶν φυλαττόντων αὐτάς. Βʹ. Περὶ ἐντολῶν Θεοῦ, καὶ τῶν μὴ φυλαττόντων αὐτάς. Γʹ.","english":"18. Concerning judges who are impartial, and who have clean hands, and who execute judgment and justice. 19. Concerning judges who are corrupt, and who take bribes, and who condemn lawlessly. 20. Concerning good servants. 21. Concerning wicked servants. 22. Concerning the discontented. 23. Concerning the double-minded, and the fickle, and those who have an unstable purpose, and the changeable. 24. Concerning glory and honor; and that one ought not to give one's own glory to another. 25. Concerning the devil, that is, Satan, and demons. 26. Concerning distrust; and that one who has distrusted God for a reasonable cause is forgiven. 27. Concerning a dinner and a banquet. 28. Concerning the righteous; that the Lord guards them. 29. Concerning the righteous; that their death is precious before God. 30. Concerning the difference between God and men, and between sinning against God and sinning against men; and that there is a great distance between God and men. From here, the cross-references of the titles. Concerning dissension: it is placed here under the letter M of the seventh [book], whose beginning is \"Concerning hatred.\" Concerning presumption: it is placed here under the letter O of the [eighth book], whose beginning is \"Concerning conceit.\" Concerning the people of a city: it is placed here under the letter P of the twenty-sixth [book], whose beginning is \"Concerning a multitude.\" Concerning the gifts of God: it is placed here under the letter Ch of the first [book], whose beginning is \"Concerning charisms.\" Concerning adversity: it is placed here under the letter E of the eleventh [book], whose beginning is \"Concerning prosperity.\" Concerning the righteousness of God: it is placed here under the letter K of the first [book], whose beginning is \"Concerning judgment.\" Letter E. 1. Concerning the commandments of God and those who keep them. 2. Concerning the commandments of God, and those who do not keep them. 3.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Περὶ εὐδαιμονίας καὶ μακαρισμοῦ· καὶ ὅτι οὐ δεῖ πρὸ τελευτῆς εὐδαιμονίζειν τινὰ, ἢ μακαρίζειν. Δʹ. Περὶ ἐνυπνίων. Εʹ. Περὶ ἐλπίδος· ὅτι χρὴ εἰς Θεὸν ἐλπίζειν, καὶ μὴ εἰς τὰς τῶν ἀνθρώπων προστασίας. ʹ. Περὶ ἐκκλησίας καὶ οἴκου Θεοῦ, καὶ θυσιαστηρίου, καὶ θυσίας ἱερατικῆς· καὶ ὅτι οὐ δεῖ ἐν ἐκκλησίᾳ ἐσθίειν. Ζʹ. Περὶ εὐχῆς, καὶ ὅσα δι' εὐχῆς κατορθοῦται ἡμῖν ἀγαθά. Ηʹ. Περὶ ἐλεημοσύνης, καὶ εὐποιΐας εἰς πτωχούς. Θʹ. Περὶ τῶν ἐλεημοσύνην μὴ ποιούντων, ἀλλὰ πλεονεκτούντων, καὶ περὶ φειδωλῶν, καὶ φιλοπλουτούντων, καὶ φιλαργύρων. Ιʹ. Περὶ ἔργων, καὶ πράξεων· καὶ ὅτι ὁποῖά τις δρᾷ, ταῦτα καὶ ὑφίσταται· καὶ ὡς κατὰ τὰ ἔργα καὶ ὁ μισθὸς ἐξομοιοῦται ἡμῖν παρὰ τοῦ Θεοῦ. ΙΑʹ. Περὶ εὐπραγίας· καὶ ὅτι οὐ χρὴ ἐπαίρεσθαι ἐν ταῖς εὐπραγίαις. ΙΒʹ. Περὶ εὐθηνίας καὶ εὐπορίας· καὶ ὅτι ἐν ταῖς εὐπορίαις φιλεῖ τὰ ἁμαρτήματα γίνεσθαι. ΙΓʹ. Περὶ ἐπιβουλῆς, καὶ τῶν ἐπιβουλευόντων τοῖς πλησίον· καὶ ὅτι αἱ καθ' ἑταίρων ἐπιβουλαὶ εἰς τοὺς μηχανησαμένους περιτρέπονται. ΙΔʹ. Περὶ ἐχθρῶν, καὶ πτώσεως αὐτῶν· καὶ ὅτι οὐ δεῖ χαίρειν ἐπὶ τῇ κακοπραγίᾳ τῶν ἐχθρῶν. ΙΕʹ. Περὶ εὐεργεσίας ἢ προσφορᾶς ἐξ ἀδίκων γινομένη. Ι ʹ. Περὶ ἐργολάβων, καὶ ἐντολέων, καὶ τῶν εἰς ἀλλοτρίας δίκας ἑαυτοὺς ἐμβαλλόντων. ΙΖʹ. Περὶ ἐπισκόπων χρηστῶν, καὶ φυλαττόντων τὰς ἐντολὰς τοῦ Θεοῦ. ΙΗʹ. Περὶ ἐπισκόπων πονηρῶν, καὶ μὴ φυλαττόντων τὰς ἐντολὰς τοῦ Θεοῦ. ΙΘʹ. Περὶ ἐγγύης. Κʹ. Περὶ ἐπιθυμίας· καὶ ὅτι οὐ δεῖ ἡμᾶς ἐξακολουθεῖν ταῖς πονηραῖς ἐπιθυμίαις. ΚΑʹ. Περὶ ἑκουσίων καὶ ἀκουσίων ἁμαρτημάτων. ΚΒʹ.","english":"Concerning happiness and blessedness; and that one must not call anyone happy or blessed before death. 4. Concerning dreams. 5. Concerning hope: that one must hope in God, and not in the protections of men. 6. Concerning the church and the house of God, and the altar, and the priestly sacrifice; and that one must not eat in church. 7. Concerning prayer, and what good things are accomplished for us through prayer. 8. Concerning almsgiving, and doing good to the poor. 9. Concerning those who do not give alms, but take advantage, and concerning the stingy, and those who love wealth, and those who love silver. 10. Concerning works and deeds; and that whatever a person does, these things he also suffers; and that according to works the reward also is made like to us by God. 11. Concerning prosperity; and that one must not be elated in prosperities. 12. Concerning abundance and wealth; and that in wealth sins are wont to occur. 13. Concerning plotting, and those who plot against their neighbors; and that plots against companions are turned back upon those who devised them. 14. Concerning enemies, and their fall; and that one must not rejoice at the misfortune of enemies. 15. Concerning benefaction or offering made from unjust means. 16. Concerning contractors, and agents, and those who thrust themselves into others' lawsuits. 17. Concerning good bishops, and those who keep the commandments of God. 18. Concerning wicked bishops, and those who do not keep the commandments of God. 19. Concerning surety. 20. Concerning desire; and that we must not follow evil desires. 21. Concerning voluntary and involuntary sins. 22.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Περὶ εὐχαριστούντων, καὶ εὐγνωμονούντων· καὶ ὅτι χρὴ τοὺς εὐεργέτας κηρύσσειν. ΚΓʹ. Περὶ ἐκδικήσεως· καὶ ὡς ἀπηγόρευται δὶς περὶ αὐτοῦ πράγματος εὐθύνας εἰσπράττεσθαι. ΚΔʹ. Περὶ ἐπικοίνων πραγμάτων· καὶ ὅτι χρὴ φεύγειν τὰ ἐπίκοινα καταγώγια, διότι μάχας καὶ διαστάσεις ποιοῦσι. ΚΕʹ. Περὶ εὐδοκιμίας· ὅτι εὐχῆς ἄξιον τὸ κατόρθωμα. Κ ʹ. Περὶ ἐμπόρων. ΚΖʹ. Περὶ εὐνούχων, καὶ ὅτι πονηρῶν. ΚΗʹ. Περὶ ἐγκωμίων τῶν χαιρόντων ἐν αὐτοῖς· καὶ τῶν ὅτι οὐ δεῖ πρὸ πείρας ἐπαινεῖν τινα. ΚΘʹ. Περὶ ἐκδικήσεως ἀπὸ Θεοῦ τοῖς ἀδικουμένοις· καὶ ὅτι χρὴ Θεῷ ἐπιτρέπειν τὰ τῆς ἐκδικήσεως. Λʹ. Περὶ εὐθυνομένων, καὶ δίκας εἰσπραττομένων· καὶ ὡς οὐδαμῶς ἄλλος ἀντὶ ἄλλου εὐθύνας εἰσπράττεσθαι. ΛΑʹ. Περὶ ἐλεημόνων. καὶ συμπαθῶν ἀνθρώπων. ΛΒʹ Περὶ ἐλέγχων. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων. Περὶ ἐχθρᾶς· κεῖται ἐνταῦθα ἐν τῷ μ στοιχείῳ τῆς Ζʹ· οὗ ἡ ἀρχὴ, περὶ μίσους. Περὶ τῶν ἐπιορκούντων· κεῖται ἐνταῦθα ἐν τῷ ο στοιχείῳ τῆς ΙΒʹ· οὗ ἡ ἀρχὴ, περὶ τῶν τοὺς ὅρκους τῶν ἀθετούντων. Περὶ εὐσεβείας εἰς Θεόν· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς Αʹ· οὗ ἡ ἀρχὴ, περὶ πίστεως. Περὶ τῶν ἐπιτιμησάντων βασιλεῦσι μετὰ παῤῥησίας· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς Ηʹ· οὗ ἡ ἀρχὴ, περὶ","english":"Concerning those who give thanks and are grateful; and that one must proclaim one's benefactors. 23. Concerning vengeance; and that it is forbidden to exact penalties twice for the same matter. 24. Concerning things held in common; and that one must avoid common lodgings, because they produce quarrels and divisions. 25. Concerning good repute; that success is worthy of prayer. 26. Concerning merchants. 27. Concerning eunuchs, and that they are wicked. 28. Concerning the praises of those who rejoice in them; and that one must not praise anyone before testing. 29. Concerning vengeance from God for those who are wronged; and that one must entrust matters of vengeance to God. 30. Concerning those who are called to account and exact penalties; and that in no way is one person to be held accountable in place of another. 31. Concerning merciful and compassionate men. 32. Concerning reproofs. From here are the cross-references of the titles. Concerning enmity: it is placed here under the letter m of the 7th, whose beginning is, concerning hatred. Concerning those who perjure themselves: it is placed here under the letter o of the 12th, whose beginning is, concerning those who set aside oaths. Concerning piety toward God: it is placed here under the letter p of the 1st, whose beginning is, concerning faith. Concerning those who rebuked kings with boldness: it is placed here under the letter p of the 8th, whose beginning is, concerning","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"τῶν προφητῶν. Περὶ εὐλαβείας· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς Ι ʹ· οὗ ἡ ἀρχὴ, περὶ πραότητος. Περὶ ἐξουσίας, καὶ πόθεν γίνεται· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς Ι ʹ· οὗ ἡ ἀρχὴ, περὶ παῤῥησίας. Περὶ εὐσπλαγχνίας· κεῖται ἐνταῦθα ἐν τῷ σ στοιχείῳ τῆς Αʹ· οὗ ἡ ἀρχὴ, περὶ συμπαθείας. Περὶ τῶν ἐλέγχους δεχομένων· κεῖται ἐνταῦθα ἐν τῷ σ στοιχείῳ τῆς ΚΒʹ· οὗ ἡ ἀρχὴ, περὶ συμβουλῆς πονηρᾶς. Περὶ ἐπάρσεως· κεῖται ἐνταῦθα ἐν τῷ α στοιχείῳ τῆς Ζʹ, οὗ ἡ ἀρχὴ, περὶ καυχήσεως. Περὶ ἐμπρεπείας σώματος· κεῖται ἐνταῦθα ἐν τῷ κ στοιχείῳ τῆς Ζʹ· οὗ ἡ ἀρχὴ, περὶ κάλλους. Περὶ εὐλαβείας πλαστῆς· κεῖται ἐνταῦθα ἐν τῷ υ στοιχείῳ τῆς Δʹ· οὗ ἡ ἀρχὴ, περὶ ὑποκρίσεως. Στοιχεῖον Ζ. Αʹ. Περὶ τοῦ ζητεῖν τὸν Θεὸν, καὶ αὐτῷ ἕπεσθαι, καὶ ἀκολουθεῖν· καὶ ἐπὶ τῷ ὀνόματι αὐτοῦ πάντα χρὴ ἡμᾶς διαπράττεσθαι. Βʹ. Περὶ ζώων ἀλόγων τῶν φυσικῇ σοφίᾳ κεκοσμημένων. Γʹ. Περὶ ζυγῶν καὶ σταθμῶν δικαίων. Δʹ. Περὶ ζυγῶν, καὶ σταθμῶν, καὶ μέτρων ἀδίκων. Εʹ. Περὶ ζήλου ἀγαθοῦ καὶ πονηροῦ. Στοιχεῖον Η. Αʹ. Περὶ ἡμέρας ἀγαθῆς. Βʹ. Περὶ ἡμέρας κακῆς. Γʹ. Περὶ ἡμέρας καὶ νυκτός. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων. Περὶ ἠρωνείας· κεῖται ἐνταῦθα ἐν τῷ υ στοιχείῳ τῆς Δʹ· οὗ ἡ ἀρχὴ, περὶ ὑποκρίσεως. Περὶ ἡσυχίας· κεῖται ἐνταῦθα ἐν τῷ α στοιχείῳ τῆς ΛΖʹ· οὗ ἡ ἀρχὴ, περὶ ἀπραγμοσύνης. Στοιχεῖον Θ Αʹ. Περὶ τῆς θείας μυσταγωγίας Βʹ. Περὶ θυσιῶν· καὶ ὅτι τὰς κιβδήλους θυσίας ὁ Θεὸς οὐ προσίεται. Γʹ. Περὶ θείων λογίων· καὶ ὅτι χρὴ ἀκροᾶσθαι αὐτῶν, καὶ διὰ μελέτης ἔχειν ταῦτα. Δʹ. Περὶ θείων μυστηρίων. Εʹ.","english":"Of the prophets. Concerning piety; it is found here under the letter pi of the 10th [book], whose beginning is \"Concerning gentleness.\" Concerning authority, and whence it arises; it is found here under the letter pi of the 10th [book], whose beginning is \"Concerning boldness of speech.\" Concerning compassion; it is found here under the letter sigma of the 1st [book], whose beginning is \"Concerning sympathy.\" Concerning those who receive reproofs; it is found here under the letter sigma of the 22nd [book], whose beginning is \"Concerning evil counsel.\" Concerning arrogance; it is found here under the letter alpha of the 7th [book], whose beginning is \"Concerning boasting.\" Concerning the comeliness of the body; it is found here under the letter kappa of the 7th [book], whose beginning is \"Concerning beauty.\" Concerning counterfeit piety; it is found here under the letter upsilon of the 4th [book], whose beginning is \"Concerning hypocrisy.\" Letter Zeta. 1. Concerning seeking God, and following him, and accompanying him; and that we must do all things in his name. 2. Concerning irrational animals that are adorned with natural wisdom. 3. Concerning just balances and weights. 4. Concerning unjust balances, and weights, and measures. 5. Concerning good and evil zeal. Letter Eta. 1. Concerning a good day. 2. Concerning an evil day. 3. Concerning day and night. From here are the cross-references of the titles. Concerning irony; it is found here under the letter upsilon of the 4th [book], whose beginning is \"Concerning hypocrisy.\" Concerning stillness; it is found here under the letter alpha of the 37th [book], whose beginning is \"Concerning freedom from affairs.\" Letter Theta. 1. Concerning the divine initiation. 2. Concerning sacrifices; and that God does not accept counterfeit sacrifices. 3. Concerning divine oracles; and that one must listen to them and have them in study. 4. Concerning the divine mysteries. 5.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Περὶ θλιβομένων καὶ φροντιζόντων ἀνθρώπων, καὶ περὶ λύπης. ʹ. Περὶ θανάτου, καὶ τῆς ἐν τῷ ᾅδῃ καταστάσεως. Ζʹ. Περὶ θανόντων, καὶ περὶ πενθούντων· καὶ ὅτι οὐ δεῖ ἐπὶ τοῖς προαπελθοῦσι πενθεῖν καὶ κόπτεσθαι. Ηʹ. Περὶ θανάτου, καὶ φόβου ἐξ αὐτοῦ γινομένου. Θʹ. Περὶ θαλάσσης. Ιʹ. Περὶ θυγατέρων. ΙΑʹ. Περὶ τοῦ μὴ θαῤῥεῖν τινὶ ὡς ἔτυχεν. ΙΒʹ. Περὶ θερισμοῦ καὶ τρυγητοῦ. ΙΓʹ. Περὶ θηρευτῶν. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων. Περὶ θυσιαστηρίων καὶ θυσίας ἱερατικῆς· κεῖται ἐνταῦθα ἐν τῷ ε στοιχείῳ τῆς ʹ· οὗ ἡ ἀρχὴ, περὶ ἐκκλησίας, καὶ οἴκου Θεοῦ. Περὶ θυμώδους· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς Εʹ· οὗ ἡ ἀρχὴ, περὶ προπετοῦς. Στοιχεῖον Ι. Αʹ. Περὶ ἰαμάτων ὑπὸ Κυρίου, καὶ τῶν προφητῶν γινομένων. Βʹ. Περὶ ἱερατικῶν· καὶ ὅτι οὐκ ἔξεστι ἰδιωτεύοντι ἅπτεσθαι ἱερατικοῦ σκεύους. Γʹ. Περὶ ἱκετευόντων· καὶ ὅτι χρὴ τὰς ἱκεσίας τῶν δεομένων προσίεσθαι. Δʹ. Περὶ ἰσότητος· καὶ ὅτι χρὴ τὰ πρὸς ἀξίαν ἑκάστῳ νέμειν, καὶ μὴ σφάλλειν ἐν τῇ κρίσει τοῦ τοιούτου. Εʹ. Περὶ ἰατρῶν, καὶ ἰατρείας σώματος καὶ ψυχῆς. ʹ. Περὶ ἱματίων ὅτι οὐ δεῖ ἱματισμῷ πολυτελεῖ κεχρῆσθαι. ἢ ἄνδρα γυναικεῖαν ἐσθῆτα φορεῖν. Ζʹ. Περὶ ἰσότητος, καὶ ὅτι ἴση τάξις παρὰ Θεῷ πλουσίου καὶ πένητος. Στοιχεῖον Κ. Αʹ. Περὶ κριμάτων Θεοῦ· καὶ ὅτι οὐ χρὴ δυσφορεῖν οἷς ὅσιοι μὲν δυσπραγοῦσιν, ἄδικοι δὲ εὐπραγοῦσιν. Βʹ. Περὶ καταλαλιᾶς· καὶ ὅτι καταλαλιά ἐστι λόγος ψιλὸς ψευδὴς κατά τινος λεγόμενος. Γʹ. Περὶ καιροῦ· ὅτι δεῖ τὸν καιρὸν ἐξαγορεύειν, καὶ ὅτι πάντα καιρὸν ἔχει τοῦ καὶ λέγεσθαι, καὶ γίνεσθαι. Δʹ.","english":"Concerning afflicted and anxious people, and concerning grief. 9. Concerning death, and the state in Hades. 7. Concerning the dead, and concerning mourners; and that one ought not to mourn and beat oneself for those who have departed before. 8. Concerning death, and the fear that arises from it. 9. Concerning the sea. 10. Concerning daughters. 11. Concerning not trusting anyone as it happens. 12. Concerning harvest and vintage. 13. Concerning hunters. From here the cross-references of the titles. Concerning altars and priestly sacrifice; it is found here under the letter epsilon of the 10th, whose beginning is \"Concerning the church, and the house of God.\" Concerning the irascible; it is found here under the letter pi of the 5th, whose beginning is \"Concerning the reckless.\" Letter I. 1. Concerning healings done by the Lord, and by the prophets. 2. Concerning priestly things; and that it is not permitted for a private person to touch a priestly vessel. 3. Concerning suppliants; and that one must accept the supplications of those in need. 4. Concerning equality; and that one must assign to each according to worth, and not err in the judgment of such a matter. 5. Concerning physicians, and the healing of body and soul. 6. Concerning garments, that one ought not to use costly clothing, or for a man to wear women's clothing. 7. Concerning equality, and that there is an equal order with God for the rich and the poor. Letter K. 1. Concerning the judgments of God; and that one ought not to be vexed at those things in which the holy fare badly but the unjust fare well. 2. Concerning slander; and that slander is a bare false word spoken against someone. 3. Concerning time; that one must redeem the time, and that everything has its time both to be said and to happen. 4.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Περὶ κολάκων καὶ παρασίτων, καὶ γελοιαστῶν· καὶ ὡς χρὴ φεύγειν αὐτούς. Εʹ. Περὶ κλεπτῶν. ʹ. Περὶ κτηνῶν, καὶ προνοίας αὐτῶν. Ζʹ. Περὶ καυχήσεως καὶ ἐπάρσεως· καὶ ὅτι ἐπ' οὐδενὶ περὶ τὸν βίον χρὴ καυχᾶσθαι, ἢ ἐπαίρεσθαι. Ηʹ. Περὶ κάλλους, καὶ εὐπρεπείας σώματος. Θʹ. Περὶ κομπαζόντων, καὶ φουμιζόντων. Ιʹ. Περὶ κρειττόνων· ὅτι οὐ δεῖ πρὸς κρείττονας φιλονεικεῖν. ΙΑʹ. Περὶ κρίματος καὶ δικαιοσύνης Θεοῦ· καὶ ὅτι τὰ πρὸς ἀξίαν ἑκάστων νέμει ὁ Θεὸς, καὶ πρόσωπον ἀνθρώπου οὐ λαμβάνει. ΙΒʹ. Περὶ καρδίας καθαρᾶς, καὶ τῶν συνειδὸς καθαρὸν ἐχόντων. ΙΓʹ. Περὶ κακοῦ συνειδότος, καὶ τῶν λογισμὸν ἄδικον καὶ πονηρὸν ἐχόντων. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων. Περὶ κόρου· κεῖται ἐνταῦθα ἐν τῷ γ στοιχείῳ τῆς ΙΓʹ· οὗ ἡ ἀρχὴ, περὶ γαστριμαργίας. Περὶ τῶν καταφρονούντων· κεῖται ἐνταῦθα ἐν τῷ μ στοιχείῳ τῆς ʹ· οὗ ἡ ἀρχὴ, περὶ μισέργων. Στοιχεῖον Λ. Αʹ. Περὶ λογομαχούντων, καὶ ἀμφισβητούντων περὶ τὴν πίστιν. Βʹ. Περὶ λοιδορίας. Γʹ. Περὶ λιμοῦ, καὶ τῶν σῖτον ἐν ἀνάγκῃ μὴ πωλούντων. Δʹ. Περὶ","english":"Concerning flatterers and parasites, and buffoons; and that one ought to flee them. 5. Concerning thieves. 6. Concerning livestock, and providence over them. 7. Concerning boasting and arrogance; and that one ought not to boast or be puffed up over anything in life. 8. Concerning beauty, and comeliness of body. 9. Concerning boasters, and those who give themselves airs. 10. Concerning betters; that one ought not to strive in rivalry against betters. 11. Concerning the judgment and righteousness of God; and that God distributes to each according to worth, and does not show partiality to a man's person. 12. Concerning a pure heart, and those who have a pure conscience. 13. Concerning an evil conscience, and those who have an unjust and wicked reasoning. Hence the cross-references of the titles. Concerning satiety: it is placed here under the third letter of the 13th, whose beginning is, concerning gluttony. Concerning those who despise: it is placed here under the twelfth letter of the 6th, whose beginning is, concerning misers. Letter L. 1. Concerning those who wrangle about words, and dispute about the faith. 2. Concerning abuse. 3. Concerning famine, and those who do not sell grain in time of necessity. 4. Concerning","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"λουππαίων. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων. Περὶ λύπης· κεῖται ἐνταῦθα ἐν τῷ θ στοιχείῳ τῆς Εʹ· οὗ ἡ ἀρχὴ, περὶ θλιβομένων. Στοιχεῖον Μ. Αʹ. Περὶ μυστηρίων, καὶ τῶν ἐκφερόντων μυστηρία. Βʹ. Περὶ μισοπονηρίας, καὶ τῶν ἀπαρεσκόντων Θεῷ. Γʹ. Περὶ μετανοίας, καὶ ἐξομολογήσεως. Δʹ. Περὶ τῶν μὴ μετανοούντων, μηδὲ ἐπιστρεφόντων. Εʹ. Περὶ μεθυόντων. ʹ. Περὶ μισέργων, καὶ ὀκνηρῶν, καὶ ῥᾳθυμούντων, καὶ καταφρονούντων. Ζʹ. Περὶ μίσους, καὶ ἔχθρας, καὶ διαστάσεως, καὶ τῶν μάχας συναπτόντων, καὶ φιλονεικούντων. Ηʹ. Περὶ μεταμελείας Θεοῦ· καὶ ἐν τίσιν ὁ Δημιουργὸς μετεμελήθη. Θʹ. Περὶ μισαδελφίας. Ιʹ. Περὶ μοναχῶν, καὶ ἀσκήσεως αὐτῶν. ΙΑʹ. Περὶ μαθητευομένων· ὅτι χρὴ αὐτοὺς ἐπιμελῶς, καὶ σπουδαίως πρὸς τὰς μαθήσεις ἔρχεσθαι καὶ μὴ ἀποδιδράσκειν τὸ τῆς διδασκαλίας ἐπίπονον· ἀλλ' ἐρωτᾷν, καὶ μανθάνειν παρὰ τῶν εἰδότων. ΙΒʹ. Περὶ μεταβατῶν, καὶ μετερχομένων ἀπὸ τόπου εἰς τόπον. ΙΓʹ. Περὶ μισθωτοῦ, καὶ τῶν ἀποστερούντων μισθούς. ΙΔʹ. Περὶ ματαιοπονούντων. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων. Περὶ τοῦ μὴ μνησικακεῖν· κεῖται ἐνταῦθα ἐν τῷ α στοιχείῳ τῆς ΙΑʹ· οὗ ἡ ἀρχὴ, περὶ ἀγαθοεργίας. Περὶ μοχθηρῶν ἀνθρώπων· κεῖται ἐνταῦθα τῷ α στοιχείῳ τῆς ΙΒʹ· οὗ ἡ ἀρχὴ, περὶ ἀσεβῶν. Περὶ μαρτυρίας πιστῆς· κεῖται ἐνταῦθα ἐν τῷ α στοιχείῳ τῆς ΙΘʹ· οὗ ἡ ἀρχὴ, περὶ ἀληθείας. Περὶ μύρου· κεῖται ἐνταῦθα ἐν τῷ α στοιχείῳ τῆς ΚΔʹ· οὗ ἡ ἀρχὴ, περὶ ἁγίων. Περὶ μεγαλοῤῥήμονος· κεῖται ἐνταῦθα ἐν τῷ β στοιχείῳ τῆς Ηʹ· οὗ ἡ ἀρχὴ, περὶ βλασφήμων. Περὶ μελέτης· κεῖται ἐνταῦθα ἐν τῷ γ στοιχείῳ τῆς ʹ·","english":"Of the Lupicians. Hence the cross-references of the titles. Concerning grief: it is placed here under the letter theta of the fifth book, whose beginning is \"Concerning the afflicted.\" Letter M. 1. Concerning mysteries, and those who bring forth mysteries. 2. Concerning hatred of evil, and those who displease God. 3. Concerning repentance, and confession. 4. Concerning those who do not repent nor turn back. 5. Concerning the drunken. 6. Concerning the slothful, and the lazy, and the careless, and the contemptuous. 7. Concerning hatred, and enmity, and dissension, and those who join battles and are contentious. 8. Concerning the repentance of God; and in what matters the Creator repented. 9. Concerning hatred of one's brother. 10. Concerning monks, and their ascetic practice. 11. Concerning disciples: that they must come to their studies diligently and earnestly, and not run away from the toil of teaching, but ask questions and learn from those who know. 12. Concerning those who move and pass from place to place. 13. Concerning the hired laborer, and those who withhold wages. 14. Concerning those who labor in vain. Hence the cross-references of the titles. Concerning not bearing grudges: it is placed here under the letter alpha of the eleventh book, whose beginning is \"Concerning beneficence.\" Concerning wicked men: it is placed here under the letter alpha of the twelfth book, whose beginning is \"Concerning the impious.\" Concerning faithful testimony: it is placed here under the letter alpha of the nineteenth book, whose beginning is \"Concerning truth.\" Concerning myrrh: it is placed here under the letter alpha of the twenty-fourth book, whose beginning is \"Concerning the saints.\" Concerning the loud-mouthed: it is placed here under the letter beta of the eighth book, whose beginning is \"Concerning blasphemers.\" Concerning meditation: it is placed here under the letter gamma of the [...]","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"οὗ ἡ ἀρχὴ, περὶ γυμνασίων. Περὶ μεταβατῶν· κεῖται ἐνταῦθα ἐν τῷ δ στοιχείῳ τῆς Κ ʹ· οὗ ἡ ἀρχὴ, περὶ διψύχων. Περὶ τοῦ ὅτι οὐ δεῖ μακαρίζειν πρὸ τελευτῆς· κεῖται ἐνταῦθα ἐν τῷ ε στοιχείῳ τῆς ΚΓʹ· οὗ ἡ ἀρχὴ, περὶ εὐδαιμονίας. Περὶ μέτρων ἀδίκων· κεῖται ἐνταῦθα ἐν τῷ ζ στοιχείῳ τῆς Δʹ· οὗ ἡ ἀρχὴ, περὶ ζυγῶν. Περὶ μερίμνης· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς Εʹ· οὗ ἡ ἀρχὴ, περὶ προσπαθείας. Περὶ μοιχείας· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς ΙΑʹ· οὗ ἡ ἀρχὴ, περὶ πορνείας. Περὶ μητραλοίων· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς ΚΓʹ· οὗ ἡ ἀρχὴ, περὶ πατραλοίων. Περὶ μακροθυμίας· κεῖται ἐνταῦθα ἐν τῷ υ στοιχείῳ τῆς ΙΒʹ· οὗ ἡ ἀρχὴ, περὶ ὑπομονῆς. Περὶ μακροθυμίας Θεοῦ· κεῖται ἐνταῦθα ἐν τῷ φ στοιχείῳ τῆς Βʹ· οὗ ἡ ἀρχὴ, περὶ φιλανθρωπίας Θεοῦ. Περὶ μοχθηρῶν· κεῖται ἐνταῦθα ἐν τῷ φ στοιχείῳ τῆς Ηʹ· οὗ ἡ ἀρχὴ, περὶ φίλων τραπέζης. Περὶ μεταδοτικῶν· κεῖται ἐνταῦθα ἐν τῷ φ στοιχείῳ τῆς Θʹ· οὗ ἡ ἀρχὴ, περὶ φιλοτιμουμένων. Στοιχεῖον Ν. Αʹ. Περὶ νεότητος, καὶ τῆς νέας ἡλικίας, καὶ ὅσα ἕπεται αὐτοῖς. Βʹ. Περὶ νοσούντων· καὶ ὡς χρὴ ἐπισκέπτεσθαι αὐτούς. Γʹ. Περὶ τοῦ νήφειν, καὶ φροντίζειν ἡμᾶς τῆς ἰδίας σωτηρίας. Δʹ. Περὶ νεογάμων. Εʹ. Περὶ νηστείας καὶ νηστευτῶν. Στοιχεῖον Ξ. Αʹ. Περὶ ξένων πραγμάτων, καὶ τῶν σπανίως ἔν τισιν εὑρεθέντων. Βʹ. Περὶ ξένων κολάσεων ἀπὸ Θεοῦ, καὶ ἀνθρώπων δικαίως ἐπελεγχθέντων. Γʹ. Περὶ ξενιτείας· καὶ ὅτι ἀπαῤῥησίαστος ὁ ξένος πάντη. Στοιχεῖον Ο. Αʹ. Περὶ ὅρκου· καὶ ὅτι τοῖς ἐπὶ κακῷ καὶ ἀτόπῳ δεδομένοις ὅρκοις οὐ χρὴ ἐμμένειν. Βʹ.","english":"Its beginning is \"Concerning exercises.\" Concerning the changeable: it is placed here under the letter delta of book 20, whose beginning is \"Concerning the double-minded.\" Concerning the fact that one must not call anyone blessed before death: it is placed here under the letter epsilon of book 23, whose beginning is \"Concerning happiness.\" Concerning unjust measures: it is placed here under the letter zeta of book 4, whose beginning is \"Concerning scales.\" Concerning anxiety: it is placed here under the letter pi of book 5, whose beginning is \"Concerning attachment.\" Concerning adultery: it is placed here under the letter pi of book 11, whose beginning is \"Concerning fornication.\" Concerning matricides: it is placed here under the letter pi of book 23, whose beginning is \"Concerning patricides.\" Concerning longsuffering: it is placed here under the letter upsilon of book 12, whose beginning is \"Concerning endurance.\" Concerning the longsuffering of God: it is placed here under the letter phi of book 2, whose beginning is \"Concerning the love of God for mankind.\" Concerning the wicked: it is placed here under the letter phi of book 8, whose beginning is \"Concerning table friends.\" Concerning those who give generously: it is placed here under the letter phi of book 9, whose beginning is \"Concerning those who seek honor.\" Letter N. 1. Concerning youth, and the new age, and all that follows them. 2. Concerning the sick, and that one ought to visit them. 3. Concerning being sober and taking thought for our own salvation. 4. Concerning the newly married. 5. Concerning fasting and those who fast. Letter Xi. 1. Concerning strange matters, and those rarely found in certain places. 2. Concerning strange punishments from God, and of men justly reproved. 3. Concerning sojourning abroad, and that the stranger is entirely without freedom of speech. Letter O. 1. Concerning oaths, and that one must not abide by oaths given for an evil and absurd purpose. 2.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Περὶ ὀρφανῶν καὶ χηρῶν καὶ ὅτι δεῖ τούτους οἰκτείρειν. Γʹ. Περὶ ὁρίων· ὅτι οὐ χρὴ αὐτὰ μετάγειν, ἢ σαλεύειν. Δʹ. Περὶ ὁδοῦ ἀγαθῆς καὶ πονηρᾶς· καὶ ὅτι οὐ χρὴ τὰ σκολιὰ πράγματα, καὶ τὰς σκολιὰς ὁδοὺς ἐκκλίνειν, καὶ τῇ εὐθείᾳ πορεύεσθαι, καὶ ἀγαθῇ, καὶ δικαίᾳ ὁδῷ. Εʹ. Περὶ ὀνόματος χρηστοῦ καὶ κακοῦ. ʹ. Περὶ οἰήσεως καὶ δοκήσεως· καὶ ὅτι κρεῖττον τὸ εἶναι τοῦ δοκεῖν· ἐμπόδιον γὰρ τοῦτο πρὸς ἀρετήν. Ζʹ. Περὶ οἴνου, καὶ τῆς χρήσεως αὐτοῦ. Ηʹ. Περὶ ὀφθαλμοῦ. Θʹ. Περὶ ὀνειδισμοῦ· καὶ ὅτι οὐ δεῖ συμφορὰν ὀνειδίζειν. Ιʹ. Περὶ ὀλιγοβίων, καὶ ὀλιγοχρονίων ΙΑʹ. Περὶ τῶν τοὺς ὅρκους στεργόντων· καὶ ὅτι οὐ χρὴ ὀμνύειν. ΙΒʹ. Περὶ τῶν τοὺς ὅρκους ἀθετούντων, καὶ ἐπιορκούντων. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων. Περὶ ὀλιγοδείας κεῖται ἐνταῦθα ἐν τῷ α στοιχείῳ· τῆς Κ ʹ· οὗ ἡ ἀρχὴ, περὶ ἀκτημοσύνης. Περὶ οἰωνισμοῦ· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς ΚΖʹ· οὗ ἡ ἀρχὴ, περὶ παρατηρήσεως. Περὶ ὀργίλων, καὶ ὀξυχόλων·","english":"Concerning orphans and widows, and that one must have compassion on them. 3. Concerning boundaries: that one must not move or shake them. 4. Concerning the good way and the evil way: and that one must avoid crooked things and crooked ways, and walk in the straight, good, and righteous way. 5. Concerning a good name and a bad one. 6. Concerning presumption and seeming: and that being is better than seeming; for this is an obstacle to virtue. 7. Concerning wine and its use. 8. Concerning the eye. 9. Concerning reproach: and that one must not reproach another for misfortune. 10. Concerning the short-lived and the brief-lived. 11. Concerning those who cling to oaths: and that one must not swear. 12. Concerning those who annul oaths and perjure themselves. From here are the cross-references of the titles. Concerning frugality: it is placed here under the letter alpha of book 20, whose beginning is \"Concerning the possession of nothing.\" Concerning augury: it is placed here under the letter pi of book 27, whose beginning is \"Concerning the observance of omens.\" Concerning the irascible and the quick-tempered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς ΙΕʹ· οὗ ἡ ἀρχὴ, περὶ προπετοῦς Περὶ ὀλιγοψυχούντων· κεῖται ἐνταῦθα ἐν τῷ υ στοιχείῳ τῆς ΙΓ· οὗ ἡ ἀρχὴ, περὶ τῶν μὴ ὑπομενόντων. Στοιχεῖον Π. Αʹ. Περὶ πίστεως, καὶ εὐσεβείας εἰς Θεόν. Βʹ. Περὶ προκοπῆς πνευματικῆς. Γʹ. Περὶ προσκαίρων καὶ αἰωνίων· καὶ ὅτι τὰ μέγιστα πλημμελοῦσιν, οἱ τὰ παρόντα τῶν μελλόντων προτιμῶντες. Δʹ. Περὶ προνοίας Θεοῦ· καὶ ὅτι κήδεται καὶ προνοεῖται ἡμῶν ὁ Θεός. Εʹ. Περὶ προσπαθείας, καὶ μερίμνης· καὶ ὅτι χρὴ ἀπροσπαθῶς διακεῖσθαι περὶ τὰ πράγματα. ʹ. Περὶ τῶν προφητῶν ἀνδροφονησάντων, καὶ εὐαρεστησάντων Θεῷ. Περὶ προγνώσεως Θεοῦ· καὶ ὅτι τὰ κρύφια καὶ ἄδηλα τῶν πραγμάτων τῷ Θεῷ χρὴ καταλιμπάνειν Ηʹ. Περὶ προφητῶν ἐπιτιμησάντων βασιλεῦσι μετὰ παῤῥησίας. Θʹ. Περὶ προαιρέσεως, καὶ διαθέσεως· καὶ ὅτι τὴν προαίρεσιν, καὶ ἐπ' ἀγαθῷ, καὶ ἐπὶ κακῷ ἐξετάζει ὁ Θεός. Ιʹ. Περὶ παρθενίας, καὶ σωφροσύνης, καὶ γάμου σεμνοῦ. ΙΑʹ. Περὶ πορνείας, καὶ μοιχείας, καὶ ἀρσενοκοιτείας. ΙΒʹ. Περὶ πείρας, καὶ ἀπειρίας. ΙΓʹ. Περὶ πραότητος, καὶ εὐλαβείας. ΙΔʹ. Περὶ πταιόντων, καὶ βλασφημούντων ἐξ ἀνοίας εἰς Θεόν. ΙΕʹ. Περὶ προπετοῦς, καὶ ἀναιδοῦς, καὶ ὀργίλου, καὶ θυμώδους, καὶ ὀξυχόλων. Ι ʹ. Περὶ παῤῥησσίας, καὶ ἐξουσίας· καὶ πόθεν ἡμῖν περιγίνεται ἡ τούτων κτῆσις. ΙΖʹ. Περὶ πολιτείας σεμνῆς, καὶ καταστάσεως, καὶ τρόπων χρηστῶν, καὶ ὑπακοῆς· καὶ ὅτι εὐσχημόνως ἡμῶν βιούντων ὁ Θεὸς δοξάζεται, καὶ θεραπεύεται. ΙΗʹ. Περὶ πολιτείας ψεκτῆς, καὶ ἀνηκόων, ἀνυποτάκτων, καὶ πανούργων, καὶ τὸ ἦθος ἀπόβλητον ἐχόντων. ΙΘʹ.","english":"It is placed here under the letter pi of the fifteenth [section], whose beginning is \"Concerning the rash man.\" Concerning the fainthearted: it is placed here under the letter upsilon of the thirteenth [section], whose beginning is \"Concerning those who do not endure.\" Letter Pi. 1. Concerning faith and piety toward God. 2. Concerning spiritual progress. 3. Concerning things temporary and eternal; and that those who prefer the present to the things to come commit the greatest offenses. 4. Concerning the providence of God; and that God cares for us and provides for us. 5. Concerning attachment and anxiety; and that one must be disposed without attachment toward things. 6. Concerning the prophets who killed men and were well-pleasing to God. Concerning the foreknowledge of God; and that the hidden and obscure matters of things must be left to God. 8. Concerning prophets who rebuked kings with boldness. 9. Concerning choice and disposition; and that God examines the choice both toward good and toward evil. 10. Concerning virginity, chastity, and honorable marriage. 11. Concerning fornication, adultery, and sodomy. 12. Concerning experience and inexperience. 13. Concerning meekness and reverence. 14. Concerning those who stumble and blaspheme God out of folly. 15. Concerning the rash, the shameless, the irascible, the hot-tempered, and the quick to anger. 16. Concerning boldness and authority; and whence the possession of these comes to us. 17. Concerning a dignified manner of life, and conduct, and good character, and obedience; and that when we live honorably God is glorified and served. 18. Concerning a blameworthy manner of life, and of the disobedient, the insubordinate, the crafty, and those who have a reprobate character. 19.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Περὶ παραμονῆς καὶ παραμενόντων· ὅτι δεῖ αὐτοὺς πίστιν καὶ εὔνοιαν σώζειν τοὺς προλαβοῦσιν. Κʹ. Περὶ προϊσταμένων· ὅτι δεῖ αὐτοὺς σπουδαίως προΐστασθαι. ΚΑʹ. Περὶ πτωχῶν καὶ πενήτων· καὶ ὅτι οὐ χρὴ τοὺς πένητας ἐκκλίνειν, καὶ ἐξουθενεῖν, ἢ ἀποστρέφεσθαι. ΚΒʹ. Περὶ παίδων· ὅτι χρὴ αὐτοὺς φοβεῖσθαι τοὺς γονεῖς καὶ τιμᾷν, καὶ μηδόλως τούτους κακολογεῖν. ΚΓʹ. Περὶ πατραλοίων καὶ μητραλοίων· καὶ ὅσα ἕψεται κακὰ τοῖς ἀτιμάζουσι, καὶ ἀπειθοῦσι τοῖς ἑαυτῶν γονεῦσι. ΚΔʹ. Περὶ τοῦ παιδεύειν τοὺς γονεῖς τὰ ἴδια τέκνα καὶ σωφρονίζειν· εἰ γὰρ τοῦτο μὴ πράξωσι, τῆς ἐκείνων γινομένης ἁμαρτίας, καὶ αὐτοὶ μεθέξουσιν. ΚΕʹ. Περὶ πείρας πρὸς Θεὸν γινομένης· καὶ ὅτι οὐ δεῖ πειράζειν τὸν Θεόν. Κ ʹ. Περὶ πλήθους καὶ δήμου πόλεως. ΚΖ. Περὶ παρατηρήσεως, καὶ οἰωνισμοῦ· καὶ ὅτι οὐ δεῖ ἡμᾶς καιροὺς, ἢ ἀνθρώπους παρατηρεῖσθαι. ΚΗʹ. Περὶ παραθήκης· καὶ ὅτι χρὴ πιστῶς ποιεῖσθαι τὴν ταύτην φυλακὴν, καὶ μηδαμῶς δόλον, ἢ ἀποστέρησιν τοῦ παραθεμένου μηχανᾶσθαι. ΚΘʹ. Περὶ πρεσβυτέρων. Λʹ. Περὶ προσφυγίου, καὶ τῶν προσφυγόντων ἐν ἱεροῖς τόποις· καὶ ὅτι χρὴ τοῖς μὲν ἀνευθύνοις βοηθεῖν, τοὺς δὲ ὑπαιτίους ἀποπέμπεσθαι, καὶ ἐκδιώκειν. ΛΑʹ. Περὶ πόλεως ἀσεβείας πεπληρωμένης καὶ κακίας. ΛΒʹ. Περὶ πράσεως, καὶ ἀγορασία. ΛΓʹ. Περὶ παιδείας Θεοῦ, καὶ τῶν εὐγενῶς φερόντων τὰ ἐπερχόμενα, καὶ μακροθύμως. ΛΔʹ. Περὶ παιδείας Θεοῦ, καὶ τῶν μὴ δεχομένων αὐτήν· καὶ ὅτι οἱ μὴ σωφρονιζόμενοι ἐνταῦθα, τῇ αἰωνίᾳ κολάσει παραπέμπονται. ΛΕʹ. Περὶ παιδείας Θεοῦ, κατὰ δοκιμὴν, καὶ πεῖραν γινομένης. Λ ʹ. Περὶ παραμονῆς·","english":"Concerning perseverance and those who persevere: that they must preserve faith and goodwill toward those who came before. 20. Concerning those who preside: that they must preside with diligence. 21. Concerning the poor and the needy: and that one must not turn away from, despise, or reject the poor. 22. Concerning children: that they must fear and honor their parents, and in no way speak evil of them. 23. Concerning father-slayers and mother-slayers: and all the evils that follow upon those who dishonor and disobey their own parents. 24. Concerning parents educating their own children and disciplining them: for if they do not do this, since the sin becomes theirs, they too will share in it. 25. Concerning the testing that is done toward God: and that one must not test God. 26. Concerning the multitude and the people of a city. 27. Concerning observation and augury: and that we must not observe times or persons. 28. Concerning a deposit: and that this guardianship must be carried out faithfully, and in no way must one contrive deceit or deprivation of what was deposited. 29. Concerning presbyters. 30. Concerning asylum and those who flee for refuge in sacred places: and that one must help the innocent, but send away and drive out those who are guilty. 31. Concerning a city filled with impiety and wickedness. 32. Concerning selling and buying. 33. Concerning the discipline of God, and those who bear nobly and with patience the things that come upon them. 34. Concerning the discipline of God, and those who do not accept it: and that those who are not disciplined here are consigned to eternal punishment. 35. Concerning the discipline of God, which comes about by way of probation and testing. 36. Concerning perseverance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"καὶ ὅτι ἡ παραμονὴ ἔργον ἀνύει. ΛΖʹ. Περὶ πιστοῦ· ὅτι σπάνιον τὸ εὑρεῖν ἄνδρα πιστόν. ΛΗʹ. Περὶ τῶν πεποιθότων εἰς κενὰ καὶ μάταια, καὶ εἰς τὰς τῶν ἀνθρώπων προστασίας, καὶ μὴ εἰς τὸν Θεὸν τὴν ἐλπίδα ἐχόντων, καὶ τὴν πεποίθησιν· καὶ ὅτι χρὴ αὐτῷ ἀνακεῖσθαι διὰ παντὸς ὅλον δι' ὅλης ψυχῆς τε καὶ καρδίας. Ἐνταῦθα αἱ παραπομπαὶ τῶν τίτλων. Περὶ παρανόμων καὶ ἀνόμων· κεῖται ἐνταῦθα ἐν τῷ α στοιχείῳ τῆς ΙΒʹ· οὗ ἡ ἀρχὴ, περὶ ἀσεβῶν. Περὶ τοῦ προσέχειν ἑαυτῷ, καὶ μὴ περιεργάζεσθαι τὰ ἀλλότρια κακά· κεῖται ἐνταῦθα ἐν τῷ γ στοιχείῳ τῆς Βʹ· οὗ ἡ ἀρχὴ, περὶ Γνῶθι σαυτόν. Περὶ παλαιῶν ἀνδρῶν· κεῖται ἐνταῦθα ἐν τῷ γ στοιχείῳ τῆς Δʹ· οὗ ἡ ἀρχὴ, περὶ γερόντων. Περὶ πλεονεκτούντων· κεῖται ἐνταῦθα ἐν τῷ ε στοιχείῳ τῆς Θʹ· οὗ ἡ ἀρχὴ, περὶ τῶν ἐλεημοσύνην μὴ ποιούντων. Περὶ προσφορᾶς ἐξ ἀδικιῶν γινομένης· κεῖται ἐνταῦθα ἐν τῷ ε στοιχείῳ τῆς ΙΕʹ· οὗ ἡ ἀρχὴ, περὶ εὐεργεσίας. Περὶ\n\nπαιδείας· κεῖται ἐνταῦθα ἐν τῷ σ στοιχείῳ τῆς ΙΗʹ· οὗ ἡ ἀρχὴ, περὶ σοφίας. Περὶ περισπωμένων· κεῖται ἐνταῦθα ἐν τῷ σ στοιχείῳ τῆς ΙΘʹ· οὗ ἡ ἀρχὴ, περὶ συνοχῆς πραγμάτων. Περὶ πτωχῶν τῷ πνεύματι· κεῖται ἐνταῦθα ἐν τῷ τ στοιχείῳ τῆς Εʹ· οὗ ἡ ἀρχὴ, περὶ ταπεινοφρονούντων. Περὶ πλαστῆς εὐλαβείας· κεῖται ἐνταῦθα ἐν τῷ υ στοιχείῳ, τῆς Δʹ· οὗ ἡ ἀρχὴ, περὶ ὑποκρίσεως. Περὶ πενθούντων· κεῖται ἐνταῦθα ἐν τῷ θ στοιχείῳ τῆς Ζʹ· οὗ ἡ ἀρχὴ, περὶ θανόντων. Περὶ παρασίτων· κεῖται ἐνταῦθα ἐν τῷ κ στοιχείῳ τῆς Δʹ· οὗ ἡ ἀρχὴ, περὶ κολάκων. Στοιχεῖον Ρ. Αʹ. Περὶ ῥεμβομένων τῇ διανοίᾳ, καὶ τοῖς ὀφθαλμοῖς. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων.","english":"And that perseverance accomplishes a work. 37. Concerning a faithful man: that it is rare to find a faithful man. 38. Concerning those who trust in empty and vain things, and in the protections of men, and do not have their hope and confidence in God; and that one must devote oneself wholly to him through all the soul and heart. Here are the cross-references of the titles. Concerning the lawless and the transgressors: it is placed here under the letter alpha of the 12th, whose beginning is, concerning the impious. Concerning attending to oneself, and not meddling in the evils of others: it is placed here under the letter gamma of the 2nd, whose beginning is, concerning Know thyself. Concerning old men: it is placed here under the letter gamma of the 4th, whose beginning is, concerning elders. Concerning those who take advantage: it is placed here under the letter epsilon of the 9th, whose beginning is, concerning those who do not give alms. Concerning an offering made from injustices: it is placed here under the letter epsilon of the 15th, whose beginning is, concerning beneficence. Concerning\n\ninstruction: it is placed here under the letter sigma of the 18th, whose beginning is, concerning wisdom. Concerning those who are distracted: it is placed here under the letter sigma of the 19th, whose beginning is, concerning the constraint of affairs. Concerning the poor in spirit: it is placed here under the letter tau of the 5th, whose beginning is, concerning the humble-minded. Concerning counterfeit piety: it is placed here under the letter upsilon of the 4th, whose beginning is, concerning hypocrisy. Concerning those who mourn: it is placed here under the letter theta of the 7th, whose beginning is, concerning the dead. Concerning parasites: it is placed here under the letter kappa of the 4th, whose beginning is, concerning flatterers. Letter rho. 1. Concerning those who wander in mind and with the eyes. From here are the cross-references of the titles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Περὶ ῥᾳθυμούντων· κεῖται ἐνταῦθα ἐν τῷ μ στοιχείῳ τῆς ʹ· οὗ ἡ ἀρχὴ, περὶ μισέργων. Στοιχεῖον Σ. Αʹ. Περὶ συμπαθείας, καὶ εὐσπλαγχνίας, καὶ ἐλεημοσύνης. Βʹ. Περὶ συμμέτρου καταστάσεως, καὶ τοῦ μηδένα λυπεῖν. Γʹ. Περὶ σοφῶν, καὶ συνετῶν ἀνδρῶν· καὶ ὅτι χρὴ αὐτοὺς ἑτοίμους εἶναι εἰς ὠφέλειαν πάντοτε. Δʹ. Περὶ συνηθείας. Εʹ. Περὶ τῶν συμβουλὴν δεχομένων. ʹ. Περὶ τῶν μὴ συμβουλὴν ἐχόντων, καὶ μισούντων ἐλέγχους. Ζʹ. Περὶ σωφρονισμοῦ· καὶ ὅτι χρὴ ἡμᾶς διὰ τῶν ἀλλοτρίων κακῶν σωφρονίζεσθαι. Ηʹ. Περὶ σπουδῆς· ὅτι ἀνόητος πᾶσα σπουδὴ μὴ βουλομένου Θεοῦ. Θʹ. Περὶ σοφίας κοσμικῆς. Ιʹ. Περὶ σκανδάλων· καὶ ὅτι χρὴ φεύγειν τὰ σκάνδαλα. ΙΑʹ. Περὶ σαρκικῶν ἀνθρώπων. ΙΒʹ. Περὶ σπάνεως, καὶ ἀφορίας χρηστῶν ἀνδρῶν. ΙΓʹ. Περὶ συνεδρίου· ὅτι οὐ χρὴ ἐν συνεδρίῳ ἀκροάσεως γινομένης διαλέγεσθαι. ΙΔʹ. Περὶ τῶν συμβαινόντων, καὶ ἐμπιπτόντων ἐκ παραλόγου. ΙΕʹ. Περὶ στρατιωτῶν. Ι ʹ. Περὶ συναγωγῆς χρηστῶν ἀνδρῶν· καὶ ὅτι χρὴ ἀρίστοις ἀνδράσι κολλᾶσθαι, καὶ μὴ πονηροῖς· ἐξομοιοῦται γὰρ τοῖς ἐκείνοις μεθ' ὧν τὰς διατριβὰς ποιεῖται Φθείρουσι γὰρ χρηστὰ ἤθη ὁμιλίαι κακαί. ΙΖʹ. Περὶ συνδιαγωγῆς κακῶν ἀνδρῶν· καὶ ὅτι χρὴ φεύγειν τὰς τῶν μοχθηρῶν ἑταιρίας ὡς ὀλεθρίους. ΙΗʹ. Περὶ σοφίας, καὶ παιδείας, καὶ συνέσεως, καὶ φρονήσεως. ΙΘʹ. Περὶ συνοχῆς πραγμάτων, καὶ περισπασμοῦ. Κʹ. Περὶ τῶν συχναζόντων ἐν ἀλλοτρίοις οἴκοις. ΚΑʹ. Περὶ συμβουλῆς, καὶ εἰσηγήσεως ἀγαθῆς. ΚΒʹ. Περὶ συμβουλῆς, καὶ εἰσηγήσεως πονηρᾶς. ΚΓʹ. Περὶ τοῦ συμπεριφέρεσθαι. ΚΔʹ. Περὶ τοῦ ἁγίου σταυροῦ. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων.","english":"Concerning the slothful: it is placed here under the letter M of the first [series], whose beginning is, \"Concerning those who hate work.\" Letter S. 1. Concerning compassion, and tender-heartedness, and almsgiving. 2. Concerning a well-ordered condition, and that one should grieve no one. 3. Concerning wise and prudent men; and that they ought always to be ready for usefulness. 4. Concerning habit. 5. Concerning those who receive counsel. 6. Concerning those who have no counsel, and hate reproofs. 7. Concerning chastisement; and that we ought to be chastened by the evils of others. 8. Concerning zeal: that every zeal is foolish when God does not will it. 9. Concerning worldly wisdom. 10. Concerning stumbling-blocks; and that one ought to flee stumbling-blocks. 11. Concerning fleshly men. 12. Concerning the scarcity and unfruitfulness of good men. 13. Concerning an assembly: that one ought not to converse in an assembly when a hearing is taking place. 14. Concerning things that happen and fall out contrary to reason. 15. Concerning soldiers. 16. Concerning the gathering of good men; and that one ought to cleave to the best of men, and not to the wicked; for a man is made like those with whom he spends his time. Evil communications corrupt good manners. 17. Concerning living together with evil men; and that one ought to flee the companionships of the depraved as destructive. 18. Concerning wisdom, and instruction, and understanding, and prudence. 19. Concerning the pressing together of affairs, and distraction. 20. Concerning those who frequent the houses of others. 21. Concerning good counsel and suggestion. 22. Concerning evil counsel and suggestion. 23. Concerning bearing oneself along with others. 24. Concerning the holy cross. From here are the references of the titles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Περὶ σταθμῶν δικαίων· κεῖται ἐνταῦθα ἐν τῷ ζ στοιχείῳ τῆς Γʹ· οὗ ἡ ἀρχὴ, περὶ ζυγῶν δικαίων. Περὶ σταθμῶν ἀδίκων· κεῖται ἐνταῦθα ἐν τῷ ζ στοιχείῳ τῆς Δʹ· οὗ ἡ ἀρχὴ, περὶ ζυγῶν ἀδίκων. Περὶ σωφροσύνης· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς Ιʹ· οὗ ἡ ἀρχὴ, περὶ παρθενίας. Περὶ συντάξεων· κεῖται ἐνταῦθα ἐν τῷ υ στοιχείῳ τῆς Ιʹ. οὗ ἡ ἀρχὴ, περὶ ὑποσχέσεων. Περὶ σοβαρῶν· κεῖται ἐνταῦθα ἐν τῷ υ στοιχείῳ τῆς ΙΑʹ· οὗ ἡ ἀρχὴ, περὶ ὑπερηφάνων. Περὶ σπουδαίων· κεῖται ἐνταῦθα ἐν τῷ φ στοιχείῳ τῆς Εʹ· οὗ ἡ ἀρχὴ, περὶ φιλέργων. Περὶ συκοφαντίας· κεῖται ἐνταῦθα ἐν τῷ ψ στοιχείῳ τῆς Αʹ· οὗ ἡ ἀρχὴ, περὶ ψεύδους Στοιχεῖον Τ. Αʹ. Περὶ τιμῆς· ὅτι χρὴ ἀλλήλους τιμᾷν. Βʹ. Περὶ τελωνῶν. Γʹ. Περὶ ταραχοποιῶν, καὶ τὰ σκάνδαλα ἐμποιούντων. Δʹ. Περὶ τάξεως, καὶ καταστάσεως, καὶ ἀκολουθίας· καὶ ὅτι χρὴ ταύτας πανταχοῦ φυλάττεσθαι. Εʹ. Περὶ ταπεινοφρονούντων, καὶ πτωχῶν τῷ πνεύματι. ʹ. Περὶ τεχνῶν, καὶ τίνες τέχνας ἐξηῦρον. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων. Περὶ τόκων· κεῖται ἐνταῦθα ἐν τῷ δ στοιχείῳ τῆς Θʹ· οὗ ἡ ἀρχὴ, περὶ δανείζοντος. Περὶ τιμῆς· κεῖται ἐνταῦθα ἐν τῷ δ στοιχείῳ τῆς ΙΖʹ· οὗ ἡ ἀρχὴ, περὶ πολιτείας σεμνῆς. Περὶ τρόπων χρηστῶν· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς ΙΖʹ· οὗ ἡ ἀρχὴ, περὶ πολιτείας σεμνῆς. Περὶ τρυγητοῦ· κεῖται ἐνταῦθα ἐν τῷ θ στοιχείῳ τῆς ΙΒʹ. οὗ ἡ ἀρχὴ, περὶ θερισμοῦ. Στοιχεῖον Υ. Αʹ. Περὶ ὑβριστοῦ. Βʹ. Περὶ ὑδροποτούντων. Γʹ. Περὶ ὕπνου, καὶ ἀϋπνίας. Δʹ. Περὶ ὑποκρίσεως, καὶ ἠρωνείας, καὶ πλαστῆς εὐλαβείας, καὶ τῶν ταῦτα νοσούντων. Εʹ. Περὶ υἱοῦ σοφοῦ. ʹ.","english":"Concerning just weights: it is placed here under the letter Z of the third [series], whose beginning is, \"Concerning just balances.\" Concerning unjust weights: it is placed here under the letter Z of the fourth [series], whose beginning is, \"Concerning unjust balances.\" Concerning chastity: it is placed here under the letter P of the tenth [series], whose beginning is, \"Concerning virginity.\" Concerning covenants: it is placed here under the letter Y of the tenth [series], whose beginning is, \"Concerning promises.\" Concerning the grave: it is placed here under the letter Y of the eleventh [series], whose beginning is, \"Concerning the proud.\" Concerning the diligent: it is placed here under the letter Ph of the fifth [series], whose beginning is, \"Concerning lovers of work.\" Concerning false accusation: it is placed here under the letter Ps of the first [series], whose beginning is, \"Concerning falsehood.\" Letter T. 1. Concerning honor: that we ought to honor one another. 2. Concerning tax collectors. 3. Concerning troublemakers, and those who create scandals. 4. Concerning order, and constitution, and sequence; and that these ought to be preserved everywhere. 5. Concerning the humble-minded, and the poor in spirit. 6. Concerning crafts, and who invented crafts. From here the cross-references of the titles. Concerning interest: it is placed here under the letter D of the ninth [series], whose beginning is, \"Concerning the lender.\" Concerning honor: it is placed here under the letter D of the seventeenth [series], whose beginning is, \"Concerning a dignified manner of life.\" Concerning goodly manners: it is placed here under the letter P of the seventeenth [series], whose beginning is, \"Concerning a dignified manner of life.\" Concerning vintage: it is placed here under the letter Th of the twelfth [series], whose beginning is, \"Concerning harvest.\" Letter Y. 1. Concerning the insolent man. 2. Concerning those who drink water. 3. Concerning sleep, and sleeplessness. 4. Concerning hypocrisy, and irony, and feigned piety, and those afflicted with these. 5. Concerning a wise son. 6.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"check","severity":"caution","code":"repetition-warn","text":"Automatic check flagged formulaic repetition. Coptic homiletic style repeats by design, so this records the pattern rather than correcting it."}]},{"i":25,"ref":"p25","source":"Περὶ υἱοῦ ἄφρονος, καὶ πονηροῦ, καὶ ἀπαιδεύτου. Ζʹ. Περὶ ὑετοῦ καὶ βροχῆς· καὶ ὅτι ἀπὸ γῆς εἰς οὐρανὸν τὰ ὕδατα ἀνάγονται. Ηʹ. Περὶ ὑγείας· καὶ ὅτι πάντων διαφέρει. Θʹ. Περὶ ὑπονοίας· ὅτι χρὴ φεύγειν τὰς ἀφορμὰς τὰς τικτούσας ὑπονοίας κακάς. Ιʹ. Περὶ\n\nὑποσχέσεων, καὶ συντάξεων· καὶ ὅτι δεῖ πληροῦν αὐτὰς ὡς χρὴ, μετὰ ἀληθείας. ΙΑʹ. Περὶ ὑπερηφάνων, καὶ σοβαρῶν, καὶ ἀλαζόνων, καὶ κενοδόξων. ΙΒʹ. Περὶ ὑπομονῆς, καὶ μακροθυμίας. ΙΓʹ. Περὶ τῶν μὴ ὑπομενόντων, ἀλλ' ὀλιγοψυχούντων. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων. Περὶ ὑπακοῆς· κεῖται ἐνταῦθα ἐν τῷ π στοιχείῳ τῆς ΙΖʹ· οὗ ἡ ἀρχὴ, περὶ πολιτείας σεμνῆς. Στοιχεῖον Φ. Αʹ. Περὶ φιλοξενίας, καὶ φιλανθρωπίας, καὶ ἐλεημοσύνης. Βʹ. Περὶ φιλανθρωπίας Θεοῦ, καὶ ἀγαθότητος, καὶ μακροθυμίας· καὶ ὅτι κρεῖττον ἐμπεσεῖν εἰς χεῖρας Θεοῦ, ἢ εἰς χεῖρας ἀνθρώπων. Γʹ. Περὶ φυσικῶν. Δʹ. Περὶ φήμης· ὅτι οὐ δεῖ ἑκάστῳ πιστεύειν. Εʹ. Περὶ φιλέργων, καὶ σπουδαίων· καὶ ὅτι χρὴ πονεῖν· καὶ ὠφέλειαν γὰρ παρέχει. ʹ. Περὶ φιλαρχίας· ὅτι οὐ δεῖ ἀπροὔπτως ἐπιπηδᾷν ταῖς ἀρχαῖς, καὶ τιμῆς καὶ δόξης ὀρέγεσθαι. Ζʹ. Περὶ φίλων χρηστῶν. Ηʹ. Περὶ φίλων τραπέζης, καὶ μοχθηρῶν. Θʹ. Περὶ φιλοτιμουμένων, καὶ μεταδοτικῶν· καὶ ὅτι φιλοτιμία σωτηρίαν προξενεῖ. Ιʹ. Περὶ φειδωλῶν καὶ ἀμεταδότων· καὶ ὅτι οἱ φειδωλίαν νοσοῦντες κινδύνοις περιπίπτουσιν. ΙΑʹ. Περὶ φιλαιτίου, καὶ φιλεγκλήμονος. ΙΒʹ. Περὶ φθόνου, καὶ ζήλου. ΙΓʹ. Περὶ φιλαυτίας· καὶ ὅτι οὐ δεῖ ἑαυτὸν δικαιοῦν, ἢ ἐπαινεῖν. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων. Περὶ φιλονεικούντων· κεῖται ἐνταῦθα ἐν τῷ μ στοιχείῳ τῆς Ζʹ·","english":"Concerning a foolish, wicked, and uneducated son. 7. Concerning rain and showers; and that the waters are drawn up from the earth to heaven. 8. Concerning health; and that it surpasses all things. 9. Concerning suspicion; that one must flee the occasions that give birth to evil suspicions. 10. Concerning promises and agreements; and that one must fulfill them as is right, with truth. 11. Concerning the arrogant, the haughty, the boastful, and the vainglorious. 12. Concerning endurance and long-suffering. 13. Concerning those who do not endure, but are fainthearted. From here the cross-references of the titles. Concerning obedience: it is placed here under the letter P of the 17th [series], whose beginning is, \"Concerning a dignified manner of life.\" Letter Ph. 1. Concerning hospitality, philanthropy, and almsgiving. 2. Concerning the philanthropy of God, and His goodness, and long-suffering; and that it is better to fall into the hands of God than into the hands of men. 3. Concerning natural things. 4. Concerning rumor; that one must not believe everyone. 5. Concerning lovers of work and the diligent; and that one must labor; for it also provides benefit. 6. Concerning love of rule; that one must not rashly leap into offices, and lust after honor and glory. 7. Concerning good friends. 8. Concerning friends of the table, and worthless ones. 9. Concerning the ambitious and the generous; and that ambition procures salvation. 10. Concerning the stingy and the ungenerous; and that those who are sick with stinginess fall into dangers. 11. Concerning the fond of blame and the fond of accusation. 12. Concerning envy and jealousy. 13. Concerning self-love; and that one must not justify or praise oneself. From here the cross-references of the titles. Concerning the contentious: it is placed here under the letter M of the 7th [series],","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"οὗ ἡ ἀρχὴ, περὶ μίσους. Περὶ φρονήσεως· κεῖται ἐνταῦθα ἐν τῷ σ στοιχείῳ τῆς ΙΗʹ· οὗ ἡ ἀρχὴ, περὶ σοφίας. Περὶ φουμιζόντων· κεῖται ἐνταῦθα ἐν τῷ κ στοιχείῳ τῆς Θʹ· οὗ ἡ ἀρχὴ, περὶ κομπαζόντων. Περὶ φροντιζόντων· κεῖται ἐνταῦθα ἐν τῷ θ στοιχείῳ τῆς Εʹ· οὗ ἡ ἀρχὴ, περὶ θλιβομένων. Στοιχεῖον Χ. Αʹ. Περὶ χαρισμάτων, καὶ δωρημάτων Θεοῦ· καὶ ὅτι βίῳ σεμνῷ ἀντιδίδονται παρὰ τοῦ ἁγίου Πνεύματος· καὶ ὡς ἀσύγγνωστα πταίουσιν, οἱ τὴν χάριν τοῦ Θεοῦ δώροις καὶ χρήμασι κτᾶσθαι νομίζοντες. Βʹ. Περὶ χαιρεκακίας, καὶ τῶν ἀποδεχομένων τὰ πονηρὰ, καὶ ἀτιμαζόντων τὸν δίκαιον. Γʹ. Περὶ χαλεπῶν, καὶ ἀνοσίων πράξεων. Δʹ. Περὶ Χριστιανισμοῦ, καὶ τῆς ἐξ ἐθνῶν κλήσεως. Εʹ. Περὶ ὅτι χρὴ μᾶλλον φοβεῖσθαι Θεὸν, ἢ ἀνθρώπους. Ἐντεῦθεν αἱ παραπομπαὶ τῶν τίτλων. Περὶ χηρῶν· κεῖται ἐνταῦθα ἐν τῷ ο στοιχείῳ τῆς Βʹ· οὗ ἡ ἀρχὴ, περὶ ὀρφανῶν. Στοιχεῖον Ψ. Αʹ. Περὶ ψεύδους, καὶ συκοφαντίας. Βʹ. Περὶ ψιθυριστῶν. Στοιχεῖον Ω. Περὶ ὥρας καὶ ἡμέρας θανάτου, καὶ τῆς ἐξόδου ἡμῶν· καὶ ὅτι χρὴ ἡμᾶς εὐτρεπίζεσθαι πρὸς αὐτὴν, καὶ ἐν ᾧ λαμβάνειν τὴν μετάστασιν. Ἕως ὧδε ὁ κώδηξ τῶν τῇδε τῇ βίβλῳ ἐντεταγμένων· ἐπελευσώμεθα λοιπὸν ἐπὶ τὰς ἑκάστου τούτων κατὰ στροφὴν καὶ συντάξεις, πλατύνοντες, καὶ διατρανοῦντες ταῦτα, ὡς οἷόν τε, ἐκ τῶν διὰ Πνεύματος ἁγίου ἐμφερομένων ἐν ἱεροῖς προφητῶν, καὶ ἀποστόλων, καὶ εὐαγγελιστῶν, καὶ διδασκάλων δέλτοις, προαγούσης, καὶ προλαμπούσης πάντων τῆς περὶ τὴν τρισυπόστατον μίαν, καὶ ἀσύγχυτον, καὶ ὁμοούσιον θεότητα θεολογίας·","english":"Its beginning: concerning hatred. Concerning prudence; it is placed here under the letter sigma of the eighteenth book; its beginning: concerning wisdom. Concerning those who boast; it is placed here under the letter kappa of the ninth book; its beginning: concerning boasters. Concerning those who are anxious; it is placed here under the letter theta of the fifth book; its beginning: concerning the afflicted. Letter Chi. 1. Concerning the gifts and gratuities of God; and that they are repaid by the Holy Spirit to a life of dignity; and that those who think to acquire the grace of God by gifts and money sin unforgivably. 2. Concerning rejoicing at another's misfortune, and those who welcome wicked deeds and dishonor the righteous. 3. Concerning harsh and unholy deeds. 4. Concerning Christianity, and the calling from among the Gentiles. 5. Concerning that one ought to fear God rather than men. From here are the cross-references of the titles. Concerning widows; it is placed here under the letter omicron of the second book; its beginning: concerning orphans. Letter Psi. 1. Concerning falsehood and slander. 2. Concerning whisperers. Letter Omega. Concerning the hour and day of death, and our departure; and that we ought to be prepared for it, and in what manner to receive our translation. Up to this point is the codex of the contents arranged in this book; let us now proceed to the sections and arrangements of each of these in turn, expanding and clarifying them, as far as possible, from what is contained through the Holy Spirit in the sacred tablets of the prophets, apostles, evangelists, and teachers, the theology concerning the one tri-hypostatic, unconfused, and consubstantial Godhead leading and shining forth before all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"ὅτι ἐξ αὐτῆς ἡ θεία, καὶ σωτήριος, καὶ ζωοποιὸς ἐχαρίσθη ἡμῖν πίστις καὶ ὁμολογία, ἡ δὲ κατὰ φύσιν καὶ εἶδος αὐτῆς ἵδρυσις ἐπ' αὐτῆς εἴσεται μόνῃ τῇ ἁγίᾳ καὶ προσκυνητῇ Τριάδι, κατὰ τὸ εἰρημένον, οὐδεὶς γινώσκει «Τίς ἐστιν ὁ Υἱὸς, εἰ μὴ ὁ Πατήρ· οὐδὲ τὸν Πατέρα τις ἐπιγινώσκει, εἰ μὴ ὁ Υἱός. Καὶ, Τὰ Θεοῦ οὐδεὶς ἔγνω, εἰ μὴ τὸ Πνεῦμα τοῦ Θεοῦ, τὸ ἐρευνῶν τὰ βάθη τοῦ Θεοῦ.» Ὧ πρέπει πᾶσα δόξα, τιμὴ, καὶ προσκύνησις, σὺν τῷ ἀνάρχῳ Πατρὶ, καὶ τῷ μονογενεῖ καὶ συνάρχῳ Υἱῷ, νῦν τε, καὶ εἰς τοὺς ἀτελευτήτους καὶ ἀπεράντους αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΙΩΑΝΝΟΥ ΤΟΥ ΔΑΜΑΣΚΗΝΟΥ ΤΑ ΙΕΡΑ ΠΑΡΑΛΛΗΛΑ.\n\nΣΤΟΙΧΕΙΟΝ Α.\n\nΤίτλος πρῶτος. –Περὶ ἀϊδίου θεότητος τῆς ἁγίας καὶ ὁμοουσίου Τριάδος· καὶ ὅτι εἷς καὶ μόνος ἐπὶ πᾶσιν ὁ Θεός.\n\n«Εἶπεν ὁ Θεός· Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα τὴν ἡμετέραν, καὶ καθ' ὁμοίωσιν.» «Εἶπεν ὁ Θεός· Ἰδοὺ γέγονεν Ἀδὰμ, ὡς εἷς ἐξ ἡμῶν.» «Δεῦτε, καταβάντες συγχέωμεν αὐτῶν τὴν γλῶσσαν, ἵνα μὴ ἀκούσωσιν ἕκαστος τῆς φωνῆς τοῦ πλησίον.» «Ἄκουε, Ἰσραήλ· Κύριος ὁ Θεός σου, Κύριος εἷς ἐστιν.» «Ἴδετε, ὅτι ἐγώ εἰμι, καὶ οὐκ ἔστι Θεὸς πλὴν ἐμοῦ.» «Τίς Θεὸς πάρεξ τοῦ Κυρίου ἡμῶν, ἢ τίς Θεὸς πλὴν τοῦ Θεοῦ ἡμῶν;» «Τῷ λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν.» «Ὁ δὲ Θεὸς βασιλεὺς ἡμῶν πρὸ αἰώνων.» «Οὐκ ἔστιν ὅμοιός σοι ἐν θεοῖς, Κύριε, καὶ οὐκ ἔστι κατὰ τὰ ἔργα σου.» «Κύριε, καταφυγὴ ἐγενήθης ἡμῖν, ἐν γενεᾷ καὶ γενεᾷ.» «Ἡ βασιλεία σου, βασιλεία πάντων τῶν αἰώνων» καὶ τὸ λοιπόν.","english":"Because from it faith and confession, divine and saving and life-giving, have been granted to us; but the establishment of its nature and form will be known by itself alone to the holy and worshipful Trinity, according to what has been said: No one knows \"who the Son is, except the Father; nor does anyone know the Father, except the Son.\" And, \"No one has known the things of God, except the Spirit of God, who searches the depths of God.\" To whom is due all glory, honor, and worship, with the Father who is without beginning, and the only-begotten and co-eternal Son, now and unto the endless and boundless ages of ages. Amen.\n\nOF JOHN OF DAMASCUS, THE SACRED PARALLELS.\n\nLETTER A.\n\nFirst title. — Concerning the eternal Godhead of the holy and consubstantial Trinity; and that there is one and only God over all.\n\n\"God said: Let us make man according to our image and likeness.\" \"God said: Behold, Adam has become as one of us.\" \"Come, let us go down and confuse their tongue, so that each may not hear the voice of his neighbor.\" \"Hear, O Israel: the Lord your God, the Lord is one.\" \"See that I am, and there is no God besides me.\" \"Who is God besides our Lord, or who is God besides our God?\" \"By the word of the Lord the heavens were established, and by the spirit of his mouth all their power.\" \"But God is our king before the ages.\" \"There is none like you among the gods, O Lord, and there is none according to your works.\" \"O Lord, you have become a refuge for us, in generation and generation.\" \"Your kingdom is a kingdom of all the ages,\" and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"«Ἐγένετο τοῦ ἐνιαυτοῦ, οὗ ἀπέθανεν Ὀζίας ὁ βασιλεὺς, εἶδον τὸν Κύριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ πλήρης ὁ οἶκος τῆς δόξης αὐτοῦ. Καὶ Σεραφὶμ εἱστήκεισαν αὐτοῦ κύκλῳ· ἓξ πτέρυγες τῷ ἑνὶ, καὶ ἓξ πτέρυγες τῷ ἑνί· καὶ ταῖς μὲν δυσὶν ἐκάλυπτον τὰ πρόσωπα ἑαυτῶν, καὶ ταῖς δυσὶν ἐκάλυπτον τοὺς πόδας ἑαυτῶν, καὶ ταῖς δυσὶν ἐπέταντο. Καὶ ἔκραζον ἕτερος πρὸς ἕτερον, καὶ ἔλεγον· Ἅγιος, ἅγιος, ἅγιος, Κύριος Σαβαώθ. πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ.» «Ἐγὼ Θεὸς πρῶτος, καὶ εἰς τὰ ἐπερχόμενα, ἐγώ εἰμι.» «Γνῶτε, καὶ πιστεύσατέ μοι, καὶ συνῆτε, ὅτι εἰμί· ἔμπροσθέν μου οὐκ ἐγένετο ἄλλος Θεὸς, καὶ μετ' ἐμοῦ οὐκ ἔσται. Ἐγώ εἰμι Θεὸς, καὶ οὐκ ἔστι πάρεξ ἐμοῦ σώζων.» «Οὕτως λέγει Κύριος, Θεὸς βασιλεὺς Ἰσραὴλ, καὶ ὁ ῥυσάμενος αὐτὸν, Κύριος Σαβαώθ. Ἐγὼ πρῶτος, καὶ ἐγὼ μετὰ ταῦτα, καὶ πλὴν ἐμοῦ οὐκ ἔστι Θεός. Τίς ὥσπερ ἐγώ; Στήτω, καὶ καλεσάτω, καὶ ἀναγγειλάτω, καὶ ἑτοιμασάτω μοι, ἀφ' οὗ ἐποίησα ἄνθρωπον εἰς τὸν αἰῶνα, καὶ τὰ ἐρχόμενα πρὸ τοῦ ἐλθεῖν ἀπαγγειλάτω μοι.» «Ἐγὼ Κύριος ὁ Θεὸς, τὴν δόξαν μου ἑτέρῳ οὐ δώσω, οὐδὲ τὰς ἀρετάς μου τοῖς γλυπτοῖς.» «Κύριος ἀληθινός ἐστι, Θεὸς ζώντων, καὶ βασιλεὺς αἰώνων.» «Οὗτος ὁ Θεὸς ἡμῶν, οὐ λογισθήσεται ἕτερος πρὸς αὐτόν.» «Ἡ βασιλεία αὐτοῦ, βασιλεία αἰώνιος, καὶ ἡ ἐξουσία αὐτοῦ εἰς γενεὰν καὶ γενεάν.» «Καὶ βαπτισθεὶς ὁ Κύριος, ἀνέβη εὐθὺς ἀπὸ τοῦ ὕδατος. Καὶ ἰδοὺ ἀνεῴχθησαν αὐτῷ οἱ οὐρανοὶ, καὶ εἶδεν τὸ Πνεῦμα τοῦ Θεοῦ καταβαῖνον, ὡσεὶ περιστερὰν, καὶ ἐρχόμενον ἐπ' αὐτόν. Καὶ ἰδοὺ φωνὴ ἐκ τοῦ οὐρανοῦ λέγουσα·","english":"In the year that King Uzziah died, I saw the Lord sitting upon a throne, high and lifted up, and the house was full of his glory. And the Seraphim stood round about him; each had six wings, and each 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 one to another, and said: Holy, holy, holy, Lord of Hosts; the whole earth is full of his glory. I am God, the first, and I am he that is to come. Know, and believe me, and understand, that I am; before me there was no other God made, and after me there shall be none. I am God, and there is no savior beside me. Thus says the Lord, the God and King of Israel, and he that delivered him, the Lord of Hosts: I am the first, and I am after these things, and besides me there is no God. Who is like me? Let him stand, and call, and declare, and prepare for me, since I made man for ever, and let him announce to me the things that are coming before they come. I am the Lord God; I will not give my glory to another, nor my praises to graven images. The Lord is true, the God of the living, and the King of the ages. This is our God; no other shall be reckoned beside him. His kingdom is an everlasting kingdom, and his authority is unto generation and generation. And when the Lord was baptized, he went up straightway from the water. And behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove, and coming upon him. And behold, a voice from heaven saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Οὗτός ἐστιν ὁ Υἱός μου, ἐν ᾧ ηὐδόκησα.» «Στέφανος δὲ ὑπάρχων πλήρης Πνεύματος ἁγίου, ἀτενίσας εἰς τὸν οὐρανὸν, εἶδεν δόξαν Θεοῦ, καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ Θεοῦ, καὶ εἶπεν· Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς ἀνεῳγμένους, καὶ τὸν Υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ Θεοῦ.» «Οὐδεὶς Θεὸς εἰ μὴ εἷς. Καὶ γάρ εἰσι θεοὶ λεγό μενοι, εἴτε ἐν οὐρανῷ, εἴτε ἐπὶ τῆς γῆς, ἀλλ' ἡμῖν εἷς Θεὸς ὁ Πατὴρ ἐξ οὗ τὰ πάντα, καὶ ἡμεῖς εἰς αὐτόν· καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα, καὶ ἡμεῖς δι' αὐτοῦ· καὶ ἓν Πνεῦμα ἅγιον, ἐν ᾧ τὰ πάντα, καὶ ἡμεῖς ἐξ αὐτοῦ.» Διαδραμὼν τὰ σύμπαντα, καὶ ὑπὲρ πᾶσαν τὴν κτίσιν ἀνανεύσας τοῖς λογισμοῖς, ἐπέκεινα τὸν νοῦν ἀνυψώσας, ἐννόησον τὴν θείαν φύσιν, ἑστῶσαν ἄτρεπτον, ἀναλλοίωτον, ἀπαθῆ, ἁπλῆν, ἀσύνθετον, ἀδιαίρετον, φῶς ἀπρόσιτον, δύναμιν ἄφατον, μέγεθος ἀπεριόριστον, δόξαν ὑπεραστράπτουσαν, ἀγαθότητα ἐπιθυμητὴν, κάλλος ἀμήχανον, σφοδρῶς μὲν τῆς τετρωμένης ψυχῆς καθαπτόμενον, λόγῳ δὲ δηλωθῆναι πρὸς ἀξίαν ἀδύνατον. Ἐκεῖ Πατὴρ, ἐκεῖ Υἱὸς, ἐκεῖ ἅγιον Πνεῦμα, ἡ ἄκτιστος φύσις, τὸ Δεσποτικὸν ἀξίωμα, ἡ φυσικὴ ἀγαθότης· Πατὴρ ἡ πάντων ἀρχὴ, ἡ αἰτία τοῦ εἶναι τοῖς οὖσιν, ἡ ῥίζα τῶν ζώντων. ὅθεν προῆλθεν ἡ πηγὴ τῆς ζωῆς, ἡ σοφία, ἡ δύναμις, ἡ εἰκὼν ἀπαράλλακτος τοῦ ἀοράτου Θεοῦ, ὁ ἐκ τοῦ Πατρὸς γεννηθεὶς Υἱὸς, ὁ ζῶν Λόγος, ὁ Θεὸς ὢν, καὶ πρὸς τὸν Θεὸν ὤν· οὐχὶ προσγενόμενος, ὑπάρχων πρὸ τῶν αἰώνων· οὐχὶ προσκτηθεὶς ὕστερον· Υἱὸς, οὐχὶ κτῆμα· ποιητὴς, οὐχὶ ποίημα· κτίστης, οὐχὶ δὲ κτίσμα· πάντα ὢν ὅσα ἐστὶν ὁ Πατήρ· Υἱὸς εἶπον καὶ Πατήρ·","english":"This is my Son, in whom I am well pleased. And Stephen, being full of the Holy Spirit, looked intently into heaven and saw the glory of God, and Jesus standing at the right hand of God, and said: Behold, I see the heavens opened, and the Son of Man standing at the right hand of God. No God except one. For indeed there are those called gods, whether in heaven or on earth, but for us there is one God, the Father, from whom are all things, and we unto him; and one Lord Jesus Christ, through whom are all things, and we through him; and one Holy Spirit, in whom are all things, and we from him. Having run through all things, and having raised your thoughts above the whole creation, and lifted your mind beyond, consider the divine nature, standing immutable, unchangeable, impassible, simple, incomposite, indivisible, light inaccessible, power ineffable, magnitude boundless, glory surpassing brightness, goodness desirable, beauty beyond contrivance, which intensely lays hold of the wounded soul, but is impossible to declare worthily in speech. There is the Father, there is the Son, there is the Holy Spirit, the uncreated nature, the sovereign dignity, the natural goodness; the Father, the principle of all things, the cause of being for beings, the root of the living. From thence proceeded the fountain of life, the wisdom, the power, the exact image of the invisible God, the Son begotten of the Father, the living Word, who is God, and was with God; not added afterward, but existing before the ages; not acquired later; Son, not a possession; maker, not a thing made; creator, not a creature; being all that the Father is; I said Son, and Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"φύλασσέ μοι ταύτας τὰς ἰδιότητας. Μένων οὖν ἐν τῷ εἶναι Υἱὸς, πάντα ἐστὶν ὅσα ἐστὶν ὁ Πατὴρ, κατὰ τὴν αὐτοῦ φωνὴν τοῦ Κυρίου, εἰπόντος· «Πάντα ὅσα ἔχει ὁ Πατὴρ, ἐμά ἐστιν.»\n\nΤῷ ὄντι γὰρ τῆς εἰκόνος ἐστὶ πάντα ὅσα ἐστὶ τῇ πρωτοτύπῳ μορφῇ. Μίαν φωνὴν τὴν αὐτὴν, καὶ σύμφωνος φθέγξομαι. Τριὰς ὡς ἀληθῶς ἡ Τριὰς, ἀδελφοί· Τριὰς δὲ, οὐ πραγμάτων ἀνίσων ἀπαρίθμησις, ἀλλ' ἴσων καὶ ὁμοτίμων σύλληψις, ἐνούσης τῆς προσηγορίας τὰ ἡνωμένα ἐκ φύσεως, καὶ οὐκ ἐώσης σκεδασθῆναι ἀριθμῷ λελυμένῳ τὰ μὴ λυόμενα. Ἡμῖν εἷς Θεὸς ὁ Πατὴρ, ἐξ οὗ τὰ πάντα· καὶ εἷς ὁ Υἱὸς, δι' οὗ τὰ πάντα· καὶ ἓν Πνεῦμα ἅγιον, ἐν ᾧ τὰ πάντα. Θεὸς μέν ἐστι τὸ ἀκρότατον καὶ ἀπρόσιτον, καὶ ἄῤῥητον φῶς, οὔτε νοῒ ληπτὸν, οὔτε λόγῳ ῥητὸν, πάσης φωτιστικὸν λογικῆς φύσεως· τοῦτο ἐν νοητοῖς, ὅπερ ἐν αἰσθητοῖς ὁ ἥλιος. Ὅσον ἂν καθαρώμεθα, φανταζόμενον, καὶ ὅσον ἂν φαντασθῶμεν, ἀγαπώμενον, καὶ ὅσον ἂν ἀγαπήσωμεν, αὖθις νοούμενον· αὐτὸ ἑαυτοῦ θεωρητικόν τε καὶ καταληπτικόν· ὀλίγα τοῖς ἔξω χεόμενον. Ὅπερ ἐστὶν τοῖς αἰσθητοῖς ἥλιος, τοῦτο τοῖς νοητοῖς Θεός. Ὁ μὲν γὰρ τὸν ὁρώμενον φωτίζει κόσμον, ὁ δὲ τὸν ἀόρατον. Καὶ ὁ μὲν τὰς σωματικὰς ὄψεις ἡλιοειδεῖς, ὁ δὲ τὰς νοερὰς φύσεις θεοειδεῖς ἀπεργάζεται. Καὶ ὥσπερ οὗτος τοῖς τε ὁρῶσι, καὶ τοῖς ὁρωμένοις, τοῖς μὲν τὴν τοῦ ὁρᾷν, τοῖς δὲ τὴν τοῦ ὁρᾶσθαι παρέχων δύναμιν, αὐτὸς τῶν ὁρωμένων ἐστὶ τὸ κάλλιστον· οὕτω καὶ ὁ Θεὸς τοῖς τε νοοῦσι, καὶ τοῖς νοουμένοις, τοῖς μὲν τὸ νοεῖν, τοῖς δὲ τὸ νοεῖσθαι δημιουργῶν, αὐτὸς τῶν νοουμένων ἐστὶ τὸ ἀκρότατον, εἰς ὃν πᾶσα ἔφεσις ἵσταται.","english":"Guard these properties for me. Therefore, remaining in the fact that he is the Son, he is all that the Father is, according to the voice of the Lord himself, who said: \"All that the Father has is mine.\"\n\nFor truly all that belongs to the archetypal form belongs to the image. I will utter one same voice, and in agreement. Truly the Trinity is the Trinity, brothers; and the Trinity is not a numbering of unequal things, but a gathering of equal and equally honored things, the designation containing the things united by nature, and not allowing things that are not dissolved to be scattered by a number that is dissolved. For us there is one God the Father, from whom are all things; and one Son, through whom are all things; and one Holy Spirit, in whom are all things. God is the highest and unapproachable and ineffable light, neither graspable by mind nor expressible by word, illuminating every rational nature; this in intelligible things is what the sun is in sensible things. To whatever extent we are purified, he is imagined; and to whatever extent we imagine him, he is loved; and to whatever extent we love him, he is again understood; he is contemplative and apprehensive of himself; poured out a little to those outside. What the sun is to sensible things, God is to intelligible things. For the one illuminates the visible world, the other the invisible. And the one makes bodily eyes sunlike, the other makes intellectual natures godlike. And just as the sun, giving to those who see and to the things seen—to the former the power of seeing, to the latter the power of being seen—is himself the most beautiful of things seen; so also God, creating for those who understand and for the things understood—for the former understanding, for the latter being understood—is himself the highest of things understood, at whom every impulse comes to rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Διὰ τοῦτο καὶ ἐπὶ τοῦ βαπτίσματος ἡ Τριὰς λαμβάνεται. Καὶ γὰρ ὁ Πατὴρ τὸ πᾶν ἐργάσασθαι δύναται, καὶ ὁ Υἱὸς καὶ τὸ Πνεῦμα τὸ ἅγιον· ἀλλ' ἐπειδὴ περὶ τοῦ Πατρὸς οὐδεὶς ἀμφιβάλλει, τὸ δὲ ἀμφίβολον ἦν περὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος, παρείληπται ἐν τῇ μυσταγωγίᾳ, ἵνα ἐν τῇ κοινωνίᾳ τῶν ἀποῤῥήτων ἐκείνων ἀγαθῶν, καὶ τὴν κοινωνίαν τῆς ἀξίας καταμανθάνωμεν· Ἅγιος, ἅγιος, ἅγιος· καὶ οὐ λέγουσιν, ἅγιοι, ἅγιοι, ἵνα τὸ ἑνικὸν πολυώνυμον ἀποφάνωσι, μηδὲ τῶν τριῶν τὸν ἀριθμὸν ἀποκρύψωσιν, ἀλλὰ τρὶς διδόασι τὴν ἁγιαστείαν· μονοειδῶς δὲ καὶ ἑνικῶς ἀποφθέγγονται τὸν λόγον, ἵνα μὴ πολυθεΐαν ὀνομάσωσιν· εἷς γάρ ἐστι Θεὸς Πατὴρ ἐν Υἱῷ· Υἱὸς ἐν Πατρὶ σὺν ἁγίῳ Πνεύματι. Καὶ διὰ τοῦτο ἅγιος ἐν ἁγίοις ἀναπαυόμενος, Πατὴρ ὁ ἀληθινὸς ἐνυπόστατος, καὶ Υἱὸς ἀληθινὸς ἐνυπόστατος, καὶ Πνεῦμα ἀληθινὸν ἐνυπόστατον, τρία ὄντα μία θεότης, μία οὐσία, μία δοξολογία, εἷς Θεός· ὀνομάσας Θεὸν, συμπεριείληφας διανοίᾳ τὴν Τριάδα. Ἔσχες Πνεῦμα ἅγιον, κατηξίωσαι τῆς δυνάμεως τῆς πατρῴας καὶ τοῦ Υἱοῦ τοῦ Θεοῦ· ἐδόξασας τὸν Πατέρα, ἐσήμανας τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα, ἀλλὰ μὴ κατὰ συναλοιφήν. Ἔστι γὰρ ὁ Πατὴρ Πατήρ· ἔστιν ὁ Υἱὸς Υἱός· ἔστιν τὸ ἅγιον Πνεῦμα, ἅγιον Πνεῦμα. Ἀλλ' οὐκ ἀπηλλοτριωμένη Τριὰς τῆς ἑνότητος, καὶ τῆς ταυτότητος. Ὦ Τριὰς ἁγία ἀριθμουμένη, Τριὰς ἐν ἑνὶ ὀνόματι ἀριθμουμένη! Οὐ γὰρ λέγεται μονὰς καὶ δυὰς, οὐδὲ μονὰς καὶ μονὰς, ἀλλὰ Τριὰς ἐν μονάδι, καὶ μονὰς ἐν Τριάδι, μονοειδῶς μονωνύμως εἷς Θεός· Πατὴρ ἐν Υἱῷ· Υἱὸς ἐν Πατρὶ σὺν ἁγίῳ Πνεύματι. Μία δόξα Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος.","english":"For this reason the Trinity is also received at baptism. For the Father can accomplish all things, and the Son and the Holy Spirit; but since no one doubts concerning the Father, while there was doubt concerning the Son and the Holy Spirit, it has been included in the mystery of initiation, so that in the communion of those secret good things we may also thoroughly learn the communion of their worth: Holy, holy, holy; and they do not say \"holy ones, holy ones,\" so that they may declare the many-named One to be singular, nor hide the number of the three, but they give the sanctification three times; yet they utter the word in a single form and singularly, so that they may not name a multiplicity of gods. For there is one God, the Father in the Son; the Son in the Father with the Holy Spirit. And for this reason, holy resting in holy ones, the true Father subsisting in his own person, and the true Son subsisting in his own person, and the true Spirit subsisting in his own person, three beings, one Godhead, one essence, one doxology, one God. Having named God, you have in your thought comprehended the Trinity. You have received the Holy Spirit, you have been counted worthy of the power of the Father and of the Son of God; you have glorified the Father, you have signified the Son, and the Holy Spirit, but not by a fusion of names. For the Father is Father; the Son is Son; the Holy Spirit is Holy Spirit. But the Trinity is not alienated from unity and identity. O holy Trinity, numbered! Trinity numbered in one name! For it is not said \"monad and dyad,\" nor \"monad and monad,\" but Trinity in the monad, and monad in the Trinity, in a single form, with a single name, one God: the Father in the Son; the Son in the Father with the Holy Spirit. One glory of the Father and of the Son and of the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"«Τὴν δόξαν γάρ μου, φησὶν, ἑτέρῳ οὐ δώσω.» Οὐ γάρ ἐστι δεύτερος Θεὸς ὁ Υἱὸς, ἀλλὰ Λόγος τοῦ ἑνὸς καὶ μόνου Θεοῦ, θεολογούμενος ἐν Πατρὶ, ὡς καὶ Πατὴρ ἐν Υἱῷ θεολογεῖται. Καθὼς καὶ Ἡσαΐας λέγει, θεολογῶν Υἱὸν σὺν Πατρί· «Προσκυνήσουσί σοι, καὶ ἐν σοὶ προσεύξονται· ὅτι ἐν σοὶ ὁ Θεὸς τοῦ Ἰσραὴλ, Σωτήρ.» Αἰσχυνθήσονται καὶ ἐντραπήσονται πάντες οἱ ἀντικείμενοι αὐτῷ, οἱ μὴ ὁμολογοῦντες αὐτῷ, καὶ τὸ Πνεῦμα αὐτοῦ, τῆς αὐτῆς τῷ Υἱῷ οὐσίας, καὶ πλὴν αὐτοῦ [μὴ] εἶναι Θεόν. Οὐκ ἔστιν οὕτω· μὴ γένοιτο· οὐκ ἔστι γεννητὴ ἡ Τριὰς, ἀλλ' ἀΐδιος, καὶ μία θεότης ἐν Τριάδι, καὶ μία δόξα τῆς ἁγίας Τριάδος. Καὶ σχίζειν αὐτὴν εἰς διαφόρους φύσεις τολμᾶτε; Μόνῳ Θεῷ ἁρμόττει λέγειν τὸ ἐμόν. Αὐτοῦ γὰρ μόνου ὄντως κτῆμα τὰ πάντα. Τίτλ. Βʹ. –Περὶ τοῦ ἄφευκτον εἶναι τὸν Θεόν· καὶ ὅτι πάντα ἐφορᾷ, καὶ οὐδὲν αὐτὸν λέληθεν.\n\n«Οὐκ ἔστιν ὃς ἐξελεῖται ἐκ τῶν χειρῶν μου.» «Ὁρατής ἐστιν ἔργων χειρῶν ἀνθρώπων· λέληθε δὲ αὐτὸν οὐδὲν ὧν πράττουσιν.» «Κύριος πάντα ἐφορᾷ, καταλαμβάνων ἀνεξιχνίαστα, ἔνδοξά τε καὶ ἐξαίσια, ὧν οὐκ ἔστιν ἀριθμός.» «Τίς οὗτος ὁ κρύπτων με βουλὴν, συνέχων δὲ ῥήματα ἐν καρδίᾳ, ἐμὲ οἴεται κρύπτειν;» «Ἐτάζων καρδίας καὶ νεφροὺς ὁ Θεός.» «Ὑψηλὸς Κύριος, καὶ ταπεινὰ ἐφορᾷ, καὶ τὰ ὑψηλὰ ἀπομακρόθεν γινώσκει.» «Ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου, καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω;» «Ἅδης καὶ ἀπώλεια φανερὰ παρὰ Κυρίῳ· πῶς οὐχὶ καὶ αἱ καρδίαι τῶν ἀνθρώπων;» «Ἐν παντὶ τόπῳ ὀφθαλμοὶ Κυρίου σκοπεύουσι κακούς τε καὶ ἀγαθούς.» «Θεὸς ἐγγίζων εἰμὶ ἐγὼ, λέγει Κύριος, καὶ οὐ Θεὸς πόῤῥωθεν;","english":"For my glory,” he says, “I will not give to another.” For the Son is not a second God, but the Word of the one and only God, being theologized in the Father, just as the Father is theologized in the Son. As Isaiah also says, theologizing the Son together with the Father: “They will worship you, and in you they will pray; for in you is the God of Israel, the Savior.” All who oppose him will be ashamed and put to shame, those who do not confess him, and his Spirit, to be of the same essence as the Son, and that there is no God besides him. It is not so; may it never be; the Trinity is not generated, but eternal, and there is one Godhead in the Trinity, and one glory of the Holy Trinity. And do you dare to split it into different natures? To say “mine” befits God alone. For truly all things are his possession alone. Title 2. — Concerning God being inescapable; and that he oversees all things, and nothing has escaped him.\n\n“There is no one who will deliver out of my hands.” “He is a seer of the works of human hands; and nothing of what they do has escaped him.” “The Lord oversees all things, comprehending things unsearchable, glorious and wondrous, of which there is no number.” “Who is this who hides counsel from me, and holds words in his heart, and thinks to hide from me?” “God searches hearts and reins.” “The Lord is high, and he oversees the lowly, and knows the high things from afar.” “Where shall I go from your Spirit, and from your face where shall I flee?” “Hades and destruction are manifest before the Lord; how much more the hearts of men?” “In every place the eyes of the Lord watch over the evil and the good.” “I am a God near at hand, says the Lord, and not a God far off?","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":33,"ref":"p33","source":"Εἰ κρυβήσεταί τι ἐν κρυφίοις, κἀγὼ οὐκ ὄψομαι αὐτό; Μὴ οὐχὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ, λέγει Κύριος;» «Κύριος ἀποκαλύψει βαθέα καὶ ἀπόκρυφα, γινώσκων τὰ ἐν σκότει, καὶ φῶς μετ' αὐτοῦ ἐστι.» «Τὸ συνέχον τὰ πάντα, γνῶσιν ἔχει φωνῆς· διὰ τοῦτο φθεγγόμενος ἄδικα οὐδεὶς οὐ μὴ λάθῃ, οὐδ' οὐ μὴ παρελεύσεται αὐτὸν ἐλέγχουσα δίκη.» «Τῶν νεφρῶν αὐτοῦ μάρτυς, καὶ τῆς καρδίας αὐτοῦ ἐπίσκοπος ἀληθὴς, καὶ τῆς γλώσσης ἀκουστής.» «Τὴν σὴν χεῖρα ἐκφυγεῖν ἀδύνατόν ἐστιν.» «Οἱ ὀφθαλμοὶ Κυρίου μυριοπλάσιον ἡλίου φωτεινότεροι, ἐπιβλέποντες πάσας τὰς ὁδοὺς τῶν ἀνθρώπων.» «Ἔγνω Κύριος ὁ ὕψιστος πᾶσαν συνείδησιν, καὶ ἐπέβλεψεν εἰς σημεῖον αἰῶνος, ἀπαγγέλλων τὰ παρελθόντα, καὶ τὰ ἐσόμενα, καὶ ἀποκαλύπτων ἴχνη ἀποκρύφων. Οὐ παρῆλθεν αὐτὸν πᾶν διανόημα· οὐκ ἐκρύβη ὑπ' αὐτοῦ εἷς λόγος. Τὰ μεγαλεῖα αὐτοῦ τῆς σοφίας τῆς κοσμικῆς ἐκόσμησεν, ὅς ἐστι πρὸ τοῦ αἰῶνος, καὶ εἰς τὸν αἰῶνα. Οὐ προσετέθη, οὔτε ἠλαττώθη.» «Ἔργα πάσης σαρκὸς ἐνώπιον αὐτοῦ, καὶ οὐκ ἔστι κρυβῆναί τι ἀπὸ τῶν ὀφθαλμῶν αὐτοῦ.» «Ὡς πηλὸς κεραμέως ἐν χειρὶ αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ, οὕτως ἄνθρωπος ἐν χειρὶ τοῦ ποιήσαντος αὐτὸν, ἀποδοῦναι αὐτῷ κατὰ κρίσιν.» «Πολλὴ ἡ σοφία αὐτοῦ· ἰσχυρὸς ἐν δυναστείᾳ, βλέπων τὰ πάντα, καὶ αὐτὸς ἐπιγνώσεται πᾶν ἔργον ἀνθρώπου.» «Ζῶν ὁ λόγος τοῦ Θεοῦ, καὶ ἐνεργὴς, τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καρδίας. Καὶ οὐκ ἔστι κτίσις ἀφανὴς ἐνώπιον αὐτοῦ·","english":"If anything is hidden in secret places, shall I not see it? Do I not fill heaven and earth,” says the Lord? “The Lord reveals deep and hidden things, knowing what is in darkness, and light is with him.” “He who holds all things together has knowledge of every voice; therefore no one who speaks unjust things shall escape notice, nor shall accusing justice pass him by.” “He is a witness of his reins, and a true overseer of his heart, and a hearer of his tongue.” “It is impossible to escape your hand.” “The eyes of the Lord are ten thousand times brighter than the sun, watching all the ways of men.” “The Lord Most High has known every conscience, and he has looked upon the sign of the age, declaring things past and things to come, and revealing the traces of hidden things. No thought has passed him by; not one word has been hidden from him. He has adorned his great works of worldly wisdom, who is before the age and unto the age. He was neither added to nor diminished.” “The works of all flesh are before him, and nothing can be hidden from his eyes.” “As clay of the potter in his hand, according to his good pleasure, so is man in the hand of the one who made him, to render to him according to judgment.” “Great is his wisdom; he is mighty in power, seeing all things, and he himself will know every work of man.” “The word of God is living and active, sharper than any two-edged sword, and piercing to the division of soul and spirit, of joints and marrow, and judging the thoughts of the heart. And no creature is invisible before him;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ, πρὸς ὃν ἡμῖν ὁ λόγος.» Οὐδὲν ἀπρονόητον, οὐδὲν ἀμέλητον παρὰ τῷ Θεῷ. Πάντα σκοπεύει ὁ ἀκοίμητος ὀφθαλμός· πᾶσι πάρεστιν, ἐκπορίζων ἑκάστῳ τὴν σωτηρίαν. Εἰ ἔχινον ἔξω τῆς αὐτοῦ ἐπισκοπῆς ὁ Θεὸς οὐκ ἀφῆκε, τὰ σὰ οὐκ ἐπισκοπεῖ; Οὐδὲν αὐτὸν παρῆλθεν, οὐδὲ μέλλει, ἀλλὰ πάντα ἐνέστηκε, καὶ τὰ πόῤῥωθεν ἡμῖν προσδοκώμενα ὡς ἤδη παρόντα ὑπὸ τοῦ θείου ὀφθαλμοῦ καθορᾶται. Ὁ πανταχοῦ ὣν κατ' οὐδὲν μέρος ἰδιαζόντως καταλαμβάνεται, ἐπίσης περιέχων τὸ πᾶν. Ἅπαντα μέτρῳ καὶ τάξει ποιεῖ ὁ Θεὸς, καὶ οὐδὲν ἄμετρον παρ' αὐτῷ, ὅτι μηδὲν ἀναρίθμητον. Μόνης τῆς θεότητός ἐστι τὸ τῆς διανοίας ὁρᾷν Πάντα πεπλήρωκεν ὁ Θεὸς, καὶ διὰ πάντων διῆλθεν, καὶ κενὸν οὐδὲν, οὐδὲ ἔρημον ἀπολέλοιπεν αὐτοῦ. Ποῖον γάρ τις τόπον ἐφέξει, ἐν ᾧ οὐχ ὁ Θεάς ἐστι; Πρὸ γὰρ παντὸς γενητοῦ ὁ Θεός ἐστι, καὶ εὑρίσκεται πανταχοῦ. Ἔκθεσμος ἅπας καὶ ἔκφυλος, ὁ τὸν τοῦ Θεοῦ ὀφθαλμὸν οἰόμενός τι παρορᾷν.","english":"But all things are naked and laid bare to his eyes, to whom our account is directed. Nothing is unforeseen, nothing neglected with God. The unsleeping eye observes all things; it is present to all, providing salvation for each. If God did not leave even a hedgehog outside his oversight, will he not oversee what is yours? Nothing has escaped him, nor will it, but all things are present, and the things expected by us from afar are beheld by the divine eye as though already present. He who is everywhere is not grasped in any particular part exclusively, containing the whole equally. God does all things by measure and order, and nothing with him is without measure, since nothing is without number. It belongs to the Godhead alone to see the thoughts. God has filled all things and passed through all things, and he has left nothing empty or deserted by him. For what place will anyone occupy in which God is not? For God is before every created thing, and is found everywhere. Wholly lawless and unnatural is the one who thinks that the eye of God overlooks anything.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Τίτλ. Γʹ. –Περὶ τοῦ ἀκατάληπτον εἶναι τὸν Θεὸν, καὶ τὰ ἔργα αὐτοῦ· καὶ ὅτι οὐ δεῖ ἡμᾶς τὰ κρυπτὰ ζητεῖν, ἣ περιεργάζεσθαι. «Εἶπεν ὁ Θεὸς πρὸς Μωϋσῆν· Οὐ δυνήσῃ ἰδεῖν τὸ πρόσωπόν μου· οὐ γὰρ μὴ ἴδῃ ἄνθρωπος τὸ πρόσωπον μου, καὶ ζήσεται.» «Ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ· ἐκραταιώθη, καὶ οὐ μὴ δύναμαι πρὸς αὐτήν.» «Ὁ προστιθεὶς γνῶσιν, προστίθησιν ἄλγημα.» «Τίνι ὡμοιώσατε Κύριον, ἢ τίνι ὁμοιώματι ὡμοιώσατε αὐτόν; Μὴ εἰκόνα ἐποίησε τέκτων, χρυσοχόος χωνεύσας χρυσίον, περιεχρύσωσεν αὐτὸν, ἢ ὁμοίωμα\n\nκατεσκεύασεν αὐτῷ;» «Ἐμωράνθη πᾶς ὁ ἄνθρωπος ἀπὸ γνώσεως.» «Λογισμοὶ θνητῶν δειλοὶ, καὶ ἐπισφαλεῖς αἱ ἐπίνοιαι ἡμῶν· μόλις γὰρ εἰκάζομεν τὰ ἐπὶ τῆς γῆς, καὶ τὰ ἐν χερσὶν εὑρίσκομεν μετὰ πόνου· τὰ δὲ ἐν οὐρανοῖς, τίς ἐξιχνίασεν;» «Χαλεπώτερά σου μὴ ζήτει, καὶ ὑψηλότερά σου μὴ περιεργάζου· ἃ, προσετάγη σοι, ταῦτα διανοοῦ. Οὐ γάρ ἐστί σοι χρεία τῶν κρυπτῶν. Ἐν τοῖς περισσοῖς τῶν ἔργων σου μὴ περιεργάζου. Πλείονα γὰρ συνέσεως ἀνθρώπων ὑπεδείχθη σοι· πολλοὺς γὰρ ἀπώλεσεν ἡ ὑπόληψις αὐτῶν, καὶ ὑπόνοια πονηρὰ ὠλίσθησε διάνοιαν αὐτῶν· καὶ ὁ ἀγαπῶν κίνδυνον ἐν αὐτῷ ἀπολεῖται.» «Περὶ πράγματος, οὗ οὐκ ἔστι σοι χρεία, μὴ περιεργάζου.» «Θαυμαστὰ τὰ ἔργα Κυρίου, καὶ κρυπτὰ τὰ ἔργα αὐτοῦ ἀνθρώποις.» «Τίς ἐξιχνιάσει τὰ μεγαλεῖα τοῦ Θεοῦ; κράτος τῆς μεγαλοσύνης αὐτοῦ τίς ἐξαριθμήσεται; καὶ τίς προσθήσει ἐκδιηγήσασθαι τὰ ἐλέη αὐτοῦ; οὐκ ἔστιν ἐλαττῶσαι, οὐδὲ προσθεῖναι· καὶ οὐκ ἔστιν ἐξιχνιάσαι τὰ θαύματα Κυρίου· ὅταν συντελέσῃ ὁ ἄνθρωπος, τότε ἄρχεται·","english":"Title 3. Concerning the fact that God and his works are incomprehensible, and that we ought not to seek out hidden things or busy ourselves with them. \"God said to Moses: You will not be able to see my face, for no man shall see my face and live.\" \"Your knowledge has been made wonderful by me; it has been strengthened, and I am not able to attain to it.\" \"He who adds knowledge adds grief.\" \"To whom have you likened the Lord, or with what likeness have you likened him? Has a carpenter made an image, or a goldsmith who has melted gold and overlaid it with gold, or fashioned a likeness for him?\" \"Every man has become foolish from knowledge.\" \"The thoughts of mortals are timid, and our devices are precarious; for scarcely do we guess at things on earth, and we find things at hand with toil; but who has traced out the things in the heavens?\" \"Do not seek things harder than yourself, and do not busy yourself with things higher than yourself; think upon the things that have been commanded you. For you have no need of hidden things. Do not busy yourself with the excess of your works. For more than human understanding has been shown to you; for their own presumption has destroyed many, and an evil suspicion has made their mind slip; and he who loves danger will perish in it.\" \"Do not busy yourself about a matter of which you have no need.\" \"The works of the Lord are wonderful, and his works are hidden from men.\" \"Who will trace out the great things of God? Who will number the power of his greatness? And who will add to recount his mercies? There is no diminishing, nor adding; and there is no tracing out the wonders of the Lord; when a man has finished, then he begins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"καὶ ὅταν παύσῃ, τότε ἐξαπορηθήσεται.» «Θεὸν οὐδεὶς ἑώρακε πώποτε.» «Ὁ βασιλεὺς τῶν βασιλευόντων, καὶ Κύριος τῶν κυριευόντων· ὁ μόνος ἔχων ἀθανασίαν· φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων, οὐδὲ ἰδεῖν δύναται.» Εἰ βούλει περὶ Θεοῦ λέγειν τι, ἢ ἀκούειν, ἄφες τὸ σῶμα ἑαυτοῦ· ἄφες τὰς σωματικὰς αἰσθήσεις· κατάλιπε τὴν γῆν· κατάλιπε τὴν θάλασσαν· κάτω σεαυτοῦ ποίησον τὸν ἀέρα· παράδραμε ὥρας, καιρῶν εὐταξίας, τὰς περὶ γῆν διακοσμήσεις. Ὑπὲρ τὸν αἰθέρα γενοῦ· διάβηθι τοὺς ἀστέρας, τὰ περὶ αὐτῶν θαύματα, τὴν εὐκοσμίαν αὐτῶν, τὰ μεγέθη, τὰς χρείας, τὴν λαμπρότητα, τὴν θέσιν, τὴν κτίσιν. Μὴ ζήτει τὰ ἀνερεύνητα· οὐδὲ γὰρ εὑρίσκεις. Ἵνα γὰρ τί καὶ ζητεῖς; Παρὰ τίνος ἔχεις μαθεῖν; Παρὰ γῆς; οὐχ ὑφειστήκει. Παρὰ θαλάσσης; οὐκ ἦν ἡ ὑγρά. Παρὰ οὐρανοῦ; οὐκ ἦν ἐπαρθείς. Παρὰ ἡλίου καὶ σελήνης; οὐδέπω δεδημιούργηντο. Ἀλλὰ παρ' αἰώνων; πρὸ αἰώνων ὁ Μονογενής. Μὴ ἐξέταζε τὰ μὴ ἀεὶ ὄντα, ὑπὲρ τοῦ ἀεὶ ὄντος. Εἰ δὲ μὴ θέλεις, ἀλλὰ φιλονεικεῖς, καταγελῶ σου τῆς ἀγνοίας, μᾶλλον δὲ κλαίω σου τὴν τόλμαν. Τοῖς γεγραμμένοις πίστευε· τὰ μὴ γεγραμμένα μὴ ζήτει. Εἰδέναι ἡμεῖς ὀφείλομεν ἃ χρὴ λαλεῖν, καὶ ἃ χρὴ σιωπᾷν. Μὴ πάντα τὰ ῥήματα τῇ γλώσσῃ, ἵνα μὴ πάθῃς, καθάπερ ὁ ὀφθαλμὸς, ὃς ὅλον τὸν ἥλιον ἀποβλέψας, ἀπολεῖ καὶ ὃ ἔχει φῶς. Πόσος ὁ Θεὸς, καὶ τί τὸ μέτρον τοῦ Θεοῦ, καὶ ποταπὸς τὴν οὐσίαν; τὰ τοιαῦτα, ἐπικίνδυνα μὲν ἐρωτῶντι, ἀπορία δὲ τῷ ἐρωτωμένῳ· σιωπὴ δὲ, θεραπεία τῶν τοιούτων.","english":"And when it ceases, then it will be at a loss. \"No one has ever seen God.\" \"The King of kings and Lord of lords, who alone has immortality, dwelling in unapproachable light, whom no man has seen, nor can see.\" If you wish to say or hear anything about God, abandon your body; abandon bodily senses; leave the earth; leave the sea; make the air beneath you; pass by hours, the orderings of seasons, the arrangements concerning the earth. Be above the ether; pass through the stars, the wonders concerning them, their good order, their magnitudes, their uses, their brightness, their position, their creation. Do not seek the unsearchable things, for you will not find them. For why do you seek? From whom do you have it to learn? From the earth? It did not yet exist. From the sea? The wet substance was not. From heaven? It had not been raised up. From the sun and moon? They had not yet been created. But from the ages? The Only-begotten is before the ages. Do not examine the things that are not always, above the One who always is. But if you do not wish it, but contend, I laugh at your ignorance, or rather I weep at your audacity. Believe the things written; do not seek the things not written. We ought to know what must be spoken and what must be kept silent. Do not put all words on your tongue, lest you suffer as the eye does, which gazing at the whole sun will destroy even the light it has. How great is God, and what is the measure of God, and of what sort is he in essence? Such things are dangerous for the one asking, but a difficulty for the one asked; and silence is the remedy for such things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Ὁ μὴ ταπεινῶν ἑαυτοῦ τὴν διάνοιαν, μηδὲ κατὰ μίμησιν τοῦ Ἀποστόλου λέγων τὸ, «Ἀδελφοὶ, ἐγὼ ἐμαυτὸν οὕτω λογίζομαι κατειληφέναι τι·» ἀλλὰ περινοῶν οὐσίας Θεοῦ κατάληψιν, καὶ τῷ ἰδίῳ λογισμῷ ἐκμετρῶν τὰ ἀνέφικτα, καὶ τοιοῦτον εἶναι λογιζόμενος τὸν Θεὸν, ὅσον αὐτὸς τῷ ἰδίῳ λογισμῷ περιέλαβεν, καὶ ὅλως τὸν οἰκεῖον νοῦν μέτρον τῶν ὄντων ποιούμενος, καὶ μὴ λογιζόμενος, ὅτι ῥᾷον ἐστὶ κοτύλῃ μικρᾷ τὴν πᾶσαν θάλασσαν ἐκμετρῆσαι, ἢ τῷ ἀνθρωπίνῳ νῷ τῆς ἀφάτου μεγαλειότητος τοῦ Θεοῦ περιδράξασθαι, εἰκῆ φυσιούμενος, καὶ ἐπαιρόμενος τῇ ματαιότητι τοῦ νοὸς αὐτοῦ, οὐ δύναται λέγειν τὸ, «Ἐπίστευσα, διὸ ἐλάλησα.» Δεδιδάγμεθα παρὰ τῆς θείας Γραφῆς μηδὲν ἐπιτρέπειν ἡμῶν τῷ νῷ παρὰ τῶν συγκεχωρημένων φαντασιοῦσθαι. Θεοῦ μεμνῆσθαι μὲν διηνεκῶς εὐσεβὲς, καὶ κόρον οὐκ ἔχον τῇ φιλοθέῳ ψυχῇ· λόγῳ δὲ διεξιέναι τὰ περὶ Θεοῦ τολμηρόν· τῆς μὲν διανοίας πολλῷ τῷ μέτρῳ τῆς ἀξίας τῶν πραγμάτων ἀποπιπτούσης· πάλιν δὲ τοῦ λόγου ἀμυδρῶς παριστῶντος τὰ νοηθέντα. Εἰ οὖν ἡ μὲν διάνοια ἡμῶν παρὰ πολὺ τοῦ μεγέθους τῶν πραγμάτων ἀπολιμπάνεται, ὁ δὲ λόγος ἐλάττων ἐστὶ καὶ αὐτῆς τῆς διανοίας, πῶς οὐκ ἀναγκαία ἡ σιωπὴ, μήποτε ἐν τῇ τῶν ῥημάτων εὐτελείᾳ δόξῃ κινδυνεύειν τῆς θεολογίας τὸ θαῦμα; Φρίττω καὶ γλῶσσαν, καὶ διάνοιαν, ὅταν περὶ Θεοῦ φθέγγωμαι, καὶ ὑμῖν τὸ αὐτὸ συνεύχομαι, τὸ ἐπαινετὸν πάθος καὶ μακάριον. Ταπεινόφρων ἐμὸς, οὐχ ὅστις περὶ ἑαυτοῦ μικρὰ διαλέγεται, καὶ τοῦτο πρὸς ὀλίγους καὶ ὀλιγάκις, οὐδὲ ὅστις ταπεινῶς προσαγορεύει τὸν ἀτιμότερον,","english":"The one who does not humble his own mind, nor say in imitation of the Apostle, \"Brothers, I consider myself to have apprehended something,\" but instead ponders the comprehension of God's essence and measures the unattainable by his own reasoning, and thinks God to be such as he himself has encompassed by his own reasoning, and altogether makes his own mind the measure of things that exist, and does not consider that it is easier to measure the whole sea with a small cup than for the human mind to grasp the ineffable majesty of God—such a one, vainly puffed up and exalted by the futility of his mind, cannot say, \"I believed, therefore I spoke.\" We have been taught by divine Scripture to allow our mind to imagine nothing beyond what is permitted. To remember God continually is pious and has no satiety for the soul that loves God; but to expound the things concerning God in words is rash—the mind falling far short by a great measure of the worth of the things, and again the word presenting faintly the things conceived. If, then, our mind falls far short of the magnitude of the things, and the word is less even than the mind itself, how is silence not necessary, lest in the cheapness of words the wonder of theology seem to be endangered? I tremble in tongue and mind whenever I speak concerning God, and I pray the same for you—the praiseworthy and blessed passion. Humble-minded is mine—not he who speaks little of himself, and that to few and rarely, nor he who addresses humbly the more dishonorable,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"ἀλλ' ὅστις περὶ Θεοῦ μετρίως φθέγγεται· καὶ τὰ μὲν εἰπεῖν οἶδεν, τὰ δὲ κατέχειν, τῶν δὲ ὁμολογῆσαι τὴν ἄγνοιαν· καὶ παραχωρεῖται τοῦ λόγου τῷ πιστευθέντι, καὶ εἶναί τινα πνευματικώτερον δέχεται, καὶ διαβεβηκότα μᾶλλον ἐν θεωρίᾳ. Φύσει μὲν ἅπας λόγος σαθρὸς, καὶ εὐκίνητος, καὶ διὰ τὸν ἀντίμαχον λόγον ἐλευθερίαν οὐκ ἔχων. Ὁ δὲ περὶ Θεοῦ, τοσούτῳ μᾶλλον, ὅσῳ μεῖζον τὸ ὑποκείμενον, καὶ ὁ ζῆλος πλείων, καὶ ὁ κίνδυνος χαλεπώτερος. Καὶ τί φοβηθέντες, τί θαῤῥήσομεν; νοῦν ἢ λόγον, ἢ ἀκοήν; ἐν τρισὶ τούτοις κινδύνου σαλεύοντος. Καὶ γὰρ νοῆσαι χαλεπὸν καὶ ἑρμηνεῦσαι ἀμήχανον, καὶ ἀκοῆς κεκαθαρμένης τυχεῖν ἐργωδέστερον. Τίς φθόνος ἐπαινετῆς ἀναβάσεως; Καὶ τί πτῶμα τοιοῦτον, οἷον ἐπάρσει περιπαρῆναι, καὶ μὴ γνῶναι τῆς ἀνθρωπίνης ἀναβάσεως τὴν ταπείνωσιν, καὶ ὅσον ἔτι λείπεται τοῦ ἀληθινοῦ ὕψους ὁ πάντων ἀνώτερος; Κρεῖσσον καμεῖν ἐν τοῖς λογισμοῖς μετὰ τῆς ὁδηγίας τοῦ Πνεύματος, ἢ προχείρως ἀσεβεῖν τὴν ῥᾳστώνην διώκοντα. Οὔτε ἀέρα ἔπνευσέ τις ὅλον πώποτε, οὔτε οὐσίαν παντελῶς Θεοῦ, ἢ νοῦς ἐχώρησεν, ἢ φωνὴ περιέλαβεν. Ἄλλη μὲν τοῖς ἐκκεκαθαρμένοις παντελῶς τὴν διάνοιαν ἁρμόζει ἡ θεολογία, ἡ μάλιστα ἀληθής· ἄλλη δὲ τοῖς πολλοῖς, ἡ δυναμένη τὴν διάνοιαν αὐτῶν εἰς εὐσέβειαν ἐκκαλεῖσθαι καὶ δικαιοπραγίαν ἐν τῇ πρὸς ἀλλήλους κοινωνίᾳ, ἀπαλλάττουσα τοῦ θηριώδους βίου. Τί ποτε ἄρα ἐστὶ τὸ φῶς, ᾧ τὸ ζοφῶδες τοῦτο τῆς ἀνθρωπίνης φύσεως σπήλαιον ἐν τῷ παρόντι βίῳ οὐκ ἀπαυγάζεται; Ἢ τάχα πρὸς ἀνήνυστον, καὶ ἀκατάληπτον ἡ ἐπιθυμία βλέπει;","english":"But whoever speaks about God with measure—and knows how to state some things, to hold back others, and to confess ignorance of others—is granted the word, and accepts that another is more spiritual and has advanced further in contemplation. By nature every word is unsound and easily moved, and because of the opposing word it has no freedom. But the word about God is so much more so, inasmuch as the subject is greater, the zeal more abundant, and the danger more severe. And what have we feared, what shall we be bold about? Mind, or word, or hearing? In these three, danger tosses us. For to conceive is difficult, to interpret is impossible, and to obtain a purified hearing is more laborious still. What envy is there of a praiseworthy ascent? And what fall is like being pierced by pride, and not knowing the lowliness of human ascent, and how far he who is higher than all still falls short of the true height? Better to labor in one's thoughts with the guidance of the Spirit than to rush into impiety, pursuing ease. Neither has anyone ever breathed the whole air, nor has mind contained the essence of God entirely, nor has voice encompassed it. One theology suits those whose mind has been completely purified—the one that is especially true; another suits the many—the one able to call their mind to piety and right action in their fellowship with one another, releasing them from a beastly life. What then is that light, by which this murky cave of human nature is not illuminated in the present life? Or perhaps desire looks toward something unattainable and incomprehensible?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Τίς γὰρ ἐν ἡμῖν λόγος τοιοῦτος, ὡς ἀνιχνεῦσαι τοῦ ζητουμένου τὴν φύσιν; Τίς ἐξεύροι ὀνομάτων τε καὶ ῥημάτων σημασίαν τοιαύτην, ὡς ἀξίαν ἡμῖν ἔννοιαν τοῦ ὑπερκειμένου φωτὸς ἐμποιεῖσθαι; Πῶς ὀνομάσω τὸ ἀθάνατον; πῶς παραστήσω τὸ ἄϋλον; πῶς δὲ δείξω τὸ ἀειδές; πῶς διαλάβω τὸ ἀμέγεθες, τὸ ἄποσον, τὸ ἄποιον, τὸ ἀσχημάτιστον, τὸ μήτε τόπῳ, μήτε χρόνῳ εὑρισκόμενον, τὸ ἐξώτερον παντὸς πειρασμοῦ καὶ πάσης ὁριστικῆς φαντασίας; οὗ ἔργον ζωὴ, καὶ ἡ πάντων τῶν κατὰ τὸ ἀγαθὸν νοουμένων ὑπόστασις; Ἀλλ' ὡς μὴ μάτην ὁ λόγος κάμῃ, τοῖς ἀχωρήτοις ἑαυτὸν ἐπεκτείνων· ἀμήχανον γὰρ ὑπὸ κατάληψιν τοῦτο ἐλθεῖν· πολυπραγμονοῦντες παυσώμεθα, τοσοῦτον μόνον ἐκ τῶν ζητηθέντων κερδάναντες, ὅσον δι' αὐτῶν ἔννοιάν τινα μεγέθους ἄφραστον ἀνατυπώσασθαι. Ὅσον δὲ τῆς γνώσεως ἡμῶν ὑψηλότερον εἶναι τὸ ἀγαθὸν τῇ φύσει πιστεύομεν, τοσοῦτον μᾶλλον τὸ πένθος ἑαυτοῖς ἐπιτείνομεν· ὅτι τούτου τοῦ ὑπεραίροντος πᾶσαν δύναμιν καταληπτικὴν ἐν μετουσίᾳ ποτὲ ἦμεν οἱ ἄνθρωποι. Ἀκράτητος καὶ οὐρανοδρόμος ἡ θεία φύσις, ἀνέφικτος τοῖς διώκουσιν, ἐγγίζουσα τοῖς πιστεύουσιν. Ἀνθρώπιναι λέξεις Θεοῦ οὐσίαν ἑρμηνεῦσαι οὐ δύνανται. Ἔστιν ὅτε καὶ θεολογεῖν ἐπιχειροῦσιν, ὅπου καὶ ἡ ἀλήθεια ἀνέφικτος, καὶ ὁ στοχασμὸς ἐπικίνδυνος. Εἰ ζητεῖς Θεὸν, ὦ διάνοια, ἐξελθοῦσα ἀπὸ σαυτῆς ἀναζήτει.","english":"For what word among us is of such a kind as to trace out the nature of that which is sought? Who could discover such a meaning of names and words as to produce in us a conception worthy of the light that lies above? How shall I name the immortal? How shall I set forth the immaterial? How shall I show the formless? How shall I distinguish the magnitude-less, the quantity-less, the quality-less, the shapeless, that which is found neither in place nor in time, that which is beyond every attempt and every definitive imagination? Whose work is life, and the subsistence of all things that are conceived according to the good? But lest the word labor in vain, stretching itself toward things that cannot be contained—for it is impossible for this to come under comprehension—let us cease from our busy inquiry, having gained from the things sought only this much: to imprint through them some ineffable conception of greatness. And by as much as we believe the good to be higher in nature than our knowledge, by so much the more do we intensify grief for ourselves, because of this—which surpasses every power of comprehension—we humans once were in participation. The divine nature is unmasterable and heaven-running, unattainable to those who pursue, drawing near to those who believe. Human words cannot interpret the essence of God. There are times when they even attempt to theologize, where both the truth is unattainable and conjecture is dangerous. If you seek God, O mind, going out from yourself, seek him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Τίτλ. Δ. –Περὶ ἀγάπης καὶ φόβου Θεοῦ· καὶ ὅτι παντὸς ἀγαθοῦ ὑπερέχουσιν. «Ἐκάλεσεν ἄγγελος Κυρίου τὸν Ἀβραὰμ ἐξ οὐρανοῦ, καὶ εἶπεν αὐτῷ· Ἀβραάμ. Ὁ δὲ εἶπεν· Ἰδοὺἐγώ. Εἶπε δέ· Μὴ ἐπιβάλῃς τὴν χεῖρά σου ἐπὶ τὸ παιδάριόν σου, μηδὲ ποιήσῃς αὐτῷ μηθέν. Νῦν γὰρ ἔγνων ὅτι φοβῇ σὺ τὸν Θεὸν, καὶ οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι' ἐμέ.» «Καὶ νῦν, Ἰσραὴλ, τί Κύριος ὁ Θεὸς ἀπαιτεῖ παρὰ σοῦ, ἀλλ' ἢ φοβεῖσθαι αὐτὸν, καὶ πορεύεσθαι ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ;» «Ἀγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς δυνάμεώς σου.» «Κραταίωμα Κύριος τῶν φοβουμένων αὐτόν.» «Φοβηθήτω τὸν Κύριον πᾶσα ἡ γῆ. Ἰδοὺ οἱ ὀφθαλμοὶ Κυρίου ἐπὶ τοὺς φοβουμένους αὐτόν.» «Παρεμβαλεῖ ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν, καὶ ῥύσεται αὐτούς. Φοβήθητε τὸν Κύριον, πάντες οἱ ἅγιοι αὐτοῦ.» «Ἀρχὴ σοφίας, φόβος Κυρίου.» «Μακάριος ἀνὴρ ὁ φοβούμενος τὸν Κύριον.» «Καθήλωσον ἐκ τοῦ φόβου σου τὰς σάρκας μου.» «Μακάριοι πάντες οἱ\n\nφοβούμενοι τὸν Κύριον.» «Οὐκ ἐν τῇ δυναστείᾳ τοῦ ἵππου θέλεις, οὐδὲ ἐν ταῖς κνήμαις τοῦ ἀνδρὸς εὐδοκεῖς,» καὶ τὰ λοιπά. «Κύριος δώσει σοφίαν, καὶ ὁδὸν εὐλαβουμένων αὐτὸν διαφυλάξει.» «Φόβος Κυρίου πηγὴ ζωῆς· ποιεῖ δὲ ἐκκλίνειν ἐκ παγίδος θανάτου.» «Φόβος Κυρίου μισεῖ κακίαν.» «Φόβος Κυρίου προστίθησιν ἡμέρας. Ὀχύρωμα ὁσίων, φόβος Κυρίου.» «Φόβῳ Κυρίου ἐκκλίνει πᾶς ἀπὸ κακῶν.» Ὑπερασπίζει Κύριος τῶν εὐλαβουμένων αὐτόν.» «Φοβοῦ τὸν Θεὸν, καὶ ἔκκλινον ἀπὸ παντὸς κακοῦ· τότε ἴασις ἔσται τῷ σώματί σου, καὶ ἐπιμέλεια τοῖς ὀστέοις σου.» «Ἐν φόβῳ Κυρίου ἐλπὶς ἰσχύος.» «Τέλος λόγου, τὸ πᾶν ἄκουε·","english":"Title D. — Concerning love and fear of God; and that they surpass every good thing. \"The angel of the Lord called Abraham from heaven and said to him: Abraham. And he said: Behold, I am here. And he said: Do not lay your hand on the child, nor do anything to him. For now I know that you fear God, and you did not spare your beloved son for my sake.\" \"And now, Israel, what does the Lord God require of you, except to fear him and to walk in all his ways?\" \"You shall love the Lord your God with all your strength.\" \"The Lord is the strength of those who fear him.\" \"Let all the earth fear the Lord. Behold, the eyes of the Lord are upon those who fear him.\" \"The angel of the Lord will encamp around those who fear him, and he will deliver them. Fear the Lord, all you his saints.\" \"The beginning of wisdom is the fear of the Lord.\" \"Blessed is the man who fears the Lord.\" \"Nail my flesh with your fear.\" \"Blessed are all those who fear the Lord.\" \"He does not delight in the strength of a horse, nor does he take pleasure in the legs of a man,\" and the rest. \"The Lord will give wisdom, and he will guard the path of those who revere him.\" \"The fear of the Lord is a fountain of life, and it makes one turn aside from the snare of death.\" \"The fear of the Lord hates evil.\" \"The fear of the Lord adds days. The fear of the Lord is a stronghold of the holy.\" \"By the fear of the Lord everyone turns aside from evils.\" \"The Lord shields those who revere him.\" \"Fear God, and turn aside from every evil; then there will be healing for your body, and care for your bones.\" \"In the fear of the Lord is the hope of strength.\" \"The end of the matter, hear the whole:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"τὸν Θεὸν φοβοῦ, καὶ τὰς ἐντολὰς αὐτοῦ φύλασσε.» «Ἀνατελεῖ ἡμῖν τοῖς φοβουμένοις τὸ ὄνομά μου ἥλιος δικαιοσύνης, καὶ ἐν τοῖς πτέρυξιν αὐτοῦ ἴασις.» «Κύριος ἐν ναῷ ἁγίῳ αὐτοῦ, εὐλαβείσθω ἀπὸ προσώπου αὐτοῦ πᾶσα ἡ γῆ.» «Φόβος Κυρίου, δόξα καὶ καύχημα. Φόβος Κυρίου τέρψει καρδίαν, καὶ δώσει εὐφροσύνην, καὶ χαρὰν, καὶ μακροημέρευσιν. Τῷ φοβουμένῳ τὸν Κύριον εὖ ἔσται ἐπ' ἐσχάτων. Ἀρχὴ σοφίας, φοβεῖσθαι τὸν Κύριον, στέφανος σοφίας, φόβος Κυρίου. Ῥίζα σοφίας, φοβεῖσθαι τὸν Κύριον, καὶ οἱ κλάδοι αὐτῆς μακροημέρευσις. Σοφία καὶ παιδεία, φόβος Κυρίου. Μὴ ἀπειθήσῃς φόβῳ Κυρίου, καὶ μὴ προσέλθῃς αὐτῷ καρδίᾳ δισσῇ.» «Πνεῦμα φοβουμένων Κύριον ζήσεται ἡ γὰρ ἐλπὶς αὐτῶν ἐπὶ τὸν σώζοντα αὐτούς. Ὀφθαλμοὶ Κυρίου ἐπὶ τοὺς ἀγαπῶντας αὐτόν· ὀφθαλμοὶ Κυρίου ἐπὶ τοὺς φοβουμένους αὐτόν.» «Οἱ φοβούμενοι Κύριον, ἀναμείνατε τὸ ἔλεος αὐτοῦ, καὶ μὴ ἐκκλίνατε, ἵνα μὴ πέσητε. Οἱ φοβούμενοι Κύριον οὐκ ἀπειθήσουσι ῥημάτων αὐτοῦ· καὶ οἱ ἀγαπῶντες αὐτὸν, συντελέσουσι τὰς ὁδοὺς αὐτοῦ.» «Τῷ φοβουμένῳ τὸν Κύριον οὐκ ἀπαντήσει κακὸν, ἀλλ' ἐν πειρασμῷ καὶ πάλῃ ἐξελεῖται. Χρήματα καὶ ἡ ἰσχὺς ἀνυψοῦσι καρδίαν, καὶ ὑπὲρ ἀμφότερα φόβος Κυρίου.» «Ὁ φοβούμενος Κύριον εὐθύνει φίλους αὐτοῦ.» «Ἐν φόβῳ Κυρίου ἔστω τὸ καύχημά σου.» «Σπέρμα ἔντιμον ποῖον; Οἱ φοβούμενοι τὸν Κύριον. Πλούσιος καὶ ἔνδοξος, καὶ πένης, τὸ καύχημα αὐτῶν, φόβος Κυρίου.» «Οἱ φοβούμενοι Κύριον, πιστεύσατε αὐτῷ, καὶ οὐ μὴ πέσῃ ὁ μισθὸς ὑμῶν.","english":"Fear God, and keep his commandments. \"For those who fear my name, the sun of righteousness will rise, and in his wings there is healing.\" \"The Lord is in his holy temple; let all the earth be in awe before him.\" \"The fear of the Lord is glory and boasting. The fear of the Lord will delight the heart, and will give gladness and joy and length of days. For the one who fears the Lord, it will be well in the last days. The beginning of wisdom is to fear the Lord; the crown of wisdom is the fear of the Lord. The root of wisdom is to fear the Lord, and its branches are length of days. Wisdom and instruction are the fear of the Lord. Do not disobey the fear of the Lord, and do not draw near to him with a double heart.\" \"The spirit of those who fear the Lord will live, for their hope is in the one who saves them. The eyes of the Lord are upon those who love him; the eyes of the Lord are upon those who fear him.\" \"You who fear the Lord, wait for his mercy, and do not turn aside, lest you fall. Those who fear the Lord will not disobey his words; and those who love him will fulfill his ways.\" \"No evil will befall the one who fears the Lord, but in trial and struggle he will be delivered. Wealth and strength lift up the heart, but above both is the fear of the Lord.\" \"The one who fears the Lord guides his friends aright.\" \"Let your boasting be in the fear of the Lord.\" \"What honorable seed is there? Those who fear the Lord. Rich and glorious and poor, their boasting is the fear of the Lord.\" \"You who fear the Lord, believe in him, and your reward will certainly not fall.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Οἱ φοβούμενοι Κύριον, ἐλπίσατε εἰς ἀγαθὰ, καὶ εἰς εὐφροσύνην αἰώνιον καὶ ἔλεος.» «Μεγιστὰν καὶ κριτὴς, καὶ δυνάστης δοξασθήσεται, καὶ οὐκ ἔστιν αὐτῶν τις μείζων τοῦ φοβουμένου τὸν Κύριον.» «Πᾶσα σοφία φόβος Κυρίου. Οὐδὲν κρεῖττον φόβου Κυρίου, καὶ οὐδὲν γλυκύτερον τοῦ προσέχειν ἐντολαῖς Κυρίου.» «Ὁ φοβούμενος Κύριον, οὐδὲν εὐλαβηθήσεται. Φοβουμένου Κύριον, μακαρία ἡ ψυχή.» «Ὁ φοβούμενος Κύριον, ἐκδέξεται παιδείαν.» «Οἱ φοβούμενοι Κύριον, εὑρήσουσι κρῖμα καὶ δικαιώματα, καὶ ὡς φῶς ἐκλάμψουσιν.» «Οὐκ ἔστιν ἐν φόβῳ Κυρίου ἐλάττωσις, φόβος Κυρίου, ὡς παράδεισος εὐλογίας.» «Μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι· φοβήθητε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ.» «Καθὼς ἠγάπησέ με ὁ Πατὴρ, κἀγὼ ἠγάπησα ὑμᾶς. Μείνατε ἐν τῇ ἀγάπῃ τῇ ἐμῇ. Ἐὰν τὰς ἐντολάς μου τηρήσητε, μενεῖτε ἐν τῇ ἀγάπῃ μου, καθὼς ἐγὼ τὰς ἐντολὰς τοῦ Πατρός μου τετήρηκα, καὶ μένω αὐτοῦ ἐν τῇ ἀγάπῃ.» «Ἀνοίξας Πέτρος τὸ στόμα εἶπεν· Ἐπὶ ἀληθείᾳ καταλαμβάνομαι, ὅτι οὐκ ἔστι προσωπολήπτης ὁ Θεὸς, ἀλλὰ ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν, καὶ ἐργαζόμενος δικαιοσύνην, δεκτὸς αὐτῷ ἐστιν.» «Οἴδαμεν ὅτι τοῖς ἀγαπῶσι τὸν Θεὸν πάντα συνεργεῖ εἰς ἀγαθόν.» «Εἴ τις ἀγαπᾷ τὸν Θεὸν, οὗτος ἔγνωσται ὑπ' αὐτοῦ.» Φόβος Κυρίου, καθάρσιον ψυχῆς, κατὰ τὴν εὐχὴν τοῦ Προφήτου λέγοντος·","english":"You who fear the Lord, hope for good things, and for eternal gladness and mercy. \"The Mighty One and Judge, and the Sovereign shall be glorified, and there is none among them greater than the one who fears the Lord.\" \"All wisdom is the fear of the Lord. Nothing is better than the fear of the Lord, and nothing is sweeter than to attend to the commandments of the Lord.\" \"The one who fears the Lord will be afraid of nothing. Blessed is the soul of the one who fears the Lord.\" \"The one who fears the Lord will await instruction.\" \"Those who fear the Lord will find judgment and righteous decrees, and they will shine forth as a light.\" \"There is no diminution in the fear of the Lord; the fear of the Lord is like a paradise of blessing.\" \"Do not fear those who kill the body but are unable to kill the soul; rather fear the one who is able to destroy both soul and body in Gehenna.\" \"As the Father has loved me, I also have loved you. Remain in my love. If you keep my commandments, you will remain in my love, just as I have kept my Father's commandments and remain in his love.\" \"Peter opened his mouth and said: In truth I perceive that God is no respecter of persons, but in every nation the one who fears him and works righteousness is acceptable to him.\" \"We know that all things work together for good for those who love God.\" \"If anyone loves God, this one is known by him.\" The fear of the Lord is a purification of the soul, according to the prayer of the Prophet who says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"«Καθήλωσον ἐκ τοῦ φόβου σου τὰς σάρκας μου·» ὡς ὅπου φόβος ἐνοικεῖ, πάσης πονηρᾶς καὶ ἀνοσίας πράξεως ἀποφευγούσης, τῶν τοῦ σώματος μελῶν κινηθῆναι πρὸς ἀτόπους ἐνεργείας διὰ τὸ τῷ φόβῳ καθηλῶσθαι, μὴ δυναμένων. Ὥσπερ γὰρ ὁ ἐμπεπηγότας ἔχων ἐν ἑαυτῷ τοὺς σωματικοὺς ἥλους, ἀνενέργητός ἐστιν, ὑπὸ τῶν ὀδυνῶν κατεχόμενος, οὕτως ὁ τῷ φόβῳ Θεοῦ κατειλημμένος, οὐκ ὀφθαλμῷ χρήσασθαι πρὸς ἃ μὴ δεῖ, οὐ χεῖρας κινῆσαι πρὸς ἀπηγορευμένας πράξεις, οὐχ ὅλως\n\nμικρὸν ἢ μεῖζον ἐνεργῆσαι παρὰ τὸ καθῆκον δύναται· οἷον ὀδύνῃ τινὶ τῇ προσδοκίᾳ τῶν ἀπειληθέντων συμπεπαρμένος. Ἀναγκαῖον ὄφλημα τὴν εἰς Θεὸν ἀγάπην ἀπαιτούμεθα, ὃ τῇ ἐλλιπούσῃ ψυχῇ πάντων κακῶν ἐστιν ἀφορητότατον. Θεοῦ γὰρ ἀλλοτρίωσις καὶ ἀποστροφὴ, καὶ τῶν ἐν τῇ γεέννῃ προσδοκωμένων κολάσεων ἀφορητότερόν ἐστι καὶ βαρύτερον τῷ παθόντι, ὡς ὀφθαλμῷ φωτὸς στέρησις, κἂν μὴ ὀδύνη προσῇ. Φόβος Κυρίου παντοίων κατορθωμάτων τῆς ψυχῆς περιγίνεται. Ἡ εἰς Θεὸν ἀγάπη αὕτη ἐστὶν, τὸ ὑπὲρ δύναμιν ἀεὶ τὴν ψυχὴν ἐπεκτεῖναι. Ὥσπερ τῷ βοῒ καὶ τῷ ὄνῳ ἐκ τῆς παρὰ τοῦ τρέφοντος εὐεργεσίας, ἡ πρὸς αὐτὸν ἀγάπη αὐτομάτως ἐγγίνεται, οὕτω καὶ ἡμεῖς, ἐὰν εὐαισθήτως καὶ εὐγνωμόνως τὰς εὐεργεσίας δεξώμεθα. Τὸν τοσούτων καὶ τηλικούτων εὐεργέτην Θεὸν πῶς οὐκ ἀγαπήσομεν κατὰ φύσιν, ἵν' οὕτως εἴπω, ἀδιδάκτως τῆς τοιαύτης διαθέσεως τῇ ὑγιανούσῃ ψυχῇ ἐγγινομένης; Ἀρχὴ σοφίας φόβος Κυρίου, οἷόν τι πρῶτον σπάργανον· καὶ σοφία τὸν φόβον ὑπερβᾶσα, καὶ εἰς τὴν ἀγάπην ἀναβιβάσασα, Θεοῦ φίλους ἡμᾶς καὶ υἱοὺς ἀντὶ δούλων ἐργάζεται.","english":"Nail down my flesh with your fear,\" since wherever fear dwells, every evil and unholy deed flees away, and the members of the body are unable to be moved toward improper activities because they have been nailed fast by fear. For just as a man who has bodily nails driven into him is inactive, held fast by pains, so the one seized by the fear of God cannot use his eye for what he should not, nor move his hands toward forbidden deeds, nor at all\n\naccomplish anything small or great beyond what is fitting—as though inflamed by a certain pain through the expectation of threatened punishments. We are required to render love toward God as a necessary debt, which, when the soul falls short, is of all evils the most unbearable. For alienation and turning away from God is more unbearable and heavier for the one who suffers it than the punishments expected in Gehenna, as for the eye the deprivation of light is, even if no pain be present. The fear of the Lord prevails over the soul for all manner of right actions. This is love toward God: to stretch the soul out always beyond its power. For just as for the ox and the donkey, from the beneficence of the one who feeds them, love toward him arises of itself, so too for us, if we receive benefactions with sensitivity and gratitude. How shall we not love God, the benefactor of such great and so great things, by nature—so to speak—this disposition arising untaught in the healthy soul? The beginning of wisdom is the fear of the Lord, as it were a first swaddling-cloth; and wisdom, having surpassed fear and raised us up to love, makes us friends and sons of God instead of slaves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Ἀγαθὸν καὶ ὑποχωρῆσαί τι μικρὸν, ὡς Μωϋσῆς ἐκεῖνος τὸ παλαιὸν, καὶ Ἱερεμίας ὕστερον, καὶ προσδραμεῖν ἑτοίμως τῷ καλοῦντι, ὡς Ἀαρών τε καὶ Ἡσαΐας, μόνον εὐσεβῶς ἀμφότερα· τὸ μὲν διὰ τὴν οἰκείαν ἀσθένειαν, τὸ δὲ διὰ τὴν τοῦ καλοῦντος δύναμιν. Οὐ τοσοῦτον ἐργάζεσθαι δυνήσεται λόγος, ὅσον ἐργάζεται φόβος. Τί γεέννης χαλεπώτερον; ἀλλ' οὐδὲν τοῦ ταύτης χρησιμώτερον φόβου. Ὁ γὰρ τῆς γεέννης φόβος τὸν τῆς βασιλείας ἡμῖν κομίζει στέφανον. Καθάπερ ἐν οἰκίᾳ στρατιώτου διηνεκῶς ὡπλισμένου, οὐ λῃστὴς, οὐ τοιχωρύχος, οὐκ ἄλλος τις τῶν τὰ τοιαῦτα κακουργούντων, τολμήσει φανῆναι πλησίον· οὕτω φόβου κατέχοντος τὰς ψυχὰς, οὐδὲν τῶν ἀνελευθέρων παθῶν ἐπεισέρχεται ῥᾳδίως ἡμῖν, ἀλλὰ δραπετεύει καὶ φυγαδεύεται, τῇ τυραννίδι τοῦ φόβου πάντοθεν ἐξελαυνόμενα. Καὶ οὐ τοῦτό ἐστιν ὃ καρπούμεθα ἀπὸ τοῦ φόβου μόνον, ἀλλὰ καὶ ἕτερον πολλῷ μεῖζον. Οὐ γὰρ δὴ μόνον τὰ πονηρὰ ἡμῶν ἀπελαύνει πάθη, ἀλλὰ καὶ πᾶσαν εἰσάγει μετὰ πολλῆς εὐκολίας τὴν ἀρετήν. Οὐδὲν γὰρ οὕτω κατεσθίει μὲν ἁμαρτήματα, ἀρετὴν δὲ αὔξεσθαι ποιεῖ καὶ θάλλειν, ὡς διηνεκοῦς φόβου φύσις. Διὰ τοῦτο τὸν μὴ συζῶντα φόβῳ ἀμήχανον κατορθῶσαι, ὡσπεροῦν τὸν ἐν φόβῳ ζῶντα ἀμήχανον διαμαρτεῖν. Φόβος οὐδὲν ἕτερόν ἐστιν, ἢ τεῖχος, καὶ ἀσφάλεια, καὶ πύργος ἀκαταγώνιστος. Ὁ τοῦ ἀπαθοῦς Θεοῦ φόβος ἀπαθής· φοβεῖται γάρ τις, οὐ τὸν Θεὸν, ἀλλὰ τὸ ἀποπεσεῖν τοῦ Θεοῦ. Ὁ δὲ τοῦτο δεδιὼς, τὸ τοῖς κακοῖς συμπεσεῖν, φοβεῖται καὶ δέδιεν τὰ κακά· ὁ δεδιὼς δὲ τὸ πτῶμα, ἄφθαρτον ἑαυτὸν καὶ ἀπαθῆ εἶναι βούλεται.","english":"It is also good to withdraw a little, as that Moses did long ago, and Jeremiah later, and to run readily to the one who calls, as Aaron and Isaiah did—both only in a pious manner: the one because of his own weakness, the other because of the power of the one who calls. Reason will not be able to accomplish as much as fear accomplishes. What is harsher than Gehenna? But nothing is more useful than the fear of it. For the fear of Gehenna brings us the crown of the kingdom. Just as in the house of a soldier who is continually armed, no robber, no burglar, no other of those who perpetrate such evils will dare to appear nearby; so, when fear holds our souls, none of the slavish passions easily enters us, but they flee and are put to flight, driven out from every side by the tyranny of fear. And this is not the only fruit we reap from fear, but also another far greater. For it not only drives out our evil passions, but also introduces all virtue with great ease. For nothing so devours sins and makes virtue grow and flourish as the nature of continual fear. Therefore it is impossible for one who does not live with fear to succeed, just as it is impossible for one who lives in fear to fail. Fear is nothing other than a wall, and safety, and an invincible tower. The fear of the impassible God is impassible; for one fears, not God, but falling away from God. And he who dreads this—falling into evils—fears and dreads evils; and he who dreads the fall wishes himself to be incorruptible and impassible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"«Οὐ δυνατὸν τὸν ἀληθῶς φοβούμενον τὸν Θεὸν δειλίαν ἔχειν, εἰρημένου τοῦ· «Πλὴν αὐτὸν μὴ φοβοῦ ἄλλον.» Ὁ φοβούμενος τὸν Θεὸν, κατὰ Θεὸν πάντα πράττει. Λέγεται ὁ Θεὸς φοβερὸς εἶναι· ἀλλ' οὐχ ὡς θανασίμου θηρίου ἢ ἀνθρώπου ὠμοῦ φόβον ἔχειν. Ὁ γὰρ Θεὸς φῶς ἐστιν, καὶ τὰ ἑξῆς. Πῶς οὖν φοβηθῶμεν φῶς, ἢ ζωὴν, ἢ ἀλήθειαν, ἢ ἀνάστασιν; ὡς ἐάν τις ᾗ ἐπὶ ὑψηλὸν ὄρος οἰκῶν, καὶ λέγεται φοβεῖσθαι αὐτό· οὐ τὸ ὄρος φοβεῖται, ἀλλὰ τοῦ μὴ ἐκπεσεῖν αὐτοῦ. Τοίνυν καὶ ἡμεῖς φοβούμεθα τὸν Θεὸν, φοβούμενοι ἐκπεσεῖν τοῦ φωτὸς, καὶ τῆς ζωῆς, καὶ τῆς ἀληθείας, καὶ τῆς γνώσεως.\n\nΤίτλ. Εʹ. –Περὶ ἀντιλογίας πρὸς Θεόν· καὶ ὅτι οὐ δεῖ ἀντιλέγειν, ἣ δικαιολογεῖσθαι πρὸς Θεόν.\n\n«Ἀνομία ἡμῖν λογισθήσεται, πολλὰ λαλούντων ῥήματα ἐνώπιον Κυρίου.» «Οὐκ εἶ ἄνθρωπος κατ' ἐμὲ, ᾧ ἀντικρινοῦμαι, ἵνα ἔλθωμεν ὁμοθυμαδὸν εἰς κρίσιν.» «Τί ἔτι ἐγὼ κρίνομαι νουθετούμενος καὶ ἐλεγχόμενος παρὰ Κυρίου, ἀκούων τοιαῦτα οὐθὲν ὤν; Ἐγὼ δὲ τίνα ἀπόκρισιν δώσω; Χεῖρα θήσω ἐπὶ στόματί μου· ἅπαξ λελάληκα, ἐπὶ δὲ τῷ δευτέρῳ οὐ προσθήσω.» «Μή μοι εἴη ἐναντίον Κυρίου ἀσεβῆσαι, ἢ ἐναντίον παντοκράτορος ταράξαι τὸ δίκαιον.» «Μὴ σπεῦδε ἐπὶ στόματί σου, καὶ ἡ","english":"It is impossible for one who truly fears God to have cowardice, since it has been said: \"Only him you shall not fear, another.\" One who fears God does everything according to God. God is said to be fearsome; but not in the sense of having the fear of a deadly beast or a savage man. For God is light, and the rest. How then shall we fear light, or life, or truth, or resurrection? It is as if someone were living on a high mountain, and it is said that he fears it—he does not fear the mountain, but lest he fall from it. Therefore we too fear God, fearing to fall from the light, and the life, and the truth, and the knowledge.\n\nTitle 5. — On contending against God; and that one must not contend, or plead one's cause, against God.\n\n\"It shall be reckoned to us as lawlessness, when we speak many words before the Lord.\" \"You are not a man like me, with whom I might enter into judgment, that we might come together in judgment.\" \"Why am I still judged, being admonished and reproved by the Lord, hearing such things when I am nothing? And what answer shall I give? I will put my hand over my mouth; I have spoken once, and I will not add a second time.\" \"May it not be for me to act impiously before the Lord, or to disturb justice before the Almighty.\" \"Do not be hasty with your mouth, and the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"καρδία σου μὴ ταχύνηται τοῦ ἐξενεγκεῖν λόγον πρὸ προσώπου τοῦ Θεοῦ.» «Μὴ ἐρεῖ πλάσμα τῷ πλάσαντι, Οὐ σύ με ἔπλασας; ἢ τὸ ποίημα τῷ ποιήσαντι, Οὐ συνετῶς με ἐποίησας;» «Μὴ ἐρεῖ ὁ πηλὸς τῷ κεραμεῖ, Τί ποιεῖς; Τί οὐκ ἐργάσεις, οὐδὲ ἔχεις χεῖρας; καὶ μὴ ἀποκριθήσεται τὸ πλάσμα πρὸς τὸν πλάσαντα αὐτόν; ἢ ὁ λέγων τῷ πατρὶ, τί ἐγέννησε; καὶ τῇ μητρὶ, Τί ὠδίνεις;» «Ὁ μὴ ἐνθυμηθεὶς κατὰ τοῦ Κυρίου πονηρὰ, δοθήσεται αὐτῷ τῆς πίστεως χάρις ἐκλεκτή.» «Μὴ δικαιοῦ ἐναντίον Κυρίου.» «Ὦ ἄνθρωπε, μενοῦν γε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ; Μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι· Τί με ἐποίησας οὕτως; ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι, ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν;» «Μὴ πειράζωμεν τὸν Κύριον, καθώς τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλοντο.» Οἱ τολμῶντες Θεῷ ἀντιλέγειν, φασίν· Διά τί ἐν τῇ κατασκευῇ τὸ ἀναμάρτητον οὐκ ἔχομεν, ὥστε οὐδὲ βουλομένοις ἡμῖν ὑπάρχειν τὸ ἁμαρτάνειν; Ὅτι καὶ σὺ τοὺς οἰκέτας, οὐχ ὅταν δεσμίους ἔχῃς, εὔνους ὑπολαμβάνεις, ἀλλ' ὅταν ἴδῃς ἑκουσίως ἀποπληροῦντάς σοι τὰ καθήκοντα. Καὶ Θεῷ φίλον, οὐ τὸ ἠναγκασμένον, ἀλλὰ τὸ ἐξ ἀρετῆς κατορθούμενον. Ἀρετὴ δὲ ἐκ προαιρέσεως, καὶ οὐκ ἀνάγκης γίνεται. Ὁ τοίνυν μεμφόμενος τὸν ποιητὴν, ὡς μὴ φυσικῶς κατασκευάσαντα ἡμᾶς ἀναμαρτήτους, οὐδὲν ἕτερον ἢ τὴν ἄλογον φύσιν τῆς λογικῆς προτιμᾷ, καὶ τὴν ἀκίνητον καὶ ἀνόρμητον τῆς προαιρετικῆς καὶ ἐμπράκτου. Μηδεὶς, παρακαλῶ, διορθούσθω τὸν Κύριον, μηδὲ λεγέσθω, ὅτι τοῦτο ἡμῖν ὠφελεῖ συμβῆναι, καὶ οὐκ ἐκεῖνο πάντως.","english":"Let your heart not be hasty to bring forth a word before the face of God. \"Shall the thing formed say to the one who formed it, You did not form me? Or the work to the one who made it, You did not make me skillfully?\" \"Shall the clay say to the potter, What are you making? What are you working, and you have no hands? And shall the thing formed not answer back to the one who formed it? Or the one who says to the father, What did you beget? and to the mother, Why do you labor in childbirth?\" \"The one who has not thought evil against the Lord will be given the chosen grace of faith.\" \"Do not justify yourself before the Lord.\" \"O man, indeed, who are you that answer back to God? Shall the thing formed say to the one who formed it, Why did you make me thus? Or does the potter not have authority over the clay, from the same lump to make one vessel for honor and another for dishonor?\" \"Let us not tempt the Lord, as some of them tempted, and were destroyed by the serpents.\" Those who dare to contradict God say: Why in our constitution do we not possess sinlessness, so that sinning is not even in our power when we wish it? Because you too do not consider your servants well-disposed when you hold them in chains, but when you see them willingly fulfilling their duties to you. And what is dear to God is not what is compelled, but what is accomplished from virtue. And virtue comes from free choice, and not from necessity. Therefore the one who blames the Maker, as though he had not by nature constructed us sinless, does nothing other than prefer the irrational nature to the rational, and the motionless and impulse-less to the free-choosing and active. Let no one, I beg, correct the Lord, nor let it be said that it is beneficial for us that this should happen, and not that altogether.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"«Τίς γὰρ ἔγνω νοῦν Κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο;» ἐν γνόφῳ γὰρ κρίνει, κατὰ τὸν Ἰὼβ, καὶ νεφέλη ἀποκρυφὴ αὐτοῦ, καὶ οὐχ ὁραθήσεται. Εἶδεν τὰ ἀπὸ κακίας ἐπὶ ἀρετὴν, καὶ ἀπὸ ἀγνωσίας εἰς ἐπίγνωσιν Θεοῦ προτρεπόμενα φάρμακα. Κάθες, ἄνθρωπε, τὴν ὁρμήν· ἐπίθες τῇ γλώττῃ μοχλὸν καὶ θύραν, ἀποπήδησον τῆς οὕτω ψυχρᾶς εἰκαιομυθίας Πάρες ἐπὶ πάντα Θεῷ τὸ καὶ εἰδέναι καὶ δρᾷν ἅπερ ἂν αὐτῷ πρέπει.\n\nΤίτλ. ςʹ. –Περὶ ἀγγέλων· ὅτι καὶ ἄγγελοι ἁμαρτήσαντες κολάζονται. «Προστάγματι ἐθανάτωσε δράκοντα ἀποστάτην.» «Ὁ Θεὸς ἁμαρτησάντων οὐκ ἐφείσατο· ἀλλὰ σειραῖς ζόφου ταρταρώσας, παρέδωκεν εἰς κρίσιν κολαζομένους τηρεῖσθαι.» «Ἀγγέλους τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν, ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον, εἰς κρί σιν μεγάλης ἡμέρας δεσμοῖς αἰωνίοις ὑπὸ ζόφον τετήρηκεν.» Ἄγγελοι πάντες, ὥσπερ προσηγορίας, οὕτω καὶ φύσεως πάντως τῆς αὐτῆς τυγχάνουσι. Φανοτάτης οὔσης οὐσίας τῶν ἀγγέλων, μᾶλλον δὲ οὐρανίου, οὐκ ἀποτεταγμένον ἓν εἶδος, ἢ μία μορφὴ περὶ αὐτὰ εὑρίσκεται· οὐ γὰρ σκληραὶ καὶ ἀντίτυποι φύσεις σωμάτων εἰσίν. Ἦν τὰ σκέλη αὐτῶν ὀρθὰ, καὶ πτερωτοὶ οἱ πόδες αὐτῶν, ὁ μέγας Ἰεζεκιὴλ περὶ τῶν ἀγγέλων ἔλεγεν· ὅπερ δηλοῖ τὸ ἀκλινὲς τῆς γνώμης, καὶ τὸ πρὸς τὰ νοήματα τῆς φύσεως ἐκείνης ὀξυκίνητον. Τιμῶμεν ἀγγέλους, οὐ διὰ τὴν φύσιν, ἀλλὰ διὰ τὴν ἀρετήν· καὶ δαίμονας ἀτιμάζομεν, διὰ τὴν ἐνυπάρχουσαν αὐτῶν κακίαν. Πνευματικαὶ τῶν ἀγγέλων οὐσίαι· εἰκάζονται δὲ πολλάκις ἀνθρώπων ἰδέαις, πρὸς τὰς ὑποκειμένας χρείας μεταμορφούμενοι.","english":"For who has known the mind of the Lord? Or who has become his counselor?\" For he judges in thick darkness, according to Job, and his hiding-place is a cloud, and he will not be seen. He has seen the remedies that urge us from vice to virtue, and from ignorance to the knowledge of God. Check, O man, your impulse; put a lever and a door upon your tongue; leap away from such cold and idle tale-telling. Leave to God in all things both the knowing and the doing of whatever is fitting for him.\n\nTitle 6. — Concerning angels: that even angels who sinned are punished. \"By his command he put to death the apostate dragon.\" \"God did not spare those who sinned, but having cast them down to Tartarus with chains of darkness, he delivered them to be kept in judgment, being punished.\" \"Angels who did not keep their own principality, but left their own dwelling-place, he has kept in eternal chains under darkness for the judgment of the great day.\" All angels, as they share the same name, so also surely share the same nature. Though the substance of the angels is most radiant, or rather heavenly, there is not found in them one distinct species or one form; for they are not hard and resistant natures of bodies. \"Their legs were straight, and their feet were winged,\" the great Ezekiel said concerning the angels; which signifies the unwavering quality of their purpose, and the swift motion of that nature toward its thoughts. We honor angels, not because of their nature, but because of their virtue; and we dishonor demons because of the wickedness that dwells in them. The essences of the angels are spiritual; but they are often likened to the forms of men, being transformed according to the needs that present themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"ΤΙΤΛ. Ζʹ. –Περὶ ἀγγέλων· ὅτι ἀγγέλους φύλακας ἡμῖν ἐπέστησεν ὁ Θεός. «Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ἵνα φυλάξῃ σε ἐν τῇ ὁδῷ, ὅπως εἰσαγάγῃ σε εἰς τὴν γῆν ἣν ἡτοίμασά σοι. Πρόσεχε σεαυτῷ, καὶ εἰσάκουε αὐτοῦ, καὶ μὴ ἀπειθήσῃ αὐτῷ· οὐ γὰρ μὴ ὑποστελεῖταί σε. Τὸ γὰρ ὄνομά μού ἐστιν ἐν αὐτῷ.» «Ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων Θεοῦ.» «Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων· λέγω γὰρ ὑμῖν, ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς βλέπουσι τὸ πρόσωπον τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς.» Ὥσπερ\n\nπαιδαγωγούς τινας ἢ παιδονόμους ἐπιτεταγμένους τοῖς ἀνθρώποις τοὺς ἀγγέλους εἰδὼς ὁ Ἀπόστολος, εἰς μαρτυρίαν ἐκάλεσε. Τοὺς μὲν ἁγίους φωταγωγοὶ φυλάττουσιν ἄγγελοι, τοὺς δὲ φαύλους σκοτεινοί. Πλοῦτος γνώσεως καὶ σοφίας προστίθησιν ἡμῖν ἀγγέλους πολλούς· ὁ δὲ ἀκάθαρτος καὶ ἀπὸ τοῦ δοθέντος αὐτῷ ἐκ παιδὸς ἀγγέλου χωρίζεται. Ἡ γὰρ πνευματικὴ φιλία ἔστιν ἀρετὴ καὶ γνῶσις Θεοῦ, δι' ὧν συναπτόμεθα πρὸς φιλίαν ταῖς ἁγίαις δυνάμεσιν, εἴ γε οἱ μετανοοῦντες ἄνθρωποι χαρᾶς αἴτιοι γίνονται τοῖς ἀγγέλοις.","english":"TITLE 7. – Concerning angels: that God has set guardian angels over us. \"Behold, I send my angel before your face, to guard you in the way, that he may bring you into the land which I have prepared for you. Take heed to yourself, and listen to him, and do not disobey him; for he will not withdraw from you. For my name is in him.\" \"He set the boundaries of the nations according to the number of the angels of God.\" \"See that you do not despise one of these little ones; for I say to you that their angels in heaven behold the face of my Father who is in heaven.\" As though\n\nthe Apostle, knowing the angels to be appointed over men as tutors or guardians of children, called them to witness. Holy angels guard the saints as guides to the light, but dark ones guard the wicked. Wealth of knowledge and wisdom adds many angels to us; but the unclean man is separated even from the angel given to him from childhood. For spiritual friendship is virtue and knowledge of God, through which we are joined in friendship with the holy powers, since indeed repentant men become a cause of joy to the angels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"ΤΙΤΛ. Ηʹ. –Περὶ τῆς τοῦ ἀνθρώπου πλάσεως καὶ κατασκευῆς. «Ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον· κατ' εἰκόνα Θεοῦ ἐποίησεν αὐτόν· ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς.» «Ἔπλασεν ὁ Θεὸς τὸν ἄνθρωπον, λαβὼν χοῦν ἀπὸ τῆς γῆς, καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ἄνθρωπος εἰς ψυχὴν ζῶσαν. Ἐπέβαλεν ὁ Θεὸς ἔκστασιν ἐπὶ τὸν Ἀδάμ· καὶ ὕπνωσεν, καὶ ἔλαβεν μίαν ἐκ πλευρῶν αὐτοῦ, καὶ ἐνεπλήρωσε σάρκα ἀντ' αὐτῆς, καὶ ᾠκοδόμησεν αὐ τὴν εἰς γυναῖκα, καὶ ἤγαγεν αὐτὴν πρὸς τὸν Ἀδάμ. Καὶ εἶπεν Ἀδάμ· Τοῦτο νῦν ἐστιν ὀστοῦν ἐκ τῶν ὀστέων μου, καὶ σὰρξ ἐκ τῆς σαρκός μου. Αὕτη κληθήσεται γυνὴ, ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήφθη αὐτή· ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ, καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ· καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.» «Αἱ χεῖρές σου ἐποίησάν με, καὶ ἔπλασαν· δέρμα καὶ κρέας ἐνέδυσας, ὀστέοις δὲ καὶ νεύροις με ἐνεῖρας. Μνήσθητι ὅτι πηλόν με ἔπλασας, εἰς δὲ γῆν με πάλιν ἀποστρέφεις.» «Πλὴν τὰ σύμπαντα ματαιότης, πᾶς ἄνθρωπος ζῶν·","english":"TITLE 8. – Concerning the formation and making of man. \"God made man; in the image of God he made him; male and female he made them.\" \"God formed man, taking dust from the earth, and breathed into his face the breath of life, and man became a living soul. God brought a trance upon Adam; and he slept, and he took one of his ribs, and filled up flesh in its place, and built it into a woman, and brought her to Adam. And Adam said: This now is bone of my bones, and flesh of my flesh. She shall be called woman, because she was taken out of her man; for this cause a man shall leave his father and his mother, and shall cleave to his wife; and the two shall be one flesh.\" \"Your hands made me and formed me; you clothed me with skin and flesh, and wove me together with bones and sinews. Remember that you formed me as clay, and you turn me back again to earth.\" \"But all things are vanity, every man living;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"μέντοι γε ἐν εἰκόνι διαπορεύεται ἄνθρωπος, πλὴν μάτην ταράσσεται.» «Ἀντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ ἐκλείψουσι, καὶ εἰς τὸν χοῦν αὐτῶν ἐπιστρέψουσιν.» «Τὰ πάντα ἐγένετο ἐκ τοῦ χοὸς, καὶ τὰ πάντα ἐπιστρέψει εἰς τὴν γῆν.» «Ὁ Θεὸς ἔκτισε τὸν ἄνθρωπον ἐπὶ ἀφθαρσίᾳ, καὶ κατ' εἰκόνα τῆς ἰδίας ἀϊδιότητος ἐποίησεν αὐτόν.» «Ὁ ποιήσας τὰ πάντα ἐν λόγῳ σου καὶ τῇ σοφίᾳ σου κατασκευάσας ἄνθρωπον, ἵνα δεσπόζῃ τῶν ὑπὸ σοῦ γενομένων κτισμάτων, καὶ διέπῃ τὸν κόσμον ἐν ὁσιότητι καὶ δικαιοσύνῃ, καὶ ἐν εὐθύτητι κρίσιν κρίνῃ.» «Εἰμὶ μὲν κἀγὼ θνητὸς ἄνθρωπος, ἴσος ἅπασιν καὶ γηγενοῦς ἀπόγονος πρωτοπλάστου, καὶ ἐν κοιλίᾳ μητρὸς ἐγλύφην σὰρξ, δεκαμηνιαίῳ χρόνῳ παγεὶς ἐν αἵματι, ἐκ σπέρματος ἀνδρὸς, καὶ ἡδονῆς ὕπνῳ συνελθούσης. Καὶ ἐγὼ δὲ γενόμενος ἔσπασα τὸν κοινὸν ἀέρα, καὶ ἐπὶ τὴν ὁμοιοπαθῆ κατέπεσα γῆν, πρώτην φωνὴν τὴν ὁμοίαν πᾶσιν ἴσα κλαίων· ἐν σπαργάνοις ἀνετράφην καὶ ἐν φροντίσιν. Οὐδεὶς γὰρ βασιλεὺς ἑτέραν ἔσχε γενέσεως ἀρχήν· μία δὲ πάντων εἴσοδος εἰς τὸν κόσμον, ἔξοδος ἴση.» «Κύριος ἔκτισε ἐκ γῆς ἄνθρωπον· ἡμέρας ἀριθμοὺς καὶ καιρὸν ἔδωκεν αὐτῷ, καὶ ἔδωκεν αὐτῷ ἐξουσίαν ἐπ' αὐτῆς. Κατ' εἰκόνα αὐτοῦ ἐποίησεν αὐτὸν, καὶ ἔθηκεν τὸν φόβον αὐτοῦ ἐπὶ πάσης σαρκὸς, κατακυριεύειν θηρίων καὶ ἑρπετῶν.","english":"Surely a man walks in an image, yet he is troubled in vain. You will take away their spirit, and they will fail, and they will return to their dust. All things came from the dust, and all things will return to the earth. God created man for incorruptibility, and made him in the image of his own eternity. You who made all things by your word and prepared man by your wisdom, so that he might rule over the creatures that came to be by you, and govern the world in holiness and righteousness, and judge judgment in uprightness. I too am a mortal man, equal to all and a descendant of the earth-born first-formed man, and in my mother's womb I was molded as flesh, hardened in blood over a period of ten months, from the seed of a man, and from pleasure that came together in sleep. And I too, when I was born, drew in the common air, and fell upon the earth that suffers the same things, and I wept with my first cry, the same as all alike; I was reared in swaddling clothes and in cares. For no king had any other beginning of birth; but there is one entrance into the world for all, and an equal exit. The Lord created man from the earth; he gave him a number of days and a time, and he gave him authority over it. He made him in his own image, and he set his fear upon all flesh, to have dominion over beasts and reptiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Διαβούλιον, καὶ δόξαν, καὶ ὀφθαλμοὺς, καὶ ἐπιστήμην συνέσεως ἐνέπλησεν αὐτὸν, καὶ ἀγαθὰ καὶ κακὰ ὑπέδειξεν αὐτῷ.» «Πάντα ὅσα ἀπὸ γῆς, εἰς τὴν γῆν ἐπελεύσεται.» «Αὐτοῦ ἐσμεν ποίημα, κτισθέντες ἐν ἔργοις ἀγαθοῖς ἐν Χριστῷ Ἰησοῦ, οἷς προητοίμασεν ὁ Θεὸς, ἵνα ἐν αὐτῷ περιπατήσωμεν.» «Βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας, εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν ἑαυτοῦ κτισμάτων.» Αὐτὸς ὁ Δημιουργὸς καὶ Δεσπότης τῶν ἁπάντων ἐπὶ τοῖς ἔργοις αὐτοῦ ἀγάλλεται. Τῷ γὰρ παμμεγεθεστάτῳ αὐτοῦ κράτει οὐρανοὺς ἐστήριξεν, καὶ τῇ ἀκαταλήπτῳ αὐτοῦ συνέσει διεκόσμησεν αὐτούς· γῆν δὲ ἐχώρισεν ἀπὸ τοῦ περιέχοντος αὐτὴν ὕδατος, καὶ ἥδρασεν ἐπὶ τὸν ἀσφαλῆ τοῦ ἰδίου θελήματος θεμέλιον. Ἐπὶ τούτοις τὸν ἐξοχώτατον καὶ παμμεγέθη ἄνθρωπον ταῖς ἰδίαις αὐτοῦ καὶ ἀμώμοις χερσὶν ἔπλασεν, τῆς ἑαυτοῦ εἰκόνος χαρακτῆρα. Οὕτως γάρ φησιν ὁ Θεός· «Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν, καὶ καθ' ὁμοίωσιν. Καὶ ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον, ἄρσεν καὶ θῆλυ ἐποίησεν","english":"He filled him with counsel and understanding, and with eyes and the knowledge of prudence, and he showed him good and evil. \"All things that are from the earth shall return to the earth.\" \"We are his workmanship, created in good works in Christ Jesus, which God prepared beforehand, that we might walk in them.\" \"Willing it, he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.\" He himself, the Creator and Master of all things, rejoices in his works. For by his exceedingly great might he established the heavens, and by his incomprehensible understanding he set them in order; and he separated the earth from the water that surrounds it, and he founded it upon the secure foundation of his own will. In addition to these things, he fashioned the most excellent and mighty man with his own blameless hands, the impress of his own image. For thus says God: \"Let us make man according to our image and likeness. And God made man; male and female he made","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"αὐτούς.» Ταῦτα οὖν πάντα τελειώσας, ἐποίησεν αὐτὰ, καὶ ηὐλόγησε, καὶ εἶπεν· «Αὐξάνεσθε καὶ πληθύνεσθε.» Τίς ὀστέων ἐξῆπται ἄτηκτον οὐσίαν; τίς δὲ συνέδησεν ἐπιτείνεσθαι νεύροις, καὶ ἀνίεσθαι περὶ τὰς ἁρμογὰς καμπτόμενα τὰ μέλη; τίς ὃς ἐζύμωσε χυμοὺς, δεύσας αἵματι, καὶ μαλθακὴν ἡμῖν ἐκ χοὸς σάρκα; Μόνος ὁ ἀριστοτέχνης τὴν λογικωτάτην εἰκόνα καὶ ἔμψυχον τὸν ἄνθρωπον, ἡμᾶς ἑαυτοῦ τεκταινόμενος, καὶ κηροπλαστῶν ἐξ ὑγρῶν καὶ βραχυτάτων σπερμάτων ἐν μήτρᾳ. Τίς γάρ ἐστιν ὁ προμηθούμενος μὴ συμπνίγεσθαι τῷ ὑγρῷ, καὶ τῇ συνοχῇ τῶν ἀγγείων ἐπικλειζόμενον ἔσω τὸ ἔμβρυον; ἢ τίς ὁ μετὰ τὸ λοχευθῆναι, καὶ εἰς φῶς ἀνελθεῖν, εἰς μέγεθος, καὶ κάλλος, καὶ ῥώμην, ἐξ ἀσθενοῦς καὶ βραχέος μεταβάλλων, εἰ μὴ αὐτὸς οὗτος ὁ ἀριστοτέχνης, ὡς ἔφην, Θεὸς, τῇ ποιητικῇ δυνάμει μετασχηματίζων, καὶ μεταζωγραφῶν τὰς ἰδέας; Ὁ Θεὸς ἀθανασία ἐστὶ, καὶ ζωὴ, καὶ ἀφθαρσία· ἔργον δὲ ἄνθρωπος Θεοῦ· πᾶν δὲ τὸ ὑπὸ ἀθανασίας ἐργασθὲν, ἀθάνατον. Διὸ τὸν μὲν ἄνθρωπον ηὐτούργησεν αὐτός· τὰ δὲ λοιπὰ γένη τῶν ζώων, ἀέρι, καὶ γῇ, καὶ ὕδατι προσέταξε φέρειν, «Ἐξαγαγέτω, λέγων, τὰ ὕδατα ἑρπετὰ ζωσῶν ψυχῶν, καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς, κατὰ τὸ στερέωμα τοῦ οὐρανοῦ.» Καὶ, «Ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος· τετράποδα, καὶ ἑρπετὰ, καὶ θηρία τῆς γῆς κατὰ γένος.» Ἐπὶ δὲ τοῦ ἀνθρώπου οὐκ ἔτι, «Ἐξαγαγέτω,» ἀλλὰ, «Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν.» Καὶ, «Ἔλαβεν ὁ Θεὸς χοῦν ἀπὸ τῆς γῆς, καὶ ἔπλασεν αὐτόν.» Σῶμα ἔκτισεν ὁ Θεὸς, οὐχὶ νόσον· καὶ ψυχὴν ἐποίησεν ὁ Θεὸς, οὐχὶ δὲ ἁμαρτίαν·","english":"These things then, having completed all, he made them, and blessed them, and said: \"Increase and multiply.\" Who has fastened the bones with an unmelting substance? And who has bound the limbs to be stretched by sinews and to be relaxed, being bent at the joints? Who is it who has leavened the humors, moistening them with blood, and made for us soft flesh from dust? He alone, the master craftsman, who fashioned the most rational image and living man, us, for himself, and molded us like wax from moist and very small seeds in the womb. For who is it who provides that the embryo not be suffocated by the moisture, and be shut in by the confinement of the vessels within? Or who is it who, after birth and coming into the light, transforms it into size and beauty and strength from weak and small, if not this very master craftsman, as I said, God, reshaping by his creative power and repainting the forms? God is immortality and life and incorruption; and man is the work of God; and everything wrought by immortality is immortal. Therefore he himself made man directly; but the remaining kinds of animals he commanded the air and the earth and the water to bring forth: \"Let the waters,\" he says, \"bring forth creeping things of living souls, and birds flying over the earth, according to the firmament of heaven.\" And, \"Let the earth bring forth a living soul according to kind: four-footed beasts, and creeping things, and beasts of the earth according to kind.\" But concerning man it is no longer, \"Let it bring forth,\" but, \"Let us make man according to our image and likeness.\" And, \"God took dust from the earth, and formed him.\" God created the body, not disease; and God made the soul, but not sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"ἐκακώθη δὲ ἡ ψυχὴ παρατραπεῖσα τοῦ κατὰ φύσιν. Ἦν ποτε Ἀδὰμ ἄνω, οὐ τόπῳ, ἀλλὰ τῇ προαιρέσει. Διὰ τί οὐκ εὐθέως αὐτῷ συγκατεσκευάσθη καὶ τὰ ἐνδύματα; Ὅτι οὔτε φυσικὰ ἔπρεπεν εἶναι ταῦτα, οὔτε ἐκ τέχνης. Τὰ μὲν γὰρ φυσικὰ ἴδια τῶν ἀλόγων ἐστὶν, οἷον πτερὰ καὶ τρίχες, καὶ δερμάτων παχύτης, στέγειν μὲν χειμῶνας, φέρειν δὲ καύσωνας δυναμένων· ἀνθρώπῳ δὲ ἔπρεπε κατὰ τὴν ἀναλογίαν τῆς πρὸς Θεὸν ἀγάπης παρηλλαγμένας τῶν ἀγαθῶν τὰς ἀντιδόσεις ὑπάρχειν. Σκόπει, τίς ἡ ἀπὸ ψυχῆς τῇ σαρκὶ ἐνδιδομένη δύναμις, καὶ τίς ἡ ἀπὸ σαρκὸς πρὸς ψυχὴν ἐπανιοῦσα συμπάθεια· πῶς δέχεται μὲν τὴν ζωὴν ἐκ τῆς ψυχῆς τὸ σῶμα, δέχεται δὲ ἀλγηδόνας ἀπὸ τοῦ σώματος ἡ ψυχή· ποίας ἀποθήκας τῶν μαθημάτων ἔχει· διὰ τί οὐκ ἐπισκοτεῖ τῇ γνώσει τῶν προλαβόντων ἡ τῶν ἐπιγινομένων προσθήκη, ἀλλὰ σύγχυτοι καὶ εὐκρινεῖς αἱ μνῆμαι, οἷον χαλκῆ τις στήλη τῷ ἡγεμονικῷ τῆς ψυχῆς ἐγκεχαραγμέναι διαφυλάττονται· πῶς μὲν πρὸς τὰ τῆς σαρκὸς ὑπολισθαίνουσα πάθη τὸ οἰκεῖον ἀπόλλυσι κάλλος· πῶς δὲ πάλιν τὸ ἀπὸ κακίας αἶσχος καθαιρομένη δι' ἀρετῆς, πρὸς τὴν ὁμοίωσιν ἀνατρέχει τοῦ Κτίσαντος. Πρόσχες, εἰ δοκεῖ, μετὰ τὴν τῆς ψυχῆς θεωρίαν καὶ τὴν τοῦ σώματος κατασκευήν· καὶ θαύμασον, ὅπως πρέπον ἐν αὐτῷ καταγώγιον τῇ λογικῇ ψυχῇ ὁ ἀριστοτέχνης ἐδημιούργησεν. Ὄρθιον μόνον ἔπλασεν τῶν ζώων τὸν ἄνθρωπον, ἵνα ἐκ τοῦ σχήματος ἴδοις, ὅτι ἐκ τῆς ἄνωθεν συγγενείας ἐστὶν ἡ ζωή σου.","english":"But the soul was made evil by being turned aside from what is according to nature. Adam was once above—not in place, but in his choice. Why were his garments not prepared for him immediately as well? Because it was fitting that these be neither natural nor from craft. For natural things are proper to irrational animals—such as feathers and hair, and thickness of hides, which are able to keep out winters and endure heat—but for man it was fitting that, in proportion to his love toward God, the repayments of good things be different. Consider what power is given from the soul to the flesh, and what sympathy returns from the flesh to the soul; how the body receives life from the soul, and the soul receives pains from the body; what storehouses of learning it has; why the addition of things learned later does not obscure the knowledge of things previously grasped, but the memories are kept both confused and distinct, as if engraved on some bronze pillar in the ruling part of the soul; how, slipping toward the passions of the flesh, it loses its own beauty; and how again, being cleansed by virtue from the shame of vice, it runs back toward the likeness of the Creator. Attend, if you please, after the contemplation of the soul also to the construction of the body; and marvel how the master craftsman made in it a dwelling fitting for the rational soul. He formed man alone of the animals upright, so that from the shape you might see that your life is from kinship above.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Τὰ μὲν γὰρ τετράποδα πάντα πρὸς τὴν γαστέρα νένευκεν, ἀνθρώπῳ δὲ ἑτοίμη πρὸς οὐρανοὺς ἡ ἀνάβλεψις, ὥστε μὴ σχολάζειν τῇ γαστρὶ, μηδὲ τοῖς ὑπογαστρίοις πάθεσιν, ἀλλ' ὅλην ἔχειν τὴν ὁρμὴν τοῦ ἄνω πορεύεσθαι. Ἔπειτα τὴν κεφαλὴν ἐπὶ τὸ ὑψηλότατον θεὶς, ἐν αὐτῇ τὰς πλείστου ἀξίας τῶν αἰσθήσεων καθιδρύσατο. Ἐκεῖ ὄψις, καὶ ἀκοὴ, καὶ γεῦσις, καὶ ὄσφρησις, πᾶσαι ἐγγὺς ἀλλήλων κατῳκισμέναι, καὶ οὕτω περὶ τὸ βραχὺ χωρίον στενοχωρούμεναι, οὐδὲν ἑκάστη παρεμποδίζει τὴν ἐνέργειαν τῆς γείτονος. Παρήχθημεν εἰς τὸ εἶναι μὴ ὄντες, καὶ κατ' εἰκόνα τοῦ Κτίσαντος ἐγενήθημεν, νοῦν καὶ λόγον συμπληροῦντα ἡμῶν τὴν φύσιν ἔχοντες, δι' οὗ Θεὸν ἐγνωρίσαμεν. Ὁ κόσμος οὗτος αὐτός τέ ἐστι θνητὸς, καὶ χωρίον ἀποθνησκόντων. Ἐπειδὴ γὰρ σύνθετός ἐστι τῶν ὁρωμένων ἡ σύστασις, τὸ δὲ σύνθετον ἅπαν διαλύεσθαι πέφυκεν, οἱ ἐν τῷ κόσμῳ ζῶντες, μέρη ὄντες τοῦ κόσμου, ἀναγκαίως τῆς τοῦ παντὸς φύσεως ἀπολαύομεν. Τὰ ἀπὸ χρόνου ἀρξάμενα, ἀνάγκη πάντως καὶ ἐν χρόνῳ συστέλλεσθαι.","english":"For all four-footed animals bend down toward the belly, but for man the upward look toward heaven is ready at hand, so that he should not devote himself to the belly, nor to the passions beneath the belly, but should have his whole impulse to journey upward. Then, placing the head at the highest point, he established in it the senses of greatest worth. There are sight, and hearing, and taste, and smell, all dwelling near one another, and thus crowded into a small space, yet none of them hinders the activity of its neighbor. We were brought into being though we were not, and we were made in the image of the Creator, having mind and reason that complete our nature, through which we came to know God. This world itself is mortal, and a place of those who die. For since the constitution of things seen is composite, and everything composite is by nature dissolved, we who live in the world, being parts of the world, necessarily partake of the nature of the whole. Things that began from time must in every way also be brought to an end in time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Εἰ ἀρχὴν ἔχει χρονικὴν, μὴ ἀμφιβάλῃς περὶ τοῦ τέλους. Τίς ὁ τῇ σοφίᾳ κατασκευάσας τὸν ἄνθρωπον, καὶ εἰς ἓν ἀγαγὼν τὰ διεστῶτα, καὶ μίξας τὸν χοῦν τῷ πνεύματι, καὶ συνθεὶς ζῶον ὁρατὸν καὶ ἀόρατον, πρόσκαιρον καὶ ἀθάνατον, ἐπίγειον καὶ οὐράνιον, ἁπτόμενον Θεοῦ, καὶ οὐ περιδρασσόμενον, ἐγγίζον καὶ μακρυνόμενον; Ὅπως συνεζύγην, οὐκ οἶδα, καὶ πῶς εἰκών τέ εἰμι Θεοῦ, καὶ τῷ πηλῷ συμφύρομαι. Ὃ καὶ εὐεκτοῦν πολεμεῖ, καὶ ἀνιᾷ πολεμούμενον· ὃ καὶ ὡς σύνδουλον ἀγαπῶ, καὶ ὡς ἐχθρὸν ἀποστρέφομαι· ὃ καὶ ὡς δεσμὸν φεύγω, καὶ ὡς συγκληρονόμον αἰσχύνομαι. Τῆξαι φιλονεικῶ, καὶ οὐκ ἔχω τίνι συνεργῷ πρὸς τὰ κάλλιστα χρήσομαι, ὡς εἰδὼς εἰς ὃ γέγονα, καὶ ὅτι δεῖ με πρὸς Θεὸν ἀνατεῖναι διὰ τῶν πράξεων. Φείδομαι ὡς συνεργοῦ, καὶ οὐκ ἔχω πῶς φύγω τὴν ἐπανάστα σιν, ἣ πῶς μὴ ἀπὸ Θεοῦ πέσω, βαρυνθεὶς ταῖς πέδαις, κατασπώσαις ἢ κατεχούσαις εἰς ἔδαφος. Ἐχθρός ἐστιν εὐμενὴς, καὶ φίλος ἐπίβουλος. Ὢ τῆς συζυγίας καὶ τῆς ἀλλοτριώσεως. Ὃ φοβοῦμαι, περιέπω· ὃ στέργω, δέδοικα· πρὶν πολεμῆσαι, καταλλάσσομαι· καὶ πρὶν εἰρηνεῦσαι, διΐσταμαι. Τίς ἡ περὶ ἐμὲ σοφία; καὶ τί τὸ μέγα περὶ ἐμὲ μυστήριον;","english":"If it has a temporal beginning, do not doubt about the end. Who is he who by wisdom fashioned man, and brought the things that were separated into one, and mixed the dust with the spirit, and composed a living being visible and invisible, temporary and immortal, earthly and heavenly, touching God and not grasping him, drawing near and drawing far away? How I was yoked together, I do not know, and how I am an image of God, and yet am mingled with the clay. That which even when in good condition wages war, and when warred against causes distress; which I love as a fellow slave, and turn away from as an enemy; which I flee as a bond, and am ashamed of as a co-heir. I am eager to melt it away, and I do not have with what helper I shall use it for the best ends, as one who knows what I have been made for, and that I must stretch upward toward God through my actions. I spare it as a fellow worker, and I do not have how to escape the uprising, or how not to fall from God, weighed down by the fetters that drag me down or hold me to the ground. It is a kindly enemy, and a plotting friend. O the yoking together and the estrangement. What I fear, I cherish; what I love, I dread; before waging war, I am reconciled; and before making peace, I stand apart. What is this wisdom concerning me? And what is the great mystery concerning me?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"ἢ τί βούλεται, μοῖραν ἡμᾶς ὄντας Θεοῦ, καὶ ἄνωθεν ῥεύσαντας, ἵνα μὴ διὰ τὴν ἀξίαν ἐπαιρόμενοι καὶ μετεωριζόμενοι καταφρονῶμεν τοῦ Κτίσαντος, ἐν τῇ πρὸς τὸ σῶμα πάλῃ καὶ μάχῃ πρὸς αὐτὸν ἀεὶ βλέπειν, καὶ τὴν συνεζευγμένην ἀσθένειαν, παιδαγωγίαν εἶναι τοῦ ἀξιώματος, ἵνα εἴδωμεν οἱ αὐτοὶ μέγιστοί τε ὄντες καὶ ταπεινότατοι, ἐπίγειοι καὶ οὐράνιοι, πρόσκαιροι καὶ ἀθάνατοι, κληρονόμοι φωτὸς πυρὸς, εἴτουν σκότους, ὁποτέρως ἂν νεύσωμεν; Τοιοῦτον τὸ κρᾶμα ἡμῶν, καὶ διὰ ταῦτα· ὡς γοῦν ἐμοὶ καταφαίνεται· ἵνα ὅταν ἐπαιρώμεθα διὰ τὴν εἰκόνα, διὰ τὸν χοῦν συστελλώμεθα. Τάξις τὸν ἄνθρωπον ἐκ λογικοῦ καὶ ἀλόγου συγκρίματος ζῶον λογικὸν συνεστήσατο, καὶ συνέδησε μυστικῶς καὶ ἀῤῥήτως τὸν χοῦν τῷ νοῒ, τὸν νοῦν τῷ πνεύματι· καὶ ἵνα θαυματουργήσῃ τι μεῖζον ἐν τῷ ἑαυτοῦ πλάσματι, τὸ αὐτὸ καὶ διεσώσατο, καὶ διέλυσεν. Τὸν μὲν γὰρ ἐπεισήγαγεν, τὸν δὲ ὑπεξήγαγεν, ὥσπερ ἐν ῥεύματι, καὶ τῷ θνητῷ τὴν ἀθανασίαν ἐπραγματεύσατο διὰ λύσεως. Τίς ἡ μίξις ἡμῶν; τίς ἡ κίνησις; πῶς τὸ ἀθάνατον τῷ θνητῷ συνεκράθη; πῶς κάτω ῥέω, καὶ ἄνω φέρομαι; πῶς ψυχὴ περιφέρεται, καὶ ζωὴν δίδωσι, καὶ πάθους μεταλαμβάνει; πῶς ὁ νοῦς περιγραπτὸς καὶ ἀόριστος, ἐν ἡμῖν μένων, καὶ πάντα ἐφοδεύων τάχει φορᾶς καὶ ῥεύσεως; πῶς μεταλαμβάνεται λόγῳ καὶ μεταδίδοται, καὶ δι' ἀέρος χωρεῖ, καὶ μετὰ τῶν πραγμάτων εἰσέρχεται ἀπὸ τῶν αἰσθήσεων; Οὐχ ἵνα φάγωμεν καὶ πίωμεν, καὶ περιβαλώμεθα, ἐγεννήθημεν, ἀλλ' ἵνα φύγωμεν κακίαν, ἑλώμεθα δὲ ἀρετὴν, τῆς θείας ἐπιλαβόμενοι φιλοσοφίας.","english":"Or what does it mean that we, being a portion of God and having flowed down from above, should not—exalted and lifted up by our worth and despising the Creator—in the struggle and battle against the body always look to him, and that the weakness yoked together with us is a discipline of our dignity, so that we who are both the greatest and the lowliest, earthly and heavenly, temporary and immortal, may know ourselves as heirs of light or of fire, or of darkness, whichever way we incline? Such is our mixture, and for these reasons—as at least it appears to me—so that when we are lifted up because of the image, we may be brought low because of the dust. Order established man as a living being from a compound of rational and irrational, and mystically and ineffably bound the dust to the mind, the mind to the spirit; and in order to work some greater wonder in his own creature, it both preserved the same and dissolved it. For it brought one thing in and led another out, as it were in a stream, and procured immortality for the mortal through dissolution. What is our mixture? What is our motion? How was the immortal blended with the mortal? How do I flow downward and am carried upward? How is the soul borne about, and gives life, and partakes of passion? How is the mind circumscribed and unbounded, remaining in us and traversing all things with the swiftness of its motion and flux? How is it partaken of by reason and imparted, and passes through the air, and enters with things from the senses? We were not born to eat and drink and clothe ourselves, but to flee vice and choose virtue, laying hold of the divine philosophy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Ὅτι γὰρ οὐχ ἵνα φάγωμεν καὶ πίωμεν, ἐγεννήθημεν, ἀλλ' ἐφ' ἑτέροις πολλῷ μείζοσι καὶ βελτίοσιν, ἄκουσον τοῦ Θεοῦ καὶ τὴν αἰτίαν λέγοντος, ἐφ' ᾗ ἄνθρωπον ἐποίησεν· διαπλάττων γὰρ αὐτὸν, οὕτω πως φησί· «Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν.» Ὅμοιοι δὲ τοῦ Θεοῦ γινόμεθα, οὐκ ἐσθίοντες καὶ πίνοντες καὶ περιβαλλόμενοι· Θεὸς γὰρ οὔτε ἐσθίει, οὔτε πίνει, οὔτε περιβάλλεται· ἀλλὰ δικαιοσύνην ἀσκοῦντες, καὶ φιλανθρωπίαν ἐπιδεικνύμενοι, χρηστοὶ καὶ ἐπιεικεῖς ὄντες, τοὺς πλησίον ἐλεοῦντες, ἅπασαν ἀρετὴν διώκοντες· ἐπεὶ τὸ φαγεῖν καὶ τὸ πιεῖν, κοινὸν πρὸς τὴν τῶν ἀλόγων φύσιν ἡμῖν ἐστιν, καὶ οὐδὲ ἐκείνων κατὰ τοῦτο ἀμείνους ἐσμέν. Τί ὠφέλησαν οἱ Ἑλλήνων σοφοὶ, τοὺς λόγους μηχανησάμενοι, καὶ τὸν τοῦ λόγου δοτῆρα μὴ γνωρίσαντες; Τί ὠφέλησεν Πλάτων, τὸ μὲν στόμα πλατύνας, τὴν δὲ ψυχὴν μὴ εὐεργετήσας; Οὐχ οἱ πολλὰ περὶ ψυχῆς διαλαβόμενοι, καθ' ἑαυτοὺς ἀπέψυξαν, τὸν ἐμπνεύσαντα αὐτοῖς τὴν ψυχὴν ἐπιγνῶναι μὴ θελήσαντες; Εἰ γὰρ ἔγνωσαν τὸν ποιητὴν τῶν ἁπάντων, ἐπείσθησαν τῷ Μωσεῖ τῷ θεράποντι λέγοντι· «Καὶ ἔπλασεν ὁ Θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς, καὶ ἐνεφύσησεν εἰς πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο εἰς ψυχὴν ζῶσαν.» Εἶδες πῶς ἔργον Θεοῦ ὁ ἄνθρωπος, τὸ ἔμψυχον τοῦ Θεοῦ κειμήλιον, ἡ ῥίζα τοῦ λογικοῦ ζώου, ὁ ἐν τῇ πλευρᾷ","english":"For we were not born so that we might eat and drink, but for other things far greater and better; hear God stating the reason for which he made man. For when he was fashioning him, he speaks somehow thus: \"Let us make man in our image and according to our likeness.\" And we become like God, not by eating and drinking and clothing ourselves—for God neither eats nor drinks nor clothes himself—but by practicing righteousness and showing love for mankind, being kind and gentle, showing mercy to our neighbors, pursuing every virtue; since eating and drinking is common to us with the nature of irrational beasts, and in this respect we are not even better than they. What did the wise men of the Greeks profit, who devised arguments but did not recognize the giver of reason? What did Plato profit, who widened his mouth but did not benefit his soul? Did not those who discoursed much about the soul grow cold in themselves, unwilling to recognize the one who breathed the soul into them? For if they had known the maker of all things, they would have been persuaded by Moses the servant, who says: \"And God formed man from the dust of the earth, and breathed into his face the breath of life, and he became a living soul.\" Do you see how man is the work of God, the living treasure of God, the root of the rational creature, the one in the side","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"τὴν γυναῖκα βαστάζων; εἶδες πῶς διεπλάσθη ὁ ἄνθρωπος; πῶς παραδόξως ἐγένετο ὁ Ἀδάμ; παραδόξως ἐπλάσθη, καὶ ὑπὲρ φύσιν ἐγέννησε φυσικῶς μὲν ἐγέννησε τὸν Κάϊν καὶ τὸν Ἄβελ, καθώς φησιν ἡ θεία Γραφή· ἔγνω Ἀδὰμ τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν· τὸ δὲ ὑπὲρ τὴν φύσιν, τοῦτό ἐστι τὸ ζητούμενον· πῶς Εὔαν τὴν γυναῖκα αὐτοῦ καὶ θυγατέρα ἐγέννησεν. Εἰ καὶ Θεὸς αὐτὴν ἐδημιούργησεν, ἀλλ' ὅμως ἐκ τοῦ Ἀδὰμ τὴν πλευρὰν ἐδανείσατο. Ὅθεν καὶ διαπλάττων αὐτὴν, ὕπνον ἐνέβαλεν ἐπὶ τὸν Ἀδὰμ καὶ ἔκστασιν, καὶ ἔλαβεν μίαν τῶν πλευρῶν αὐτοῦ, καὶ ἀνεπλήρωσε σάρκα ἀντ' αὐτῆς. Ἀλλ' ὅμως καὶ ἐν ἐκστάσει ὕπνωσε τὸν Ἀδὰμ, ὃν οὐκ ἔλαθεν ὃ ὁ Θεὸς ἐποίησεν ἐν κρυφῇ· μόνον γὰρ εἶδεν ὁ Ἀδὰμ τὴν Εὔαν· ἥψατο τῆς ἑαυτοῦ πλευρᾶς, καὶ εὗρε τὸ λεῖπον μετὰ προσθήκης σαρκὸς δεδωκὼς, καὶ λογικὸν ζῶον ὑποδεξάμενος. Ὅθεν καὶ τοῦ Θεοῦ προσαγαγόντος τὴν γυναῖκα τῷ Ἀδὰμ ἰδεῖν τί καλέσει αὐτὴν, ἀποκριθεὶς ὁ Ἀδὰμ πρὸς τὸν Θεὸν, εἶπεν, Τί μοι ταύτην ὡς ξένην παρήγαγες, Δέσποτα; οὐκ ἐκπλήττομαι τῇ θέᾳ. Ἐγνώρισα γάρ μου τὴν σάρκα. Ἐχαρίσω μοι ζῶον λογικὸν, εἰ καὶ διαφέρει τῷ σχήματι, ἀλλ' ἥνωται τῇ φύσει. Γυνὴ καλείσθω· ἐξ ἀνδρὸς γὰρ ἐλήφθη, καὶ ἐκ τῆς πλευρᾶς ἐπλάσθη. Ἔστω οὖν ὑπὸ χεῖρα. Οὐ γὰρ ἐκ τῆς κεφαλῆς ἐλήφθη, ἀλλ' ἐκ τῆς πλευρᾶς. Κατὰ μὲν τὴν πρώτην ἑπταετίαν ἔκφυσις ὀδόντων ἐστίν· κατὰ δὲ τὴν δευτέραν, καιρὸς τοῦ προίεσθαι σπέρμα γόνιμον. Τρίτη δὲ, γενείων αὔξησις. Τετάρτη δὲ, πρὸς ἰσχὺν ἐπίδοσις. Πέμπτη δ' αὖ γάμων ὥρα. Ἕκτη, συνέσεως ἀρχή. Ἡ δὲ ἑβδόμη, βελτίωσις ἀμφοῖν, καὶ συναύξησις νοῦ καὶ λόγου.","english":"Bearing the woman? Do you see how man was fashioned? How Adam came to be paradoxically? He was fashioned paradoxically, and beyond nature he begot—by nature he begot Cain and Abel, as the divine Scripture says: \"Adam knew his wife, and she conceived and bore.\" But the thing beyond nature is what is sought: how he begot Eve, his wife and daughter. Even though God created her, nevertheless he borrowed the rib from Adam. Therefore, when he was fashioning her, he cast sleep and ecstasy upon Adam, and took one of his ribs, and filled up flesh in its place. But nevertheless he also put Adam to sleep in ecstasy, and what God did in secret did not escape him; for Adam alone saw Eve; he touched his own rib, and found what was missing, having given it with the addition of flesh, and received a rational living being. Therefore, when God brought the woman to Adam to see what he would call her, Adam answered God and said, \"Why have you brought this one to me as a stranger, Master? I am not struck with amazement at the sight. For I recognized my own flesh. You have granted me a rational living being; even if it differs in form, it is united in nature. Let her be called woman; for she was taken from man, and was fashioned from the rib. Let her therefore be under the hand. For she was not taken from the head, but from the rib.\" In the first seven-year period there is the growth of teeth; in the second, the time to emit fertile seed; the third, the increase of beards; the fourth, advancement toward strength; the fifth, the season of marriages; the sixth, the beginning of understanding; and the seventh, the improvement of both, and the joint increase of mind and reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Ὀγδόη δὲ, ἡ ἐν ἑκατέρῳ τελείωσις. Κατὰ δὲ τὴν ἐννάτην, ἡ ἐπιείκεια καὶ πραότης τῶν παθῶν ἐπὶ πλεῖον ἡμερωθέντων. Κατὰ δὲ τὴν δεκάτην, τὸ εὐκταῖον τοῦ βίου τέλος, ἔτι τῶν ὀργανικῶν μελῶν συνεστηκότων. Φιλεῖ γὰρ τὸ μακρὸν γῆρας ἕκαστον ὑποσκελίζειν καὶ παραιρεῖσθαι. Ἰατρὸς Ἱπποκράτης, ἡλικίας ἑπτὰ εἶναι φησί· παιδίου, παιδὸς, μειρακίου, νεανίσκου, ἀνδρὸς, πρεσβύτου, γέροντος. Ταύτας δὲ μετρεῖσθαι μὲν ἑβδομάσιν, οὐ μὴν ταῖς κατὰ τὸ ἑξῆς. Λέγει δὲ οὕτως· «Ἐν ἀνθρώπου φύσει ἑπτά εἰσιν ὧραι, ἃς ἡλικίας καλέουσιν· παιδίον, παῖς, μειράκιον, νεανίσκος, ἀνὴρ, πρεσβύτης, γέρων. Καὶ παιδίον μέν ἐστιν ἄχρι ἑπτὰ ἐτῶν, τουτέστι τῆς τῶν ὀδόντων ἐκβολῆς. Παῖς δὲ ἄχρι γονῆς ἐκφύσεως, εἰς τὰ δὶς ἑπτά. Μειράκιον ἄχρι γενείου λαχνώσεως, ἐς τὰ τρὶς ἑπτά· νεανίσκος δὲ ἄχρις αὐξήσεως ὅλου τοῦ σώματος, ἐς τὰ τετράκις ἑπτά. Ἀνὴρ δ' ἄχρις ἑνὸς δέοντος πεντήκοντα· πρεσβύτης δὲ, ἄχρι πεντήκοντα, ἐς τὰ ἑπτάκις ὀκτώ. Τὸ δὲ ἐντεῦθεν, γέρων.» Δυνατὸν ἐν τριακοστῷ ἔτει αὐτὸν ἄνθρωπον πάππον γενέσθαι. Ἡβᾷν μὲν περὶ τὴν τεσσαρεσκαιδεκάτην ἡλικίαν, ἐν ᾗ σπείρει, τὸ δὲ σπαρὲν ἐντὸς ἐνιαυτοῦ γενόμενον, πάλιν πεντεκαιδεκάτῳ ἔτει τὸ ὅμοιον ἑαυτῷ γεννᾷν. Πᾶν τὴν ἀρχὴν ἔχον, καὶ τέλος ἐπιδέχεται. Τὸ δὲ τέλος ἐπιδεχόμενον, φθορᾶς ἐστι δεκτικόν. ΤΙΤΛ. Θʹ. –Περὶ τοῦ αὐτεξουσίου· ὅτι δέδοται ἡμῖν παρὰ Θεοῦ, καὶ ἐν ἡμῖν ἐστι σωθῆναι καὶ ἀπολέσθαι.","english":"The eighth, the perfection in each. And according to the ninth, the equanimity and gentleness of the passions, when they have been tamed further. And according to the tenth, the desirable end of life, while the instrumental members are still held together. For long old age is wont to trip up and take away each one. The physician Hippocrates says that there are seven ages: of the infant, the child, the youth, the young man, the man, the elder, the old man. And these are measured by sevens, but not by the ones in succession. And he says thus: \"In the nature of man there are seven seasons, which they call ages: infant, child, youth, young man, man, elder, old man. And an infant is until seven years, that is, of the casting forth of the teeth. And a child until the growth of seed, to twice seven. A youth until the downing of the beard, to thrice seven; and a young man until the growth of the whole body, to four times seven. And a man until one short of fifty; and an elder, until fifty, to seven times eight. And from there on, an old man.\" It is possible for a man himself to become a grandfather in his thirtieth year. For he comes to puberty around the fourteenth year, in which he sows, and what is sown, having come to be within a year, in turn in the fifteenth year begets one like himself. Everything that has a beginning also admits an end. And what admits an end is capable of corruption. TITLE 9. — Concerning free will: that it is given to us by God, and it is in us to be saved and to perish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"«Διαμαρτύρομαι ὑμῖν σήμερον τὸν οὐρανὸν καὶ τὴν γῆν· τὴν ζωὴν καὶ τὸν θάνατον δέδωκα ἐπὶ προσώπου ὑμῶν, καὶ τὴν εὐλογίαν, καὶ τὴν κατάραν.» «Εἶπον τῇ ψυχῇ μου· Σωτηρία σου εἰμὶ ἐγώ.» «Κύριος ἐξ ἀρχῆς ἐποίησεν ἄνθρωπον, καὶ ἀφῆκεν αὐτὸν ἐν χειρὶ διαβουλίου αὐτοῦ. Παρέθηκέν σοι πῦρ καὶ ὕδωρ, οὗ ἐὰν θέλῃς ἐκτείνοις τὴν χεῖρά σου. Ἐναντία ἄνθρωπον ἡ ζωὴ καὶ ὁ θάνατος, καὶ ὃ ἐὰν εὐδοκήσῃ αὐτῷ.» «Ἰδοὺ ἡ βασιλεία τοῦ Θεοῦ ἐντὸς ὑμῶν ἐστι.» «Οὐκ οἴδατε, ὅτι ᾧ ἐμπαριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοὴν, δοῦλοί ἐστε ᾧ ὑπακούετε.» Θέλουσιν ὑμῖν εὖ πράττειν, Θεὸς ἕτοιμος εἰς τὸ παρέχειν. Τέθεικα, φησὶ, πρὸ προσώπου σου τὴν ζωὴν καὶ τὸν θάνατον, τὸ ἀγαθὸν καὶ τὸ κακὸν, δύο ἀντικειμένας φύσεις. Ἀντιστάθμησον αὐτὰς ἐπὶ τοῦ σεαυτοῦ κριτηρίου· ζυγοστάτησον ἀκριβῶς, τί σοι λυσιτελέστερον, τὴν πρόσκαιρον ἑλέσθαι ἡδονὴν, καὶ δι' αὐτῆς τὸν αἰώνιον λαβεῖν\n\nθάνατον, ἢ τὴν ἐν τῇ ἀσκήσει τῆς ἀρετῆς ἑλόμενον κακοπάθειαν, ταύτῃ προξένῳ χρήσασθαι τῆς αἰωνίου τρυφῆς. Τὰ ἐν ᾄδου κακὰ, οὐχὶ Θεὸν ἔχει τὸν αἴτιον, ἀλλ' ἡμᾶς αὐτούς. Ἀρχὴ γὰρ καὶ ῥίζα πάσης ἁμαρτίας τὸ ἐφ' ἡμῖν, καὶ τὸ αὐτεξούσιον. Ἡ ψυχὴ τὸ βασιλικόν τε καὶ ἐπηρμένον αὐτόθεν δείκνυσι, πόῤῥω τῆς ἰδιωτικῆς ταπεινότητος κεχωρισμένον, ἐκ τοῦ ἀδέσποτον αὐτὴν εἶναι καὶ αὐτεξούσιον, ἰδίοις θελήμασιν αὐτοκρατορικῶς διοικουμένην. Τίνος γὰρ τοῦτο, εἰ οὐχὶ βασιλέως ἐστίν; Ἀγαπήσωμεν τὴν εὐλογίαν, καὶ φύγωμεν τὴν κατάραν. Ἐφ' ἡμῖν γάρ ἐστιν ἑλέσθαι κατ' ἐξουσίαν ἑκάτερον, πρὸς ὅπερ ἐν τῇ προθυμίᾳ ῥέψωμεν. Οὐ πάντα ἡμῖν ἐξ εὐθείας ὁμιλεῖ ὁ Θεός.","english":"I testify to you today by heaven and earth: I have set life and death before your face, and the blessing, and the curse.\" \"I said to my soul: Your salvation is I.\" \"The Lord from the beginning made man, and left him in the hand of his own counsel. He set before you fire and water; whichever you wish, stretch out your hand. Before man are life and death, and whichever he approves.\" \"Behold, the kingdom of God is within you.\" \"Do you not know that to whomever you present yourselves as slaves for obedience, you are slaves of the one whom you obey?\" They wish to do well for you; God is ready to provide. He has set, it says, before your face life and death, the good and the evil, two opposing natures. Weigh them against each other at your own tribunal; weigh them accurately, which is more profitable for you: to choose the temporary pleasure, and through it to receive eternal death, or to choose hardship in the practice of virtue, and use this as the means to eternal delight. The evils in Hades have not God as their cause, but ourselves. For the beginning and root of all sin is what is in our power, and free will. The soul shows forth the royal and exalted from the very outset, separated far from common lowliness, by the fact that it is without a master and free, governed autocratically by its own wills. For whose is this, if not a king's? Let us love the blessing, and flee the curse. For it is in our power to choose each according to our authority, toward whatever we incline in our eagerness. God does not converse with us in everything in a straight line.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Ἐπειδὴ γὰρ ἑκόντας βούλεται εἶναι καλοὺς, οὐ διὰ τὸ αὐτοῦ ἀδύνατον· ἄπαγε· ἀλλὰ διὰ τὸ ἀσθενὲς τὸ ἡμέτερον. Αὐτῷ γὰρ ἔξεστι νεῦσαι μόνον, μᾶλλον δὲ ποιῆσαι ἅπερ ἂν βούλεται. Ἡμεῖς δὲ ἅπαξ ἑαυτῶν γενόμενοι κύριοι, οὐκ ἀνεχόμεθα πάντα ὑπακούειν αὐτῷ. Ἐὰν δὲ ἄκοντας ἑλκύσῃ, ὅπερ ἔδωκεν ἀφαιρήσεται, τὴν τῆς ἐξουσίας ἐλευθερίαν. Εἰδότες, ὅτι καὶ τὸ θέλειν, καὶ τὸ τρέχειν ἐν ἡμῖν ἐστιν, καὶ διὰ τοῦ θέλειν καὶ τοῦ τρέχειν, τὸν Θεὸν ἐπισπασώμεθα πρὸς τὴν ἡμετέραν βοήθειαν· ἐπισπασάμενοι δὲ αὐτὸν, πρὸς τὸ τέλος ἥξομεν τῶν πραγμάτων· διανιστῶμεν οὖν, ἀδελφοὶ, καὶ πᾶσαν σπουδὴν ἐπιδειξώμεθα ἐν τῇ τῆς ψυχῆς σωτηρίᾳ τῆς ἡμετέρας, ἵνα μικρὸν ἐνταῦθα πονέσαντες χρόνον, κατὰ τὸν ἀγήρω καὶ ἀθάνατον αἰῶνα τῶν ἀθανάτων ἀπολαύσωμεν ἀγαθῶν. Πλάσας ὁ Θεὸς κατ' ἀρχὰς τὸν ἄνθρωπον, τῆς γνώμης αὐτοῦ τὰ τῆς φύσεως ἀπῃώρησεν, ἐντολὴν μίαν ποιησάμενος τὴν διὰ πεῖραν· φυλάξαντα μὲν γὰρ ταύτην, τῆς ἀθανάτου λήξεως πεποίηκεν ἔσεσθαι· παραβάντα δὲ, τῆς ἐναντίας. Ἐπὶ τῷ ἀνθρώπῳ μὲν αἵρεσις ὡς ἐλευθέρῳ· ἐπὶ Θεῷ ἡ δόσις ὡς Κυρίῳ· δίδωσι δὲ βουλομένοις καὶ ὑπερεσπουδακόσι καὶ δεομένοις, ἵνα οὕτως ἴδιον αὐτοῦ ἡ σωτηρία γένηται. Οὐ γὰρ ἀναγκάζει ὁ Θεός· βία γὰρ ἐχθρὸν Θεῷ· ἀλλὰ τοῖς ζητοῦσι πορίζει, καὶ τοῖς αἰτοῦσι παρέχει, καὶ τοῖς κρούουσιν ἀνοίγει. Βουλομέναις μὲν ὁ Θεὸς ταῖς ψυχαῖς συνεπιπνεῖ. Εἰ δὲ ἀποσταῖεν τῆς προθυμίας, καὶ τὸ δοθὲν ἐκ τοῦ Θεοῦ πνεῦμα συνεστάλη.","english":"For he wishes them to be good willingly, not because of any inability of his own—far be it!—but because of our weakness. For it is enough for him to nod, or rather to do whatever he wishes. But we, once we have become masters of ourselves, do not endure to obey him in all things. But if he drags them unwilling, he will take away what he gave, the freedom of authority. Knowing that both the willing and the running are in us, and through the willing and the running let us draw God to our aid; and having drawn him, we shall come to the end of matters. Let us rouse ourselves, then, brothers, and show all zeal in the salvation of our soul, so that having labored here a little time, in the ageless and immortal age we may enjoy the good things of the immortals. God, having formed man in the beginning, suspended the things of nature upon his will, making one commandment the means of testing; for if he kept it, he made him to be of the immortal lot; but if he transgressed it, of the opposite. Choice belongs to man as free; the giving belongs to God as Lord; and he gives to those who wish and are exceedingly eager and ask, so that in this way salvation may become his own. For God does not compel; for force is hateful to God; but he provides for those who seek, and grants to those who ask, and opens to those who knock. God breathes together with souls that wish it. But if they fall away from their eagerness, the spirit given by God is also withdrawn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Ἐποίησεν ὁ Θεὸς τὸν ἄνθρωπον ἐλεύθερον καὶ αὐτεξούσιον, ἵνα ὃ ἑαυτῷ ἐποίησεν δι' ἀμελείας καὶ παρακοῆς, τοῦτο αὐτῷ γοῦν ὁ Θεὸς δωρῆται διὰ φιλανθρωπίας καὶ ἐλεημοσύνης, ὑπακούοντος αὐτῷ τοῦ ἀνθρώπου. Καθάπερ γὰρ παρακούσας ὁ ἄνθρωπος, θάνατον ἑαυτῷ ἐπεσπάσατο, οὕτως ὑπακούων τῷ βουλήματι τοῦ Θεοῦ, δύναται περιποιήσασθαι ἑαυτῷ τὴν αἰώνιον ζωήν. Δέδωκε γὰρ ἡμῖν ὁ Θεὸς ἐντολὰς ἁγίας, ἃς πᾶς ὁ ποιῶν, δύναται σωθῆναι, καὶ ἀναστάσεως τυχὼν κληρονομήσει τὴν ἀφθαρσίαν. Ἐν σοὶ ἂν εἴη καὶ φωτὸς ἀπολαύειν, καὶ ζόφῳ συνδιαιτᾶσθαι. Πρὶν παρέβη, καὶ ἠθέτησε ὁ πρωτόπλαστος ἄνθρωπος, χειροήθη εἶχεν πάντα τὰ θηρία, μηδὲν αὐτὸν ἀδικοῦντα παντελῶς. «Ἐγὼ εἰμὶ ἡ θύρα,» εἴρηκεν ὁ Κύριος. Οἱ θησαυροὶ οὖν τῆς σοφίας καὶ τῆς γνώσεως ἔνδον τῆς θύρας κεκρυμμένοι τυγχάνουσι. Λέγουσί τινες περὶ τοῦ ἀνθρώπου, ὅσα δεῖ αὐτὸν ποιῆσαι ἀγαθὰ καὶ πονηρά. Πολλοὶ οὖν ἐμπίπτοντες διὰ τοῦ πονηροῦ εἰς κακὰ, λέγουσιν· Οὐαὶ τῷ ἄστρῳ αὐτοῦ· καὶ πάλιν, ὅτι κατὰ τὸ δοτὸν ἀποθνήσκουσιν οἱ ἄνθρωποι· ἢ ἐν τῷ ποταμῷ, ἢ ἐν κρημνῷ, ἢ οἱῳδήποτε τρόπῳ. Καὶ τοῦτο ματαιολογοῦντες ἁμαρτάνουσιν. Ὁ γὰρ Θεὸς αὐτεξούσιον ἔδωκε τὴν προαίρεσιν τῷ ἀνθρώπῳ, καὶ ὑπέδειξεν αὐτῷ τὴν ὁδὸν τοῦ φωτὸς καὶ τοῦ σκότους. Τὸ κέρδος καὶ τὴν ζημίαν λέγει διὰ τοῦ προφήτου Ἡσαΐου· «Ἐὰν θέλητε, καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε· ἐὰν δὲ μὴ θέλητε, μηδὲ εἰσακούσητέ μου, ἐγὼ οὐκ ἀναγκάζω.» Τὸ γὰρ ἐξ ἀνάγκης γινόμενον κέρδος οὐκ ἔχει. Ἐγὼ ὅρους οὐκ ἐπέθηκα· οὐκ ἔταξα ἐπὶ σὲ καλὰ ἢ κακά.","english":"God made man free and self-determining, so that what man did not do for himself through negligence and disobedience, God might grant him through love for humanity and mercy, when man obeys him. For just as man, by disobeying, drew death upon himself, so by obeying the will of God he can procure for himself eternal life. For God has given us holy commandments, which everyone who keeps them can be saved, and having obtained the resurrection will inherit incorruption. It was in your power both to enjoy the light and to live with the darkness. Before the first-formed man transgressed and broke faith, he had all the wild beasts tame, doing him no harm at all. \"I am the door,\" said the Lord. The treasures, then, of wisdom and knowledge are hidden inside the door. Some say concerning man whatever good and evil things he must do. Many, then, falling into evils through the evil one, say: \"Woe to his star\"; and again, that men die according to what is given, either in a river, or on a cliff, or in whatever manner. And in babbling these vain things they sin. For God gave man self-determining free choice, and showed him the way of light and of darkness. He speaks of gain and loss through the prophet Isaiah: \"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, I do not compel you.\" For what comes about by necessity has no gain. I have not set boundaries; I have not appointed for you either good or evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Ἐπεὶ εἰ ἐνετείλατό μοι φόνον, ἢ πορνείαν δηλονότι, ποιῆσαι αὐτὰ εἶχον· τὸ γὰρ προστάγματι αὐτοῦ ἀντειπεῖν οὐ δυνατόν. Ἢ τίς κρίνει με τὰς ἐντολὰς αὐτοῦ τηροῦντα; οὐδέποτε ὁ Θεὸς θελητής ἐστι κακοῦ ἀνθρώπων. Τὰ γὰρ πειρατήρια τὰ ἐπερχόμενα τῶν ἀνθρώπων, ἐκ τοῦ\n\nπονηροῦ εἰσιν· τοῦ Ἀποστόλου λέγοντος· «Μηδεὶς πειραζόμενος λεγέτω, ὅτι Ἀπὸ Θεοῦ πειράζομαι. Ὁ γὰρ Θεὸς ἀπείραστός ἐστι κακῶν· πειράζει δὲ αὐτὸς οὐδένα. Ἕκαστος δὲ πειράζεται ὑπὸ τῆς ἰδίας ἐπιθυμίας.» Ἐὰν δὲ ποιῇς ἀγαθὸν, τῇ τοῦ Θεοῦ φιλανθρωπίᾳ ἐπίγραψον· ἐὰν δὲ πονηρὸν, τῇ τοῦ διαβόλου πονηρίᾳ ἐπίγραψον. ΤΙΤΛ. Ιʹ. –Περὶ τῆς ἀστάτου καὶ ἀβεβαίου τῶν ἀνθρωπίνων πραγμάτων καταστάσεως· καὶ τίνι ἔοικεν ἄνθρωπος, καὶ ὁ βίος αὐτοῦ· καὶ ὅτι μάταια τὰ παρόντα, καὶ σκιᾶς ἀδρανέστερα.\n\n«Προσήλυτοι καὶ πάροικοι ὑμεῖς ἐστε ἐναντίον μου.» «Πάροικοί ἐσμεν ἐναντίον σου, καὶ κατοικοῦντες, ὡς πάντες οἱ πατέρες ἡμῶν. Ὡς σκιὰ αἱ ἡμέραι ἡμῶν ἐπὶ τῆς γῆς.» «Γυμνὸς ἐξῆλθον ἐκ κοιλίας τῆς μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ. Ὁ βίος μου ἐστὶν ἐλαφρότερος λαλιᾶς.» «Σκιά ἐστιν ὁ βίος ἡμῶν ἐπὶ τῆς γῆς.» «Βροτὸς γενητὸς τῆς γυναικὸς, ὀλιγόβιος, καὶ πλήρης ὀργῆς. Ἢ ὥσπερ ἄνθος ἀνθῆσαν ἐξέπεσεν· ἀπέδρα δὲ ὥσπερ σκιὰ, καὶ οὐ μὴ στῇ.» «Ἄνθρωπος σαπρία, καὶ υἱὸς ἀνθρώπου, σκῶληξ.» «Ἥγημαι ἐμαυτὸν γῆν καὶ σποδόν.» «Ἐγώ εἰμι σκώληξ, καὶ οὐκ ἄνθρωπος.» «Ἰδοὺ παλαιστὰς ἔθου τὰς ἡμέρας μου.","english":"Since if he had commanded me to commit murder or obviously fornication, I would have had to do them; for it is impossible to contradict his command. Or who will judge me for keeping his commandments? God is never the willer of evil for men. For the temptations that come upon men are from the evil one, as the Apostle says: \"Let no one being tempted say, 'I am tempted by God.' For God is untemptable by evils, and he himself tempts no one. But each one is tempted by his own desire.\" And if you do good, ascribe it to God's love for humanity; but if evil, ascribe it to the devil's wickedness. TITLE 10. — On the unstable and uncertain condition of human affairs; and what man resembles, and his life; and that present things are vain, and weaker than a shadow.\n\n\"You are strangers and sojourners before me.\" \"We are sojourners before you, and dwellers, as all our fathers were. Our days are like a shadow upon the earth.\" \"Naked I came out from my mother's womb, and naked I shall go there. My life is lighter than a word.\" \"Our life is a shadow upon the earth.\" \"Man, born of woman, is short-lived and full of wrath. Or like a flower that bloomed he fell away; he fled like a shadow, and shall not stand.\" \"Man is rottenness, and the son of man a worm.\" \"I have considered myself earth and ashes.\" \"I am a worm, and not a man.\" \"Behold, you have made my days a handbreadth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Πάροικος ἐγώ εἰμι παρὰ σοὶ καὶ παρεπίδημος.» «Μνήσθητι, ὅτι χοῦς ἐσμεν.» «Ἐμνήσθη, ὅτι σάρξ εἰσι, πνεῦμα πορευόμενον, καὶ οὐκ ἐπιστρέφον.» «Τὰ ἔτη ἡμῶν ὡσεὶ ἀράχνη ἐμελέτων.» «Ἐξέλιπον ὡσεὶ καπνὸς αἱ ἡμέραι μου.» «Ἄνθρωπος ὡσεὶ χόρτος αἱ ἡμέραι αὐτοῦ.» «Ἄνθρωπος ματαιότητι ὁμοιωθεὶς, αἱ ἡμέραι μοι ὡσεὶ σκιὰ παράγουσιν.» «Ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης.» «Ἐπῄνεσα γὰρ τοὺς τεθνηκότας, τοὺς ἤδη ἀποθανόντας ὑπὲρ τοὺς ζῶντας, καὶ ἀγαθὸς ὑπὲρ δύο τούτους, ὅστις οὔπω ἐγένετο, ὃς οὐκ οἶδε σύμπαν τὸ ποίημα τὸ πεποιημένον ὑπὸ τὸν ἥλιον.» «Πᾶς μόχθος τοῦ ἀνθρώπου εἰς τὸ στόμα αὐτοῦ.» «Τί ἐπερίσσευσεν ἀνθρώπῳ παρὰ τὸ κτῆνος; οὐδέν· ὅτι πάντα ματαιότης.» «Πᾶσαι αἱ ἡμέραι αὐτοῦ ἀλγημάτων, καὶ θυμοῦ περισπασμός. Καί γε ἐν νυκτὶ οὐ κοιμᾶται ἡ καρδία αὐτοῦ. Καὶ γὰρ τοῦτο ματαιότης ἐστί.» «Καθὼς ἐξῆλθεν ἀπὸ γαστρὸς μητρὸς γυμνὸς, ἐπιστρέψει τοῦ πορευθῆναι ὡς ἤκει, καὶ οὐδὲν λήψεται ἐν μόχθῳ αὐτοῦ, ἵνα πορευθῇ ἐν τῇ χειρὶ αὐτοῦ· καί γε τοῦτο πονηρὰ ἀῤῥωστία· ὥσπερ γὰρ παρεγένετο, οὕτως καὶ ἀπελεύσεται.» «Οἱ πατέρες ὑμῶν, καὶ οἱ προφῆται ποῦ εἰσίν; μὴ εἰς τὸν αἰῶνα ζήσονται.» «Πᾶσα σὰρξ χόρτος, καὶ δόξα ἀνθρώπου, ὡς ἄνθος χόρτου. Ἐξηράνθη ὁ χόρτος, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσεν.» «Ἰδοὺ πάντες ὑμεῖς ὡς ἱμάτιον παλαιωθήσεσθε, καὶ ὁ σὴς καταφάγεται ὑμᾶς.» «Μὴ φοβήθητε ὀνειδισμὸν ἀνθρώπων, καὶ τῷ φαυλισμῷ αὐτῶν μὴ ἡττᾶσθε· ὥσπερ γὰρ ἱμάτιον παλαιωθήσονται, καὶ βρωθήσεται ὑπὸ σητός.» «Καπνὸς ἡ πνοὴ ἐν ῥισὶν ἡμῶν· καὶ παρελεύσεται ὁ βίος ἡμῶν ὡς ἴχνη νεφέλης.","english":"I am a sojourner with you and a stranger. Remember that we are dust. He remembered that they are flesh, a spirit that passes away and does not return. Our years pondered like a spider. My days have failed like smoke. Man's days are like grass. Man, likened to vanity, my days pass like a shadow. Vanity of vanities, all is vanity. For I praised the dead, those already dead, more than the living, and better than both of these is he who has not yet been born, who does not know all the work that is done under the sun. All the labor of man is for his mouth. What advantage has man over the beast? None, for all is vanity. All his days are sorrows and a distraction of wrath. Even at night his heart does not sleep. For this too is vanity. As he came out naked from his mother's womb, he will return to go as he came, and he will take nothing from his labor to carry in his hand; indeed this is a grievous infirmity; for as he came, so he will depart. Your fathers and the prophets, where are they? Will they live forever? All flesh is grass, and the glory of man as the flower of grass. The grass has dried up, and its flower has fallen. Behold, all of you will grow old like a garment, and the moth will devour you. Do not fear the reproach of men, and do not be defeated by their contempt; for like a garment they will grow old, and they will be eaten by a moth. Our breath is smoke in our nostrils; and our life will pass away like the traces of a cloud.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Σκιᾶς γὰρ πάροδος ὁ βίος ἡμῶν.» «Τί ὠφέλησεν ἡμᾶς ἡ ὑπερηφανία ἡμῶν; καὶ τί πλοῦτος μετὰ ἀλαζονείας συμβέβληται ἡμῖν; Παρῆλθεν ἐκεῖνα πάντα ὡς σκιὰ, καὶ ὡς ἀγγελία παρατρέχουσα, ὡς ναῦς διερχομένη, κυμαινόμενον ὕδωρ· ἧς διαβάσης, οὐκ ἔστιν ἴχνος εὑρεῖν, οὐδὲ ἀτραπὸν πορείας αὐτῆς ἐν κύμασιν· ἢ ὡς ὀρνέου διϊπτάντος ἀέρα, οὐδὲν εὑρίσκεται τεκμήριον πορείας.» «Πᾶσα σὰρξ ὡς ἱμάτιον παλαιοῦται, ὡς φύλλον θᾶλλον ἐπὶ δένδρου δασέος, τὰ μὲν καταβάλλει, ἄλλα δὲ φύει. Οὕτως γενεὰ σαρκὸς καὶ αἵματος.» «Ἄνθρωποι πάντες, γῆ καὶ σποδός.» «Ξένοι καὶ παρεπίδημοί ἐσμεν ἐπὶ γῆς.» «Ἀριθμὸς ἡμερῶν ἀνθρώπου, πολλὰ ἔτη ἑκατόν· ὡς σταγὼν ὕδατος ἀπὸ θαλάσσης, καὶ ψῆφος ἄμμου, οὕτως ὀλίγα ἔτη ἐν ἡμέραις αἰῶνος.» «Οὐδὲν εἰσηνέγκαμεν εἰς τὸν κόσμον, δῆλον ὅτι οὐδὲν ἐξενεγκεῖν δυνάμεθα.» «Ποία ζωὴ ἡμῶν ἐστιν; ἀτμὴ γάρ ἐστιν ἡ πρὸς ὀλίγον φαινομένη, ἔπειτα καὶ ἀφανιζομένη.» Ὁδὸς ὁ βίος εἴρηται διὰ τὴν πρὸς τὸ τέλος ἑκάστου τῶν γεννηθέντων ἔπειξιν. Ὥσπερ γὰρ οἱ ἐν τοῖς πλοίοις καθεύδοντες, αὐτομάτως ὑπὸ τοῦ πνεύματος ἐπὶ λιμένας","english":"For our life is a passing of a shadow. What did our pride profit us, and what has wealth with boasting brought us? All those things passed by like a shadow, and like a report that runs past, like a ship passing through the swelling water; when it has gone by, there is no trace to be found, nor a path of its journey in the waves; or like a bird flying through the air, no evidence of its journey is found. All flesh grows old like a garment, like a leaf flourishing on a thick tree—some it casts down, others it brings forth. So is the generation of flesh and blood. All men are earth and ashes. We are strangers and sojourners on the earth. The number of a man's days is many years, a hundred; like a drop of water from the sea, and a grain of sand, so few are the years in the days of eternity. We brought nothing into the world; it is clear that we can carry nothing out. What is our life? For it is a vapor that appears for a little while, and then is also vanishing away. Life is called a road because of the haste of each of those born toward the end. For just as those who sleep in ships, carried of themselves by the wind to harbors","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"ἕλκονται, κἂν αὐτοὶ μὴ αἰσθάνωνται ἀλλ' ὁ δρόμος αὐτῆς πρὸς τὸ τέλος ἐπείγει· οὕτω καὶ ἡμεῖς, τοῦ χρόνου τῆς ζωῆς ἡμῶν παραῤῥέοντος, οἷόν τινι κινήσει συνεχεῖ καὶ ἀπαύστῳ πρὸς τὸ οἰκεῖον ἕκαστος τὸ πέρας τῷ λανθάνοντι δρόμῳ τῆς ζωῆς ἡμῶν κατεπειγόμεθα. Οἷον καθεύδεις; καὶ ὁ χρόνος σε παρατρέχει. Ἐγρήγορας, καὶ ἄσχολος εἶ τὴν διάνοιαν; ἀλλ' ὅμως ἡ ζωὴ δαπανᾶται, κἂν τὴν αἴσθησιν διαφεύγῃ. Δρόμῳ οὖν τρέχομεν πάντες οἱ ἄνθρωποι, πρὸς τὸ οἰκεῖον τέλος ἕκαστος κατεπειγόμενοι. Διὰ τοῦτο πάντες οἱ ἄνθρωποί ἐσμεν ἐν ὁδῷ· καὶ οὕτω δ' ἂν λάβοις τῆς ὁδοῦ τὴν ἔννοιαν, ὁδοιπόρος ἐφέστηκας τῷ βίῳ τούτῳ πάντα παρέρχῃ· πάντα κατόπιν σοι γίνεται. Εἶδες ἐπὶ τῆς ὁδοῦ φυτὸν, ἢ πόαν, ἢ ὅ τι ἂν τύχῃ τῶν ἀξίων θεάματος; μικρὸν ἐτέρφθης, εἶτα παρέδραμες. Πάλιν ἐνέτυχες λίθοις, καὶ φάραγξιν, καὶ κρημνοῖς, καὶ σκοπέλοις, ἤ που καὶ θηρίοις, καὶ ἑρπετοῖς, καὶ ἀκάνθαις, ἤ τισιν ἄλλοις τῶν ὀχληρῶν, μικρὸν ἠνιάθης, εἶτα κατέλιπες. Τοιοῦτος ὁ βίος, οὔτε τὰ τερπνὰ μόνιμα, οὔτε τὰ λυπηρὰ διαρκῆ κεκτημένος. Ἡ ὁδὸς οὐκ ἔστι σὴ, ἀλλ' οὐδὲ τὰ παρόντα σά· ἐπὶ τῶν ὁδευόντων, ὁμοῦ τε ὁ πρῶτος τὸ ἴχνος ἐκίνησεν, καὶ εὐθὺς ὁ μετ' αὐτὸν τὴν βάσιν ἤνεγκεν, καὶ μετ' ἐκεῖνον ὁ ἐφεπόμενος. Σκόπει δὲ εἰ μὴ καὶ τὰ τοῦ βίου παραπλήσια. Τὴν γῆν σήμερον σὺ ἐγεώργησας, καὶ αὔριον ἄλλος, καὶ μετ' ἐκεῖνον ἕτερος. Ὁρᾷς τοὺς ἀγροὺς τούτους, καὶ τὰς πολυτελεῖς οἰκίας; πόσα εἴδη ὀνομάτων, τούτων ἕκαστον ἤμειψεν; τοῦ δεῖνος ἐλέγετο. Εἶτα μετωνομάσθη πρὸς ἕτερον· πρὸς τὸν δεῖνα μετῆλθεν· εἶτα νῦν ἄλλου λέγεται.","english":"They are drawn along, even if they themselves do not perceive it, but her course hastens toward the end; so too we, as the time of our life flows past, are each driven toward his own end by the hidden course of our life, as it were by some continuous and ceaseless motion. Are you sleeping? Time runs past you. Have you woken, and is your mind occupied? Yet all the same life is being spent, even if it escapes your perception. Therefore we all run with a course, each hastening toward his own end. For this reason we are all on a road; and thus you may grasp the meaning of the road: you stand as a traveler in this life, all things pass by, all things come to be behind you. Did you see on the road a plant, or grass, or whatever else of things worth seeing? You were pleased a little, then you ran past. Again you encountered stones, and ravines, and cliffs, and crags, or perhaps also wild beasts, and reptiles, and thorns, or some other of the troublesome things? You were vexed a little, then you left them behind. Such is life, possessing neither its delights as lasting nor its sorrows as enduring. The road is not yours, nor are the present things yours; in the case of those who travel, the first has no sooner moved his footprint than immediately the one after him has brought his step, and after him the one following. Consider whether the things of life are not similar. Today you have farmed the earth, and tomorrow another, and after him another. Do you see these fields, and the costly houses? How many kinds of names has each of these exchanged? It was said to belong to so-and-so. Then it was renamed for another; it passed to so-and-so; then now it is said to belong to another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Ἆρα οὖν οὐχ ὁδὸς ὁ βίος, ἄλλοτε ἄλλου μεταλαμβάνων, καὶ πάντας ἔχων ἀλλήλοις ἐφεπομένους; «Μακάριος οὖν, ὃς ἐπὶ τῆς ὁδοῦ τῶν ἁμαρτωλῶν οὐκ ἔστη.» Ὅταν ἴδῃς βοτάνην χόρτου καὶ ἄνθος χόρτου, εἰς ἔννοιαν ἔρχου τῆς ἀνθρωπίνης φύσεως, μεμνημένος τῆς εἰκόνος τοῦ σοφοῦ Ἡσαΐου, εἰπόντος, ὅτι «Πᾶσα σὰρξ χόρτος, καὶ πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου.» Τὸ γὰρ ὀλιγοχρόνιον τῆς ζωῆς, καὶ τὸ ἐν ὀλίγῳ περιχαρὲς καὶ ἱλαρὸν τῆς ἀνθρωπίνης εὐημερίας, καιριωτάτης παρὰ τῷ προφήτῃ τετύχηκεν εἰκόνος. Ὁ σήμερον εὐθαλὴς τῷ σώματι, κατασεσαρκωμένος ὑπὸ τρυφῆς, ἐπανθοῦσαν ἔχων τὴν εὔχροιαν, ὑπὸ τῆς κατὰ τὴν ἡλικίαν ἀκμῆς σφριγῶν, καὶ σύντονος, καὶ ἀνυπόστατος τὴν ὁρμὴν, αὔριον ὁ αὐτὸς οὗτος ἐλεεινὸς, ἢ τῷ χρόνῳ μαρανθεὶς, ἢ νόσῳ διαλυθείς. Ὁ δεῖνα περίβλεπτος ἐπὶ χρημάτων περιουσίᾳ, καὶ πλῆθος περὶ αὐτὸν κολάκων, δορυφορία φίλων προσποιητῶν τὴν ἀπ' αὐτοῦ χάριν θεραπευόντων, πλῆθος συγγενείας καὶ ταύτης κατεσχηματισμένης, ἐσμὸς τῶν ἐφεπομένων μυρίος, τῶν τε ἐπισιτίων, καὶ τῶν κατ' ἄλλας χρείας αὐτῷ προσεδρευόντων· καὶ οὓς καὶ προιὼν, καὶ πάλιν ἐπανιὼν ἐπισυρόμενος, ἐπίφθονός ἐστι τοῖς συντυγχάνουσιν. Πρόσθες τῷ πλούτῳ καὶ πολιτικήν τινα δυναστείαν, καὶ τὰς ἐκ βασιλέων τιμὰς, ἢ ἐθνῶν ἐπιμέλειαν, ἢ στρατοπέδων ἡγεμονίαν· τὸν κήρυκα μέγα βοῶντα πρὸ αὐτοῦ, τοὺς ῥαβδοφόρους ἔνθεν καὶ ἔνθεν βαρυτάτην κατάπληξιν τοῖς ἀρχομένοις ἐμβάλλοντας, τὰς πληγὰς, τὰς δημεύσεις, τὰς ἀπαγωγὰς, τὰ δεσμωτήρια, ἐξ ὧν ἀπόῤῥητος ὁ παρὰ τῶν ὑποχειρίων συναθροίζεται φόβος. Καὶ τί μετὰ τοῦτο;","english":"Is not life, then, a road, taking up now one thing and now another, and holding all people following one after another? “Blessed, then, is the one who has not stood in the way of sinners.” When you see the grass of the field and the flower of the grass, come to a thought of human nature, remembering the image of the wise Isaiah, who said, “All flesh is grass, and all the glory of man as the flower of grass.” For the brevity of life and the brief exultation and cheerfulness of human prosperity have obtained a most timely image in the prophet. The one who today is flourishing in body, made fat with luxury, having a blooming complexion, vigorous with the prime of his age, intense and irresistible in impulse—tomorrow this same man is pitiable, either withered by time or dissolved by disease. So-and-so is conspicuous for abundance of wealth, and a crowd of flatterers around him, a bodyguard of pretended friends tending his favor, a multitude of kin—and that kin too shaped to appearance—a countless swarm of followers, both those who provision him and those who attend him for other needs; and those whom, going out and coming back again, he drags along with him, he is envied by those who meet him. Add to wealth also some political power, and honors from kings, or the administration of nations, or command of armies; the herald crying aloud before him, the rod-bearers on either side casting the heaviest consternation into those who are ruled, the blows, the confiscations, the arrests, the prisons, from which an unspeakable fear is gathered up among those subject to him. And what after this?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"μία νὺξ καὶ πυρετὸς, ἢ πλευρίτης, ἢ περιπνευμονία ἀνάρπαστον ἐξ ἀνθρώπων, ἀπάγουσα τὸν ἄνθρωπον οἴχεται, πᾶσαν τὴν κατ' αὐτὸν σκηνὴν ἐξαπίνης ἀπογυμνώσασα, καὶ ἡ δόξα ἐκείνη ὥσπερ ἐνύπνιον ἀπελέγχθη. Ὥστε ἐπιτέτακται τῷ προφήτῃ ἡ πρὸς τὸ ἀδρανέστερον ἄνθος ὁμοίωσις τῆς ἀνθρωπίνης φύσεως. Οὐδὲν μόνιμον τῶν ἀνθρωπίνων· ἀλλὰ τὰ μὲν ἐκ τοῦ μὴ ὄντος πρόεισιν εἰς τὸ τέλειον· τὰ δὲ πρὸς τὴν οἰκείαν ἀκμὴν φθάσαντα, καὶ τὸ ἀκρότατον μέτρον αὐτῶν αὐξηθέντα, πάλιν ταῖς κατὰ μικρὸν ὑφαιρέσεσι φθίνει τε καὶ διαλύεται, καὶ μειούμενα καθαιρεῖται· ὥστε ἐκ τοῦ κατὰ τὴν σελήνην θεάματος παιδεύεσθαι ἡμᾶς τὰ ἡμέτερα, καὶ τῆς ταχείας τῶν ἀνθρωπίνων περιτροπῆς λαμβάνοντας ἔννοιαν, μὴ μεγαλοφρονεῖν ταῖς εὐημερίαις τοῦ βίου, μὴ ἐπαγάλλεσθαι δυναστείαις, μὴ ἐπαίρεσθαι πλούτου ἀδηλότητι· περιφρονεῖν τῆς σαρκὸς περὶ ἣν ἡ ἀλλοίωσις,\n\nἐπιμελεῖσθαι δὲ τῆς ψυχῆς, ἧς τὸ ἀγαθόν ἐστιν ἀκίνητον. Εἰ δὲ λυπεῖ σε ἡ σελήνη ταῖς κατὰ μικρὸν ἀφαιρέσεσι τὸ φέγγος ἐξαφανίζουσα, λυπείτω σε πλέον ψυχὴ ἀρετὴν μὴ κτησαμένη, καὶ διὰ ἀπροσεξίας αἰτίαν τὸ καλὸν ἀφανίζουσα, καὶ μηδέποτε ἐπὶ τῆς αὐτῆς διαθέσεως μένουσα· ἀλλὰ πυκνὰ τρεπομένη, καὶ μεταβαλλομένη διὰ τὸ τῆς γνώμης ἀνίδρυτον. Τὸν βίον τοῦτον πολλαχοῦ εὑρίσκομεν ὑπὸ τῆς θείας Γραφῆς ὕδατα καὶ θάλασσαν ὀνομαζόμενον· ὡς ἐν τῷ ψαλμῷ, «Ἐξαπέστειλεν ἐξ ὕψους, καὶ ἔλαβέ με· προσελάβετό με ἐξ ὑδάτων πολλῶν.» Πρόδηλον γὰρ, ὅτι τὴν ταραχὴν τοῦ βίου, ὕδατα λέγει.","english":"A single night and a fever, or pleurisy, or pneumonia, snatching a man away from among men, carries him off, suddenly stripping bare his whole tent, and that glory of his was proved to be like a dream. So the prophet has been assigned the comparison of human nature to the more feeble flower. Nothing human is stable; but some things come forth from non-being into perfection, while others, having reached their own prime and been increased to their utmost measure, again waste away and are dissolved by gradual removals, and being diminished are brought down—so that from the sight of the moon we are taught about our own affairs, and, taking thought of the swift revolution of human things, we should not be proud in the prosperities of life, nor exult in powers, nor be lifted up by the uncertainty of wealth; to despise the flesh, in which is the alteration, but to care for the soul, whose good is immovable. But if the moon grieves you, making its light vanish by gradual removals, let a soul grieve you more, one that has not acquired virtue and through carelessness causes the beautiful to vanish, and never remains in the same disposition, but is often turned and changed because of the instability of its purpose. This life we find in many places called waters and sea by the divine Scripture; as in the psalm, “He sent from on high, and took me; he drew me out of many waters.” For it is evident that he calls the turmoil of life waters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Οὔτε γὰρ τὰ δεξιὰ καὶ περισπούδαστα τοῖς πολλοῖς τὸ ἑστὸς καὶ μόνιμον ἔχει, οὔτε τὰ περιστατικὰ τῶν πραγμάτων καὶ κατηφῆ, παγίως ἥδρασται· ἀλλὰ πάντα σάλῳ τινὶ καὶ κλύδωνι, καὶ μεταβολαῖς ἀδοκήτοις ὑπόκειται. Ὥσπερ οὖν θάλασσαν ἀμήχανον τὴν αὐτὴν ἐπὶ πολὺ διαρκέσαι· τὴν γὰρ νῦν λίαν σταθερὰν μικρὸν ὕστερον ὄψει βιαίως ὑπὸ ἀνέμων τραχυνομένην, καὶ πάλιν τὴν ἀγριαίνουσαν, καὶ βρασσομένην τῷ κλύδωνι, βαθείᾳ γαλήνῃ ταχὺ κατεστόρεσεν· οὕτως καὶ τὰ τοῦ βίου πράγματα ῥᾳδίως λαμβάνει περιστροφὰς ἐφ' ἑκάτερα. Οὐδὲν τῶν ἀνθρωπίνων βέβαιον, οὐδὲ εἰς τὸ παντελὲς παραμένειν τοῖς κτησαμένοις πέφυκεν. Τὰ ἀνθρώπινα ταῦτα σκιᾶς ἐστιν ἀδρανέστερα, καὶ ὀνείρων ἀπατηλότερα· εἴτε γὰρ νεότης ἐαρινῶν ἀνθῶν ὀξύτερον καταῤῥεῖ, καὶ ὥρα σώματος, ἢ χρόνῳ, ἢ νόσῳ μαραίνεται. Καὶ πλοῦτος μὲν ἄπιστος, δόξα δὲ εὐπερίτρεπτος, αἵ τε παρὰ τὰς τέχνας διαπονήσεις τῷ χρόνῳ τούτῳ ἀπαρτίζονται, ἀλλὰ καὶ τὸ περισπούδαστον ἅπασιν, ὀλίγοι ἄχρι ἀκοῆς τὴν χάριν ἔχουσιν. Πλούτῳ κομᾷς; καὶ ἐπὶ προγόνοις μέγα φρονεῖς, καὶ ἐπαγάλλῃ πατρίδι, καὶ κάλλει σώματος, καὶ ταῖς παρὰ πάντων τιμαῖς; πρόσεχε σεαυτῷ, ὅτι θνητὸς εἶ, καὶ εἰς γῆν ἀπελεύσῃ. Περίβλεψαι τοὺς πρὸ σοῦ ἐν ταῖς ὁμοίαις περιφανείαις ἐξετασθέντας. Ποῦ οἱ εἰς τὰς πολιτικὰς δυναστείας περιβεβλημένοι; ποῦ οἱ δυσμαχώτατοι ῥήτορες; ποῦ οἱ τὰς πανηγύρεις διατιθέντες; οἱ λαμπροὶ ἱπποφόροι; οἱ στρατηγοί; οἱ σατράπαι; οἱ τύραννοι; οὐ πάντα κόνις, οὐ πάντα μῦθος; οὐκ ἐν ὀλίγοις ὀστέοις τὰ μνημόσυνα τῆς ζωῆς αὐτῶν;","english":"For neither do the things on the right hand and much sought after by the many possess stability and permanence, nor are the adverse and gloomy circumstances of affairs firmly established; but all things are subject to a certain tossing and surge and unexpected changes. Just as it is impossible for the same sea to endure for long—for the one now very calm you will see a little later violently roughened by winds, and again the one raging and boiling with the surge, a deep calm quickly laid it to rest—so also the affairs of life readily receive reversals to either side. Nothing of human things is firm, nor is it by nature disposed to remain wholly with those who have acquired it. These human things are weaker than a shadow, and more deceptive than dreams; for either youth flows away more swiftly than spring flowers, and the bloom of the body withers, either by time or by disease. And wealth is untrustworthy, and glory easily overturned, and the labors spent upon the arts are brought to completion in this time, but even the thing much sought after by all—few have the grace of it even as far as hearing. Are you proud of wealth? And do you think greatly of your ancestors, and exult in your fatherland, and in the beauty of your body, and in the honors from all? Attend to yourself, that you are mortal, and shall depart to the earth. Look around at those before you who were examined in similar splendors. Where are those who were clothed in political powers? Where are the rhetoricians most difficult to fight against? Where are those who arranged the festivals? The splendid horsemen? The generals? The satraps? The tyrants? Is not everything dust, is not everything a myth? Are not their memorials of life in a few bones?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"ἔγκυψον τοῖς τάφοις, εἰ δυνήσῃ διακρῖναι, τίς ὁ οἰκέτης, καὶ τίς ὁ δεσπότης· τίς ὁ πτωχὸς, καὶ τίς ὁ πλούσιος. Διάκρινον, εἴ τις σοι δύναμις, τὸν δέσμιον ἀπὸ τοῦ βασιλέως, τὸν ἰσχυρὸν ἀπὸ τοῦ ἀσθενοῦς, τὸν εὐπρεπῆ ἀπὸ τοῦ δυσειδοῦς. Μεμνημένος οὖν τῆς φύσεως, οὐκ ἐπαρθήσῃ ποτέ. Οἱ ἄνθρωποι ταῖς νεφέλαις ἐοίκασιν, πρὸς τὰς τῶν πνευμάτων μεταβολὰς ἄλλοτε κατ' ἄλλο μέρος τοῦ ἀέρος ἐμφερομέναις. Φύσει μὲν οὐδὲν τῶν ἀνθρωπίνων βέβαιον, οὐδὲ ὁμαλὸν, οὐδὲ αὔταρκες, οὐδὲ ἐπὶ τῶν αὐτῶν ἱστάμενον· ἀλλὰ κύκλος τις τῶν ἡμετέρων περιτρέχει πραγμάτων, ἄλλοτε ἄλλας ἐπὶ μιᾶς ἡμέρας πολλάκις, ἔστι δὲ ὅτε καὶ ὥρας φέρων μεταβολὰς, καὶ αὔραις μᾶλλον πιστεύειν αὐτὸν ἔστιν οὐχ ἱσταμέναις, καὶ νηὸς ποντοπορούσης ἴχνεσι, καὶ νυκτὸς ἀπατηλοῖς ὀνείρασι, ὧν πρὸς ὀλίγον ἡ χάρις, καὶ κατὰ ψαμάθων παῖδες τυποῦσι παίζοντες, ἢ ἀνθρώπων εὐημερίᾳ. Τὰ μὲν γάρ ἐστι ῥευστὰ καὶ πρόσκαιρα, καὶ ὥσπερ ἐν παιδιᾷ ψήφων, ἄλλοτε εἰς ἄλλους μεταῤῥιπτούμενα· καὶ οὐδὲν οὕτως τοῦ κατέχοντος ἴδιον, ὡς ἢ μὴ χρόνῳ παυσθῆναι, ἢ φθόνῳ μετατεθῆναι. Οὐδὲν ἀκίνητον, ὅπερ ἔφην, οὐδὲ ὁμαλὸν, οὐδὲ αὔταρκες, οὐδὲ εἰς τέλος ὅμοιον· οὔτε εὐθυμεῖν, οὐ πλοῦτος, οὐ πενία, οὐ δύναμις, οὐκ ἀσθένεια, οὐ ταπεινότης, οὐ δυναστεία, οὐ τὰ παρόντα, οὐ τὰ μέλλοντα, οὐ τὰ ἡμέτερα, οὐ τὸ ἀλλότριον, οὐ μικρὸν ἢ μεῖζον, οὐχ ὅ τι ἂν εἴπῃ τις. Καὶ τοῦτο ἴσον κἂν ἰσότης ἔχει, τὴν περὶ πάντων μεταβολήν. Περιχωρεῖ γὰρ τὰ πάντα ῥᾳδίως, καὶ μεταχωρεῖ, καὶ ἀντικαθίσταται· ὡς αὔραις εἶναι μᾶλλον πιστεύειν, καὶ γράμμασι τοῖς καθ' ὕδατος, ἢ ἀνθρώπων εὐημερίᾳ.","english":"Stoop down into the tombs, if you can distinguish who is the servant and who is the master; who is the poor man and who is the rich. Distinguish, if you have any power, the prisoner from the king, the strong from the weak, the comely from the ill-favored. Remembering therefore your nature, you will never be lifted up. Human beings are like clouds, borne now to one part of the air and now to another by the changes of the winds. By nature nothing human is stable, nor even, nor self-sufficient, nor standing upon the same things; but a kind of cycle runs round our affairs, bringing different things at different times, often within a single day, and sometimes even changes within an hour, so that one may sooner trust in breezes that do not stand still, and in the tracks of a ship that sails the sea, and in the deceptive dreams of night, whose grace lasts but a little while, and in children who mold figures in the sand as they play, than in the prosperity of human beings. For these things are fluid and temporary, and, as in a game of pebbles, are tossed now to one and now to another; and nothing is so much the possession of the one who holds it as not to be ended by time or transferred by envy. Nothing is unmoved, as I said, nor even, nor self-sufficient, nor alike to the end; neither is wealth, nor poverty, nor power, nor weakness, nor lowliness, nor dominion, nor things present, nor things to come, nor things that are ours, nor what belongs to another, nor small nor greater, nor whatever one may name, a cause for good cheer. And this is equal even if equality holds it: the change concerning all things. For all things go round easily, and pass over, and are replaced; so that one may sooner trust in breezes, and in writing upon water, than in the prosperity of human beings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Τέθνηκα τῷδε τῷ ταλαιπώρῳ βίῳ, Ὃς φέρεται ἄνω καὶ κάτω Εὐρίπου δίκην, Βέβαιον οὐδὲν, οὐδὲ ἐφ' ἡμέραν φέρων. Τοιοῦτος ὁ βίος ἡμῶν, ἀδελφοί· τοιοῦτον τὸ ἐπὶ γῆς παίγνιον, οὐκ ὄντα γενέσθαι, καὶ γενομένους ἀναλυθῆναι. Ὄναρ ἐσμὲν οὐχ ἱστάμενον, φάσμα τι μὴ κρατούμενον,\n\nπτῆσις ὀρνέου παρερχομένου, ναῦς ἐπὶ θαλάσσης ἴχνος οὐκ ἔχουσα· κόνις, ἀτμὶς, ἑωθινὴ δρόσος, ἄνθος καιρῷ φυόμενον, καὶ καιρῷ λυόμενον· «Ἄνθρωπος, ὡσεὶ χόρτος αἱ ἡμέραι αὐτοῦ, ὡσεὶ ἄνθος τοῦ ἀγροῦ, οὕτως ἐξανθήσει.» Καλῶς ὁ θεῖος Δαβὶδ περὶ ἀσθενείας ἡμῶν ἐφιλοσόφησεν, καὶ ἐν ἐκείνοις τοῖς ῥήμασι· «Τὴν ὀλιγότητα τῶν ἡμερῶν μου ἀνάγγειλόν μοι·» καὶ παλαιστῶν μέτρον τὰς ἀνθρωπίνας ἡμέρας ὁρίζεται. Πολλαὶ μὲν τοῦ βίου τοῦ πολυπαθοῦς αἱ ὁδοί· ἄλλη δὲ ἀλλοίαις βλάβαις συμμίσγεται· ὁ πλοῦτος μὲν ἄπιστος· ἡ δὲ ἀρχὴ καὶ εὐδαιμονία, ὀνείρων ὑπερηφανία· καὶ τὸ ἄρχεσθαι μόχθος, ἡ πενία δὲ δεσμός· εὐμορφία δὲ ἐπιλάμπουσα καὶ ἐξαστράπτουσα, μικρὰ χάρις· ἡ νεότης δὲ θερμότης χρόνου· τὸ γῆρας λυπηρὸν τέλος τοῦ βίου· ἡ δόξα ὡς ἀήρ· ἡ ἰσχὺς ὡσεὶ χόρτος τοῦ ἐν ἀγρῷ ἀχύρου. Ἄτακτος ἡ πλησμονή· δεσμὰ ὁ γάμος· εὐπαιδία τέκνων, μέριμνα ἀναγκαστική· ἡ κακοτεκνία, νόσος καὶ ὀδύνη· αἱ δὲ ἀγοραὶ, τῆς κακίας φροντίδες· ἡ μόνωσις δὲ, ἀσθένεια. Στενὴ καὶ ἐπονείδιστος ἡ ἀλλοτρία τροφή· τὸ δὲ τὴν γῆν ἀροτριᾷν κόπος· τῶν θαλασσοπλόων, ὡς ἐπὶ τὸ πλέον ἐν τῷ ᾄδῃ· ἡ πατρὶς δὲ, βάραθρον ἴδιον· ἡ ξενιτεία, ὄνειδος. Πάντα μόχθος τοῖς ἀνθρώποις τὰ ἐνταῦθα, πάντα ἐμπαιγμὸς, ῥιπιζόμενος χνοῦς, σκιὰ, καὶ φαντασία·","english":"I have died to this wretched life, which is borne up and down like the Euripus, bringing nothing firm, not even for a day. Such is our life, brothers; such is the plaything upon the earth: that those who were not should come to be, and having come to be should be dissolved. We are a dream that does not stand, a phantom that is not held, the flight of a passing bird, a ship upon the sea leaving no trace: dust, vapor, morning dew, a flower that blooms in its season and in its season is loosed. \"Man, his days are like grass; as a flower of the field, so shall he blossom.\" Well did the divine David philosophize about our weakness, also in those words: \"Declare to me the fewness of my days\"; and he defines human days by the measure of a span. Many are the paths of this much-suffering life, and one is mingled with different harms. Wealth is faithless; rule and prosperity are the contempt of dreams; and to rule is toil, and poverty is a bond; beauty that shines and flashes forth is a little grace; youth is the heat of time; old age is the sorrowful end of life; glory is as air; strength is as the grass of the chaff in the field. Excess is disorder; marriage is bonds; the good fortune of children is a compelling care; the misfortune of children is sickness and pain; and the marketplaces are cares of wickedness; and solitude is weakness. Strange food is narrow and shameful; and to plow the earth is toil; for seafarers, for the most part, it is in Hades; and one's homeland is a private pit; and sojourning abroad is a reproach. All things here are toil for men, all things are mockery, winnowed chaff, a shadow, and a fantasy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"δρόσος, ἄνεμος, πτερὸν, ἀτμὶς, σπινθὴρ, ἐνύπνιον, χύμα ῥεύματος, πλοίου ἴχνος, τέφρα, τροχὸς ἀεὶ στρεφόμενος, ὅμοια πάντα κυλίνδροις, ἑστώς τε καὶ τρέχων, λυόμενος, πεπηγὼς, ὥραις, ἡμέραις, νυξὶ, μόχθοις, θανάτοις, λύπαις, τέρψεσιν, ἀῤῥωστίαις, πτώσεσι, κακοπραγίαις. Τῶν ἀνθρωπίνων δὲ οὐδέν ἐστιν ἀδρανέστερον· ἓν μόνον καὶ βέβαιόν ἐστιν τοῖς ἀνθρώποις καλὸν, ἐντεῦθεν ἀναχωρεῖν τὸν σταυρὸν βαστάζοντας, δάκρυά τε καὶ στεναγμοὺς καὶ νοῦν θείαις φροντίσι καὶ ἐλπίσι, καὶ τῇ Τριάδι λελαμπρυσμένους, τῇ ἐπουρανίῳ, τῇ μιγνυμένῃ τοῖς καθαροῖς. Οἴμοι τούτου τοῦ βίου βλάβαις ἐπιμηκεστέρου· ἕως τίνος κόπρῳ παρακαθέζομαι; Τίς βίος; ποία ζωή; ἐκ τάφου πηδήσας, ἐπὶ τάφον πάλιν ὁδεύων· ἐκ δὲ τοῦ τάφου πάλιν ἐν πυρὶ θάπτομαι ἀποτόμως. Αὐτὸ δὲ τοῦτο ὅσον ἀναπνέω, ποταμοῦ ἐστι ῥοῦς τρέχοντος, ἀεὶ ἀπερχομένου καὶ ἐρχομένου ἐκ τῶν ὀπίσω, πάλιν βέβαιον μηδὲν ἔχοντος ἢ φέροντος· ὅσον κόνις ὀφθαλμοῖς ἐπιπάσσουσα, ὅπως ἂν τοῦ Θεοῦ πόῤῥω πέσω. Παίγνιόν ἐστιν ὁ ἄνθρωπος. Ἀλλήλους μὲν καὶ ἐγὼ, καὶ ὁ χρόνος, ὡς ὄρνις ἢ ὡς πλοῖα ἐν πελάγει ἀντιπαρατρέχομεν, βέβαιον οὐδὲν ἔχοντες. Ὅπερ δὲ ἥμαρτον, οὐ παρατρέχει, ἀλλὰ παραμένει τῇ ζωῇ. Ὁ περίγειος χῶρος τῶν τρεπομένων καὶ ἀλλοιουμένων ἐστίν. Ἀεὶ, μάλιστα δὲ νῦν εὔκαιρον εἰπεῖν· «Ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης.» Ποῦ ἡ λαμπρὰ τῆς ὑπατείας περιβολή; ποῦ δὲ αἱ φαιδραὶ λαμπάδες; ποῦ δὲ οἱ κρότοι, καὶ οἱ χοροὶ, καὶ αἱ θαλεῖαι, καὶ αἱ πανηγύρεις; ποῦ δὲ οἱ στέφανοι, καὶ τὰ παραπετάσματα;","english":"Dew, wind, a feather, a vapor, a spark, a dream, a rush of stream, a ship's track, ashes, a wheel ever turning—all things are like cylinders, standing still and running, loosened and congealed, in hours, days, nights, toils, deaths, griefs, pleasures, sicknesses, falls, misfortunes. And of human things nothing is more feeble; one thing alone is firm and good for men: to depart from here bearing the cross, with tears and groans and a mind set on divine cares and hopes, and made radiant by the Trinity, the heavenly, which is mingled with the pure. Woe to me for the harms of this life, which is too long! How long shall I sit by the dung? What is life? What is living? Leaping from a tomb, journeying again to a tomb; and from the tomb again I am buried in fire abruptly. And this very thing, as much as I breathe, is the flow of a river running, ever departing and coming from behind, having or bringing nothing firm again; as much dust as sprinkles the eyes, that I may fall far from God. Man is a plaything. I and time run past one another like a bird or like ships in the sea, having nothing firm. But what I have sinned does not run past, but remains with life. The region around the earth is of things turning and changing. Always, and especially now, it is timely to say: \"Vanity of vanities, all is vanity.\" Where is the bright robe of the consulate? Where are the cheerful torches? Where are the clappings, and the dances, and the blooming festivities, and the festivals? Where are the crowns, and the curtains?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"ποῦ δὲ τῆς πόλεως ὁ θόρυβος, καὶ αἱ ἐν ἱπποδρομίαις εὐφημίαι, καὶ τῶν θεάτρων αἱ κολακεῖαι; Πάντα ἐκεῖνα οἴχεται· καὶ ἄνεμος πνεύσας ἀθρόως, τὰ μὲν φύλλα κατέβαλεν, γυμνὸν δὲ ἡμῖν τὸ δένδρον ἀπέδειξεν, καὶ ἀπὸ τῆς ῥίζης αὐτῆς λοιπὸν σαλευόμενον. Τοιαύτη γὰρ ἡ τοῦ πνεύματος προσβολὴ, ὡς καὶ πρόῤῥιζον ἀπειλεῖν ἀνασπᾷν, καὶ αὐτὰ διασαλεῦσαι τοῦ δένδρου τὰ νεῦρα. Ποῦ νῦν οἱ πεπλανημένοι φίλοι; ποῦ δὲ τὰ προσωπεῖα τῶν κολάκων; ποῦ τὰ συμπόσια καὶ τὰ δεῖπνα, καὶ ὁ τῶν παρασίτων ἐσμὸς, καὶ δι' ὅλης ἡμέρας ἐκχεόμενος ἄκρατος, καὶ αἱ ποικίλαι τῶν μαγείρων τέχναι, καὶ οἱ τῆς δυναστείας θεραπευταί; οἱ πάντα πρὸς χάριν ποιοῦντες καὶ λέγοντες; Νὺξ ἦν πάντα ἐκεῖνα καὶ ὄναρ, καὶ ἡμέρας γενομένης ἠφανίσθη. Ἄνθη ἦν ἐαρινὰ, καὶ παρελθόντος τοῦ ἔαρος ἅπαντα κατεμαράνθη· σκιὰ ἦν, καὶ παρέδραμεν· καπνὸς ἦν, καὶ διελύθη· πομφόλυγες ἦσαν, καὶ διεῤῥάγησαν· ἀράχνη ἦν, καὶ διεσπάσθη. Διὸ πάλιν τὴν πνευματικὴν ταῦτα ἐπῳδὴν ἐπάγωμεν, συνεχῶς λέγοντες· «Ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης.» Ταύτην τὴν ῥῆσιν, καὶ ἐν τοίχοις, καὶ ἐν ἱματίοις, καὶ ἐν ἀγοραῖς, καὶ ἐν οἰκίαις, καὶ ἐν ὁδοῖς, καὶ ἐν θύραις, καὶ ἐν εἰσόδοις,","english":"Where is the clamor of the city, and the acclamations at the horse races, and the flatteries of the theaters? All those things are gone; and a wind blew suddenly, and it cast down the leaves, and showed us the tree naked, and henceforth shaken from its very root. For such is the assault of the wind, as to threaten to tear it up root and all, and to shake the very sinews of the tree. Where now are the friends who went astray? Where are the masks of the flatterers? Where are the banquets and the dinners, and the swarm of parasites, and the unmixed wine poured out through the whole day, and the varied arts of the cooks, and the servants of power? Those who do and say everything to please? All those things were night and a dream, and when day came they vanished. They were spring flowers, and when spring passed they all withered; they were a shadow, and it passed by; they were smoke, and it was dissolved; they were bubbles, and they burst; it was a spider's web, and it was torn apart. Therefore let us again apply this spiritual incantation, saying continually: \"Vanity of vanities, all is vanity.\" This saying, both on walls, and on garments, and in marketplaces, and in houses, and in streets, and at doors, and at entrances,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"καὶ ἐν ἐξόδοις, καὶ πρὸ πάντων ἐν τῷ ἑκάστου συνειδότι συνεχῶς ἐγγεγράφθαι ἔδει, καὶ διὰ παντὸς αὐτὴν μελετᾷν. Ἐπειδὴ πολλὴ τῶν πραγμάτων ἡ ἀπάτη, καὶ τὰ προσωπεῖα, καὶ ἡ ὑπόκρισις, ἀλήθειά τις παρὰ τοῖς πολλοῖς εἶναι δοκεῖ, ταῦτα καθ' ἑκάστην ἡμέραν, καὶ ἐν δείπνῳ, καὶ ἐν ἀρίστῳ, καὶ ἐν συλλόγοις ἐπιλέγειν ἕκαστον τῷ πλησίον ἐχρῆν, καὶ παρὰ τοῦ πλησίον ἀκούειν, ὅτι «Ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης.» Οὐκ ἔλεγον συνεχῶς, ὅτι δραπέτης ὁ πλοῦτος; σὺ δὲ ἡμῶν οὐκ ἠνέχου· οὐκ ἔλεγον, ὅτι ἀγνώμων ἐστὶν οἰκέτης; σὺ δὲ οὐκ ἠβούλου πείθεσθαι. Ἰδοὺ σὲ τῶν πραγμάτων ἐδίδαξεν ἡ πεῖρα· ὅτι οὐ δραπέτης μόνον, οὐδὲ ἀγνώμων οἰκέτης, ἀλλὰ καὶ ἀνδροφόνος· οὗτος γάρ σε τρέμειν νῦν καὶ δεδιέναι παρεσκεύασεν. Οὐκ ἔλεγον συνεχῶς, ἡνίκα ἐπετίμας ἀληθῆ σοι λέγοντι, ὅτι ἐγώ σε φιλῶ μᾶλλον τῶν κολακευόντων; οὐκ ἔλεγον, ὅτι ἐγὼ ὁ ἐλέγχων, πλέον κήδομαι τῶν χαριζομένων; οὐ προσετίθουν τοῖς ῥήμασι τούτοις, ὅτι ἀξιοπιστότερα τραύματα φίλων, ἢ ἑκούσια φιλήματα ἐχθρῶν; Εἰ τῶν ἐμῶν ἤκουσας τραυμάτων, οὐκ ἄν σοι τὰ φιλήματα τὰ ἐκείνων τὸν θάνατον τοῦτον ἔτεκον. Τὰ γὰρ ἐμὰ τραύματα ὑγείαν ἐργάζονται, τὰ δὲ ἐκείνων φιλήματα νόσον ἀνίατον κατεσκεύασε. Ποῦ νῦν οἱ οἰνοχόοι; ποῦ δὲ οἱ σοβοῦντες ἐπὶ τῆς ἀγορᾶς, καὶ μυρία πᾶσιν ἐγκώμια πλέκοντες; ἐδραπέτευσαν· ἠρνήσαντο τὴν φιλίαν, ἀσφάλειαν ἑαυτοῖς διὰ τῆς σῆς ἀγνοίας πορίζοντες. Οὔτε ἐγγὺς γενέσθαι τολμῶσι· καὶ ἡ μὲν πολεμηθεῖσα παρά σου Ἐκκλησία, τοὺς κόλπους ἥπλωσε, καὶ ὑπεδέξατο·","english":"And it ought to have been continually inscribed both in the streets and, before all things, in each person's conscience, and to be meditated on at all times. Since the deceit of things is great, and the masks and the hypocrisy seem to most people to be some kind of truth, each person ought to have said these things every day, both at dinner and at lunch and in gatherings, to his neighbor, and to hear them from his neighbor: \"Vanity of vanities, all things are vanity.\" Did I not say continually that wealth is a runaway slave? But you did not endure us. Did I not say that it is an ungrateful servant? But you were unwilling to be persuaded. Behold, the experience of things has taught you that it is not only a runaway slave, nor an ungrateful servant, but also a murderer; for this is what has made you tremble now and be afraid. Did I not say continually, when you rebuked me as I told you the truth, that I love you more than those who flatter you? Did I not say that I, the one who reproves, care more than those who gratify? Did I not add to these words that the wounds of friends are more trustworthy than the willing kisses of enemies? If you had listened to my wounds, those kisses of theirs would not have given birth to this death for you. For my wounds work health, but their kisses produced an incurable disease. Where now are the cupbearers? Where are those who fawn in the marketplace and weave countless praises for all? They have run away; they have denied friendship, procuring safety for themselves through your ignorance. They do not dare to come near; and the Church that was warred against by you has spread out her bosom and received you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"τὰ δὲ θεραπευθέντα θέατρα, ὑπὲρ ὧν πρός σε πολλάκις διελέχθην, προὔδωκεν, καὶ ἀπώλεσεν, ἀλλ' ὅμως οὐκ ἐπαυσάμεθα ἀεὶ λέγοντες· τί ταῦτα ποιεῖς; ἐκβακχεύεις τὴν πόλιν, καὶ κατὰ κρημνῶν φέρεις; Καὶ παρέτρεχες ἅπαντα. Καὶ αἱ μὲν ἱπποδρομίαι, αἱ τὸν πλοῦτον τὸν σὸν κακῶς ἀναλώσασαι, τὸ ξίφος ἠκόνησαν, ἡ δὲ Ἐκκλησία τῆς ὀργῆς ἀπολαύσασα τῆς ἀλόγου καὶ ἀκαίρου, πανταχοῦ περιτρέχει τῶν δικτύων τούτων ἐξαρπάσαι σε ἐπειγομένη. Καὶ ταῦτα λέγω, οὐκ ἐπεμβαίνων τῷ κειμένῳ, οὐκ ἀναξαίνων τὰ ἕλκη τοῦ τετρωμένου, οὐ καταποντίζων τὸν κλυδωνιζόμενον, ἀλλὰ τοὺς ἐξουρίας πλέοντας παιδεύω μὴ γενέσθαι ὑποβρυχίους. Οὐδὲν γὰρ τῶν ἀνθρωπίνων πραγμάτων σαθρώτερον. Διὸ, ὅπερ ἂν εἴποι τις ὄνομα τῆς εὐτελείας αὐτῶν, ἔλαττον τῆς ἀληθείας ἐρεῖ, κἂν καπνὸν, κἂν σκιὰν, κἂν χόρτον, κἂν ὄναρ, κἂν ἄνθη ἐαρινὰ, κἂν ὁτιοῦν ἕτερον ὀνομάσῃ, καὶ τῶν οὐδὲν ὄντων οὐδαμινώτερα, μετὰ τῆς οὐδενείας καὶ πολὺ τὸ ἀπόκρημνον ἔχει. Τίς γὰρ τούτου γέγονεν ὑψηλότερος; οὐ πᾶσαν τὴν οἰκουμένην παρῆλθεν τῷ πλούτῳ; οὐ πρὸς αὐτὰς τῶν ἀξιωμάτων ἀνέβη τὰς κορυφάς; οὐχὶ καὶ αὐτοῖς τὰ διαδήματα περικειμένοις φοβερὸς ἦν; οὐχὶ πάντες αὐτὸν ἔτρεμον καὶ ἐδεδίεσαν; Ἀλλ' ἰδοὺ γέγονε καὶ δεσμωτῶν ἀθλιώτερος, καὶ οἰκετῶν ἐλεεινότερος, καὶ αὐτῶν τῶν λιμῷ τηκομένων πτωχῶν πενέστερος, καθ' ἑκάστην ὥραν ξίφη βλέπων ἠκονημένα, καὶ βάραθρον, καὶ δημίους, καὶ τὴν ἐπὶ θάνατον ἀπαγωγήν· καὶ οὐδὲ εἰ πώποτε γέγονεν ἐπὶ τῆς ἡδονῆς οἶδεν ἐκείνης· οὐδὲ αὐτῆς αἰσθάνεται τῆς ἀκτῖνος, ἀλλ' ἐν μεσημβρίᾳ μέσῃ ὥσπερ πυκνοτάτῃ νυκτὶ περιστοιχιζόμενος·","english":"But the theaters that were attended to, about which I often conversed with you, betrayed and destroyed him, yet we did not cease always saying: Why do you do these things? You are making the city frantic and carrying it down precipices. And you ran past all of it. And the horse races, which wickedly squandered your wealth, sharpened the sword, and the Church, having enjoyed irrational and untimely anger, runs everywhere, eager to snatch you from these nets. And I say these things not trampling on the fallen, not reopening the wounds of the wounded man, not sinking the one tossed by the waves, but I instruct those sailing with a fair wind not to become submerged. For nothing of human affairs is more rotten. Therefore, whatever name of their worthlessness one might utter, he will speak less than the truth, whether he names smoke, or shadow, or grass, or a dream, or spring flowers, or anything else at all, and more nothing than things that are nothing, along with their nothingness it has much that is precipitous. For who has become higher than this man? Did he not surpass the whole inhabited world in wealth? Did he not ascend to the very summits of dignities? Was he not fearsome even to those wearing diadems themselves? Did not all tremble and fear him? But behold, he has become more wretched than prisoners, and more pitiable than household slaves, and poorer than the beggars themselves wasting away with hunger, seeing sharpened swords every hour, and a pit, and executioners, and the leading away to death; and he does not even know if he ever was in that pleasure; he does not even perceive its ray, but at high noon, as in the thickest night, surrounded—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"οὕτως τὰς ὄψεις πεπήρωται. Μᾶλλον δὲ ὅσα ἂν φιλονεικήσωμεν, οὐ δυνησόμεθα παραστῆσαι τῷ λόγῳ τὸ πάθος, ὅπερ ὑπομένειν αὐτὸν εἰκὸς, ἴσως καθ' ἑκάστην ὥραν ὑποτέμνεσθαι προσδοκοῦντα. Τὴν γὰρ προτέραν ὅτε ἐπ' αὐτὸν ἦλθον ἐκ τῶν βασιλικῶν αὐλῶν πρὸς οἰκίαν ἑλκῦσαι βουλόμενοι, καὶ τοῖς σκεύεσι προσέδραμε τοῖς ἱεροῖς, πύξινον μὲν αὐτοῦ τὸ πρόσωπον ἦν, καὶ τοῦ νεκρωθέντος ἅπαξ οὐδὲν ἄμεινον διακείμενον. Κτύπος δὲ τῶν ὀδόντων, καὶ πάταγος, καὶ τρόμος τοῦ παντὸς σώματος, καὶ φωνὴ διακοπτομένη, καὶ γλῶσσα διαλελυμένη, καὶ σχῆμα, οἷον καὶ λιθίνην ψυχὴν τῆξαι δυνάμενον. Καὶ ταῦτα λέγω οὐκ ὀνειδίζων, οὐδὲ ἐπεμβαίνων τῇ συμφορᾷ, ἀλλὰ τὴν ὑμετέραν διάνοιαν μαλάξαι βουλόμενος, καὶ εἰς ἔλεον ἐπισπάσασθαι. Τίνος ἕνεκεν ἀγανακτεῖς; Ὅτι δὴ, φησὶν, εἰς Ἐκκλησίαν κατέφυγεν ὁ πολεμήσας αὐτὴν διηνεκῶς. Διὰ τοῦτο μάλιστα δοξάζειν\n\nχρὴ τὸν Θεὸν, ὅτι ἀφῆκεν αὐτὸν εἰς τοσαύτην καταστῆναι ἀνάγκην, ὥστε καὶ τὴν δύναμιν τῆς Ἐκκλησίας, καὶ τὴν φιλανθρωπίαν μαθεῖν. Οὐ μνησικακήσασα ὑπὲρ τῶν ἔμπροσθεν, ἀλλὰ τοὺς κόλπους αὐτῆς ἁπλώσασα τῆς φιλοστοργίας. Τοῦτο τροπαίου παντὸς λαμπρότερον· τοῦτο Ἕλληνας ἐντρέπει· τοῦτο Ἰουδαίους καταισχύνει, ὅτι τὸν πολέμιον αἰχμάλωτον λαβοῦσα φείδεται· καὶ καθάπερ μήτηρ φιλόστοργος ὑπὸ τὰ παραπετάσματα αὐτῆς ἔκρυψεν, καὶ πρὸς βασιλικὴν ὀργὴν ἀντέστη, καὶ πρὸς δήμου θυμὸν καὶ πρὸς μῖσος ἀφόρητον. Τοῦτο τοῦ θυσιαστηρίου κόσμος. Ποῖος κόσμος, φησὶ, τὸν ἐναγῆ, καὶ πλεονέκτην, καὶ ἅρπαγα τῶν κιόνων ἅπτεσθαι τοῦ θυσιαστηρίου; Μὴ λέγε ταῦτα·","english":"Thus his eyes have been blinded. But rather, however much we may strive, we shall not be able to set forth in speech the suffering that he is likely to endure, perhaps expecting to be cut off at any hour. For the former time, when they came against him from the imperial courts wanting to drag him to his house, he ran to the sacred vessels; his face was boxwood, and in no better condition than that of one already dead. And there was a chattering of teeth, and a clattering, and a trembling of the whole body, and a broken voice, and a loosened tongue, and an appearance such as could melt even a soul of stone. And I say these things not reproaching, nor exulting over his misfortune, but wishing to soften your mind and draw you to pity. Why are you indignant? Because, he says, the man who warred against it continually has fled to the Church. For this very reason one must especially glorify God, that he allowed him to be brought into such great necessity as to learn both the power of the Church and her love for humanity. She did not remember the wrongs of former things, but spread open the bosoms of her affection. This is brighter than every trophy; this puts the Greeks to shame; this shames the Jews, that having taken the enemy captive she spares him; and like a loving mother she hid him beneath her curtains, and stood against the king's anger, and against the people's fury and unbearable hatred. This is the adornment of the altar. What adornment, he says, that the polluted man, the covetous man, the plunderer of the columns, should touch the altar? Do not say these things;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"ἐπεὶ καὶ ἡ πόρνη ἥψατο τῶν ποδῶν τοῦ Ἰησοῦ ἡ σφόδρα ἐναγὴς καὶ ἀκάθαρτος, καὶ οὐκ ἦν ἔγκλημα τοῦ Ἰησοῦ. Οὐ γὰρ τὸν καθαρὸν ἔβλαπτεν ἡ ἀκάθαρτος, ἀλλὰ τὴν ἐναγῆ πόρνην ὁ καθαρὸς εἰργάσατο ἄμωμον διὰ τῆς ἁφῆς· μηδὲ μνησικακήσῃς, ἄνθρωπε, ἐκείνου. Οἰκέται ἐσμὲν τοῦ Δεσπότου τοῦ ἐσταυρωμένου, τοῦ λέγοντος· «Πάτερ, ἄφες αὐτοῖς· οὐ γὰρ οἴδασι τί ποιοῦσιν.» Ἀλλ' ἀπετείχισεν τὴν ἐνταῦθα καταφυγὴν γράμμασι καὶ νόμοις διαφόροις· ἀλλ' ἰδοὺ διὰ τῶν ἔργων ἔμαθεν, ὅπερ ἐποίησεν, καὶ τὸν νόμον ἔλυσε πρῶτος αὐτὸς δι' ὧν ἔπαθεν, καὶ γέγονε τῆς οἰκουμένης θέατρον. Καὶ σιγῶν ἐντεῦθεν ἀφίησι φωνὴν ἅπασιν παραινῶν, καὶ λέγων· Μὴ ποιῆτε τοιαῦτα, ἵνα μὴ πάθητε τοιαῦτα. Καὶ διδάσκαλος ἐνεδείχθη σιγῶν διὰ τῆς συμφορᾶς. Καὶ λαμπηδόνα μεγάλην ἀφίησι τὸ θυσιαστήριον. Νῦν φοβερὸν μάλιστα, ὅτι τὸν λέοντα δεδεμένον ἔχει. Καὶ βασιλικῇ εἰκόνι μέγας γένοιτ' ἂν κόσμος· οὐχ ὅταν ἐπὶ τοῦ θρόνου κάθηται πορφυρίδα περιβεβλημένος, καὶ διάδημα μόνον, ἀλλὰ καὶ ἐὰν ὑπὸ τὼ βασιλικὼ ποδὲ Βάρβαροι ὀπίσω δεδεμένοι, κατὰ τὰς κεφαλὰς νεύωσι κείμενοι. Καὶ πάντες ἐνταῦθα συνεδράμετε, ἵνα τὴν ἀνθρωπίνην φυσὶν ἴδητε διελεγχομένην. Ὁρῶν γὰρ τοῦτον ἐκ τοσαύτης κορυφῆς κατενεχθέντα, τὸν σείοντα σχεδὸν τὴν οἰκουμένην πᾶσαν συνεσταλμένον, καὶ λαγωοῦ, καὶ βατράχου δειλότερον γεγενημένον, καὶ χωρὶς δεσμῶν τῷ κίονι τούτῳ προσηλωμένον, καὶ ἄν τι ἀλύσεως τῷ φόβῳ περισφιγγόμενον, καὶ δεδοικότα, καὶ τρέμοντα καταστέλλετε τὴν φλεγμονὴν, καὶ καθαιρεῖτε τὸ φύσημα, φιλοσοφήσαντες, ὅτι «Πᾶσα σὰρξ χόρτος, καὶ πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου.","english":"Since even the harlot who was utterly accursed and unclean touched the feet of Jesus, and it was no charge against Jesus. For the unclean woman did not harm the pure one, but the pure one made the accursed harlot blameless through the touch; do not bear malice against that man, O human. We are servants of the Master who was crucified, who says: \"Father, forgive them, for they do not know what they are doing.\" But he walled off the refuge here with letters and various laws; but behold, through his deeds he learned what he did, and he himself first dissolved the law through what he suffered, and he became a spectacle to the whole inhabited world. And though silent from then on, he sends forth a voice advising all, and saying: Do not do such things, so that you may not suffer such things. And he was shown to be a teacher while silent through his misfortune. And the altar sends forth a great radiance. Now it is most fearful, because it holds the lion bound. And to a royal image a great adornment might come; not when he sits upon the throne clothed in purple, and a diadem only, but also if under the royal feet barbarians bound behind, lying down, nod with their heads. And you all have gathered here, so that you may see human nature convicted. For seeing this man brought down from so great a height, who shook nearly the whole inhabited world, now contracted, and become more cowardly than a hare and a frog, and without bonds nailed to this pillar, and if anything bound fast by fear as by a chain, and fearing and trembling—check the inflammation, and put down the swelling, having philosophized, that \"All flesh is grass, and all the glory of man as the flower of grass.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Ἐξηράνθη ὁ χόρτος, καὶ τὸ ἄνθος ἐξέπεσεν,» ὅτι «Ὡσεὶ χόρτος ταχὺ ἀποξηρανθήσονται, καὶ ὡσεὶ λάχανα χλόης ταχὺ ἀποπεσοῦνται·» ὅτι «Ἄνθρω πος ματαιότητι ὡμοιώθη, καὶ ὡσεὶ καπνὸς αἱ ἡμέραι αὐτοῦ.» Ταράσσεται ἄνθρωπος, καὶ τὸ τέλος ἀπόλλυται. Ταράσσεται, ὡς μὴ γενόμενος ἀφανίζεται. Ταράσσεται, καὶ πρὶν καταστῆναι καταποντίζεται· ὡς πῦρ ἀνακαίεται, καὶ ὡς καλάμη ἀποτεφροῦται· ὡς θύελλα ὑπεραίρεται, καὶ ὡς κόνις ἐξαφανίζεται, ὡς φλὸξ ἀναῤῥιπίζεται, ὡς καπνὸς διαλύεται, ὡς ἄνθος ὡραΐζεται, καὶ ὡς χόρτος ξηραίνεται· ὡς νέφος ὑπεραπλοῦται, καὶ ὡς σταγὼν ἀπομειοῦται· ὡς πομφόλυξ ὀγκοῦται, καὶ ὡς σπινθὴρ ἀποσβέννυται. Ταράσσεται, καὶ τοῦ πλούτου μόνον τὸν βόρβορον ἀποφέρεται. Ταράσσεται, κερδάναι τὴν δυσωδίαν. Ταράσσεται, καὶ τῶν ἀπὸ τῆς ταραχῆς οὐδὲν λαμβάνων ἀπέρχεται. Αὐτοῦ αἱ ταραχαὶ, καὶ ἄλλων αἱ τρυφαί· αὐτοῦ οἱ πόνοι, καὶ ἄλλων οἱ θησαυροί· αὐτοῦ αἱ φροντίδες, καὶ ἄλλων αἱ εὐφροσύναι· αὐτοῦ αἱ θλίψεις, καὶ ἄλλων αἱ ἀπολαύσεις· αὐτοῦ αἱ ἁρπαγαὶ, καὶ ἄλλων αἱ ἡδοναί· αὐτοῦ αἱ κατάραι, καὶ ἄλλων αἱ θεραπεῖαι· κατ' αὐτοῦ οἱ στεναγμοὶ, καὶ παρ' ἑτέροις οἱ πλεονασμοί· κατ' αὐτοῦ τὰ δάκρυα, καὶ παρ' ἑτέροις τὰ χρήματα. Αὐτὸς ἐν ᾅδῃ κολάζεται, καὶ ἄλλοι πολλάκις ἐν τοῖς αὐτοῦ τρυφῶντες ψάλλουσι· πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος ζῶν.","english":"The grass has dried up, and the flower has fallen, because \"They will quickly dry up like grass, and quickly fall away like the green plants of the garden\"; because \"Man has been likened to vanity, and his days are like smoke.\" Man is troubled, and his end is destroyed. He is troubled, and as though he had never been, he vanishes. He is troubled, and before he is established he is sunk beneath the waves; he is kindled like fire, and reduced to ashes like stubble; he is lifted up like a tempest, and disappears like dust, is fanned into flame like a blaze, is dissolved like smoke, is beautified like a flower, and dries up like grass; he is spread out like a cloud, and diminished like a drop; he is swollen like a bubble, and extinguished like a spark. He is troubled, and of his wealth he carries away only the mire. He is troubled, to gain the stench. He is troubled, and taking nothing from his trouble he departs. His are the troubles, and others' the luxuries; his the labors, and others' the treasures; his the anxieties, and others' the gladness; his the afflictions, and others' the enjoyments; his the robberies, and others' the pleasures; his the curses, and others' the honors; against him the groanings, and with others the abundances; against him the tears, and with others the riches. He is punished in Hades, and others often, reveling in his luxuries, sing; yet in vain is every living man troubled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Ἄνθρωπος, τὸ τῆς ζωῆς πρόσκαιρον δάνεισμα, τὸ τοῦ θανάτου ἀνυπέρθετον ὄφλημα, τὸ ἐκ προαιρέσεως ἀδάμαστον ζῶον, τὸ αὐτοδίδακτον πονήρευμα, τὸ αὐτοματὲς ἐπιβούλευμα, τὸ εὔτεχνον εἰς κακουργίαν, τὸ εὐμήχανον εἰς ἀδικίαν, τὸ ἕτοιμον εἰς πλεονεξίαν, τὸ ἀκόρεστον εἰς ἀπληστίαν, τὸ ὑπέρκομπον πνεῦμα, τὸ μεγαλοῤῥῆμον θράσος, τὸ\n\nεὐδιάλλακτον φρύαγμα, τὸ εὐάλωτον τόλμημα· ὁ πηλὸς ὁ αὐθάδης, ἡ κόνις ἡ μεγαλόφρων, ἡ σποδὸς ἡ πεφυσιωμένη, ὁ σπινθὴρ εὐκατάσβεστος, ἡ φλὸξ ἡ εὐμάραντος, ὁ εὐρίπιστος λάχνος, τὸ ἑτοιμόφθορον φύλλον, ὁ εὐξήραντος χόρτος, ἡ εὐνέκρωτος χλόη, ἡ ἀεὶ δαπάνητος φύσις. Ὁ σήμερον ἀπειλῶν, καὶ αὔριον τελευτῶν· ὁ σήμερον ἐν πλούτῳ, καὶ αὔριον ἐν τάφῳ· ὁ σήμερον ἐν διαδήματι, καὶ αὔριον ἐν μνήματι· ὁ σήμερον ἐν κόλαξι, καὶ αὔριον ἐν σκώληξιν· ὁ σήμερον ἐν θησαυροῖς, καὶ αὔριον ἐν σοροῖς· ὁ σήμερον ὢν, καὶ αὔριον μὴ ὤν· ὁ ἄρτι φρυαττόμενος, καὶ μετ' ὀλίγον θρηνούμενος· ὁ ἐν εὐπραγίαις ἀφόρητος, καὶ ἐν δυσπραγίαις ἀπαραμύθητος· ὁ ἑαυτὸν ἀγνοῶν, καὶ τὰ ὑπὲρ ἑαυτὸν πολυπραγμονῶν· ὁ τὸ παρὸν οὐκ εἰδὼς, καὶ περὶ τῶν μελλόντων φανταζόμενος· ὁ φύσει θνητὸς, καὶ τῇ ἐπάρσει, ὡς νομίζει, αἰώνιος. Τὸ παντὸς πάθους εὐδιάβατον καταγώγιον· τὸ τῶν πορετῶν ἀδιάφορον παίγνιον· τὸ τῶν συμφορῶν καθημερινῶν γυμνάσιον· τὸ πάσης λύπης εὐπαράδεκτον πανδοχεῖον. Ὢ πόση τῆς ἡμετέρας εὐτελείας ἡ τραγῳδία! πόσος τῆς ἀνθρωπίνης ἀσθενείας ὁ θρίαμβος! ὢ πόσα εἶπον! τῆς προφητικῆς φωνῆς οὐδὲν ἁρμοδιώτερον εὗρον τῆς λεγούσης. Πλὴν ταράσσεται πᾶς ἄνθρωπος ζῶν·","english":"Man, the temporary loan of life, the unpostponable debt of death, the untamable living creature of free choice, the self-taught wickedness, the self-moving plotting, the skillful one for villainy, the resourceful one for injustice, the ready one for greed, the insatiable one for gluttony, the arrogant spirit, the boastful boldness, the easily appeased swaggering, the easily caught audacity; the stubborn clay, the proud-minded dust, the puffed-up ash, the easily extinguished spark, the quickly withering flame, the easily fanned wick, the easily destroyed leaf, the quickly drying grass, the easily deadened verdure, the ever-consumed nature. The one threatening today and dying tomorrow; the one today in wealth and tomorrow in the grave; the one today in a diadem and tomorrow in a tomb; the one today among flatterers and tomorrow among worms; the one today among treasures and tomorrow among coffins; the one today being and tomorrow not being; the one just now swaggering and shortly after lamented; the one unbearable in prosperity and inconsolable in adversity; the one ignorant of himself and meddling in things beyond himself; the one not knowing the present and imagining things to come; the one by nature mortal and by presumption, as he thinks, eternal. The easily traversed dwelling-place of every passion; the indifferent plaything of fevers; the daily training-ground of misfortunes; the readily accepting inn of every grief. O how great is the tragedy of our worthlessness! how great the triumph of human weakness! O how much I have said! I have found nothing more fitting than the prophetic voice that says, \"But every living man is troubled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"νεκροῦ ἀχρηστότερα τὰ λαμπρὰ τοῦ παρόντος βίου. Τὰ παρόντα πάντα ἀράχνης ἐστὶν ἀδρανέστερα, καὶ ὀνείρων ἀπατηλότερα· καὶ γὰρ καὶ ἀγαθὰ, καὶ τὰ κακὰ τέλος ἔχει. Εἰδότες, ἀγαπητοὶ, ὡς ὄναρ τὰ παρόντα, καὶ ὡς πανδοχεῖον οἰκοῦμεν, ὡς διὰ παντὸς ἐξερχόμενοι· φροντίσωμεν τῆς ὁδοῦ, καὶ τὰ ἐφόδια τῆς αἰωνίου ζωῆς ἐπαγάγωμεν. Ἐνδυσώμεθα ἱμάτια τὰ μεθ' ἡμῶν ἀπερχόμενα· ὥσπερ τῆς ἰδίας σκιᾶς οὐκ ἔστιν ἐπιλαβέσθαι, οὕτως οὐδὲ τῶν ἀνθρωπίνων πραγμάτων. Τὰ μὲν γὰρ τῇ τελευτῇ καταλύεται, τὰ δὲ πρὸ τῆς καὶ παντὸς χειμάῤῥου ὀξυῤῥεπέστερον παράγει· τὰ δὲ μέλλοντα οὐκ οἶδεν μεταβολήν. Οὐκ ἐπίσταται γῆρας, οὐκ ἔχει τινὰ ἀλλοίωσιν, ἀλλ' ἀνθεῖ διηνεκῶς, καὶ ἐν ποικίλαις εὐπραγίαις διαμένει. Μὴ θαυμάσῃς χρήματα τὰ μὴ παραμένοντα τοῖς κεκτημένοις, ἀλλ' ἀμείβοντα τοὺς δεσπότας, καὶ ἀπὸ τούτου ἀποπηδῶντα εἰς ἕτερον, καὶ πάλιν ἀπ' ἐκείνου πρὸς ἄλλον· τούτων πάντων δεῖ καταπτύειν. Ἀρκεῖ γὰρ ἀκοῦσαι καὶ μόνον τοῦ λέγοντος· «Τὰ βλεπόμενα πρόσκαιρα· τὰ δὲ μὴ βλεπόμενα, αἰώνια.» Σκιᾶς θᾶττον ἀπανθεῖ τὰ ἀνθρώπινα. Οὐδενὸς οὕτως ὡς χρόνου πενόμεθα. Καὶ ἡ μὲν τέχνη μακρὰ, βραχὺς δὲ ὁ βίος ἡμῶν. Ἐγγὺς τὸ τέλος τῆς ζωῆς· γρηγόρησον, ἄνθρωπε. Καθεύδεις, καὶ ὁ χρόνος σε παρατρέχει· ἐγρήγορας, καὶ περὶ τὰ μάταια τὴν ἑαυτοῦ περιέλκεις καρδίαν· ἀλλ' ὅμως μειοῦται ἡ ζωή σου, κἂν αὐτὸς μὴ αἰσθάνῃ, μηδὲ συνιῇς. Φύλλα καὶ πομφόλυγας, καὶ καπνὸν, καὶ ἄχυρα, καὶ σκιὰν, καὶ κονίορτον ἀπὸ ἅλωνος, ἐκριπτούμενον ὑπὸ ἀνέμου προεῖπον πάντα τοῦ παρόντος αἰῶνος τὰ λαμπρά. Πάντα γὰρ τὰ γήϊνα τὴν γῆν εὑρίσκει τέλος.","english":"The splendid things of this present life are more useless than a corpse. All present things are feebler than a spider's web and more deceptive than dreams; for both good things and evil things have an end. Knowing, beloved, that present things are like a dream, and that we dwell as in an inn, as those departing at every moment, let us take thought for the journey, and let us bring along the provisions for eternal life. Let us put on garments that depart with us; for just as it is impossible to grasp one's own shadow, so too with human affairs. For some are dissolved by death, and others pass away more swiftly than any winter torrent; but the things to come know no change. They do not know old age, they have no alteration, but they bloom continually and remain in manifold prosperity. Do not marvel at wealth that does not remain with those who possess it, but exchanges owners, and leaps from this one to another, and again from that one to another; all these things must be spat upon. For it is enough merely to hear the one who says: \"The things seen are temporary; but the things not seen are eternal.\" Human things wither faster than a shadow. We are in want of nothing so much as time. And indeed the craft is long, but our life is short. The end of life is near; be watchful, O man. You sleep, and time runs past you; you are awake, and you drag your own heart around vain things; yet nonetheless your life is diminished, even if you yourself do not perceive it or understand. Leaves and bubbles, and smoke, and chaff, and shadow, and the dust of the threshing floor cast out by the wind—I have named all the splendid things of this present age. For all earthly things find the earth as their end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Ἱππόδρομον νοήσεις τὸν παρόντα αἰῶνα. Πάντες γὰρ ἐν αὐτῷ φαῦλοί τε καὶ ἀγαθοὶ ἄνθρωποι δίκην ἵππου τρέχουσι πρὸς τὸ οἰκεῖον ἕκαστος ἐπειγόμενοι πέρας. «Οὐκ οἴδατε, φησὶν, ὅτι οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; Ἐγὼ τοίνυν οὕτω τρέχω, ὡς οὐκ ἀδήλως.» Εἰκότως οὖν ἱππόδρομον λέγομεν τὸν παρόντα βίον. Θρὶξ λελευκασμένη τὴν ἐντεῦθεν τῆς ψυχῆς ἀποδημίαν βοᾷ καὶ διαμαρτύρεται. Ὅθεν, κατὰ τὸ γεγραμμένον, «ἑτοίμαζε τὰ ἔργα σου εἰς τὴν ἔξοδον.» Θεατέον γὰρ τὴν χώραν τῆς κεφαλῆς, καὶ τοῦ πώγωνος, ὅτι λευκὴ ὑπάρχει πρὸς θερισμὸν, καὶ μέλλει δρεπάνη τις νοητὴ διὰ θανάτου ἐκτέμνειν τὴν ψυχήν σου ἐκ τοῦ σώματος, καὶ εἰς ξένους τινὰς πάμπαν ἀγνοουμένους μετακομίζειν τόπους τῇ τοῦ Κυρίου διατάξει. Μὴ ἐξαπατάτω ἡμᾶς τὰ ἐν τῷ κόσμῳ τούτῳ περιφανῆ καὶ λαμπρὰ δεικνύμενα πράγματα. Παρέρχεται γὰρ τὰ πάντα, καὶ οὐδὲν παντελῶς τῶν φαινομένων στάσιμον. Ἐπιστάμενοι οὖν ὡς οὐδὲν τῶν παρόντων παραμένει τοῖς κτήτορσι, καὶ ὅτι δεῖ πάντως ἐξελθεῖν ὥσπερ ἐκ πανδοχείου, φροντίσωμεν τῆς ὁδοῦ τῆς ἀπαγούσης ἐκεῖ, καὶ τὰ ἐφόδια τῆς αἰωνίου ζωῆς ἑαυτοῖς ἀπενεγκώμεθα, δι' εὐχῶν, δι' ἐλεημοσυνῶν, διὰ πραότητος, διὰ γνώσεως τῶν","english":"You will understand the present age to be a hippodrome. For in it all people, both base and good, run like a horse, each hastening toward his own finish line. \"Do you not know,\" he says, \"that those who run in the stadium all run, but one receives the prize? I therefore run, not as one beating the air.\" With good reason, then, we call the present life a hippodrome. A hair grown white cries out and testifies to the soul's departure from here. Hence, according to what is written, \"Prepare your works for your departure.\" For one must look at the region of the head and of the beard, that it is white for the harvest, and a certain noetic sickle is about to cut your soul off from the body through death, and to carry it away to certain strange places wholly unknown, by the ordinance of the Lord. Let not the conspicuous and splendid things shown in this world deceive us. For all things pass away, and nothing at all among things that appear is stable. Knowing, then, that none of the present things remains with its possessors, and that one must by all means depart as from an inn, let us take thought for the road that leads there, and let us carry away for ourselves the provisions of eternal life, through prayers, through almsgivings, through gentleness, through knowledge of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"θεοπνεύστων Γραφῶν, διὰ τῆς πρὸς τοὺς οἰκέτας εὐμενείας καὶ συγκροτήσεως, καὶ διὰ τῶν ἄλλων πραγμάτων ὧν ὑπαγορεύει ὁ ἀληθὴς λογισμός. Κυρίως, οὔτε ἐπὶ χρημάτων ἢ κτημάτων περιουσίᾳ, οὔτε ἐπὶ δόξης λαμπρότητι, οὐδὲ συνόλως ἐπί τινι τῶν ἐκτὸς ψυχρῶν τε ὄντων καὶ ἀβεβαίων, καὶ ἐξ ἑαυτῶν τὰς φθορὰς δεχομένων χαίρειν ἔστι. Καὶ μὴν οὐδὲ ἐπὶ ῥώμῃ, καὶ εὐτονίᾳ, καὶ τοῖς ἄλλοις τοῦ σώματος πλεονεκτήμασιν. ἃ καὶ τῶν φαυλοτάτων ἐστὶ κοινὰ, καὶ τοῖς ἔχουσι πολλάκις ὄλεθρον ἀπαραίτητον ἤνεγκεν διὰ τὸ ἀσύστατον καὶ ἀβέβαιον. Πάντων μὲν, εἰ δεῖ τ' ἀληθὲς εἰπεῖν, ἄκυρον ἄνθρωπος, οὐδενὸς ἐνειλημμένος, οὐχ ὅ τι τῶν ἄλλω ἀλλ' οὐδὲ τῶν περὶ αὐτὸν βεβαίως, οὐχ ὑγείας, οὐκ εὐαισθησίας, οὐκ ἀρτιότητος τῆς περὶ τὰ ἀλλὰ τοῦ σώματος, οὐχὶ φωνῆς, οὐκ ἀγχινοίας. Τὰ γὰρ κατὰ πλοῦτον, ἢ δόξαν, ἢ φίλους, ἢ ἀρχὰς, ἢ ὅσα ἄλλα τυχηρὰ, τίς οὐκ οἶδεν ὡς ἔστιν ἀβέβαια; Ὥστε ἀνάγκη ὁμολογεῖν, ὅτι περὶ ἕνα τὸ κύρος τῶν ἁπάντων ἐστὶ, τὸν ὄντα ὄντος Κύριον. ΤΙΤΛ. ΙΑʹ. –Περὶ ἀγαθοεργίας· καὶ ὅτι χρὴ τὸ ἀγαθὸν πρὸς πάντα ποιεῖν· καὶ ὅτι χρὴ τὰ βάρη τοῦ πλησίον φέρειν, καὶ μὴ μνησικακεῖν, ἀλλ' ἀντιλαμβάνεσθαι αὐτοῦ, καὶ ἐλέγχειν τὰ ὡς εἰκὸς παρ' αὐτοῦ γινόμενα κακὰ, καὶ μὴ ἀντιδιδόναι κακὸν ἀντὶ κακοῦ.","english":"of the God-inspired Scriptures, through kindness and support toward servants, and through the other things which true reasoning dictates. Properly speaking, one cannot rejoice either in an abundance of money or possessions, nor in the splendor of glory, nor generally in any of the external things, which are both cold and unstable and receive their destruction from themselves. Nor indeed in strength and vigor and the other advantages of the body, which are common even to the most worthless, and have often brought inevitable destruction to those who have them, because of their instability and uncertainty. Man, if one must speak the truth, has firm control over nothing, holding fast to nothing—not any of other things, but not even any of the things concerning himself securely: not health, not keenness of perception, not the soundness of the other parts of the body, not voice, not quickness of mind. For who does not know that matters of wealth, or glory, or friends, or offices, or whatever other things depend on fortune, are unstable? So that one must confess that the authority over all things rests in one alone—the one who is truly Lord. TITLE 11. —On doing good; and that one must do good to all; and that one must bear the burdens of one's neighbor, and not bear grudges, but come to his aid, and reprove the evils likely being done by him, and not repay evil for evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"«Μὴ ἰδὼν τὸν μόσχον τοῦ ἀδελφοῦ σου, ἢ τὸ πρόβατον πλανώμενα ἐν τῇ ὁδῷ, ὑπερίδῃς αὐτά· ἀποστροφῇ ἀποστρέψεις αὐτὰ τῷ ἀδελφῷ σου. Ἐὰν δὲ μὴ ἐγγίζῃ τῷ ἀδελφῷ σου, μηδὲ ἐπίστῃ αὐτὸν, συνάξεις αὐτὰ μετὰ σεαυτοῦ, ἕως ἂν ζητήσῃ αὐτὰ ὁ ἀδελφός σου, καὶ ἀποδῷς αὐτά.» «Ἐὰν συναντήσῃς τῷ βοῒ τοῦ ἐχθροῦ σου, ἢ τῷ ὑποζυγίῳ αὐτοῦ πλανωμένοις, ἀποστρέψας ἀποδώσεις αὐτῷ. Ἐὰν δὲ ἴδῃς τὸ ὑποζύγιον τοῦ ἐχθροῦ σου πεπτωκὸς ὑπὸ τὸν γόμον, οὐ παρελεύσῃ αὐτὸ, ἀλλὰ συνάγεις αὐτῷ μετ' αὐτοῦ.» «Ἀγαπήσεις τὸν πλησίον σου, καὶ οὐ λήψῃ δι' αὐτὸν ἁμαρτίαν» «Ἐὰν πένηται ὁ ἀδελφός σου, καὶ ἀδυνατοῖ ἐν ταῖς χερσὶν παρά σοι, ἀντιλήψῃ αὐτοῦ ὡς προσηλύτου καὶ παροίκου· καὶ ζήσεται ὁ ἀδελφός σου μετὰ σοῦ. Οὐ λήψῃ παρ' αὐτοῦ τόκον, οὐδὲ πλεονασμόν. «Ἐξῆλθεν Δαβὶδ ἀπὸ τοῦ σπηλαίου, καὶ ἐβόησεν ὀπίσω Σαοὺλ, λέγων· Κύριε βασιλεῦ· καὶ ἐπέβλεψεν Σαοὺλ ὀπίσω αὐτοῦ, καὶ ἔκυψε Δαβὶδ ἐπὶ πρόσωπον αὐτοῦ ἐπὶ τὴν γῆν, καὶ προσεκύνησεν αὐτῷ. Καὶ εἶπεν Δαβίδ· Ἵνα τί ἀκούεις τῶν λόγων τοῦ λαοῦ λεγόντων· Ἰδοὺ Δαβὶδ ζητεῖ τὴν ψυχήν σου; Ἰδοὺ ἐν τῇ ἡμέρᾳ ταύτῃ ἑωράκασιν οἱ ὀφθαλμοί σου, ὥσπερ ἔδωκέ σε Κύριος εἰς τὰς χεῖράς μου ἐν τῷ σπηλαίῳ, καὶ οὐκ ἠβουλήθην ἀποκτεῖναί σε, καὶ ἐφεισάμην σου καὶ εἶπα· Οὐκ ἐποίσω χεῖρά μου εἰς τὸν κύριόν μου, ὅτι χριστὸς Κυρίου οὗτος. Καὶ ἰδοὺ πτερύγιον τῆς διπλοΐδος σου ἐν τῇ χειρί μου, καὶ οὐκ ἀπέκταγκά σε. Καὶ ἐπῆρε Σαοὺλ τὴν φωνὴν αὐτοῦ, καὶ ἔκλαυσεν, καὶ εἶπε πρὸς Δαβίδ·","english":"«If you see your brother's calf or sheep straying on the road, you shall not overlook them; you shall surely turn them back to your brother. But if your brother is not near you, nor you know him, you shall gather them with yourself until your brother seeks them, and you shall restore them.» «If you meet your enemy's ox or his beast of burden straying, you shall turn them back and restore them to him. But if you see your enemy's beast of burden fallen under its load, you shall not pass it by, but you shall gather it up with him.» «You shall love your neighbor, and you shall take no sin on his account.» «If your brother becomes poor, and his hands are weak among you, you shall support him as a stranger and a sojourner; and your brother shall live with you. You shall not take interest from him, nor increase.» «David went out from the cave, and cried out after Saul, saying: My lord the king. And Saul looked back after him, and David bowed with his face to the ground, and did obeisance to him. And David said: Why do you listen to the words of the people saying: Behold, David seeks your life? Behold, on this day your eyes have seen how the Lord gave you into my hands in the cave, and I did not wish to kill you, and I spared you and said: I will not put my hand against my lord, for he is the Lord's anointed. And behold, the edge of your cloak is in my hand, and I have not killed you. And Saul lifted up his voice, and wept, and said to David:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Δίκαιος σὺ ὑπὲρ ἐμὲ, ὅτι σὺ ἀνταπέδωκάς μοι ἀγαθὰ, ἐγὼ δὲ ἀνταπέδωκά σοι κακά.» «Τεκταινόμενος ἀγαθὰ, ζητεῖ χάριν ἀγαθήν.» «Μὴ πλατύνου σοῖς χείλεσιν· μὴ εἴπῃς· Ὃν τρόπον ἐχρήσατό μοι, χρήσομαι αὐτῷ, ὑπὲρ ὧν με ἠδίκησεν.» «Μὴ εἴπῃς· Τίσομαι τὸν ἐχθρόν· ἀλλ' ὑπόμεινον τὸν Κύριον, ἵνα σε βοηθήσῃ.» «Ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτὸν, καὶ ἐὰν διψᾷ, πότιζε αὐτόν. Τοῦτο γὰρ ποιῶν, ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ, καὶ Κύριος ἀνταποδώσει σοι ἀγαθά.» «Ὁδοὶ μνησικάκων εἰς θάνατον.» «Ὃς μνησικακεῖ, παράνομος.» «Ὁ κρύπτων ἔχθραν, συνίστησι δόλον.» «Κακίαν ἕκαστος τοῦ ἀδελφοῦ αὐτοῦ οὐ μὴ μνησικακῆτε ἐν ταῖς καρδίαις ὑμῶν. Κρῖμα δίκαιον κρίνατε, καὶ ἔλεος καὶ οἰκτιρμὸν ποιεῖτε ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ.» «Ἐκζητήσατε τὸ καλὸν, καὶ μὴ πονηρὸν, καὶ ἔσται μεθ' ὑμῶν Κύριος.» «Ἀκούσατε ῥῆμα Κυρίου οἱ τρέμοντες τὸν λόγον αὐτοῦ. Εἴπατε, ἀδελφοί μου, τοῖς μισοῦσιν ὑμᾶς καὶ βδελυσσομένοις, ἵνα τὸ ὄνομα Κυρίου δοξασθῇ, καὶ ὀφθῇ ὑμῖν ἐν εὐφροσύνῃ ὑμῶν, καὶ ἐκεῖνοι αἰσχυνθήσονται.» «Ἐπὶ παντὸς ἀδικήματος μὴ μηνίσῃς τῷ πλησίον σου.» «Ἄφες ἀδίκημα τῷ πλησίον σου,","english":"You are righteous, not I, for you have repaid me with good, but I have repaid you with evil. He who stretches out for good things seeks a good favor. Do not be wide with your lips; do not say, \"As he treated me, so I will treat him, for the wrongs he did to me.\" Do not say, \"I will repay my enemy,\" but wait for the Lord, that he may help you. If your enemy is hungry, feed him, and if he is thirsty, give him drink. For by doing this you will heap coals of fire upon his head, and the Lord will repay you with good. The ways of those who remember wrongs lead to death. He who remembers wrongs is lawless. He who hides hatred sets deceit in order. Do not remember the wickedness of your brother in your hearts. Judge a righteous judgment, and each of you show mercy and compassion to your brother. Seek the good, and not the evil, and the Lord will be with you. Hear the word of the Lord, you who tremble at his word. Say, my brothers, to those who hate you and abhor you, that the name of the Lord may be glorified, and may appear to you in your gladness, and they shall be put to shame. For every wrong, do not be enraged against your neighbor. Forgive your neighbor's wrong,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"καὶ τότε δεηθέντος σου αἱ ἁμαρτίαι σου λυθήσονται.» «Μνήσθητι τὰ ἔσχατά σου, καὶ παῦσαι ἐχθραίνων.» «Δάνεισον τῷ πλησίον σου κατὰ δύναμίν σου.» «Ἔλεγξον τὸν πλησίον σου, μήποτε οὐκ ἐποίησε· καὶ εἴ τι ἐποίησε, μήποτε προσθῇ. Ἔλεγξον τὸν φίλον, μήποτε οὐκ εἶπε· καὶ εἰ εἴρηκεν, ἵνα μὴ δευτερεύσῃ.» «Νόει τὰ τοῦ πλησίον ἐξ ἑαυτοῦ.» «Ἅνθρωπος ἀνθρώπῳ συντηρεῖ ὀργὴν, καὶ παρὰ Κυρίου ζητεῖ ἴασιν. Ἐπ' ἄνθρωπον ὅμοιον αὐτοῦ οὐκ ἔχει ἔλεος, καὶ περὶ ἁμαρτιῶν αὐτοῦ δεῖται. Αὐτὸς σὰρξ ὢν, διατηρεῖ μῆνιν· καὶ τίς ἐξελεῖται τὰς ἁμαρτίας αὐτοῦ; μνήσθητι τὰ ἔσχατά σου, καὶ παύσῃ ἐχθραίνων. Μνήσθητι ἐντολῶν, καὶ μὴ μηνίσῃς τῷ πλησίον.» «Ἐὰν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατά σου. Ἄφες τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον, διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου.» «Ἐὰν ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ Πατὴρ ὑμῶν ὁ οὐράνιος. Ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, οὐδὲ ὁ Πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν.» «Τότε προσελθὼν ὁ Πέτρος εἶπεν· κύριε, πολλάκις εἰς ἐμὲ ἁμαρτήσει ὁ ἀδελφός μου, καὶ ἀφήσω αὐτῷ; ἕως ἑπτάκις; Λέγει αὐτῷ ὁ Ἰησοῦς· Οὐ λέγω σοι, ἕως ἑπτάκις, ἀλλ' ἕως ἑβδομηκοντάκις ἑπτά. Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἐθέλησε συνάραι λόγον μετὰ τῶν δούλων αὐτοῦ. Ἀρξαμένου δὲ αὐτοῦ συναίρειν, προσηνέχθη αὐτῷ εἷς ὀφειλέτης μυρίων ταλάντων.","english":"And then, when you make supplication, your sins will be loosed. Remember your last end, and cease from enmity. Lend to your neighbor according to your ability. Reprove your neighbor, lest perhaps he has not done it; and if he has done it, lest perhaps he add to it. Reprove your friend, lest perhaps he has not spoken; and if he has spoken, that he may not repeat it. Understand your neighbor's affairs from yourself. A man cherishes wrath against a man, and seeks healing from the Lord. He has no mercy on a man like himself, and makes supplication concerning his own sins. He, being flesh, keeps anger; and who will wash away his sins? Remember your last end, and you will cease from enmity. Remember the commandments, and do not be angry with your neighbor. If you offer your gift at the altar, and there remember that your brother has something against you, leave your gift before the altar, and go first, be reconciled to your brother, and then come and offer your gift. If you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses. Then Peter came and said, Lord, how often will my brother sin against me, and I forgive him? Until seven times? Jesus says to him, I do not say to you, until seven times, but until seventy times seven. The kingdom of heaven was likened to a man, a king, who wished to settle accounts with his servants. And when he began to settle, one debtor was brought to him of ten thousand talents.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι, ἐκέλευσεν αὐτὸν ὁ Κύριος αὐτοῦ πραθῆναι, καὶ τὴν γυναῖκα αὐτοῦ καὶ τὰ τέκνα, καὶ τὰ πάντα ὅσα εἶχεν, καὶ ἀποδοθῆναι. Πεσὼν οὖν ὁ δοῦλος, προσεκύνει αὐτῷ, λέγων· Κύριε, μακροθύμησον ἐπ' ἐμοὶ, καὶ πάντα σοι ἀποδώσω. Σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου ἐκείνου, ἀπέλυσεν αὐτὸν, καὶ τὸ δάνειον ἀφῆκεν αὐτῷ. Ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος, εὗρεν ἕνα τῶν συνδούλων αὐτοῦ, ὃς ὤφειλεν αὐτῷ ἑκατὸν δηνάρια· καὶ κρατήσας αὐτὸν, ἔπνιγε λέγων, ἀποδὸς εἴ τι ὀφείλεις. Πεσὼν οὖν ὁ σύνδουλος αὐτοῦ εἰς τοὺς πόδας αὐτοῦ, παρεκάλει αὐτοῦ, λέγων· Μακροθύμησον ἐπ' ἐμοὶ, καὶ ἀποδώσω σοι. Ὁ δὲ οὐκ ἠθέλησεν, ἀλλὰ ἀπελθὼν ἔβαλεν εἰς φυλακὴν, ἕως ἂν ἀποδῷ πᾶν τὸ ὀφειλόμενον. Ἰδόντες δὲ οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα, ἐλυπήθησαν σφόδρα, καὶ ἐλθόντες διεσάφησαν τῷ κυρίῳ αὐτοῦ πάντα τὰ γενόμενα. Τότε προσκαλεσάμενος ὁ κύριος αὐτοῦ, λέγει αὐτῷ· Δοῦλε πονηρὲ, πᾶσαν ὀφειλὴν ἐκείνην ἀφῆκά σοι, ἐπεὶ παρεκάλεσας ἐμέ· οὐκ ἔδει καί σε ἐλεῆσαι τὸν σύνδουλον, ὡς καὶ ἐγώ σε ἐλέησα; Καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ, παρέδωκεν αὐτὸν τοῖς βασανισταῖς, ἕως οὗ ἀποδῷ αὐτῷ πᾶν τὸ ὀφειλόμενον αὐτῷ. Οὕτως καὶ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος ποιήσει ὑμῖν, ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν τὰ παραπτώματα αὐτῶν.» «Ἐὰν ἁμάρτῃ ὁ ἀδελφός σου, ἐπιτίμησον αὐτῷ· καὶ ἐὰν μετανοήσῃ, ἄφες αὐτῷ. Καὶ ἐὰν ἑπτάκις τῆς ἡμέρας ἁμαρτήσῃ εἴς σε, καὶ ἑπτάκις τῆς ἡμέρας ἐπιστρέψῃ, λέγων· Μετανοῶ, ἀφήσεις αὐτῷ.» «Ὀφείλομεν ἡμεῖς οἱ δυνατοὶ τὰ ἀσθενήματα τῶν ἀδυνάτων βαστάζειν, καὶ μὴ ἑαυτοῖς ἀρέσκειν.","english":"But since he had nothing to repay, his lord commanded him to be sold, and his wife and his children, and all that he had, and repayment to be made. So the servant fell down and worshiped him, saying, Lord, be patient with me, and I will repay you everything. But the lord of that servant, moved with compassion, released him and forgave him the debt. But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he seized him and was choking him, saying, Repay what you owe. So his fellow servant fell at his feet and kept pleading with him, saying, Be patient with me, and I will repay you. But he was unwilling, but went and threw him into prison until he should repay all that was owed. But when his fellow servants saw what had happened, they were greatly grieved, and they came and made clear to their lord all that had happened. Then his lord summoned him and said to him, Wicked servant, I forgave you all that debt because you pleaded with me; should you not also have had mercy on your fellow servant, as I also had mercy on you? And his lord, being angry, handed him over to the torturers until he should repay him all that was owed to him. So also your heavenly Father will do to you, unless each of you forgives your brother from your hearts their trespasses. If your brother sins, rebuke him; and if he repents, forgive him. And if he sins against you seven times a day, and seven times a day turns back, saying, I repent, you shall forgive him. We who are strong ought to bear the weaknesses of the weak, and not to please ourselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Ἕκαστος ὑμῶν τῷ πλησίον ἀρεσκέτω εἰς τὸ ἀγαθὸν, πρὸς οἰκοδομήν. Καὶ γὰρ ὁ Χριστὸς οὐχ ἑαυτῷ ἤρεσκεν, ἀλλὰ καθὼς γέγραπται, Οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσαν ἐπ' ἐμέ.» «Μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες, προνοούμενοι καλὰ ἐνώπιον Κυρίου καὶ ἀνθρώπων. Μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν.» «Εἰ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπ' ἀλλήλων ἀναλωθῆτε.» «Ἀλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ. Ἕως καιροῦ ἐργασώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως.» «Ἀποθέμενοι τὸ ψεῦδος, λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ, ὅτι ἀλλήλων μέλη ἐσμέν. Ὀργίζεσθε, καὶ μὴ ἁμαρτάνετε. Ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν· μηδὲ δίδοτε τόπον τῷ διαβόλῳ. Γίνεσθε εἰς ἀλλήλους χρηστοὶ, εὐσπλάγχνοι, χαριζόμενοι ἑαυτοῖς, καθὼς καὶ ὁ Χριστὸς ἐχαρίσατο ἡμῖν. Γίνεσθε οὖν\n\nμιμηταὶ τοῦ Θεοῦ, ὡς τέκνα ἀγαπητὰ, καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς, καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν προσφορὰν καὶ θυσίαν τῷ Θεῷ εἰς ὀσμὴν εὐωδίας.» «Τοὺς ἁμαρτάνοντας ἐνώπιον πάντων ἔλεγχε, ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσιν.» «Τίς ὁ κακώσων ὑμᾶς, ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γένησθε; Ἀλλ' εἰ καὶ πάσχετε διὰ δικαιοσύνην, μακάριοι. Μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ, μὴ λοιδορίαν ἀντὶ λοιδορίας· τοὐναντίον δὲ εὐλογοῦντες, ὅτι εἰς τοῦτο ἐκλήθητε, ἵνα εὐλογίας κληρονομήσητε.» «Ἀγαπητὲ, μὴ μιμοῦ τὸ κακὸν, ἀλλὰ τὸ ἀγαθόν. Ὁ ἀγαθοποιῶν ἐκ τοῦ Θεοῦ ἐστιν·","english":"Let each of you please his neighbor for good, unto edification. For even Christ did not please himself, but as it is written, The reproaches of those who reproached you fell upon me. Do not repay evil for evil, providing good things in the sight of the Lord and of men. Do not be overcome by evil, but overcome evil with good. If you bite and devour one another, take heed lest you be consumed by one another. Bear one another's burdens, and so fulfill the law of Christ. As we have opportunity, let us work what is good toward all, and especially toward those who are of the household of the faith. Having put away falsehood, let each speak truth with his neighbor, because we are members of one another. Be angry, and do not sin. Let not the sun go down on your provocation, nor give place to the devil. Be kind to one another, tenderhearted, forgiving one another, just as Christ also forgave us. Therefore become imitators of God, as beloved children, and walk in love, just as Christ also loved us and gave himself for us, an offering and a sacrifice to God for a sweet-smelling aroma. Rebuke those who sin before all, so that the rest also may have fear. Who is the one who will harm you, if you become zealous for what is good? But even if you suffer for the sake of righteousness, you are blessed. Not repaying evil for evil, nor reviling for reviling, but on the contrary blessing, because for this you were called, so that you might inherit a blessing. Beloved, do not imitate what is evil, but what is good. The one who does good is of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"ὁ δὲ κακοποιῶν, οὐχ ἑώρακε τὸν Θεόν.» Ὥσπερ τῷ φωτὶ αὐτομάτως ἕπεται τὸ φωτίζειν, καὶ τῷ μύρῳ τὸ εὐωδεῖν, οὕτω καὶ ταῖς ἀγαθαῖς πράξεσιν ἀναγκαίως ἀκολουθεῖ τὸ ὠφέλιμον. Οἱ τὸ ἀγαθὸν ἐργαζόμενοι, ἐν αὐτῷ τῷ ἔργῳ τὸ ἀπόδεκτον ἔχουσι. Μηδεὶς ἄγνοιαν προφασιζέσθω περὶ τὸ ἀγαθόν· φυσικὰς λόγος, οἰκείωσιν ἡμῖν τοῦ καλοῦ, καὶ ἀλλοτρίωσιν ἀπὸ τῶν βλαβερῶν ὑποδεικνύων ἐγκατεσπάρη. Ὁ ὑπὲρ τῆς τοῦ πλησίον ἁμαρτίας θερμὸν ἀποτήξας δάκρυον, ἑαυτὸν ἐξιάσατο, δι' ὧν τὸν ἀδελφὸν ἐπωδύρατο. Οἶδας τί ποιήσεις τῷ πλησίον σου καλόν; ὡς ἑαυτῷ βούλει παρ' ἑτέρου γενέσθαι. Ὁ ἐφησυχάζων, καὶ μὴ ἐλέγχων τὴν ἁμαρτίαν τοῦ ἀδελφοῦ, ἄσπλαγχνός ἐστιν, ὥσπερ ὁ τὸν ἰὸν ἐναφεὶς τῷ δηχθέντι ὑπὸ τοῦ ἰοβόλου. Μὴ γελάσῃς πτῶμα τοῦ πέλας· διάβαινε δὲ ἀσφαλῶς, ὥς σοι δύναμις· ἀλλὰ καὶ δίδου χεῖρα χαμαὶ κειμένῳ. Συγχωρήσωμεν, ἵνα συγχωρηθῶμεν. Ἀφῶμεν, ἵνα αἰτησώμεθα ἄφεσιν. Ἄφες ὁ ἀφεθείς· ἐλέησον ὁ ἐλεημένος. Κτῆσαι τὸ φιλάνθρωπον ἕως καιρός. Συγχωρήσωμέν τι μικρὸν, ἵνα μεῖζον ἀντιλάβωμεν, τὴν ὁμόνοιαν. Ἡττηθῶμεν, ἵνα νικήσωμεν. Ὁρᾶτε νόμους ἀθλήσεως, καὶ παλαιστῶν ἀγωνίσματα, οἳ τῷ κάτω κεῖσθαι πολλάκις νικῶσι τοὺς ὑπερκειμένους. Ἀγαθὸν χρηστότητι νικᾷν θρασύτητα, καὶ βελτίους ποιεῖν τοὺς ἀδικοῦντας, οἷς καρτεροῦμεν πάσχοντες. Εἰ μηδὲν ὤφλεις τῷ Θεῷ τιμωρίας, Μηδὲ αὐτοῖς ἴσθι τοῖς ὄφλουσι συμπαθής· Εἰ δὲ οἶδας ὄφλων, καὶ πρόχρησον τὸ πρᾶον. Οἴκτῳ γὰρ οἶκτος καὶ Θεῷ σταθμίζεται. Ὅτι δίδωμι πλέον τῇ πρὶν ἀγάπῃ τῆς παρούσης ὑπεροψίας, καὶ διὰ τοῦτο γίνομαι μακροθυμότερος, ἵνα ὀνειδίσω θερμότερον.","english":"But the one who does evil has not seen God. Just as shining follows light automatically, and fragrance follows myrrh, so too benefit necessarily follows good deeds. Those who do good have their acceptance in the deed itself. Let no one plead ignorance concerning the good; the natural law, showing us our affinity with the noble and our estrangement from harmful things, has been implanted in us. He who has shed a warm tear over the sin of his neighbor has healed himself through the very grief he felt for his brother. Do you know what good you should do for your neighbor? As you wish another to do to you yourself. He who keeps quiet and does not reprove his brother's sin is without compassion, like one who lets the poison remain in the one bitten by the venomous creature. Do not laugh at the fall of your neighbor, but pass by safely, as far as you are able; but also give a hand to the one lying on the ground. Let us forgive, that we may be forgiven. Let us release, that we may ask for release. You who have been forgiven, forgive; you who have been shown mercy, show mercy. Cultivate love for humanity while there is time. Let us forgive a little, that we may receive something greater—concord. Let us be defeated, that we may conquer. See the laws of the contest, and the struggles of wrestlers, who often by lying low defeat those who are above them. It is good to conquer boldness by kindness, and to make those who do wrong better by enduring patiently in suffering. If you owe God no punishment, do not be sympathetic even to those who do owe it; but if you know that you owe it, then also lend your gentleness in advance. For mercy is weighed against mercy, even by God. Because I give more to the former love than to the present disdain, and for this reason I become more long-suffering, so that I may reproach more fervently.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Αὐτάρκης μοι τιμωρία κατὰ τῶν ἀδικούντων, ἡ τοῦ ἀντιδρᾷν ἐξουσία. Μή σε ἀπατᾷ μάταιος λογισμὸς, ὅτι τὸ δίκαιος ἐπεξελθεῖν ἀνεύθυνόν ἐστι, καὶ τὸ παραδοῦναι τοῖς νόμοις τὸν ἀδικήσαντα. Μεγάλην ἡμῖν νομίζωμεν προκεῖσθαι πραγματείαν φιλανθρωπίας, καὶ συγχωρήσωμεν τὰ εἰς ἡμᾶς, ἵνα καὶ αὐτοὶ τύχωμεν συγχωρήσεως. Τί χρηστότητος δόγμα συντομώτερον; Τοιοῦτος ἴσθι τοῖς φίλοις, καὶ τοῖς πέλας, Οἵους ἑαυτῷ τούσδε τυγχάνειν θέλεις. Τηροῦμεν τὰς ἀλλήλων ἁμαρτίας, οὐχ ἵνα πενθήσωμεν, ἀλλ' ἵνα προσπλήξωμεν, καὶ ἀπολογίαν ἔχωμεν τῶν ἡμετέρων κακῶν τὰ τῶν πλησίον τραύματα. Ὅσῳπερ ἂν ἰσχυρότερος ᾖς, τοσούτῳ δικαιότερος ἂν εἴης τὸν ἀσθενέστερον διαβάσταξαι. Οὐ γὰρ ἑαυτῷ μόνον, ἀλλὰ καὶ ἑτέροις ἰσχυρὸν εἶναι χρὴ τὸν ἰσχύοντα. Εἰ δὲ λέγων ἰσχύειν, τὴν ἀσθένειαν, τὴν ἐκείνου περιορᾷς, διπλῆν δώσεις δίκην, ὅτι τε οὐκ ἐφείσω, καὶ ὅτι πολλὴν ἔχομεν τοῦ φείσασθαι δύναμιν. Ὑπεύθυνος γὰρ ἕκαστος ἡμῶν τῆς τοῦ πλησίον σωτηρίας ἐστίν. Διὰ τοῦτο οὐχὶ τὰ ἑαυτοῦ σκοπεῖν, ἀλλὰ τὰ τῶν πέλας, ἐκελεύσθημεν. Τιμῆς γὰρ ἠγοράσθημεν· ὁ δὲ ἀγοράσας ἡμᾶς, τοῦτο προσέταξεν ἐπὶ τῇ κοινῇ πάντων λυσιτελείᾳ. Οὐχ ἁπλῶς πρὸς τὸ τῶν παραπτωμάτων μέτρον δεῖ τὴν ἐπιτίμησιν ἐπάγειν, ἀλλὰ καὶ τῆς τῶν ἁμαρτανόντων στοχάζεσθαι προαιρέσεως, μήποτε ῥάψαι τὸ διεῤῥηγὸς βουλόμενος, χεῖρον τὸ σχίσμα ποιήσῃς. Ἓν μόνον σκοπῶμεν, ἀδελφοὶ, οὐχ ὅπως μηδὲν πάθωμεν παρὰ τῶν ἐχθρῶν κακὸν, ἀλλ' ὅπως μηδὲν αὐτοῖς ἡμεῖς ἐργασώμεθα κακόν.","english":"Sufficient for me as punishment against those who do wrong is the power to retaliate. Let no vain reasoning deceive you into thinking that to prosecute the just man is free of guilt, and to hand over the wrongdoer to the laws. Let us consider that a great task of philanthropy lies before us, and let us forgive the offenses against us, so that we ourselves may obtain forgiveness. What doctrine of kindness is more concise? Be such to your friends and to your neighbors as you wish them to be to yourself. We watch over one another's sins, not so that we may mourn, but so that we may strike at them, and have the wounds of our neighbors as a defense for our own evils. The stronger you are, the more just you should be in bearing with the weaker. For the one who is strong must be strong not for himself only, but also for others. But if, while claiming to be strong, you overlook that man's weakness, you will pay a double penalty: because you did not spare, and because we have great power to spare. For each of us is accountable for the salvation of his neighbor. For this reason we were commanded to look not to our own interests, but to those of our neighbors. For we were bought at a price; and the one who bought us commanded this for the common benefit of all. One must not apply reproof simply according to the measure of the transgressions, but must also consider the disposition of those who sin, lest, wishing to sew up what is torn, you make the tear worse. Let us consider one thing only, brothers: not how we may suffer no evil from our enemies, but how we may do no evil to them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Ὅταν λάβῃς τὸν ἐχθρόν σου εἰς τὰς χεῖρας τὰς σὰς, μὴ σκόπει ὅπως αὐτὸν ἀμυνάμενος, καὶ μυρίαις πλύνας λοιδορίαις ἐκπέμψῃς, ἀλλ' ὅπως ἐπαναγάγῃς πρὸς ἐπιείκειαν· καὶ μὴ πρότερον ἀποστῇς, ἕως ἂν περιγένῃ τῇ πραότητι τῆς ὠμότητος τῆς ἐκείνου. Τότε μείζους παρὰ τοῦ βίου κείσονται ἀντιδόσεις, ὅταν μυρία τοὺς\n\nἐχθροὺς ἀγαθὰ ποιήσαντες, τοὐναντία ἀνταπολάβωμεν. Ὅταν ἐννοήσωμεν ἅπερ ἐπάθομεν παρὰ τῶν συνδούλων, λογισώμεθα ἅπερ ἐποιήσαμεν εἰς τὸν Δεσπότην, καὶ τῷ φόβῳ τῶν οἰκείων ἁμαρτημάτων τὸν θυμὸν ἐπὶ τοῖς ἀλλοτρίοις πλημμελήμασι ταχέως ἀπώσασθαι δυνησόμεθα. Εἰ γὰρ δεῖ μεμνῆσθαι ἁμαρτημάτων, τῶν οἰκείων δεῖ μεμνῆσθαι μόνον· κἂν τῶν οἰκείων μνημονεύσωμεν, οὐδέποτε ἀλλότρια λογιούμεθα. Ἐὰν ἔχῃς τι κατὰ τοῦ ἐχθροῦ, ἔξελε τὴν λύπην, θεράπευσον τὴν ὀργὴν, λύσον τὴν ἔχθραν, ἵνα λάβῃς θεραπείαν ἀπὸ τῆς τραπέζης. Θυσίᾳ προσέρχῃ φρικτῇ καὶ ἁγίᾳ, αἰδέσθητι τὴν ὑπόθεσιν αὐτῆς τῆς προσφορᾶς. Ἐσφαγμένος πρόκειται ὁ Χριστός· καὶ τίνος ἕνεκεν ἐσφάγη; καὶ διὰ τί; Ἵνα εἰρηνοποιήσῃ τὰ ἐν τῷ οὐρανῷ καὶ τὰ ἐπὶ τῆς γῆς· ἵνα καὶ ἀγγέλοις σὲ ποιήσῃ φίλον. Μηδεὶς τοίνυν ἔστω Ἰούδας, μηδεὶς πονηρίας γέμων, μηδεὶς ἔχων ἰὸν ἐν τῇ διανοίᾳ, μὴ εἰς κατάκρισιν λάβῃ. Καὶ γὰρ τότε μετὰ τὸ λαβεῖν τὴν προσφορὰν, ἐπέπεσεν τῷ Ἰούδᾳ ὁ διάβολος· οὐ τοῦ σώματος καταφρονῶν τοῦ Δεσποτικοῦ, ἀλλὰ τῆς ἀναισχυντίας, ἐπιπηδῶν τοῦ Ἰούδα, ἵνα μάθωμεν, ὅτι τοῖς ἀναξίως μετέχουσι τῶν θείων μυστηρίων, τούτοις μάλιστα ἐπιπηδᾷ καὶ ἐπιβαίνει συνεχῶς ὁ διάβολος, ὥσπερ τῷ Ἰούδᾳ τότε. Αἱ γὰρ τιμαὶ τοὺς ἀξίους ὠφελοῦσιν·","english":"When you have your enemy in your hands, do not consider how you may defend yourself against him and send him away after countless washings of abuse, but how you may lead him back to equanimity; and do not desist until you prevail by gentleness over his cruelty. Then greater recompenses will be laid up for you from life, when, having done countless good things to our enemies, we receive the opposite in return. When we consider what we have suffered at the hands of our fellow servants, let us reckon what we have done to the Master, and by the fear of our own sins we shall be able quickly to drive away our anger at the trespasses of others. For if we must remember sins, we must remember only our own; and if we remember our own, we shall never reckon the sins of others. If you have anything against your enemy, remove the grief, heal the anger, dissolve the enmity, so that you may receive healing from the table. You approach a fearful and holy sacrifice; reverence the very purpose of the offering. Christ lies slain before you; and for whose sake was he slain? and for what? That he might make peace between the things in heaven and the things on earth; that he might make you a friend even to angels. Let no one, then, be a Judas, let no one be full of wickedness, let no one have venom in his mind, lest he receive it unto condemnation. For then, after receiving the offering, the devil fell upon Judas—not despising the Master's body, but leaping upon Judas because of his shamelessness, so that we might learn that it is upon those who partake of the divine mysteries unworthily that the devil especially leaps and presses continually, as upon Judas then. For honors benefit the worthy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"τοὺς δὲ παρὰ τὴν ἀξίαν ἀπολαβόντας, εἰς μείζονα τιμωρίαν ἐμβάλλουσιν. Καὶ ταῦτα λέγω, οὐχ ἵνα φοβήσω, ἀλλ' ἵνα ἀσφαλίσωμαι. Σὺ τῷ συνδούλῳ μένεις ἐχθραίνων, καὶ πῶς δυνήσῃ βαδίζειν ἐπὶ τὴν τῆς εἰρήνης τράπεζαν; Καὶ γὰρ ὁ Χριστὸς οὐδὲ ἀποθανεῖν ὑπὲρ σοῦ παρῃτήσατο, σὺ δὲ οὐδὲ ὀργὴν ἀφιέναι τῷ συνδούλῳ διὰ σεαυτὸν ἀνέχῃ. Ἐπηρέασε γὰρ, φησὶ, καὶ τὰ μέγιστα ἐπλεονέκτησεν. Καὶ τί τοῦτο; εἰς χρήματα ἡ ζημία· οὐδέπω ἐσταύρωσε, καθάπερ τὸν Χριστὸν οἱ Ἰουδαῖοι· ἀλλ' ὅμως καὶ αὐτὸ τὸ αἷμα, ὅπερ ἐξέχεεν, εἰς σωτηρίαν τοῖς ἐκχέασιν ἔδωκεν. Τί τούτῳ ἴσον ἔχεις εἰπεῖν; Ἐὰν μὴ ἀφῇς τῷ ἐχθρῷ, οὐκ ἐκεῖνον ἠδίκησας μᾶλλον, ἢ σαυτόν. Ἐκεῖνον μὲν γὰρ εἰς τὸν παρόντα βίον παρέβλεψας, ἑαυτὸν δὲ ἀσύγγνωστον ἐποίησας πρὸς τὴν ἀπολογίαν τὴν εἰς τὴν μέλλουσαν ἡμέραν. Οὐδὲν γὰρ οὕτω μισεῖ ὁ Θεὸς, ὡς μνησίκακον ἄνθρωπον, ὡς οἰδαίνουσαν καρδίαν, ὡς φλεγμαίνουσαν ψυχήν. Ἄκουσον γοῦν τί φησιν· «Ὅταν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, κἀκεῖ μνησθῇς ἄνω τοῦ θυσιαστηρίου, ὅτι ὁ ἀδελφός σου ἔχει τι κατά σου· ἄφες τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, καὶ ἀπελθὼν καταλλάγηθι τῷ ἀδελφῷ.» Τί λέγεις, ἀφήσω; Ναὶ, φησίν· διὰ γὰρ τὴν εἰρήνην τὴν εἰς τὸν ἀδελφὸν, καὶ αὕτη ἡ θυσία ἐγένετο. Μεῖζον ἀγαθὸν τὸ ἐλεγχθῆναι τοῦ ἐλέγξαι νομίζω, ὅσῳ μεῖζόν ἐστι τὸ ἑαυτὸν ἀπαλλαγῆναι κακοῦ, τοῦ ἄλλον ἀπαλλάξαι. Δεῖ κεκραμένον εἶναι τὸν ἔλεγχον, τὸ πρᾶγμα μὲν λέγοντα, δειλίαν δὲ προσποιούμενον, κατὰ τοὺς σοφοὺς τῶν ἰατρῶν, οἳ κρύπτουσι τῷ χαλκῷ τὸν διαιροῦντα σίδηρον. Πᾶσα μὲν ἁμαρτία δεινή ἐστι·","english":"But those who have received things contrary to their desert, they cast into greater punishment. And I say these things, not that I may frighten you, but that I may secure you. Do you remain at enmity with your fellow servant, and how will you be able to walk to the table of peace? For Christ did not even refuse to die for you, but you do not endure to release your anger against your fellow servant for your own sake. For he has injured you, he says, and has gained the greatest advantage. And what of this? The loss is in money; he has not yet crucified you, as the Jews crucified Christ; but nevertheless even the very blood which he shed, he gave for the salvation of those who shed it. What equal to this do you have to say? If you do not forgive your enemy, you have not wronged him more than yourself. For him you have overlooked for the present life, but you have made yourself inexcusable for the defense on the coming day. For God hates nothing so much as a man who remembers wrongs, as a heart that swells, as a soul that is inflamed. Hear, then, what he says: \"When you offer your gift at the altar, and there above the altar you remember that your brother has something against you, leave your gift at the altar, and going away be reconciled to your brother.\" What do you say, shall I leave it? Yes, he says; for for the sake of peace toward your brother, this sacrifice also has been made. I consider it a greater good to be reproved than to reprove, inasmuch as it is greater to be rid of evil oneself than to rid another of it. Reproof must be tempered, saying the matter indeed, but pretending cowardice, like the wise physicians, who hide the dividing iron with the bronze. Every sin is dreadful;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"πλὴν μεῖζον τῆς μνησικακίας, καὶ τῆς πλεονεξίας οὐδέν ἐστιν. Οὐκ εἶπεν, πορνεία ἢ εἰδωλολατρεία ἐστὶν, ἀλλὰ πλεονεξία. Ἀδελφὴ δὲ τῆς πλεονεξίας ἡ μνησικακία. Δεινὴ γάρ ἐστιν ἡ ἁμαρτία αὕτη καὶ παράνομος. Τὰ λοιπὰ ἁμαρτήματα πονηρὰ μέν εἰσιν, ὀλιγόχρονοι δὲ τυγχάνουσιν, ἐν μιᾷ ὥρᾳ ἀποτελούμενα. Ἐπόρνευσέ τις; ἐν μιᾷ ὥρᾳ παύσας τὸ κακὸν, τὰς λοιπὰς ὥρας δύναται ἡσυχάσαι. Ἔκλεψέ τις; ἐν μιᾷ ὥρᾳ ποιήσας τὸ κακὸν, λοιπὸν μετανοεῖ. Ἐφόνευσέ τις; κακὸν μὲν καὶ τοῦτο· ἀλλὰ ἐν μιᾷ ὥρᾳ ποιήσας τὸ κακὸν, τὰς λοιπὰς ὥρας δύναται μετανοῆσαι. Ὁ δὲ μνησίκακος, καθ' ἑκάστην ὥραν ἁμαρτάνει, τὴν κακίαν ἐν τῇ καρδίᾳ περιφέρων. Κἂν εἰς ἐκκλησίαν εἰσέλθῃ, οὐ δύναται καθαρὰν εὐχὴν τῷ Θεῷ ἀναπέμψαι, τὴν κακίαν ἔχων κατὰ τοῦ πλησίον. Οὐδὲ καθαρεύει ἀπὸ ἁμαρτίας μνησίκακος ψυχή· καὶ ἐλεημοσύνην οὐδέποτε ἐργάζεται. Ὁ γὰρ μὴ ἔχων ἀγάπην, οὐδὲ ἐλεεῖ, οὐδὲ ἀντιλαμβάνεται. Ὁ ἄκακος ἐχθρὸν οὐκ ἔχει· ὁ μνησίκακος οὐκ ἀπαλλάττεται τοῦ ἐχθροῦ, ἐχθρὸν ἔχων τὸ ἴδιον συνειδός.","english":"But nothing is greater than resentment and greed. He did not say, it is fornication or idolatry, but greed. And resentment is the sister of greed. For this sin is terrible and lawless. The other sins are evil, but they happen to be short-lived, accomplished in a single hour. Did someone commit fornication? Having ceased the evil in a single hour, he can be at rest for the remaining hours. Did someone steal? Having done the evil in a single hour, he repents thereafter. Did someone commit murder? This too is evil; but having done the evil in a single hour, he can repent for the remaining hours. But the resentful man sins every hour, carrying the wickedness in his heart. Even if he enters the church, he cannot send up a pure prayer to God, having wickedness against his neighbor. Nor is a resentful soul pure from sin; and it never practices almsgiving. For he who does not have love neither shows mercy nor takes up the cause of others. The guileless man has no enemy; the resentful man is not delivered from the enemy, having his own conscience as an enemy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"ΤΙΤΛ. ΙΒʹ. Περὶ ἀσεβῶν, καὶ ἁμαρτωλῶν, καὶ κακῶν, καὶ μοχθηρῶν ἀνδρῶν, καὶ ἀδίκων, καὶ παρανόμων. «Οὐ συνθελήσεις τῷ ἀσεβεῖ· οὐκ εἰσακούσεις τῆς φωνῆς αὐτοῦ, καὶ οὐ φείσεται ὁ ὀφθαλμός σου ἐπ' αὐτῷ. Οὐκ ἐπιποθήσεις ἐπ' αὐτῷ, οὐδὲ μὴ σκεπάσῃς αὐτόν. Ἀναγγέλλων ἀναγγελεῖς περὶ αὐτοῦ· καὶ αἱ χεῖρές σου ἔσονται ἐπ' αὐτὸν ἐν πρώτῳ ἀποκτεῖναι αὐτὸν, καὶ αἱ χεῖρες παντὸς τοῦ λαοῦ σου ἐπ' ἐσχάτων.» «Διὰ τὴν ἀσέβειαν τῆς καρδίας τῶν ἐθνῶν τούτων Κύριος ἐξολοθρεύσει αὐτοὺς πρὸ προσώπου σου· οὐ διὰ τὴν δικαιοσύνην σου, οὐδὲ διὰ τὴν ὁσιότητα τῆς καρδίας σου, σὺ εἰσπορεύῃ κληρονομῆσαι τὴν γῆν αὐτῶν, ἀλλὰ διὰ τὴν ἀνομίαν τῶν ἐθνῶν τούτων Κύριος ἐξολοθρεύει αὐτοὺς πρὸ προσώπου σου.» «Θεὸν τὸν γεννήσαντά σε ἐγκατέλιπες, καὶ ἐπελάθου Θεοῦ τοῦ τρέφοντός σε.» «Ἵνα μὴ ἀπολέσῃ ἁμαρτωλὸς τὸν ἀναμάρτητον, οὐ μὴ θελήσῃ ὁ Θεὸς εὐιλατεῦσαι αὐτῷ· ἀλλ' ἐκκαυθήσεται ὀργὴ Κυρίου, καὶ ὁ ζῆλος αὐτοῦ ἐν τῷ ἀνθρώπῳ ἐκείνῳ.» «Ἐξολοθρεύσατε τὰ ἔθνη ταῦτα ἀπὸ προσώπου ὑμῶν, καὶ οὐκ ἔσονται ὑμῖν εἰς παγίδας, καὶ εἰς σκάνδαλα, καὶ εἰς ἥλους ἐν ταῖς πτέρναις ὑμῶν, καὶ εἰς βολίδας ἐν τοῖς ὀφθαλμοῖς ὑμῶν· ὅτι οὐκ ἠκούσατε τῆς φωνῆς Κυρίου τοῦ Θεοῦ ὑμῶν. Καὶ ἔσται, τὸν τρόπον ηὐφράνθη Κύριος ἐν ὑμῖν τοῦ εὖ ποιῆσαι ὑμᾶς, οὕτως εὐφρανθήσεται Κύριος ἐφ' ὑμῖν, ἐξολοθρεῦσαι ὑμᾶς.» «Ἐξ ἀνόμων ἐξελεύσεται πλημμέλεια.» «Ἐγένετο λόγος Κυρίου πρὸς Βασσὰ λέγων·","english":"TITLE 12. Concerning the impious, and sinners, and evil and wicked men, and the unjust, and the lawless. \"You shall not consent with the impious man; you shall not listen to his voice, and your eye shall not spare him. You shall not desire him, nor shall you cover him. You shall surely report concerning him; and your hands shall be upon him to kill him first, and the hands of all your people shall be upon him at the last.\" \"Because of the impiety of the heart of these nations the Lord will destroy them before your face; not because of your righteousness, nor because of the holiness of your heart do you enter to inherit their land, but because of the lawlessness of these nations the Lord destroys them before your face.\" \"You abandoned God who begot you, and you forgot God who nourishes you.\" \"Lest a sinner destroy the sinless man, God will not be willing to be propitious to him; but the anger of the Lord shall be kindled, and his zeal against that man.\" \"Destroy these nations from before your face, and they shall not be for you as snares, and as stumbling blocks, and as nails in your heels, and as darts in your eyes; because you did not listen to the voice of the Lord your God. And it shall be, in the manner that the Lord rejoiced over you to do you good, so the Lord will rejoice over you to destroy you.\" \"From lawless men transgression shall come forth.\" \"The word of the Lord came to Bassas, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Ἀνθ' ὧν ὕψωσά σε ἐπὶ τῆς γῆς, καὶ ἔδωκά σε ἡγούμενον ἐπὶ τὸν λαόν μου, καὶ ἐπορεύθης ἐν ὁδῷ Ἱεροβοὰμ, καὶ ἐξήμαρτες τὸν λαόν μου τὸν Ἰσραὴλ, τοῦ παροργίσαι με ἐν τοῖς ματαίοις αὐτῶν, ἰδοὺ ἐγὼ ἐξεγείρω ὀπίσω σου, καὶ ὀπίσω τοῦ οἴκου σου κακά· καὶ δώσω τὸν οἶκόν σου, ὡς τὸν οἶκον Ἱεροβοάμ. Τὸν τεθνηκότα τοῦ Βασσὰ ἐν τῇ πόλει, καταφάγονται οἱ κύνες· καὶ τὸν τεθνηκότα ἐν τῷ πεδίῳ, τὰ πετεινὰ τοῦ οὐρανοῦ.» «Εὐφροσύνη ἀσεβῶν πτῶμα ἐξαίσιον· χαρμονὴ δὲ παρανόμων ἀπώλεια. Ἐὰν ἀνέβη εἰς οὐρανὸν αὐτοῦ τὰ δῶρα, ἡ δὲ θυσία αὐτῶν νεφῶν ἅψηται· κἂν δοκῇ ἤδη κατεστηρίχθαι, τότε εἰς τέλος ἀπολεῖται. Οἱ δὲ ἰδόντες αὐτὸν ἐροῦσι· Ποῦ ἐστιν;» «Θυμὸς ἐπὶ ἁμαρτωλοὺς ἐπελεύσεται, καὶ τότε γνώσονται ποῦ ἐστιν αὐτῶν ἡ ὕλη.» «Οἱ σπείροντες τὰ ἄτοπα, ὀδύνας θερίσουσιν. Ἀπὸ δὲ προστάγματος Κυρίου ἀπολοῦνται, ἀπὸ δὲ πνεύματος ὀργῆς αὐτοῦ ἀφανισθήσονται.» «Πρὸ προσώπου ἀσεβοῦς τίς ἔπηξεν; Φῶς ἀσεβῶν σβεσθήσεται.» «Πρόσωπα ἀσεβῶν ἀτιμίας ἐμπλησθήσεται.» «Πᾶς ὁ βίος ἀσεβοῦς ἐν φροντίδι· ὅταν δοκῇ εἰρηνεύειν, ἥξει αὐτοῦ ἡ καταστροφή.» «Ἐλπὶς ἀσεβοῦς ἀπολεῖται· ἀοίκητος γὰρ αὐτοῦ ἔσται ὁ οἶκος. Ἀράχνη δὲ αὐτοῦ ἀποβήσεται ἡ σκηνή.» «Ἡμέρα ὀργῆς ἐπέλθῃ αὐτῷ.» «Ἀσεβῶν λύχνος σβεσθήσεται. Ἐλεύσεται δὲ αὐτοῖς ἡ καταστροφὴ, καὶ ἔσονται ὥσπερ ἄχυρα ἀπὸ ἀνέμου.» «Ὀφθαλμοὶ ἀσεβῶν τακήσονται.","english":"Because I exalted you on the earth, and made you leader over my people, and you walked in the way of Jeroboam, and caused my people Israel to sin, provoking me with their vanities, behold, I will raise up evil after you, and after your house; and I will give your house as the house of Jeroboam. The dead of Baasha in the city the dogs shall devour; and the dead in the field, the birds of heaven. The exultation of the impious is a sudden fall; and the joy of the lawless is destruction. If their gifts ascend into heaven, and their sacrifice touches the clouds; even if they seem already to have been established, then they shall be utterly destroyed. And those who saw him shall say, Where is he? Wrath shall come upon sinners, and then they shall know where their matter is. Those who sow absurdities shall reap pains. And by the command of the Lord they shall perish, and by the spirit of his wrath they shall be made invisible. Before the face of the impious, who has fixed [it]? The light of the impious shall be quenched. The faces of the impious shall be filled with dishonor. The whole life of the impious is in anxiety; when he seems to be at peace, his destruction shall come. The hope of the impious shall perish; for his house shall be uninhabited. And his tent shall become a spider's web. The day of wrath shall come upon him. The lamp of the impious shall be quenched. And destruction shall come upon them, and they shall be like chaff from the wind. The eyes of the impious shall melt away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Ἡ γὰρ ἐλπὶς αὐτῶν ἀπώλεια.» «Ὁ ἀγαπῶν τὴν ἀδικίαν, μισεῖ τὴν ἑαυτοῦ ψυχήν.» «Ἐλασσονοῦσι φυλὰς ἁμαρτίαι.» «Παρανομίαι ἄνδρα ἀγρεύουσι, σειραῖς δὲ τῶν ἑαυτῶν ἁμαρτιῶν ἕκαστος σφίγγεται.» «Οὐ παροικήσει σοι πονηρευόμενος, οὐδὲ διαμένουσι.» «Συντελεσθήσεται δὴ πονηρία ἁμαρτωλῶν, καὶ κατευθυνεῖς.» «Σύντριψον τὸν βραχίονα τοῦ ἁμαρτωλοῦ καὶ τοῦ πονηροῦ.» «Ἀπώλετο τὸ μνημόσυνον αὐτοῦ μετ' ἤχου.» «Ἐπιβρέξει ἐπὶ ἁμαρτωλοὺς παγίδας, πῦρ καὶ θεῖον.» «Πολλαὶ αἱ μάστιγες τοῦ ἁμαρτωλοῦ «Πρόσωπον δὲ Κυρίου ἐπὶ ποιοῦντας κακὰ, τοῦ ἐξολοθρεῦσαι.» «Θάνατος ἁμαρτωλῶν πονηρὸς, καὶ οἱ μισοῦντες τὸν δίκαιον.» «Οἱ ἐχθροὶ Κυρίου ἅμα τοῦ δοξασθῆναι αὐτοὺς καὶ ὑψωθῆναι.» «Εἶδον τὸν ἀσεβῆ ὑπερυψούμενον, καὶ ἐπαιρόμενον.» «Κρῖνόν με ὁ Θεὸς, καὶ δίκασον τὴν δίκην μου ἐξ ἔθνους.» «Τί ἐγκαυχᾷ ἐν κακίᾳ, ὁ δυνατὸς ἀνομίαν; ὅλην τὴν ἡμέραν.» «Ἡπαλύνθησαν οἱ λόγοι αὐτῶν ὑπὲρ ἔλαιον, καὶ αὐτοί εἰσι βολίδες.» «Ἀπηλλοτριώθησαν οἱ ἁμαρτωλοὶ ἀπὸ μήτρας· ἐπλανήθησαν.» «Εὐφρανθήσεται δίκαιος, ὅταν ἴδῃ ἐκδίκησιν· τὰς χεῖρας, κ. τ. λ.» «Σκέπασόν με ἀπὸ συστροφῆς πονηρευομένων, ἀπὸ πλήθους.» «Ὡς τήκεται κηρὸς ἀπὸ προσώπου","english":"For their hope is destruction. He who loves injustice hates his own soul. Sins diminish tribes. Transgressions ensnare a man, and each one is bound fast in the cords of his own sins. The one who does evil shall not dwell with you, nor shall they remain. Surely the wickedness of sinners shall be brought to an end, and you shall set them straight. Break the arm of the sinner and of the wicked. His remembrance perished with a sound. He will rain snares upon sinners, fire and brimstone. Many are the scourges of the sinner. But the face of the Lord is against those who do evil, to destroy them. The death of sinners is evil, and those who hate the righteous. The enemies of the Lord, as soon as they are glorified and exalted. I saw the ungodly highly exalted and lifted up. Judge me, O God, and plead my cause against a nation. Why do you boast in wickedness, O mighty one, of lawlessness all the day long? Their words were made smooth beyond oil, yet they are arrows. Sinners are estranged from the womb; they have gone astray. The righteous shall be glad when he sees vengeance; his hands, etc. Cover me from the conspiracy of those who do evil, from the multitude. As wax melts from the face","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"πυρὸς, οὕτως ἀπολοῦνται.» «Ἀνταποδώσει Κύριος κατὰ τὴν ἀνομίαν αὐτῶν· καὶ κατὰ, κ. τ. λ.» «Ἐκλίποιεν ἁμαρτωλοὶ ἀπὸ τῆς γῆς, καὶ ἄνομοι.» «Ἐπιθυμία ἁμαρτωλοῦ ἀπολεῖται.» «Ἰδοὺ οἱ μακρύνοντες ἑαυτοὺς ἀπὸ σοῦ, ἀπολοῦνται.» «Μακρὰν ἀπὸ ἁμαρτωλῶν σωτηρία, ὅτι τὰ δικαιώματα, κ. τ.","english":"like fire, so shall they perish. The Lord will repay them according to their lawlessness; and according to, etc. Let sinners be removed from the earth, and the lawless. The desire of a sinner shall perish. Behold, those who distance themselves from you shall perish. Salvation is far from sinners, because the statutes, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"λ.» «Πάντας τοὺς ἁμαρτωλοὺς ἐξολοθρεύσει.» «Ἁμαρτάνοντας καταδιώξεται κακά.» «Ὁδοὶ ἀσεβῶν ἀπολοῦνται.» «Αἱ ὁδοὶ τῶν ἀσεβῶν σκοτειναὶ, καὶ οὐκ οἴδασι πῶς προσκόπτουσιν.» «Ἔγγονον κακὸν, μάχαιρα τοὺς ὀδόντας ἔχει, καὶ τὰς μύλας στομίδας, ὥστε ἀναλίσκειν τοὺς ταπεινοὺς τῆς γῆς.» «Πρόχειρος γίνεται καὶ ἐπίχαρτος ἀσεβῶν ἡ ἀπώλεια.» «Οὗ ἐὰν εἰσέλθῃ ἀσεβὴς, ἀφανίζεται.» «Καρποὺς ἀσεβῶν ἀναστρέψει Κύριος.» «Ἀσεβὴς ποιεῖ ἔργα ἄδικα.» «Στόμα ἀσεβῶν καλύπτει πένθος ἄωρον.» «Συντριβὴ ἀσεβῶν, πενία.» «Παραπονηρευομένης καταιγίδος ἀφανίζεται ὁ ἀσεβής.» «Διωγμοὶ ἀσεβῶν εἰς θάνατον.» «Λαμπτὴρ ἀσεβῶν, ἁμαρτία.» «Ἔργα ἀσεβῶν μακρὰν ἀπὸ γνώσεως.» «Ἀσεβὴς ποιεῖ ἔργα ἀδικίας.» «Φυλάσσεται ὁ ἀσεβὴς εἰς ἡμέραν κακήν.» «Ἄδικοι ἀπολοῦνται συντόμως.» «Θαυμάσαι πρόσωπον ἀσεβοῦς, οὐ καλόν.» «Φεύγει ἀσεβὴς μηδενὸς διώκοντος.» «Γλῶσσα ἀδίκου ἐξολεῖται.» «Ἀσεβὴς οὐχ ἕξει παῤῥησίαν.» «Θυσία ἀσεβῶν βδέλυγμα Κυρίῳ.» «Ὁδὸς κακοῦ, καὶ ποῦς παρανόμου, ἀπολεῖται ἐν ἡμέρᾳ κακῇ.» «Βδέλυγμα Κυρίῳ, ὁδοὶ ἀσεβοῦς.» «Ἀνθ' ὧν ἠδίκουν νηπίους, φονευθήσονται.» «Ψυχὴ ἀσεβοῦς, οὐκ ἐλεηθήσεται ὑπ' οὐδενὸς ἀνθρώπων.» «Ὥσπερ ὄμφαξ ὀδοῦσι βλαβερὸς, καὶ καπνὸς ὄμμασιν, οὕτως παρανομία τοῖς χρωμένοις αὐτῇ.» «Κατάρα Κυρίου ἐν οἴκοις ἀσεβῶν.» «Οἰκίαι ἀσεβῶν ἀφανισθήσονται.» «Μακρὰν ἀπέχει ἀπὸ ἁμαρτωλῶν ὁ Θεός.» «Ἀκάθαρτος ἔναντι Κυρίου πᾶς παράνομος.» «Οὐαὶ αὐτοῖς, ὅτι ἀπεπήδησαν ἀπ' ἐμοῦ·","english":"All the sinners he will utterly destroy.\" \"Evils shall pursue those who sin.\" \"The ways of the ungodly shall perish.\" \"The ways of the ungodly are dark, and they do not know how they stumble.\" \"An evil offspring, a sword has teeth, and its jaws have bridles, so as to consume the lowly of the earth.\" \"The destruction of the ungodly is at hand and a cause for rejoicing.\" \"Wherever an ungodly man enters, he is destroyed.\" \"The Lord will overturn the fruits of the ungodly.\" \"An ungodly man does unjust works.\" \"Untimely mourning covers the mouth of the ungodly.\" \"The crushing of the ungodly is poverty.\" \"When the storm rages fiercely, the ungodly man is destroyed.\" \"The persecutions of the ungodly lead to death.\" \"The lamp of the ungodly is sin.\" \"The works of the ungodly are far from knowledge.\" \"An ungodly man does works of injustice.\" \"The ungodly man is kept for an evil day.\" \"The unjust shall perish swiftly.\" \"To admire the face of an ungodly man is not good.\" \"The ungodly man flees when no one pursues.\" \"The tongue of the unjust shall be destroyed.\" \"The ungodly man shall have no boldness.\" \"The sacrifice of the ungodly is an abomination to the Lord.\" \"The way of the evil man, and the foot of the lawless, shall perish in an evil day.\" \"The ways of the ungodly are an abomination to the Lord.\" \"Because they wronged infants, they shall be killed.\" \"The soul of the ungodly shall not be shown mercy by any man.\" \"As an unripe grape is harmful to the teeth, and smoke to the eyes, so is lawlessness to those who practice it.\" \"The curse of the Lord is in the houses of the ungodly.\" \"The houses of the ungodly shall be destroyed.\" \"God is far from sinners.\" \"Every lawless man is unclean before the Lord.\" \"Woe to them, for they have revolted from me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"δείλαιοί εἰσιν, ὅτι ἠσέβησαν εἰς ἐμέ.» «Συντέλεια εἰς ἀσεβεῖς ἥξει.» «Ἀσθενήσουσιν οἱ ἀσεβεῖς, καὶ ἐξαρῶ τοὺς ἀνόμους ἀπὸ προσώπου τῆς γῆς, λέγει Κύριος.» «Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, ἡ γῆ, ὅτι Κύριος ἐλάλησεν. Ἔσονται ὥσπερ τερέβινθος ἀποβεβληκυῖα αὐτῆς τὰ φύλλα, καὶ ὡς παράδεισος ὕδωρ μὴ ἔχων. Καὶ ἔσται ἰσχὺς αὐτῶν ὡς καλάμη στυπασίου, καὶ ἡ ἐργασία αὐτῶν ὡς σπινθῆρες πυρός. Καὶ κατακαυθήσονται οἱ ἄνομοι, καὶ οἱ ἁμαρτωλοὶ ἅμα, καὶ οὐκ ἔσται ὁ σβέσων.» «Ἀσεβῶν πόλις, εἰς τὸν αἰῶνα οὐ μὴ οἰκοδομηθῇ.» «Ἐντελοῦμαι τῇ οἰκουμένῃ κακὰ, καὶ τοῖς ἀσεβέσι τὰς ἁμαρτίας αὐτῶν.» «Οὐ μὴ μείνῃ εἰς τὸν αἰῶνα χρόνον σπέρμα πονηρόν.» «Ἰδοὺ ἡμέρα ἔρχεται Κυρίου μετὰ θυμοῦ καὶ ὀργῆς, θεῖναι τὴν οἰκουμένην ὅλην ἔρημον, καὶ τοὺς ἁμαρτωλοὺς ἀπολέσαι ἐξ αὐτῆς.» «Ἡ γῆ τῶν ἀσεβῶν πεσεῖται.» «Τρόμος λήψεται τοὺς ἀσεβεῖς.» «Ἀρθήτω ὁ ἀσεβὴς, ἵνα μὴ ἴδῃ τὴν δόξαν Κυρίου.» «Οὐκ ἔστι χαίρειν τοῖς ἀσεβέσι, λέγει Κύριος.» «Ἐὰν ἀπ' ἐμοῦ ἀποστῇς, πλέον τι ἕξεις, εἶπεν ὁ Κύριος.» «Ὁ ἄνομος θύων μόσχον, ὡς ἀποκτείνων κύνα· ὁ δὲ ἀναφέρων σεμίδαλιν, ὡς αἷμα ὑῶν.» «Οὐαὶ τῷ ἀνόμῳ, πονηρὰ κατὰ τὰ ἔργα τῶν χειρῶν αὐτοῦ δοθήσεται αὐτῷ.» «Ἔσται ὡς κονιορτὸς ἀπὸ τροχοῦ ὁ πλοῦτος τῶν ἀσεβῶν, καὶ ὡς χνοῦς φερόμενος.» «Καὶ ἔσται ὡς στιγμή.» «Καὶ ἔσται ὡς ἐνυπνιαζόμενος καθ' ὕπνον, ὁ πλοῦτος τῶν ἐθνῶν, καὶ ἔσονται ὡς οἱ ἐν ὕπνῳ πεινῶντες καὶ ἐσθίοντες, καὶ ἐξαναστάντων αὐτῶν μάταιον τὸ ἐνύπνιον αὐτῶν·","english":"They are wretched, because they acted impiously against me. \"Destruction shall come upon the impious.\" \"The impious shall grow weak, and I will remove the lawless from the face of the earth, says the Lord.\" \"Hear, O heaven, and give ear, O earth, for the Lord has spoken. They shall be like a terebinth that has cast off its leaves, and like a garden that has no water. And their strength shall be like the stubble of flax, and their work like sparks of fire. And the lawless shall be burned up, and the sinners together, and there shall be no one to quench it.\" \"The city of the impious shall not be built forever.\" \"I will command evils upon the inhabited world, and upon the impious their sins.\" \"An evil seed shall not remain for an age of time.\" \"Behold, the day of the Lord comes with fury and anger, to make the whole inhabited world desolate, and to destroy the sinners from it.\" \"The land of the impious shall fall.\" \"Trembling shall seize the impious.\" \"Let the impious be taken away, that he may not see the glory of the Lord.\" \"There is no rejoicing for the impious, says the Lord.\" \"If you depart from me, you will have something more, said the Lord.\" \"The lawless man who sacrifices a calf is as one who kills a dog; and he who offers fine flour is as the blood of swine.\" \"Woe to the lawless man, evil shall be given to him according to the works of his hands.\" \"The wealth of the impious shall be like dust from a wheel, and like chaff being carried.\" \"And it shall be like a moment.\" \"And the wealth of the nations shall be like one dreaming in sleep, and they shall be like those who hunger and eat in sleep, and when they arise their dream is vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"καὶ ὃν τρόπον ἐνυπνιάζεται ὁ διψῶν ὡς πεινῶν, καὶ ἐξαναστὰς ἔτι διψᾷ, ἡ δὲ ψυχὴ αὐτοῦ εἰς κενὸν ἤλπισεν, οὕτως ἔσται ὁ πλοῦτος πάντων τῶν ἐθνῶν.» «Εἶπεν Κύριος πρός με· Μὴ προσεύξῃ περὶ τοῦ λαοῦ τούτου, ὅτι ἐὰν στῇ Μωϋσῆς καὶ Σαμουὴλ πρὸ προσώπου μου, οὐκ ἔσται ἡ ψυχή μου πρὸς αὐτούς.» «Ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ οὐ σβεσθήσεται· καὶ ἔσονται εἰς ὅρασιν πάσῃ σαρκί.» «Μὴ ἐπιλήσεται νύμφη τὸν κόσμον αὐτῆς, καὶ παρθένος τὴν στηθοδεσμίδα αὐτῆς; ὁ δὲ λαός μου ἐπελάθετό μου, ἡμέρας ὧν οὐκ ἔστιν ἀριθμός.» «Τάδε λέγει Κύριος· Αὐτοὶ οἰκοδομήσουσιν, ἐγὼ δὲ καταστρέψω.» «Ἐν ἴσῳ μισητὰ, καὶ ὁ ἀσεβῶν, καὶ ἡ ἀσέβεια· τὸ πραχθὲν σὺν τῷ δράσαντι ἐξολοθρευθήσεται.» «Ἐλπὶς ἀσεβῶν ὡς φερόμενος\n\nχνοῦς ὑπὸ ἀνέμου, καὶ ὡς καπνὸς ἀπὸ ἀνέμου διεχύθη.» «Γενεᾶς ἀδίκου χαλεπὰ τὰ τέλη.» «Μάταιοι μὲν πάντες ἄνθρωποι, οἷς παρῆν Θεοῦ ἀγνωσία, καὶ ἐκ τῶν ὁρωμένων ἀγαθῶν οὐκ ἴσχυσαν εἰδέναι τὰ ὄντα, οὔτε τοῖς ἔργοις προσέχοντες ἐπέγνωσαν τὸν τεχνίτην. Ταλαίπωροι, καὶ ἐν νεκροῖς αἱ ἐλπίδες αὐτῶν.» «Τοῖς ἀσεβέσι μέχρι τέλους ἀνελεήμων θυμὸς ἐπέστη.» «Ἐν συναγωγῇ ἁμαρτωλῶν ἐκκαυθήσεται πῦρ.» «Ἐκδίκησις ἀσεβῶν, πῦρ καὶ σκώληξ.» «Πῦρ, χάλαζα, καὶ λιμὸς, καὶ θάνατος, πάντα ταῦτα εἰς κόλασιν ἁμαρτωλῶν ἐκτίσθη.» «Θάνατος, καὶ ἔρις, καὶ ῥομφαία, καὶ μάστιξ, ἐπὶ τοὺς ἀνόμους ἐκτίσθησαν.» «Οὐαὶ ὑμῖν, ἄνδρες ἀσεβεῖς, οἵτινες ἐγκατελίπετε νόμον Κυρίου.» «Πένθος νεκροῦ ἑπτὰ ἡμέραι·","english":"And just as the thirsty man dreams as if he were hungry, and when he awakes he is still thirsty, and his soul has hoped in vain, so shall be the wealth of all the nations. \"The Lord said to me: Do not pray for this people, for even if Moses and Samuel stood before my face, my soul would not be toward them.\" \"Their worm shall not die, and the fire shall not be quenched; and they shall be a spectacle to all flesh.\" \"Shall a bride forget her ornament, and a virgin her breastband? But my people have forgotten me, days without number.\" \"Thus says the Lord: They shall build, but I will overthrow.\" \"In like manner both the impious man and impiety are hateful; the deed together with the doer shall be destroyed.\" \"The hope of the impious is as dust carried by the wind, and as smoke scattered by the wind.\" \"The ends of an unjust generation are grievous.\" \"Vain indeed are all men, in whom the knowledge of God was absent, and who from the good things that are seen could not know him who is, nor, attending to the works, did they recognize the craftsman. Wretched are they, and their hopes are among the dead.\" \"Upon the impious, wrath without mercy has come to the end.\" \"In the assembly of sinners fire shall be kindled.\" \"The vengeance of the impious is fire and worm.\" \"Fire, hail, and famine, and death, all these were created for the punishment of sinners.\" \"Death, and strife, and sword, and scourge were created for the lawless.\" \"Woe to you, impious men, who have forsaken the law of the Lord.\" \"Mourning for the dead is seven days;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"μωροῦ δὲ καὶ ἀσεβοῦς, πᾶσαι αἱ ἡμέραι τῆς ζωῆς αὐτοῦ.» «Ὡς ῥομφαία δίστομος, πᾶσα ἁμαρτία» «Οὐκ εὐδοκεῖ ὁ ὕψιστος ἐν προσφοραῖς ἀσεβῶν.» «Ὡς ἀπὸ προσώπου ὄφεως φεῦγε ἀπὸ ἁμαρτίας. Ἐὰν γὰρ προσέλθῃς, ἕξεταί σε· ὀδόντες λέοντος οἱ ὀδόντες αὐτῆς, ἀναιροῦντες ψυχάς.» «Πολλοὶ ἐροῦσί μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ· Κύριε, Κύριε, οὐ τῷ σῷ ὀνόματι προεφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν. Καὶ τότε ὁμολογήσω αὐτοῖς, ὅτι Οὐδέποτε ἔγνων ὑμᾶς. Ἀναχωρεῖτε ἀπ' ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν.» «Πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, δοῦλός ἐστι τῆς ἁμαρτίας· ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ.» «Τάλας ἐγὼ, οὐδὲ ἐμνήσθην, ὅτι ὁ Θεὸς νοῦν ὁρᾷ, καὶ ψυχῆς ἐπιτηρεῖ φωνήν. Συνεργῶν ὁ ἐχθρὸς πρὸς ἁμαρτίαν, πρὸς ἐμαυτὸν λέγει· Ἐλεήμων ἐστὶν ὁ Θεὸς, καὶ ἀνέξεταί μου. Καὶ μὴ πληγεὶς παραχρῆμα, οὐκ ἐπαυσάμην, ἀλλὰ μᾶλλον κατεφρόνησα συγγνώμης. καὶ ἐδαπάνησα Θεοῦ μακροθυμίαν.» «Ὥσπερ συλλέγεται τὰ ζιζάνια, καὶ πυρὶ κατακαίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος τούτου. Ἀποστελεῖ ὁ Υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα, καὶ τοὺς ποιοῦντας τὴν ἀνομίαν, καὶ ἐμβαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός. Ἐκεῖ ἔσται ὁ κλαυθμὸς, καὶ ὁ βρυγμὸς τῶν ὀδόντων.» «Τότε ἐρεῖ ὁ βασιλεὺς καὶ τοῖς ἐξ εὐωνύμων. Πορεύεσθε ἀπ' ἐμοῦ, οἱ κατηραμένοι, εἰς τὸ πῦρ τὸ αἰώνιον, τὸ ἡτοιμασμένον τῷ διαβόλῳ, καὶ τοῖς ἀγγέλοις αὐτοῦ.» «Ὁ πονηρὸς ἄνθρωπος ἐκ τοῦ πονηροῦ θησαυροῦ τῆς καρδίας προφέρει τὰ πονηρά. Ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ.","english":"But of the fool and the impious, all the days of his life. \"Like a double-edged sword, every sin.\" \"The Most High takes no pleasure in the offerings of the impious.\" \"Flee from sin as from the face of a serpent. For if you draw near, it will bite you; the teeth of a lion are its teeth, destroying souls.\" \"Many will say to me in that day: Lord, Lord, did we not prophesy in your name, and in your name perform many mighty works? And then I will declare to them: I never knew you. Depart from me, you workers of lawlessness.\" \"Everyone who commits sin is a slave of sin; but the slave does not remain in the house.\" \"Wretched am I, for I did not even remember that God sees the mind, and watches over the voice of the soul. The enemy, working together toward sin, says to me: God is merciful, and he will bear with me. And though not struck immediately, I did not cease, but rather despised his forbearance, and I exhausted the longsuffering of God.\" \"Just as the weeds are gathered and burned with fire, so will it be at the consummation of this age. The Son of Man will send his angels, and they will gather out of his kingdom all the stumbling blocks and those who commit lawlessness, and they will cast them into the furnace of fire. There will be the weeping and the gnashing of teeth.\" \"Then the king will say also to those on the left: Go away from me, you cursed, into the eternal fire prepared for the devil and his angels.\" \"The evil man out of the evil treasure of his heart brings forth evil things. For out of the abundance of the heart the mouth speaks.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Οὐκ ἔστι δένδρον καλὸν, ποιοῦν καρπὸν σαπρὸν, οὐδὲ δένδρον σαπρὸν, ποιοῦν καρπὸν καλόν. Ἐκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται. Οὐ γὰρ ἐξ ἀκανθῶν συλλέξουσι σῦκα, οὐδὲ ἐκ βάτου τρυγῶσι σταφυλήν.» «Τὰ ὀψώνια τῆς ἁμαρτίας, θάνατος.» «Ἡ ἐπιθυμία συλλαβοῦσα τίκτει ἁμαρτίαν· ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα, ἀποκύει θάνατον.» «Ὁ ποιῶν τὴν ἁμαρτίαν, ἐκ τοῦ διαβόλου ἐστὶν, ὅτι ἀπ' ἀρχῆς ὁ διάβολος ἁμαρτάνει.» «Τινῶν αἱ ἁμαρτίαι πρόδηλοί εἰσιν, προάγουσαι εἰς κρίσιν· τινῶν δὲ καὶ ἐπακολουθοῦσι.» Βαρυτάτη κόλασις τοῖς εὖ φρονοῦσιν, ὁ ἀπὸ Θεοῦ χωρισμός. Ἀσέβεια κυρίως λέγεται ἡ εἰς Θεὸν ἁμαρτία. Ἀμήχανον ἐκτραπῆναι τῆς δικαίας ὁδοῦ, μὴ λήθην Θεοῦ ταῖς ψυχαῖς νοσήσαντας. Μηδεὶς οἰέσθω τῶν ἐσφαλμένας περὶ Θεοῦ ἐχόντων ὑπολήψεις, ὅτι δεκταὶ αὐτῶν εἰσὶν αἱ ἐν ψαλμῳδίαις αἰνέσεις. Θεοῦ ἄγνοια θάνατός ἐστι ψυχῆς. Τίνι οὐαί; τίνι θλίψεις; τίνι ἀπορία καὶ σκότος; τίνι αἰωνία κατάκρισις; οὐ τοῖς παραβάταις; οὐ τοῖς τὴν πίστιν ἀρνησαμένοις; Τίς δὲ τῆς ἀρνήσεως ἔλεγχος; οὐχ ὅτι τὰς οἰκείας ὁμολογίας ἠθέτησαν; Ὥσπερ ὁμολογία τῆς εἰς Θεὸν πίστεως, τὸν τῆς εὐσεβείας μακαρισμὸν προξενεῖ, οὕτω καὶ ἡ ἄρνησις τῇ κατακρίσει τῆς ἀθεότητος ὑποβάλλει. Παρεμβαλεῖ ἄγγελος Κυρίου παντὶ πεπιστευκότι εἰς τὸν Κύριον. Ἄγγελος παρεδρεύει, ἐὰν μήποτε αὐτὸν ἡμεῖς ἐκ τῶν πονηρῶν ἔργων ἀποδιώξωμεν. Ὡς γὰρ τὰς μελίσσας καπνὸς φυγαδεύει, καὶ τὰς περιστερὰς ἐξελαύνει δυσωδία, οὕτω καὶ τὸν φύλακα τῆς ζωῆς ἡμῶν ἄγγελον ἡ πολύδακρυς καὶ δυσώδης ἀφίστησιν ἁμαρτία. Ὁ κοπιάσας ἐν τῷ αἰῶνι τούτῳ, ζήσεται εἰς τέλος.","english":"No good tree bears bad fruit, nor does a bad tree bear good fruit. For the tree is known by its fruit. For they do not gather figs from thorns, nor do they pick a grape from a bramble. \"The wages of sin is death.\" \"Desire when it has conceived gives birth to sin; and sin when it is fully accomplished brings forth death.\" \"Whoever commits sin is of the devil, because the devil has sinned from the beginning.\" \"The sins of some are evident, going before them to judgment; and of some they follow after.\" The heaviest punishment for those who think rightly is separation from God. Impiety is properly called the sin against God. It is impossible to be turned aside from the righteous path unless one has suffered forgetfulness of God in one's soul. Let no one of those who hold mistaken opinions about God suppose that their praises in psalmody are acceptable. Ignorance of God is the death of the soul. For whom is woe? For whom distresses? For whom perplexity and darkness? For whom eternal condemnation? Is it not for transgressors? Is it not for those who have denied the faith? And what is the proof of denial? Is it not that they have set aside their own confessions? Just as confession of faith in God procures the blessing of piety, so also denial subjects one to the condemnation of godlessness. The angel of the Lord will encamp around everyone who has believed in the Lord. An angel attends, unless we drive him away by our evil deeds. For just as smoke drives away bees, and a foul odor drives out doves, so also the tearful and foul-smelling sin drives away the angel who guards our life. He who has labored in this age will live forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Ὁ δὲ ἐν τρυφῇ καὶ ἐκλύσει πάσῃ διάγων, διὰ τὸ ἁβροδίαιτον πορφύραν καὶ βύσσον ἐνδεδυμένος, καὶ εὐφραινόμενος\n\nκαθ' ἡμέραν λαμπρῶς, καὶ φεύγων τοὺς ὑπὲρ ἀρετῆς καμάτους, οὔτε ἐκοπίασεν ἐν τῷ αἰῶνι τούτῳ, οὔτε ζήσεται ἐν τῷ μέλλοντι, ἀλλὰ μακρὰν ὄψεται τὴν ζωὴν, βασανιζόμενος ἐν τῇ φλογὶ τῆς καμίνου. Ὥσπερ ἡ σκιὰ τῷ σώματι, οὕτω ταῖς ψυχαῖς αἱ ἁμαρτίαι παρέπονται, ἐναργεῖς τὰς πράξεις ἐξεικονίζουσαι. Οὔπω ἡ καταδίκη ἐνεπόδιζε τῇ εὐθηνίᾳ τῆς γῆς. Πρεσβυτέρα γὰρ αὕτη τῆς ἁμαρτίας, δι' ἣν κατεκρίθημεν ἐν ἱδρῶτι τοῦ προσώπου ἡμῶν ἐσθίειν τὸν ἄρτον. Πλὴν τὸ ῥόδον ἄνευ ἀκάνθης ἦν πότε· ὕστερον δὲ τῷ κάλλει τοῦ ἄνθους ἀκάνθη συνεζεύχθη, ἵνα τῷ τέρπνῳ τῆς ἀπολαύσεως ἔγγυθεν ἔχωμεν παρακειμένην τὴν λύπην, μεμνημένοι τῆς ἁμαρτίας, δι' ἣν ἀκάνθας καὶ τριβόλους ἡμῖν ἡ γῆ ἀνατέλλειν κατεδικάσθη. Εἰ ἀκόρεστος τοῦ ἡλίου τούτου ἡ θέα, ποταπὸς τῷ κάλλει ὁ τῆς δικαιοσύνης Ἥλιος; Εἰ τυφλῷ ζημία τοῦτον μὴ βλέπειν, ποταπὴ ζημία τῷ ἁμαρτωλῷ τοῦ ἀληθινοῦ φωτὸς στερηθῆναι; Βαρεῖα ἡ ἁμαρτία, καθέλκουσα τὴν ψυχὴν εἰς πυθμένα ᾅδου. Τὸ ἁμαρτάνειν ἡμῖν κατὰ ἀπουσίαν τοῦ θείου φόβου γίνεται. Εἰ μὲν καλὸν ἡ ἁμαρτία, φύλασσε ταύτην εἰς τέλος. Εἰ δὲ βλαβερὰ τῷ ποιοῦντι, τί ἐπιμένεις τοῖς ὀλεθρίοις; οὐδεὶς χολὴν ἐμέσαι ζητῶν ἐκ πονηρᾶς καὶ ἀκολάστου διαίτης, πολυπλασίονα ταύτην ἑαυτῷ θησαυρίζει. Νοῦν σου τὴν ὑπέρθεσιν, κἂν περιστείλῃ τοῖς ῥήμασιν· αὐτὰ βοᾷ τὰ πράγματα, κἂν τῇ φωνῇ σιωπᾷς. Ἔασον, ἀποχρήσομαι τῇ σαρκὶ πρὸς ἀπόλαυσιν τῶν αἰσχρῶν. Ἐγκυλισθῶ τῷ βορβόρῳ τῶν ἡδονῶν· αἱμάξω τὰς χεῖρας·","english":"But the one who lives in luxury and every kind of self-indulgence, because of his soft living wearing purple and fine linen, and making merry splendidly every day, and fleeing the labors that are for the sake of virtue, has neither toiled in this age, nor will he live in the age to come, but he will see life from afar, being tormented in the flame of the furnace. Just as the shadow follows the body, so do sins follow the souls, portraying their deeds vividly. Not yet did condemnation hinder the prosperity of the earth. For this is older than sin, on account of which we were condemned to eat our bread in the sweat of our face. Yet the rose was once without a thorn; but later a thorn was yoked to the beauty of the flower, so that in the pleasantness of enjoyment we might have sorrow lying close at hand, remembering the sin on account of which the earth was condemned to bring forth thorns and thistles for us. If the sight of this sun is insatiable, of what sort is the Sun of righteousness in beauty? If it is a loss for a blind man not to see this sun, of what sort is the loss for the sinner to be deprived of the true light? Heavy is sin, dragging the soul down to the bottom of Hades. Our sinning comes about through the absence of the divine fear. If sin is good, keep it to the end. But if it is harmful to the one who does it, why do you persist in things that are destructive? No one who seeks to vomit up bile from an evil and dissolute way of life stores up this for himself many times over. You have understood your postponement, even if you cloak it in words; the facts themselves cry out, even if you are silent with your voice. Let it be, I will use the flesh for the enjoyment of shameful things. Let me wallow in the mire of pleasures; let me stain my hands with blood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"ἀφέλωμαι τὰ ἀλλότρια· πορευθῶ δολίως, ἐπιορκήσω, ψεύσωμαι, καὶ τότε μετανοῶ. Ὅρα μὴ ἐπ' ἐλπίδι τῆς ἀπολυτρώσεως πλῆθος κακῶν συλλεξάμενος, τὴν μὲν ἁμαρτίαν ἀθροίσῃς, τῆς δὲ συγχωρήσεως ἀποτύχῃς. Θεὸς οὐ μυκτηρίζεται. Μὴ ἐμπορεύου τὴν χάριν. Μὴ εἴπῃς· καλὸς μὲν ὁ νόμος, ἀλλ' ἡδίων ἡ ἁμαρτία· ἡδονὴ ἄγγιστρόν ἐστιν τοῦ διαβόλου πρὸς ἀπώλειαν ἕλκον· ἡδονὴ μήτηρ τῆς ἁμαρτίας, ἡ δὲ ἁμαρτία τὸ κέντρον ἐστὶ θανάτου. Ἡδονὴ τροφός ἐστι τοῦ αἰωνίου σκώληκος, ἣ πρὸς καιρὸν καταλιπαίνει τὸν ἁμαρτάνοντα, ὕστερον δὲ πικροτέρας χολῆς ποιεῖται τὰς ἀναδόσεις. Οὐδὲν ἄλλο βοᾷ ἡ ὑπέρθεσις, ἢ ταῦτα· βασιλευσάτω ἐν ἐμοὶ ἡ ἁμαρτία, εἶτα βασιλεύσει ποτὲ καὶ ὁ Κύριος. Παραστήσω μου τὰ μέλη ὅπλα ἀδικίας τῇ ἀνομίᾳ ποτὲ, καὶ ὅπλα δικαιοσύνης αὐτὰ τῷ Θεῷ. Οὕτω καὶ ὁ Κάϊν προσέφερε τὰς θυσίας, τὰ πρῶτα τῇ ἀπολαύσει τῇ ἑαυτοῦ, τὰ δεύτερα τῷ κτίσαντι καὶ δωρησαμένῳ Θεῷ. Ὅτε δυνατὸς εἶ ἐν ἔργοις, τὴν νεότητά σου ταῖς ἁμαρτίαις προσαναλίσκεις· ὅταν ἀποκάμῃ τὰ ὄργανα, τότε προσάγεις αὐτὰ τῷ Θεῷ, ὅτε εἰς οὐδέν ἐστιν αὐτοῖς χρήσασθαι, ἀλλ' ἀνάγκη κεῖσθαι, διὰ τὸν ἐκ τοῦ χρόνου μαρασμὸν παραλυθέντος τοῦ τόνου. Ἡ ἐν γήρᾳ σωφροσύνη, οὐ σωφροσύνη, ἀλλ' ἀκολασίας ἀδυναμία· νεκρὸς οὐ στεφανοῦται. Οὐδεὶς δίκαιος δι' ἀδυναμίαν τοῦ κακοῦ. Ἕως ἐστὶ δύναμις, λόγῳ κράτει τῆς ἁμαρτίας. Τοῦτο γάρ ἐστιν ἀρετὴ, ἔκκλισις ἀπὸ κακοῦ, καὶ ποίησις ἀγαθοῦ. Ἡ δὲ ἀργία τῆς πονηρίας, οὔτε ἐπαίνων αὐτὴ καθ' ἑαυτὴν, οὔτε κολάσεως ἀξιοῦται. Ἐὰν δι' ἡλικίαν παύσῃ τῆς ἁμαρτίας, τῆς ἀσθενείας ἡ χάρις.","english":"Let me take what belongs to others; let me walk deceitfully, let me swear falsely, let me lie, and then I will repent. See that you do not, in hope of redemption, gather a multitude of evils, accumulating sin while failing of forgiveness. God is not mocked. Do not traffic in grace. Do not say: \"The law is good, but sin is sweeter.\" Pleasure is the devil's hook, drawing to destruction; pleasure is the mother of sin, and sin is the sting of death. Pleasure is the nurse of the eternal worm, which for a time fattens the sinner, but afterward makes its returns bitterer than gall. Nothing else does postponement cry out but this: \"Let sin reign in me, and then at some point the Lord will reign too.\" I will present my members as weapons of unrighteousness to lawlessness for a time, and as weapons of righteousness to God. So too Cain offered his sacrifices, the first to his own enjoyment, the second to God who created and gave. When you are strong in deeds, you squander your youth on sins; when the instruments grow weary, then you bring them to God, when they are of no use for anything, but must lie idle, their tension paralyzed by the withering of time. Chastity in old age is not chastity, but the inability to be dissolute; a dead man is not crowned. No one is righteous through inability to do evil. As long as there is strength, master sin by reason. For this is virtue: turning away from evil and doing good. But inactivity in wickedness is itself worthy neither of praise nor of punishment. If you cease from sin because of age, the credit belongs to weakness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Ἐπαινοῦμεν δὲ τοὺς κατὰ προαίρεσιν ἀγαθοὺς, οὐ τοὺς ὑπὸ ἀνάγκης ἐξειργομένους. Τίς δέ σοι καὶ τὸν ὅρον τῆς ζωῆς ἔπηξεν; τί σοι τὴν προθεσμίαν τοῦ γήρως ὥρισεν; τίς οὗτος ἀξιόπιστος παρά σοι τῶν μελλόντων ἐγγυητής; οὐχ ὁρᾷς νήπια ἁρπαζόμενα; τοὺς ἐν ἡλικίᾳ ἀπαγομένους; οὐκ ἔχει μίαν προθεσμίαν ὁ βίος. Τί ἀναμένεις πυρετοῦ σοι δῶρον γενέσθαι τὴν μετάνοιαν, ὅτε οὔτε φθέγξασθαι δυνήσῃ, τάχα δὲ οὐδὲ ἀκοῦσαι, οὐ χεῖρας ἆραι εἰς τοὺς οὐρανοὺς, οὐκ ἐπὶ πόδας διαναστῆναι, οὐ κλῖναι γόνυ εἰς τὴν προσκύνησιν. Μηδείς σε ἐξαπατάτω κενοῖς λόγοις· ἐπιστήσεται γάρ σοι αἰφνίδιος ὄλεθρος, καὶ ἡ καταστροφὴ ὁμοίως καταιγίδι παρέσται. Ἥξει ἄγγελος κατηφὴς, ἀπάγων βιαίως, καὶ κατασύρων σου τὴν ψυχὴν δεδεμένην ταῖς ἁμαρτίαις πυκνὰ μεταστρεφομένην πρὸς τὰ ὧδε, καὶ ὀδυρομένην ἄνευ φωνῆς, τοῦ ὀργάνου λοιπὸν τὸν θρῆνον ἀποκλεισθέντος, Ὢ πόσα σπαράξεις σεαυτὸν, πόσα δὲ στενάξεις, ἄπρακτα μετανοῶν ἐπὶ τοῖς βουληθεῖσιν! ὅταν ἴδῃς τὴν φαιδρότητα τῶν δικαίων ἐν","english":"We praise those who are good by choice, not those who are compelled by necessity. And who fixed the limit of your life for you? Who set the appointed time of old age for you? Who is this that is so trustworthy in your eyes as a guarantor of things to come? Do you not see infants snatched away? Those in the prime of life carried off? Life has no single appointed term. Why do you wait for repentance to become a gift to you from a fever, when you will be able neither to speak, nor perhaps even to hear, nor to raise your hands to the heavens, nor to rise upon your feet, nor to bend the knee for worship? Let no one deceive you with empty words; for sudden destruction will come upon you, and the overthrow will be present like a squall. A gloomy angel will come, leading you away by force and dragging your soul, bound by sins, as it turns back again and again to things here below and laments without a voice, since the instrument of lamentation is henceforth shut off. O how you will tear yourself, how you will groan, repenting in vain over the things you willed! when you see the brightness of the righteous in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"λαμπρᾷ διανομῇ τῶν δώρων, καὶ τὴν κατήφειαν τῶν ἁμαρτωλῶν ἐν τῷ σκότει τῷ βαθυτάτῳ. Οἷα ἐρεῖς ἐν τῇ ὀδύνῃ τῆς καρδίας σου τότε; Αἲ ἐμὲ, μὴ ἀποῤῥίψαι τὸ βαρὺ τοῦτο φορτίον τῆς ἁμαρτίας, οὕτω ῥᾳδίας οὔσης τῆς ἀποθέσεως, ἀλλὰ τὸν σωρὸν τῶν κακῶν τούτων ἐφέλκεσθαι. Αἲ ἐμὲ, τὰς κηλίδας μὴ ἀποπλύνασθαι, ἀλλ' ἐστιγμένον εἶναι ταῖς ἁμαρτίαις. Νῦν ἂν ἤμην μετὰ τῶν ἀγγέλων· νῦν ἂν τοῖς οὐρανίοις ἀγαθοῖς ἐνετρύφων. Ὢ τῶν πονηρῶν βουλευμάτων! διὰ πρόσκαιρον ἁμαρτίας ἀπόλαυσιν ἀθάνατα βασανίζομαι. Δι' ἡδονὴν σαρκὸς, τῷ πυρὶ παραδίδομαι· δικαία ἡ κρίσις τοῦ Θεοῦ. Ἐκαλούμην, καὶ οὐχ ὑπήκουον. Ἐδιδασκόμην, καὶ οὐ προεῖχον. Διεμαρτύραντό μοι, ἐγὼ δὲ κατεγέλων. Ταῦτα καὶ τὰ τοιαῦτα ἐρεῖς ἀποκλαιόμενος, ἐὰν προαναρπασθῇς. Τοὺς τῆς ἁμαρτίας καμάτους τὸ τῆς γεέννης ἐπίπονον καὶ σκυθρωπὸν ἀναμένει. Ἐμοὶ μὲν δακρύειν ἐπέρχεται ἐπὶ σὲ, ἄνθρωπε, ὅταν ἐνθυμηθῶ, ὅτι τὰ ἔργα τῆς αἰσχύνης προτιμᾷς τῆς μεγάλης δόξης τοῦ Θεοῦ, καὶ διὰ τὸ τῆς ἀκολασίας ἡδὺ δυσαποσπάστως ἔχων τῆς ἁμαρτίας, τῶν ἐν ἐπαγγελίαις ἀγαθῶν σεαυτὸν ἀποκλείεις, μὴ ἰδεῖν ἀγαθὰ τῆς Ἱερουσαλήμ. Ἐκεῖ ἀγγέλων μυριάδες, πρωτοτόκων πανήγυρις, ἀποστόλων θρόνοι, προφητῶν προεδρίαι, σκῆπτρα πατριαρχῶν, μαρτύρων στέφανοι, δικαίων ἔπαινοι. Τούτοις σεαυτὸν ἐπιθύμησον συναριθμηθῆναι, ἀπολουσάμενος, καὶ ἁγιασθεὶς κατὰ τὴν δωρεὰν τοῦ Χριστοῦ. Ἄνθρωπε, ἢ τὴν γέενναν φοβήθητι, ἢ τῆς βασιλείας ἀντιποιήθητι. Μὴ ἀτιμάσῃς τὴν κλῆσιν. Πρόχειρον ἡ κακία, καὶ δίχα τοῦ ἕλκοντος. Εὑρετὶς κακῶν ἡ ἀσέβεια, καὶ λίαν τολμηρὸν εἰς ἐγχείρησιν.","english":"with a brilliant distribution of gifts, and the dejection of sinners in the deepest darkness. What will you say then in the pain of your heart? Alas for me, that I did not cast off this heavy burden of sin, when its removal was so easy, but dragged along this heap of evils. Alas for me, that I did not wash away my stains, but remained defiled with sins. Now I would have been with the angels; now I would have been delighting in the heavenly good things. O wicked counsels! For the sake of a brief enjoyment of sin I am tormented with immortal torments. For the pleasure of the flesh I am handed over to the fire; the judgment of God is just. I was called, and I did not obey. I was taught, and I did not attend. They testified to me, but I laughed them to scorn. These things and the like you will say, weeping, if you are snatched away beforehand. The painful and gloomy torment of Gehenna awaits the labors of sin. Tears come upon me for you, O man, when I consider that you prefer the works of shame to the great glory of God, and because of the sweetness of licentiousness you cling to sin and are hard to tear away from it, and you shut yourself out from the good things promised, so as not to see the good things of Jerusalem. There are myriads of angels, the festal assembly of the firstborn, the thrones of the apostles, the presiding seats of the prophets, the scepters of the patriarchs, the crowns of the martyrs, the praises of the righteous. Desire to be numbered with these, having washed yourself and been sanctified according to the gift of Christ. O man, either fear Gehenna, or lay claim to the kingdom. Do not dishonor the calling. Vice is ready at hand, even without one who draws you on. Impiety is an inventor of evils, and very bold in its undertaking.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"Πῶς δὲ ἀνθρώπων ἤμελλον φείδεσθαι, οἱ θεότητος μὴ φεισάμενοι; Πρώτην ὤφλησε τιμωρίαν ὁ ἄνθρωπος τῷ Θεῷ, ὅτι ἀπέστησεν ἑαυτὸν τοῦ ποιήσαντος, καὶ πρὸς τὸν ἐναντίον ἀπηυτομόλησεν, δραπέτης τοῦ κατὰ φύσιν Δεσπότου, καὶ ἀποστάτης γενόμενος. Δευτέραν δὲ, ὅτι τὴν πονηρὰν τῆς ἁμαρτίας δουλείαν ἀντὶ τῆς αὐτεξουσίου ἐλευθερίας ἠλλάξατο, καὶ προετίμησεν τοῦ δουλεύειν Θεῷ τὸ τυραννεῖσθαι ἀπὸ τῆς καταφθειρούσης δυνάμεως. Ἡ τοῦ κακοῦ στάσις, ἀρχὴ τῆς κατὰ ἀρετήν ἐστιν ὁρμῆς. Οὐκ ἔστιν ἄλλη τις τοῦ κακοῦ ὑπόστασις, εἰ μὴ ὁ χωρισμὸς τοῦ ἀγαθοῦ καὶ κρείττονος. Ἡ ἁμαρτία, ἕως μὲν ἂν ὠδίνηται, ἔχει τινὰ αἰσχύνην. Ἐπειδὰν δὲ τελεσθῇ, τότε ἀναισχυντοτέρους ποιεῖ τοὺς ἐργαζομένους αὐτήν. Οὐ τὸ θλίβεσθαι κακὸν, ἀλλὰ τὸ ἁμαρτάνειν κακόν. Ἡ χαλεπὴ θλίψις τοῦτό ἐστιν. Οὐχ οἱ ἀσεβοῦντες μόνον, ἀλλὰ καὶ οἱ δυνάμενοι μὲν ἀπαγαγεῖν τῆς ἀσεβείας, μὴ βουλόμενοι δὲ, δι' ὄκνον ἢ διὰ νωθείαν, ὁμοίως κολάζονται. Μὴ προσεύξῃ περὶ τοῦ λαοῦ τούτου, φησὶ πρὸς Ἱερεμίαν ὁ Θεὸς, ὅτι ἐὰν στῇ Μωϋσῆς καὶ Σαμουὴλ, οὐκ εἰσακούσομαι αὐτῶν. Οὕτως ἐστὶν ἁμαρτήματα πᾶσαν ὑπερβαίνοντα συγγνώμην, καὶ ἀπολογίας τυχεῖν οὐ δυνάμενα. Τὸ ἀνεπισκόπητον καὶ ἀπρονόητον ἐγκαταλειφθῆναι ὑπὸ τοῦ Θεοῦ, πάντων ὀλεθριώτατον, καὶ ἡ ἐπὶ τοῖς μεγίστοις ἀδικήμασι μεγίστῃ τιμωρία αὕτη, τὸ ἔρημον καὶ ὀρφανὸν γενέσθαι ποιεῖ Θεοῦ. Ὁ γὰρ ξένος τοῦ βοηθοῦ καὶ Σωτῆρος γενόμενος, ὑπὸ τοῖς ἐχθροῖς καὶ τοῖς λῃσταῖς εὐθύς ἐστιν. Εἶτα βασιλεὺς μὲν ἐπίγειος πιστεύεται εἶναι, καίπερ μὴ πᾶσι βλεπόμενος·","english":"But how would they spare humans, who did not spare the Godhead? Man owed the first punishment to God, because he set himself apart from the one who made him, and deserted to the enemy, becoming a runaway from the Master by nature, and an apostate. And the second, because he exchanged the evil slavery of sin for self-determined freedom, and preferred to be tyrannized by the corrupting power rather than to serve God. The faction of evil is the beginning of the impulse toward virtue. There is no other substance of evil than separation from the good and the better. Sin, as long as it is in labor, has some shame. But when it is accomplished, then it makes those who practice it more shameless. It is not being afflicted that is evil, but sinning that is evil. Severe affliction is this. Not only the impious, but also those who are able to lead away from impiety but do not wish to, through hesitation or through sluggishness, are punished alike. Do not pray for this people, God says to Jeremiah, for if Moses and Samuel stand, I will not hear them. Thus there are sins that surpass all forgiveness, and cannot obtain a defense. To be left by God unvisited and unprovided for is the most destructive of all things, and this is the greatest punishment for the greatest injustices, to become desolate and orphaned of God. For the one who has become a stranger to the helper and Savior is immediately under the enemies and the robbers. Then, an earthly king is believed to be, although not seen by all;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"διὰ δὲ νόμων, καὶ διατάξεων αὐτοῦ, καὶ ἐξουσιῶν, καὶ δυνάμεων, καὶ εἰκόνων νοεῖται, τὸν δὲ Θεὸν οὐ βούλει νοεῖσθαι δι' ἔργων καὶ δυνάμεων. Οὐ τὸν Θεὸν βλάψομεν ἀγνοοῦντες αὐτὸν, ἀλλ' ἑαυτοὺς ἀποστερήσομεν τῆς αὐτοῦ φιλίας. Οὐδέποτε αἵρεσις τὴν Ἐκκλησίαν ἐνίκησεν, ἀλλὰ ἀεὶ μαίνεται, καὶ κατ' ὀλίγον προελθοῦσα εὐθέως λύεται. Ὥσπερ ὀφθαλμὸς τεταραγμένος, οὕτω καὶ ἡ ψυχὴ τοῖς παρὰ φύσιν θολωθεῖσα δόγμασιν, οὐχ οἷά τε τὸ φῶς τῆς ἀληθείας διιδέναι ἀκριβῶς, ἀλλὰ καὶ τὰ ἐν ποσὶ παρορᾷ. Ἐν οὖν θολερῷ ὕδατι, καὶ τὰς ἐγχέλεις ἁλίσκεσθαί φασιν ἀποτυφλουμένας. Κρείττων εὐημερίας ἀχαλινώτου νόσος φιλόσοφος. Οἱ πολλὰ πταίοντες, καὶ μὴ κολαζόμενοι, φοβεῖσθαι καὶ δεδοικέναι ὀφείλουσιν. Αὔξεται γὰρ αὐτοῖς τὰ τῆς τιμωρίας διὰ τῆς ἀτιμωρησίας καὶ τῆς μακροθυμίας τοῦ Θεοῦ. Πέφυκεν ἕκαστος τῶν κακουργῶν ἀνδρῶν τὸ δίκαιον λέγων\n\nκακόν. Εἰ μηδὲν πράττεις φαῦλον, μηδὲν φοβηθῇς πάμπαν. Εἰ δὲ κακὰ ἐργάζῃ, φοβήθητι τὸν Κριτήν. Εἰ εὑρίσκομεν ὄφεις ὄφεων δεινοτέρους, δῆλον ὅτι καὶ πάθη παθῶν ἐστι χαλεπώτερα, καὶ δαιμόνων πονηρῶν ἕτεροι πονηρότεροι καὶ πικρότεροι ὑπάρχουσι δαίμονες, καὶ φαύλων φαυλότεροι. Τῆς ψυχῆς τοῦ ἀνθρώπου ῥᾳδίως διὰ τῆς ἁμαρτίας φονευομένης ὑπὸ τῶν δελεαζόντων ἀκαθάρτων δαιμόνων, εὐστόχως εἶπεν ὁ λέξας, ὅτι ἀγρεύομαι ὥσπερ λέων εἰς σφαγήν. Τῇ φύσει τὸ ἀγαθὸν ἄνω φέρον ὑπάρχει, τὸ δὲ κακὸν πρὸς τὰ κάτω καθέλκει τὸν κεχρημένον·","english":"But through his laws and ordinances and authorities and powers and images he is understood, yet you do not wish God to be understood through works and powers. We shall not harm God by being ignorant of him, but we shall deprive ourselves of his friendship. Never has a heresy conquered the Church, but it is always raging, and having advanced a little it is immediately dissolved. Just as a disturbed eye, so also the soul clouded by doctrines contrary to nature is unable to discern the light of truth accurately, but even overlooks what lies at its feet. In muddy water, they say, even eels are caught, having been blinded. A philosophic illness is better than unbridled prosperity. Those who sin greatly and are not punished ought to fear and dread. For the things of their punishment are increased through their impunity and through the longsuffering of God. Every one of the evildoing men is naturally inclined, when he speaks of what is just, to call it evil. If you do nothing base, fear nothing at all. But if you do evil, fear the Judge. If we find snakes more terrible than snakes, it is clear that passions are also more grievous than passions, and that some demons are more wicked and more bitter than other wicked demons, and worse than the worse. Since the soul of man is easily slain through sin by the unclean demons who lure with bait, he spoke aptly who said, I am hunted like a lion for slaughter. By nature the good is that which bears upward, but evil drags downward the one who uses it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"ὥς που καὶ ὁ Σολομὼν ἐφράσατο, ὅτι «Οἱ πόδες τῆς ἀφροσύνης τοὺς χρωμένους αὐτῇ εἰς ἅδην κατάγουσιν.» Βαβυλὼν ποτὲ μὲν ὁ διάβολος λέγεται, ποτὲ δὲ ἡ ψυχὴ ἀνθρώπου συγκεχυμένη ἐκ πειρασμῶν χαλεπῶν, ποτὲ δὲ ὁ κόσμος δι' αὐτὴν ἐν αὐτῷ πολιτευομένην σύγχυσιν, καὶ χλεύην, καὶ ἀπάτην Τινὲς καὶ χωρὶς περιστάσεως, καὶ ἀνάγκης, πόθῳ θείῳ καὶ ἔρωτι προσέρχονται τῷ Θεῷ, ἀποφυγόντες τὰ δοκοῦντα ἐν κόσμῳ ὡραῖά τε καὶ τερπνά· σὺ τοσαύταις βληθεὶς ταλαιπωρίαις, μένεις ἀκμὴν φιλονεικῶν, καὶ στέργων τὰ ὑλικὰ πράγματα, καὶ ταῖς ἁμαρτίαις καταπνιγόμενος, οὐ βούλει αἰσθάνεσθαι, ἀλλ' ἐκ παρατάξεως τὸν Θεὸν παροργίζεις, τρισάθλιε; Εἴπερ αἴσθησιν εἶχες, αὐτὰ τὰ τοῦ βίου πράγματα ἤλαυνέ σε καταφυγεῖν πρὸς Θεὸν, καὶ σωθῆναι. Ἀλλ' ἐπειδὴ ἐθελοκακεῖς, βλέπε τὰ καταληψόμενά σε, ἵνα ἐν μέσῳ τῶν βιωτικῶν πραγμάτων κακίστῳ μόρῳ τὸν βίον καταλύσῃς, κἀκεῖσε ἀπέλθῃς γυμνὸς ἀρετῆς πάσης. Τοὺς καρποὺς τῶν σῶν ἐπιτηδευμάτων αὐτὸς ἐσθίεις. Καὶ γὰρ εἴρηται παρὰ τῷ Ἡσαΐᾳ, ὅτι «Ἔδονται τὰ ἔργα τῆς πονηρίας αὐτῶν.» Τῆς δὲ καρδίας τῇ πονηρίᾳ μεμορφωμένης, βδελυροὶ ἐκ ταύτης λογισμοὶ ἀναπηδῶσι. Καταγέλαστον ἂν εἴη τὸ κατάρχειν τῶν ἀνδραπόδων, ἐξανδραποδίζεσθαι δὲ ὑπὸ τῆς ἁμαρτίας. Πάντες οἱ ἁμαρτωλοὶ πολύτροποι λέγονται. Ἄλλος γὰρ τρόπος πορνείας, καὶ ἄλλος τρόπος θυμοῦ, καὶ ἕτερος κενοδοξίας τρόπος, καὶ φθόνου, καὶ μνησικακίας, καὶ τῶν ἑξῆς. Οἱ δὲ δίκαιοι μονότροποί εἰσιν. Διόπερ φησὶν ὁ μακάριος Δαβὶδ, ὅτι «Κύριος κατοικίζει κοινοτρόπους ἐν οἴκῳ πνευματικῷ.","english":"As Solomon somewhere expressed it: \"The feet of folly lead those who use it down to Hades.\" Babylon is sometimes called the devil, sometimes a human soul thrown into confusion by harsh temptations, and sometimes the world, because of the confusion, mockery, and deceit wrought in it by the soul that lives there. Some, even without circumstance or necessity, approach God with divine longing and love, having fled the things that seem beautiful and pleasant in the world; but you, struck by so many miseries, still remain contentious, clinging to material things, and drowned in sins—do you not wish to perceive, but rather provoke God by your defiance, thrice-wretched one? If you had any perception, the very affairs of life would drive you to take refuge in God and be saved. But since you persist in evil willingly, see what will overtake you, so that in the midst of worldly affairs you may end your life by the most wretched death, and go there stripped of every virtue. You yourself eat the fruits of your own pursuits. For it is said in Isaiah: \"They shall eat the works of their wickedness.\" And when the heart has been formed in wickedness, abominable thoughts leap up from it. It would be ridiculous to rule over slaves while being enslaved by sin. All sinners are called many-formed. For one is the form of fornication, another the form of anger, another the form of vainglory, and of envy, and of resentment, and so on. But the righteous are single-formed. Therefore the blessed David says: \"The Lord settles those of one mind in a spiritual house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Εἰ λεπρός ποτε κατάστικτος τὴν σάρκα, μετὰ πίστεως προσελθὼν Χριστῷ τῷ πανυψίστῳ Θεῷ, ἀπείληφεν εὐθέως ταύτην παντὸς καθαρὰν σπίλου, διὰ τί αὐτὸς ὀκνεῖς πίστει καὶ δεήσει χρήσασθαι, καὶ τῶν μιαρῶν, καὶ ἀκαθάρτων παθῶν τῆς ψυχῆς λυτρωθῆναι; Οὐκ οἶσθα ὅτι ὧν τις ἡττῆται ψυχῆς παθῶν, τούτων γίνεται καὶ δοῦλος μαστιγίας; ἀλλ' οὐκ ἐσμὲν ἡμεῖς παιδίσκης τέκνα, ἀλλὰ τῆς ἐλευθέρας, ὅπως τῆς ἁμαρτίας διαιρεθέντες ἐλευθεριάσωμεν. Αἱρετὸν μᾶλλον δοῦλον γενέσθαι καὶ οἰκοτρίβων οἰκότριβα, ἢ δουλωθῆναί ποτε πάθεσι καταράτοις Πλειστάκις τὴν μεγάλην θάλασσαν, καὶ τὸν θαλάσσιον οὐκ ἠγνόησας φόβον; πόσῳ μᾶλλον φοβερωτέρα ἡ μνήμη τῆς κρίσεως. Οὐ πάντες οἱ δαίμονες τὰ αὐτὰ ἐπιτηδεύματα, ἢ τὰς αὐτὰς πονηρὰς λειτουργίας ἐπιτάσσονται παρὰ τοῦ διαβόλου. Ἄλλος γὰρ ἄλλην βδελυρὰν καὶ θεοστυγῆ διακονίαν πεπίστευται. Καὶ οὗτος μὲν βλασφημίας λογισμοὺς ταῖς τῶν ἀνθρώπων καρδίαις ἐγγλύφουσιν· ἐκεῖνοι δὲ αἰσχρὰς ἐπιθυμίας ὑποτίθενται τῇ ψυχῇ. Καὶ ἄλλοι μὲν εἰς κενοδοξίαν, καὶ φθόνον, καὶ τὰ ἑξῆς διεγείρειν εἰώθασιν· ἄλλοι δὲ τοῖς αἱρετικοῖς τὰς ὕλας τῶν νοημάτων χορηγοῦσιν· ἄλλοι δὲ περὶ γαστριμαργίαν καὶ μέθην, καὶ πορνείαν σχολάζουσι. Καὶ ἕτεροι μὲν δαίμονες διὰ τῶν ἐνυπνίων, καὶ τῶν παρατηρήσεων Ἑλληνικῶν ἐξαπατῶσι, καὶ χλευάζουσιν. Ἕτεροι δὲ τὰς ἡδονὰς τῶν ἀνθρώπων ἐμβάλλουσιν ἐν τῷ σώματι, καὶ πάντα τὰ μέλη τῇ ἀθεσμίᾳ καγχλάζειν καὶ κυματοῦσθαι ποιοῦσι, καὶ ὀμίχλης, καὶ ζόφου πληροῦσι τὰς αἰσθήσεις· καὶ οἱ μὲν τοῖς ἐπαοιδοῖς, καὶ φαρμάκοις, καὶ τοῖς ἐπιλαλοῦσι συμπράττουσι, καὶ συνεπισχύουσιν.","english":"If a leper was once covered with marks on his flesh, and came in faith to Christ, the most high God, and straightway received that flesh clean of every blemish, why do you yourself hesitate to use faith and supplication, and to be redeemed from the foul and unclean passions of the soul? Do you not know that whatever passions of the soul a person is defeated by, of these he also becomes a wretched slave? But we are not children of the slave woman, but of the free woman, so that, separated from sin, we may live in freedom. It is preferable rather to become a slave, and a house-born slave of house-born slaves, than ever to be enslaved to accursed passions. Have you not often known the great sea and its terror? How much more fearful is the remembrance of judgment. Not all demons have the same pursuits, nor are the same wicked ministries commanded of them by the devil. For one has been entrusted with one abominable and God-hating service, another with another. And these engrave blasphemous thoughts in the hearts of men; those suggest shameful desires to the soul. And some are accustomed to stir up vainglory, envy, and the like; others supply heretics with the materials of their thoughts; others devote themselves to gluttony, drunkenness, and fornication. And some demons deceive and mock through dreams and Greek observances. Others cast the pleasures of men into the body, and make all the members neigh and swell with lawlessness, and fill the senses with mist and gloom; and some cooperate with sorcerers, poisoners, and those who chant incantations, and strengthen them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Ἐκεῖνοι, καὶ ἁπλῶς εἰπεῖν, ἕκαστον τάγμα δαιμόνων ἰδίαν τινὰ κεκλήρωται διακονίαν καὶ πραγματείαν ψυχοβλαβῆ. Ὃ χείλεσι μόνον ὁμολογῶν τὸν Χριστὸν, ἀρνησάμενος δὲ τοῖς ἔργοις, οὐκ ἔστιν ἐν αὐτῷ, οὐδὲ ἔχει αὐτὸν ἐν ἑαυτῷ· μόνου καὶ παντὸς μετόχου τυγχάνοντος τοῦ ἐν αὐτῷ πάντα ποιοῦντος. Τότε\n\nσυγχώρησις γίνεται τῶν προεπταισμένων, ὅταν ἔργα μετανοίας μετὰ ταῦτα τελεσθῇ. Εἰ γάρ τις ἔτι πράττων τὰ ψεκτικὰ καὶ κολαστέα, προσποιεῖται μετάνοιαν, οὐ τεύξεται συγχωρήσεως, ἔτι πράττων τὰ ἀπηγορευμένα. Προσαγορεύσαντος τοῦ ἀσεβοῦς Βασιλίδους τὸν εὐαγγελιστὴν Ἰωάννην, καὶ εἰπόντος· Ἐπιγινώσκεις ἡμᾶς; ἀμελητὶ, Ἐπιγινώσκω σε, λέγει ὁ ἅγιος, πρωτότοκον τε Σατανᾶ. Φοβηθῶμεν, οὐχὶ νόσον τὴν ἔξωθεν, ἀλλὰ ἁμαρτήματα, δι' ἃ ἡ νόσος· καὶ νόσον ψυχῆς, οὐχὶ σώματος. Νόμος ἔστω κατὰ τῶν σεμνὰ καὶ θεῖα, οὐ σεμνῶς καὶ θεοπρεπῶς ὁρᾷν ἀξιούντων, κόλασιν ἐπιφέρειν ἀορασίας. Εἰ βούλει ὑπὸ τοῦ Θεοῦ βασιλεύεσθαι, μὴ βούλει ἁμαρτάνειν. Εἰ δὲ ἁμαρτάνεις, πῶς βασιλεύσῃ ὑπὸ τοῦ Θεοῦ. Ὁ καθαρὸς νοῦς πέφυκεν θεωρεῖν τὴν ἀλήθειαν, καὶ ὁ Θεὸς τούτῳ πέφυκεν ἐμφανίζεσθαι. Ὅσοι οὖν περὶ τὴν ἀλήθειαν ἐσφάλησαν, παρὰ τὸ κακῶς βιῶσαι ἐσφάλησαν. Κολάζονται οὖν οἱ αἱρετικοὶ, οὐχ ὅτι αἱρετικοί εἰσιν, ἀλλ' ὅτι γεγόνασι κακῶς βιώσαντες. Οὐκ ἔστι γὰρ αἱρετικὸν γενέσθαι, μὴ κακῶς βιώσαντα, εἴτε λόγος, εἴτε πράξει. Δικαίως οὖν κριθήσονται, οὐχ ὅτι προσκόπτουσιν, ἀλλ' ὅτι ἑαυτοὺς διὰ μέθης, ἀπειθείας, καὶ φιλαργυρίας τυφλοῦντες, ἐν σκότει διαπορεύονται. ΤΙΤΛ. ΙΓʹ. –Περὶ ἀναμαρτησίας· ὅτι οὐδεὶς ἀναμάρτητος, εἰ μὴ ὁ Θεός.","english":"Those, and to speak simply, each order of demons has been allotted some particular service and pursuit harmful to the soul. He who confesses Christ with the lips only, but denies him by his works, is not in him, nor has he him in himself; since he alone who does all things in him is the only one who partakes of everything. Then\n\nforgiveness of former sins takes place, when works of repentance are afterward accomplished. For if anyone, while still doing things blameworthy and deserving punishment, pretends to repentance, he will not obtain forgiveness, while still doing what is forbidden. When the impious Basilides addressed the evangelist John and said, \"Do you recognize us?\" the saint said without hesitation, \"I recognize you as the firstborn of Satan.\" Let us fear, not the disease that comes from outside, but the sins for which the disease comes; and the disease of the soul, not of the body. Let it be a law against those who deem it right to look upon venerable and divine things, not venerably and in a manner befitting God, that punishment of blindness be brought upon them. If you wish to be ruled by God, do not wish to sin. But if you sin, how will you be ruled by God? The pure mind is by nature disposed to contemplate the truth, and God is by nature disposed to reveal himself to it. Therefore, as many as have erred concerning the truth, have erred because of living badly. Therefore heretics are punished, not because they are heretics, but because they have become those who lived badly. For it is not possible to become a heretic without living badly, whether in word or in deed. Justly, then, will they be judged, not because they stumble, but because, blinding themselves through drunkenness, disobedience, and love of money, they walk in darkness. TITLE 13. — On sinlessness: that no one is sinless except God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"«Μὴ καθαρὸς ἔσται βροτὸς ἐνώπιον Κυρίου;» «Τίς καθαρός ἐστιν ἀπὸ ῥύπου; ἀλλ' οὐδὲ εἷς, κἂν μίαν ἡμέραν ὁ βίος αὐτοῦ ἐπὶ τῆς γῆς.» «Οὐρανὸς οὐ καθαρὸς ἐναντίον αὐτοῦ.» «Τίς βροτὸς, ὅτι ἔσται ἄμεμπτος; πῶς ἔσται βροτὸς δίκαιος παρὰ Κυρίῳ;» «Ἐὰν ἀνομίας παρατηρήσεις, Κύριε, Κύριε, τίς ὑποστήσεται;» «Μὴ εἰσέλθῃς εἰς κρίσιν μετὰ τοῦ δούλου σου, ὅτι οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν.» «Τίς καυχήσεται ἁγνὴν ἔχειν τὴν καρδίαν; ἢ τίς παῤῥησιάζεται καθαρὸς εἶναι ἀπὸ ἁμαρτίας;» «Ἄνθρωπος οὐκ ἔστι δίκαιος ἐν τῇ γῇ, ὃς ποιήσει ἀγαθὸν, καὶ οὐχ ἁμαρτήσεται.» «Ἐὰν εἴπωμεν, ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν, καὶ ἀλήθεια ἐν ἡμῖν οὐκ ἔστιν.»\n\nΤΙΤΛ. ΙΔʹ. –Περὶ ἀποταξαμένων. καὶ ἐξ ὑποστροφῆς ἐκεῖνα πραττόντων οἷς ἀπετάξαντο. «Τοὺς ἐκκλίνοντας εἰς τὰς στραγγαλιὰς, ἀπάξει Κύριος μετὰ τῶν ἐργαζομένων τὴν ἀνομίαν.»\n\n«Ὥσπερ κύων, ὅταν ἐπέλθῃ ἐπὶ τὸν ἑαυτοῦ ἔμετον, καὶ μισητὸς γένηται, οὕτως ἄφρων τῇ αὐτοῦ κακίᾳ ἀναστρέψας ἐπὶ τὴν ἁμαρτίαν.» «Ἐν τῷ ἀποστρέψαι δίκαιον ἐκ τῆς δικαιοσύνης αὐτοῦ, καὶ ποιήσει ἀδικίαν, κατὰ πάσας τὰς ἀνομίας ἃς ἐποίησεν ὁ ἄνομος, πᾶσαι αἱ δικαιοσύναι αὐτοῦ ἃς ἐποίησεν, οὐ μὴ φυλαχθῶσιν ἐν τῷ παραπτώματι αὐτοῦ, ᾧ παρέπεσεν, καὶ ἐν ταῖς ἁμαρτίαις αὐτοῦ αἷς ἥμαρτεν, ἐν αὐταῖς ἀποθανεῖται.» «Δικαιοσύνη δικαίου οὐ μὴ ἐξέληται αὐτὸν, ἐν ᾗ ἂν ἡμέρᾳ πλανηθῇ· καὶ ἀνομία ἀσεβοῦς οὐ μὴ κακώσῃ αὐτὸν, ἐν ᾗ ἂν ἡμέρᾳ ἀποστραφῇ ἀπὸ τῆς ἀνομίας αὐτοῦ.","english":"Shall a mortal be pure before the Lord?” “Who is pure from defilement? Not even one, though his life be a single day upon the earth.” “The heaven is not pure in his sight.” “Who is mortal, that he should be blameless? How shall a mortal be righteous before the Lord?” “If you should mark iniquities, O Lord, O Lord, who shall stand?” “Do not enter into judgment with your servant, for no one living shall be justified in your sight.” “Who shall boast that he has a pure heart? Or who shall be confident that he is clean from sin?” “There is no righteous man on the earth who will do good and not sin.” “If we say that we have no sin, we deceive ourselves, and the truth is not in us.”\n\nTITLE 14. — Concerning those who have renounced and from turning back do those things which they renounced. “Those who turn aside into crooked ways, the Lord will lead away with those who work iniquity.”\n\n“As a dog, when it returns to its own vomit, and becomes hateful, so is a fool who turns back in his wickedness to his sin.” “When a righteous man turns away from his righteousness and commits iniquity, according to all the iniquities which the lawless man has committed, all his righteous deeds which he has done shall surely not be kept in his transgression which he transgressed, and in his sins which he sinned, in them he shall die.” “The righteousness of the righteous shall surely not deliver him, in the day on which he goes astray; and the iniquity of the impious shall surely not harm him, in the day on which he turns away from his iniquity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Ἕκαστον ἐν ταῖς ὁδοῖς ὑμῶν κρινῶ ὑμᾶς, οἶκος Ἰσραήλ.» «Βαπτιζόμενος ἀπὸ νεκροῦ, καὶ πάλιν ἁπτόμενος αὐτοῦ, τί ὠφέλησεν ἐν τῷ λουτρῷ αὐτοῦ; Οὕτως ὁ ἄνθρωπος νηστεύων ἀπὸ τῶν ἁμαρτιῶν αὐτοῦ, καὶ πάλιν πορευόμενος, καὶ τὰ αὐτὰ ποιῶν, τῆς προσευχῆς αὐτοῦ, τίς εἰσακούσεται; καὶ τί ὠφέλησεν ἐν τῷ ταπεινωθῆναι αὐτόν;» «Μὴ προσκόψῃς ἐν λιθώδεσι.» «Ἐπανάγων ἀπὸ δικαιοσύνης εἰς ἁμαρτίαν, ὁ Κύριος ἑτοιμάσει εἰς ῥομφαῖαν αὐτόν.» «Οὐδεὶς ἐπιβαλὼν τὴν χεῖρα αὐτοῦ ἐπ' ἄροτρον, καὶ βλέπων εἰς τὰ ὀπίσω, οὐκ εὔθετός ἐστιν εἰς τὴν βασιλείαν τοῦ Θεοῦ.» «Εἰ ἀποφυγόντες τὰ μιάσματα τοῦ κόσμου ἐν ἐπιγνώσει τοῦ Κυρίου ἡμῶν καὶ Σωτῆρος Ἰησοῦ Χριστοῦ, τούτῳ δὲ πάλιν ἐμπλακέντες. ἡττῶνται, γέγονεν αὐτοῖς τὰ ἔσχατα χείρονα τῶν πρώτων. Κρεῖσσον γὰρ αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης, ἢ ἐπιγνοῦσιν ὑποστρέψαι ἐκ τῆς παραδοθείσης αὐτοῖς τῆς ἁγίας ἐντολῆς. Συμβέβηκε γὰρ αὐτοῖς τὸ τῆς ἀληθοῦς\n\nπαροιμίας· κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέρασμα, καὶ ὗς λουσάμενος εἰς κύλισμα βορβόρου.» Ἐλεεινὸν θέαμα, μετὰ νηστείαν, μετὰ σκληραγωγίαν, μετὰ προσευχὴν ἐκτενῆ, μετὰ δάκρυον δαψιλὲς, μετὰ ἐγκράτειαν ἐτῶν εἴκοσί που ἢ τριάκοντα, δι' ἀπροσεξίαν ψυχῆς καὶ ἀμέλειαν γυμνὸν ἁπάντων ἀποδειχθῆναι, καὶ παραπλήσιον γενέσθαι τὸν τῇ ἐργασίᾳ τῶν ἐντολῶν εὐθηνούμενον ἐμπόρῳ τινὶ μεγαλοπλούτῳ, ὃς τὰ πλήθη τῶν ἀγωγίμων ἐπαγόμενος, ἐξ οὐρίας αὐτῷ τῆς νηὸς φερομένης, τὰ φοβερὰ πελάγη διαδραμὼν, πρὸς αὐτοῖς τοῖς λιμέσι διαῤῥαγέντος τοῦ πλοίου, πάντων ἔρημος ἀθρόον ἀπεδείχθη.","english":"I will judge each of you according to his ways, O house of Israel. He who is baptized from a dead man and again touches him, what has he profited by his washing? So the man who fasts from his sins and again goes his way and does the same things—who will listen to his prayer? And what has he profited by his humbling himself? Do not stumble against stones. He who turns back from righteousness to sin, the Lord will prepare him for the sword. No one who has put his hand to the plow and looks back is fit for the kingdom of God. If, having escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and are overcome, the last state has become for them worse than the first. For it would have been better for them not to have known the way of righteousness than, having known it, to turn back from the holy commandment delivered to them. For what the true proverb says has happened to them: a dog returning to its own vomit, and a sow that was washed to wallowing in the mire. A pitiable sight: after fasting, after hardship, after earnest prayer, after abundant tears, after self-control of some twenty or thirty years, through carelessness and negligence of soul to be shown stripped of all things, and to become like a merchant greatly enriched by the practice of the commandments, who, carrying the multitudes of his cargo, with the ship sailing before a fair wind, having run through the fearful seas, right at the very harbors, when the ship has broken apart, is suddenly shown destitute of all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Ἐὰν καὶ οὗτος τὰ μυρίοις πόνοις καὶ ἱδρῶσι κτηθέντα, μιᾷ προσβολῇ δαίμονος ἀπολέσῃ, ὥσπερ τινὶ ἀγρίῳ λαίλαπι τῇ ἁμαρτίᾳ βυθισθείς· πρέπουσα φωνὴ τῷ πᾶσαν ὁμοῦ τὴν ἀρετὴν ναυαγήσαντι. «Ἦλθον εἰς τὰ βάθη τῆς θαλάσσης, καὶ καταιγὶς κατεπόντισέ με.» Ὁ ἐν προκοπῇ γενόμενος ἀγαθῶν ἔργων, εἶτα παλινδρομήσας πρὸς τὴν ἀρχαίαν συνήθειαν, οὐ μόνον τοῖς πεπονημένοις μισθὸν ἐζημιώθη, ἀλλὰ καὶ βαρυτέρας ἀξιοῦται τῆς κατακρίσεως. Τὸ ἅπαξ τινὰ μετανοήσαντα, τὴν αὐτὴν πάλιν ποιῆσαι ἁμαρτίαν, ἔλεγχός ἐστι τοῦτο, πρῶτον αἴτιον τῆς ἁμαρτίας ἐκείνης μὴ κεκαθάρθαι, ἀφ' οὗ καθάπερ ἀπὸ ῥίζης τινὸς τὰ ἶσα φύεσθαι συμβαίνει. Ὥσπερ εἴ τις φυτοῦ κλάδους ἐκκόψαι θελήσειεν, τὴν ῥίζαν ἐάσας, οὐδὲν ἧττον ἡ ῥίζα μένουσα πάλιν βλαστάνει. Ἐφ' οἷς ἂν εὕρω ὑμᾶς ἐπὶ τούτοις καὶ κρινῶ· καὶ παρέκαστα βοᾷ τὸ τέλος ἁπάντων, ὥστε καὶ τὰ μέγιστα εὖ πεποιηκότι τὸν βίον, ἐπὶ δὲ τοῦ τέλους ἐξοκείλαντι πρὸς κακίαν, ἀνόνητοι πάντες οἱ πρόσθεν πόνοι, ἐπὶ τῇ καταστροφῇ τοῦ δράματος ἐξάθλων γενομένων. Ὅταν ἄνθρωπος δίκαιος ἐκπέσῃ, λέγωμεν περὶ αὐτοῦ τὸ λεχθὲν παρὰ τοῦ Ἡσαίου· «Πῶς ἐξέπεσεν ὁ ἑωσφόρος ἐξ οὐρανοῦ, καὶ εἰς τὴν γῆν συνετρίβη;» Ἔνιοι προκόψαντες ἐπ' ἀρετὴν, ὑπενόστησαν πρὶν ἐφικέσθαι τοῦ τέλους, τὴν ἄρτι φυομένην ἀριστοκρατείαν ἐν ψυχῇ καθελούσης τῆς παλαιᾶς ὀλιγοκρατείας, ἡ πρὸς ὀλίγον ἠρεμήσασα, πάλιν ἐξ ὑπαρχῆς μετὰ πλείονος δυνάμεως ἐναπέθετο.","english":"If this man too destroys what was acquired by countless labors and sweats by a single assault of a demon, having been sunk in sin as if by some savage tempest, fitting is the voice for one who has shipwrecked all virtue together: \"I came into the depths of the sea, and a storm overwhelmed me.\" He who has advanced in good works and then turned back to his former habit is not only deprived of the reward for his labors, but is also deemed worthy of heavier condemnation. For someone who has repented once to commit the same sin again is a proof that the first cause of that sin has not been cleansed, from which, as from some root, the same things naturally grow. Just as if someone wished to cut off the branches of a plant but left the root, the root nonetheless remains and sprouts again. In whatever I find you, in those things I will judge you; and the end of all things cries out this in every detail, so that even for one who has lived his life doing the greatest good, but at the end has veered off toward wickedness, all his former labors are profitless, since at the catastrophe of the drama they become prize-less. When a righteous man falls out, let us say concerning him what was spoken by Isaiah: \"How has the morning star fallen from heaven, and been dashed to the earth?\" Some who advanced in virtue have slipped back before reaching the end, when the old oligarchy, having for a short time been quieted, again from the beginning with greater power cast down the aristocracy that was just then growing in the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"Ὅταν ἄνθρωπος κατορθώσῃ βίον ἐνάρετον δι' ἀσκήσεως, καὶ ἀγαθῆς πολιτείας, καὶ ἔστιν ὑπὸ πάντων ἐγνωσμένος, ὅτι ἔστιν εὐσεβὴς καὶ φοβούμενος τὸν Θεὸν, καὶ ἐκπέσῃ εἰς ἁμαρτίαν, τοῦτό ἐστι παράπτωμα. Ἀνῆλθεν γὰρ εἰς τὸ ὕψος τοῦ οὐρανοῦ, καὶ πέπτωκεν εἰς τὸν πυθμένα τοῦ ᾅδου.\n\nΤΙΤΛ. ΙΕʹ. Περὶ ἀναστάσεως, καὶ κρίσεως, αἰωνίας κολάσεως. «Ἡτοίμασεν ἐν κρίσει τὸν θρόνον αὐτοῦ, καὶ αὐτὸς κρινεῖ.» «Ἀντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ ἐκλείψουσι, καὶ εἰς τὸν χοῦν αὐτῶν ἐπιστρέψουσιν.» «Εἰ ὁ δίκαιος μόλις σώζεται, ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται;» «Σύμπαν τὸ ποίημα ἄξει ὁ Θεὸς εἰς κρίσιν, ἐν παντὶ παρεωραμένῳ, ἐὰν ἀγαθὸν, ἐὰν πονηρόν.» «Οὐαὶ οἱ ἐπιθυμοῦντες τὴν ἡμέραν Κυρίου! Ἵνα τί ὑμῖν αὕτη ἡμέρα Κυρίου; αὕτη ἐστὶ σκότος, καὶ οὐ φῶς.» «Μεγάλη ἡ ἡμέρα Κυρίου, μεγάλη καὶ ἐπιφανὴς σφόδρα. Τίς ἔσται ἱκανὸς αὐτῇ;» «Ἐξεγειρέσθω, καὶ ἀναβαινέτω πάντα τὰ ἔθνη εἰς τὴν κοιλάδα Ἰωσαφὰτ, ὅτι ἐκεῖ καθιῶ τοῦ διακρῖναι πάντα τὰ ἔθνη εἰς τὴν κύκλωθεν. Ἐξαποστείλατε δρέπανα, ὅτι παρέστηκεν ὁ τρυγητός. Εἰσπορεύεσθε, πατεῖτε, διότι πλήρης ἡ ληνός· ὑπερχεῖται τὰ ὑπολήνια, ὅτι ἐπληθύνθη τὰ κακὰ αὐτῶν. Ἦχοι ἐξήχησαν ἐν τῇ κοιλάδι τῆς δίκης· ὁ ἥλιος καὶ ἡ σελήνη συσκοτάσουσι, καὶ οἱ ἀστέρες οὐ δώσουσι τὸ φέγγος αὐτῶν· ὁ δὲ Κύριος ἐκ Σιὼν ἀνακράξεται, καὶ ἐξ Ἱερουσαλὴμ δώσει τὴν φωνὴν αὐτοῦ, καὶ σεισθήσεται ὁ οὐρανὸς καὶ ἡ γῆ.» «Εὐλαβεῖσθε ἀπὸ προσώπου Κυρίου, διότι ἐγγὺς ἡ ἡμέρα Κυρίου. Ἡτοίμασε Κύριος τὴν θυσίαν αὐτοῦ, ἡγίασε τοὺς κλητοὺς αὐτοῦ. Ἐγγὺς ἡ ἡμέρα Κυρίου ἡ μεγάλη, ἐγγὺς καὶ ταχεῖα σφόδρα.","english":"When a man has achieved a virtuous life through ascetic practice and good conduct, and is recognized by all as pious and fearing God, and then falls into sin, this is a fall. For he has ascended to the height of heaven, and has fallen to the depths of Hades.\n\nTITLE 15. Concerning the resurrection, and judgment, and eternal punishment. \"He has prepared his throne for judgment, and he himself will judge.\" \"You will take away their spirit, and they will fail, and they will return to their dust.\" \"If the righteous man is scarcely saved, where will the impious and sinful man appear?\" \"God will bring every created thing into judgment, for every overlooked thing, whether good or whether evil.\" \"Woe to those who desire the day of the Lord! Why is this day of the Lord for you? It is darkness, and not light.\" \"Great is the day of the Lord, great and exceedingly glorious. Who will be sufficient for it?\" \"Let them arise, and let all the nations come up to the valley of Jehoshaphat, for there I will sit to judge all the nations round about. Send forth your sickles, for the harvest is at hand. Enter, tread, for the winepress is full; the vats overflow, for their evils have multiplied. Sounds have resounded in the valley of judgment; the sun and the moon will grow dark, and the stars will not give their light; but the Lord will cry out from Zion, and from Jerusalem he will give his voice, and the heaven and the earth will be shaken.\" \"Reverence the presence of the Lord, for the day of the Lord is near. The Lord has prepared his sacrifice, he has sanctified his called ones. Near is the great day of the Lord, near and very swift.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Φωνὴ ἡ ἡμέρα Κυρίου πικρὰ καὶ σκληρὰ τέτακται· ἡμέρα ὀργῆς, ἡ ἡμέρα ἐκείνη ἡμέρα θλίψεως καὶ ἀνάγκης, καὶ ἀφανισμοῦ· ἡμέρα σκότους καὶ γνόφου.» «Ἰδοὺ ἔρχεται, λέγει Κύριος ὁ παντοκράτωρ· καὶ τίς ὑπομενεῖ ἡμέραν\n\nεἰσόδου αὐτοῦ; διότι αὐτὸς εἰσπορεύεται ὡς πῦρ ἐν χωνευτηρίῳ, καὶ ὡς πόα πλυνόντων· καὶ καθιεῖται χωνεύων καὶ καθαρίζων ὡς τὸ ἀργύριον.» «Ἰδοὺ ἐγὼ ἀποστέλλω Ἠλίαν τὸν Θεσβίτην, πρὶν ἐλθεῖν τὴν ἡμέραν Κυρίου τὴν μεγάλην καὶ ἐπιφανῆ.» «Νῦν εἰσέλθετε εἰς τὰς πέτρας, καὶ κρύπτεσθε εἰς τὴν γῆν ἀπὸ προσώπου τοῦ φόβου Κυρίου, καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν.» «Ἰδοὺ ἡμέρα Κυρίου ἀνίατος ἔρχεται μετὰ θυμοῦ καὶ ὀργῆς, θῆναι τὴν οἰκουμένην ὅλην ἔρημον καὶ τοὺς ἁμαρτωλοὺς ἀπολέσει ἐξ αὐτῆς. Οἱ γὰρ ἀστέρες τοῦ οὐρανοῦ, καὶ ὁ Ὠρίων, καὶ ὁ κόσμος πᾶς τοῦ οὐρανοῦ, τὸ φῶς αὐτῶν οὐ δώσουσι, καὶ σκοτασθήσονται τοῦ ἡλίου ἀνατέλλοντος, καὶ ἡ σελήνη οὐ δώσει τὸ φῶς. Καὶ ἐντελοῦμαι τῇ οἰκουμένῃ ὅλῃ κακὰ, καὶ τοῖς ἀσεβέσι τὰς ἁμαρτίας αὐτῶν· καὶ ἀπολέσω ὕβριν ἀνόμων, καὶ ὕβριν ὑπερηφάνων ταπεινώσω.» «Ἀναστήσονται οἱ νεκροὶ, καὶ ἐγερθήσονται οἱ ἐν τοῖς μνημείοις.» «Ἐγὼ τὰ ἔργα αὐτῶν, καὶ τὸν συλλογισμὸν ἔρχομαι συναγαγεῖν.» «Εἱλιγήσεται ὁ οὐρανὸς ὡς βιβλίον, καὶ πάντα τὰ ἄστρα πεσοῦνται ὡς φύλλον ἐξ ἀμπέλου, καὶ ὡς πίπτει φύλλον ἀπὸ συκῆς.» «Πᾶσα φωνὴ ἀναστήσεται πρὸς σὲ εἰς κρίσιν, καὶ πάντα αὐτοὺς ἐτάσει· οἱ δὲ ἔνοχοι ἔσονται ἐν λύπῃ.» «Ἰδοὺ ὁ Θεὸς ἡμῶν, ἰδοὺ ὁ Κύριος ἡμῶν μετὰ ἰσχύος ἔρχεται.","english":"The voice of the day of the Lord is appointed bitter and hard: a day of wrath, that day a day of affliction and distress, and of destruction; a day of darkness and gloom. Behold, he comes, says the Lord Almighty; and who will endure the day of his coming? For he enters like fire into a furnace, and like grass of those who wash; and he shall sit refining and purifying as silver. Behold, I send Elijah the Tishbite, before the great and manifest day of the Lord comes. Now enter into the rocks, and hide yourselves in the earth from the face of the fear of the Lord, and from the glory of his strength, when he arises to shatter the earth. Behold, the day of the Lord comes incurable, with fury and wrath, to make the whole inhabited world desolate, and he will destroy the sinners from it. For the stars of heaven, and Orion, and the whole order of heaven, shall not give their light, and they shall be darkened at the rising of the sun, and the moon shall not give its light. And I will command evils upon the whole inhabited world, and upon the impious their sins; and I will destroy the insolence of the lawless, and the insolence of the proud I will bring low. The dead shall rise, and those in the tombs shall be raised. I come to gather their works and their reasoning. The heaven shall be rolled up as a book, and all the stars shall fall as a leaf from a vine, and as a leaf falls from a fig tree. Every voice shall rise against you for judgment, and all things shall examine them; and the guilty shall be in grief. Behold our God, behold our Lord comes with strength.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Ἰδοὺ ὁ μισθὸς μετ' αὐτοῦ, καὶ τὸ ἔργον ἐνώπιον αὐτοῦ.» «Ἰδοὺ Κύριος ὡς πῦρ ἥξει, καὶ ὡς καταιγὶς τὰ ἅρματα αὐτοῦ, ἀποδοῦναι ἐν θυμῷ ἐκδίκησιν καὶ ἀποσκορακισμὸν ἐν φλογὶ πυρός. Ἐν γὰρ τῷ πυρὶ Κυρίου κριθήσεται πᾶσα ἡ γῆ.» «Τάδε λέγει Κυρίος τοῖς ὀστέοις τούτοις· Ἰδοὺ ἐγὼ φέρω ἐφ' ὑμᾶς πνεῦμα ζωῆς, καὶ δώσω ἐφ' ὑμᾶς νεῦρα, καὶ ἄξω ἐφ' ὑμᾶς σάρκα· καὶ ζήσεσθε, καὶ γνώσεσθε, ὅτι ἐγώ εἰμι Κύριος.» «Κρίσις τῷ Κυρίῳ ἐν τοῖς ἔθνεσι, κρίνεσθαι αὐτὸς πρὸς πᾶσαν σάρκα.» «Ἐθεώρουν ἕως οὗ θρόνοι ἐτέθησαν, καὶ ὁ παλαιὸς ἡμερῶν ἐκάθητο. Καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡσεὶ χιὼν, καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρόν· καὶ ὁ θρόνος αὐτοῦ φλὸξ πυρὸς, καὶ οἱ τροχοὶ αὐτοῦ πῦρ φλέγον. Ποταμὸς πυρὸς εἷλκεν ἐκπορευόμενος ἔμπροσθεν αὐτοῦ. Χιλίαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μυρίαι μυριάδες παρειστήκεισαν αὐτῷ. Ἔμπροσθεν αὐτοῦ κριτήριον ἐκάθισεν, καὶ αἱ βίβλοι ἠνεῴχθησαν.» «Ἐν τῷ καιρῷ ἐκείνῳ ἀναστήσεται Μιχαὴλ ὁ ἄρχων ὁ μέγας, ὁ ἑστηκὼς ἐπὶ τοὺς υἱοὺς τοῦ λαοῦ· καὶ ἔσται καιρὸς θλίψεως, οἷος οὐ γέγονεν ἀφ' οὗ γεγένηται ἔθνος ἐπὶ τῆς γῆς, ἕως καιροῦ ἐκείνου. Καὶ ἐν τῷ καιρῷ ἐκείνῳ σωθήσεται ὁ λαός σου πᾶς ὁ εὑρεθεὶς γεγραμμένος ἐν τῇ βίβλῳ ταύτῃ· καὶ πολλοὶ τῶν καθευδόντων ἐν γῆς χώματι ἐξεγερθήσονται. Οὗτοι εἰς ζωὴν αἰώνιον, καὶ οὗτοι εἰς ὀνειδισμὸν, καὶ αἰσχύνην αἰώνιον·","english":"Behold, his reward is with him, and his work before him. Behold, the Lord will come as fire, and his chariots as a tempest, to render vengeance in wrath and rejection in a flame of fire. For all the earth shall be judged in the fire of the Lord. Thus says the Lord to these bones: Behold, I bring upon you a spirit of life, and I will give you sinews, and I will bring flesh upon you; and you shall live, and you shall know that I am the Lord. The Lord has a judgment among the nations, to be judged himself against all flesh. I was watching until thrones were set, and the Ancient of Days sat. And his garment was white as snow, and the hair of his head as pure wool; and his throne a flame of fire, and his wheels burning fire. A river of fire drew forth, proceeding before him. A thousand thousands ministered to him, and ten thousand times ten thousand stood before him. Before him a judgment seat was set, and the books were opened. In that time Michael the great prince shall arise, who stands over the sons of the people; and there shall be a time of affliction, such as has not been since a nation came to be on the earth, until that time. And in that time all your people shall be saved, everyone found written in this book; and many of those who sleep in the dust of the earth shall be awakened. These to eternal life, and these to reproach and eternal shame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"καὶ οἱ συνιέντες ἐκλάμψουσιν ὡς ἡ λαμπρότης τοῦ στερεώματος, καὶ ἀπὸ τῶν δικαίων τῶν πολλῶν, ὡσεὶ ἀστέρες εἰς τὸν αἰῶνα.» «Λέγω ὑμῖν, ὅτι πᾶν ῥῆμα ἀργὸν ὃ ἐὰν λαλή σωσιν οἱ ἄνθρωποι, ἀποδώσουσι περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως. Ἐκ γὰρ τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου κατακριθήσῃ.» «Καὶ προσῆλθον αὐτῷ οἱ μαθηταὶ αὐτοῦ λέγοντες· φράσον ἡμῖν τὴν παραβολὴν τῶν ζιζανίων τοῦ ἀγροῦ. Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· Ὁ σπείρων καλὸν σπέρμα, ἔστιν ὁ Υἱὸς τοῦ ἀνθρώπου· ὁ δὲ ἀγρὸς, ἔστιν ὁ κόσμος· τὸ δὲ καλὸν σπέρμα, οὗτοί εἰσιν υἱοὶ τῆς βασιλείας· τὰ δὲ ζιζάνια, εἰσὶν υἱοὶ τοῦ πονηροῦ· ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτὰ, ἔστιν ὁ διάβολος· ὁ δὲ θερισμὸς, συντέλεια τοῦ αἰῶνός ἐστιν· οἱ δὲ θερισταὶ, ἄγγελοί εἰσιν. Ὥσπερ οὖν συλλέγεται τὰ ζιζάνια, καὶ πυρὶ καίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος τούτου. Ἀποστελεῖ ὁ Υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα, καὶ τοὺς ποιοῦντας τὴν ἀνομίαν, καὶ ἐμβαλοῦσι αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός. Ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ Πατρὸς αὐτῶν.» «Μέλλει ὁ Υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν δόξῃ τοῦ Πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ, καὶ τότε ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν.» «Εὐθέως μετὰ τὴν θλίψιν τῶν ἡμερῶν ἐκείνων,","english":"And those who understand shall shine as the brightness of the firmament, and from among the many righteous, as the stars for ever. I say to you, that every idle word that men shall speak, they shall give account concerning it in the day of judgment. For by your words you shall be justified, and by your words you shall be condemned. And his disciples came to him saying: Explain to us the parable of the tares of the field. And he answered and said to them: He who sows the good seed is the Son of Man; the field is the world; the good seed, these are the sons of the kingdom; the tares are the sons of the evil one; the enemy who sowed them is the devil; the harvest is the end of the age; the reapers are angels. As therefore the tares are gathered and burned with fire, so shall it be at the end of this age. The Son of Man shall send his angels, and they shall gather out of his kingdom all things that offend, and those who do iniquity, and shall cast them into the furnace of fire. There shall be weeping and gnashing of teeth. Then the righteous shall shine as the sun in the kingdom of their Father. The Son of Man is about to come in the glory of his Father with his angels, and then he shall render to each according to his deed. Immediately after the tribulation of those days,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες πεσοῦνται ἐκ τοῦ οὐρανοῦ, καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται· καὶ τότε φανήσεται τὸ σημεῖον τοῦ Υἱοῦ τοῦ ἀνθρώπου ἐν τῷ οὐρανῷ· καὶ τότε κόψονται πᾶσαι αἱ φυλαὶ τῆς γῆς· καὶ ὄψονται τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλῃ μετὰ δυνάμεως, καὶ δόξης πολλῆς· καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος καὶ φωνῆς μεγάλης, καὶ συλλέξουσι τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων, ἀπ' ἄκρων οὐρανῶν ἕως ἄκρων αὐτῶν. Περὶ δὲ τῆς ἡμέρας ἐκείνης, καὶ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν, εἰ μὴ ὁ Πατὴρ μόνος.» «Γρηγορεῖτε. ὅτι οὐκ οἴδατε τὴν ἡμέραν, οὐδὲ τὴν ὥραν.» «Ἔρχεται ὥρα, ἐν ᾗ πάντες οἱ ἐν μνημείοις ἀκούσονται τῆς φωνῆς αὐτοῦ· καὶ ἐκπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες, εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα πράξαντες, εἰς ἀνάστασιν κρίσεως.» «Καθὼς ἐγένετο ἐν ταῖς ἡμέραις Νῶε, οὕτως ἔσται καὶ ἐν ταῖς ἡμέραις τοῦ Υἱοῦ ἀνθρώπου. Ἤσθιον, ἔπινον, ἐγάμουν, ἐξεγαμίσκοντο, ἄχρι ἧς ἡμέρας εἰσῆλθε Νῶε εἰς τὴν κιβωτὸν, καὶ ἦλθεν ὁ κατακλυσμὸς, καὶ ἀπώλεσε πάντας. Ὁμοίως καὶ ἐγένετο ἐν ταῖς ἡμέραις Λώτ· ἤσθιον, ἔπινον, ἠγόραζον, ἐπώλουν, ἐφύτευον, ᾠκοδόμουν· ᾗ δὲ ἡμέρᾳ ἐξῆλθε Λὼτ ἀπὸ Σοδόμων, ἔβρεξεν θεῖον ἀπ' οὐρανοῦ, καὶ ἀπώλεσεν ἅπαντας.","english":"The sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken; and then the sign of the Son of Man will appear in heaven; and then all the tribes of the earth will wail; and they will see the Son of Man coming on a cloud with power and great glory; and he will send his angels with a trumpet and a great voice, and they will gather his elect from the four winds, from the ends of the heavens to their ends. But concerning that day and hour no one knows, not even the angels of the heavens, except the Father alone. Watch, because you do not know the day nor the hour. The hour is coming in which all who are in the tombs will hear his voice, and those who have done good will come forth to a resurrection of life, but those who have practiced evil to a resurrection of judgment. As it was in the days of Noah, so will it be also in the days of the Son of Man. They were eating, drinking, marrying, being given in marriage, until the day Noah entered the ark, and the flood came and destroyed them all. Likewise also it was in the days of Lot: they were eating, drinking, buying, selling, planting, building; but on the day Lot went out from Sodom, it rained fire from heaven and destroyed them all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Κατὰ ταῦτα ἔσται ἡ ἡμέρᾳ, ἐν ᾗ ὁ Υἱὸς τοῦ ἀνθρώπου ἀποκαλύπτεται.» «Τότε ἔσται σημεῖα ἐν ἡλίῳ, σελήνῃ, καὶ ἄστροις, καὶ ἐπὶ τῆς γῆς συνοχὴ ἐθνῶν ἐν ἀπορίᾳ, ἠχούσης θαλάσσης καὶ σάλου, ἀποψυχόντων ἀνθρώπων ἀπὸ φόβου καὶ προσδοκίας τῶν ἐπερχομένων τῇ οἰκουμένῃ. Αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται, καὶ τότε ὄψονται τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλῃ μετὰ δυνάμεως καὶ δόξης πολλῆς. Προσέχετε ἑαυτοῖς μήποτε βαρυνθῶσιν ὑμῶν αἱ καρδίαι ἐν κραιπάλῃ, καὶ μέθῃ, καὶ μερίμναις βιωτικαῖς, καὶ αἰφνιδίως ἐφ' ὑμᾶς ἐπιστῇ ἡ ἡμέρα ἐκείνη. Ὡς παγὶς γὰρ ἐπελεύσεται ἐπὶ πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς.» «Ὅταν ἐκ νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν, οὔτε γαμίζονται, ἀλλ' ὡς ἄγγελοί εἰσιν ἐν οὐρανῷ.» «Λογίζομαι, ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς. Ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται.» «Ἑκάστου τὸ ἔργον ὁποῖόν ἐστι τὸ πῦρ δοκιμάσει. Εἴ τινος τὸ ἔργον μένει, ὃ ἐπῳκοδόμησεν, μισθὸν λήψεται. Εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται. Αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός.» «Οὕτως γέγραπται· Ἐγένετο ὁ πρῶτος ἄνθρωπος εἰς ψυχὴν ζῶσαν, ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιόν. Ἀλλ' οὐ πρῶτον τὸ πνευματικόν· ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκὸς, ὁ δεύτερος ἄνθρωπος ὁ Κύριος ἐξ οὐρανοῦ. Οἷος ὁ χοϊκὸς τοιοῦτοι καὶ οἱ χυϊκοί· καὶ οἷος ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι. Καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου.","english":"According to these things will be the day on which the Son of Man is revealed. Then there will be signs in the sun, the moon, and the stars, and on the earth distress of nations in perplexity, the sea roaring and surging, people fainting from fear and expectation of what is coming upon the world. For the powers of the heavens will be shaken, and then they will see the Son of Man coming on a cloud with power and great glory. Take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and the cares of life, and that day come upon you suddenly. For it will come like a snare upon all who sit upon the face of the whole earth. When they rise from the dead, they neither marry nor are given in marriage, but are like the angels in heaven. I reckon that the sufferings of the present time are not worthy to be compared with the glory that is to be revealed in us. For the earnest expectation of the creation awaits the revelation of the sons of God. Each one's work, of what sort it is, the fire will test. If anyone's work remains, which he built upon, he will receive a reward. If anyone's work is burned up, he will suffer loss. But he himself will be saved, yet so as through fire. Thus it is written: The first man became a living soul, the last Adam a life-giving spirit. But the spiritual is not first; the first man was from the earth, earthy; the second man, the Lord, is from heaven. As the earthy one is, so are those who are earthy; and as the heavenly one is, so are those who are heavenly. And just as we bore the image of the earthy one, let us also bear the image of the heavenly one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Τοῦτό φημι, ἀδελφοί μου, ὅτι σὰρξ καὶ αἷμα βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύνανται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. Ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες μὲν οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα. Ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ· καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα. Δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσεται ἀθανασίαν. Ὅταν δὲ τὸ φθαρτὸν τοῦτο ἐνδύσεται ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσεται ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος. Κατεπόθη ὁ θάνατος εἰς νῖκος. Ποῦ σου, θάνατε, τὸ κέντρον; ποῦ σου, ᾅδη, τὸ νῖκος; τὸ κέντρον τοῦ θανάτου ἡ ἁμαρτία; Ἡ δὲ δύναμις τῆς ἁμαρτίας, ὁ νόμος.» «Τοὺς πάντας ἡμᾶς φανερωθῆναι, δεῖ ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος, καθὰ ἔπραξεν, εἴτε ἀγαθὸν, εἴτε φαῦλον.» «Ὃ γὰρ ἂν σπείρῃ ἄνθρωπος; τοῦτο καὶ θερίσει.» «Οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, περὶ τῶν κεκοιμημένων, ἵνα μὴ λυπῆσθε, καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα.» «Περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν, ἀδελφοὶ, οὐ","english":"This I say, my brothers, that flesh and blood cannot inherit the kingdom of God, nor does corruption inherit incorruption. Behold, I tell you a mystery: we shall not all sleep, but we shall all be changed. In an atom, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. But when this corruptible puts on incorruption, and this mortal puts on immortality, then the word that is written will come to pass: Death has been swallowed up in victory. Where, O death, is your sting? Where, O Hades, is your victory? The sting of death is sin; and the power of sin is the law. We must all be revealed before the judgment seat of Christ, so that each may receive the things done through the body, according to what he has done, whether good or evil. For whatever a man sows, that he will also reap. But I do not want you to be ignorant, brothers, concerning those who have fallen asleep, so that you may not grieve as the rest who have no hope. But concerning the times and the seasons, brothers, you have no","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"χρείαν ἔχετε ὑμῖν γράφεσθαι. Αὐτοὶ γὰρ ἀκριβῶς οἴδατε, ὅτι ἡ ἡμέρα Κυρίου ὡς κλέπτης ἐν νυκτὶ, οὕτως ἔρχεται. Ὅταν γὰρ εἴπωσιν· Εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς ἐπιστήσεται ὄλεθρος. Ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ, καὶ οὐ μὴ ἐκφύγωσιν.» «Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοὶ, ὑπὲρ τῆς παρουσίας τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡμῶν ἐπισυναγωγῆς ἐπ' αὐτὸν, εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοός· μηδὲ θροεῖσθε, μηδὲ διὰ πνεύματος, μήτε δι' ἐπιστολῆς, ὡς δι' ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρᾳ Κυρίου. Μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον, ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον, καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἁμαρτίας, ὁ υἱὸς τῆς ἀπωλείας, ὁ ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον Θεὸν, ἢ σέβασμα, ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ Θεοῦ καθίσαι, ἀποδεικνύοντα ἑαυτὸν, ὅτι ἐστὶ Θεός. Οὐ μνημονεύετε ὅτι ἔτι ὢν πρὸς ὑμᾶς, ταῦτα ἔλεγον ὑμῖν; καὶ νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ αὐτοῦ καιρῷ Τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται· καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ Κύριος Ἰησοῦς Χριστὸς ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ, καὶ καταργήσει τῇ τὴν ἐπιφάνειᾳ τῆς παρουσίας αὐτοῦ· οὗ ἐστιν ἡ παρουσία κατ' ἐνέργειαν τοῦ Σατανᾶ, ἐν πάσῃ δυνάμει καὶ σημείοις, καὶ τέρασι ψεύδους, καὶ ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀπολλυμένοις, ἀνθ' ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο, εἰς τὸ σωθῆναι αὐτούς.","english":"You have no need for anything to be written to you. For you yourselves know accurately that the day of the Lord comes like a thief in the night. For when they say, \"Peace and safety,\" then sudden destruction will come upon them, like the pains of childbirth upon a woman with child, and they shall certainly not escape. But we ask you, brothers, concerning the coming of our Lord Jesus Christ and our gathering together to him, that you not be quickly shaken from your mind, nor be alarmed, neither by spirit, nor by letter, as if from us, as though the day of the Lord has come. Let no one deceive you in any way, for unless the apostasy comes first, and the man of sin is revealed, the son of perdition, the one who opposes and exalts himself above every so-called god or object of worship, so that he sits in the temple of God, showing himself that he is God. Do you not remember that while I was still with you, I told you these things? And now you know what is restraining, so that he may be revealed in his own time. For the mystery of lawlessness is already at work; only the one who restrains it now, until he is taken out of the way; and then the lawless one will be revealed, whom the Lord Jesus Christ will destroy by the breath of his mouth, and will bring to nothing by the manifestation of his coming; whose coming is according to the working of Satan, in all power and signs and lying wonders, and in all deception of unrighteousness for those who are perishing, because they did not receive the love of the truth, so as to be saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Καὶ διὰ τοῦτο πέμπει αὐτοῖς ὁ Θεὸς ἐνέργειαν πλάνης, εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει, ἵνα κριθῶσι πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ, ἀλλ' εὐδοκήσαντες τῇ ἀδικίᾳ.» «Φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας Θεοῦ ζῶντος.» «Ἥξει ἡ ἡμέρα Κυρίου ὡς κλέπτης ἐν νυκτὶ, ἐν ᾗ οἱ οὐρανοὶ μὲν ῥοιζηδὸν παρελεύσονται· στοιχεῖα δὲ καυσούμενα λυθήσονται, καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα κατακαήσεται.» «Ἰδοὺ ἔρχεται Κύριος ἐν μυριάσιν ἁγίαις αὐτοῦ, ποιῆσαι κρίσιν κατὰ πάντων τῶν ἔργων αὐτῶν ὧν ἠσέβησαν, καὶ περὶ πάντων τῶν σκληρῶν λόγων, ὧν ἐλάλησαν κατ' αὐτοῦ οἱ ἁμαρτωλοί.» «Μή με νομίσῃ ὥσπερ μητέρα τινὰ τροφὸν, ψευδῆ σοι μορμολύκεια ἐπισείειν, ὥσπερ ἐκεῖναι ποιεῖν περὶ τοὺς νηπίους τῶν παίδων εἰώθασιν, ὅταν θρηνῶσιν ἄτακτα καὶ ἀπέραντα, καὶ δι' ἐπιπλάστων διηγημάτων κατασιγάζουσιν. Ταῦτα μὲν οὐ μῦθος, ἀλλὰ λόγος ἀψευδὴς προκεκηρυγμένος φωνεῖ. Καὶ ἴσθι ἀκριβῶς, ὅτι γενήσεται τῶν βεβιωμένων ἔλεγχος ἀκριβής. Οὐκ ἔνι ῥήτωρ ἐκεῖ· οὐκ ἔνι πιθανότης ῥημάτων, κλέψαι δυναμένη τοῦ δικαστοῦ τὴν ἀλήθειαν· οὐκ ἀκολουθοῦσι κόλακες, οὐ τὰ χρήματα, οὐδ' ὄγκος ἀξιώματος· ἔρημος φίλων, ἔρημος βοηθῶν, ἀσυνηγόρητος, καταισχυνόμενος ἕκαστος ἀπολειφθήσεται· σκυθρωπὸς, κατηφὴς, μεμονωμένος, ἀπαῤῥησίαστος. Ὅπου ἄν τις περιαγάγῃ τὸν ὀφθαλμὸν, ἐναργεῖς ὄψεται τῶν ἔργων τὰς εἰκόνας. Ὥσπερ γὰρ σκιὰ τῷ σώματι, οὕτω ταῖς ψυχαῖς αἱ ἁμαρτίαι παρέπονται, ἐναργεῖς τὰς πράξεις ἐξεικονίζουσαι. Διὰ τοῦτο οὐκ ἔστιν ἄρνησις ἐκεῖ· ἀλλὰ φράσσεται στόμα ἀναίσχυντον.","english":"And for this reason God sends them a working of error, so that they believe the lie, in order that all may be judged who did not believe the truth but took pleasure in unrighteousness. \"It is a fearful thing to fall into the hands of the living God.\" \"The day of the Lord will come like a thief in the night, in which the heavens will pass away with a rushing sound, and the elements will be dissolved being burned up, and the earth and the works in it will be burned up.\" \"Behold, the Lord comes with his holy myriads, to execute judgment against all their works in which they have acted impiously, and concerning all the harsh words which the sinners have spoken against him.\" \"Do not think that I, like some nursing mother, am shaking before you false bogeymen, as those women are accustomed to do with infant children, when they wail disorderly and endlessly, and silence them with fabricated tales. These things are not a myth, but a word proclaimed beforehand, true and without falsehood, that speaks. And know accurately that there will be an exact scrutiny of the life that has been lived. There is no orator there; there is no persuasiveness of words able to steal the truth from the judge; flatterers do not follow, nor wealth, nor the bulk of high office; bereft of friends, bereft of helpers, without an advocate, each one will be left ashamed—sullen, downcast, isolated, without boldness to speak. Wherever one turns the eye, one will see vivid images of one's deeds. For just as a shadow follows the body, so sins follow the souls, portraying the deeds vividly. Therefore there is no denial there; but the shameless mouth is stopped.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Αὐτὰ γὰρ ἑκάστου καταμαρτυρεῖ τὰ πράγματα, οὐ φωνὴν ἀφίεντα, ἀλλὰ τοιαῦτα φαινόμενα, οἷα ὑφ' ἡμῶν γεγένηται. Ἓν καὶ τοῦτο τῆς τοῦ διαβόλου μεθοδείας, τὸ τοὺς πολλοὺς τῶν ἀνθρώπων, ὥσπερ ἐπιλαθομένους τῶν τοσούτων ἀποφάσεων, τέλος κολάσεων ἑαυτοῖς ὑπογράφειν, εἰς τὸ μᾶλλον κατατολμᾷν τῆς ἁμαρτίας. «Ὁ γὰρ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται.» Ἐκεῖ κρίνεται, οὐχὶ μόνον ὁ καθηγησάμενος τοῦ δεινοῦ, ἀλλὰ καὶ ὁ πονηρῷ ἡγεμόνι πρὸς τὴν ἁμαρτίαν ἀκολουθήσας. Φησὶν ὁ προφήτης· «Ἵνα τί ὑμεῖς ζητεῖτε τὴν ἡμέραν Κυρίου; καὶ αὕτη ἐστὶ σκότος, καὶ οὐ φῶς·» σκότος δὲ δηλονότι τοῖς ἀξίοις τοῦ σκότους. Ἐπεὶ ἀνέσπερον καὶ ἀδιάδοχον, καὶ ἀτελεύτητον τὴν ἡμέραν ἐκείνην οἶδεν ὁ λόγος, ἣν καὶ ὀγδόην ὁ ψαλμῳδὸς προσηγόρευσεν, διὰ τὸ ἔξω κεῖσθαι τοῦ ἑβδοματικοῦ τούτου χρόνου. Ὥστε κἂν ἡμέραν εἴπῃς, καὶ αἰῶνα, τὴν αὐτὴν ἐρεῖς ἔννοιαν. Εἴτε οὖν ἡμέρα ἡ κατάστασις ἐκείνη λέγοιτο, μία ἐστὶ, καὶ οὐ πολλαί· εἴτε αἰὼν προσαγορεύοιτο, μοναχὸς ἂν εἴη,","english":"For the deeds themselves testify against each one, not uttering a voice, but appearing such as have been done by us. This too is one of the devil's methods, that the many among men, as though they had forgotten so many declarations, should prescribe for themselves a limit to their punishments, so as to venture all the more boldly upon sin. \"For their worm shall not die, and their fire shall not be quenched.\" There he is judged, not only the one who led the way in the evil, but also the one who followed the wicked leader to sin. The prophet says: \"Why do you seek the day of the Lord? And it is darkness, and not light;\" darkness, clearly, for those worthy of darkness. Since the word knows that day to be without evening and without succession and without end, which the psalmist also called the eighth, because it lies outside this sevenfold time. So that whether you say \"day\" or \"age,\" you will express the same meaning. Whether, then, that state be called a day, it is one, and not many; or whether it be called an age, it would be single,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"καὶ οὐ πολλοστός. Καλὸν μὴ ῥήματος μόνον καὶ πράξεως, ἀλλὰ καὶ καιροῦ παντὸς, καὶ ὥρας αὐτῆς τοῦ ἀκαριαίου καὶ λεπτοτάτου οἴεσθαι λόγον ἀπαιτεῖσθαι ἡμᾶς. Γίνωσκε συλλέγεσθαι εἰς ὕστερον. Οὐδὲν ὅλως τῶν ἀγαθῶν, κἂν μικρὸν ᾖ, παροφθήσεται ἐκεῖ παρὰ τοῦ κριτοῦ. Εἰ γὰρ ἁμαρτημάτων καὶ ῥημάτων καὶ ἐνθυμημάτων τιννύειν μέλλομεν τιμωρίας ἡμεῖς, πολλῷ μᾶλλον τὰ κατορθώματα, κἂν μικρὰ λογισθήσεται. Ἀντίστασις ἔσται ἐκεῖ τῶν πονηρῶν πράξεων, καὶ τῶν οὐ τοιούτων· κἂν μὲν αὗται καθελκύσωσι τὸν ζυγὸν, ἔσωσαν οὐ μικρᾶς τὸν ἐργάτην τῶν ἑαυτῶν· κἂν τοσούτων ἰσχύσῃ πονηρῶν πράξεων ἐργασία βλάψαι, ὅσον κατασπᾶσαι τῆς πρώτης χώρας, αὐτὸν εἰς τὸ τῆς γεέννης ἀπάγουσι πῦρ, διὰ τὸ μὴ εἶναι τὸ πλῆθος τῶν κατορθωμάτων, ὡς καὶ δυνηθῆναι ἀντιστῆναι πρὸς τὸν βίαιον ἐκεῖνον ἀνωθισμόν. Μνημονεύετε τῆς φρικώδους, καὶ φοβερᾶς ἡμέρας, ἐν ᾗ πάντες παρίστανται τῷ βήματι τοῦ Χριστοῦ, δώσοντες δίκας τῶν πεπραγμένων, ἔνθα πρὸ ὀφθαλμῶν πάντων προτεθήσεται τὰ ἁμαρτήματα, καὶ ἀποκαλυφθήσεται, καὶ τοῖς ἀγνοοῦσιν ἐπιδειχθήσεται· ἔνθα ἡ πηγὴ τοῦ πυρὸς, καὶ ὁ ἀκοίμητος σκώληξ. Ἔνθα πάντα γυμνὰ καὶ τετραχηλισμένα· ἔνθα βίβλοι τῶν καρδιῶν ἡμῶν ἀνοιγήσονται, καὶ ἐν μέσῳ ἀναγνωσθήσεται τὰ φανερὰ καὶ τὰ κεκρυμμένα, τὰ ἐν νυκτὶ, καὶ τὰ ἐν ἡμέρᾳ. Ἐπὶ τοῦ ἑνὸς οὐ θέλομεν ἀσχημονῆσαι ἐνταῦθα, ἐπὶ δὲ μυριάδων τοσούτων ἐκεῖ τί ποιήσομεν Καθάπερ ἡμεῖς τοῖς οἰκέταις τοῖς ἡμετέροις, οὐχὶ τῆς ἐξόδου μόνον, ἀλλὰ καὶ τῆς εἰσόδου ἀπαιτοῦμεν τὸν λόγον, ἐξετάζοντες πόθεν ὑπεδέξαντο χρήματα, καὶ παρὰ τίνων, καὶ πότε, καὶ πῶς, καὶ πόσα·","english":"And not for a small part. It is good to believe that we are required to give an account not only of a word and a deed, but of every season and of the very hour, the briefest and most minute. Know that they are gathered for later. Nothing at all of good things, even if it be small, will be overlooked there by the judge. For if we are going to pay penalties for sins and words and thoughts, much more will good deeds, even if small, be reckoned. There will be a confrontation there of evil deeds and of those that are not such; and if these prevail and tip the balance, they save the worker from no small danger; but if the working of so many evil deeds is strong enough to harm, so as to drag him down from his first place, they lead him away to the fire of Gehenna, because the multitude of good deeds is not such as to be able to withstand that violent thrusting down. Remember the dreadful and fearful day, on which all stand before the judgment seat of Christ, to give account of what has been done, where before the eyes of all sins will be set forth, and will be uncovered, and shown to those who did not know them; where is the source of fire, and the undying worm. Where all things are naked and laid bare; where the books of our hearts will be opened, and in the midst will be read the manifest and the hidden, the things in the night and the things in the day. For one we do not wish to be shamed here, but for so many myriads there, what shall we do? Just as we require an account from our own servants, not only of their going out but also of their coming in, examining from where they received money, and from whom, and when, and how, and how much;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"οὕτως δὲ καὶ ὁ Θεὸς, οὐχὶ τῆς δαπάνης μόνον, ἀλλὰ καὶ τῆς κτήσεως ἀπαιτήσει τὰς εὐθύνας. Οὐ τὸ κολάζεσθαι ἐνταῦθα, κακὸν, ἀλλὰ τὸ ἄξιον τῆς ἐκεῖσε γενέσθαι κολάσεως. Οὐκ ἔστι παρὰ Θεῷ, οὔτε πονηρὸν ὄντα ἀπολέσαι τὸν ἀγαθὸν μισθὸν περὶ ἑνὸς ἀγαθοῦ μετὰ πλειόνων κακῶν πεπραγμένου, οὔτε πάλιν ἀγαθὸν ὄντα, ἀπολέσαι τὴν κόλασιν, καὶ μὴ λαβεῖν αὐτὴν, εἰ μετὰ πλειόνων ἀγαθῶν ἔν τινι γένηται πονηρεύων. Ἀνάγκη γὰρ ζυγῷ καὶ σταθμῷ πάντα ἀποδιδόναι τὸν Θεόν. Ὁ νοῦς ἑκάστῳ μάρτυς ἐστὶν ὧν ἐν ἀφανεῖ ἐβουλεύσαντο, καὶ τὸ συνειδὸς ἔλεγχος ἀδέκαστος, καὶ πάντων ἀψευδέστατος.\n\nΤΙΤΛ. Ις ʹ. –Περὶ ἀρᾶς ὑπὸ Κυρίου, καὶ τῶν προφητῶν, καὶ ἀποστόλων ποτὲ γενομένης.\n\n«Εἶπεν ὁ Κύριος τῷ ὄφει· Ὅτι ἐποίησας τοῦτο, ἐπικατάρατος σὺ ἀπὸ πάντων τῶν κτηνῶν, καὶ ἀπὸ πάντων τῶν θηρίων τῆς γῆς. Ἐπὶ τῷ στήθει, καὶ τῇ κοιλίᾳ πορεύσῃ, καὶ γῆν φαγῇ πάσας τὰς ἡμέρας τῆς ζωῆς σου. Καὶ τῇ γυναικὶ εἶπεν· Πληθύνων πληθυνῶ τὰς λύπας σου, καὶ τὸν στεναγμόν σου· ἐν λύπαις τέξῃ τέκνα, καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει. Τῷ δὲ Ἀδὰμ εἶπεν· Ὅτι ἤκουσας τῆς φωνῆς τῆς γυναικός σου, καὶ ἀπὸ τοῦ ξύλου οὗ ἐνετειλάμην σοι, τοῦτο μόνον μὴ φαγεῖν, ἀπ' αὐτοῦ ἔφαγες, ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου. Ἐν λύπαις φαγῇ αὐτὴν πάσας τὰς ἡμέρας τῆς ζωῆς σου· ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι, καὶ φαγῇ τὸν ἄρτον σου, ἕως οὗ ἀποστρέψῃς εἰς γῆν ἐξ ἧς ἐλήφθης· ὅτι γῆ εἰ, καὶ εἰς γῆν ἀπελεύσῃ.» «Εἶπε Κύριος ὁ Θεὸς πρὸς Κάϊν· ποῦ ἐστιν Ἄβελ ὁ ἀδελφός σου; Ὁ δὲ εἶπεν· Οὐ γινώσκω Μὴ φύλαξ τοῦ ἀδελφοῦ μού εἰμι ἐγώ;","english":"And so God will also demand an account not only of expenditure but also of possession. To be punished here is not a evil thing, but to become worthy of the punishment there. It is not possible with God, being good, to destroy the good reward for one good deed done together with many evil deeds, nor again, being good, to destroy the punishment and not exact it, if one is found doing evil together with many good deeds. For it is necessary that God render all things by yoke and balance. The mind is a witness to each of what they have purposed in secret, and the conscience is an impartial accuser, and the most truthful of all.\n\nTITLE 16. — Concerning a curse made by the Lord, and by the prophets, and by the apostles at various times.\n\n\"The Lord said to the serpent: Because you have done this, you are cursed above all the cattle, and above all the beasts of the earth. Upon your breast and your belly you shall go, and you shall eat earth all the days of your life. And to the woman he said: Multiplying I will multiply your sorrows and your groaning; in sorrows you shall bear children, and your turning shall be toward your husband, and he shall rule over you. And to Adam he said: Because you have heard the voice of your wife, and from the tree of which I commanded you, this only, not to eat, from it you have eaten, cursed is the earth in your works. In sorrows you shall eat it all the days of your life; thorns and thistles it shall bring forth to you, and you shall eat your bread, until you turn back to the earth from which you were taken; for you are earth, and to earth you shall depart.\" \"The Lord God said to Cain: Where is Abel your brother? And he said: I do not know; am I my brother's keeper?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Καὶ εἶπεν ὁ Θεός· Τί ἐποιήσας τοῦτο; φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με ἐκ τῆς γῆς. Καὶ νῦν ἐπικατάρατος σὺ ἀπὸ τῆς γῆς, ἣ ἔχανε τὸ στόμα αὐτῆς δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ τῆς χειρός σου· ὅτε ἐργᾷ τὴν γῆν, καὶ οὐ προσθήσει δοῦναί σοι τὴν ἰσχὺν αὐτῆς. Στένων καὶ τρέμων ἔσῃ ἐπὶ τῆς γῆς.» «Ἐξένηψε Νῶε ἐκ τοῦ οἴνου, καὶ ἔγνω ὅσα ἐποίησεν αὐτῷ ὁ υἱὸς αὐτοῦ ὁ νεώτερος. Καὶ εἶπεν· Ἐπικατάρατος Χαναάν· παῖς οἰκέτης ἔσται τοῖς ἀδελφοῖς αὐτοῦ.» «Εἶπεν Δαβίδ· ὄρη τὰ Γελβουὲ, μήτε δρόσος, μήτε ὑετὸς πέσῃ ἐφ' ὑμᾶς. Ὄρη θανάτου, ὅτι ἐκεῖ ἐξηράνθη σκέπη\n\nδυνατῶν.» «Ἰδοὺ Ἠλιοὺ ἐκάθητο ἐπὶ τῆς κορυφῆς τοῦ ὄρους. Καὶ ἐλάλησεν ὁ πεντηκόνταρχος πρὸς αὐτὸν, καὶ εἶπεν· Ἄνθρωπε τοῦ Θεοῦ, ὁ βασιλεὺς ἐκάλεσέ σε, κατάβηθι. Καὶ ἀπεκρίθη Ἠλιοὺ, καὶ εἶπεν αὐτῷ· Εἰ ἄνθρωπος τοῦ Θεοῦ ἐγὼ, καταβήσεται πῦρ ἐξ οὐρανοῦ, καὶ ἀναλώσει σε, καὶ τοὺς πεντήκοντά σου. Καὶ κατέβη πῦρ ἐκ τοῦ οὐρανοῦ, καὶ κατέφαγεν αὐτὸν, καὶ τοὺς πεντήκοντα αὐτοῦ. Εἶπεν Ἠλιού· Τάδε λέγει Κύριος· Ἀνθ' ὧν ἐξαπέστειλας ἀγγέλους ζητῆσαι ἐν τῷ Βαὰλ μυῖαν θεὸν προσόχθισμα Ἀκκαρὼν, οὐχ οὕτως· ἡ κλίνη ἐφ' ἧς ἀνέβης ἐκεῖ, οὐ καταβήσει ἀπ' αὐτῆς, ὅτι θανάτῳ ἀποθανῇ.» «Ἤνοιξεν Ἰὼβ τὸ στόμα αὐτοῦ, καὶ κατηράσατο τὴν ἡμέραν αὐτοῦ λέγων, Ἀπόλοιτο ἡ ἡμέρα ἐκείνη ἐν ᾖ, εἶπον ἐγεννήθην, καὶ ἡ νὺξ ἐκείνη ἐν ᾖ εἶπον· Ἰδοὺ ἄρσεν. Ἡ νὺξ ἐκείνη εἴη σκότος, καὶ μὴ ἀναζητήσει αὐτὴν ὁ Κύριος ἄνωθεν, μηδὲ ἔλθῃ ἐπ' αὐτὴν φέγγος. Ἐκλάβῃ δὲ αὐτὴν σκότος καὶ σκιὰ θανάτου. Ἐπέλθοι ἐπ' αὐτὴν γνόφος· καταραθείη ἡ ἡμέρα, καὶ ἡ νὺξ ἐκείνη.","english":"And God said: What have you done? The voice of your brother's blood cries out to me from the ground. And now you are cursed from the ground, which has opened its mouth to receive the blood of your brother from your hand; when you work the ground, it will no longer yield its strength to you. You shall be groaning and trembling upon the earth. Noah awoke from the wine, and he knew what his younger son had done to him. And he said: Cursed be Canaan; a servant of servants shall he be to his brothers. David said: O mountains of Gilboa, let neither dew nor rain fall upon you. Mountains of death, because there the shelter of the mighty was dried up. Behold, Elijah was sitting on the top of the mountain. And the captain of fifty spoke to him and said: Man of God, the king has summoned you; come down. And Elijah answered and said to him: If I am a man of God, fire shall come down from heaven and consume you and your fifty. And fire came down from heaven and devoured him and his fifty. Elijah said: Thus says the Lord: Because you sent messengers to seek in Baal a fly, a god, an offense to Ekron—it shall not be so: the bed on which you went up there, you shall not come down from it, for you shall surely die. Job opened his mouth and cursed his day, saying: May that day perish on which I was born, and that night on which it was said: Behold, a male. May that night be darkness, and may the Lord not seek it out from above, nor let light come upon it. May darkness and the shadow of death take it. May gloom come upon it; may that day be cursed, and that night.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Ἐπενέγκαι αὐτὴν σκότος, μὴ εἴη εἰς ἡμέραν ἐνιαυτοῦ, μηδὲ ἀριθμηθείη εἰς ἡμέραν μηνῶν· ἀλλὰ ἡ νὺξ ἐκείνη εἴη ὀδύνη, μηδὲ ἔλθοι ἐπ' αὐτὴν εὐφροσύνη, μηδὲ χαρμονὴ, ἀλλὰ καταράσεται αὐτὴν ὁ καταρώμενος ἡμέραν ἐκείνην, ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι. Σκοτωθείη τὰ ἄστρα τῆς νυκτὸς ἐκείνης, καὶ εἰς φωτισμὸν μὴ ἔλθῃ, μὴ ἴδοι ἑωσφόρον ἀνατέλλοντα, ὅτι οὐ συνέκλεισε πύλας γαστρὸς μητρός μου, ἀπήλλαξε γὰρ ἂν πόνον ἀπὸ ὀφθαλμῶν μου.» «Εἴησαν οἱ ἐχθροί μου, ὥσπερ ἡ καταστροφὴ τῶν ἀσεβῶν, καὶ οἱ ἐπανιστάμενοί μοι ὥσπερ ἡ ἀπώλεια τῶν παρανόμων.» «Ἡμέρα συναντήσεται αὐτοῖς σκότος, τὸ δὲ μεσημβρινὸν ψηλαφήσεται ἶσα νυκτί. Ἀπόλοιντο δὲ ἐν πολέμῳ, ἐκσιφωνηθείη αὐτῶν ἡ ἰσχύς. «Πᾶς ὁ βίος ἀσεβοῦς ἐν φροντίδι· ὅταν δοκῇ ἤδη εἰρηνεύειν, ἥξει αὐτῷ ἡ καταστροφή. Οἶδεν ἐν ἑαυτῷ, ὅτι μένει εἰς πτῶμα. Ἡμέρα δὲ αὐτοῦ σκοτεινή· ἀνάγκη δὲ αὐτὸν καὶ θλίψις καθέξει, ὥσπερ στρατηγὸς πρωτοστάτης πίπτων ὅτι ἦρεν χεῖρας ἐναντίον τοῦ Θεοῦ, ἐναντίον δὲ παντοκράτορος ἐτραχηλίασεν. Αὐλισθείη δὲ εἰς πόλεις ἐρήμους· εἰσέλθοι δὲ εἰς οἴκους ἀοικήτους. Ἃ δὲ ἐκεῖνοι ἐθέρισαν, ἄλλοι ἀποίσονται· οὔτε μὴ πλουτισθῇ, οὔτε μὴ μείνῃ αὐτοῦ τὰ ὑπάρχοντα. Οὐ μὴ βάλλῃ ἐπὶ τὴν γῆν σκιὰν, οὐδὲ μὴ ἐκφύγῃ τὸ σκότος. Τὸν βλαστὸν αὐτοῦ μαράνῃ ἄνομος, ἐκπέσοι δὲ αὐτοῦ τὸ ἄνθος. Κενὰ ἀποβήσεται αὐτῷ. Ἡ τομὴ αὐτοῦ πρὸ ὥρας φθαρήσεται, καὶ ὁ ῥάδαμνος αὐτοῦ οὐ μὴ πυκνάσῃ. Τρυγηθείη δὲ ὥσπερ ὄμφαξ πρὸ ὥρας· ἐκπέσοι δὲ ὡς ἄνθος ἐλαίας· μαρτύριον γὰρ ἀσεβοῦς θάνατος. Ἐν γαστρὶ λήψεται ὀδύνας·","english":"Let darkness be brought upon it; let it not be counted among the days of the year, nor numbered among the days of the months. But let that night be pain, and let no gladness come upon it, nor joy; but let the one who curses that day curse it, the one who is about to subdue the great sea-monster. Let the stars of that night be darkened, and let it not come into light; let it not see the morning star rising, because it did not shut the doors of my mother's womb, for it would have delivered pain from my eyes. Let my enemies be as the overthrow of the ungodly, and those who rise up against me as the destruction of the lawless. A day of darkness will meet them, and their noonday will be groped as if it were night. Let them perish in war; let their strength be drawn off by the sword. The whole life of the ungodly is in anxiety; when he thinks he is already at peace, destruction will come upon him. He knows within himself that he remains for a fall. His day is dark, and necessity and affliction will seize him, like a commander falling in the front line, because he raised his hands against God, and against the Almighty he stiffened his neck. Let him be lodged in deserted cities; let him enter into uninhabited houses. What those men harvested, others will carry off; neither will he be enriched, nor will his possessions remain with him. He will not cast a shadow upon the earth, nor will he escape the darkness. Let the lawless one wither his shoot, and let his flower fall off. His affairs will turn out empty. His cutting-off will be corrupted before its time, and his branch will not grow thick. Let him be gleaned like an unripe grape before its time; let him fall off like the flower of an olive; for the death of the ungodly is a testimony. In the womb he will take up pains;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"ἀποβήσεται αὐτῷ κενὰ, ἡ δὲ κοιλία αὐτοῦ ὑποίσει δόλους.» «Φῶς ἀσεβῶν σβεσθήσεται, καὶ οὐκ ἀποβήσεται αὐτῶν ἡ φλόξ. Θηρεύσαισαν ἐλάχιστοι τὰ ὑπάρχοντα αὐτῶν. Ἐμβέβληται ὁ ποῦς αὐτῶν ἐν παγίδι, καὶ ἐν δικτύῳ ἑλιχθείη. Ἔλθοισαν ἐπ' αὐτὸν παγίδες. Πτῶμα δὲ αὐτῷ ἑτοίμασται ἐξαίσιον. Κατέδεται τὰ ὡραῖα αὐτοῦ θάνατος· κατασπαρήσονται τὰ εὐπρεπῆ αὐτοῦ θείῳ. Ὑποκάτωθεν αὐτοῦ αἱ ῥίζαι ξηρανθήσονται, καὶ ἐπάνωθεν αὐτοῦ ἐπιπεσεῖται θερισμὸς αὐτοῦ. Τὸ μνημόσυνον αὐτοῦ ἀπόλοιτο ἐκ τῆς γῆς. Ἀπώσῃ αὐτὸν ἐκ φωτὸς εἰς σκόπος, οὐκ ἔσται σεσωσμένος εἰς τὴν ὑπ' οὐρανὸν ὁ οἶκος αὐτοῦ, ἀλλ' ἐν τοῖς αὐτοῦ ζήσονται ἕτεροι· οὗτοί εἰσιν οἶκοι ἀδίκων, οὗτος ὁ τόπος τῶν μὴ ἰδόντων τὸν Κύριον.» «Κρῖνον αὐτοὺς ὁ Θεός· ἀποπεσάτωσαν ἀπὸ τῶν διαβουλιῶν αὐτῶν.» «Αἰσχυνθείησαν, καὶ ταραχθείησαν πάντες οἱ ἐχθροί μου.» «Αἰσχυνθείησαν, καὶ ἐντραπείησαν οἱ ζητοῦντες τὴν ψυχήν μου.» «Μὴ οἰκτειρήσεις πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν. Ὁ Θεός μου δείξει μοι ἐν τοῖς ἐχθροῖς μου· μὴ ἀποκτείνῃς.» «Γενηθήτω ἡ τράπεζα αὐτῶν ἐνώπιον αὐτῶν εἰς παγίδα.» «Ἔκχεον ἐπ' αὐτοὺς τὴν ὀργήν σου, ἐπὶ τὰ ἔθνη μὴ γινώσκοντά σε.» «Ὁ Θεός μου, θοῦ αὐτοὺς ὡς τροχὸν, ὡς καλάμην κατὰ πρόσωπον ἀνέμου. Πλήρωσον τὰ πρόσωπα αὐτῶν ἀτιμίας, καὶ ζητήσουσιν.» «Οὐκ ἠθέλησεν εὐλογίαν, καὶ μακρυνθήσεται ἀπ' αὐτοῦ. Ἐνδυσάσθωσαν οἱ ἐνδιαβάλλοντές με ἐντροπήν.» «Σύντριψον τὸν βραχίονα τοῦ","english":"His hope will come to nothing, and his belly will bear deceits. The light of the ungodly shall be quenched, and their flame shall not go forth. Let the least hunt down their possessions. Their foot has been cast into a snare, and let them be entangled in a net. Let snares come upon him. A strange downfall is prepared for him. Death shall devour his pleasant things; his comely things shall be scattered with brimstone. His roots shall be dried up from beneath, and his harvest shall fall upon him from above. Let his memorial perish from the earth. He shall thrust him from light into darkness; his house shall not be saved under heaven, but others shall live in his possessions—these are the houses of the unjust, this is the place of those who have not known the Lord. Judge them, O God; let them fall from their counsels. Let all my enemies be ashamed and troubled. Let those who seek my soul be ashamed and put to shame. Do not pity all those who work lawlessness. My God will show me among my enemies; do not kill them. Let their table become a snare before them. Pour out your wrath upon them, upon the nations that do not know you. My God, make them like a wheel, like stubble before the wind. Fill their faces with dishonor, and they shall seek. He did not desire blessing, and it shall be far from him. Let those who slander me be clothed with shame. Crush the arm of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"ἁμαρτωλοῦ καὶ πονηροῦ.» «Αἰσχυνθήτωσαν οἱ ἀνομοῦντες διὰ κενῆς.» «Δὸς αὐτοῖς, Κύριε, μήτραν ἀτεκνοῦσαν, καὶ μαστοὺς ξηρούς.» «Ἔσται ὑμῖν ἀντὶ ὀσμῆς ἡδείας κονιορτὸς, καὶ ἀντὶ ζώνης σχοινίῳ ζώσῃ, καὶ ἀντὶ κόσμου τῆς κεφαλῆς τοῦ χρυσίου, φαλάκρωμα ἕξεις διὰ τὰ ἔργα σου, καὶ ἀντὶ χιτῶνος μεσοπορφύρου περιζώσῃ σάκκον. Καὶ ὁ υἱός σου ὁ κάλλιστος, ὂν ἀγαπᾷς, μαχαίρᾳ πεσεῖται, καὶ οἱ ἰσχύοντες ἡμῶν μαχαίρᾳ πεσοῦνται, καὶ καταλειφθήσῃ μόνη, καὶ εἰς τὴν γῆν ἐδαφισθήσῃ.» «Ἀλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδείξατο. Ἀποδώσει αὐτῷ ὁ Κύριος κατὰ ἔργα αὐτοῦ.»\n\nΤΙΤΛ. ΙΖʹ. –Περὶ ἀδικουμένων· ὅτι χρὴ βοηθεῖν αὐτοῖς. «Ἐν ταῖς ἡμέραις ἐκείναις μέγας γενόμενος ὁ Μωϋσῆς, ἐξῆλθε πρὸς τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ· κατανοήσας δὲ τὸν πόνον αὐτῶν, ὁρᾷ ἄνθρωπον Αἰγύπτιον τύπτοντα τινὰ Ἑβραῖον τῶν ἑαυτοῦ ἀδελφῶν τῶν υἱῶν Ἰσραήλ. Περιβλέψας δὲ ὧδε καὶ ὧδε, οὐχ ὁρᾷ οὐδένα· καὶ πατάξας τὸν Αἰγύπτιον, ἔκρυψεν αὐτὸν ἐν τῇ ἄμμῳ. Ἐξελθὼν δὲ τῇ ἡμέρᾳ τῇ δευτέρᾳ, ὁρᾷ δύο ἄνδρας διαπληκτιζομένους, καὶ λέγει τῷ ἀδικοῦντι· Διὰ τί τύπτεις τὸν πλησίον; Ὁ δὲ εἶπε Τίς σε κατέστησε ἄρχοντα καὶ δικαστὴν ἐφ' ἡμᾶς; Ἢ ἀνελεῖν με θέλεις, ὃν τρόπον ἀνεῖλες χθὲς τὸν Αἰγύπτιον; ἐφοβήθη δὲ Μωϋσῆς, καὶ εἶπεν· Εἰ οὕτως ἐμφανὲς γέγονε τὸ ῥῆμα τοῦτο;» «Διέσωσα πτωχὸν ἐκ χειρὸς δυνάστου. Συνέτριψα μυλὰς ἀδίκων, ἐκ δὲ μέσου τῶν ὀδόντων αὐτῶν ἅρπαγμα ἐξέσπασα.» «Ῥῦσαι ἀπαγομένους εἰς θάνατον, καὶ ἐκπριοῦ κτεινομένους, μὴ φείσῃ.","english":"Of a sinner and an evil man. Let those who transgress without cause be put to shame. Give them, O Lord, a barren womb and dry breasts. Instead of a sweet fragrance, dust shall be yours; and instead of a belt, you shall be girded with a rope; and instead of the golden ornament of your head, you shall have baldness because of your works; and instead of a robe of purple, you shall gird yourself with sackcloth. And your fairest son, whom you love, shall fall by the sword, and our mighty men shall fall by the sword, and you shall be left alone, and you shall be dashed to the ground. Alexander the coppersmith showed me many evils. The Lord will repay him according to his works.\n\nTITLE 17. — Concerning those who are wronged: that one must help them. In those days, when Moses had grown great, he went out to his brothers, the sons of Israel; and observing their distress, he sees an Egyptian man striking a certain Hebrew of his own brothers, the sons of Israel. And looking around this way and that, he sees no one; and striking the Egyptian, he hid him in the sand. And going out on the second day, he sees two men quarreling, and he says to the one doing wrong: Why do you strike your neighbor? But he said: Who appointed you a ruler and a judge over us? Or do you wish to kill me, in the manner you killed the Egyptian yesterday? But Moses was afraid, and said: Has this matter become so evident? I saved the poor man from the hand of the powerful. I shattered the molars of the unjust, and from the midst of their teeth I snatched away the prey. Rescue those being led away to death, and do not spare those being killed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Ἐὰν δὲ εἴπης, Οὐκ οἶδα τοῦτον, γίνωσκε ὅτι Κύριος καρδίας πάντων γινώσκει, ὃς ἀποδίδωσιν ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ.» «Ἐξέλεσθε διηρπαγμένον ἐκ χειρὸς ἀδικοῦντος αὐτόν.» «Ἀδικίαν καὶ ταλαιπωρίαν ἀφέλεσθε· ἐξάρατε καταδυναστείαν ἐκ τοῦ λαοῦ μου, λέγει Κύριος.» «Ἐξελοῦ ἀδικούμενον ἐκ χειρὸς ἀδικοῦντος αὐτόν.» Πᾶς ὁ πλέων ἐγγύς ἐστι τοῦ ναυαγίου, καὶ τοσούτῳ μᾶλλον, ὅσῳ σφοδρότερον πλέει· καὶ πᾶς ὁ σῶμα περικείμενος, ἐγγύς ἐστι τῶν τοῦ σώματος κακῶν, καὶ τοσούτῳ μᾶλλον, ὅσῳπερ ἂν ὀρθῶς βαδίζει, καὶ μὴ βλέπει τοὺς πρὸ αὐτοῦ κειμένους. Ἕως πλεῖς ἐξ οὐρίας, τῷ ναυαγοῦντι δὸς χεῖρα· ἕως εὐεκτεῖς, καὶ πλουτεῖς, τῷ κακοπαθοῦντι βοήθησον. Μὴ ἀναμείνῃς ἐπὶ σεαυτοῦ μαθεῖν, ὅσον κακόν ἐστιν ἀπανθρωπία, καὶ οἷον ἀγαθὸν σπλάγχνα τοῖς χρῄζουσιν ἀνοιγόμενα. Χρηστοὺς εἶναι χρὴ τοῖς προεμπεσοῦσι, καὶ τῷ ἐλέῳ κτᾶσθαι τὸν ἔλεον. Ἐν ταῖς ἀλλοτρίαις συμφοραῖς τὰ οἰκεῖα εὖ τίθεσθαι χρὴ, καὶ δανείζειν Θεῷ τὸν ἔλεον ἐλέους χρῄζοντας, καὶ μὴ καταφρονεῖν ἀνθρώπων ἄνθρωποι ὄντες. Μὴ γελάσῃς πτῶμα τοῦ πέλας· διάβαινε δὲ ἀσφαλῶς, ὅση σοι δύναμις, ἀλλὰ καὶ δίδου χεῖρα χαμαὶ κειμένῳ. ΤΙΤΛ. ΙΗʹ. –Περὶ ἀγάπης, καὶ εἰρήνης, καὶ εἰρηνοποιῶν. «Εἶπε Νοεμεῖν πρὸς Ῥούθ· Ἰδοὺ ἀνέστρεψεν ἡ σύννυμφός σου πρὸς λαὸν αὐτῆς, καὶ πρὸς τοὺς θεοὺς αὐτῆς, ἐπιστράφηθι καὶ σύ. Εἶπε δὲ Ῥούθ· Μὴ ἀπαντήσῃς μοι τοῦ καταλιπεῖν σε, ὅτι ὅπου ἐὰν πορευθῇς, πορεύσομαι· καὶ ὁ λαός σου, λαός μου, καὶ ὁ Θεός σου, Θεός μου.» «Προσέθετο Ἰωνάθαν ὀμόσαι τῷ Δαβὶδ, ὅτι ἠγάπησεν ἡ ψυχὴ ἀγαπῶντος αὐτόν.» «Ἀλγῶ ἐπὶ σὲ, ἀδελφέ μου Ἰωνάθαν.","english":"If you say, \"I do not know this man,\" know that the Lord knows the hearts of all, who repays each according to his works. \"Rescue the plundered from the hand of the one who wrongs him.\" \"Remove injustice and misery; take away oppression from my people, says the Lord.\" \"Deliver the wronged from the hand of the one who wrongs him.\" Everyone who sails is near shipwreck, and all the more the more violently he sails; and everyone who is clothed in a body is near the evils of the body, and all the more the more uprightly he walks, and does not see those lying before him. While you sail with a fair wind, give your hand to the shipwrecked; while you are in good health and rich, help the one who suffers. Do not wait to learn from yourself how great an evil is inhumanity, and what a good it is that compassion be opened to those in need. One must be kind to those who have fallen first, and acquire mercy by mercy. In the misfortunes of others one must set one's own affairs well, and lend to God the mercy of those who need mercy, and not despise men, being men. Do not laugh at the fall of your neighbor; but walk safely, as much as you are able, and also give your hand to the one lying on the ground. TITLE 18. —On love, and peace, and peacemakers. Naomi said to Ruth, \"Behold, your sister-in-law has returned to her people and to her gods; turn back also yourself.\" But Ruth said, \"Do not press me to leave you, for wherever you go, I will go; and your people shall be my people, and your God my God.\" Jonathan added to swear to David, because the soul of the one who loved him loved him. \"I grieve for you, my brother Jonathan.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Ὡραιώθηςμοι σφόδρα· ἐθαυμαστώθη ἡ ἀγάπησίς σου ἐμοὶ ὑπὲρ ἀγάπης γυναικῶν.» «Ζήτησον εἰρήνην, καὶ δίωξον αὐτήν.» «Οἱ βουλόμενοι εἰρήνην, εὐφρανθήσονται.» «Πάντας τοὺς μὴ φιλονεικοῦντας καλύψει φιλία· ὁ ἐλέγχων μετὰ παῤῥησίας, εἰρηνοποιεῖ.» «Μακρόθυμος ἀνὴρ κατασβέσει κρίσεις· ὁ δὲ ἀσεβὴς ἐγερεῖ μᾶλλον.» «Καλύπτουσιν ἔχθραν χείλη δίκαια.» «Κρείσσων ψωμὸς μεθ' ἡδονῆς ἐν εἰρήνῃ, ἢ οἶκος πλήρης πολλῶν ἀγαθῶν καὶ ἀδίκων θυμάτων μετὰ μάχης.» «Θυμὸν ἀνδρὸς πραΰνει θεράπων φρόνιμος.» «Ὕδωρ πολλὸν οὐ δυνήσεται σβέσαι τὴν ἀγάπην, καὶ\n\nποταμοὶ οὐ συγκλύζουσιν αὐτήν.» «Τὴν ἀλήθειαν καὶ τὴν εἰρήνην ἀγαπᾶτε, λέγει Κύριος παντοκράτωρ.» «Ὡς ὡραῖοι ἐπὶ τῶν ὀρέων οἱ πόδες εὐαγγελιζομένων ἀγαθὰ, ἀκοὴν εἰρήνης, εὐαγγελιζομένων ἀγαθά!» «Ἀναστήσω αὐτοῖς φυτὸν εἰρήνης, καὶ οὐκέτι ἔσονται ἀπολλύμενοι.» «Ἐν τρισὶν ὡραΐσθην, καὶ ἀνέστην ὡραία ἔναντι Κυρίου καὶ ἀνθρώπων· ὁμόνοια ἀδελφῶν, καὶ φιλία τῶν πλησίον, καὶ γυνὴ καὶ ἀνὴρ ἑαυτοῖς συμπεριφερόμενοι.» «Μακάριοι εἰρηνοποιοὶ, ὅτι καὶ αὐτοὶ υἱοὶ Θεοῦ κληθήσονται.» «Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν· εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς· προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς καὶ διωκόντων.» «Ἀμὴν λέγω ὑμῖν, ὅτι ἐὰν δύο ὑμῶν συμφωνήσωσιν ἐπὶ τῆς γῆς, περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς.» «Ἐντολὴν καινὴν δίδωμι ὑμῖν, ἵνα ὑμεῖς ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς, ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους.","english":"You have been made very beautiful to me; your love has been made wondrous to me beyond the love of women. Seek peace, and pursue it. Those who desire peace will be glad. Friendship will cover all those who do not love strife; the one who reproves with boldness makes peace. A patient man will quench disputes, but the impious man will stir them up rather. Righteous lips cover enmity. A morsel with pleasure in peace is better than a house full of many good things and unjust sacrifices with fighting. A prudent servant calms a man's anger. Many waters will not be able to quench love, and rivers will not overwhelm it. Love truth and peace, says the Lord Almighty. How beautiful upon the mountains are the feet of those who proclaim good things, a report of peace, who proclaim good things! I will raise up for them a plant of peace, and they will no longer be destroyed. In three things I was made beautiful, and I arose beautiful before the Lord and men: concord of brothers, and friendship of neighbors, and a woman and a man conducting themselves together. Blessed are the peacemakers, for they themselves will be called sons of God. Love your enemies; bless those who curse you; pray for those who mistreat you and persecute you. Amen I say to you, that if two of you agree on the earth concerning any matter whatever they may ask, it will be done for them by my Father who is in the heavens. A new commandment I give you, that you love one another, just as I have loved you, that you also may love one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Ἐν τούτῳ γνώσονται πάντες, ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν ἀγαπᾶτε ἀλλήλους.» «Εἰρήνην τὴν ἐμὴν ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν.» «Καθὼς ἠγάπησέ με ὁ Πατὴρ, κἀγὼ ἠγάπησα ὑμᾶς· μείνατε ἐν τῇ ἀγάπῃ μου, καθὼς ἐγὼ τὰς ἐντολὰς τοῦ Πατρός μου τετήρηκα, καὶ μένω αὐτοῦ ἐν τῇ ἀγάπῃ. Αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμὴ, ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἐγὼ ἠγάπησα ὑμᾶς. Μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων αὐτοῦ.» «Εἰς ἣν δ' ἂν οἰκίαν ἔρχησθε, πρῶτον λέγετε, Εἰρήνη τῷ οἴκῳ τούτῳ. Καὶ ἐὰν ᾖ ἐκεῖ υἱὸς εἰρήνης, ἐπαναπαύσεται ἐπ' αὐτὸν ἡ εἰρήνη.» «Ὡς ὑπάγεις μετὰ τοῦ ἀντιδίκου σου πρὸς ἄρχοντα ἐν τῇ ὁδῷ, δὸς ἐργασίαν ἀπηλλάχθαι ἀπ' αὐτοῦ, μήποτε κατασύρῃ σε πρὸς τὸν κριτὴν, καὶ ὁ κριτὴς παραδῷ σε τῷ πράκτορι, καὶ ὁ πράκτωρ σε βάλλῃ εἰς φυλακήν. Ἀμὴν λέγω σοι· οὐ μὴ ἐξέλθῃς ἐκεῖθεν, ἕως οὗ καὶ τὸ ἔσχατον λεπτὸν ἀποδῷς.» «Εἰ δυνατὸν, τὸ ἐξ ὑμῶν, μετὰ πάντων ἀνθρώπων εἰρηνεύοντες.» «Μηδὲν μηδενὶ ὀφείλετε, εἰ μὴ τὸ ἀγαπᾷν ἀλλήλους. Τὸ γὰρ, Οὐ μοιχεύσῃς, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις, καὶ εἴ τις ἑτέρα ἐστὶν ἐντολὴ, ἐν τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται, ἐν τῷ ἀγαπῆσαι τὸν πλησίον σου ὡς ἑαυτόν.» «Τὰ τῆς εἰρήνης διώκωμεν, καὶ τὰ τῆς οἰκοδομῆς τῆς εἰς ἀλλήλους.» «Ἡ ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζεται. Πλήρωμα νόμου ἡ ἀγάπη.» «Ζηλοῦτε τὰ χαρίσματα τὰ κρείττονα· καὶ ἔτι καθ' ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι. Ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ, καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω, γέγονα χαλκὸς ἠχῶν, ἢ κύμβαλον ἀλαλάζον.","english":"By this all will know that you are my disciples, if you love one another. My peace I leave with you, my peace I give to you. Just as the Father has loved me, I also have loved you; remain in my love, just as I have kept the commandments of my Father, and I remain in his love. This is my commandment, that you love one another, just as I have loved you. No one has greater love than this, that someone lay down his life for his friends. Into whatever house you enter, first say, Peace to this house. And if a son of peace is there, the peace will rest upon him. As you go with your adversary to the ruler on the way, give diligence to be released from him, lest he drag you to the judge, and the judge hand you over to the officer, and the officer throw you into prison. Amen, I say to you: you will certainly not come out from there until you have paid even the last lepton. If possible, as far as it depends on you, be at peace with all people. Owe nothing to anyone, except to love one another. For, You shall not commit adultery, you shall not steal, you shall not bear false witness, and if there is any other commandment, it is summed up in this word, in loving your neighbor as yourself. Let us pursue the things of peace, and the things of building up one another. Love does no evil to the neighbor. Love is the fulfillment of the law. Desire the greater gifts; and still I show you a more excellent way. If I speak with the tongues of men and of angels, but do not have love, I have become sounding bronze, or a clanging cymbal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Κἂν ἔχω προφητείαν, καὶ ἴδω τὰ μυστήρια πάντα, καὶ πᾶσαν τὴν γνῶσιν· κἂν ἔχω πᾶσαν τὴν πίστιν, ὥστε ὄρη μεθιστάνειν, ἀγάπην δὲ μὴ ἔχω, οὐδέν εἰμι· κἂν ψωμίζω πάντα τὰ ὑπάρχοντά μοι, κἂν παραδῶ τὸ σῶμά μου, ἵνα καυθήσωμαι, ἀγάπην δὲ οὐ μὴ ἔχω, οὐδὲν ὠφελοῦμαι. Ἡ ἀγάπη οὐ ζηλοῖ· ἡ ἀγάπη μακροθυμεῖ, χρηστεύεται· ἡ ἀγάπη οὐ περπερεύεται, οὐ φυσιοῦται, οὐκ ἀσχημονεῖ, οὐ ζητεῖ τὰ ἑαυτῆς. Πάντα πιστεύει, πάντα ἐλπίζει, πάντα ὑπομένει. Ἡ ἀγάπη οὐδέποτε ἐκπίπτει.» Καὶ πάλιν· «Νυνὶ δὲ μένει πίστις, ἐλπὶς, ἀγάπη, τὰ τρία ταῦτα· μείζων δὲ τούτων ἡ ἀγάπη.» Πάντα ὑμῶν ἐν ἀγάπῃ γινέσθω.» «Εἰρηνεύετε, ἀδελφοὶ, καὶ ὁ Θεὸς τῆς ἀγάπης καὶ εἰρήνης ἔσται μεθ' ὑμῶν.» «Διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις. Ὁ γὰρ πᾶς νόμος ἑνὶ λόγῳ πεπλήρωται, ἐν τῷ, Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.» «Γίνεσθε εἰς ἀλλήλους χρηστοὶ, εὔσπλαγχνοι, χαριζόμενοι ἑαυτοῖς, καθὼς καὶ ὁ Θεὸς ἐχαρίσατο ἡμῖν. Γίνεσθε οὖν μιμηταὶ Θεοῦ, ὡς τέκνα ἀγαπητὰ, καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς, καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν προσφορὰν καὶ θυσίαν τῷ Θεῷ εἰς ὀσμὴν εὐωδίας.» «Ἐπὶ πᾶσι τὴν ἀγάπην διώκετε, ὅτι ἐστὶ σύνδεσμος τῆς τελειότητος. Καὶ ἡ εἰρήνη τοῦ Θεοῦ βραβεύεται ἐν ταῖς καρδίαις ὑμῶν.» «Εἰρήνην διώκετε μετὰ πάντων, καὶ τὸν ἁγιασμὸν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον.» «Καρπὸς δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην.» «Ὁ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ φωτὶ μένει.» «Ἐκ καθαρᾶς καρδίας ἀγαπᾶτε.» «Ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν.»","english":"Even if I have prophecy, and see all mysteries, and all knowledge; even if I have all faith, so as to move mountains, but do not have love, I am nothing; even if I feed all that I possess, even if I hand over my body to be burned, but do not have love, I gain nothing. Love does not envy; love is patient, is kind; love does not boast, is not puffed up, does not behave indecently, does not seek its own. It believes all things, hopes all things, endures all things. Love never fails. And again: Now abide faith, hope, love, these three; but the greatest of these is love. Let all your affairs be done in love. Be at peace, brothers, and the God of love and peace will be with you. Through love serve one another. For the whole law is fulfilled in one word, in this: You shall love your neighbor as yourself. Be kind to one another, tenderhearted, forgiving one another, just as God also forgave us. Therefore be imitators of God, as beloved children, and walk in love, just as Christ also loved us, and gave himself for us as an offering and sacrifice to God for a sweet-smelling aroma. Above all pursue love, for it is the bond of perfection. And the peace of God rules in your hearts. Pursue peace with all, and the sanctification without which no one will see the Lord. The fruit of righteousness is sown in peace by those who make peace. The one who loves his brother remains in the light. Love from a pure heart. Love covers a multitude of sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"«Τέκνα, μὴ ἀγαπῶμεν λόγῳ, μηδὲ τῇ γλώσσῃ, ἀλλ' ἔργῳ καὶ ἀληθείᾳ. Καὶ ἐν τούτῳ γνωσόμεθα, ὅτι ἐκ τῆς ἀληθείας ἐσμέν.» «Ἀγαπητοὶ, ἀγαπῶμεν ἀλλήλους, ὅτι ἡ ἀγάπη ἐν τοῦ Θεοῦ ἐστιν· καὶ πᾶς ὁ ἀγαπῶν, ἐκ Θεοῦ γεγέννηται, καὶ γινώσκει τὸν Θεόν. Ὁ μὴ ἀγαπῶν, οὐκ ἔγνω τὸν Θεὸν, ὅτι ὁ Θεὸς ἀγάπη ἐστί. Φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ· ἡ γὰρ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον· ὁ δὲ φοβούμενος, οὐ τελειοῦται ἐν τῇ ἀγάπῃ. Ἐάν τις εἴπῃ, ὅτι Ἀγαπῶ τὸν Θεὸν, καὶ τὸν ἀδελφὸν αὐτοῦ μισεῖ, ψευστής ἐστιν. Ὁ γὰρ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ, ὃν ἑώρακε, τὸν Θεὸν ὃν οὐχ ἑώρακε, πῶς δύναται ἀγαπᾷν;» Οὐδέν ἐστιν ἄμεινον εἰρήνης, ἐν ᾗ πᾶς πόλεμος καταργεῖται. Ὅσον ἐστὶ τὸ τῆς εἰρήνης ἀγαθὸν, τί χρὴ λέγειν πρὸς ἄνδρας υἱοὺς τῆς εἰρήνης; Οὐδὲν γὰρ οὕτως ἴδιον Χριστιανοῦ, ὡς τὸ εἰρηνοποιεῖν, διότι καὶ τὸν ἐπ' αὐτὴν μισθὸν ἡμῖν ὁ Κύριος ἐπηγγείλατο. Θεοῦ καὶ τῶν θείων ἐγγὺς, ὅσοι τὸ τῆς εἰρήνης ἀγαθὸν ἀσπαζόμενοι φαίνονται, καὶ τῷ ἐναντίῳ, τῇ στάσει ἀπεχθραίνονται καὶ δυσχεραίνουσιν. Ὥσπερ ὑγείας ἐπιλαβούσης, νόσος ἐξαφανίζεται, καὶ φωτὸς φαίνοντος, οὐχ ὑπολείπεται σκότος, οὕτως καὶ τῆς εἰρήνης ἐπιφανείσης, λύεται πάντα τὰ ἐκ τοῦ ἐναντίου συνιστάμενα πάθη. Πᾶσα ἡ τῶν κακῶν ἀγέλη τῇ ἀγαπητικῇ διαθέσει ἐξαφανίζεται. Τῆς ἀγάπης καὶ τῆς εἰρήνης οὐδὲν ἀνώτερον τίθησι. Τοιοῦτον τῶν ἀγαπώντων τὸ ἔθος· πάντα τὰ τῶν ἀγαπωμένων πράγματα δι' αὐτῶν ἀνύεσθαι βούλονται, καὶ μηδὲν χωρὶς αὐτῶν ἐκείνους, μὴ ποιεῖν, μὴ λέγειν. Ἡ τῆς ἀγάπης φύσις κόρον οὐκ οἶδεν, ἀλλ' ἀεὶ τῶν ἀγαπωμένων ἀπολαύουσα, πρὸς μείζονα αἴρεται φλόγα.","english":"Children, let us not love in word, nor with the tongue, but in deed and in truth. And in this we shall know that we are of the truth. Beloved, let us love one another, because love is of God; and everyone who loves has been born of God and knows God. Whoever does not love has not known God, because God is love. There is no fear in love; for perfect love casts out fear; but the one who fears is not made perfect in love. If anyone says, I love God, and hates his brother, he is a liar. For whoever does not love his brother whom he has seen, how can he love God whom he has not seen? Nothing is better than peace, in which every war is abolished. How great is the good of peace—what need is there to speak of it to men who are sons of peace? For nothing is so proper to a Christian as to make peace, since the Lord has promised us the reward for it as well. Those who appear to embrace the good of peace, and who are hostile and displeased with its opposite, faction, are near to God and to divine things. Just as when health takes hold, disease is made to vanish, and when light shines, darkness does not remain, so too when peace appears, all the passions that are constituted by the adversary are dissolved. The whole herd of evils is made to vanish by a disposition of love. Nothing is placed higher than love and peace. Such is the custom of those who love: they wish all the affairs of those they love to be accomplished through them, and that those beloved ones do nothing, and say nothing, apart from them. The nature of love does not know satiety, but always enjoying those it loves, it is raised to a greater flame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Καὶ τοῦτο ὁ ταύτης τρόφιμος εἰδὼς Παῦλος ἔλεγεν· «Μηδενὶ μηδὲν ὀφείλετε, εἰ μὴ τὸ ἀγαπᾷν ἀλλήλους.» Τοῦτο γὰρ τὸ ὄφλημα ἀεὶ μὲν καταβάλλεται, οὐδέποτε δὲ ἀποδίδοται. Ἐνταῦθα τὸ διηνεκῶς ὀφλεῖν καλὸν καὶ ἐπαίνων ἄξιον. Ἐπὶ μὲν γὰρ τῶν χρημάτων, τοὺς μηδὲν ὀφείλοντας ἐπαινοῦμεν, ἐπὶ δὲ τῆς ἀγάπης, τοὺς διηνεκῶς ὀφείλοντας μακαρίζομεν· καὶ ὅπερ ἀγνωμοσύνης ἐκεῖ, τοῦτο ἐνταῦθα εὐγνωμοσύνης σημεῖόν ἐστι, τὸ μηδέποτε διαλύεσθαι τὸ τῆς ἀγάπης ὄφλημα. Ὁ ἐπευξάμενος εἰρήνην ἅπασι, τὸν πόλεμον παθῶν ἐξέβαλεν, τὴν ἁμαρτίαν τῶν ἀτόπων λογισμῶν, τὴν ταραχὴν τῶν ἐπιθυμιῶν, τὴν ζάλην, τὰ κύματα, τὸν χειμῶνα, καὶ λιμένος εὐδιωτέραν τὴν ψυχὴν κατεσκεύασε, τὴν μητέρα καὶ κοινὴν τροφὸν τῶν ἀγαθῶν ἁπάντων εἰρήνην, μετὰ πολλῆς τῆς. σπουδῆς εἰς τὴν ψυχὴν τῶν δεξαμένων τὴν εἰρήνην πιστῶν εἰσαγαγών. Ὥσπερ ψυχὴ ἄνευ σώματος ἄνθρωπος οὐ καλεῖται, οὐδ' αὖ σῶμα ἄνευ ψυχῆς, οὕτως οὐδὲ ἀγάπη πρὸς Θεὸν, ἐὰν μὴ ἔχῃ ἀκόλουθον καὶ τὴν πρὸς τὸν πλησίον ἀγάπην, οὐ τυγχάνει ἀγάπη· οὐδ' αὖ πάλιν ἡ πρὸς τὸν πλησίον ἀγάπη, ἐὰν μὴ ἔχῃ τὴν πρὸς Θεὸν, οὐ καλεῖται ἀγάπη. Διὸ σπάνιον ἔστιν εὑρεῖν τελείαν ἀγάπην. Ὅσοι τοίνυν ὀρθοδόξως φρονοῦσι περὶ Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος, καὶ τὴν εἰς ἀλλήλους φυλάττουσιν ἀγάπην, οὗτοι κέκτηνται τὸ τέλειον τῆς ἀγάπης. Ἀγάπη Πατέρα ὁμολογεῖ, Υἱὸν προσκυνεῖ, καὶ τὸ ἅγιον Πνεῦμα δοξολογεῖ. Ἀγάπη τὴν συμφωνίαν τῆς Τριάδος οὐ διαιρεῖ. Ἀγάπη ἀγγέλων σύμβιος, πατέρων σύντροφος, προφητῶν σύσκηνος, μαρτύρων σύναθλος, ἀποστόλων σύγχορος, Ἐκκλησίας σύνδεσμος.","english":"And this Paul, the nursling of this love, knew when he said: \"Owe no one anything, except to love one another.\" For this debt is always paid, yet never discharged. Here it is good and worthy of praise to owe continually. For in the case of money, we praise those who owe nothing; but in the case of love, we bless those who owe continually. And what is a sign of ingratitude there, here is a sign of gratitude—never to dissolve the debt of love. He who has prayed for peace for all has cast out the war of passions, the sin of unseemly thoughts, the tumult of desires, the tossing, the waves, the storm, and has made the soul calmer than a harbor, having brought peace—the mother and common nurse of all good things—with great zeal into the soul of the faithful who have received peace. Just as a soul without a body is not called a man, nor again a body without a soul, so neither is love toward God, if it does not have love toward neighbor as its companion, truly love; nor again is love toward neighbor, if it does not have love toward God, called love. Therefore it is rare to find perfect love. As many, then, as think orthodoxly concerning the Father, and the Son, and the Holy Spirit, and keep love toward one another, these possess the perfection of love. Love confesses the Father, worships the Son, and glorifies the Holy Spirit. Love does not divide the concord of the Trinity. Love is the companion of angels, the familiar of fathers, the tent-mate of prophets, the fellow-contender of martyrs, the fellow-dancer of apostles, the bond of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"Ἀγάπη πόλεμον οὐκ οἶδεν, ἐχθρὸν οὐκ ἔχει, εἰρήνην πρεσβεύει. Ἀγάπη φονικοὺς θυμοὺς πραΰνει, λογικοὺς λαοὺς σεμνύνει. Ἀγάπη ἐν τῷ κόσμῳ μὴ χωροῦσα, καὶ ἐν ταπεινῇ καρδίᾳ κατοικοῦσα. Ἀγάπη μέλιτος καὶ γάλακτος γλυκυτέρα, ἡ μὴ μόνον ἐν τῷ στόματι τὸ γλυκὺ ἔχουσα, ἀλλὰ ἐν τῷ βάθει τῆς καρδίας τὸ ἡδὺ κέκτηται. Ἀγάπη ἡ πάντων ἁρμογὴ, δι' ἧς συνέστηκε μὲν τὰ ἐπίγεια, αὔξει δὲ τὰ οὐράνια. Ἀγάπη, δι' ἣν ὁ Θεὸς τὸν ἑαυτοῦ Υἱὸν ἀπέστειλεν εἰς τὸν κόσμον ὑπὲρ ἡμῶν· ὥστε τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν εἰς τὸν κόσμον ὑπὲρ ἡμῶν. Ἀγάπη τὰ ζεύγη τῶν ἀρότρων ὁμοφρόνως τῷ ξύλῳ τοῦ σταυροῦ ὑπέζευξεν· κινδύνους δὲ κατὰ γῆν καὶ θάλασσαν ὑπομένειν ἐδίδαξεν. Ἀγάπη μάρτυρας τελειοῖ, ἀποστόλους στεφανοῖ. Ἀγάπη ἄλλον, ὡς ἑαυτὸν ὁρᾷ, καὶ τὰ ἴδια κοινὰ πᾶσιν ἡγεῖται.\n\nἈγάπη τὴν ἔνδειαν τοῦ πλησίον μέριμναν ἰδίαν τίθησιν. Ἀγάπη κοινὴν τράπεζαν πᾶσιν ἱστᾷ, πλουσίῳ τε καὶ πένητι, σοφῷ τε καὶ ἰδιώτῃ. Ἀγάπη τὴν πεπικρασμένην ψυχὴν γλυκαίνει, τὴν τεθλιμμένην θεραπεύει, τὴν τεταπεινωμένην ἀναθάλλειν ποιεῖ. Ἀγάπη ἄσβεστον λαμπάδα τῆς παρθενίας περιφέρει, καὶ τοὺς ἰδίους περιεργάζεται ζητοῦσα. Ἀγάπη τὰς τῆς βασιλείας θύρας ἀνοίγει, καὶ τοὺς ἐν σεμνῷ γάμῳ βιοῦντας εἰσελθεῖν οὐ κωλύει. Ἀγάπη τὴν ἐλεημοσύνην φιλεῖ, καὶ τῷ ταῦτα γεωργῷ στεφάνους χρυσαυγεῖς ἑτοιμάζει. Ἀγάπη ὑπερηφάνους οὐκ οἶδεν, ταπεινοὺς δὲ δοξάζει. Ἀγάπη κακολογίαν φεύγει, εὐλογίαν δὲ στέργει. Ἀγάπη ἄνδρα καὶ γυναῖκα γάμῳ συναφθέντας ὁμονοεῖν συμβουλεύει, χωρίζεσθαι δὲ ἀπ' ἀλλήλων οὐδέποτε θέλει.","english":"Love does not know war, has no enemy, and champions peace. Love tames murderous rages and honors rational peoples. Love, which cannot be contained in the world, yet dwells in a humble heart. Love is sweeter than honey and milk, having sweetness not only in the mouth but possessing delight in the depth of the heart. Love is the harmony of all things, by which earthly things are held together and heavenly things increase. Love, for which God sent his own Son into the world for our sake; so that he gave his only-begotten Son into the world for us. Love yoked the pairs of plows in harmony with the wood of the cross, and taught them to endure dangers by land and sea. Love perfects martyrs and crowns apostles. Love sees another as itself and considers its own possessions common to all.\n\nLove makes the neighbor's need its own concern. Love sets a common table for all, rich and poor, wise and simple. Love sweetens the embittered soul, heals the afflicted, and makes the humbled flourish again. Love carries the unquenchable lamp of virginity and searches out its own. Love opens the doors of the kingdom and does not prevent those living in honorable marriage from entering. Love loves almsgiving and prepares golden-shining crowns for the farmer of these things. Love does not know the proud but glorifies the humble. Love flees slander and cherishes blessing. Love counsels a man and a woman joined in marriage to be of one mind, and never wishes them to be separated from each other.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"Ἀγάπη τοὺς πατέρας φιλεῖν τὰ τέκνα προτρέπεται, καὶ τὰ τέκνα δουλεύειν ὡς δεσπόταις τοῖς γονεῦσιν. Ἀγάπη τοὺς δεσπότας ἐλεήμονας εἶναι πρὸς τοὺς οἰκέτας παρακαλεῖ, καὶ τοὺς οἰκέτας ὑπουργεῖν τοῖς δεσπόταις ἀδόλως παραινεῖ. Πολλαχῶς ἀγάπη νοεῖται, διὰ πραότητος, διὰ χρηστότητος, δι' ὑπομονῆς, διὰ ἀφθονίας καὶ ἀζηλίας, δι' ἀμνησικακίας. Ἀμέριστός ἐστιν ἐν πᾶσι, ἀδιάκριτος κοινωνική. Τρισσὰ εἴδη φιλίας διδασκόμεθα, καὶ τούτων τὸ μὲν πρῶτον καὶ ἄριστον, τὸ κατ' ἀρετήν· στεῤῥὰ γὰρ ἡ ἐκ λόγου ἀγάπη· τὸ δὲ δεύτερον καὶ μέσον, τὸ κατ' ἀμοιβήν· κοινωνικὸν τοῦτο, καὶ μεταδοτικὸν, καὶ βιωφελές· κοινὴ γὰρ ἡ εὐχάριστος φιλία. Τὸ δὲ ὕστατον καὶ τρίτον, ἡμεῖς μὲν τὸ ἐκ συνηθείας φαμὲν, οἱ δὲ Ἕλληνές φασι, τὸ καθ' ἡδονὴν τρεπτὸν καὶ μετάβλητον. Οὐκοῦν ἡ μέν τίς ἐστι φιλοσόφου φιλία, ἡ δὲ ἀνθρώπου, ἡ δὲ ζώου. Τὸ ἀγαπᾷν τοὺς ἐχθροὺς, οὐκ ἀγαπᾷν τὸ κακὸν λέγει, οὐδὲ ἀσέβειαν, οὐδὲ μοιχείαν, ἢ κλοπὴν, ἀλλὰ τὸν κλέπτην, καὶ τὸν μοιχόν· οὐ καθ' ὃ ἁμαρτάνει, καὶ τῇ ποιᾷ ἐνεργείᾳ μολύνει τὴν ἀνθρώπου προσ ηγορίαν, καθ' ὃ δὲ ἄνθρωπός ἐστι, καὶ ἔργον Θεοῦ. Ἀμέλει τὸ ἁμαρτάνειν ἐνεργείᾳ κεῖται, καὶ οὐκ οὐσίᾳ· διὸ οὐδὲ ἔργον Θεοῦ. Οὐ μνησικακήσει ὁ γνωστικός ποτε. Οὐ χαλεπανεῖ οὐδενὶ, κἂν μίσους ἄξια τυγχάνῃ, ἐφ' οἷς διαπράττεται. Σέβει μὲν γὰρ τὸν Ποιητὴν, ἀγαπᾷ δὲ τὸν κοινωνὸν τοῦ βίου, οἰκτείρων καὶ ὑπερευχόμενος αὐτοῦ διὰ τὴν ἄγνοιαν. Ἀγάπη τὰ φλεγόμενα μόρια τοῦ θυμοῦ θεραπεύειν. Ἡ ἀγάπη τὸν ἄνθρωπον εἰς τρία μερίζεται πρόσωπα· ὁ μὲν διὰ Θεὸν ἀγαπᾷ, ὃν ἀγαπᾷ·","english":"Love urges fathers to love their children, and children to serve their parents as masters. Love exhorts masters to be merciful to their servants, and advises servants to serve their masters without guile. Love is understood in many ways: through gentleness, through kindness, through patience, through generosity and freedom from envy, through forgetfulness of wrongs. It is undivided in all things, undistinguishing and social. We are taught three kinds of friendship, and of these the first and best is that according to virtue; for the love that comes from reason is steadfast. The second and middle kind is that according to recompense; this is social, communicative, and beneficial to life; for grateful friendship is common. The last and third kind we call that from habit, but the Greeks call it that according to pleasure, changeable and mutable. Therefore one kind is the friendship of the philosopher, another of the human being, and another of the animal. To love enemies does not mean to love evil, nor impiety, nor adultery, nor theft, but the thief and the adulterer; not insofar as he sins and by such activity defiles the name of man, but insofar as he is a man and the work of God. Indeed, sinning lies in activity, not in essence; therefore it is not the work of God. The knower will never remember wrongs. He will not be harsh with anyone, even if he happens to deserve hatred for what he does. For he reveres the Maker, and loves his fellow sharer of life, pitying him and praying exceedingly for him because of his ignorance. Love heals the inflamed parts of anger. Love is divided among three persons in relation to man: one loves for God's sake the one he loves;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"ὁ δὲ ἐπεὶ πλούσιός ἐστι, χάριν λήψεως δώρων· ὁ δὲ ἐμπαθῶς. Καὶ ὁ μὲν εἰλικρινῶς δοξάζει ὃν ἀγαπᾷ, ὁ δὲ διὰ πλεονεξίαν, ὁ δὲ χάριν ἡδονῆς Εἰρήνη, κἂν ᾖ σφόδρα ἐπιζήμιος, λυσιτελεστέρα ἐστὶ πολέμου.\n\nΤΙΤΛ. ΙΘʹ. –Περὶ ἀληθείας καὶ μαρτυρίας πιστῆς. «Οὐ συγκαταθήσῃ μετὰ τοῦ ἀδίκου γενέσθαι μάρτυς ἄδικος.» «Ἐπὶ δυσὶ μάρτυσιν ἢ τρισὶν ἀποθανεῖται ὁ ἀποθνήσκων. Οὐκ ἐμμενεῖ μάρτυς εἷς, μαρτυρῆσαι κατὰ ἀνθρώπου, κατὰ πάσας αἰτίας, καὶ κατὰ πᾶν ἁμάρτημα.» «Ἀληθινὸν στόμα ἐμπλησθήσεται γέλωτος, καὶ τὰ χείλη αὐτοῦ ἀγαλλιάσεται.» «Πᾶσαι αἱ ὁδοὶ Κυρίου ἔλεος καὶ ἀλήθεια, τοῖς ἐκζητοῦσι τὴν διαθήκην αὐτοῦ.» «Ἀλήθειαν ἐκζητήσει Κύριος.» «Μὴ περιέλῃς ἐκ τοῦ στόματός μου λόγον ἀληθείας ἕως σφόδρα, ὅτι ἐπὶ τοῖς κρίμασί σου ὑπερήλπισα.» «Μετὰ δικαιοσύνης πάντα τὰ ῥήματα τοῦ στόματός μου· οὐδὲν ἐν αὐτοῖς σκολιὸν, οὐδὲ στραγγαλιῶδες.» «Ἔλεον καὶ ἀλήθειαν τεκταίνουσιν ἀγαθοί. Ῥύεται ἐκ κακῶν μάρτυς πιστός.» «Ποιεῖν δίκαια καὶ ἀληθεύειν, ἀρεστὰ παρὰ Θεῷ, ἢ θυσιῶν αἷμα.» «Νόμος ἀληθείας ἦν ἐν τῷ στόματι αὐτῶν, καὶ ἀδικία οὐχ εὑρέθη ἐν χείλεσιν αὐτῶν.» «Λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ· τὴν ἀλήθειαν καὶ τὴν εἰρήνην, λέγει Κύριος παντοκράτωρ.» «Οὐκ ἔστι παρὰ τῇ ἀληθείᾳ λαμβάνειν πρόσωπα.» «Οὐ μὴ παροδεύσω τὴν ἀλήθειαν, οὔτε μὴν φθόνῳ τετηκότι συνοδεύσω· ὅτι οὗτος οὐ κοινωνεῖ σοφίᾳ.» «Μὴ ἀντίλεγε τῇ ἀληθείᾳ· μὴ λάβῃς πρόσωπον δυνάστου. Ἕως θανάτου ἀγώνισαι περὶ τῆς ἀληθείας, καὶ ὁ Κύριος ὁ Θεὸς πολεμήσει ὑπὲρ σοῦ.» «Πετεινὰ πρὸς τὰ ὅμοια","english":"But since he is rich, for the sake of receiving gifts; and another passionately. And one glorifies purely what he loves, another for greed, and another for pleasure. Peace, even if it be exceedingly harmful, is more profitable than war.\n\nTITLE 19. – On truth and faithful witness. \"You shall not agree with the unjust man to become an unjust witness.\" \"By two witnesses or three shall he who dies die. One witness shall not stand, to testify against a man, according to all causes, and according to every sin.\" \"A true mouth shall be filled with laughter, and his lips shall rejoice.\" \"All the ways of the Lord are mercy and truth, to those who seek his covenant.\" \"The Lord will seek truth.\" \"Do not take away from my mouth a word of truth until exceedingly, for in your judgments I have hoped exceedingly.\" \"With righteousness are all the words of my mouth; there is nothing in them crooked, nor twisted.\" \"Good men build mercy and truth. A faithful witness is delivered from evils.\" \"To do just things and to speak truth is pleasing before God, rather than the blood of sacrifices.\" \"The law of truth was in their mouth, and injustice was not found in their lips.\" \"Speak truth each one with his neighbor; truth and peace, says the Lord Almighty.\" \"It is not possible with truth to receive persons.\" \"I will not pass by truth, nor indeed will I accompany melting envy; for this does not share in wisdom.\" \"Do not contradict the truth; do not receive the person of a powerful man. Struggle for the truth until death, and the Lord God will fight for you.\" \"Birds toward the like","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"καταλύει, καὶ ἀλήθεια πρὸς τοὺς ἐργαζομένους αὐτὴν ἐπανήξει.» «Πᾶς ὁ φαῦλα πράσσων, μισεῖ τὸ φῶς, καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ. Ὁ δὲ ποιῶν τὴν ἀλήθειαν, ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ τὰ ἔργα αὐτοῦ, ὅτι ἐν Θεῷ ἐστιν εἰργασμένα.» «Ἀποθέμενοι τὸ ψεῦδος, λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ, ὅτι ἐσμὲν ἀλλήλων μέλη.» «Μείζονα ταύτης οὐκ ἔχω χαρὰν, ἵνα ἀκούω τὰ ἐμὰ τέκνα ἐν ἀληθείᾳ περιπατοῦντα.» Τὸ κράτιστον τῶν ἀγαθῶν ἡ ἀλήθεια. Δυσθήρατός ἐστιν ὁ τῆς ἀληθείας λόγος, ῥᾳδίως δυνάμενος ἐκφυγεῖν τοὺς μὴ προσέχοντας. Τοιοῦτόν τι ἡ ἀλογία, καὶ τὸ πρὸς τὴν ἀλήθειαν ἀπομάχεσθαι, ὡς μηδὲ περιπίπτοντας αὐτοὺς ἑαυτοῖς, ἢ νοεῖν, ἢ αἰσχύνεσθαι. Οὐδεμιᾶς δεῖται βοηθείας ἡ τῆς ἀληθείας ἰσχὺς, ἀλλὰ κἂν μυρίους ἔχῃ τοὺς σβεννύντας αὐτὴν, οὐ μόνον οὐκ ἀφανίζεται, ἀλλὰ καὶ δι' αὐτῶν τῶν ἐπηρεάζειν ἐπιχειρούντων φαιδροτέρα ἄνεισι, τῶν κοπτόντων ἑαυτοὺς καταγελῶσα. Οὔτε τὸ φῶς ἔσται σκότος ποτὲ, ἕως ἂν ᾖ φῶς· οὔτε ἡ τῶν παρ' ἡμῖν πραγμάτων ἀλήθεια διελεγχθήσεται. Ἀλήθεια γάρ ἐστι, καὶ ταύτης ἰσχυρότερον οὐδέν. Πᾶς ὁ δυνάμενος λέγειν τὴν ἀλήθειαν, καὶ μὴ λέγων, κριθήσεται ὑπὸ τοῦ Θεοῦ. Βέλτιον λίθον βαλεῖν εἰκῆ, ἢ λόγον. Λάλει ἃ δεῖ, καὶ ὅτε δεῖ, καὶ οὐκ ἀκούσεις ἃ μὴ δεῖ. Σιγᾷν τὴν ἀλήθειαν χρυσόν ἐστι θάπτειν.","english":"He destroys, and truth will return to those who work it. Everyone who practices base things hates the light and does not come to the light, so that his works may not be exposed. But the one who does the truth comes to the light, so that his works may be made manifest, that they have been worked in God. Having put away falsehood, let each one speak truth with his neighbor, because we are members of one another. I have no greater joy than this, that I may hear my children walking in truth. Truth is the mightiest of good things. The word of truth is hard to catch, being able easily to escape those who do not pay attention. Such a thing is unreason, and to fight against the truth, so that they neither fall in with themselves, nor understand, nor feel shame. The strength of truth needs no assistance, but even if it has ten thousand trying to extinguish it, it is not only not destroyed, but even through those very ones who attempt to maltreat it it rises up more radiant, laughing at those who strike themselves. Neither will the light ever be darkness, as long as it is light; nor will the truth of our affairs be refuted. For it is truth, and nothing is stronger than it. Everyone who is able to speak the truth and does not speak it will be judged by God. It is better to throw a stone at random than a word. Speak what is necessary, and when it is necessary, and you will not hear what is not necessary. To be silent about the truth is to bury gold.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"ΤΙΤΛ. Κʹ. –Περὶ ἀρχομένων· ὅτι ἐξομοιοῦνται τοῖς τῶν κρατούντων ἤθεσι, κἄν τε χρηστοὶ, κἄν τε μοχθηροὶ ὑπάρχωσι.\n\n«Εἶπε Γεδεὼν πρὸς τὸν λαόν· Καθὼς ποιῶ, οὕτως ποιήσατε. Σαλπιῶ ἐν τῇ κερατίνῃ, καὶ σαλπιεῖτε κύκλῳ τῆς παρεμβολῆς.» «Ἔλαβεν Ἀβιμέλεχ τὴν ἀξίνην, καὶ ἔκοψεν κλάδους ξύλων, καὶ ἔθηκεν ἐπὶ τῶν ὤμων αὐτοῦ, καὶ εἶπε τῷ λαῷ τῷ μετ' αὐτοῦ· Ὃ οἴδατε ποιοῦντά με, ποιήσατε.» «Κατὰ τὸν κριτὴν τοῦ λαοῦ, οὕτως καὶ οἱ λειτουργοὶ αὐτοῦ· καὶ κατὰ τὸν ἡγούμενον τῆς πόλεως, πάντες οἱ κατοικοῦντες ἐν αὐτῇ.» Πρὸς τὸ τῶν κρατούντων ἦθος πλάττεσθαι πέφυκεν ὡς τὰ πολλὰ τὸ ἀρχόμενον. Ὥστε ὁποῖοί ποτε ἂν οἱ ἄγοντες ὦσι, τοιοῦτον ἀνάγκη καὶ τὸ ἀγόμενον εἶναι.\n\nΤΙΤΛ. ΚΑʹ. –Περὶ ἀρχομένων· ὅτι χρὴ αὐτοὺς ὑποτάσσεσθαι τοῖς ἄρχουσι, καὶ εἴκειν, καὶ παραχωρεῖν, καὶ τιμᾷν, καὶ μὴ ἀντιλέγειν. «Θεοὺς οὐ κακολογήσεις, καὶ ἄρχοντα τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς.» «Ἀσεβὴς, ὃς λέγει τῷ βασιλεῖ, Παρανομεῖς. Ἀσεβὴς, ὃς οὐκ αἰσχυνθῇ πρόσωπον ἐντίμου, οὐδὲ οἶδε τιμὴν θέσθαι τούτοις.» «Ἐν εἰδήσει σου βασιλέα μὴ καταράσῃ, καὶ ἐν ταμείοις κοιτῶνός σου μὴ καταράσῃ πλούσιον·","english":"TITLE 20. Concerning subjects: that they become like the characters of those who rule, whether they be good or whether they be wicked.\n\nGideon said to the people: As I do, so shall you do. I will sound the trumpet of horn, and you shall sound the trumpet around the camp. Abimelech took the axe, and cut branches of wood, and placed them on his shoulders, and said to the people who were with him: What you have seen me do, do. As is the judge of the people, so also are his ministers; and as is the leader of the city, so are all who dwell in it. For the most part, the ruled is naturally molded to the character of those who rule. So that whatever sort those who lead may be, of such a sort the led must necessarily be also.\n\nTITLE 21. Concerning subjects: that they must be subject to their rulers, and yield, and give way, and honor, and not contradict. You shall not speak evil of gods, and you shall not speak ill of the ruler of your people. Impious is he who says to the king: You transgress the law. Impious is he who will not be ashamed before the face of an honored man, nor knows how to assign honor to these. In your knowledge, do not curse a king, and in the chambers of your bed, do not curse a rich man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"ὅτι πετεινὸν τοῦ οὐρανοῦ ἀποίσει τὴν φωνήν σου, καὶ ὁ ἔχων πτέρυγας, ἀναγγελεῖ λόγον σου.» «Φοβοῦ τὸν Θεὸν, υἱὲ, καὶ βασιλέα, καὶ μηδετέρῳ αὐτῶν ἀπειθήσῃς.» «Στόμα βασιλέως φύλαξον, καὶ ἀπὸ τοῦ προσώπου αὐτοῦ πορεύσῃ, ὅτι πάντα ὅσα ἐὰν θελήσῃ ποιῆσαι, καθὼς βασιλεὺς ἐξουσιάζων ποιεῖ, καὶ τίς ἐρεῖ αὐτῷ, Τί ποιεῖς;» «Μεγιστᾶνι ταπεινοῦ τὴν κεφαλήν σου.» «Μὴ διαμάχου μετὰ ἀνθρώπου δυνάστου.» «Προσκαλεσαμένου σε δυνάστου, ὑποχωρῶν γίνου, καὶ τόσῳ σε μᾶλλον προσκαλέσεται.» «Ἐν μέσῳ μεγιστάνων μὴ ἐξίσασον.» «Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω. Οὐ γάρ ἐστιν ἐξουσία, εἰ μὴ ὑπὸ Θεοῦ. Αἱ δὲ οὖσαι ἐξουσίαι, ὑπὸ τοῦ Θεοῦ τεταγμέναι εἰσίν· ὥστε ἀντιτασσόμενος, τῇ τοῦ Θεοῦ διαταγῇ ἀνθέστηκεν· οἱ δὲ ἀνθεστηκότες, ἑαυτοῖς κρῖμα λήψονται.» «Πείθεσθε τοῖς ἡγουμένοις ὑμῶν, καὶ ὑπείκετε. Αὐτοὶ γὰρ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν, ὡς λόγον ἀποδώσοντες, ἵνα μετὰ χαρᾶς τοῦτο ποιῶσι, καὶ μὴ στενάζοντες. Ἀλυσιτελὲς γὰρ ὑμῖν τοῦτο.» «Ὑποτάγητε πάσῃ ἀνθρωπίνῃ κτίσει διὰ τὸν Κύριον, εἴτε βασιλεῖ ὡς ὑπερέχοντι, εἴτε ἡγεμόσι, ὡς δι' αὐτοῦ πεμπομένοις, εἰς ἐκδίκησιν μὲν κακοποιῶν.» Τῷ Καίσαρι ὑποτάγητε, ἐν οἷς ἀκίνδυνος ἡ ὑποταγή. –Εὐεργεσία τοῖς ὑποδεεστέροις, καὶ ἄρχειν ἑαυτῶν μὴ","english":"that a bird of the sky will carry your voice, and one having wings will report your word. Fear God, my son, and the king, and do not disobey either of them. Guard the mouth of the king, and from his presence you shall go, because whatever he wishes to do, he does as a king exercising authority, and who will say to him, What are you doing? To a humble magistrate, bow your head. Do not contend with a man of power. When a man of power summons you, be one who withdraws, and the more he will summon you. Do not make yourself equal in the midst of magistrates. Let every soul be subject to the authorities that are over it. For there is no authority except from God. And the authorities that exist have been appointed by God; so that the one who opposes has opposed the ordinance of God; and those who have opposed will receive judgment for themselves. Obey your leaders, and submit. For they keep watch over your souls, as those who will give an account, so that they may do this with joy and not groaning. For this is unprofitable for you. Be subject to every human institution for the Lord's sake, whether to the king as supreme, or to governors, as sent by him for the punishment of evildoers. Be subject to Caesar in those things in which the subjection is without danger. Beneficence to those who are inferior, and not to rule themselves","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"ἐπισταμένοις, τὸ δουλεύειν τοῖς κατ' ἐπιστήμην ἄρχουσιν. Ὑποτασσώμεθα, καὶ Θεῷ, καὶ ἀλλήλοις, καὶ τοῖς ἐπιγείοις ἄρχουσι· Θεῷ διὰ παντός· διὰ φιλαδελφίαν, ἀλλήλοις· δι' εὐταξίαν, τοῖς ἄρχουσιν· καὶ τοσούτῳ μᾶλλον ὅσῳπερ ἂν ὦσιν ἡμερώτεροι καὶ χρηστότεροι. Δεινὸν γὰρ ἐπιείκειαν δαπανῆσαι τῷ συνεχεῖ τῆς συγγνώμης, ἵνα μὴ καὶ τῆς ἐκείνων τραχύτητος αὐτοὶ δίκας ἀπαιτηθῶμεν, γαλήνην πνευματικὴν λύσαντες, καὶ φωτὶ ζόφον ἐπαγαγόντες, καὶ μέλιτι καταμιγνύντες ἀψίνθιον. Τοὺς ὑπὸ βασιλέως χειροτονουμένους ἄρχοντας, κἂν πονηροὶ ὦσιν, ἕτερον δεδοικέναι χρὴ, οὐ διὰ τὴν πονηρίαν καταφρονοῦντες αὐτῶν, ἀλλὰ διὰ τὴν ἀξίαν τοῦ χειροτονήσαντος δυσωπούμενοι. Πάντες οἱ ἄρχεσθαι κακῶς μεμαθηκότες, καὶ ἄρχειν εἴσονται, παρελθόντες εἰς ἐξουσίαν αὐτοῦ. Ὁ μαθὼν ἄρχεσθαι, καὶ ἄρχειν εὐθὺς μανθάνει. Οὐδὲ γὰρ εἰ πάσης γῆς καὶ θαλάττης τὸ κράτος ἀνάψοιτό τις, ἄρχων ἂν εἴη πρὸς ἀλήθειαν, εἰ μὴ μάθοι καὶ προπαιδευθείη τὸ ἄρχεσθαι. Τὸ ὑποτάττεσθαι τοῖς κρείττοσιν, ὠφελιμώτατον ἀνθρώπῳ· χαλεποῦ ὄντος τὸ εἰδέναι ἄρχεσθαι, κινδυνεύει πολλῷ χαλεπώτερον τὸ ἄρχειν ἀνθρώπων. ΤΙΤΛ. ΚΒʹ. –Περὶ ἀναρχίας, ἤτοι λαοῦ μὴ ἔχοντος ποιμένα. «Ποιήσεις τοὺς ἀνθρώπους ὡς τοὺς ἰχθύας τῆς θαλάσσης, καὶ ὡς τὰ ἑρπετὰ οὐκ ἔχοντα ἡγούμενον.» «Ἐλθὼν ὁ Ἰησοῦς, εἶδεν ὄχλον πολὺν, καὶ ἐσπλαγχνίσθη ἐπ' αὐτοῖς ὅτι ἦσαν ὡς πρόβατα ἀποίμενα.» Τό τε ἄναρχον, ἄτακτον· τὸ πολύαρχον, στασιῶδες, καὶ οὕτως ἄναρχον, καὶ οὕτως ἄτακτον. Εἰς ταὐτὸν γὰρ ἀμφότερα φέρει, τὴν ἀταξίαν, εἰς δὲ ἔκλυσιν. Ἀταξία γὰρ μελέτη λύσεως.","english":"To those who know, belongs the serving of rulers who govern according to knowledge. Let us be subject both to God and to one another and to the earthly rulers: to God always; to one another through brotherly love; to the rulers through good order; and all the more the more gentle and kind they are. For it is a terrible thing to exhaust their forbearance by the continual use of their pardon, lest we ourselves be held to account for their harshness, having dissolved spiritual calm and brought darkness upon light and mixed wormwood with honey. Those appointed as rulers by the king, even if they are wicked, one must fear another, not despising them because of their wickedness, but being swayed by the worth of the one who appointed them. All who have learned badly to be ruled will also know how to rule, when they have come into his authority. He who has learned to be ruled also straightway learns to rule. For even if someone should attach to himself the dominion of all earth and sea, he would not be a ruler in truth unless he should learn and be first trained to be ruled. To be subject to one's betters is most beneficial to a man; since it is difficult to know how to be ruled, it is in danger of being far more difficult to rule men. TITLE 22. — Concerning anarchy, that is, a people having no shepherd. \"You shall make men as the fish of the sea, and as the creeping things that have no leader.\" \"Jesus, when he came, saw a great crowd, and was moved with compassion for them, because they were as sheep without a shepherd.\" The unruled is also disorderly; the ruled by many is factious, and thus unruled, and thus disorderly. For both lead to the same thing, disorder, and to dissolution. For disorder is a practice of dissolution.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"Ἡ μὲν ἀταξία ἀναρχίας ἐστὶ γνώρισμα· ἡ δὲ τάξις τὸν ἡγεμονεύοντα δείκνυσιν. Ἔνθα μή ἐστιν ἄρχων, ἐκεῖ πάντως ἀταξία γίνεται. Ἀναρχία μᾶλλον καὶ στάσις, ἐξ ἰσοτιμίας ἀντιπαρεξαγομένη πολυαρχία. Ὦ πόσα καὶ ἡλίκα κακὰ ἐξ ἀναρχίας φύεται! Λιμὸς, πόλεμος, δῃώσεις χωρίων, στέρησις χρημάτων, ἀπαγωγαὶ, οἱ περὶ δουλείας καὶ θανάτου φόβοι. ΤΙΤΛ. ΚΓʹ. –Περὶ ἀκηδίας, καὶ ἀθυμίας.\n\n«Ἵνα τί περίλυπος εἶ, ἡ ψυχή μου; ἵνα τί συνταράσσεις με;» «Ἐν τῷ ἀκηδιᾶσαι τὴν καρδίαν μου ἐν πέτρᾳ, ὕψωσάς με.» «Ἠδολέσχησα, καὶ ὠλιγοψύχησε τὸ πνεῦμά μου.» «Ἐνύσταξεν ἡ ψυχή μου ἀπὸ ἀκηδίας, βεβαίωσόν με ἐν τοῖς λόγοις σου. Ἀθυμία κατέσχε με ἀπὸ ἁμαρτωλῶν τῶν ἐγκαταλιμπανόντων τὸν νόμον σου.» «Ἰσχύσατε, χεῖρες ἀνειμέναι, καὶ γόνατα παραλελυμένα. Ἰσχύσατε, μὴ φοβεῖσθε. Ἰδοὺ ὁ Θεὸς ἡμῶν.» «Ἰδοὺ ὁ Κύριος ἡμῶν μετὰ ἰσχύος ἔρχεται.» «Ἰδοὺ ὁ μισθὸς μετ' αὐτοῦ, καὶ τὸ ἔργον αὐτοῦ ἐνώπιον αὐτοῦ.» «Κύριε παντοκράτορ, ὁ Θεὸς Ἰσραὴλ, ψυχὴ ἐν στεναγμοῖς, καὶ πνεῦμα ἀκηδιῶν ἐκέκραξαν πρὸς σέ· Κύριε, ἄκουσον, Κύριε, ἐλέησον, ὅτι ὁ Θεὸς ἐλεήμων εἶ.» «Τὰς παρειμένας χεῖρας, καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε, καὶ τροχιὰς ὀρθὰς ποιεῖτε τοῖς ποσὶν ὑμῶν, ἵνα μὴ τὸ χωλὸν ἐκτραπῇ, ἰαθῇ δὲ μᾶλλον.» Ἡ εἰς ἄγαν κατήφεια γίνεται τῆς ἁμαρτίας αἰτία. Ὅμοιός εἰμι τοῖς ἐν θαλάσσῃ, ὑπὸ τῆς κατὰ τὸν πλοῦν ἀπειρίας ἀπολλυμένοις καὶ ναυτιῶσιν· οἳ τῷ μεγέθει τοῦ πλοίου δυσχεραίνουσιν, ὡς πολὺν τὸν σάλον παρεχομένῳ, κἀκεῖθεν ἐπὶ τὸν λέμβον καὶ τὸ ἀκάτιον μεταβαίνοντες, πανταχοῦ ναυτιῶσι, καὶ πανταχοῦ ἀποροῦσι·","english":"Disorder is the mark of anarchy, while order reveals the one who governs. Where there is no ruler, there disorder altogether arises. Anarchy and faction are rather a multiplicity of rulers, arising from equality of honor and mutually contending. O how many and how great are the evils that grow from anarchy! Famine, war, the ravaging of lands, the loss of possessions, abductions, fears concerning slavery and death. TITLE 23. — Concerning listlessness and despondency.\n\n\"Why are you deeply grieved, my soul? Why do you trouble me?\" \"When my heart was listless within me, you raised me upon a rock.\" \"I meditated, and my spirit grew faint.\" \"My soul slumbered from listlessness; strengthen me in your words. Despondency seized me because of sinners who forsake your law.\" \"Strengthen yourselves, hands that hang down, and knees that are paralyzed. Strengthen yourselves, do not fear. Behold, our God.\" \"Behold, our Lord comes with strength.\" \"Behold, his reward is with him, and his work before him.\" \"Lord Almighty, the God of Israel, a soul in groanings and a spirit in listlessness have cried out to you; Lord, hear; Lord, have mercy, for you are a merciful God.\" \"Lift up the hands that hang down and the paralyzed knees, and make straight paths for your feet, so that what is lame may not be turned aside but rather be healed.\" Excessive dejection becomes the cause of sin. I am like those at sea who perish from inexperience in sailing and are seasick; they are distressed by the size of the ship, as it produces great tossing, and from there they move to the skiff and the small boat, and everywhere they are seasick, and everywhere they are at a loss.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"συμμετέρχεται γὰρ αὐτοῖς ἡ ἀηδία καὶ ἡ χολή. Τοιοῦτον καὶ τὸ ἡμέτερον. Τὰ γὰρ ἔνοικα πάθη περιφέροντες, πανταχοῦ μετὰ τῶν ὁμοίων θορύβων ἐσμέν. Πάσης δαιμονικῆς ἐνεργείας βλαβερωτέρα ἡ τῆς ἀθυμίας καὶ ἀκηδίας ὑπερβολή· ἐπεὶ καὶ δαίμων ἐν οἷς ἂν κρατῇ, δι' ἀθυμίας κρατεῖ. Κἂν ταύτην ἀφέλῃς, οὐδέν σοι παρ' ἐκείνου γενήσεται κακὸν ἢ δεινόν. Καιρὸς ἀθυμίας, οὐχ ὅταν πάσχωμεν κακῶς, ἀλλ' ὅταν δρῶμεν κακῶς. Ἑκάστου ἡμῶν ἀγών ἐστι κατὰ τοῦ πνεύματος τῆς ἀκηδίας, συνεζευγμένου καὶ συνεργοῦντος τῷ πνεύματι τῆς λύπης. Δεινὸς οὗτος καὶ βαρύτατος δαίμων, καὶ τοῖς μοναχοῖς ἀεὶ πολεμῶν· ὅστις\n\nκαθ' ὥραν ἕκτην ἐπιπίπτει τῷ μοναχῷ, ἀτονίαν καὶ φρίκην αὐτῷ ἐμποιῶν, καὶ μῖσος ἐργαζόμενον, καὶ πρὸς αὐτὸν τὸν τόπον, καὶ πρὸς τοὺς συνδιατρίβοντας ἀδελφοὺς, καὶ πρὸς πᾶσαν ἐργασίαν, καὶ πρὸς αὐτὴν τῶν θείων Γραφῶν τὴν ἀνάγνωσιν, ὑποβαλὼν αὐτῷ καὶ λογισμοὺς μεταβάσεως, ὡς εἰ μὴ μεταστήσῃ ἑαυτὸν πρὸς ἑτέρους τόπους, μάταιος αὐτῷ πᾶς ὁ χρόνος, καὶ ὁ πόνος γενήσεται. Πρὸς τούτοις πᾶσι καὶ πεῖναν αὐτῷ ἐντίθησι περὶ ὥραν ἕκτην, οἵα αὐτῷ οὐκ ἂν συνέβη ἐκ τριημέρου νηστείας, ἢ μακροτάτης ὁδοῦ, ἢ βαρυτάτου κόπου. Ἔπειτα λογισμοὺς αὐτῷ ἐμβάλλει, ὡς οὐδενὶ ἄλλῳ τρόπῳ δυνήσεται τῆς νόσου ταύτης καὶ τοῦ βάρους ἀπαλλάττεσθαι, εἰ μὴ διὰ τοῦ ἐξέρχεσθαι συνεχῶς, καὶ παραβάλλειν ἀδελφοῖς χάριν ὠφελείας, καὶ ἐπισκέψεως ἀσθενούντων.","english":"For their unpleasantness and bitterness go along with them. Such is also our own case. For carrying around the passions that dwell within us, we are everywhere in turmoil together with those like us. Worse than every demonic activity is the excess of despondency and listlessness, since even a demon, in whomever it rules, rules through despondency. And if you remove this, nothing evil or terrible will come to you from him. The time of despondency is not when we suffer evil, but when we do evil. Each of us has a struggle against the spirit of listlessness, which is yoked together with and cooperates with the spirit of grief. This is a terrible and most burdensome demon, always warring against monks; which\n\nat the sixth hour falls upon the monk, producing in him slackness and shuddering, and working hatred both against the place itself and against the brothers who live with him, and against every task, and against the very reading of the divine Scriptures, suggesting to him also thoughts of departure, as if, unless he removes himself to other places, all his time will be in vain and his labor will come to nothing. In addition to all these things, it also implants in him a hunger around the sixth hour, such as would not have come upon him from a three-day fast, or a very long journey, or the heaviest toil. Then it casts into him thoughts that by no other means will he be able to be delivered from this sickness and burden, except by going out continually and visiting brothers for the sake of benefit, and visiting the sick.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"Ὅταν οὖν μὴ δυνηθῇ ἐν τούτοις αὐτὸν ἀπατῆσαι, σφοδρότερος κατ' αὐτοῦ καὶ ἰσχυρότερος γίνεται, εἰ μὴ διὰ προσευχῆς καὶ ἀποχῆς ἀργολογίας, καὶ μελέτης τῶν θείων λογίων, καὶ τῆς ἐν τοῖς πειρασμοῖς ὑπομονῆς. Ἐὰν γὰρ μὴ τούτοις τοῖς ὅπλοις ἠσφαλισμένον αὐτὸν εὕρῃ, κατατοξεύσας τοῖς ἑαυτοῦ βέλεσιν, ἄστατον αὐτὸν ἀναδείκνυσι, καὶ ῥεμβὸν ἀποτελεῖ, καὶ ῥᾴθυμον, καὶ ἀεργὸν, καὶ μοναστήρια περιέρχεσθαι παρασκευάζει, καὶ οὐδενὸς ἄλλου φροντίζειν, εἰ μή που πότοι γίνονται. Λοιπὸν ἐκ τούτου καὶ εἰς κοσμικὰ αὐτὸν πράγματα ἐνδεσμεῖ, ὡς ἂν αὐτὸν καὶ αὐτοῦ τοῦ μοναδικοῦ ἐπαγγέλματος τελείως ἐκβάλλῃ. Ταύτην τὴν νόσον βαρυτάτην οὖσαν ὁ θεῖος Ἀπόστολος γράφων Θεσσαλονικεῦσι, τάδε φησί· «Παραγγέλλομεν ὑμῖν, ἀδελφοὶ, ἐν ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, στέλλεσθαι ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος. Αὐτοὶ οἴδατε πῶς δεῖ μιμεῖσθαι ἡμᾶς. Δωρεὰν ἄρτον οὐκ ἐφάγομεν παρά τινος, ἀλλ' ἐν κόπῳ καὶ μόχθῳ ἐργαζόμενοι νυκτὸς καὶ ἡμέρας, πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν. Οὐχ ὅτι οὐκ ἔχομεν ἐξουσίαν, ἀλλ' ἵνα ἑαυτοὺς τύπον δῶμεν ὑμῖν εἰς τὸ μιμεῖσθαι ἡμᾶς. Καὶ γὰρ ὅτε ἤμην πρὸς ὑμᾶς, τοῦτο παρηγγέλλομεν ὑμῖν, ὅτι εἴ τις οὐ θέλει ἐργάζεσθαι, μηδὲ ἐσθιέτω. Ἠκούομεν γάρ τινας περιπατοῦντας ἐν ὑμῖν ἀτάκτως, μηδὲν ἐργαζομένους. Παραγγέλλομεν οὖν ὑμᾶς ἐν Κυρίῳ Ἰησοῦ Χριστῷ, ἵνα μετὰ ἡσυχίας ἐργαζόμενοι τὸν ἑαυτοῦ ἄρτον ἐσθίωσιν.» Ἀτάκτους γὰρ ὁ Ἀπόστολος καλεῖ τοὺς μὴ ἐργαζομένους.","english":"When, therefore, he is unable to deceive him in these matters, he becomes fiercer and stronger against him, unless [the man guards himself] through prayer and abstinence from idle talk, and through the study of the divine oracles, and through endurance in temptations. For if he finds him not fortified with these weapons, having shot him through with his own arrows, he shows him to be unstable, and makes him wandering, and slack, and idle, and prepares him to go around monasteries, and to care for nothing else, except where drinking parties are taking place. Thenceforth from this he also binds him to worldly affairs, so as to cast him out completely even from the monastic profession itself. Writing to the Thessalonians about this disease, which is most grievous, the divine Apostle says these things: \"We command you, brothers, in the name of our Lord Jesus Christ, to withdraw from every brother who walks disorderly. You yourselves know how you ought to imitate us. We did not eat bread for free from anyone, but working with labor and toil night and day, so as not to burden any of you. Not that we do not have the right, but so that we might give ourselves as a model to you, for you to imitate us. For even when I was with you, we commanded you this, that if anyone does not wish to work, neither let him eat. For we heard that some among you are walking disorderly, working at nothing. We command you therefore in the Lord Jesus Christ, that working with quietness they eat their own bread.\" For the Apostle calls those who do not work \"disorderly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"Ὁ γὰρ ἄτακτος, καὶ ἀνευλαβὴς τυγχάνει, καὶ προπετὴς περὶ λόγον, καὶ εἰς λοιδορίαν πρόχειρος, καὶ εἰς ἡσυχίαν ἀνεπιτήδειος, καὶ τῆς ἀκηδίας δοῦλος. Παραγγέλλει οὖν στέλλεσθαι ἀπ' αὐτοῦ, τουτέστιν ἀφορίζεσθαι ὡς ἀπὸ λοιμικῆς νόσου. «Δωρεὰν ἄρτον οὐκ ἐφάγομεν παρά τινος, ἀλλὰ ἐν κόπῳ καὶ μόχθῳ νυκτὸς καὶ ἡμέρας ἐργαζόμενοι, πρὸς τὸ μὴ ἐπιβαρῆσαί τινα.» Ὁ διδάσκαλος τῶν ἐθνῶν, ὁ κῆρυξ τοῦ Εὐαγγελίου, ὁ μετάρσιος ἕως τρίτου οὐρανοῦ, ὁ λέγων τὸν Κύριον προστεταχέναι τοῖς τὸ Εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ Εὐαγγελίου ζῇν, εἶτα σαφέστερον δεικνύων τὴν τικτομένην βλάβην· ἀπὸ γὰρ ἀργίας περιεργία, καὶ ἀπὸ περιεργίας ἀταξία, καὶ ἀπὸ ἀταξίας, πᾶσα κακία· «Εἴ τις οὐ θέλει ἐργάζεσθαι, μηδὲ ἐσθιέτω.» Οὐ μόνον γὰρ τῆς ἑαυτῶν χρείας ἕνεκεν ἐργάζονται, ἀλλὰ καὶ ξένοις, καὶ πτωχοῖς, καὶ τοῖς ἐν φυλακαῖς ἐκ τοῦ ἰδίου ἔργου αὐτῶν ἐπιχορηγοῦσι, πιστεύοντες τὴν τοιαύτην εὐποιΐαν θυσίαν ἁγίαν εὐπρόσδεκτον τῷ Θεῷ γίνεσθαι. Καὶ τοῦτο δὲ λέγουσιν οἱ Πατέρες, ὅτι ὁ ἐργαζόμενος ἑνὶ δαίμονι πολλάκις πολεμεῖ, καὶ ὑπ' αὐτοῦ θλίβεται· ὁ δὲ ἀεργὸς ὑπὸ μυρίων πνευμάτων αἰχμαλωτίζεται. –Ὁ ἀκηδιαστὴς μισεῖ μὲν τὰ παρόντα, ἐπιθυμεῖ δὲ τὰ μὴ παρόντα.","english":"For the disorderly man is also reckless and precipitate in speech, ready for abuse, unfit for stillness, and a slave of acedia. He therefore commands that one keep away from him, that is, be separated from him as from a pestilent disease. “We did not eat anyone’s bread for free, but working night and day with labor and toil, so as not to burden anyone.” The teacher of the nations, the herald of the Gospel, the one raised up to the third heaven, who says that the Lord commanded those who proclaim the Gospel to live from the Gospel, then shows more clearly the harm that is born: for from idleness comes meddlesomeness, and from meddlesomeness disorder, and from disorder, every evil: “If anyone does not wish to work, let him not eat.” For they work not only for their own need, but they also supply to strangers, to the poor, and to those in prison from their own labor, believing that such beneficence becomes a holy sacrifice, acceptable to God. And the Fathers also say this, that the one who works often fights against one demon and is oppressed by it; but the idle man is taken captive by ten thousand spirits. – The man given to acedia hates the things present and desires the things not present.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"ΤΙΤΛ. ΚΔʹ. –Περὶ ἄφρονος, καὶ ἀνοήτου, καὶ ἀπαιδεύτου, καὶ μωροῦ. «Ἑώρακα ἄφρονας ῥίζας βάλλοντας, ἀλλ' εὐθὺς ἡ δίαιτα αὐτῶν ἐβρώθη.» «Ἄτιμοι καὶ πεφαυλισμένοι, ἐνδεεῖς παντὸς ἀγαθοῦ, οἱ δὲ ῥίζας ξύλων ἐμασσῶντο ἀπὸ λιμοῦ μεγάλου.» «Ἀπώλοντο παρὰ τὸ μὴ ἔχειν αὐτοὺς σοφίαν.» «Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· Οὐκ ἔστι Θεός.» «Μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ\n\nἔστι σύνεσις.» «Ἐπὶ τὸ αὐτὸ ἄφρων καὶ ἄνους ἀπολοῦνται.» «Ἐκ στόματος ἄφρονος βακτηρία ὕβρεως.» «Ἵνα τί ὑπῆρχε χρήματα ἄφρονι; κτήσασθαι γὰρ σοφίαν ἀκάρδιος οὐ δύναται.» «Ἄφρων αὐθήμερον ἐξαγγέλλει ὀργὴν αὐτοῦ.» «Ὁ ἄφρων ἐξεπέτασεν ἑαυτοῦ κακίαν.» «Ἀφροσύνη ἀνδρὸς λυμαίνεται τὰς ὁδοὺς αὐτοῦ, τὸν δὲ Θεὸν αἰτιᾶται ἡ καρδία αὐτοῦ.» «Στόμα ἀφρόνων ἀναγγελεῖ κακά.» «Ἄφρων μαστιγωθεὶς οὐκ αἰσθάνεται.» «Οὐ συμφέρει ἄφρονι τρυφή.» «Μὴ ἀποκρίνου ἄφρονι πρὸς τὴν ἀφροσύνην αὐτοῦ, ἵνα μὴ ὅμοιος γένῃ αὐτῷ. Ἀλλὰ ἀποκρίνου ἄφρονι κατὰ τὴν ἀφροσύνην αὐτοῦ, ἵνα μὴ φαίνηται σοφὸς ἑαυτῷ.» «Ἀπαιδεύτοις συναντᾷ θάνατος.» «Οἱ ἀπαίδευτοι ἀκρατεῖς γλώσσῃ.» «Βαρὺς λίθος, καὶ δυσβάστακτος ἄμμος· ὀργὴ δὲ ἄφρονος βαρυτέρα ἀμφοτέρων.» «Οἱ ἄφρονες τῆς ὕβρεως ὄντες ἐπιθυμηταὶ, ἀσεβεῖς γενόμενοι, ἐμίσησαν αἴσθησιν.» «Ἄνους ὑπὸ παγίδος θανεῖται.» «Ἀνὴρ ἄφρων καὶ παράνομος πορεύεται ὁδοὺς σκολιάς·","english":"TITLE 24. — Concerning the foolish, the senseless, the uneducated, and the moron. \"I have seen fools striking roots, but their dwelling was straightway devoured.\" \"Dishonored and utterly despised, lacking every good, they gnawed the roots of trees from great famine.\" \"They perished because they had no wisdom.\" \"The fool said in his heart: There is no God.\" \"Be not like the horse and the mule, which have no understanding.\" \"Together the fool and the senseless shall perish.\" \"From the mouth of a fool comes a rod of insolence.\" \"Why do riches belong to a fool? For the heartless cannot acquire wisdom.\" \"A fool declares his anger on the same day.\" \"The fool has spread abroad his own wickedness.\" \"A man's folly corrupts his ways, and his heart blames God.\" \"The mouth of fools will proclaim evils.\" \"A fool, though scourged, does not perceive it.\" \"Luxury does not profit a fool.\" \"Answer not a fool according to his folly, lest you become like him. But answer a fool according to his folly, lest he seem wise in his own eyes.\" \"Death meets the uneducated.\" \"The uneducated are unrestrained in tongue.\" \"A heavy stone and sand hard to bear; but the anger of a fool is heavier than both.\" \"Fools, being desirous of insolence, having become impious, hated perception.\" \"The senseless shall die by a snare.\" \"A foolish and lawless man walks crooked ways.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"ὁ δὲ αὐτὸς ἐννεύει ὀφθαλμῷ, σημαίνει ποδὶ, διδάσκει ἐν νεύμασι δακτύλων.» «Εἰς ὦτα ἄφρονος μηδὲν λέγετε, μήποτε μυκτηρίσῃ τοὺς συνετοὺς σοὺς λόγους.» «Ὡς φωνὴ ἀκανθῶν ὑπὸ τὸν λέβητα, οὕτως ὁ γέλως τῶν ἀφρόνων.» «Χείλη ἄφρονος καταποντίζουσιν αὐτόν.» «Ὁ μωρὸς μωρὰ λαλήσει, καὶ ἡ καρδία αὐτοῦ μάταια νοήσει. Ζῆλος λήψεται λαὸν ἀπαίδευτον.» «Σοφίαν καὶ παιδείαν ἐξουθενῶν, ταλαίπωρος, καὶ κενὴ ἡ ἐλπὶς αὐτοῦ, καὶ οἱ κόποι αὐτοῦ ἀνόνητοι.» «Μὴ ὑποστρώσῃς ἀνθρώπῳ μωρῷ σεαυτόν.» «Μετὰ μωροῦ μὴ συμβουλεύου.» «Συγκολλῶν ὄστρακον, ὁ διδάσκων μωρόν. Ἐπὶ νεκρῷ κλαῦσον· ἐξέλιπε γὰρ φῶς. Καὶ ἐπὶ μωρῷ κλαῦσον· ἐξέλιπε γὰρ σύνεσις. Πένθος νεκροῦ ἑπτὰ ἡμέρας, τοῦ δὲ μωροῦ καὶ ἀσεβοῦς πᾶσαι αἱ ἡμέραι τῆς ζωῆς αὐτοῦ. Μετὰ ἄφρονος μὴ πληθύνῃς λόγους, καὶ πρὸς ἀσύνετον μὴ πορεύου. Μὴ πρόσπαιζε ἀπαιδεύτοις. Ἄμμον, καὶ ἅλας, καὶ βῶλον σιδηροῦν εὐκο πώτερον ὑπενεγκεῖν, ἢ ἄνθρωπον ἀσύνετον. Ἥδιον κλαῦσον ἐπὶ νεκρῷ, ὅτι ἀνεπαύσατο· τοῦ δὲ μωροῦ ὑπὲρ θάνατον ἡ ζωὴ πονηρά.» «Τροχὸς ἁμάξης ἔγκατα μωροῦ, καὶ ὡς ἄξων στρεφόμενος ὁ διαλογισμὸς αὐτοῦ.» «Μωρὸς δὲ λέγει, Οὐχ ὑπάρχει μοι φίλος.» Οὔτε ἐν ἰχθύσι φωνὴν, οὔτε ἐν ἀπαιδεύτοις ἀρετὴν δεῖ ζητεῖν. Ὥσπερ οἱ ἀσθενοῦντες χρῄζουσιν ἰατρικοῖς, οὕτως σοφίας ἄφρονες ἐπιδέονται. Πρὸς σκληρὰν καὶ ἀπειθῆ καρδίαν λόγος ὑγιὴς οὐκ εἰσέρχεται· ἀλλ' ὥσπερ ἀντιτυπούμενος, πρὸς ἑαυτὸν ἐπανέρχεται. Ζωῆς ἀλόγου δαίμων ἡγεμών. Τῶν φαύλων πλούσιος οὐδεὶς, κἂν τὰ πανταχοῦ μέταλλα κέκτηται, ἀλλ' εἰσὶ πάντες οἱ ἄφρονες πένητες.","english":"But the same man winks with the eye, signals with the foot, teaches with nods of the fingers. \"Say nothing in the ears of a fool, lest he mock your wise words.\" \"As the sound of thorns under the cauldron, so is the laughter of fools.\" \"The lips of a fool sink him.\" \"The moron will speak moronic things, and his heart will devise vain things. Zeal will seize an uneducated people.\" \"He who despises wisdom and instruction is wretched, and his hope is empty, and his labors are unprofitable.\" \"Do not lay yourself down for a foolish man.\" \"Take no counsel with a moron.\" \"He who teaches a moron is like one gluing together a potsherd. Weep over the dead, for light has left him. And weep over the moron, for understanding has left him. Mourning for the dead lasts seven days, but for the moron and the impious, all the days of his life. With a fool do not multiply words, and do not go to one without understanding. Do not jest with the uneducated. Sand, and salt, and a lump of iron are easier to bear than an unintelligent man. Weep more gladly over the dead, because he has found rest; but the life of the moron is evil beyond death.\" \"The wheel of a cart is the innards of a fool, and like a turning axle is his reasoning.\" \"But a moron says, I have no friend.\" Neither among fish should one seek a voice, nor among the uneducated virtue. Just as the sick need physicians, so fools are in need of wisdom. Into a hard and disobedient heart a sound word does not enter; but as if rebounding, it returns to itself. A demon is the leader of an irrational life. No one of the wicked is rich, even if he possesses the mines of every place, but all fools are poor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Στενοχωρεῖται πᾶς ἄφρων θλιβόμενος ὑπὸ φιλαργυρίας, καὶ φιλοδοξίας, καὶ φιληδονίας, καὶ τῶν ὁμοιοτρόπων, ἅπερ οὐκ ἐᾷ τὴν διάνοιαν ἐν εὐρυχωρίᾳ διάγειν. Μεῖζον ἀνθρώπῳ κακὸν ἀφροσύνης οὐδέν ἐστι, τοῦ ἰδίου τοῦ λογισμοῦ γένους, τὸν νοῦν ζημιωθέντι. –Νόσου καὶ φθορᾶς αἴτιον ἀπαιδευσία. Ἀμήχανον τὰ μεγάλα πρὸ τῶν μικρῶν παιδευθῆναι.\n\nΤΙΤΛ. ΚΕʹ. –Περὶ ἁπλοῦ καὶ ἀκάκου τὸν τρόπον. «Ὁ Κύριος μὴ ἀποίσεται τὸν ἄκακον.» «Φύλασσε ἀκακίαν, καὶ ἴδε εὐθύτητας, ὅτι ἐστὶν ἐγκατάλειμμα ἀνθρώπῳ εἰρηνικῷ.» «Ὁ Θεὸς κατοικίζει μονοτρόπους ἐν οἴκῳ.» «Κύριος οὐ στερήσει τὰ ἀγαθὰ τοῖς πορευομένοις ἐν ἀκακίᾳ.» «Ὃς πορεύεται ἁπλῶς, πορεύεται πεποιθώς.» «Ὅσον χρόνον ἔχονται ἄκακοι τῆς δικαιοσύνης, οὐκ αἰσχυνθήσονται.» «Ὁ πορευόμενος ὀρθῶς, φοβεῖται τὸν Κύριον.» «Ὁ βλέπων λεῖα, ἐλεηθήσεται.» «Προσδεκτοὶ Κυρίῳ πάντες ἄμωμοι ἐν ὁδῷ αὐτῶν. Ψυχὴ εὐλογημένη, πᾶσα ἁπλῆ.» «Ἄκακος πιστεύει παντὶ λόγῳ.» «Χρηστοὶ ἔσονται οἰκήτορες γῆς· ἄκακοι δὲ ὑπολειφθήσονται ἐν αὐτῇ, ὅτι εὐθεῖς κατασκηνώσουσιν ἐν αὐτῇ.» Διττῶς νοοῦμεν τὴν ἀκακίαν. Ἢ γὰρ τὴν ἀπὸ τῆς ἁμαρτίας ἀλλοτρίωσιν λογισμῷ κατορθουμένην, καὶ διὰ μακρᾶς προσοχῆς, καὶ μελέτης τῶν ἀγαθῶν, οἱονεὶ ῥίζαν τῆς κακίας ἐκτέμνοντες· ἢ κατὰ στέρησιν αὐτῆς παντελῆ τὴν τοῦ ἀκάκου","english":"Every fool is cramped, oppressed by love of money, love of glory, love of pleasure, and things of like kind, which do not allow the mind to live in spaciousness. There is no evil greater for a man than folly, since by it the mind, which is of the same kind as his own reason, is damaged. Ignorance is the cause of disease and corruption. It is impossible for great things to be learned before small ones.\n\nTITLE 25. — On the simple and guileless in character. \"The Lord will not cast out the guileless.\" \"Keep guilelessness, and see uprightness, for there is a remnant for a peaceful man.\" \"God settles solitary ones in a house.\" \"The Lord will not deprive of good things those who walk in guilelessness.\" \"He who walks simply walks confidently.\" \"As long as the guileless hold fast to righteousness, they will not be put to shame.\" \"He who walks uprightly fears the Lord.\" \"He who looks on smooth things will be shown mercy.\" \"All who are blameless in their way are acceptable to the Lord. Every simple soul is blessed.\" \"The guileless believes every word.\" \"The good shall be inhabitants of the earth, and the guileless shall be left in it, for the upright shall dwell in it.\" We understand guilelessness in two ways. For it is either the alienation from sin accomplished by reason, and through long attention and meditation on good things, cutting out, as it were, the root of evil; or, according to its complete absence, that of the guileless","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"προσηγορίαν δεχόμεθα. Καὶ πάλιν ἀκακία ἐστὶν ἡ μήπω τοῦ κακοῦ ἐμπειρία, διὰ νεότητα πολλάκις, ἢ βίου τινὸς ἐπιτήδευσιν, ἀπείρως τινῶν πρός τινας κακίας διακειμένων, οἷον ὁ παῖς οὐκ οἶδεν ὑπερηφανίαν, οὐκ οἶδε δόλον, ἢ ῥᾳδιουργίαν. Πάλιν εἰσί τινες τῶν τὴν ἀγροικίαν οἰκούντων, οὐκ εἰδότες τὰς ἐμπορικὰς κακουργίας, οὐδὲ τὰς ἐν δικαστηρίῳ διαπλοκάς· τοὺς τοιούτους ἀκάκους λέγομεν, οὐχ ὡς ἐκ προαιρέσεως κακίας κεχωρισμένους, ἀλλ' ὡς μήπω εἰς πεῖραν τῆς πονηρᾶς ἕξεως ἀφιγμένους. Χαρακτηρίζει οὖν τὸν ἄκακον ἡ ἁπλότης τοῦ ἤθους. Διώκετε ἀλήθειαν εἰλικρινῆ, ἁπλότητα, δικαιοσύνην. Ἄπλαστος ὁ δίκαιος, ὁποῖος Ἰακώβ· διὰ τοῦτο κατοικίζει μονοτρόπους ἐν οἴκῳ. Τὸν ἁπλοῦν καὶ ἄδολον εὐκόλως ἐξαγορεύει τὰ ἀπόῤῥητα τῆς ψυχῆς. Ἀφύλακτον ἡ ἁπλότης, καὶ μετὰ τοῦ σαθροῦ τὸ φιλάνθρωπον, καὶ ἥκιστα κακίαν ὑφορᾶται τὸ κακίας ἐλεύθερον. Τὸ εἰς κακίαν οὐχ ἕτοιμον οὐδὲ εἰς ὑπόνοιαν εὐχερές. Ἡ ἁπλότης τιμία παρὰ Θεῷ. Τὸ γὰρ πανουργὸν, εἰ καὶ δεκτὸν ἐν τοῖς κατὰ Θεὸν σπουδάσμασιν, ἀλλ' οὐδαμῶς εἰς ἀρετῆς εὐωδίαν καταλογισθείη ποτέ.","english":"we receive the appellation. And again, guilelessness is the not-yet-experience of evil, often because of youth, or because of some manner of life, when certain people are disposed without experience toward certain evils, as a child does not know arrogance, does not know deceit or recklessness. Again, there are some of those who dwell in the countryside, who do not know the malpractices of commerce, nor the entanglements in court; such people we call guileless, not as having separated themselves from evil by choice, but as not yet having arrived at experience of the wicked disposition. Simplicity of character, then, marks the guileless man. Pursue truth that is sincere, simplicity, righteousness. The righteous man is without guile, such as Jacob; for this reason he settles single-minded people in a house. The simple and guileless man easily discloses the secrets of his soul. Simplicity is off its guard, and along with what is unsound it has a love of humanity, and what is free of evil least suspects evil. What is not ready for evil is not easily led to suspicion either. Simplicity is precious before God. For cunning, even if it be acceptable in pursuits according to God, would never be reckoned to the sweet fragrance of virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"ΤΙΤΛ. Κς ʹ. –Περὶ ἀκτημοσύνης, καὶ αὐταρκείας, καὶ ὀλιγοδείας. «Κρεῖσσον ὀλίγον τῷ δικαίῳ, ὑπὲρ πλοῦτον τῶν ἁμαρτωλῶν πολύν.» «Κρείσσων ξενισμὸς μετὰ λαχάνων πρὸς φιλίαν καὶ χάριν, ἢ παράθεσις μόχθων μετὰ ἔχθρας. Κρείσσων ὀλίγων λῆψις μετὰ δικαιοσύνης, ἢ πολλὰ γεννήματα μετὰ ἀδικίας.» «Κρείσσων ψωμὸς μεθ' ἡδονῆς ἐν εἰρήνῃ, ἢ οἶκος πολλῶν ἀγαθῶν, καὶ ἀδίκων χρημάτων μετὰ μάχης.» «Πλοῦτον καὶ πενίαν μή μοι δῷς, Κύριε, σύνταξον δέ μοι τὰ δέοντα, καὶ τὰ αὐτάρκη, ἵνα μὴ πλησθεὶς, ψευδὴς γένωμαι, καὶ εἴπω· Τίς με ὁρᾷ; ἢ πενηθεὶς, κλέψω, καὶ ὀμόσω τὸ ὄνομα τοῦ Θεοῦ.» «Μέλι εὑρὼν, φάγε τὸ ἱκανὸν, μήποτε πλησθεὶς ἐξεμέσῃς. Ἐσθίειν μέλι πολὺ οὐ καλόν. «Κρεῖσσον πλήρωμα δρακὸς μετὰ ἀναπαύσεως, ὑπὲρ πλήρωμα δύο δρακῶν ἐν μόχθῳ.» «Ζωὴ αὐταρκείας ἐργάτου γλυκανθήσεται.» «Ὕπνος ὑγείας ἐπὶ ἐντέρῳ μετρίῳ.» «Μὴ κτήσησθε χρυσὸν, μηδὲ ἄργυρον, μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν, μὴ πήραν εἰς ὁδὸν, μηδὲ δύο χιτῶνας, μηδὲ ὑποδήματα, μηδὲ ῥάβδους. Ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ ἐστιν.» «Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν ἡ καρδία καὶ ἡ ψυχὴ μία· καὶ οὐδείς τι τῶν ὑπαρχόντων ἔλεγεν ἴδιον εἶναι, ἀλλ' ἦν αὐτοῖς πάντα κοινά.» «Ἀργυρίου ἢ χρυσίου ἢ ἱματισμοῦ οὐδενὸς ἐπεθύμησα. Αὐτοὶ γινώσκετε, ὅτι ταῖς χρείαις μου, καὶ τοῖς οὖσι μετ' ἐμοῦ ὑπηρέτησαν αἱ χεῖρες αὗται.» «Ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὶ, αὐτάρκης εἶναι. Οἶδα ἐγὼ καὶ ταπεινοῦσθαι, οἶδα καὶ περισσεύειν ἐν παντὶ, καὶ ἐν πᾶσι· μεμύημαι καὶ χορτάζεσθαι, καὶ πεινᾷν, καὶ περισσεύειν, καὶ ὑστερεῖσθαι.","english":"TITLE 26. — On poverty, and self-sufficiency, and frugality. \"Better is a little for the righteous man, than great wealth of sinners.\" \"Better is hospitality with vegetables for friendship and grace, than a setting-forth of labors with enmity. Better is the receiving of a few things with righteousness, than many produce with injustice.\" \"Better is a morsel with pleasure in peace, than a house of many good things, and of unjust money with strife.\" \"Riches and poverty give me not, O Lord, but appoint for me the things that are needful, and the things that are sufficient, lest being filled I become false, and say: Who sees me? or being made poor, I steal, and swear the name of God.\" \"Having found honey, eat what is sufficient, lest being filled you vomit it up. To eat much honey is not good.\" \"Better is the filling of one hand with rest, than the filling of two hands with toil.\" \"The life of a worker's self-sufficiency shall be made sweet.\" \"Sleep of health upon a moderate intestine.\" \"Do not acquire gold, nor silver, nor bronze for your belts, nor a wallet for the road, nor two tunics, nor sandals, nor staffs. For the worker is worthy of his food.\" \"And of the multitude of those who believed, the heart and the soul were one; and no one said any of his possessions was his own, but all things were common to them.\" \"I have desired no one's silver or gold or clothing. You yourselves know that these hands ministered to my needs, and to those who are with me.\" \"For I have learned, in whatever state I am, to be self-sufficient. I know how to be brought low, I know also how to abound in everything, and in all things; I have been initiated both to be filled, and to hunger, and to abound, and to be in want.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ.» «Ἀρκούμενοι τοῖς παροῦσιν· αὐτὸς γὰρ εἶπεν· Οὐ μή σε ἀνῶ, οὐδ' οὐ μή σε ἐγκαταλίπω.» «Μηκέτι ὑδροπότει, ἀλλ' οἴνῳ ὀλίγῳ χρῶ διὰ τὸν στομαχόν σου, καὶ τὰς πυκνάς σου ἀσθενείας.» «Ἔστι πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας. Οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, δῆλον ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα. Ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησώμεθα.» Οὐκ εὔχομαι πλουτεῖν, οὔτε ἔραμαι, ἀλλά μοι εἴη ζωὴ ἀπὸ τῶν ὀλίγων μηδὲν ἔχοντι κακόν. Μεγάλην ἔχε τὴν ψυχήν· τοῖχοι δὲ μικροὶ καὶ μείζους τὴν αὐτὴν χρείαν παρέχονται. Ἡ οἰκονομοῦσα τὸ ζῶον δύναμις, αὐτάρκειαν μὲν καὶ λιτότητα ῥᾳδίως κατειργάσατο, καὶ ᾠκείωσε τῷ τρεφομένῳ· πολυτέλειαν δὲ καὶ ποικιλίαν βρωμάτων παραλαβοῦσα, εἶτα ἀντισχεῖν πρὸς τὸ πέρας οὐκ ἐξαρκέσασα, τὰ ποικίλα· γένη τῶν νοσημάτων ἐποίησεν. Παράχρησίς ἐστιν ἡ ὑπὲρ τὴν χρείαν δαπάνη. Σκοπὸς ἐσθῆτος εἰς κάλυμμα εἶναι σαρκὸς πρὸς χειμῶνα καὶ θέρος αὔταρκες. Ἀκτημοσύνην ἐκείνην ἔφη ὁ Κύριος τὸ μέτρον εἶναι, ὥστε εἰς τὸν ἔσχατον χιτῶνα αὐτοῦ ἕκαστον περιεστάναι τὴν κτῆσιν. Οὐκ ἐπαινοῦμέν τι τῶν μετὰ τὸν λαιμὸν ὁμοτίμων, μᾶλλον δὲ ἀτίμων,","english":"I can do all things in Christ who strengthens me.\" \"Being content with what is present; for he himself said: I will never leave you, nor will I ever forsake you.\" \"No longer drink only water, but use a little wine for your stomach's sake and your frequent infirmities.\" \"Godliness with self-sufficiency is great gain. For we brought nothing into the world, and it is clear that we can carry nothing out. But having food and covering, let us be content with these.\" I do not pray to be rich, nor do I desire it, but may I have a life from little, having nothing evil. Keep your soul great; for small walls and larger ones provide the same need. The power that governs the living creature easily brought about self-sufficiency and frugality, and made them akin to the one nourished; but taking up luxury and variety of foods, and then not being able to hold out to the end, it produced the manifold kinds of diseases. Misuse is expenditure beyond need. The purpose of clothing is to be a covering for the flesh, sufficient for winter and summer. The Lord said that that possessionlessness is the measure, so that each should be encompassed in his acquisition down to his last tunic. We do not praise any of the things that are of equal honor with the throat, or rather of no honor,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"ὁμοίως καὶ ἀποβλήτων· ἀλλὰ ζῶμεν οὕτως ἁπλῶς καὶ σχεδίως, καὶ μικρόν τι τῶν θηρίων, οἷς ὁ βίος ἄσκευος καὶ ἀνεπιτήδευτος, διαφέροντες. Κρείσσων πενίη ἐπαινετὴ πλούτοιο κακίστου. Δεινὸν πείνεσθαι, χεῖρον δ' εὐπορεῖν κακῶς. Ὄψον σοι γενέσθω ἡ ἔνδεια, καὶ τὸ μὴ ἐπιβαλεῖν κόρον τῷ κόρῳ, μηδὲ ἀμβλύνειν τῇ κραιπάλῃ τὴν ὄρεξιν. Ὁ τὴν ἡμέραν διδοὺς, καὶ τὰ εἰς τὴν ἡμέραν σοι δώσει. Τὸ καλῶς ἔχειν ὀλίγα, πολὺ τιμιώτερον τοῦ κακῶς ἔχειν πολλά. Ἡ εὐτελὴς δίαιτα κυλιομένη, καὶ προκόπτουσα, ἐπὶ πολὺ καταλύει τὰ τῆς πορνείας μαθήματα. Σιτίοις χρῶ, μὴ τοῖς ἡδέσιν, ἀλλὰ τοῖς ὠφελίμοις. Ὁ σπουδαῖος ὀλιγοδεὴς, ἀθανάτου καὶ θνητῆς φύσεως μεθόριος· τὸ μὲν ἐπιδεὲς ἔχων, διὰ σῶμα θνητὸν, τὸ δὲ μὴ πολυδεὲς, διὰ ψυχὴν ἐφιεμένην ἀθανασίας.\n\nΤΙΤΛ. ΚΖʹ. –Περὶ ἀπάτης κατ' οἰκονομίαν γινομένης καὶ ὅτι ἀπάτη δόλου ἀμοιροῦσα, ἔπαινον προξενεῖ τῷ δεδρακότι.\n\n«Εἶπε Ῥεβέκκα πρὸς Ἰακὼβ τὸν υἱὸν αὐτῆς τὸν νεώτερον· Ἰδοὺ ἐγὼ ἤκουσα λαλοῦντος τοῦ πατρός σου πρὸς Ἡσαῦ τὸν ἀδελφόν σου, λέγοντος· Ἔνεγκέ μοι θήραν, καὶ ποίησόν μοι ἐδέσματα· καὶ φαγὼν εὐλογήσω σε ἐναντίον Κυρίου πρὸ τοῦ ἀποθανεῖν με. Νῦν οὖν, υἱὲ, ἄκουσόν μου, καθὰ ἐγώ σοι ἐντέλλομαι, καὶ πορευθεὶς εἰς τὰ πρόβατα, λάβε μοι ἐκεῖθεν δύο ἐρίφους ἁπαλοὺς καὶ καλοὺς, καὶ ποιήσω αὐτοὺς ἐδέσματα τῷ πατρί σου, καὶ φάγεται, ὅπως εὐλογήσῃ σε ὁ πατήρ σου πρὸ τοῦ αὐτὸν ἀποθανεῖν. Εἶπε δὲ Ἰακὼβ πρὸς Ῥεβέκκαν τὴν μητέρα αὐτοῦ· Ἔστιν ὁ ἀδελφός μου ἀνὴρ δασὺς, ἐγὼ δὲ ἀνὴρ λεῖος. Μήποτε ψηλαφήσῃ με ὁ πατήρ μου, καὶ ἔσομαι ἐναντίον αὐτοῦ ὡς καταφρονῶν·","english":"Likewise also of things to be cast away; but let us live thus simply and offhandedly, differing a little from the beasts, whose life is unfurnished and unstudied. Better is praiseworthy poverty than most evil wealth. It is a fearful thing to be poor, but worse to be well-off badly. Let your lack be your relish, and not to add satiety to satiety, nor to blunt the appetite with drunkenness. He who gives the day will also give you the things for the day. To be well off with little is far more honorable than to be badly off with much. The cheap way of life, being rolled about and advancing, destroys to a great extent the lessons of fornication. Use foods, not the pleasant, but the beneficial. The earnest man of few needs is a boundary between immortal and mortal nature, having the needy part because of a mortal body, but the not-many-needy part because of a soul longing for immortality.\n\nTITLE 27. — Concerning deceit that comes about by dispensation, and that deceit devoid of guile procures praise for the one who has done it.\n\nRebecca said to Jacob her younger son: Behold, I have heard your father speaking to Esau your brother, saying: Bring me game, and make me dishes; and when I have eaten I will bless you before the Lord before I die. Now then, son, hear me, as I command you, and going to the sheep, take me from there two tender and good kids, and I will make them dishes for your father, and he will eat, so that your father may bless you before he dies. But Jacob said to Rebecca his mother: My brother is a hairy man, but I am a smooth man. Lest my father feel me, and I shall be before him as one mocking;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"καὶ ἐπάξω ἐπ' ἐμαυτὸν κατάραν, καὶ οὐκ εὐλογίαν. Εἶπε δὲ μήτηρ· Ἐπ' ἐμὲ ἡ κατάρα σου, τέκνον· μόνον ὑπάκουσον τῆς φωνῆς μου. Καὶ πορευθεὶς ἔνεγκε τῇ μητρὶ αὐτοῦ· καὶ λαβοῦσα Ῥεβέκκα τὴν στολὴν Ἡσαῦ τοῦ υἱοῦ αὐτῆς τοῦ πρεσβυτέρου τὴν καλὴν, ἣ ἦν παρ' αὐτὴν ἐν τῷ οἴκῳ, ἐνέδυσε Ἰακὼβ τὸν υἱὸν αὐτῆς τὸν νεώτερον, καὶ τὰ δέρματα τῶν ἐρίφων περιέθηκε περὶ τοὺς βραχίονας αὐτοῦ, καὶ ἐπὶ τὰ γυμνὰ τοῦ τραχήλου αὐτοῦ, καὶ ἔδωκε τὰ ἐδέσματα εἰς τὰς χεῖρας Ἰακὼβ τοῦ υἱοῦ αὐτῆς, καὶ εἰσήνεγκεν τῷ πατρὶ αὐτοῦ.» «Ῥαχὴλ ἔλαβε τὰ εἴδωλα, καὶ ἐπέβαλεν αὐτὰ εἰς τὰ σάγματα τῆς καμήλου, καὶ ἐπεκάθισεν αὐτοῖς, καὶ εἶπε τῷ πατρὶ αὐτῆς· Οὐ δύναμαι ἀναστῆναι ἐνώπιόν σου, ὅτι ὁ κατεθισμὸς τῶν γυναικείων μοῦ ἐστιν.» «Ἀπηγγέλη τῇ Θάμαρ λέγοντες· Ἰδοὺ ὁ πενθερός σου ἀναβαίνει κεῖραι τὰ πρόβατα αὐτοῦ. Καὶ ἀφελομένη τὰ ἱμάτια τῆς χηρεύσεως αὐτῆς, περιέβαλε τὸ θέριστρον, καὶ ἐκαλλωπίσατο, καὶ ἐκάθισεν ἐν παρόδῳ Θαμνᾷ. Εἶδε γὰρ ὅτι μέγας γέγονε Σηλώμ· αὐτὸς δὲ οὐ δέδωκεν αὐτὸν εἰς γυναῖκα. Καὶ ἰδὼν Ἰούδας αὐτὴν, ἐξέκλινε πρὸς αὐτὴν, καὶ εἶπεν αὐτῇ· Ἔασόν με εἰσελθεῖν πρὸς σέ. Οὐ γὰρ ἔγνω, ὅτι νύμφη αὐτοῦ ἐστιν. Ἡ δὲ εἶπε· Τί μοι δώσεις, ἐὰν εἰσέλθῃς πρός με; Ὁ δὲ εἶπεν· Ἐγώ σοι ἀποστέλλω ἔριφον αἰγῶν ἐκ τῶν προβάτων μου. Ἡ δὲ εἶπε· Δὸς ἀῤῥαβῶνα, ἕως οὐ ἀποστεῖλαί σε. Ὁ δὲ εἶπε· Τίνα δώσω σοι ἀῤῥαβῶνα. Ἡ δὲ εἶπε· Τὸ δακτύλιόν σου, καὶ τὸν ὁρμίσκον, καὶ τὴν ῥάβδον τὴν ἐν τῇ χειρί σου. Καὶ ἔδωκεν αὐτῇ, καὶ εἰσῆλθε πρὸς αὐτὴν, καὶ ἐν γαστρὶ ἔλαβεν παρ' αὐτοῦ.» Σχόλιον.","english":"And I will bring a curse upon myself, and not a blessing. But his mother said, Upon me be your curse, my child; only obey my voice. And having gone, bring it to his mother; and Rebecca, having taken the goodly raiment of Esau her elder son, which was with her in the house, clothed Jacob her younger son, and put the skins of the kids about his arms, and upon the bare parts of his neck, and gave the dishes into the hands of Jacob her son, and he brought them in to his father. Rachel took the idols, and cast them into the camel's packsaddles, and sat upon them, and said to her father, I cannot rise before you, for the custom of women is upon me. It was reported to Thamar, saying, Behold, your father-in-law goes up to shear his sheep. And she, having taken off the garments of her widowhood, put on a veil, and adorned herself, and sat in the passage of Thamna. For she saw that Selom had become great; but he had not given her to him as a wife. And Judas, seeing her, turned aside to her, and said to her, Suffer me to come in to you. For he did not know that she was his daughter-in-law. But she said, What will you give me, if you come in to me? And he said, I will send you a kid of the goats from my flocks. But she said, Give me a pledge, until you send it. And he said, What pledge shall I give you? But she said, Your ring, and your necklace, and the staff that is in your hand. And he gave them to her, and came in to her, and she conceived by him. Scholion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"Τρεῖς υἱοὺς ἔσχεν ὁ τῆς Θάμαρ πενθερὸς Ἰούδας, καὶ τοὺς δύο καθ' ἕνα ἦν συνάψας αὐτῇ. Καὶ ὡς ἄπαιδες ἐτελεύτησαν, παρῃτήσατο τὸν τρίτον αὐτοῦ συνάψαι αὐτῇ υἱὸν, εὐλαβηθεὶς μήποτε καὶ αὐτὸς τελευτήσῃ. Θάμαρ οὖν εἰς τὸ τῆς ἀτεκνίας ὄνειδος περιπεσοῦσα, καὶ τὸν ἀπὸ τῆς πορνείας κίνδυνον ὑφορωμένη, οἰκονομίᾳ χρησαμένη κατὰ τοῦ αὑτῆς πενθεροῦ, ἐμίχθη αὐτῷ, καὶ τίκτει ἐξ αὐτοῦ παῖδας δύο, τὸν Φαρὲς καὶ τὸν Ζαρᾶ. «Εἶπεν ἡ ἀδελφὴ Μωϋσῇ τῇ θυγατρὶ Φαραώ· Θέλεις καλέσω σοι γυναῖκα τροφεύουσαν ἐκ τῶν Ἑβραίων, καὶ θηλάσει σοι τὸ παιδίον; Καὶ εἶπεν αὐτῇ ἡ θυγάτηρ Φαραῶ, Πορεύου. Ἐλθοῦσα δὲ ἡ νεᾶνις, ἐκάλεσε τὴν μητέρα τοῦ παιδίου. Εἶπε δὲ πρὸς αὐτὴν ἡ θυγάτηρ Φαραῶ· Διατήρησόν μοι τὸ\n\nπαιδίον τοῦτο, καὶ θήλασόν μοι αὐτό· ἐγὼ δὲ δώσω σοι τὸν μισθόν. Καὶ ἔλαβεν ἡ γυνὴ τὸ παιδίον, καὶ ἐθήλασεν αὐτό.» «Ἀπέστειλεν Ἰησοῦς δύο ἄνδρας ἐκ Σατὶμ σκοπεῦσαι τὴν γῆν καὶ τὴν Ἱεριχῶ. Καὶ εἰσῆλθον εἰς οἰκίαν γυναικὸς πόρνης, ᾗ ὄνομα Ῥαὰβ, καὶ κατέλυσαν ἐκεῖ. Καὶ ἀπηγγέλη τῷ βασιλεῖ Ἱεριχῶ, λεγόντων· Εἰσπεπόρευνται ὧδε ἄνδρες τῶν υἱῶν Ἰσραὴλ κατασκοπεῦσαι τὴν γῆν. Καὶ ἀπέστειλεν ὁ βασιλεὺς Ἱεριχῶ, καὶ εἶπεν πρὸς Ῥαὰβ, λέγων· Ἐξάγαγε τοὺς εἰσπορευομένους εἰς τὴν οἰκίαν σου νύκτα. Κατασκοπεῦσαι γὰρ τὴν γῆν ἥκασιν· καὶ λαβοῦσα ἡ γυνὴ τοὺς ἄνδρας, ἔκρυψεν. Καὶ εἶπεν· Εἰσεληλύθασι πρός με οἱ ἄνθρωποι, ὡς δὲ ἡ πύλη ἐκέκλειστο ἐν τῷ σκότει, καὶ οἱ ἄνδρες ἐξῆλθον, καὶ οὐκ ἐπίσταμαι ποῦ πεπόρευνται. Καὶ καταδιώξατε ὀπίσω αὐτῶν καὶ καταλήψεσθε αὐτούς.","english":"Judah, the father-in-law of Tamar, had three sons, and he had joined two of them to her, one by one. And when they died childless, he refused to join his third son to her, fearing lest he too should die. Tamar therefore, having fallen into the reproach of childlessness, and suspecting the danger that comes from fornication, used a stratagem against her own father-in-law, was united with him, and bore two children by him, Perez and Zerah. The sister of Moses said to the daughter of Pharaoh: Do you wish me to call for you a woman from among the Hebrews to nurse the child, and she will suckle the child for you? And the daughter of Pharaoh said to her, Go. And the young woman having gone, called the mother of the child. And the daughter of Pharaoh said to her: Keep this child for me, and nurse it for me; and I will give you your wages. And the woman took the child and nursed it. Joshua sent two men from Shittim to spy out the land and Jericho. And they entered the house of a woman, a harlot, whose name was Rahab, and they lodged there. And it was reported to the king of Jericho, saying: Men of the sons of Israel have come in here to spy out the land. And the king of Jericho sent and said to Rahab, saying: Bring out the men who entered into your house by night. For they have come to spy out the land. And the woman took the men and hid them. And she said: The men came in to me, but when the gate was shut in the darkness, the men went out, and I do not know where they have gone. And pursue after them and you will overtake them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"Αὕτη δὲ ἀνεβίβασεν αὐτοὺς ἐπὶ τὸ δῶμα, καὶ ἔκρυψεν ἐν τοῖς ξύλοις τῆς ληνοκαλάμης τῆς ἐστοιβασμένης αὐτῇ ἐπὶ τοῦ δώματος. Καὶ οἱ ἄνδρες κατεδίωξαν ὀπίσω αὐτῶν ὁδὸν τὴν ἐπὶ τοῦ Ἰορδάνου ἐπὶ τὰς διαβάσεις. Καὶ ἐγένετο ὡς ἐξῆλθον οἱ διώκοντες, αὕτη ἀνέβη πρὸς αὐτοὺς ἐπὶ τοῦ δώματος, καὶ εἶπεν αὐτοῖς· Εἰς τὴν ὀρεινὴν ἀπέλθατε, μὴ συναντήσωσιν οἱ καταδιώκοντες ὑμᾶς, καὶ κρυβήσεσθε ἐκεῖ τρεῖς ἡμέρας ἕως ἂν ἀναστρέψωσιν οἱ καταδιώκοντες.» «Εἶπε Κύριος πρὸς Σαμουήλ· Πλῆσον τὸ κέρας σου ἐλαίου, καὶ δεῦρο ἀποστείλω σε εἰς Βηθλεὲμ πρὸς Ἰεσσαὶ, ὅτι ἑώρακα ἐν τοῖς υἱοῖς αὐτοῦ ἐμοὶ εἰς βασιλέα. Καὶ εἶπε Σαμουὴλ, Πῶς πορευθῶ; καὶ ἀκούσεται Σαοὺλ, καὶ ἀποκτενεῖ με. Καὶ εἶπε Κύριος· Δάμαλιν βοῶν λάβε ἐν τῇ χειρί σου, καὶ ἐρεῖς, Θῦσαι τῷ Κυρίῳ ἥκω. Καὶ καλέσεις τὸν Ἰεσσαὶ καὶ τοὺς υἱοὺς αὐτοῦ εἰς τὴν θυσίαν, καὶ χρίσεις ὃν ἂν εἴπω σοι. Καὶ ἐποίησεν ὁ Σαμουὴλ, ὅσα ἐλάλησεν αὐτῷ Κύριος.» Σχόλιον. Ἐντεῦθεν διδασκόμεθα ἐν ἐνίοις οἰκονομεῖν χρείαν εἶναι τὰ πράγματα, καὶ τῷ ὄγκῳ, καὶ τῷ μεγέθει τῆς ἐξουσίας κεχρῆσθαι. Ὁ γὰρ Θεὸς, ὁ λόγῳ πάντων κρατῶν, καὶ δυνάμενος τὸν Σαοὺλ ἄρδην ἀφανίσαι, καὶ εἰς τὸ ἀνύπαρκτον καταστῆσαι, ἐνέτρεψε τῷ Σαμουὴλ μεθόδῳ τινὶ ἀποκρούσασθαι τὴν ὑπ' αὐτοῦ γενομένην πεῦσιν. «Κατάγει Μελχὼλ τὸν Δαβὶδ διὰ τῆς θυρίδος, καὶ ἔφυγεν, καὶ σώζεται. Καὶ ἔλαβε Μελχὼλ τὰ κενοτάφια, καὶ ἔθηκεν ἐπὶ τὴν κλίνην, καὶ ἧπαρ αἰγῶν, καὶ στρογγύλωμα τριχῶν, καὶ ἔθηκε πρὸς κεφαλῆς αὐτοῦ, καὶ ἐκάλυψεν αὐτὰ ἱματίῳ· καὶ ἀπέστειλε Σαοὺλ ἀγγέλους λαβεῖν τὸν Δαβίδ·","english":"She brought them up to the roof and hid them among the stalks of flax that were stacked for her on the roof. And the men pursued after them along the road toward the Jordan, to the fords. And it came to pass, when the pursuers had gone out, that she went up to them on the roof and said to them: Go away into the hill country, lest the pursuers meet you, and hide yourselves there three days until the pursuers return. The Lord said to Samuel: Fill your horn with oil, and come, that I may send you to Bethlehem to Jesse, for I have seen among his sons a king for me. And Samuel said, How shall I go? For Saul will hear of it and will kill me. And the Lord said: Take a heifer of the herd in your hand, and you shall say, I have come to sacrifice to the Lord. And you shall call Jesse and his sons to the sacrifice, and you shall anoint whom I tell you. And Samuel did all that the Lord spoke to him. Commentary. From this we are taught that in certain matters there is need to manage circumstances, and to make use of the bulk and greatness of authority. For God, who by his word rules all things, and who was able utterly to destroy Saul and bring him to nothing, turned Samuel to ward off by some method the inquiry that had come from him. Michal lets David down through the window, and he fled and was saved. And Michal took the images and laid them on the bed, and a goat's liver and a round mass of hair, and placed them at his head, and covered them with a garment; and Saul sent messengers to take David.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"καὶ εἶπε Μελχὼλ ἐνοχλεῖσθαι αὐτόν.» Οὐκ ἐν τοῖς πολέμοις μόνον, ἀλλὰ καὶ ἐν εἰρήνῃ πολλὴν καὶ ἀναγκαίαν εὕροι τις τῆς ἀπάτης τὴν χρείαν, καὶ οὐ πρὸς τὰ τῆς πόλεως πράγματα μόνον, ἀλλὰ καὶ ἐν οἰκίᾳ, πρὸς γυναῖκα τῷ ἀνδρὶ, καὶ πρὸς ἄνδρα γυναικὶ, καὶ πατρὶ πρὸς υἱὸν, καὶ πρὸς φίλον φίλῳ, ἤδη δὲ καὶ πρὸς πατέρα παισί. Καὶ γὰρ τῶν τοῦ Σαοὺλ χειρῶν, ἡ τοῦ Σαοὺλ θυγάτηρ οὐκ ἴσχυσεν ἑτέρως ἐξελέσθαι τὸν ἄνδρα, ἀλλ' ἢ μετὰ τὸ παραλογίσασθαι τὸν πατέρα. Καὶ ὁ ταύτης δὲ ἀδελφὸς, τὸν ὑπ' ἐκείνης διασωθέντα σῶσαι βουλόμενος. κινδυνεύοντα πάλιν τοῖς αὐτοῖς ὅπλοις ἐχρήσατο, οἷσπερ καὶ ἡ γυνή. Πολὺ γὰρ ἡ τῆς ἀπάτης ἰσχὺς, μόνον μὴ μετὰ δολερᾶς προσαγέσθω τῆς προαιρέσεως. Εὔκολον πρὸς ἀπάτην τὸ πρὸς ἡδονὴν ἅπαν. Οὐ πᾶς δόλος ὑπαίτιός ἐστιν· ἐπεὶ καὶ λῃστὰς νυκτοφύλακες, καὶ πολεμίους στρατηγοὶ, οὓς ἀδόλως συλλαβεῖν οὐκ ἔστιν, ἐνεδρεύοντες κατορθοῦν δοκοῦσι, καὶ τὰ λεγόμενα στρατηγήματα τοιοῦτον ἔχει λόγον, καὶ τὰ τῶν ἀθλητῶν ἀγωνίσματα. Καὶ γὰρ ἐπὶ τούτων ἡ ἀπάτη νενόμισται ἴδιον. ΤΙΤΛ. ΚΗʹ. –Περὶ ἀγγέλλοντος, καὶ μεσάζοντος ἀπόκρισιν· (σιξ) καὶ ὅτι ὁ τὸν σταλέντα ἐξουθενῶν, τοῦ πέμψαντος περιφρονεῖ «Ὥσπερ ἔξοδος χιόνος ἐν ἀμητῷ κατὰ καῦμα ὠφελεῖ, οὕτως ἄγγελος πιστὸς ἀποστείλαντα αὐτόν. Ψυχὰς γὰρ τῶν αὐτῶν χρωμένων ὠφελεῖ.» «Ἐκ τῶν ἑαυτοῦ ὁδῶν ὄνειδος περιποιεῖται ὁ ἀποστέλλων δι' ἀγγέλου ἄφρονος λόγον.» Ὁ δεχόμενος ὑμᾶς,","english":"And Michal said that he was being harassed. Not only in wars, but also in peace one may find great and necessary use of deception, and not only in the affairs of the city, but also in the household—a man toward his wife, and a man toward a woman, and a father toward a son, and a friend toward a friend, and indeed also toward a father by children. For from the hands of Saul, Saul's daughter could not otherwise rescue her husband except by outwitting her father. And her brother, wishing to save the one saved by her, when he was again in danger used the same weapons as the woman. For great is the power of deception, provided only that it is not brought about with a treacherous purpose. Everything that is pleasant is easily inclined to deception. Not every guile is blameworthy; since night-watchers [set] against robbers, and generals [set] against enemies, whom it is not possible to capture without guile, seem to succeed by lying in ambush, and the so-called stratagems have this meaning, and the contests of athletes. For in these too deception is considered a proper thing. TITLE 28. — Concerning one who announces and mediates a reply; (six) and that the one who despises the one sent, disregards the one who sent him. \"As the going forth of snow in harvest benefits against the heat, so does a faithful messenger to the one who sent him. For he benefits the souls of those who employ him.\" \"The one who sends a word by a foolish messenger procures reproach from his own ways.\" The one who receives you,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"ἐμὲ δέχεται· καὶ ὁ ἐμὲ δεχόμενος, δέχεται τὸν ἀποστείλαντά με.» Ἃ πρέσβεις ὑπομένουσι, ἐπὶ τοὺς πέμψαντας λαμβάνει τὴν ἀναφοράν. ΤΙΤΛ. ΚΘʹ. Περὶ ἀγνωμονούντων καὶ ἀχαριστούντων. «Τῷ μηνὶ τῷ ἑβδόμῳ ἦλθεν Ἰσμαὴλ υἱὸς Ναθανίου ἐκ τοῦ σπέρματος τῶν βασιλέων, καὶ δέκα ἄνδρες μετ' αὐτοῦ, καὶ ἐπάταξαν τὸν Γοδολίαν, καὶ ἀπέθανεν· καὶ τοὺς Ἰουδαίους, καὶ τοὺς Χαλδαίους, οἳ ἦσαν μετ' αὐτοῦ εἰς Μασιφά.» Σχόλ. Οὗτος λόγον λαβὼν ἀπαθείας, τὸν δεδωκότα ἀνεῖλε. «Πνεῦμα Κυρίου ἐνέδυσε τὸν Ἀζαρίαν τὸν τοῦ Ἰωδαὲ τὸν ἱερέα, καὶ ἀνέστη ἐπάνω τοῦ λαοῦ, καὶ εἶπεν· Τάδε λέγει Κύριος· Τί παραπορεύεσθε τὰς ἐντολὰς τοῦ Κυρίου; καὶ οὐκ εὐοδωθήσεσθε, ὅτι ἐγκατελίπετε τὸν Κύριον. Καὶ ἐλιθοβόλησαν δι' ἐντολῆς Ἰωὰς τοῦ βασιλέως ἐν αὐλῇ οἴκου Κυρίου. Καὶ οὐκ ἐμνήσθη Ἰωὰς τοῦ ἐλέους, οὗ ἐποίησε μετ' αὐτοῦ Ἰωδαὲ ὁ πατὴρ αὐτοῦ, καὶ ἐθανάτωσε τὸν υἱὸν αὐτοῦ. Καὶ ὡς ἀπέθνησκεν, εἶπεν· Ἴδοι Κύριος, καὶ κρινάτω. Καὶ ἐγένετο μετὰ ἐνιαυτὸν, ἀνέβη ἐπ' αὐτὸν δύναμις Συρίας, καὶ ἐπὶ Ἱερουσαλὴμ, καὶ κατέφθειρε πάντας.» «Ἀνταπεδίδοσάν μοι πονηρὰ ἀντὶ ἀγαθῶν, καὶ ἀτεκνίαν.» «Ἀντὶ τοῦ, Ἀγαπᾷν με ἐνδιέβαλόν με.» «Ὃς ἀποδίδωσι κακὰ ἀντὶ ἀγαθῶν, οὐκ ἐνεχθήσεται κακὰ ἐκ τοῦ οἴκου αὐτοῦ.» «Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, γῆ, ὅτι Κύριος ἐλάλησεν· Υἱοὺς ἐγέννησα, καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν.» «Ἀχαρίστου ἐλπὶς ὡς χειμέριος πάχνη τακήσεται, καὶ ῥυήσεται ὡς ὕδωρ ἄχρηστον.» «Ἀγαθὰ ἐγγύου ἀνατρέψει ἁμαρτωλὸς, καὶ ἀχάριστος ἐν διανοίᾳ ἐγκαταλείψει ῥυσάμενον.","english":"receives me; and the one who receives me receives the one who sent me.\" What ambassadors endure, he brings as a report against those who sent them. TITLE 29. Concerning the ungrateful and the thankless. \"In the seventh month came Ishmael the son of Nethaniah, of the seed of the kings, and ten men with him, and they struck down Gedaliah, and he died; and the Jews, and the Chaldeans who were with him at Mizpah.\" Note. This man, having received a word of dispassion, killed the one who had given it. \"The Spirit of the Lord clothed Azariah the son of Jehoiada the priest, and he rose up over the people, and said: Thus says the Lord: Why do you transgress the commandments of the Lord? And you shall not prosper, because you have forsaken the Lord. And they stoned him by the command of Joash the king in the court of the house of the Lord. And Joash did not remember the mercy that Jehoiada his father had shown him, and he put his son to death. And as he was dying, he said: Let the Lord see, and judge. And it came to pass after a year, that the power of Syria came up against him, and against Jerusalem, and destroyed all.\" \"They repaid me evil for good, and childlessness.\" \"Instead of, They slandered me for loving me.\" \"Whoever repays evil for good, evil shall not be brought out of his house.\" \"Hear, O heavens, and give ear, O earth, for the Lord has spoken: I have begotten sons, and exalted them, but they have rejected me.\" \"The hope of the ungrateful shall melt away as winter frost, and shall flow away as useless water.\" \"A sinner will overturn the goods of a surety, and the ungrateful in his mind will forsake the one who rescued him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"Ξενιεῖς καὶ ποτιεῖς ἀχάριστον, καὶ πρὸς ἐπὶ τούτῳ πικρὰ ἀκούσεις.» Δεινὸν, τὸν εὐεργηθέντα καὶ ταῖς μεγίσταις ὑπόχρεων χάρισι, πρὸς τῷ ἀχαρίστῳ, ἔτι καὶ ὕβρεως, καὶ ἀτιμίας κατᾶρξαι. Δεινὸν μέν· ἀλλὰ τῷ ποιοῦντι μεῖζόν ἐστι κακὸν, ἢ τῷ πάσχοντι. Ὑπερβολὴ τοῦτό γε ἀγνωμοσύνης, τὴν φιλανθρωπίαν τοῦ εὐεργέτου ἀφορμὴν ἀχαριστίας ποιεῖσθαι. Ὁρῶμεν πολλοὺς τῶν ἀνθρώπων μετὰ τὰς εὐεργεσίας, καθάπερ ἀνδραπόδων, οὕτω καὶ περιορῶντας τῶν εὐεργετησάντων, καὶ τὰς ὀφρύας ἀνασπῶντας κατ' αὐτῶν. Δεινόν μοι ἡ ἀχαριστία καταφαίνεται· δεινόν μοι καὶ πάνδεινον ΤΙΤΛ. Λʹ. –Περὶ ἀδυνάτων πραγμάτων.\n\n«Μὴ θάλλει πάπειρος ἄνευ ὕδατος; ἢ ὑψωθήσεται βούτομος ἄνευ ποτοῦ, ἔτι ὢν ἐπὶ ῥίζης;» «Εἰ ἔστι ναυσὶν ἴχνος ὁδοῦ, ἢ ἀετοῦ πετομένου, ζητοῦντος βοῤῥᾶν;» «Τίς συνήγαγεν ἀνέμους ἐν κόλπῳ; τις συνέτριψε τὸ πᾶν ὕδωρ ἱματίῳ; τίς ἐκράτησε πάντων ἄκρων τῆς γῆς; Τρία ἐστὶν ἀδύνατά μοι νοῆσαι, καὶ τὸ τέταρτον οὐκ ἐπιγινώσκω, ἴχνη ἀετοῦ πετομένου, καὶ ὁδὸν ὄφεως ἐπὶ πέτρας, καὶ τρίβους νηὸς ποντοπορούσης, καὶ ὁδὸν ἀνδρὸς ἐν νεότητι.» «Εἰ πορεύσονται δύο ἐπὶ τὸ αὐτὸ καθόλου, ἐὰν μὴ γνωρίσωσιν ἑαυτούς; Εἰ ἐξελεύσεται λέων ἐκ τοῦ δρυμοῦ αὐτοῦ, θήραν οὐκ ἔχων; εἰ δώσει σκύμνος φωνὴν αὐτοῦ ἐκ τῆς μάνδρας αὐτοῦ καθόλου, ἐὰν μὴ ἁρπάσῃ τι; εἰ πεσεῖται ὄρνεον ἐπὶ τὴν γῆν ἄνευ ἰξευτοῦ; εἰ σχασθήσεται παγὶς ἐπὶ τῆς γῆς ἄνευ τοῦ συλλαβεῖν τι; εἰ φωνήσει σάλπιγξ ἐν πόλει, καὶ λαὸς οὐ πτοηθήσεται; καὶ ἔσται κακία ἐν πόλει, ἣν Κύριος οὐκ ἐποίησεν;» «Μὴ δοξασθήσεται ἀξίνη ἄνευ τοῦ κόπτοντος, ὥστε κόπτειν ἐν αὐτῇ;","english":"You will host and give drink to an ungrateful person, and in addition to this you will hear bitter words. It is a terrible thing that the one who has been benefited, and is indebted for the greatest favors, should begin, in addition to being ungrateful, even to commit outrage and dishonor. Terrible indeed; but it is a greater evil for the one who does it than for the one who suffers it. This is an excess of ingratitude—to make the benefactor's kindness an occasion for thanklessness. We see many people, after receiving benefits, looking down on their benefactors as though on slaves, and raising their eyebrows against them. Ingratitude appears to me a terrible thing; terrible to me and utterly terrible. TITLE 30. Concerning impossible things.\n\n\"Will a papyrus grow tall without water? Or will a rush be lifted up without drink, while it is still on its root?\" \"Is there a track of a road for ships, or of an eagle flying, seeking the north?\" \"Who gathered the winds in his bosom? Who shattered all the water with a garment? Who held all the ends of the earth? Three things are impossible for me to understand, and the fourth I do not recognize: the tracks of an eagle flying, and the way of a serpent on a rock, and the paths of a ship crossing the sea, and the way of a man in his youth.\" \"Will two walk together at all, unless they know each other? Will a lion come out of his thicket, having no prey? Will a cub give its voice from its den at all, unless it has seized something? Will a bird fall to the ground without a fowler? Will a snare be sprung on the ground without catching something? Will a trumpet sound in a city, and the people not be terrified? And will there be evil in a city, which the Lord has not done?\" \"Will an axe be glorified without the one who cuts, so as to cut with it?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"ἢ ὑψωθήσεται πρίων ἄνευ τοῦ ἕλκοντος αὐτόν;» «Εἰ ἀλλάξει Αἰθίοψ τὸ δέρμα αὐτοῦ, καὶ πάρδαλις τὰ ποικίλματα αὐτῆς, καὶ ὑμεῖς δυνήσεσθε εὖ ποιῆσαι, μεμαθηκότες κακά.» «Ἄμμον θαλασσῶν, καὶ σταγόνας ὑετοῦ, καὶ ἡμέρας αἰῶνος τίς ἐξαριθμήσει; Ὕψος οὐρανοῦ, καὶ πλάτος γῆς, καὶ ἄβυσσον, καὶ σοφίαν τίς ἐξιχνιάσει;» «Οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη.» «Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν. Ἢ γὰρ τὸν ἕνα μισήσει, καὶ τὸν ἕτερον ἀγαπήσει· ἢ ἑνὸς ἀνθέξεται, καὶ τοῦ ἑτέρου καταφρονήσει. Οὐ δύνασθε Θεῷ δουλεύειν καὶ Μαμμωνᾷ. Τίς ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν\n\nαὐτοῦ πῆχυν ἕνα;» «Μή τι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὴν, ἢ ἀπὸ τριβόλων σῦκα; Οὕτως οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ποιεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν.» «Οὐκ ἔστι μαθητὴς ὑπὲρ τὸν διδάσκαλον αὐτοῦ. οὐδὲ δοῦλος ὑπὲρ τὸν Κύριον αὐτοῦ.» «Οὐδέν ἐστι συγκεκαλυμμένον, ὃ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτὸν, ὃ οὐ γνωσθήσεται, καὶ εἰς φανερὸν ἔλθῃ.» «Γεννήματα ἐχιδνῶν, πῶς δύνασθε ἀγαθὰ λαλεῖν, πονηροὶ ὄντες;» «Οὐκ ἔστι προφήτης ἄτιμος, εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ, καὶ ἐν τῇ οἰκίᾳ αὐτοῦ.» «Πῶς δυσκόλως πλούσιος εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν! Πάλιν λέγω ὑμῖν· Εὐκοπώτερόν ἐστι κάμηλον διὰ τρυπήματος ῥαφίδος διελθεῖν, ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ Θεοῦ εἰσελθεῖν. Παρὰ ἀνθρώποις τοῦτο ἀδύνατόν ἐστι πασὰ δὲ Θεῷ πάντα δυνατά.» «Θεὸν οὐδεὶς ἑώρακε πώποτε.» «Εἶπεν ὁ Ἰησοῦς τῷ Νικοδήμῳ· Ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ.","english":"Will a saw be lifted up without one pulling it? “If an Ethiopian changes his skin, and a leopard its spots, then you also will be able to do good, having learned evil.” “Who will number the sand of the seas, and the drops of rain, and the days of eternity? Who will search out the height of heaven, and the breadth of the earth, and the abyss, and wisdom?” “A city set upon a mountain cannot be hidden.” “No one can serve two masters. For either he will hate the one and love the other, or he will hold to the one and despise the other. You cannot serve God and Mammon. Which of you, by being anxious, can add one cubit to his stature?” “Do they gather a grape from thorns, or figs from thistles? So a good tree cannot bear evil fruits, nor can a corrupt tree bear good fruits.” “A disciple is not above his teacher, nor a servant above his Lord.” “There is nothing covered that will not be revealed, and hidden that will not be known and come to light.” “Offspring of vipers, how can you, being evil, speak good things?” “A prophet is not without honor, except in his own country and in his own house.” “How hard it is for a rich man to enter the kingdom of heaven! Again I say to you: It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God. With men this is impossible, but with God all things are possible.” “No one has ever seen God.” “Jesus said to Nicodemus: Amen, I say to you, unless one is born from above, he cannot see the kingdom of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"Λέγει πρὸς αὐτὸν ὁ Νικόδημος· Πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; μὴ δύναται εἰσελθεῖν εἰς τὴν κοιλίαν τῆς μητρὸς αὑτοῦ δεύτερον, καὶ γεννηθῆναι; Ἀπεκρίθη Ἰησοῦς· Ἀμὴν, ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ.» Δεῖ τὴν ψυχὴν ἄρχειν μὲν τῶν παθῶν, δουλεύειν δὲ τῷ Θεῷ. Ἀμήχανον γὰρ αὐτὴν, καὶ ὑπὸ τῆς ἁμαρτίας βασιλεύεσθαι, καὶ ὑπὸ Θεοῦ· ἀλλὰ δεῖ κακίας μὲν ἐπικρατεῖν, τῷ Δεσπότῃ δὲ τῶν ὅλων ὑποτετάχθαι. Ἀμήχανόν ἐστι χωρητικοὺς ἡμᾶς γενέσθαι τῆς θείας χάριτος, μὴ τὰ ἀπὸ κακίας πάθη προκατασχόντα τὰς ψυχὰς ἡμῶν ἐξελάσαντας· ἀλλὰ καὶ ἀγγεῖον προκατειλημμένον ὑπό τινος δυσωδίας, εἰ μὴ ἐκπλυσθῇ, οὐ μὴ δέξηται τοῦ μύρου τὴν ἐπιῤῥοήν. Ἀμήχανον ἅψασθαι τοῦ ἀγαθοῦ, μὴ ἀποστάντα πρότερον, καὶ ἐκνεύσαντα τοῦ κακοῦ. Ὥσπερ ἀδύνατον ὑπερβῆναι τὴν ἑαυτοῦ σκιὰν, καὶ τῷ λίαν ἐπειγομένῳ (φθάνει γὰρ ἀεὶ τοσοῦτον, ὅσον καταλαμβάνεται)· ἢ τοῖς ὁρατοῖς πλησιάσαι τὴν ὄψιν, δίχα τοῦ ἐν μέσῳ φωτὸς, καὶ ἀέρος· ἢ τῶν ὑδάτων ἔξω τὴν νηκτὴν φύσιν διολισθαίνειν· οὕτως ἀμήχανον τοῖς ἐν σώματι δίχα τῶν σωματικῶν πάντη γενέσθαι μετὰ τῶν νοουμένων. Ἀμήχανον συνυπάρχειν τὴν πρὸς κόσμον ἀγάπην τῇ πρὸς τὸν Θεὸν ἀγάπῃ, ὡς ἀμήχανον συνυπάρχειν ἀλλήλοις φῶς καὶ σκότος.","english":"Nicodemus says to him: “How can a man be born when he is old? Can he enter his mother’s womb a second time and be born?” Jesus answered: “Amen, amen I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.” The soul must rule the passions and serve God. For it is impossible for it to be ruled both by sin and by God; rather it must prevail over wickedness and be subject to the Master of all things. It is impossible for us to become receptive to divine grace unless we first drive out the passions that come from wickedness and have preoccupied our souls; for even a vessel already occupied by some foul odor will not receive the influx of myrrh unless it is washed out. It is impossible to grasp the good without first having departed and turned away from evil. Just as it is impossible to outrun one’s own shadow, even for one who rushes exceedingly (for it always keeps ahead by as much as it is pursued); or to bring sight near to visible things without the light and air in between; or for the swimming nature to slip out beyond the waters; so it is impossible for those in the body, apart from bodily things, to be wholly with the things that are understood. It is impossible for love of the world to coexist with love of God, just as it is impossible for light and darkness to coexist with each other.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"ΤΙΤΛ. ΛΑʹ. –Περὶ ἁγίων, καὶ μακαριζομένων ἐφ' οἷς δρῶσι, καὶ ὑπὲρ ὧν. «Ἀπὸ τῶν ἁγίων φοβηθήσεσθε.» «Μακάριος σὺ Ἰσραήλ. Τίς ὅμοιός σοι· λαὸς σωζόμενος ὑπὸ Κυρίου.» «Μακάριος ἄνθρωπος, ὃν ἤλεγξε Κύριος.» «Μακάριος ἀνὴρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη.» «Θαυμαστὸς ὁ Θεὸς ἐν τοῖς ἁγίοις αὐτοῦ.» «Μακάριοι πάντες οἱ κατοικοῦντες ἐν τῷ οἴκῳ σου, εἰς τοὺς αἰῶνας αἰνέσουσί σε.» «Μακάριος ὁ ἄνθρωπος, ὃν ἂν παιδεύσῃς, Κύριε, καὶ ἐκτοῦ νόμου σου διδάξεις αὐτόν.» «Μακάριοι οἱ φυλάσσοντες κρίσιν, καὶ ποιοῦντες δικαιοσύνην ἐν παντὶ καιρῷ.» «Μακάριος ἀνὴρ ὁ φοβούμενος τὸν Κύριον, ἐν ταῖς ἐντολαῖς αὐτοῦ θελήσει σφόδρα.» «Μακάριοι ἄμωμοι ἐν ὁδῷ, οἱ πορευόμενοι ἐν νόμῳ Κυρίου. Μακάριοι οἱ ἐξερευνῶντες.» «Μακάριος, οὗ ὁ Θεὸς Ἰακὼβ βοηθὸς αὐτοῦ, ἡ ἐλπὶς αὐτοῦ ἐπὶ Κύριον τὸν Θεὸν αὐτοῦ.» «Βουλὴ ἁγίων, σύνεσις.» «Μακάριος ἀνὴρ, ὃς εὗρε σοφίαν. Τιμιωτέρα γάρ ἐστι λίθων πολυτελῶν.» «Χεὶρ ἐκλεκτῶν κρατήσει εὐχερῶς. «Τελειότητος ὁσίων ὁδηγήσει αὐτούς «Ὁ ἐλεῶν πτωχοὺς, μακαριστός.» «Ὁ ἁπτόμενος ὑμῶν, ὡς ἁπτόμενος τῆς κόρης τοῦ ὀφθαλμοῦ μου.» «Μακάριοι πάντες οἱ ἐμμένοντες ἐν αὐτῷ.» «Μακάριος ὁ διατηρῶν τὰς χεῖρας αὐτοῦ τοῦ μὴ ποιεῖν ἄδικα.» «Καὶ ἔσται ἡ ψυχὴ τῶν ἁγίων ὥσπερ ξύλον ἔγκαρπον.» «Μακάριοί ἐσμεν, Ἰσραὴλ, ὅτι τὰ ἀρεστὰ τῷ Θεῶ ὑμῖν γνῶστά ἐστιν.» «Μακάριος ἀνὴρ, ὃς οὐκ ὠλίσθησεν ἐν στόματι αὐτοῦ. Μακάριος ᾧ οὐ κατέγνω ἡ ψυχὴ αὐτοῦ.» «Ἐννέα ὑπονοήματα ἐμακάρισα ἐν καρδίᾳ μου, καὶ τὸ δέκατον ἐρῶ ἐπὶ γλώσσης.","english":"TITLE 31. — Concerning the saints, and those accounted blessed for what they do, and on whose behalf. “You shall fear from the saints.” “Blessed are you, Israel. Who is like you, a people saved by the Lord.” “Blessed is the man whom the Lord has reproved.” “Blessed is the man who has not walked in the counsel of the ungodly, and has not stood in the way of sinners.” “God is wonderful in his saints.” “Blessed are all who dwell in your house; they shall praise you forever.” “Blessed is the man whom you instruct, O Lord, and teach out of your law.” “Blessed are those who keep judgment, and do righteousness at all times.” “Blessed is the man who fears the Lord; he will delight greatly in his commandments.” “Blessed are the blameless in the way, who walk in the law of the Lord. Blessed are those who search out.” “Blessed is he whose helper is the God of Jacob, whose hope is in the Lord his God.” “The counsel of the saints is understanding.” “Blessed is the man who finds wisdom; for she is more precious than costly stones.” “The hand of the chosen shall hold easily.” “The perfection of the holy shall guide them.” “He who has mercy on the poor is blessed.” “He who touches you is as one touching the apple of my eye.” “Blessed are all who abide in him.” “Blessed is he who keeps his hands from doing unjust things.” “And the soul of the saints shall be like a fruitful tree.” “We are blessed, Israel, because the things pleasing to God are known to you.” “Blessed is the man who has not slipped with his mouth. Blessed is he whom his soul has not condemned.” “Nine thoughts I counted blessed in my heart, and the tenth I will speak with my tongue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"Ἄνθρωπος εὐφραινόμενος ἐπὶ τέκνοις, ζῶν καὶ βλέπων ἐπὶ πτῶσιν ἐχθρῶν. Μακάριος ὁ συνὼν γυναικὶ συνετῇ, καὶ ὃς ἐν γλώσσῃ οὐκ ὠλίσθησεν, καὶ ὃς οὐκ ἐδούλευσεν ἀναξίῳ ἑαυτοῦ. Μακάριος ὃς εὗρε φρόνησιν, καὶ ὁδηγούμενος εἰς ὦτα ἀκουόντων. Ὡς μέγας ὁ εὑρὼν σοφίαν! ἀλλ' οὐκ ἔστιν ὑπὲρ τὸν φοβούμενον τὸν Κύριον.» «Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.» «Μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν.» «Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. «Μακάριοι οἱ πεινῶντες, καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.» «Μακάριοι οἱ ἐλεήμονες. ὅτι αὐτοὶ ἐλεηθήσονται.» «Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται.» «Μακάριοι οἱ εἰρηνοποιοὶ ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθήσονται.» «Μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.» «Μακάριοί ἐστε, ὅταν ὀνειδίσωσιν ὑμᾶς, καὶ διώξωσι, καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ' ὑμῶν ψευδόμενοι, ἕνεκεν ἐμοῦ. Χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς.» «Μακάριοι οἱ μὴ εἰδότες, καὶ πιστεύσαντες.» «Ἐγένετο ἐν τῷ λέγειν αὐτὸν ταῦτα ἐπάρασά τις γυνὴ φωνὴν ἐκ τοῦ ὄχλου, εἶπεν αὐτῷ· Μα καρία ἡ κοιλία ἡ βαστάσασά σε, καὶ μαστοὶ οὓς ἐθήλασας. Αὐτὸς δὲ εἶπεν· Μενοῦνγε μακάριοι οἱ ἀκούοντες τὸν λόγον τοῦ Θεοῦ, καὶ φυλάσσοντες αὐτόν.» «Μακάριοί εἰσιν οἱ δοῦλοι ἐκεῖνοι, οὓς ἐλθὼν ὁ Κύριος εὑρήσει γρηγοροῦντας. Ἀμὴν λέγω ὑμῖν, ὅτι περιζώσεται, καὶ ἀνακλινεῖ αὐτοὺς, καὶ παρελθὼν διακονήσει αὐτοῖς.","english":"A man rejoicing over children, living and seeing the fall of his enemies. Blessed is he who is with a prudent wife, and who has not slipped with his tongue, and who has not served one unworthy of himself. Blessed is he who has found understanding, and who is guided into the ears of those who hear. How great is he who has found wisdom! But there is none above the one who fears the Lord. “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” “Blessed are the meek, for they shall inherit the earth.” “Blessed are those who mourn, for they shall be comforted.” “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” “Blessed are the merciful, for they shall obtain mercy.” “Blessed are the pure in heart, for they shall see God.” “Blessed are the peacemakers, for they shall be called sons of God.” “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven.” “Blessed are you when they reproach you, and persecute you, and speak every evil word against you falsely, for my sake. Rejoice and be glad, for your reward is great in the heavens.” “Blessed are those who have not known, and have believed.” “It came to pass, as he was saying these things, that a certain woman from the crowd raised her voice and said to him: Blessed is the womb that bore you, and the breasts which you nursed. But he said: Rather, blessed are those who hear the word of God and keep it.” “Blessed are those servants whom the Lord, when he comes, will find watching. Amen I say to you, that he will gird himself, and make them recline, and passing by will serve them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"Καὶ ἐὰν ἔλθῃ ἐν τῇ δευτέρᾳ φυλακῇ, καὶ ἐν τῇ τρίτῃ φυλακῇ, ἔλθῃ, καὶ εὕρῃ οὕτως, μακάριοί εἰσιν οἱ δοῦλοι ἐκεῖνοι.» «Μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει.» «Κατὰ πίστιν ἀπέθανον οὗτοι πάντες, μὴ λαβόντες τὰς ἐπαγγελίας, ἀλλὰ πόῤῥωθεν αὐτὰς ἰδόντες καὶ ἀσπασάμενοι, καὶ ὁμολογήσαντες, ὅτι ξένοι καὶ παρεπίδημοί εἰσιν ἐπὶ τῆς γῆς. Οἱ γὰρ τοιαῦτα λέγοντες, ἐμφανίζουσιν ὅτι πατρίδα ἐπιζητοῦσι. Καὶ εἰ μὲν ἐκείνης ἐμνημόνευον, ἀφ' ἧς ἐξέβησαν, εἶχον ἂν καιρὸν ἀνακάμψαι. Νῦν δὲ κρείττονος ὀρέγονται, τουτέστιν ἐπουρανίου. Διὸ οὐκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς, Θεὸς αὐτῶν ἐπικαλεῖσθαι. Ἡτοίμασε γὰρ αὐτοῖς πόλιν.» Καὶ μετ' ὀλίγα· «Καὶ τί ἔτι λέγω; ἐπιλείψει γάρ με διηγούμενον ὁ χρόνος περὶ Γεδεὼν, Βαράκ τε, καὶ Σαμψὼν, καὶ Ἰεφθάε, Δαβίδ τε, καὶ Σαμουὴλ, καὶ τῶν προφητῶν, οἱ διὰ πίστεως κατηγωνίσαντο βασιλείας.» Μακάριος ὁ τὰ πλείστων ἄξια κεκτημένος, ὁ τῶν ἀναφαιρέτων ἀγαθῶν μέτοχος. Τοῦτον δὲ πῶς ἐπιγνωσόμεθα; Ὃς οὐκ ἐπορεύθη ἐν τῇ βουλῇ ἀσεβῶν. Μακάριος, ὃς οὐκ ἔλαβε περὶ Θεοῦ δισταγμὸν, ὁ μὴ μικροψυχήσας περὶ τὰ παρόντα, ἀλλὰ ἀναμένων τὰ προσδοκώμενα· ὃς ἔσχε περὶ τοῦ Κτίσαντος ἡμᾶς ὑπόληψιν ἄπιστον. Μαρτύρων μνήμης τίς ἂν γένοιτο κόρος τῷ φιλομάρτυρι; διότι ἡ πρὸς τοὺς ἀγαθοὺς τῶν ὁμοδούλων τιμὴ ἀπόδειξιν ἔχει τῆς πρὸς τὸν οἰκεῖον δεσπότην εὐνοίας Ἡ πρὸς τοὺς εὔνους τῶν ὁμοδούλων διάθεσις τὴν ἀναφορὰν ἐπὶ τὸν δεσπότην ἔχει, ᾧ δεδουλεύκασιν, καὶ ὁ τοὺς διὰ πίστιν ἠθληκότας τιμῶν, δῆλός ἐστιν τὸν ζῆλον ἔχων τῆς πίστεως.","english":"And if he comes in the second watch, and in the third watch, and comes and finds them so, blessed are those servants. Blessed is he who does not judge himself in what he approves. According to faith all these died, not having received the promises, but seeing them from afar and greeting them, and confessing that they are strangers and pilgrims on the earth. For those who say such things make it clear that they are seeking a homeland. And if indeed they had remembered that land from which they had gone out, they would have had opportunity to return. But now they desire a better one, that is, a heavenly one. Therefore God is not ashamed to be called their God. For he has prepared a city for them. And a little later: And what more shall I say? For time will fail me as I recount concerning Gideon, Barak, and Samson, and Jephthah, David, and Samuel, and the prophets, who through faith conquered kingdoms. Blessed is he who has acquired things worthy of the greatest number, who is a partaker of the goods that cannot be taken away. And how shall we recognize this man? He who has not walked in the counsel of the ungodly. Blessed is he who has not received doubt concerning God, who has not been fainthearted in present circumstances, but awaits what is hoped for; who has held an unbelieving opinion concerning our Creator. What satiety of the memory of martyrs could there be for the lover of martyrs? For the honor shown to the good among fellow servants is a proof of goodwill toward their own master. The disposition toward the well-disposed among fellow servants has its reference to the master whom they have served, and he who honors those who have contended through faith is clearly one who has zeal for the faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"Ταύτην εἶναι πραγματείαν ἀρίστην φημὶ, αἵματος ὀλίγου βασιλείαν οὐρανῶν ὠνήσασθαι, καὶ δόξης ἀϊδιότητα τῶν προσκαίρων ἀντιλαβεῖν ἀγαθῶν. Νόμος μαρτυρίας, μήτε ἐθέλοντας πρὸς τὸν ἀγῶνα χωρεῖν, φειδοῖ τῶν διωκόντων καὶ τῶν ἀσθενεστέρων, μήτε παρόντας ἀναδύεσθαι· τὸ μὲν γὰρ θράσους, τὸ δὲ ἀνανδρίας ἐστίν. Ἡ τῶν μακαρισμῶν κοινωνία, θεότητός ἐστι κοινωνία· Θεοῦ γὰρ ὡς ἀληθῶς ἴδιον ἡ μακαριότης ἐστίν. Εἰ τὸ ἰδεῖν τὸν Θεὸν ὑπερβολὴν ἐν τῷ ἀγαθῷ οὐκ ἔχει, τὸ Υἱὸν γενέσθαι τοῦ Θεοῦ, ὑπὲρ εὐκληρίαν ἐστὶ πάντων. Ὁ γὰρ Υἱὸς ἀξιωθεὶς γενέσθαι, ἕξει πάντως ἐν ἑαυτῷ τοῦ Πατρὸς τὸ ἀξίωμα· ὑπὲρ εὐχὴν δὲ ἡ ἐπιτυχία· ὑπὲρ ἐλπίδα δὲ τὸ δῶρον· ὑπὲρ φύσιν ἡ χάρις. Φύσις ἐστὶ πρὸς τὸ μακάριον καὶ ἐπαινούμενον τὴν ἐπιθυμίαν συντείνεσθαι. Ἀγαθοῦ παντὸς τὸ κεφάλαιον, τὸ ὑπὲρ τὴν ζωοποιὸν ἐξουσίαν τετάχθαι. Τοιαῦτα τῶν ἁγίων αἱ ψυχαί. Πρὶν ἢ καταπεσεῖν, ἀνίστανται· πρὶν ἢ πρὸς ἁμαρτίαν ἐλθεῖν,\n\nἀναχαιτίζονται· ἐπειδὴ νήφουσι, καὶ διὰ παντός εἰσιν ἐγρηγορυῖαι. Οὐ μήρινθον λεπτὴν διαθέουσιν οἱ θαυματοποιοὶ τοῦ Χριστοῦ, οὐδὲ ξίφεσιν ἐπικυβιστῶντες γυμνοῖς, τέχνῃ τὰς πληγὰς διαφεύγουσιν, ἀλλὰ ἀντὶ μὲν σχοινίου τὴν στενὴν καὶ ἀμφίκρημνον τῆς εὐσεβείας ὁδὸν ἀσαλεύτῳ βήματι διατρέχουσι· τῶν δὲ τυραννουμένων ξιφῶν τὰς ἀκμὰς ταῖς τῶν οἰκείων πληγῶν φιλοτιμίαις ἀμβλύνουσιν· οὐ τὸ μὴ πάσχειν τέχνην ποιησάμενοι, ἀλλὰ τὸ νικᾷν ἐν τῷ πάσχειν ἀσκούμενοι. Ἔοικε τὸ μαρτύριον ἀποκάθαρσις εἶναι ἁμαρτιῶν μετὰ δόξης.","english":"I say that this is the best pursuit: to buy the kingdom of heaven with a little blood, and to receive in exchange for transient goods the eternal glory. The law of witness-bearing means neither to advance willingly to the contest, out of sparing the persecutors and the weaker, nor to shrink back when present; for the one is recklessness, the other cowardice. The fellowship of the beatitudes is a fellowship of divinity; for blessedness is truly the property of God. If to see God has no excess in the good, to become a son of God is beyond the good fortune of all things. For he who is deemed worthy to become a son will surely have in himself the dignity of the Father; the attainment is beyond prayer, the gift beyond hope, the grace beyond nature. It is nature to stretch desire toward the blessed and praiseworthy. The sum of every good is to be ranked above the life-giving authority. Such are the souls of the saints. Before they fall, they rise; before they come to sin, they are reined back; for they are sober, and have been awake throughout. The wonder-workers of Christ do not run across a thin rope, nor do they, vaulting on bare swords, escape blows by skill, but instead of a rope they run with unwavering step along the narrow and steep-bordered road of piety; and they blunt the edges of the swords of the persecuted by the zeal of their own blows, not making it their skill not to suffer, but training themselves to conquer in suffering. Martyrdom seems to be a purification of sins with glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"Μακαρία φύσις, ἡ ἐπὶ παντὶ χαιροῦσα, καὶ μηδενὶ δυσαρεστοῦσα ἐν τῷ κόσμῳ τὸ παράπαν, ἀλλ' εὐαρεστοῦσα τοῖς γινομένοις, ὡς καλῶς καὶ συμφερόντως γινομένοις.\n\nΤΙΤΛ. ΛΒʹ. –Περὶ ἀπαρχῶν καὶ ἀποδεκατούντων καὶ ὡς χρὴ προσφέρειν τῷ Θεῷ τὰς ἀπαρχάς.\n\n«Ἀπαρχὰς ἅλωνός σου, οὐχ ὑστερήσεις.» «Οὐκ ὀφθήσῃ ἐνώπιόν μου κενός. Ἀπαρχὰς τῶν πρωτογεννημάτων τῆς γῆς σου, εἰσοίσεις εἰς τὸν οἶκον Κυρίου τοῦ Θεοῦ σου.» «Ὁ βραχίων ὁ δεξιὸς τῷ ἱερεῖ ἔσται. «Πᾶσα δεκάτη τῆς γῆς σου, ἔσται ἅγιον τῷ Κυρίῳ.» «Πρόσεχε σεαυτῷ, μὴ ἐγκαταλίπῃς τὸν Λευΐτην πάντα τὸν χρόνον, ὅσον ἐὰν ζῇς ἐπὶ τῆς γῆς.» «Οὐκ ὀφθήσῃ ἐνώπιον Κυρίου τοῦ Θεοῦ σου κενός· ἕκαστος κατὰ τὴν δύναμιν τῶν χειρῶν ὑμῶν κατὰ τὴν εὐλογίαν Κυρίου τοῦ Θεοῦ σου, ἣν ἔδωκέ σοι.» «Τίμα τὸν Κύριον ἀπὸ σῶν δικαίων πόνων, καὶ ἀπάρχου αὐτῷ ἀπὸ σῶν καρπῶν δικαιοσύνης, ἵνα πίμπληται τὰ ταμεῖά σου πλησμονῆς σίτου, οἴνου δὲ αἱ ληνοί σου ἐκβλύζωσι.» «Μὴ ὀφθῇς ἐνώπιον Κυρίου κενός. Ἐν πάσῃ δόσει ἱλάρυνον τὸ πρόσωπόν σου, καὶ εὐφροσύνῃ ἁγίασον δεκάτην. Δὸς Ὑψίστῳ κατὰ τὴν δόσιν αὐτοῦ. ὅτι Κύριος ἀνταποδιδούς ἐστιν ἡμῖν, καὶ ἑπταπλάσιον ἀποδώσει σοι.» «Ἐκ πάντων τῶν ἀπαρχῶν ὑμῶν τοῖς ἱερεῦσιν ἔσται.» Δῶρον Θεοῦ κάλλιστόν ἐστιν ὁ τρόπος. Κἂν πάντα ἐνέγκῃς, οὐδὲν οἴσεις ἄξιον. Ὃ καὶ πένης δίδωσι, τοῦτο πρόσφερε. Μίσθωμα πόρνης ἁγνὸς οὐ μερίζεται. ΤΙΤΛ. ΛΓʹ. –Περὶ ἀγγελίας ἀγαθῆς.","english":"Blessed is the nature that rejoices in everything and is displeased with nothing at all in the world, but is well pleased with what comes to be, as coming to be well and profitably.\n\nTITLE 32. — Concerning first-fruits and those who pay tithes, and that one ought to offer the first-fruits to God.\n\n\"The first-fruits of your threshing-floor you shall not lack.\" \"You shall not appear before me empty. The first-fruits of the first-born of your land you shall bring into the house of the Lord your God.\" \"The right arm shall be for the priest.\" \"Every tithe of your land shall be holy to the Lord.\" \"Take heed to yourself, do not forsake the Levite all the time, as long as you live upon the earth.\" \"You shall not appear before the Lord your God empty; each according to the power of your hands, according to the blessing of the Lord your God, which he has given you.\" \"Honor the Lord from your righteous labors, and offer first-fruits to him from your fruits of righteousness, that your storehouses may be filled with abundance of grain, and your vats may overflow with wine.\" \"Do not appear before the Lord empty. In every gift make your face cheerful, and sanctify the tithe with gladness. Give to the Most High according to his gift, because the Lord is one who repays us, and he will repay you sevenfold.\" \"From all your first-fruits it shall be for the priests.\" The best gift of God is one's manner of life. Even if you bring everything, you will bring nothing worthy. Offer what even a poor man gives. A pure man does not share a harlot's wage.\n\nTITLE 33. — Concerning good tidings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"«Ὥσπερ ὕδωρ ψυχρὸν ψυχῇ διψώσῃ προσηνὲς, οὕτω ἀγγελία ἀγαθὴ ἐκ γῆς μακρόθεν.» «Ταχεῖς ἰδοὺ ἐπὶ τὰ ὄρη οἱ πόδες εὐαγγελιζομένου, καὶ ἀπαγγέλλοντος εἰρήνην.» «Ὡς ὡραῖοι πόδες ἐπὶ τῶν ὀρέων εὐαγγελιζομένου ἀκοὴν εἰρήνης, εὐαγγελιζομένου ἀγαθά!»\n\nΤΙΤΛ. ΛΔʹ. –Περὶ ἀγγελίας κακῆς.\n\n«Λαβόντες χιτῶνα τοῦ Ἰωσὴφ, ἔσφαξαν ἔριφον αἰγῶν, καὶ ἐμόλυναν τὸν χιτῶνα τοῦ Ἰωσὴφ τῷ αἵματι, καὶ εἰσήνεγκαν τῷ πατρὶ αὐτῶν, λέγοντες· Τοῦτον εὕρομεν, ἐπίγνωθι εἰ ὁ χιτὼν τοῦ υἱοῦ σού ἐστιν, ἢ οὔ. Καὶ ἐπέγνω αὐτὸν Ἰακὼβ, καὶ εἶπεν· Χιτὼν τοῦ υἱοῦ μού ἐστιν. Θηρίον πονηρὸν κατέφαγεν αὐτόν· θηρίον πονηρὸν διήρπασεν αὐτόν. Διέῤῥηξε δὲ Ἰακὼβ τὸ ἱμάτιον αὐτοῦ, καὶ ἐπέθετο σάκκον ἐπὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἐπένθει τὸν υἱὸν αὐτοῦ ἡμέρας πολλάς.» «Ἀπεκρίθη ὁ ἀνὴρ ὁ ἐληλυθὼς ἐκ τῆς παρεμβολῆς, καὶ εἶπε τῷ Ἡλεί· Πέφευγεν ἀνὴρ Ἰσραὴλ ἀπὸ προσώπου τῶν ἀλλοφύλων, καὶ πληγὴ μεγάλη γέγονεν ἐν τῷ λαῷ, καὶ ἀμφότεροι οἱ υἱοί σου τεθνήκασι, καὶ ἡ κιβωτὸς τοῦ Θεοῦ ἐλήφθη. Καὶ ἐγένετο, ὡς ἐμνήσθη τῆς κιβωτοῦ τοῦ Θεοῦ, ἔπεσεν ἀπὸ τοῦ δίφρου εἰς τὰ ὀπίσω ἐχόμενα τῆς πύλης, καὶ συνετρίβη ὁ νῶτος αὐτοῦ, καὶ ἀπέθανεν.» «Ἰδοὺ ἀνὴρ ἦλθεν ἐκ τῆς παρεμβολῆς τοῦ λαοῦ τοῦ μετὰ Σαοὺλ, καὶ τὰ ἱμάτια αὐτοῦ διεῤῥωγότα, καὶ γῆ ἐπὶ τῆς κεφαλῆς","english":"Like cold water to a thirsty soul, so is good news from a far land.\" \"Behold, the feet of him who brings good news and announces peace are swift upon the mountains.\" \"How beautiful are the feet upon the mountains of him who brings good news of peace, who brings good news of good things!\"\n\nTITLE 34. — Concerning evil tidings.\n\n\"Taking the tunic of Joseph, they slaughtered a kid of the goats and defiled the tunic of Joseph with the blood, and they brought it to their father, saying: We found this; know whether it is your son's tunic or not. And Jacob recognized it and said: It is my son's tunic. An evil beast has devoured him; an evil beast has torn him in pieces. And Jacob tore his garment and put sackcloth upon his loins, and mourned for his son many days.\" \"The man who had come from the camp answered and said to Eli: A man of Israel has fled from before the foreigners, and a great slaughter has occurred among the people, and both your sons are dead, and the ark of God has been taken. And it came to pass, when he mentioned the ark of God, that he fell backward from his seat by the side of the gate, and his back was broken, and he died.\" \"Behold, a man came from the camp of the people who were with Saul, and his garments were torn, and earth was upon his head","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"αὐτοῦ. Ἐγένετο δὲ ἐν τῷ εἰσελθεῖν αὐτὸν πρὸς Δαβὶδ, ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ ἐπὶ τὴν γῆν, καὶ προσεκύνησεν αὐτόν. Καὶ εἶπε πρὸς αὐτὸν Δαβίδ· Πόθεν παρεγένου; Καὶ εἶπεν· Ἐκ τῆς παρεμβολῆς Ἰσραὴλ σέσωσμαι. Καὶ εἶπε Δαβὶδ πρὸς αὐτόν· Τίς ὁ λόγος οὗτος; ἀπάγγειλόν μοι. Καὶ εἶπε· Φεύγει ὁ λαὸς ἐκ τοῦ πολέμου τῆς παρεμβολῆς, καὶ ἔπεσαν πολλοὶ ἐκ τοῦ λαοῦ, καὶ Σαοὺλ καὶ Ἰωνάθαν ὁ υἱὸς αὐτοῦ τεθνήκασι. Καὶ ἐκράτησεν ὁ Δαβὶδ τῶν ἱματίων αὐτοῦ, καὶ διέῤῥηξεν αὐτὰ, καὶ πάντες οἱ ἄνδρες οἱ μετ' αὐτοῦ. Καὶ ἐκόψαντο, καὶ ἔκλαυσαν, καὶ ἐνήστευσαν ἕως δείλης ἐπὶ Σαοὺλ καὶ Ἰωνάθαν τὸν υἱὸν αὐτοῦ, καὶ τὸν λαὸν Ἰούδα, καὶ τὸν οἶκον Ἰσραὴλ, ὅτι ἐπλήγησαν ἐν ῥομφαίᾳ.» «Εἶπε Χουσὶ τῷ βασιλεῖ· Εὐαγγέλια, κύριέ μου βασιλεῦ. Καὶ εἶπεν ὁ βασιλεὺς πρὸς Χουσί· Εἰ εἰρήνη τῷ παιδαρίῳ τῷ Ἀβεσαλώμ; Καὶ εἶπεν ὁ Χουσί· Γένοιντο ὡς τὸ παιδάριον Ἀβεσαλὼμ οἱ ἐχθροὶ τοῦ κυρίου μου τοῦ βασιλέως, καὶ πάντες ὅσοι ἐπανέστησάν σοι εἰς κακά. Καὶ ἐδάκρυσεν ὁ βασιλεὺς, καὶ ἀνέβη εἰς τὸ ὑπερῷον τῆς πύλης, καὶ ἔκλαυσε, καὶ τάδε εἶπεν ἐν τῷ κλαίειν αὐτόν· Τέκνον ἐμὸν Ἀβεσαλώμ· Ἀβεσαλὼμ τέκνον ἐμόν. Τίς δῷ ἡμῖν θάνατον ἀντὶ σοῦ, Ἀβεσαλὼμ υἱέ μου;» «Παιδεύσω αὐτοὺς ἀντὶ ἀκοῆς τῆς θλίψεως αὐτῶν.» «Οὐαὶ ἐπὶ οὐαὶ ἔσται, καὶ ἀγγελία ἐπὶ ἀγγελίαν ἔσται. Καὶ ζητηθήσεται ὅρασις ἐκ προφήτου, καὶ νόμος ἀπολεῖται ἐξ ἱερέως, καὶ βουλὴ ἐκ πρεσβυτέρων. Καὶ ὁ ἄρχων ἐνδύσεται ἀφανισμὸν, καὶ αἱ χεῖρες τοῦ λαοῦ μου τῆς γῆς παραλυθήσονται.»","english":"his. And it came to pass, when he came to David, that he fell upon his face to the earth, and did obeisance to him. And David said to him, Where do you come from? And he said, I have escaped out of the camp of Israel. And David said to him, What is this matter? Tell me. And he said, The people have fled from the battle out of the camp, and many of the people have fallen, and Saul and Jonathan his son are dead. And David took hold of his garments, and tore them, and all the men who were with him. And they mourned, and wept, and fasted until evening for Saul and Jonathan his son, and for the people of Judah, and for the house of Israel, because they were struck down by the sword. Hushai said to the king, Good news, my lord the king. And the king said to Hushai, Is it peace for the young man Absalom? And Hushai said, May the enemies of my lord the king, and all who have risen up against you for evil, become like that young man Absalom. And the king wept, and went up to the upper chamber of the gate, and wept, and said these things as he wept: My child Absalom; Absalom my child. Who would give us death in your place, Absalom my son? I will chastise them in return for the hearing of their affliction. Woe upon woe shall there be, and report upon report shall there be. And a vision shall be sought from a prophet, and the law shall perish from the priest, and counsel from the elders. And the ruler shall put on desolation, and the hands of the people of my land shall be paralyzed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"ΤΙΤΛ. ΛΕʹ. –Περὶ ἀσπασμοῦ· ὅτι τὸ μετριάζειν εὔνοιαν προξενεῖ. «Ἐγένετο ἐν τῷ ἐγγίζειν ἄνδρα πρὸς Ἀβεσαλὼμ τοῦ προσκυνῆσαι αὐτῷ, καὶ ἐξέτεινε τὴν χεῖρα αὐτοῦ, καὶ κατεφίλει αὐτόν. Καὶ ἐποίησεν Ἀβεσαλὼμ κατὰ τὸ ῥῆμα τοῦτο παντὶ Ἰσραὴλ, τοῖς παραγενομένοις εἰς κρίσιν πρὸς τὸν βασιλέα· καὶ ἰδιοποιεῖτο Ἀβεσαλὼμ τὰς καρδίας πάντων τῶν ἀνδρῶν Ἰσραήλ.» «Εἰσερχόμενοι εἰς τὴν οἰκίαν, ἀσπάσασθε αὐτήν. Καὶ ἐὰν μὲν εἴη ἡ οἰκία ἀξία, ἐλθέτω ἡ εἰρήνη ὑμῶν ἐπ' αὐτήν. Ἐὰν δὲ μὴ εἴη ἀξία, ἡ εἰρήνη πρὸς ὑμᾶς ἐπιστραφήσεται.» Εὐπροσήγορον ἐν ταῖς ἐντεύξεσιν, γλυκὺν ἐν ταῖς ὁμιλίαις. Μὴ νομίζωμεν ψιλὸν εἶναι καὶ εὐτελὲς τὸ κατόρθωμα τοῦτο, γίνεσθαι εὐπροσήγορον καὶ φιλοπροσήγορον. ΤΙΤΛ. Λς ʹ. –Περὶ ἀπαντημάτων, καὶ τῶν ἀπὸ κακῶν εἰς κακὰ ἐμπιπτόντων. «Πορεύσονται εἰς ταλαιπωρίας Αἰγύπτου, καὶ ἐκδέξεται αὐτοὺς Μέμφις, καὶ θάψει αὐτοὺς Μαχμάς.» «Ὃν τρόπον ὅταν ἐκφύγῃ ἄνθρωπος ἐκ προσώπου λέοντος, καὶ ἐμπέσῃ αὐτῷ ἄρκτος, καὶ εἰσπηδήσῃ εἰς τὸν οἶκον αὐτοῦ, καὶ ἀπερείσῃ χεῖρας αὐτοῦ εἰς τὸν τοῖχον, καὶ δάκῃ αὐτὸν ὄφις.» «Ἔσται ὁ φεύγων τὸν φόβον, ἐμπεσεῖται εἰς τὸν βόθυνον· καὶ ὁ ἐκβαίνων ἐκ τοῦ βοθύνου, ἀναλωθήσεται ὑπὸ τῆς παγίδος.»","english":"TITLE 35. — On greeting: that moderation procures goodwill. \"And it came to pass, when a man drew near to Absalom to do obeisance to him, that he stretched out his hand and kissed him. And Absalom did this thing to all Israel who came to the king for judgment; and Absalom stole the hearts of all the men of Israel.\" \"When you enter the house, greet it. And if the house is worthy, let your peace come upon it. But if it is not worthy, your peace will return to you.\" Be affable in your meetings, sweet in your conversations. Let us not think this achievement is slight and of little worth—to be affable and to welcome greetings. TITLE 36. — On encounters, and those who fall from evils into evils. \"They shall go into the miseries of Egypt, and Memphis shall receive them, and Machmas shall bury them.\" \"As when a man flees from the face of a lion, and a bear meets him, and he leaps into his house, and rests his hands on the wall, and a serpent bites him.\" \"He who flees from fear shall fall into the pit; and he who comes out of the pit shall be consumed by the snare.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"ΤΙΤΛ. ΛΖʹ. –Περὶ ἀπραγμοσύνης καὶ ἡσυχίας. «Ἐνδοξάσθητι καθήμενος ἐν τῷ οἴκῳ σου.» «Ἡσυχάσεις, καὶ οὐκ ἔσται ὁ πολεμῶν σε.» «Σὺ, Κύριε, καταμόνας ἐπ' ἐλπίδι κατῴκησάς με.» «Καταμόνας εἰμὶ ἐγὼ, ἕως οὗ παρέλθω.» «Ἀνὴρ φρόνιμος ἡσυχίαν ἄγει.» «Ἀγαθοὶ ἡσυχάζουσι διὰ παντός.» «Ἐπὶ τίνα ἐπιβλέψω, ἀλλ' ἢ ἐπὶ τὸν πρᾶον, καὶ ἡσύχιον, καὶ τρέμοντά μου τοὺς λόγους;» «Μὴ ἐκπορεύεσθε εἰς ἀγρὸν, καὶ ἐν ταῖς ὁδοῖς μὴ βαδίζετε, ὅτι ῥομφαία τῶν ἐχθρῶν παροικεῖ κύκλωθεν.» «Ἀγαθὸν ἀνδρὶ, ὅταν ἄρῃ τὸν ζυγὸν ἐν νεότητι. Καθήμενος καταμόνας, καὶ σιωπήσεται, ὅτι ἦρεν ἐφ' ἑαυτῷ.» «Ἀναστρέψει Ἰακὼβ, καὶ ἡσυχάσει, καὶ ὑπνώσει εἰς τὸ σωτήριον Κυρίου, καὶ οὐκ ἔσται ὁ παρενοχλῶν αὐτόν.» «Μάρθα, Μάρθα, μεριμνᾷς, καὶ τυρβάζεις περὶ πολλά.» «Παρακαλοῦμεν ὑμᾶς, ἀδελφοί μου, ἡσυχάζειν, καὶ πράσσειν τὰ ἴδια, καὶ ἐργάζεσθαι\n\nταῖς χερσὶν ὑμῶν.» Τὸ ἀπεσχισμένον καὶ ἰδιάζον, τοῦ κοινωνικοῦ, καὶ ἡνωμένου τοῖς πολλοῖς προτιμώτερον. Ἀφάτῳ τοίνυν δυνάμει φαντασιούμενοι τὸν νοῦν οἱ ἀπερίσπαστον αὐτὸν καὶ καθαρὸν ἔχοντες, οἱονεὶ ἡνιοχοῦντα αὐτοὺς ἔχουσι τὸν λόγον τοῦ Θεοῦ. – Ἡσυχία, καθάρσεως ἀρχὴ τῇ ψυχῇ, καὶ ὥσπερ τὰ θηρία εὐκαταγώνιστά ἐστι καταψηχθέντα, οὕτως ἐπιθυμίαι, καὶ ὀργαὶ, καὶ λύπαι, καὶ φόβοι τὰ ἰοβόλα τῆς ψυχῆς κακὰ, κατευνασθέντα διὰ τῆς ἡσυχίας, καὶ μὴ ἀγριαινόμενα τῷ συνεχεῖ ἐρεθισμῷ, εὐκαταγωνιστότερα τῇ δυνάμει τοῦ λόγου γίνεται.","english":"TITLE 37. — On freedom from affairs and stillness. \"Be honored, sitting in your house.\" \"You will be still, and there will be no one warring against you.\" \"You, Lord, alone in hope settled me.\" \"I am alone, until I pass by.\" \"A prudent man leads a life of stillness.\" \"The good are always still.\" \"Upon whom shall I look, but upon the gentle and quiet man, and the one who trembles at my words?\" \"Do not go out into the field, and do not walk in the roads, for the sword of the enemies dwells round about.\" \"It is good for a man when he takes the yoke in his youth. Sitting alone, he will be silent, because he has taken it upon himself.\" \"Jacob will return, and will be still, and will sleep in the salvation of the Lord, and there will be no one troubling him.\" \"Martha, Martha, you are anxious and troubled about many things.\" \"We beseech you, my brothers, to be still, and to mind your own affairs, and to work with your hands.\" The separated and solitary life is preferable to the social and the one united with the many. Therefore, imagining with ineffable power, those who keep the mind undistracted and pure have, as it were, the word of God as their charioteer. — Stillness is the beginning of purification for the soul, and just as wild beasts are easily overcome when stroked, so desires, and angers, and griefs, and fears—the venomous evils of the soul—when calmed through stillness and not enraged by continual provocation, become more easily overcome by the power of the word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"–Ἐπὶ τὸν κόσμον μὴ διαχεόμενος, ἐπάνεισι μὲν πρὸς ἑαυτὸν, δι' ἑαυτοῦ δὲ πρὸς τὴν περὶ Θεοῦ ἔννοιαν ἀναβαίνει, μήτε πρὸς τροφῆς φροντίδα, μήτε πρὸς περιβολαίων μέριμναν τὴν ψυχὴν καθελκόμενος· ἀλλὰ σχολὴν ἀπὸ τῶν γηΐνων φροντίδων ἄγων, τὴν πᾶσαν ἑαυτοῦ σπουδὴν ἐπὶ τὴν κτῆσιν τῶν αἰωνίων ἀγαθῶν μετατίθησι. Χρή τι καὶ ἡσυχάζειν, ὥστε ἀθολώτως προσομιλεῖν τῷ Θεῷ, καὶ μικρὸν ἀπανάγειν τὸν νοῦν ἀπὸ τῶν πλανωμένων. Ἡ ἀπράγμων ἡσυχία, τῆς ἐν πράγμασιν περιφανείας τιμιωτέρα. Τότε μάλιστα ἐπιτίθεται ὁ διάβολος, ὅταν ἴδῃ μεμονωμένους ἡμᾶς, καὶ καθ' ἑαυτοὺς ὄντας. – Ἁρμόζει τῷ ἐγκρατεῖ, καὶ τοὺς ὄχλους φεύγειν, ἵνα τὸν νοῦν ἀπερίσπαστον ἔχῃ, καὶ τὴν καρδίαν ἀτάραχον. Πολλὴ γὰρ ἐν τοῖς ὄχλοις ἡ ταραχή. Μέγας συνεργὸς πρὸς τελειότητα τῶν ἀνθρώπων ἐστὶν ἡ ἀναχώρησις. Μεγάλην εἰς γνῶσιν ῥοπὴν ἀπερίσπαστος παρέχει προαίρεσις. Ζῇν ἄμεινον ἐπὶ στιβάδος κατακείμενον, καὶ θαῤῥεῖν, ἢ ταράττεσθαι χρυσῆν ἔχοντα κλίνην. Βίος ἡσύχιος χρημάτων πολλῶν περιφανέστερος. Ὁ σοφὸς ἠρεμίαν, καὶ ἀπραγμοσύνην, καὶ σχολὴν μεταδιώκει, ἵνα τοῖς θείοις θεωρήμασιν ἐν ἡσυχίᾳ ἐντύχῃ ΤΙΤΛ. ΛΗʹ. –Περὶ ἀποφάσεως, καὶ ἀνταποδόσεως, καὶ ἀκριβείας Θεοῦ· καὶ ὅτι οὐ δεῖ τῆς ὀργῆς τοῦ Θεοῦ πλέον ἀμύνασθαι, ἢ παρὰ τὰς ἐντολὰς αὐτοῦ φιλανθρωπεύεσθαι.","english":"Not being dispersed over the world, he returns to himself, and through himself ascends to the thought of God, his soul dragged down neither by care for food nor by anxiety about clothing; but keeping leisure from earthly cares, he transfers all his zeal to the acquisition of eternal goods. One must also be still, so as to converse with God without disturbance, and to draw the mind back a little from wandering things. The quietness free from affairs is more honored than prominence in affairs. Then especially does the devil attack, when he sees us isolated and by ourselves. It befits the continent man also to flee the crowds, so that he may keep his mind undistracted and his heart untroubled. For great is the turmoil in crowds. Great is withdrawal as a helper toward the perfection of men. An undistracted purpose provides a great impulse toward knowledge. Better to live reclining on a straw pallet and to be of good courage, than to be troubled while possessing a golden bed. A quiet life is more illustrious than much wealth. The wise man pursues stillness, freedom from affairs, and leisure, so that in quietness he may encounter divine contemplations. TITLE 38. — On God's decree, and recompense, and exactness; and that one must not avenge himself beyond God's anger, nor be more lenient than his commandments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"«Εἶπε Σαμουὴλ πρὸς Σαούλ· Οὐχὶ μικρὸς ἐνώπιον Κυρίου, ἡγούμενος σκήπτρου φυλῆς Ἰσραὴλ, καὶ ἔχρισέ σε Κύριος εἰς βασιλέα ἐπὶ Ἰσραήλ; Καὶ εἶπέν σοι· Πορεύθητι, καὶ ἐξολόθρευσον τὸν Ἀμαλὴκ, τοὺς ἁμαρτάνοντας εἰς ἐμὲ, καὶ πολεμήσεις αὐτοὺς, ἕως οὗ συντελέσῃς αὐτούς. Καὶ ἵνα τί οὐκ ἤκουσας τῆς φωνῆς Κυρίου, ἀλλ' ὥρμησας ἐπὶ τὰ σκύλα, καὶ τὸν βασιλέα ἀγαγὼν περιεποιήσω; Καὶ ἐξουδένωσας τὸ ῥῆμα Κυρίου, καὶ ἐξουδενώσει σε Κύριος τοῦ μὴ εἶναι βασιλέα ἐπὶ Ἰσραήλ.» «Προσῆλθεν Ἡλιοὺ, καὶ εἶπεν Ἀχαὰβ βασιλεῖ Ἰσραήλ· Τάδε λέγει Κύριος· Ἀνθ' ὧν εἶπε Συρία, Θεὸς ὀρέων Κύριος, ὁ Θεὸς Ἰσραὴλ, καὶ οὐ Θεὸς κοιλάδων αὐτός· καὶ δώσω τὴν δύναμιν τὴν μεγάλην ταύτην εἰς χεῖρά σου, καὶ γνώσῃ ὅτι ἐγώ εἰμι Κύριος. Καὶ ἐπάταξεν Ἰσραὴλ τὴν Συρίαν, ἑκατὸν χιλιάδας πεζῶν ἡμέρᾳ μιᾷ, καὶ ἔπεσε τὸ τεῖχος ἐπὶ εἴκοσι καὶ ἑπτὰ χιλιάδας ἀνδρῶν, καὶ υἱὸς Ἀδὲρ ἔφυγεν, καὶ εἶπον πρὸς αὐτὸν οἱ παῖδες αὐτοῦ· Ἰδοὺ δὴ οἴδαμεν, ὅτι βασιλεῖς Ἰσραὴλ, βασιλεῖς ἐλέους εἰσίν. Ἐπιθώμεθα δὴ σάκκους ἐπὶ τὰς ὀσφύας ἡμῶν, καὶ σχοινία ἐπὶ τὰς κεφαλὰς ἡμῶν, καὶ ἐξέλθωμεν πρὸς βασιλέα Ἰσραὴλ, ὅπως ζωογονήσῃ τὰς ψυχὰς ἡμῶν. Καὶ ἐποίησαν οὕτως, καὶ εἶπαν τῷ βασιλεῖ Ἰσραήλ· Δοῦλός σου υἱὸς Ἀδὲρ λέγει, Ζήσεται ἡ ψυχή μου. Καὶ εἶπεν ὁ βασιλεύς· Εἰ ἔτι ζῇ; ἀδελφός μου. Καὶ ἐξῆλθε πρὸς αὐτὸν ὁ υἱὸς Ἀδὲρ, καὶ ἀναβιβάζουσι πρὸς αὐτὸν ἐπὶ τὸ ἅρμα. Καὶ εἶπε πρὸς αὐτόν· Τὰς πόλεις ἃς ἔλαβεν ὁ πατήρ μου παρὰ τοῦ πατρός σου, ἀποδώσω σοι, καὶ ἐξόδους θήσεις σεαυτῷ ἐν Δαμασκῷ, καθὼς ἔθετο ὁ πατήρ μου ἐν Σαμαρείᾳ.","english":"Samuel said to Saul: \"Were you not insignificant before the Lord, when you were leader of the scepter of the tribe of Israel, and the Lord anointed you king over Israel? And he said to you: Go, and utterly destroy Amalek, those who sin against me, and you shall fight against them until you make an end of them. And why did you not obey the voice of the Lord, but rushed upon the spoils, and brought the king back and kept him alive? And you have despised the word of the Lord, and the Lord will despise you so that you are not king over Israel.\" Eliou came and said to Ahab king of Israel: \"Thus says the Lord: Because Syria has said, The Lord is a God of mountains, and he is the God of Israel, and not a God of valleys; and I will give this great force into your hand, and you shall know that I am the Lord. And Israel struck Syria, a hundred thousand foot soldiers in one day, and the wall fell upon twenty-seven thousand men, and the son of Adar fled, and his servants said to him: Behold now, we know that the kings of Israel are kings of mercy. Let us now put sackcloth on our loins, and ropes on our heads, and go out to the king of Israel, so that he may preserve our lives. And they did so, and said to the king of Israel: Your servant the son of Adar says, Let my life be spared. And the king said: Is he still alive? He is my brother. And the son of Adar came out to him, and they brought him up to him on the chariot. And he said to him: The cities which my father took from your father I will restore to you, and you shall set up streets for yourself in Damascus, as my father set them up in Samaria.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"Καὶ διέθετο αὐτῷ διαθήκην, καὶ ἐξαπέστειλεν αὐτόν.» Καὶ μετ' ὀλίγα· «Εἶπε πρὸς αὐτὸν ὁ ἄνθρωπος τοῦ Θεοῦ· Τάδε λέγει Κύριος· Διότι ἐξήνεγκας σὺ ἄνδρα ὀλέθριον ἐκ χειρός μου, ἔσται ἡ ψυχή σου ἀντὶ τῆς ψυχῆς αὐτοῦ, καὶ ὁ λαός σου ἀντὶ τοῦ λαοῦ αὐτοῦ.» «Ἐξερευνήσω τὴν Ἱερουσαλὴμ μετὰ λύχνου, καὶ ἐκδικήσω ἐπὶ τοὺς ἄνδρας τοὺς καταφρονοῦντας τὰ φυλάγματα αὐτῶν.» «Ἀνοίξατε τὰς ἀποθήκας αὐτῆς·\n\nἐρευνήσατε αὐτὴν ὡς σπήλαιον, καὶ ἐξολοθρεύσατε αὐτὴν, μὴ γενέσθαι αὐτῇ κατάλυμα.» «Γῆ, γῆ, ἄκουσον λόγον Κυρίου· Γράψον τὸν ἄνδρα τοῦτον ἐκκήρυκτον ἀνθρώποις· ὅτι οὐ μὴ αὐξηθῇ ἐκ τοῦ σπέρματος αὐτοῦ ἀνὴρ καθήμενος ἐπὶ θρόνου Δαβὶδ, ἄρχων ἐν τῷ Ἰούδα.» Ἐπὶ μὲν τῶν ἐχθραινόντων τῇ ἀληθείᾳ, καὶ ἐμποδιζόντων ταῖς ἐντολαῖς τοῦ Θεοῦ, ἐξ ἀνάγκης ἐστὶ ποιεῖν κατὰ τὸ πρόσταγμα τοῦ Κυρίου εἰπόντος· Ἐὰν ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίσῃ σε, ἔξελε αὐτὸν, καὶ βάλε ἀπὸ σοῦ. Ἡ γὰρ ἐπὶ τῶν τοιούτων φιλανθρωπία παραπλησία ἐστὶ τῇ ἀπαιδεύτῳ χρηστό τητι τοῦ Σαοὺλ ἐπὶ τοῦ Ἀγαγοῦ ἣν παρὰ τὸ τοῦ Κυρίου διατεταγμένον αὐτῷ ἐπεδείκνυτο.","english":"And he made a covenant with him, and sent him away. And shortly after: \"The man of God said to him: Thus says the Lord: Because you have brought out a man of destruction from my hand, your soul shall be in place of his soul, and your people in place of his people.\" \"I will search Jerusalem with a lamp, and I will take vengeance on the men who despise their own guard-posts.\" \"Open her storehouses; search her out as a cave, and utterly destroy her, that she not become a lodging-place.\" \"Earth, earth, hear the word of the Lord: Write this man down as a man cast out from among men; for there shall not arise from his seed a man sitting on the throne of David, a ruler in Judah.\" In the case of those who are hostile to the truth and hinder the commandments of God, it is necessary to act according to the command of the Lord who said: If your right eye causes you to stumble, pluck it out and cast it from you. For the philanthropy shown in such cases is akin to the undisciplined kindness of Saul toward Agag, which he displayed contrary to what the Lord had commanded him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"ΤΙΤΛ. ΛΘʹ. –Περὶ ἀγγαρίας.\n\n«Ἀδύνατοι ἀμπελῶνας ἀσεβῶν ἀσιτεῖ καὶ ἀμισθὶ εἰργάσαντο.» «Ὅστις σε ἀγγαρεύσει μίλιον ἓν, ὕπαγε μετ' αὐτοῦ δύο.» «Ὁ οἰκοδομῶν τὸν οἶκον αὐτοῦ οὐ μετὰ δικαιοσύνης, καὶ τὰ ὑπερῷα αὐτοῦ οὐκ ἐν κρίματι, παρὰ τῷ πλησίον αὐτοῦ ἐργᾶται δωρεὰν, καὶ τὸν μισθὸν αὐτοῦ οὐ μὴ ἀποδῷ αὐτῷ.» «Ἰδοὺ ὁ μισθὸς τῶν ἐργατῶν τῶν ἀμησάντων τὰς χώρας ὑμῶν, ὁ ἀπεστερημένος ἀφ' ὑμῶν, κράζει, καὶ αἱ βοαὶ τῶν θερισάντων εἰς τὰ ὦτα Κυρίου Σαβαὼθ εἰσεληλύθει.» ΤΙΤΛ. Μʹ. –Περὶ αἰσχύνης ἀγαθῆς.\n\n«Λαβόντες Σὴμ καὶ Ἰαφὲθ τὸ ἱμάτιον, ἐπέθεντο ἐπὶ τὰ δύο νῶτα αὐτῶν, καὶ ἐπορεύθησαν ὀπισθοφανῶς, καὶ συνεκάλυψαν τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν, καὶ τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν οὐκ εἶδον.» «Ἔστιν αἰσχύνη ἐπάγουσα ἁμαρτίαν, καὶ ἔστιν αἰσχύνη δόξα καὶ χάρις.» «Πρὸ βροντῆς κατασπεύδει ἀστραπὴ, καὶ πρὸ αἰσχυντηροῦ προελεύσεται χάρις.» «Αἰσχύνεσθε ἀπὸ πατρὸς καὶ μητρὸς περὶ πορνείας, καὶ ἀπὸ ἡγουμένου καὶ τυράννου ἕνεκεν ψεύδους· ἀπὸ κριτοῦ καὶ ἄρχοντος περὶ πλημμελείας, καὶ ἀπὸ τόπου οὗ παροικεῖς περὶ κλοπῆς, καὶ ἀπὸ ἀληθείας Θεοῦ, καὶ ἀπὸ διαθήκης· καὶ ἀπὸ πήξεως ἀγκῶνος ἐν ἄρτοις, καὶ ἀπὸ σκορακισμοῦ λήψεως καὶ δόσεως, καὶ ἀπὸ ἀσπαζομένων περὶ σιωπῆς· ἀπὸ ὁράσεως γυναικὸς ἑταίρας, καὶ ἀπὸ συστροφῆς προσώπου συγγενοῦς, καὶ ἀπὸ κατανοήσεως γυναικὸς ὑπάνδρου, καὶ ἀπὸ περιεργίας παιδίσκης αὐτῆς· ἀπὸ φίλων περὶ λόγου ὀνειδισμοῦ, καὶ ἀποκαλύψεως λόγων κρυφίων· καὶ ἔσῃ αἰσχυντηρὸς ὡς ἀληθινὸς, καὶ εὑρίσκων χάριν ἔναντι παντὸς ἀνθρώπου.» ΤΙΤΛ. ΜΑʹ. –Περὶ αἰσχύνης πονηρᾶς.","english":"TITLE 39. — On Impressment.\n\n\"The powerless have reaped the vineyards of the ungodly, and have labored without food and without pay.\" \"Whoever compels you to go one mile, go with him two.\" \"He who builds his house not with righteousness, and his upper rooms not with judgment, works for his neighbor for nothing, and he will not repay him his wages.\" \"Behold, the wages of the laborers who reaped your fields, which have been kept back by you, cry out, and the cries of those who harvested have entered into the ears of the Lord Sabaoth.\" TITLE 40. — On Good Shame.\n\n\"Taking the garment, Shem and Japheth laid it on their two backs, and went backward, and covered the nakedness of their father, and they did not see the nakedness of their father.\" \"There is a shame that brings on sin, and there is a shame that is glory and grace.\" \"Before thunder lightning hastens, and before a modest man grace will go forth.\" \"Be ashamed before father and mother concerning fornication, and before a leader and a tyrant for the sake of a lie; before a judge and a ruler concerning transgression, and before the place where you sojourn concerning theft, and before the truth of God, and before a covenant; and concerning the fixing of an elbow at bread, and concerning the rebuff of receiving and giving, and before those who greet concerning silence; from the sight of a courtesan woman, and from the turning of the face of a relative, and from the contemplation of a married woman, and from the meddling of her maidservant; from friends concerning a word of reproach, and the revealing of hidden words; and you shall be modest as one who is true, and finding favor before every man.\" TITLE 41. — On Evil Shame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"«Περὶ τῆς ψυχῆς σου μὴ αἰσχυνθῇς. Ἔστι γὰρ αἰσχύνη ἐπάγουσα ἁμαρτίαν, καὶ ἔστιν αἰσχύνη δόξα καὶ χάρις· καὶ μὴ λάβῃς πρόσωπον κατὰ τῆς ψυχῆς σου, καὶ μὴ ἐντραπῇς εἰς πτῶσίν σου.» «Ἔστι χάριν αἰσχύνης ἐπαγγελλόμενος φίλῳ, καὶ ἐκτήσατο αὐτὸν ἐχθρόν.» «Ὀργὴ, καὶ ἀναίδεια, καὶ αἰσχύνη μεγάλη, ἐὰν γυνὴ ἐπιχορηγῇ τῷ ἀνδρὶ αὐτῆς.» «Περὶ τούτων μὴ αἰσχυνθῇς, καὶ μὴ λάβῃς πρόσωπον τοῦ ἁμαρτάνειν· Περὶ νόμου Ὑψίστου καὶ διαθήκης, καὶ περὶ κρίματος τοῦ δικαιῶσαι τὸν ἀσεβῆ, περὶ λόγου κοινωνοῦ καὶ ὁδοιπόρων, καὶ περὶ δόσεως κληρονομίας ἑτέρων· περὶ ἀκριβείας ζυγοῦ καὶ σταθμῶν, καὶ περὶ κτήσεως πολλῶν καὶ ὀλίγων· περὶ διαφόρου πράσεως ἐμπόρων, καὶ περὶ παιδείας τέκνων πολλῶν, καὶ οἰκέτῃ πονηρῷ πλευρὰν αἱμάξαι. Ἐπὶ γυναικὶ πονηρᾷ καλὸν σφραγίς· καὶ ὅπου χεῖρες πολλαὶ, κλεῖσον. Ὃ ἐὰν παραδῷς, ἐν ἀριθμῷ, καὶ σταθμῷ· καὶ δόσις καὶ λῆψις πάντων ἐν γραφῇ.» Τὴν αἰδὼ φασὶ μὴ λυσιτελῆσαι πολλοῖς. ΤΙΤΛ. ΜΒʹ. –Περὶ ἀδίκων αἰτήσεων· καὶ ὅτι τὰς ἀδίκους αἰτήσεις, οὐ χρὴ πρὸς πέρας ἄγειν, κἂν μήτηρ τύχῃ ἡ τὴν αἴτησιν ποιουμένη.","english":"Do not be ashamed concerning your soul. For there is a shame that brings on sin, and there is a shame that is glory and grace; and do not accept a person against your soul, and do not feel shame to your downfall. There is one who promises a friend for the sake of shame, and has gained him as an enemy. Anger, and shamelessness, and great shame, if a wife provides for her husband. Do not be ashamed of these things, and do not accept a person so as to sin: concerning the law of the Most High and the covenant, and concerning a judgment to justify the ungodly, concerning a word shared with travelers, and concerning the giving of another's inheritance; concerning the exactness of a balance and weights, and concerning the acquisition of many things and few; concerning the various selling of merchants, and concerning the instruction of many children, and to bloody the side of a wicked servant. For a wicked wife, a seal is good; and where there are many hands, lock up. Whatever you hand over, by number and by weight; and the giving and receiving of all things in writing. They say that modesty has not profited many. TITLE 42. — On unjust requests; and that unjust requests must not be brought to fulfillment, even if it is a mother who makes the request.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"«Ἐτέθη θρόνος τῇ μητρὶ τοῦ βασιλέως, καὶ ἐκ δεξιῶν αὐτοῦ ἐκάθισε, καὶ εἶπεν αὐτῷ· Αἴτησιν μίαν μικρὰν ἐγὼ αἰτοῦμαι παρὰ σοῦ· μὴ ἀποστρέψῃς τὸ πρόσωπόν μου. Καὶ εἶπεν αὐτῇ ὁ βασιλεύς· Αἴτησαι, μήτηρ ἐμὴ, ὅτι οὐκ ἀποστρέψω σε. Δοθήτω δὴ Ἀβισὰκ ἡ Σουναμῖτις Ὀρνίᾳ [αλ. Ἀδονίᾳ σρνψη προ 'δνψη] τῷ ἀδελφῷ σου εἰς γυναῖκα. Καὶ ἀπεκρίθη Σολομὼν ὁ βασιλεὺς, καὶ εἶπε τῇ μητρὶ αὐτοῦ· Καὶ ἵνα τί αἰτῇ τὴν Ἀβισὰκ τῷ Ὀρνίᾳ εἰς γυναῖκα; Καὶ αἴτησαι αὐτῷ τὴν βασιλείαν· ὅτι οὗτος ὁ ἀδελφός μου μείζων ὑπὲρ ἐμὲ, καὶ αὐτῷ Ἀβιαθὰρ ὁ ἱερεὺς, καὶ αὐτῷ Ἰωὰβ υἱὸς Σαρουΐα ὁ ἀρχιστράτηγος ἑταῖρος αὐτοῦ. Καὶ ὤμοσεν ὁ βασιλεὺς Σολομὼν κατὰ τοῦ Κυρίου, λέγων· Τάδε ποιῆσαί μοι ὁ Θεὸς, καὶ τάδε προσθείη, ὅτι κατὰ τῆς ψυχῆς αὐτοῦ ἐλάλησεν Ὀρνίας τὸν λόγον τοῦτον. Καὶ νῦν ζῇ Κύριος, ὃς ἡτοίμασε, καὶ ἔθετό με ἐπὶ τὸν θρόνον Δαβὶδ τοῦ πατρός μου, ὅτι σήμερον θανατωθήσεται Ὀρνίας. Καὶ ἐξαπέστειλεν, καὶ ἀνεῖλεν αὐτὸν, καὶ ἀπέθανεν Ὀρνίας ἐν τῇ ἡμέρᾳ ἐκείνῃ.» «Τότε προσῆλθεν αὐτῷ ἡ μήτηρ τῶν υἱῶν Ζεβεδαίου μετὰ τῶν υἱῶν αὐτῆς, προσκυνοῦσα καὶ αἰτοῦσά τι παρ' αὐτοῦ. Ὁ δὲ εἶπεν αὐτῇ· Τί θέλεις; Ἡ δὲ εἶπεν· Ἵνα καθίσωσιν οὗτοι οἱ δύο υἱοί μου, εἷς ἐκ δεξιῶν σου, καὶ εἷς ἐξ εὐωνύμων σου ἐν τῇ βασιλείᾳ σου. Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν· Οὐκ οἴδατε τί αἰτεῖσθε. Δύνασθε πίνειν τὸ ποτήριον ὃ ἐγὼ πίνω, καὶ βάπτισμα, ὃ βαπτίζομαι, βαπτισθῆναι; Λέγουσιν αὐτῷ· Δυνάμεθα. Λέγει αὐτοῖς· Τὸ μὲν ποτήριόν μου πίεσθε, καὶ τὸ βάπτισμα βαπτισθήσεσθε·","english":"A throne was set for the king's mother, and she sat at his right hand, and she said to him: One small request I ask of you; do not turn away your face from me. And the king said to her: Ask, my mother, for I will not turn you away. Let Abishag the Shunammite be given to Ornia [variant: to Adonijah] your brother as a wife. And Solomon the king answered and said to his mother: And why do you ask Abishag for Ornia as a wife? Ask for him the kingdom also; for this brother of mine is greater than I, and Abiathar the priest is with him, and Joab the son of Saruia, the commander-in-chief, is his companion. And King Solomon swore by the Lord, saying: May God do so to me, and more also, for Ornia has spoken this word against his own soul. And now, as the Lord lives, who prepared and set me on the throne of David my father, Ornia shall be put to death today. And he sent and slew him, and Ornia died on that day. Then the mother of the sons of Zebedee came to him with her sons, bowing down and asking something of him. And he said to her: What do you wish? And she said: That these two sons of mine may sit, one at your right hand and one at your left, in your kingdom. And Jesus answered and said: You do not know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism with which I am baptized? They say to him: We are able. He says to them: You shall indeed drink my cup, and you shall be baptized with the baptism","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":177,"ref":"p177","source":"τὸ δὲ καθίσαι ἐκ δεξιῶν μου, καὶ ἐξ εὐωνύμων μου, οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ' οἷς ἡτοιμάσθη ὑπὸ τοῦ Πατρός μου.» ΤΙΤΛ. ΜΓʹ. –Περὶ ἀπληστίας· καὶ ὅτι ἀπλήστως ἔχομεν πρὸς τὴν τοῦ πλείονος ὄρεξιν.\n\n«Ἅδης καὶ ἀπώλεια οὐκ ἐμπίπλαται· ὡσαύτως καὶ οἱ ὀφθαλμοὶ τῶν ἀνθρώπων ἄπληστοι.» «Οὐκ ἐμπλησθήσεται ὀφθαλμὸς τοῦ ὁρᾷν, καὶ οὐ πληρωθήσεται οὖς ἀπὸ ἀκροάσεως.» «Δι' ἀπληστίαν πολλοὶ ἐτελεύτησαν.» Ἀπληστία σώματος, καὶ τοὺς τὰ ἄλλα σοφοὺς ἐκμαίνειν δύναται, καὶ χεῖρον φρονεῖν βιάζεται, καθάπερ ὑβριστὴς πῶλος, τὸν λογισμὸν συναρπάζουσα. Ἄϋπνός ἐστι καὶ ἀκοίμητος πρὸς τὴν τοῦ πλείονος ἐπιθυμίαν ἡ ἀνθρωπίνη φύσις. Ὁ φαῦλος ἀεὶ πολυδεὴς, ἀεὶ διψῶν τῶν ἁπάντων ἀπλήστου καὶ ἀκορέστου χάριν ἐπιθυμίας, ἢ πυρὸς δίκην πάντα μικρά τε, καὶ μεγάλα πίνει. ΤΙΤΛ. ΜΔʹ. –Περὶ ἀδελφῶν «Οὐ μισήσεις τὸν ἀδελφόν σου ἐν τῇ διανοίᾳ σου.»\n\n«Ἰδοὺ δὴ τί καλὸν, ἢ τί τερπνὸν, ἀλλ' ἢ τὸ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὐτό.» «Ἀδελφοὶ ἐν ἀνάγκῃ χρήσιμοι ἔστωσαν.» «Ἀδελφὸς ὑπὸ ἀδελφοῦ βοηθούμενος, ὡς πόλις ἰσχυρὰ, καὶ ὑψηλή. Ἰσχύει δὲ ὥσπερ τεθεμελιωμένον βασίλειον.» «Πᾶς ὁ ἀδελφὸν πτωχὸν μισῶν, φιλίας μακράν ἐστιν.» «Κρείσσων φίλος ἐγγὺς, ἢ ἀδελφὸς μακρὰν οἰκῶν.» «Ἀδελφοὶ καὶ βοήθεια ἐν καιρῷ θλίψεως.» «Μὴ ἀλλάξῃς ἀδελφὸν γνήσιον ἐν χρυσίῳ Σουφίρ.»","english":"But to sit at my right hand and at my left is not mine to give, but for those for whom it has been prepared by my Father. TITLE 43. — On insatiability; and that we are insatiably disposed toward the desire for more.\n\nHades and destruction are not filled; likewise the eyes of men are insatiable. The eye will not be filled with seeing, and the ear will not be satisfied with hearing. Through insatiability many have died. Insatiability of the body can even drive mad those who are wise in other matters, and forces them to think worse, like a wanton colt snatching away the reasoning. Human nature is sleepless and unwearied in its desire for more. The base man is always full of needs, always thirsting for all things because of insatiable and unappeasable desire, or like fire he drinks down all things, small and great. TITLE 44. — On brothers: You shall not hate your brother in your mind.\n\nBehold, what is good, or what is pleasant, but that brothers dwell together. Let brothers be useful in time of need. A brother helped by a brother is like a strong and lofty city. And it prevails like a founded kingdom. Everyone who hates a poor brother is far from friendship. Better is a friend near than a brother dwelling far away. Brothers and help in time of affliction. Do not exchange a genuine brother for gold of Suphir.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"ΤΙΤΛ. ΜΕʹ. –Περὶ αἰτούντων, ἤγουν προσαιτούντων. «Τέκνον, ζωὴν ἐπαιτήσεως μὴ βιώσῃς. Κρεῖσσον γὰρ ἀποθανεῖν, ἢ ἐπαιτεῖν. Ἐν στόματι ἀναιδοῦς γλυκανθήσεται ἐπαιτήσεως δόσις, καὶ ἐν κοιλίᾳ αὐτοῦ πῦρ καήσεται.»\n\nΤΙΤΛ. Μς ʹ. –Περὶ αἰσχρολογίας.\n\n«Φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.» «Πᾶς λόγος σαπρὸς μὴ ἐκπορευέσθω ἐκ τοῦ στόματος ὑμῶν, ἀλλ' εἴ τις ἀγαθὸς πρὸς οἰκοδομὴν τῆς χρείας, ἵνα δῷ χάριν τοῖς ἀκούουσιν.» «Αἰσχρότης καὶ μωρολογία, ἢ εὐτραπελία, τὰ μὴ ἀνήκοντα, μηδὲ ὀνομαζέσθωσαν ἐν ὑμῖν, καθὼς πρέπει ἁγίοις.» «Αἰσχρολογία μὴ ἐξερχέσθω ἐκ τοῦ στόματος ὑμῶν.» Ἡ τῶν λόγων συνήθεια ὁδός ἐστιν ἐπὶ τὰ πράγματα. Διὸ πάσῃ φυλακῇ τὴν ψυχὴν τηρητέον, μὴ διὰ τῆς τῶν λόγων ἡδονῆς παραδεξάμενοί τι, λάθωμεν τῶν χειρόνων, ὥσπερ καταδηλητήρια μετὰ τοῦ μέλιτος προσιέμενοι. Κακοῦ μελέτη χρόνῳ βεβαιωθεῖσα δυσίατός ἐστιν, ἢ καὶ παντελῶς εἰς φύσιν ὡς τὰ πολλὰ τοῦ ἔθους μεθισταμένου. Κηρῷ τὰ ὦτα φράσσε πρὸς φαύλους λόγους, Ὠδῶν τε τερπνῶν ἐκμελῆ λυγίσματα. Αἰσχροὶ καὶ εἰκαῖοι, οἱ ἐν τοῖς ματαίοις εὐφυΐαν ἀνεπιδεικνύντες, βραδεῖς μὲν ὄντες τὰ καλὰ παιδεύεσθαι, τὰ δὲ ἐναντία μανθάνειν ὀξύτατοι καὶ προχειρότατοι. Αἰσχρολογίας αὐτοῖς τε ἡμῖν παντελῶς ἀφεκτέον, καὶ τοὺς χρωμένους αὐτῇ ἐπιστομιστέον, καὶ ὄψει δριμυτέρᾳ, καὶ προσώπου ἀποστροφῇ, καὶ τῷ ἀπομυκτηρισμῷ καλουμένῳ, πολλάκις δὲ καὶ λόγῳ θρασυτέρῳ. Τὸ ἐν τοῖς ὀνόμασιν ἀτακτεῖν, μελέτην ἐμποιεῖ τοῦ καὶ εἰς τὰ ἔργα ἀκοσμεῖν. Πάντη ἀφεκτέον αἰσχρῶν ἀκουσμάτων καὶ θεαμάτων· πολὺ δὲ πλέον ἔργων αἰσχρῶν καθαρευτέον.","english":"TITLE 45. — On those who beg, that is, those who ask alms. \"Child, do not live a life of begging. For it is better to die than to beg. In the mouth of the shameless, the gift of begging will be made sweet, and in his belly a fire will burn.\"\n\nTITLE 46. — On foul speech.\n\n\"Bad company corrupts good morals.\" \"Let no corrupt word proceed out of your mouth, but if any is good for building up as the need requires, that it may give grace to those who hear.\" \"Filthiness and foolish talk, or coarse jesting, which are not fitting, let them not even be named among you, as is proper for saints.\" \"Let foul speech not come out of your mouth.\" The habit of words is a road to deeds. Therefore the soul must be guarded with all vigilance, lest through the pleasure of words we admit something and unwittingly take in what is worse, as though swallowing poison along with honey. The practice of evil, confirmed by time, is hard to cure, or even wholly so, since for the most part habit passes over into nature. Stop your ears with wax against base words, and against the tuneless strains of pleasant songs. Shameful and frivolous are those who display natural cleverness in vain things, being slow to be taught good things, but most sharp and most ready to learn the opposite. We must wholly abstain from foul speech ourselves, and must stop the mouths of those who use it, both with a sharp look and by turning away the face, and by what is called derision, and often also by a bolder word. Disorder in names produces a practice of disorder in deeds as well. We must altogether abstain from shameful things heard and seen; and much more must we be pure from shameful deeds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"– Ὁδὸς ἐπ' ἀναισχυντίαν ἡ αἰσχρολογία, καὶ τέλος ἀμφοῖν ἡ αἰσχρουργία. Κίνδυνον φέρει πολλάκις τὸ δυσφήμους λόγους ἀκούειν. ΤΙΤΛ. ΜΖʹ. –Περὶ ἀρᾶς εὐλόγως ἢ ἀδίκως ἐπαγομένης· καὶ ὅτι χρὴ εὐλογεῖν, καὶ μὴ καταρᾶσθαι.\n\n«Ὥσπερ ὄρνεα ἃ πέτανται, καὶ στρουθοὶ, οὕτως ἀρὰ ματαία οὐκ ἐπελεύσεται οὐδενί.» «Μὴ δῷς τύπον ἀνθρώπῳ καταρᾶσθαί σε. Καταρωμένου γάρ σε πικρίᾳ ψυχῆς αὐτοῦ, τῆς δεήσεως αὐτοῦ εἰσακούσεται ὁ ποιήσας αὐτόν.» «Κατάρα μητρὸς ἐκριζοῖ θεμέλια.» «Εὐλογεῖτε τοὺς διώκοντας ὑμᾶς· εὐλογεῖτε, καὶ μὴ καταρᾶσθε.» «Ἡ γλῶσσα ἀκατάσχετον κακὸν, μεστὴ ἰοῦ θανατηφόρου. Ἐν αὐτῇ εὐλογοῦμεν τὸν Θεὸν καὶ πατέρα, καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώπους τοὺς καθ' ὁμοίωσιν Θεοῦ γεγενημένους. Ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται εὐλογία καὶ κατάρα. Οὐ χρὴ, ἀδελφοί μου, ταῦτα οὕτως γίνεσθαι, μήτε ἡ πηγὴ ἐκ τῆς αὐτῆς ὀπῆς τὸ γλυκὺ, καὶ τὸ πικρὸν βρύει. Μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι, ἢ ἄμπελος σῦκα;» ΤΙΤΛ. ΜΗʹ. –Περὶ ἀφέσεως ἁμαρτιῶν· κατὰ ποίους τρόπους δυνάμεθα τυχεῖν συγχωρήσεως.","english":"The way to shamelessness is foul speech, and the end of both is shameful conduct. The hearing of defamatory words often brings danger. TITLE 47. — On a curse invoked with good reason or unjustly; and that one ought to bless, and not to curse.\n\n\"Like birds that fly, and sparrows, so a vain curse will not come upon anyone.\" \"Do not give a model to a man to curse you. For when he curses you in the bitterness of his soul, the one who made him will hear his request.\" \"A mother's curse uproots foundations.\" \"Bless those who persecute you; bless, and do not curse.\" \"The tongue is an unrestrained evil, full of deadly poison. With it we bless God and the Father, and with it we curse men who have been made in the likeness of God. From the same mouth come blessing and curse. My brothers, these things ought not to be so, nor does the spring from the same opening gush forth the sweet and the bitter. Can a fig tree, my brothers, produce olives, or a vine figs?\" TITLE 48. — On the forgiveness of sins: in what ways we can obtain pardon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"«Ἔκδυσαι ῥύπον, καὶ οὐ μὴ φοβηθῇς, καὶ τὸν κόπον σου ἐπίλυσαι, ὥσπερ κῦμα παρελθὸν, καὶ οὐ πτοηθήσῃ· ὅτι εὐχή σου ὥσπερ ἑωσφόρος.» «Λύτρον ψυχῆς ἀνδρὸς, ὁ ἴδιος πλοῦτος.» «Ἐλεημοσύναις καὶ πίστεσιν ἀποκαθαίρονται ἁμαρτίαι.» «Εἰ ἔστι ποιῶν κρῖμα, καὶ ζητῶν πίστιν, ἔλεος γενήσομαι αὐτῷ, λέγει Κύριος.» «Εὐέλπιδας ἐποίησας τοὺς υἱούς σου, ὅτι δίδως ἐπὶ ἁμαρτήμασι μετάνοιαν.» «Πῦρ φλογιζόμενον ἀποσβέσει ὕδωρ, καὶ ἐλεημοσύνη ἐξιλάσκεται ἁμαρτίας.» «Ἄφες ἀδίκημα τῷ πλησίον σου, καὶ τότε δεηθέντος σου αἱ ἁμαρτίαι σου λυθήσονται.» «Ὁ τιμῶν πατέρα, ἐξιλάσεται ἁμαρτίας.» «Εὐδοκία Κυρίου, ἀποστῆναι ἀπὸ ἀδικίας, καὶ ἐξιλασμὸς ἀποστῆναι ἀπὸ ἁμαρτίας.» «Ἐὰν ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ Πατὴρ ὑμῶν ὁ οὐράνιος.» «Ὁ ἐπιστρέψας ἁμαρτωλὸν ἐκ πλάνης ὁδοῦ αὐτοῦ, σώσει ψυχὴν ἐκ θανάτου, καὶ καλύψει πλῆθος ἁμαρτιῶν.»\n\nΤΙΤΛ. ΜΘʹ. –Περὶ ἀπογνώσεως· ὅτι οὐ δεῖ ἡμᾶς τῆς ἑαυτῶν ἀπογινώσκειν σωτηρίας.","english":"Strip off the filth, and you shall not fear; and loose your toil, and it shall pass by like a wave, and you shall not be terrified; for your prayer shall be like the morning star.\" \"A man's own wealth is the ransom of his soul.\" \"By alms and acts of faith sins are cleansed.\" \"If there is one who does judgment and seeks faith, I will be merciful to him, says the Lord.\" \"You have made your sons of good hope, because you grant repentance for sins.\" \"Water shall quench a flaming fire, and almsgiving shall propitiate sins.\" \"Forgive your neighbor's injustice, and then when you pray your sins shall be loosed.\" \"He who honors his father shall propitiate sins.\" \"It is the Lord's good pleasure to depart from injustice, and the propitiation is to depart from sin.\" \"If you forgive men their trespasses, your heavenly Father will also forgive you.\" \"He who turns a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins.\"\n\nTITLE 49. — On despair; that we ought not to despair of our own salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"«Πεποιθὼς ἔσῃ, ὅτι σοι ἔστιν ἐλπίς.» «Οἱ ἀπηλπισμένοι τῶν ἀνθρώπων, ἐμπλησθήσονται εὐφροσύνης.» Οὐδεὶς φόβῳ τῶν στερήσεων τὰ ἀγαθὰ ἀπωθεῖται.\n\nΟὕτω γὰρ ἂν οὐδὲν τῶν ἀνθρωπίνων συνέστη, εἰ ἐφ' ἑκάστῳ τῶν σπουδαζομένων τὰς ἀποτυχίας ἐλογιζόμεθα. Παράκειται γὰρ τῇ γεωργίᾳ ἡ ἀφορία, ταῖς ἐμπορίαις δὲ τὰ ναυάγια, τοῖς γάμοις αἱ χηρεῖαι, ταῖς παιδοτροφίαις αἱ ἀποτεκνώσεις. Ἀλλ' ὅμως ἐγχειροῦμεν τοῖς ἔργοις, ταῖς χρηστοτέραις ἐλπίσιν ἐπερειδόμενοι, τὴν δὲ τῶν ἐλπισθέντων ἔκβασιν ἀνατιθέντες τῷ τὰ ἡμέτερα οἰκονομοῦντι Θεῷ. Οὔτε ὁ μὴ ῥᾳθυμῶν εἰς ἀπόγνωσιν ἂν ἐμπέσοι ποτὲ, οὔτε ὁ τρεφόμενος ἐλπίσι χρησταῖς, καὶ μὴ ἀπογινώσκων ἑαυτοῦ, εἰς ῥᾳθυμίαν δυνήσεται ἐμπεσεῖν. ΤΙΤΛ. Νʹ. –Περὶ ἀναθέματος καὶ ἀφορισμοῦ.\n\n«Οὐκ εἰσοίσεις βδέλυγμα εἰς τὸν οἶκόν σου, καὶ ἔσῃ ἀνάθεμα ὥσπερ τοῦτο. Προσοχθίσματι προσοχθιεῖς, καὶ βδελύγματι βδελύξῃ, ὅτι ἀνάθεμά ἐστιν.» – «Οὐχ εὑρεθήσεται ἐν τῇ χειρί σου οὐδὲν ἀπὸ τοῦ ἀναθέματος.» «Εἶπε Κύριος πρὸς Ἰησοῦν· Οὐ δύνανται υἱοὶ Ἰσραὴλ ὑποστῆναι κατὰ πρόσωπον τῶν ἐχθρῶν αὐτῶν, ὅτι ἐγενήθησαν ἀνάθεμα. Οὐ προσθήσω ἔτι μεθ' ὑμῶν εἶναι, ἐὰν μὴ ἐξάρητε τὸ ἀνάθεμα ἐξ ὑμῶν αὐτῶν. Ἀναστὰς ἁγίασον τὸν λαὸν εἰς τὴν αὔριον· καὶ ὃς ἀναδειχθῇ παρὰ Κυρίου, κατακαυθήσεται ἐν πυρὶ, καὶ πάντα ὅσα ἐστὶν αὐτῷ, ὅτι παρέβη τὴν διαθήκην Κυρίου, καὶ ἐποίησεν ἀνόμημα ἐν Ἰσραήλ. Καὶ ὤρθρισεν Ἰησοῦς τὸ πρωῒ, καὶ εἶπε τῷ Ἀχάρ· Ἀνάγγειλόν μοι, τί ἐποίησας. Καὶ εἶπεν Ἀχάρ·","english":"You shall be confident, for there is hope for you.\" \"Those among men who have been despaired of shall be filled with gladness.\" No one thrusts away good things out of fear of deprivations.\n\nFor thus nothing of human affairs would have held together, if in each of the things we pursue we reckoned up the failures. For barrenness lies close to farming, shipwrecks to commerce, widowhood to marriage, and bereavement of children to the rearing of children. But nevertheless we undertake these works, resting on the better hopes, and committing the outcome of the things hoped for to God, who orders our affairs. Neither would the man who is not slack ever fall into despair, nor can the man who is nourished by good hopes, and does not despair of himself, fall into slackness. TITLE 50. — On the Accursed Thing and Separation.\n\n\"You shall not bring an abomination into your house, and you shall be accursed like it. With loathing you shall loathe it, and with abomination you shall abominate it, because it is accursed.\" — \"Nothing of the accursed thing shall be found in your hand.\" \"The Lord said to Joshua: The sons of Israel cannot stand before the face of their enemies, because they have become accursed. I will no longer be with you, unless you remove the accursed thing from among yourselves. Rise up, sanctify the people for tomorrow; and whoever is pointed out by the Lord shall be burned with fire, and all that is his, because he has transgressed the covenant of the Lord, and has done lawlessness in Israel. And Joshua rose early in the morning, and said to Achar: Tell me what you have done. And Achar said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"Εἶδον ἐν τῇ προνομῇ ψιλὴν ποικίλην καλὴν, καὶ διακόσια δίδραχμα ἀργυρίου, καὶ γλῶσσαν χρυσῆν πεντήκοντα διδράχμων, καὶ ἔλαβον· καὶ ἰδοὺ κεκρυμμένα εἰσὶν ἐν τῇ γῇ. Καὶ ἐλιθοβόλησαν αὐτὸν καὶ πάντας τοὺς αὐτοῦ.» ΤΙΤΛ. ΝΑʹ. –Περὶ ἀμίκτων, καὶ τῶν ἀκοινωνήτως ἐχόντων πρὸς ἄλληλα. «Τί τὸ ἄχυρον πρὸς τὸν σῖτον;» «Τί κοινωνήσει λύκος ἀμνῷ; οὕτως ἁμαρτωλὸς πρὸς εὐσεβῆ. Τί κοινωνήσει χύτρα πρὸς λέβητα; αὕτη προσκρούσει, αὕτη συντριβήσεται.» «Οὐ δύνασθε τραπέζης Κυρίου μετέχειν, καὶ τραπέζης δαιμονίων. Τίς μετοχὴ δικαιοσύνης καὶ ἀνομίας; ἢ τίς κοινωνία φωτὶ πρὸς σκότος; τίς δὲ συμφώνησις Χριστῷ πρὸς Βελίαρ; ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; τίς δὲ συγκατάθεσις ναῷ Θεοῦ μετὰ εἰδώλων;» Ἄμικτος ἡ τοῦ ἐλεήμονος καὶ τοῦ ἀπηνοῦς ἐναντίωσις. Οὐχ ὑπομένει τὸ σκότος τὴν τοῦ φωτὸς παρουσίαν· οὐ νόσος ὑγείας ἐπιλαβούσης ἵσταται· οὐκ ἐνεργεῖ τὰ πάθη τῆς ἀπαθείας παρούσης· φροῦδος ὁ θάνατος, ἀφανὴς ἡ φθορὰ, ὅταν ἐν ἡμῖν βασιλεύῃ ἡ ζωὴ, καὶ ἡ ἀφθαρσία τὸ κράτος ἔχῃ. Γενηθήτω ἐν ἐμοὶ τὸ θέλημά σου, ἵνα σβεσθῇ τοῦ διαβόλου τὸ θέλημα. Ὥσπερ γὰρ ἐν τοῖς ζοφώδεσι τῶν σπηλαίων, φωτὸς εἰσκομισθέντος, ὁ ζόφος ἐξαφανίζεται, οὕτως τοῦ σοῦ θελήματος ἐν ἐμοὶ γενομένου, πᾶσα πονηρὰ καὶ ἄτοπος τῆς προαιρέσεως κίνησις εἰς τὸ μὴ ὂν περιίσταται. Ἡδονὴ οὐ παραδέχεται πόνον, οὐδὲ λύπη χαρὰν, οὐδὲ κατήφεια εὐφροσύνην, οὐδὲ αὖ πάλιν πόνος δυναστεύων ἡδονὴν προσίεται, οὐδὲ κρατοῦσα λύπη ἔχει χαρὰν παρεζευγμένην, οὐδὲ κατηφείᾳ ἐγκέκραται εὐφροσύνη.","english":"I saw in the storehouse a fine variegated robe, and two hundred silver drachmas, and a golden tongue of fifty drachmas, and I took them; and behold, they are hidden in the earth. And they stoned him and all his. TITLE 51. — Concerning things unmixed, and those that have no fellowship with one another. \"What is chaff to wheat?\" \"What fellowship will a wolf have with a lamb? So a sinner with a godly man. What fellowship will a pot have with a cauldron? This one will strike against it, this one will be shattered.\" \"You cannot partake of the table of the Lord, and of the table of demons. What partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What agreement has Christ with Belial? Or what portion has a believer with an unbeliever? What accord has the temple of God with idols?\" Unmixed is the opposition of the merciful man and the harsh man. Darkness does not endure the presence of light; disease does not stand when health has taken hold; the passions do not operate when impassibility is present; death is gone, corruption is invisible, when life reigns in us, and incorruption holds sway. Let your will be done in me, that the will of the devil may be quenched. For just as in the gloomy caves, when light is brought in, the gloom is made to vanish, so when your will is done in me, every evil and disordered motion of the will is brought to nothing. Pleasure does not admit pain, nor grief joy, nor dejection gladness, nor again does pain, when it rules, admit pleasure, nor does grief, when it prevails, have joy yoked to it, nor is gladness mingled with dejection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"Ἀνεπιπλόκως γὰρ ἔχει πρὸς ἄλληλα τὰ ἐναντία πάθη, καὶ οὐκ ἂν εἰς ταυτὸν ἔλθοι ποτέ· οὐδὲ ὁμηρεύσει ποτὲ πρὸς φιλικὴν κοινωνίαν, διὰ τὴν ἐκ φύσεως ἄσπονδον ἔχθραν καὶ ἀλλοτρίωσιν. Ἀμήχανον συνυπάρχειν τὴν πρὸς τὸν κόσμον ἀγάπην τῇ πρὸς τὸν Θεὸν ἀγάπῃ, ὡς ἀμήχανον συνυπάρχειν ἀλλήλοις φῶς καὶ σκότος ΣΤΟΙΧΕΙΟΝ Β.\n\nΤΙΤΛΟΣ Αʹ. –Περὶ βασιλείας οὐρανῶν.\n\n«Ζητεῖτε τὴν βασιλείαν τοῦ Θεοῦ, καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν.» «Ἀπὸ τῶν ἡμερῶν Ἰωάννου τοῦ Βαπτιστοῦ ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν.» «Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῷ κεκρυμμένῳ ἐν τῷ ἀγρῷ, ὃν εὑρὼν ἄνθρωπος ἔκρυψε, καὶ ἀπὸ χαρᾶς αὐτοῦ ὑπάγει, καὶ πάντα ὅσα ἔχει, πωλεῖ, καὶ ἀγοράζει τὸν ἀγρὸν ἐκεῖνον.» –»Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ ἐμπόρῳ ζητοῦντι καλοὺς μαργαρίτας· ὃς εὑρὼν ἕνα πολύτιμον μαργαρίτην, ἀπελθὼν πέπρακε πάντα ὅ τι εἶχε, καὶ ἠγόρασεν αὐτόν.» «Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ, ὅστις ἐξῆλθεν ἅμα πρωῒ μισθώσασθαι ἐργάτας,» καὶ τὰ ἑξῆς. «Ἀποκριθεὶς ὁ Ἰησοῦς, πάλιν εἶπεν αὐτοῖς ἐν παραβολαῖς, λέγων· Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἐποίησε γάμους τῷ υἱῷ αὐτοῦ. Καὶ ἀπέστειλε τοὺς δούλους αὐτοῦ καλέσαι τοὺς κεκλημένους εἰς τοὺς γάμους, καὶ οὐκ ἤθελον ἐλθεῖν· πάλιν ἀπέστειλεν ἄλλους δούλους, λέγων· Εἴπατε τοῖς κεκλημένοις, Ἰδοὺ τὸ ἄριστόν μου ἡτοίμασα, οἱ ταῦροι καὶ τὰ σιτιστὰ τεθυμένα, καὶ πάντα ἕτοιμα· δεῦτε εἰς τοὺς γάμους.","english":"For the opposing passions are unentangled with one another, and would never come to the same point; nor would it ever be hostage to friendly communion, because of the naturally implacable enmity and alienation. It is impossible for the love of the world to coexist with the love of God, just as it is impossible for light and darkness to coexist with one another. ELEMENT 2.\n\nTITLE 1. — On the kingdom of heaven.\n\n\"Seek the kingdom of God, and his righteousness, and all these things will be added to you.\" \"From the days of John the Baptist the kingdom of heaven is taken by force, and the violent seize it.\" \"The kingdom of heaven is like a treasure hidden in the field, which a man found and hid, and out of his joy he goes and sells all that he has, and buys that field.\" — \"The kingdom of heaven is like a merchant man seeking fine pearls; who, having found one precious pearl, went away and sold all that he had, and bought it.\" \"The kingdom of heaven is like a man, a householder, who went out at dawn to hire laborers,\" and so on. \"Jesus answered and again spoke to them in parables, saying: The kingdom of heaven is like a man, a king, who made a wedding for his son. And he sent his servants to call those who were invited to the wedding, and they were unwilling to come; again he sent other servants, saying: Tell those who are invited, Behold, I have prepared my breakfast, my bulls and the fatted animals have been sacrificed, and all things are ready; come to the wedding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"Οἱ δὲ ἀμελήσαντες ἀπῆλθον, ὁ μὲν εἰς τὸ ἴδιον ἔργον, ὁ δὲ εἰς τὴν ἐμπορίαν αὐτοῦ· οἱ δὲ λοιποὶ κρατήσαντες τοὺς δούλους αὐτοῦ, ὕβρισαν καὶ ἀπέκτειναν. Καὶ ἀκούσας ὁ βασιλεὺς ἐκεῖνος, ὠργίσθη, καὶ πέμψας τὰ στρατεύματα αὐτοῦ, ἀπώλεσε τοὺς φονεῖς ἐκείνους, καὶ τὴν πόλιν αὐτῶν ἐνέπρησεν. Τότε λέγει τοῖς δούλοις αὐτοῦ· Ὁ μὲν γάμος ἕτοιμος, οἱ δὲ κεκλημένοι οὐκ ἦσαν ἄξιοι. Πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν, καὶ ὅσους ἂν εὕρητε, καλέσατε εἰς τοὺς γάμους. Καὶ ἐξελθόντες οἱ δοῦλοι ἐκεῖνοι εἰς τὰς ὁδοὺς, συνήγαγον πάντας ὅσους εὗρον, πονηρούς τε καὶ ἀγαθούς· καὶ ἐνεπλήσθη ὁ γάμος ἀνακειμένων·» καὶ τὰ λοιπὰ τοῦ χωρίου. «Τότε ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, αἵτινες λαβοῦσαι τὰς λαμπάδας αὐτῶν, ἐξῆλθον εἰς ἀπάντησιν τοῦ νυμφίου,» καὶ τὰ λοιπά. «Ἔλεγεν ὁ Κύριος· Οὕτως ἐστὶν ἡ βασιλεία τοῦ Θεοῦ, ὡς ἐὰν ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς, καὶ καθεύδῃ, καὶ ἐγείρηται νύκτα καὶ ἡμέραν, καὶ ὁ σπόρος βλαστάνῃ, καὶ μηκύνηται ὡς οὐκ οἶδεν αὐτός. Αὐτομάτη γὰρ ἡ γῆ καρποφορεῖ, πρῶτον χόρτον, εἶτα. ἄσταχυν, εἶτα πλήρη σῖτον ἐν τῷ στάχυϊ. Ὅταν δὲ παραδῷ ὁ καρπὸς, εὐθέως ἀποστέλλει τὸ δρέπανον, ὅτι παρέστηκεν ὁ θερισμός. Ἔλεγε· Τίνι ὁμοιώσω τὴν βασιλείαν τοῦ Θεοῦ; ἢ ἐν ποίᾳ παραβολῇ παραβάλλομεν αὐτήν;","english":"But they paid no attention and went away, one to his own field, another to his merchandise; but the rest seized his servants, mistreated them and killed them. And when that king heard it, he was angry, and sending his armies, he destroyed those murderers and burned their city. Then he says to his servants: The wedding is ready, but those who were invited were not worthy. Go therefore to the crossroads of the roads, and whoever you find, invite to the wedding. And those servants went out into the roads and gathered all whom they found, both evil and good; and the wedding was filled with those reclining at table; and the rest of the passage. Then the kingdom of heaven was likened to ten virgins, who took their lamps and went out to meet the bridegroom, and the rest. The Lord said: So is the kingdom of God, as if a man should cast the seed upon the earth, and sleep, and rise night and day, and the seed should sprout and grow, he knows not how. For the earth bears fruit of itself, first grass, then a stalk, then full grain in the stalk. But when the fruit is delivered, immediately he sends the sickle, because the harvest has come. He said: To what shall I liken the kingdom of God? Or with what parable shall we compare it?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"Ὡς κόκκῳ σινάπεως, ὃς ὅταν σπαρῇ ἐπὶ τῆς γῆς, μικρότερον πάντων τῶν σπερμάτων τῶν ἐπὶ τῆς γῆς ἐστι, καὶ ὅταν σπαρῇ, ἀναβαίνει πάντων τῶν λαχάνων μείζων, καὶ ποιεῖ κλάδους μεγάλους, ὥστε δύνασθαι ὑπὸ τὴν σκιὰν αὐτοῦ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνοῦν.» «Διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ.» «Οὐκ ἔστιν ἡ βασιλεία τοῦ Θεοῦ βρῶσις καὶ πόσις, ἀλλὰ δικαιοσύνη καὶ χαρὰ ἐν Πνεύματι ἁγίῳ.» «Οὐκ ἐν λόγῳ ἡ βασιλεία τοῦ Θεοῦ, ἀλλ' ἐν δυνάμει.» «Ἢ οὐκ οἴδατε, ὅτι ἄδικοι βασιλείαν Θεοῦ οὐ κληρονομήσουσι; Μὴ πλανᾶσθε· οὔτε πόρνοι, οὔτε εἰδωλολάτραι, οὔτε μοιχοὶ, οὔτε μαλακοὶ, οὔτε ἀρσενοκοῖται, οὔτε λοίδοροι, οὐ μέθυσοι, οὐχ ἅρπαγες, βασιλείαν Θεοῦ κληρονομήσουσι.» Τελειούμενος ἄνθρωπος, εἰς τὴν τῶν ἀγγέλων ἀξίαν ἀνάγεται. Τὸν ἐκεῖθεν τῶν ἑορταζόντων ἦχον, ἔνθα εὐφραινομένων πάντων ἡ κατοικία, οὐκ ἄλλο τι, ἢ τοῦτο εἶναι νομίζω, Θεὸν ὑμνούμενόν τε καὶ δοξαζόμενον τοῖς τῆς ἐκεῖσε πολιτείας ἠξιωμένοις. Ὥσπερ διάφοροι βίων αἱρέσεις, οὕτως καὶ μοναὶ ἄλλαι παρὰ τῷ Θεῷ κατὰ τὴν ἀξίαν ἑκάστῳ μεριζόμεναι. Καὶ ὁ μὲν τήνδε κατορθούτω ἀρετὴν, ὁ δὲ τὰς ἁπάσας, εἰ οἷόν τε· μόνον ὁδευέτω, καὶ ἐφιέσθω τοῦ πρόσω, καὶ κατὰ πόδας ἑπέσθω τῷ καλῶς ὁδηγοῦντι καὶ κατευθύνοντι, καὶ διὰ τῆς στενῆς ὁδοῦ καὶ πύλης ἐπὶ τὸ πλάτος ἄγοντι τῆς ἐκεῖθεν μακαριότητος. Χριστῷ συνταφῆναί με δεῖ, Χριστῷ συναναστῆναι, συγκληρονομῆσαι Χριστῷ, υἱὸν γενέσθαι Θεοῦ, θεὸν αὐτόν. Ἆθλον ἀρετῆς, θεὸν γενέσθαι, καὶ τῷ καθαρωτάτῳ φωτὶ καταστράπτεσθαι. –Τὸ πιστὸν καὶ ἀναμφίβολον","english":"Like a grain of mustard seed, which when sown upon the earth is smaller than all the seeds that are upon the earth, and when it is sown, it grows up greater than all the herbs, and produces large branches, so that the birds of heaven are able to nest under its shadow. Through many tribulations we must enter into the kingdom of God. The kingdom of God is not eating and drinking, but righteousness and joy in the Holy Spirit. The kingdom of God is not in word, but in power. Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor the effeminate, nor homosexuals, nor revilers, nor drunkards, nor robbers will inherit the kingdom of God. A perfected man is led up to the worthiness of the angels. The sound of those who celebrate there, where is the dwelling of all who rejoice, I think to be nothing other than this: God being hymned and glorified by those deemed worthy of the citizenship there. Just as there are different choices of lives, so also there are different mansions with God, apportioned to each according to his worthiness. And let one man succeed in this virtue, another in all of them, if it be possible; only let him walk on, and strive for what lies ahead, and follow at the feet of the one who guides well and directs straight, and who through the narrow way and gate leads to the breadth of the blessedness there. I must be buried with Christ, rise with Christ, be a co-heir with Christ, become a son of God, a god myself. The prize of virtue is to become a god, and to be illumined by the purest light. —The faithful and undoubted","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"τῆς ἐλπιζομένης χάριτος, ἀπόλαυσις τοῖς δι' ὑπομονῆς ἀπεκδεχομένοις γίνεται. Ἡ τῆς βασιλείας ἀξία, ὑπερκειμένην ἑαυτῆς τυραννίδα οὐκ ἔχει. –Τῶν προσδοκωμένων ἀγαθῶν ἡ θλίψις ἄνθος ἐστίν. Διὰ τὸν καρπὸν τὸ ἄνθος δρεψώμεθα. Οὐ τῶν καθευδόντων καὶ βλακευόντων ἡ βασιλεία τοῦ Θεοῦ, ἀλλ' οἱ βιασταὶ ἁρπάζουσιν αὐτήν. Αὕτη γὰρ μόνη βία καλὴ, Θεὸν βιάσασθαι, καὶ παρὰ Θεοῦ ζωὴν ἁρπάσαι. Ὁ δὲ γνοὺς τοὺς βεβαίως, μᾶλλον δὲ βιαίως ἀντεχομένους, συνεχώρησε καὶ εἶξε. Χαίρει γὰρ ὁ Θεὸς τὰ τοιαῦτα ἡττώμενος. Οὐκ ἔχει ἐπιθυμίαν ἡ ἄφθαρτος βασιλεία, ἀλλὰ παρουσίαν πάντων τῶν ἀγαθῶν. Ὅθεν οὐκ ἔστιν ἐπιθυμῆσαι· ἐκ γὰρ τοῦ ὑστερεῖν, τὸ ἐπιθυμεῖν ἐστιν· ἐκ δὲ τοῦ πάντα ἔχειν, τὸ μηδενὸς ἐπιθυμεῖν ἐστι. –Βασιλείαν Θεοῦ λεκτέον, τὴν κατάστασιν τῶν κατὰ τοὺς θείους νόμους βιούντων. ΤΙΤΛ. Βʹ. –Περὶ βουλῆς Θεοῦ· καὶ ὅτι ἄτρεπτος, καὶ ἀνέφικτος ἀνθρώποις ὑπάρχει.\n\n«Κύριος διασκεδάζει βουλὰς ἐθνῶν, ἀθετεῖ δὲ λογισμοὺς λαῶν.» «Ὡς φοβερὸς ἐν βουλαῖς ὑπὲρ τοὺς υἱοὺς ἀνθρώπων.» «Πολλοὶ λογισμοὶ ἐν καρδίᾳ ἀνθρώπου· ἡ δὲ βουλὴ τοῦ Θεοῦ μένει εἰς τὸν αἰῶνα.» «Ἃ ὁ Θεὸς ἅγιος βεβούλευται, τίς διασκεδάσει; καὶ τὴν χεῖρα τὴν ὑψηλὴν τίς ἀποστρέψει;» «Τάδε λέγει Κύριος Σαβαὼθ, λέγων· Ὃν τρόπον εἴρηκα, οὕτως ἔσται, καὶ ὃν τρόπον βεβούλευμαι, οὕτως μενεῖ.» –»Ποῦ εἰσιν οἱ σοφοί σου; καὶ ἀναγγειλάτωσάν σοι ὅ τι βεβούλευται Κύριος Σαβαώθ.» «Τίς ἔγνω νοῦν Κυρίου, ἢ τίς σύμβουλος αὐτοῦ ἐγένετο, ὃς συμβιβάσει αὐτόν; ἢ πρὸς τίνα συνεβουλεύσατο, καὶ συνεβίβασεν αὐτόν; Θεὸς αἰώνιος ὁ κατασκευάσας τὰ ἄκρα τῆς γῆς.","english":"Of the hoped-for grace, enjoyment comes to those who await it through endurance. The worth of the kingdom has no tyranny set above itself. — For those who look forward to good things, affliction is the flower. Let us pluck the flower for the sake of the fruit. The kingdom of God is not for those who sleep and are slothful, but the violent seize it. For this alone is good violence: to do violence to God, and to snatch life from God. And he who knows those who hold fast firmly, or rather violently, has yielded and given way. For God rejoices in being defeated in such things. The incorruptible kingdom has no desire, but the presence of all good things. Hence it is not possible to desire it; for desiring comes from lacking, and from having all things comes desiring nothing. — One must call the kingdom of God the state of those who live according to the divine laws. TITLE 2. — Concerning the counsel of God; and that it is immutable, and unattainable by men.\n\n\"The Lord scatters the counsels of the nations, and rejects the thoughts of the peoples.\" \"How fearful is he in counsels beyond the sons of men.\" \"Many are the thoughts in the heart of man; but the counsel of the Lord remains forever.\" \"What God the Holy One has counseled, who will scatter? And the high hand who will turn back?\" \"Thus says the Lord Sabaoth, saying: As I have spoken, so it shall be, and as I have counseled, so it shall remain.\" — \"Where are your wise men? And let them announce to you what the Lord Sabaoth has counseled.\" \"Who has known the mind of the Lord, or who has become his counselor, who will instruct him? Or with whom did he take counsel, and instruct him? God eternal is he who made the ends of the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"Οὐ πεινάσει, οὐδὲ κοπιάσει, οὐδὲ ἔστιν ἐξεύρεσις τῆς φρονήσεως αὐτοῦ.» «Ἐγώ εἰμι ὁ Θεὸς, καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ. Πᾶσα ἡ βουλή μου στήσεται, καὶ πάντα ὅσα βεβούλευμαι, ποιήσω· ἐλάλησα, καὶ ἤγαγον· ἔκτισα καὶ ἐποίησα αὐτό.» «Τὸ ῥῆμά μου ὃ ἐὰν ἐξέλθῃ ἐκ τοῦ στόματός μου, οὐ μὴ ἀποστραφῇ πρός με κενὸν, ἕως ἂν συντελέσῃ πάντα ὅσα ἠθέλησα.» «Τίς ἀνδρῶν γνώσεται βουλὴν Θεοῦ; ἢ τίς ἐνθυμηθήσεται τί θέλει ὁ Κύριος; λογισμοὶ γὰρ θνητῶν δειλοὶ, καὶ ἐπισφαλεῖς αἱ ἐπίνοιαι αὐτῶν. Μόλις γὰρ εἰκάζομεν τὰ ἐπὶ τῆς γῆς, καὶ τὰ ἐν χερσὶν εὑρίσκομεν μετὰ πόνου· τὰ δὲ ἐν οὐρανοῖς τίς ἐξιχνίασεν; βουλὴν δέ σου τίς ἔγνω;» Ὅπου Θεὸς βούλεται, νικᾶται φύσεως τάξις. Εἰ ἠβουλήθη γὰρ, ἠδυνήθη.\n\nΤΙΤΛ. Γʹ. –Περὶ βοηθείας Θεοῦ· καὶ ὅτι τοῦ Θεοῦ εὐδοκοῦντος ἐπιβουλὴ ἀνθρώπων ἀσθενεῖ, καὶ ὀλίγοι πολλῶν κρατοῦσι. «Καθότι αὐτοὺς ἐταπείνουν, πλείους ἐγίγνοντο, καὶ ἴσχυον σφόδρα.» «Εἶπε Κύριος πρὸς Μωϋσῆν· Εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, καὶ τῆς κραυγῆς αὐτῶν ἀκήκοα, ἀπὸ τῶν ἐργοδιωκτῶν αὐτῶν. Οἶδα γὰρ τὴν ὀδύνην αὐτῶν, καὶ κατέβην τοῦ ἐξελέσθαι αὐτοὺς ἐκ χειρὸς Αἰγυπτίων, καὶ ἐξαγαγεῖν αὐτοὺς ἐκ τῆς γῆς ἐκείνης, καὶ εἰσαγαγεῖν αὐτοὺς εἰς γῆν ῥέουσαν μέλι καὶ γάλα.» «Εἶπε Βαλαάμ· Ἐκ Μεσοποταμίας κατεπέμψατό με Βαλὰκ βασιλεὺς Μωὰβ, λέγων· Κατάρασαί μοι τὸν Ἰσραήλ. Τί ἀράσομαι ὃν μὴ ἀρᾶται Κύριος; ἢ καταράσομαι ὃν μὴ καταρᾶται ὁ Θεός; «Εἶπε Κύριος πρὸς Γεδεών· Πολὺς ὁ λαὸς ὁ μετὰ σοῦ, ὥστε παραδοῦναί με τὴν Μαδιὰμ ἐν χειρὶ αὐτῶν, μήποτε καυχήσηται Ἰσραὴλ, ὅτι Ἡ χείρ μου ἔσωσέ με.","english":"He will not hunger, nor will he grow weary, nor is there any discovery of his understanding. I am God, and there is no other besides me. All my counsel shall stand, and all that I have purposed I will do: I spoke, and I brought it about; I created, and I made it. My word, whatever goes out from my mouth, shall not return to me empty, until it accomplishes all that I willed. Which of men will know the counsel of God? Or who will consider what the Lord wills? For the thoughts of mortals are timid, and their devices are precarious. For scarcely do we guess at the things upon the earth, and the things in our hands we find with toil; but the things in the heavens, who has searched them out? And your counsel, who has known? Where God wills, the order of nature is overcome. For if he willed it, he was able.\n\nTITLE 3. — Concerning the help of God; and that when God is well pleased, the plot of men is weak, and few prevail over many. Insofar as they humbled them, they became more numerous, and grew very strong. The Lord said to Moses: I have seen the affliction of my people in Egypt, and I have heard their cry because of their taskmasters. For I know their pain, and I have come down to deliver them out of the hand of the Egyptians, and to bring them out of that land, and to bring them into a land flowing with milk and honey. Balaam said: From Mesopotamia Balak king of Moab sent for me, saying: Curse Israel for me. How shall I curse whom the Lord does not curse? Or how shall I curse whom God does not curse? The Lord said to Gideon: The people with you are many, so as to deliver Midian into their hand, lest Israel boast, saying: My hand has saved me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"Καὶ νῦν λάλησον εἰς τὰ ὦτα τοῦ λαοῦ, λέγων· Τίς ὁ φοβούμενος καὶ δειλός; Ἐπιστραφήτω. Καὶ ἀπεστράφησαν ἀπὸ τοῦ λαοῦ εἴκοσι δύο χιλιάδες, καὶ δέκα χιλιάδες ἀπελείφθησαν. Καὶ εἶπε Κύριος πρὸς Γεδεών· Ἔτι ὁ λαὸς πολὺς, κατένεγκον αὐτοὺς εἰς τὸ ὕδωρ. Καὶ εἶπε πρὸς Γεδεών· Πᾶς ὃς ἂν λείξῃ τῇ γλώσσῃ αὐτοῦ ἀπὸ τοῦ ὕδατος, ὡς ἂν λείξῃ κύων, στήσεις αὐτοὺς κατὰ μόνας· καὶ ἐγένετο ὁ ἀριθμὸς αὐτῶν τριακόσιοι ἄνδρες. Καὶ εἶπε Κύριος· Ἐν τοῖς τριακοσίοις τούτοις παραδώσω τὴν\n\nΜαδιὰμ εἰς χεῖράς σου.» «Ἔλαβε Δαβὶδ τὴν ῥάβδον ἐν χειρὶ αὐτοῦ, καὶ ἐξελέξατο ἑαυτῷ πέντε λίθους, καὶ ἔθετο αὐτοὺς ἐν τῷ καδίῳ τῷ ποιμενικῷ, καὶ σφενδόνη αὐτοῦ ἐν τῇ χειρὶ αὐτοῦ. Καὶ προσῆλθεν πρὸς τὸν ἀλλόφυλον. Καὶ εἶδε τὸν Δαβὶδ, καὶ ἐξουδένωσεν αὐτὸν, ὅτι ἦν παιδάριον. Καὶ εἶπεν ὁ ἀλλόφυλος· Μὴ κύων ἐγώ εἰμι, ὅτι σὺ ἐξῆλθες ἐν ῥάβδῳ καὶ ἐν λίθοις; Καὶ εἶπε Δαβὶδ πρὸς ἀλλόφυλον· Σὺ ἔρχῃ πρός με ἐν ῥομφαίᾳ καὶ ἐν δόρατι καὶ ἐν ἀσπίδι. Ἐγὼ δὲ προσάγω πρὸς σὲ ἐν ὀνόματι Κυρίου Σαβαὼθ παντοκράτορος, καὶ πατάξω σε, καὶ γνώσονται πᾶσα ἡ ἐκκλησία αὕτη, ὅτι οὐκ ἐν ῥομφαίᾳ, οὐδὲ ἐν δόρατι σώζει Κύριος. Καὶ ἐξέτεινε Δαβὶδ τὴν χεῖρα αὐτοῦ εἰς τὸ κάδιον, καὶ ἔλαβεν ἐκεῖθεν λίθον ἕνα, καὶ ἐσφενδόνησε, καὶ ἐπάταξε τὸν ἀλλόφυλον εἰς τὸ μέτωπον αὐτοῦ. Καὶ διέδυ ὁ λίθος διὰ τῆς περικεφαλαίας εἰς τὸ μέτωπον αὐτοῦ, καὶ ἔπεσεν ἐπὶ τὴν γῆν, καὶ ἔδραμε Δαβὶδ, καὶ ἀφεῖλε τὴν κεφαλὴν αὐτοῦ.» «Εἶπεν Ἀβεσαλὼμ, καὶ πᾶς ἀνὴρ Ἰσραήλ· Ἀγαθὴ ἡ βουλὴ Χουσὶ ὑπὲρ τὴν βουλὴν Ἀρχιτόφελ.","english":"And now speak in the ears of the people, saying: Who is the one who fears and is faint-hearted? Let him turn back. And twenty-two thousand of the people turned back, and ten thousand were left. And the Lord said to Gideon: The people are still many; bring them down to the water. And he said to Gideon: Every one who laps with his tongue of the water, as a dog laps, you shall set them apart by themselves; and their number became three hundred men. And the Lord said: With these three hundred I will deliver Midian into your hands. David took the staff in his hand, and chose for himself five stones, and put them in the shepherd's bag, and his sling was in his hand. And he drew near to the Philistine. And he saw David, and despised him, because he was a youth. And the Philistine said: Am I a dog, that you have come out against me with a staff and with stones? And David said to the Philistine: You come against me with a sword and with a spear and with a shield. But I come against you in the name of the Lord Sabaoth, the Almighty, and I will strike you, and all this assembly shall know that the Lord saves not with sword, nor with spear. And David stretched out his hand to the bag, and took from there one stone, and slung it, and struck the Philistine on his forehead. And the stone passed through the helmet into his forehead, and he fell to the ground, and David ran, and took off his head. Absalom said, and every man of Israel: The counsel of Hushai is better than the counsel of Ahithophel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"Ὅπως ἐπάγῃ Κύριος ἐπὶ Ἀβεσαλὼμ τὰ κακά.» «Εἰσῆλθον τέσσαρες λεπροὶ, καὶ Θεοῦ εὐδοκήσαντος, ὅλον τὸ στρατόπεδον Συρίας ἐφόβησαν.» «Κατίσχυσεν Ἐζεκίας, καὶ ᾠκοδόμησε τὸ τεῖχος τὸ κατεσπασμένον, καὶ ἐλάλησεν ἐπὶ καρδίαν λέγων· Ἰσχύσατε καὶ ἀνδρίζεσθε, μὴ πτοηθῆναι ἀπὸ προσώπου τοῦ βασιλέως Ἀσσοὺρ, καὶ τοῦ ἔθνους τοῦ μεγάλου, ὅτι μεθ' ἡμῶν πλείους ἢ μετ' αὐτῶν. Βραχίονες σάρκινοι μετ' αὐτοῦ, μεθ' ἡμῶν δὲ Κύριος ὁ Θεὸς ἡμῶν· καὶ κατεθάῤῥησεν ὁ λαός.» «Κύριος φωτισμός μου καὶ σωτήρ μου, τίνα φοβηθήσομαι;» καὶ τὰ λοιπά. «Οὐ σωθήσεται βασιλεὺς διὰ πολλὴν δύναμιν, καὶ γίγας,» καὶ τὰ λοιπά. «Πάντα τὰ ὀστᾶ μου ἐροῦσι, Κύριε, Κύριε, τίς ὅμοιός σοι;» καὶ τὰ λοιπά. «Δὸς ἡμῖν βοήθειαν ἐκ θλίψεως, καὶ ματαία σωτηρία ἀνθρώπου.» «Εἰ μὴ ὅτι Κύριος ἦν ἐν ἡμῖν· εἰπάτω δὴ Ἰσραήλ· εἰ μὴ ὅτι Κύριος,» καὶ τὰ λοιπά. «Ἐβόησα ἐν θλίψει μου πρὸς Κύριον τὸν Θεόν μου, καὶ εἰσήκουσέ μου.» «Ἔσομαι αὐτῇ πύργος κύκλωθεν, καὶ εἰς δόξαν ἔσομαι αὐτῆς.» «Καὶ ποιήσω ἐκδίκησιν πᾶσι τοῖς ἀτιμάζουσιν αὐτούς.» «Μεθ' ἡμῶν ὁ Θεός· γνῶτε, ἔθνη, καὶ ἡττᾶσθε, καὶ ἀκούσατε ἕως ἐσχάτου τῆς γῆς.» «Κύριος ἐγένετο βοηθός μου, διὰ τοῦτο οὐκ ἐνετράπην, ἀλλ' ἔθηκα τὸ πρόσωπόν μου, ὡς στερεὰν πέτραν, καὶ ἔγνων ὅτι οὐ μὴ αἰσχυνθῶ.» «Κύριος μετ' ἐμοῦ καθὼς μαχητὴς ἰσχύων.» «Κύριος δίδωσι ζωὴν τοῖς συντετριμμένοις τὴν καρδίαν.» –»Ἄσατε τῷ Κυρίῳ, αἰνέσατε αὐτὸν, ὅτι ἐξείλετο ψυχὴν πένητος ἐκ χειρὸς πονηρευομένου.» «Ἀνεβόησε φωνῆ μεγάλῃ Σωσάννα, καὶ εἶπεν·","english":"so that the Lord may bring evil upon Abessalom. Four lepers entered, and, God being well pleased, they terrified the whole army of Syria. Hezekiah prevailed and built up the wall that had been torn down, and he spoke to their heart, saying: Be strong and courageous; do not be afraid before the king of Assyria and the great nation, for those with us are more than those with them. With him are arms of flesh, but with us is the Lord our God; and the people took courage. The Lord is my light and my Savior; whom shall I fear? and the rest. A king shall not be saved by much strength, and a giant, and the rest. All my bones shall say, Lord, Lord, who is like you? and the rest. Give us help from tribulation, and the salvation of man is vain. If the Lord had not been among us—let Israel now say—if the Lord had not been, and the rest. I cried out in my affliction to the Lord my God, and he heard me. I will be to her a tower round about, and I will be for her glory. And I will execute vengeance on all who dishonor them. God is with us; know, you nations, and be defeated, and hear to the ends of the earth. The Lord became my helper; therefore I was not put to shame, but I set my face like a solid rock, and I knew that I shall not be ashamed. The Lord is with me like a mighty warrior. The Lord gives life to those crushed in heart. Sing to the Lord, praise him, for he has delivered the soul of the poor from the hand of the evildoer. Susanna cried out with a loud voice and said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"Ὁ Θεὸς αἰώνιος, ὁ τῶν καρδιῶν γνώστης, ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν, σὺ ἐπίστασαι ὅτι ψεύδη μου κατεμαρτύρησαν. Καὶ ἰδοὺ ἀποθνήσκω μὴ ποιήσασα μηδὲν ὧν οὗτοι κατεμαρτυρήσαντο κατ' ἐμοῦ. Καὶ εἰσήκουσεν ὁ Θεὸς τῆς φωνῆς αὐτῆς, καὶ ἀπαγομένης αὐτῆς ἀπολέσθαι, ἐξήγειρεν ὁ Θεὸς τὸ Πνεῦμα τὸ ἅγιον παιδάριον νεώτερον, ᾧ ὄνομα Δανιὴλ, καὶ ἀνεβόησε φωνῇ μεγάλῃ· Καθαρός εἰμι ἀπὸ τοῦ αἵματος αὐτῆς.» «Οἱ πατριάρχαι ζηλώσαντες τὸν Ἰωσὴφ, ἀπέδοντο εἰς Αἴγυπτον, καὶ ἦν ὁ Θεὸς μετ' αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν καὶ σοφίαν ἐναντίον Φαραὼ, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπ' Αἴγυπτον.» «Εἰ ὁ Θεὸς μεθ' ἡμῶν, τίς καθ' ἡμῶν;» Ὁ τὸν Θεὸν ἔχων μεθ' ἑαυτοῦ, πάντων ἐστὶν ἰσχυρότερος. Εἰ πάντα ὅσα διεσπούδαζον οἱ πονηροὶ καὶ ἄθεοι γόητες, ἐξεγίνετο αὐτοῖς τε καὶ τοῖς τούτων ὑπερασπισταῖς καὶ συνεργοῖς δαίμοσιν, οὐκ ἂν ἀφῆκαν ἐπὶ τῆς γῆς ἕνα που ζῶντα Χριστιανὸν ἄνθρωπον, οὐκ εὐκτήριον οἶκον, οὐ παραίνεσιν ἀγαθὴν, οὐ λόγον οὐδαμοῦ περιφανῆναι σωτήριον. ΤΙΤΛ. Δʹ. –Περὶ βαπτίσματος, καὶ τῆς τοῦ θείου λουτροῦ προφητείας. «Προσέλθετε πρὸς αὐτὸν, καὶ φωτίσθητε, καὶ τὰ πρόσωπα ὑμῶν οὐ μὴ καταισχυνθῇ.» «Οἱ διψῶντες, πορεύεσθε ἐφ' ὕδωρ, καὶ ὅσοι μὴ ἔχετε ἀργύριον, βαδίσαντες ἀγοράσατε, καὶ πίετε οἶνον ἄνευ ἀργυρίου καὶ τιμῆς.» «Ἀντλήσατε ὕδωρ","english":"God is eternal, the knower of hearts, who knows all things before their birth, you know that they have borne false witness against me. And behold, I am dying, having done nothing of what these men have testified against me. And God heard her voice, and as she was being led away to perish, God stirred up the Holy Spirit in a younger child, whose name was Daniel, and he cried out with a loud voice: I am clean from her blood. The patriarchs, envying Joseph, sold him into Egypt, and God was with him, and he gave him favor and wisdom before Pharaoh, and he appointed him ruler over Egypt. If God is with us, who is against us? He who has God with himself is stronger than all. If all the things that the wicked and godless sorcerers eagerly desired had come to pass for them and for the demons who defended and assisted them, they would not have left a single Christian man alive anywhere on the earth, nor a house of prayer, nor good counsel, nor a saving word manifest anywhere. TITLE 4. — On baptism, and the prophecy of the divine bath. Come to him, and be enlightened, and your faces shall not be put to shame. You who thirst, go to the water, and as many of you as have no money, go and buy, and drink wine without money and without price. Draw water","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"μετ' εὐφροσύνης ἐκ τῶν πηγῶν τοῦ σωτηρίου.» «Λούσασθε, καθαροὶ γένεσθε.» «Δεῦτε πρός με πάντες οἱ κοπιῶντες, καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς.» «Ἀμὴν, ἀμὴν λέγω ὑμῖν· ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὐ μὴ εἰσέλθῃ εἰς βασιλείαν τοῦ Θεοῦ.» «Ἐν ἡμέραις Νῶε κατεσκευασμένης κιβωτοῦ, εἰς ἣν ὀλίγαι, τουτέστιν ὀκτὼ ψυχαὶ διεσώθησαν δι' ὕδατος. Ὃ καὶ ἡμᾶς νῦν ἀντίτυπον διασώζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου, ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς Θεὸν, δι' ἀναστάσεως Ἰησοῦ Χριστοῦ.» «Ἀδύνατον τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου, καὶ μετόχους γενηθέντας Πνεύματος ἁγίου, καὶ καλὸν γευσαμένους Θεοῦ ῥῆμα, δυνάμεις τε μέλλοντος αἰῶνος, καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν Υἱὸν τοῦ Θεοῦ, καὶ παραδειγματίζοντας.» Καιρὸς βαπτίσματος, ἅπας ὁ τῶν ἀνθρώπων βίος. Οὔτε γὰρ σώματι ζῇν μὴ ἀναπνέοντι δυνατὸν, οὔτε ψυχῇ συνεστάναι, μὴ γνωριζούσῃ τὸν Κτίσαντα. Θεοῦ γὰρ ἄγνοια θάνατός ἐστι ψυχῆς. Ὁ δὲ μὴ βαπτισθεὶς, οὐ πεφώτισται. Ἄνευ δὲ φωτὸς, οὔτε ὀφθαλμὸς τὰ ἑαυτοῦ καθορᾷ, οὔτε ψυχὴ δύναται Θεοῦ δέξασθαι θεωρίαν ἄνευ βαπτίσματος. Ἰωάννης ἐκήρυσσε βάπτισμα μετανοίας· καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα Ἰουδαία. Κύριος κηρύσσει βάπτισμα υἱοθεσίας· καὶ τίς τῶν εἰς αὐτὸν ἠλπικότων οὐχ ὑπακούσεται; Ἐκεῖνο εἰσαγωγικὸν τὸ βάπτισμα, τοῦτο τελειωτικόν· ἐκεῖνο ἁμαρτίας ἀναχώρησις, τοῦτο οἰκείωσις πρὸς Θεόν. Ὁ Ἰσραὴλ, εἰ μὴ παρῆλθε τὴν θάλασσαν, οὐκ ἂν ἐχωρίσθη τοῦ Φαραώ·","english":"With gladness from the springs of salvation. Wash yourselves, become clean. Come to me, all you who labor and are burdened, and I will give you rest. Amen, amen, I say to you: unless one is born of water and the Spirit, he cannot enter the kingdom of God. In the days of Noah, when the ark was being prepared, into which a few, that is, eight souls, were saved through water. This also now saves us as its antitype, baptism, not the removal of the filth of the flesh, but the appeal of a good conscience to God, through the resurrection of Jesus Christ. It is impossible for those who have once been enlightened, who have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and then have fallen away, to renew them again to repentance, since they crucify the Son of God for themselves and expose him to public shame. The time for baptism is the whole life of men. For it is impossible for the body to live without breathing, nor for the soul to subsist without knowing its Creator. For ignorance of God is the death of the soul. And he who has not been baptized has not been enlightened. Without light, neither can the eye discern its own concerns, nor can the soul receive the contemplation of God without baptism. John preached a baptism of repentance, and all Judea went out to him. The Lord proclaims a baptism of adoption; and who of those who have hoped in him will not obey? That baptism was introductory, this one is perfecting; that one was a departure from sin, this one is union with God. Israel, had it not passed through the sea, would not have been separated from Pharaoh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"καὶ σὺ ἐὰν μὴ παρέλθῃς διὰ τοῦ ὕδατος, οὐ χωρισθήσῃ τῆς πικρᾶς τυραννίδος τοῦ διαβόλου. Οὐκ ἂν ἔπιεν ἐκεῖνος ἐκ τῆς πνευματικῆς πέτρας, εἰ μὴ τυπικῶς ἐβαπτίσθη· οὐδὲ σοί τις δώσει τὴν ἀληθινὴν πόσιν, ἐὰν μὴ ἀληθῶς βαπτισθῇς. Ἔφαγεν ἄρτον ἀγγέλων ἐκεῖνον ἐκεῖνος μετὰ τὸ βάπτισμα· σὺ δὲ οὐ βρώσῃ τὸν ζῶντα ἄρτον, ἐὰν μὴ πρότερον ἀποδέξῃ τὸ βάπτισμα. Εἰσῆλθεν ἐκεῖνος εἰς τὴν γῆν τῆς ἐπαγγελίας διὰ τὸ βάπτισμα· σὺ δὲ πῶς ἐπανέλθῃς εἰς τὸν παράδεισον, μὴ σφραγισθεὶς τῷ βαπτίσματι; Ἢ οὐκ οἶδας ὅτι φλογίνη ῥομφαία τέτακται φυλάσσειν τὴν ὁδὸν τοῦ ξύλου, τοῖς μὲν ἀπίστοις φοβερὰ καὶ φλογίζουσα, τοῖς δὲ πεπιστευκόσιν εὐπρόσιτος, καὶ ἡμέραν ἐπιλάμπουσα; ἀλλὰ καὶ στρέφεσθαι αὐτὴν ἐποίησεν ὁ Δεσπότης. Ὅταν μὲν γὰρ ἴδῃ πιστὸν, τὰ νῶτα δίδωσιν· ὅταν δέ τινα τῶν ἀσφραγίστων, κατὰ στόμα προσαπαντᾷ. Ἠλίας ἅρμα πυρὸς καὶ ἵππους πυρίνους ἐπ' αὐτὸν ἐλθόντας οὐ κατεπλάγη, ἀλλ' ἐπιθυμίᾳ τῆς ἄνω πορείας τῶν φοβερῶν κατετόλμησεν, καὶ μετὰ περιχαρείας ἐπέβη τῶν φλογίνων ὀχημάτων, ὁ ἐν σαρκὶ ζῶν ἔτι· σὺ δὲ οὐ πυρίνων ἁρμάτων ἐπιβήσεσθαι μέλλων, ἀλλὰ δι' ὕδατος καὶ Πνεύματος ἀναβαίνειν εἰς οὐρανὸν, οὐκ ἐπιτρέχεις τῇ κλήσει; Εἰ δοῦλος ἀνθρώπων ἦσθα, προεγράφη δὲ δούλοις ἐλευθερία, οὐκ ἂν ἐπὶ τὴν κυρίαν ἀπήντησας, συνηγόρους μισθούμενος, καὶ δικαστὰς παρακαλῶν, ὥστε πάσῃ μηχανῇ πρὸς ἐλευθερίαν ἐξαιρεθῆναι; ἤ που καὶ ῥάπισμα τὴν τελευταίαν τῶν δούλων πληγὴν ὑπὲρ τῆς μετὰ ταῦτα τῶν αἰκισμῶν ἀπαλλαγῆς κατεδέχου.","english":"And you, unless you pass through the water, you will not be separated from the bitter tyranny of the devil. That one would not have drunk from the spiritual rock, unless he had been baptized figuratively; nor will anyone give you the true drink, unless you are truly baptized. That one ate the bread of angels after the baptism; but you will not eat the living bread, unless you first receive the baptism. That one entered the land of promise through the baptism; but how will you return to paradise, not having been sealed with the baptism? Or do you not know that a flaming sword has been appointed to guard the way of the tree, fearful and flaming to the unbelieving, but easily approached by those who have believed, and shining like day? But the Master also made it turn. For when it sees a believer, it gives its back; but when it meets one of the unsealed, it confronts him face to face. Elijah was not terrified when the chariot of fire and the horses of fire came upon him, but by desire for the journey above he dared the fearful things, and with great joy he mounted the flaming chariots, while still living in the flesh; but you, who are about to mount not chariots of fire, but to ascend to heaven through water and the Spirit, do you not run to the call? If you were a slave of men, and freedom had been proclaimed for slaves, would you not have gone to the mistress, hiring advocates and entreating judges, so as to be rescued into freedom by every means? Or would you not even have accepted a blow, the last of a slave's stripes, for the sake of release from the torments that follow?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"Ἐπειδὴ δὲ δοῦλον ὄντα σε οὐχὶ ἀνθρώπων, ἀλλὰ τῆς ἁμαρτίας, καλεῖ πρὸς ἐλευθερίαν ὁ κήρυξ, ἵνα λύσῃ μέν σε τῆς αἰχμαλωσίας, ἰσοπολίτην δὲ τοῖς ἀγγέλοις ποιήσῃ, καὶ υἱὸν μὲν ἀποδείξῃ Θεοῦ, εἰσποιηθέντα διὰ τῆς χάριτος, κληρονόμον δὲ τῶν ἀγαθῶν τοῦ Χριστοῦ, οὔπω λέγεις εἶναι καιρόν σοι δέξασθαι τὰ δεδομένα Πότε γενήσῃ Χριστιανός; πότε σε γνωρίσομεν ὡς ἡμέτερον; Πέρυσι τὸν παρόντα καιρὸν ἐξεδέχου· νῦν πάλιν ἀναμένεις τὸν ἐπιόντα. Ὅρα μὴ εὑρεθῇς μακροτέρας τῆς ζωῆς τὰς ὑποσχέσεις ποιούμενος. Οὐκ οἶδας τί τέξεται ἡ ἐπιοῦσα. Μὴ ἐπαγγέλλου τὰ μὴ σά. Ἐπὶ ζωήν σε καλοῦμεν, ἄνθρωπε· τί ἀποφεύγεις τὴν κλῆσιν; ἐπὶ ἀγαθῶν μετουσίαν· τί ὑπερβαίνεις τὴν δωρεάν; Βασιλεία οὐρανῶν ἤνοικται· ὁ καλῶν ἀψευδὴς, ἡ ὁδὸς ῥᾳδία· οὐ χρόνου, οὐ δαπάνης, οὐ πραγματείας χρεία· τί ἀναδύῃ; τί φοβῇ τὸν ζυγὸν, ὥσπερ δάμαλις ἀπειρόζυγος; χρηστός ἐστιν, ἐλαφρός ἐστιν, οὐ τρίβει τὸν αὐχένα, ἀλλὰ\n\nδοξάζει. Οὐ γὰρ δεσμεῖται ἡ ζεύγλη περὶ τὸν τράχηλον. Αὐτεξούσιον ἐπιζητεῖ τὸν ὑφέλκοντα. Ὁρᾷς ὅτι κατηγορεῖται Ἐφραῒμ, ὥσπερ οἰστρῶσα δάμαλις, ὅτι ἄτακτα περιπλανᾶται, τὸν τοῦ νόμου ζυγὸν ἀτιμάζων. Ὑπόθες σου τὸν ἀδάμαστον αὐχένα· γενοῦ ὑποζύγιον τοῦ Χριστοῦ, ἵνα μὴ ἀφέμενος τῆς ζεύγλης, μηδὲ ἐλευθεριάζων τῷ βίῳ, εὐεπιχείρητος ᾖς τοῖς θηρίοις. Γεύσασθε, καὶ ἴδετε ὅτι χρηστὸς ὁ Κύριος. Γλυκύτητα μέλιτος πῶς ἀναγγελῶ τοῖς ἀγνοοῦσι; Γεύσασθε καὶ ἴδετε. Αἴσθησις παντὸς λόγου ἐναργεστέρα. Νῦν ὥσπερ ἐπὶ τρυτάνης ἑστάναι νόμιζέ σου τὴν ψυχὴν, ἔνθεν ὑπ' ἀγγέλων, κἀκεῖθεν ὑπὸ δαιμόνων ἑλκομένην.","english":"Since the herald is calling you to freedom—you who are a slave not of men but of sin—so that he may release you from captivity, make you a fellow citizen of the angels, show you to be a son of God, adopted through grace, and an heir of the good things of Christ, do you still say that it is not yet time for you to receive what has been given? When will you become a Christian? When will we recognize you as one of our own? Last year you were waiting for the present moment; now again you await the one to come. See that you are not found making promises longer than your life. You do not know what the coming day will bring forth. Do not promise what is not yours. We are calling you to life, O man; why do you flee the call? To a sharing in good things; why do you pass over the gift? The kingdom of heaven is open; the one who calls is truthful, the way is easy; there is no need of time, of expense, of business; why do you shrink back? Why do you fear the yoke, like a heifer unaccustomed to the yoke? It is kind, it is light, it does not chafe the neck, but\n\nglorifies it. For the yoke is not bound tightly around the neck. It seeks one who draws it of his own free will. Do you see that Ephraim is accused, like a heifer in heat, because he wanders about in disorder, dishonoring the yoke of the law? Submit your untamed neck; become a beast of burden of Christ, so that, not having let go of the yoke nor living a life of license, you may not be an easy prey to wild beasts. Taste, and see that the Lord is kind. How shall I proclaim the sweetness of honey to those who do not know it? Taste and see. Perception is clearer than every account. Now consider your soul to be standing as on a balance, drawn on one side by angels and on the other by demons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"Ἄγγελοί σε παραλήψονται, ἢ καθέξουσιν οἱ κατέχοντες. Ἐπὶ παρατάξεως οἱ στρατηγοὶ τὸ σύνθεμα τοῖς ὑπ' αὐτοῖς διανέμουσιν, ἵνα καὶ οἱ φίλοι ῥᾳδίως ἀνακαλῶνται ἀλλήλους, καὶ πρὸς τοὺς ἐναντίους ἐν ταῖς συμπλοκαῖς ἀναμιχθεῖσιν, εὐκρινὴς δύναται ὑπάρχειν ὁ χωρισμός. Οὐδεὶς ἐπιγνώσεταί σε, εἰ ἡμέτερος εἶ, ἢ τῶν ὑπεναντίων, ἐὰν μὴ τοῖς μυστικοῖς συμβόλοις παράσχῃ τὴν οἰκειότητα. Ἐὰν μὴ σημειωθῇ ἐπὶ σὲ τὸ φῶς τοῦ προσώπου Κυρίου, πῶς ἀντιποιηθήσεταί σου ὁ ἄγγελος; πῶς δὲ ἀφελεῖται τῶν ἐχθρῶν, ἐὰν μὴ ἐπιγνῷ τὴν σφραγῖδα; Πῶς δὲ σὺ ἐρεῖς, Τοῦ Θεοῦ εἰμι, μὴ ἐπιφερόμενος τὰ γνωρίσματα; Ἢ ἀγνοεῖς, ὅτι τὰς ἐσφραγισμένας οἰκίας ὁ ὀλοθρευτὴς ὑπερβαίνων, ἐν δὲ ταῖς ἀσφραγίστοις κατεφόνευε τὰ πρωτότοκα; Ἀσφράγιστος θησαυρὸς, εὐεπιχείρητος κλέπταις. Πρόβατον ἀσημείωτον, ἀκινδύνως ἐπιβουλεύεται. Νέος εἶ; ἀσφάλισαι τὴν νεότητα τῷ τοῦ βαπτίσματος χαλινῷ. Παρέδραμεν ἡ ἀκμή; μὴ ζημιωθῇς τὰ ἐφόδια· μὴ ἀπολέσῃς τὰ φυλακτήρια· μὴ περὶ τῆς ἑνδεκάτης, ὡς περὶ πρώτης διανοοῦ. Εἴ τις ἰατρῶν ἐπηγγείλατό σοι μηχαναῖς τισι καὶ ἐπινοίαις νέον ποιεῖν ἐκ γέροντος, οὐκ ἂν ἐπεθύμησας ἐλθεῖν ἐπ' ἐκείνην τὴν ἡμέραν, ἐν ᾗ σεαυτὸν ὁρᾷν ἔμελλες πρὸς ἀκμὴν ὑποστρέφοντα; Ἐπειδὴ δὲ τὴν ψυχήν σου ἀναθαλήσειν ἐπαγγέλλεταί σοι τὸ βάπτισμα, ἣν σὺ ἐπαλαίωσας, καὶ ῥυπῶσαν αὐτὴν ἐκ τῶν ἀνομιῶν, καὶ ἐσπιλωμένην ἀπέδειξας, καταφρονεῖς τοῦ εὐεργέτου; Οὐ προστρέχεις τῷ ἐπαγγέλματι; Οὐκ ἐπιθυμεῖς ἰδεῖν τί τὸ μέγα θαῦμα τῆς ὑποσχέσεως; πῶς ἄνευ μητρὸς ἀναγεννᾶται ἄνθρωπος;","english":"Angels will receive you, or those who hold you will restrain you. In battle, commanders distribute the watchword to those under them, so that friends may easily call one another to mind, and so that when they have mingled with the enemy in engagements, the separation may be clear. No one will recognize you—whether you are ours or of the opposing side—unless you provide your kinship by the mystic symbols. If the light of the Lord's face is not marked upon you, how will the angel claim you? How will he take you away from the enemies, unless he recognizes the seal? How will you say, \"I am God's,\" without bearing the marks of identification? Or do you not know that the destroyer passed over the sealed houses, but in the unsealed ones he slaughtered the firstborn? An unsealed treasure is easy for thieves to attack. An unmarked sheep is plotted against without danger. Are you young? Secure your youth with the bridle of baptism. Has your prime passed by? Do not suffer loss of your provisions; do not lose your safeguards; do not think of the eleventh hour as though it were the first. If one of the physicians had promised you by certain devices and inventions to make a young man out of an old one, would you not have longed to come to that day on which you were to see yourself returning to your prime? But since baptism promises to make your soul flourish again—a soul you have grown old, and have shown to be filthy from your lawless deeds and defiled—do you despise the benefactor? Do you not run to the promise? Do you not long to see what the great wonder of the promise is—how a man is born again without a mother?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"πῶς ὁ παλαιούμενος καὶ φθειρόμενος κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, σφριγᾷ πάλιν, καὶ ἀνηβᾷ, καὶ εἰς τὸ ἀληθινὸν ἄνθος τῆς νεότητος ἐπανέρχεται; Βάπτισμα αἰχμαλώτοις λύτρον, ὀφλημάτων ἄφεσις, θάνατος ἁμαρτίας, παλιγγενεσία ψυχῆς, ἔνδυμα φωτεινὸν, σφραγὶς ἀνεπιχείρητος, ὄχημα πρὸς οὐρανὸν, βασιλείας πρόξενον, υἱοθεσίας χάρισμα. Τοσούτων ἀγαθῶν καὶ τηλικούτων, ἄθλιε, προτιμωτέραν ἄγεις τὴν ἡδονήν; Νοῶ γάρ σου τὴν ὑπέρθεσιν· κἂν περιστέλλῃς τοῖς ῥήμασιν. Αὐτὰ βοᾷ τὰ πράγματα, κἂν τῇ φωνῇ σιωπᾷς. Ἔασον ἀποχρήσωμαι τῇ σαρκὶ πρὸς τὴν ἀπόλαυσιν τῶν αἰσχρῶν, ἐγκυλισθῶ τῷ βορβόρῳ τῶν ἡδονῶν, αἱμάξω τὰς χεῖρας, ἀφέλωμαι τὰ ἀλλότρια, δολίως πορευθῶ, ἐπιορκήσω, ψεύσωμαι, καὶ τότε τὸ βάπτισμα, ὅταν λήξω τῶν κακῶν, ὑποδέξομαι. Τίς δέ σοι καὶ τὸν ὅρον τῆς ζωῆς ἔπηξεν; τίς σοι τὴν προθεσμίαν τοῦ γήρως ὥρισεν; τίς οὕτως ἀξιόπιστος παρὰ σοὶ τῶν μελλόντων ἐγγυητής; Οὐχ ὁρᾷς νήπια ἁρπαζόμενα, τοὺς ἐν ἡλικίᾳ ἀπαγομένους; οὐκ ἔχει μίαν προθεσμίαν ὁ βίος. Τί ἀναμένεις πυρετοῦ σοι δῶρον γενέσθαι τὸ βάπτισμα; ὅτε οὔτε φθέγξασθαι δυνήσῃ τὰ σωτήρια ῥήματα, τάχα δὲ [οὐδὲ] ἀκοῦσαι καθαρῶς· οὐ χεῖρας ἆραι εἰς οὐρανὸν, οὐκ ἐπὶ πόδας διαναστῆναι, οὐ κλῖναι γόνυ εἰς τὴν προσκύνησιν, οὐ διδαχθῆναι χρησίμως, οὐχ ὁμολογῆσαι ἀσφαλῶς, οὐχὶ συνθέσθαι Χριστῷ, οὐκ ἀποτάξασθαι τῷ ἐχθρῷ, τάχα δὲ οὐδὲ συνετῶς ἐπακοῦσαι μυσταγωγούμενος, ἀμφίβολος ὢν τοῖς παροῦσιν, Ἆρα ᾔσθετο τῆς χάριτος, ἢ ἀναισθήτως ἔχει τῶν γενομένων; ὅταν δὲ καὶ ἐπιστημόνως τὴν χάριν δέξῃ, τότε τὸ μὲν τάλαντον ἔχεις, τὴν δὲ ἐργασίαν οὐκ ἐπιφέρεις.","english":"How is the one who is worn out and corrupted by the desires of deceit fresh again, and young again, and returns to the true flower of youth? Baptism is a ransom for captives, a remission of debts, the death of sin, the regeneration of the soul, a garment of light, an inviolable seal, a chariot to heaven, a procurer of the kingdom, a gift of adoption. Wretched man, do you hold pleasure more precious than so many and such great goods? For I understand your postponement, even if you cloak it with words. The facts themselves cry out, even if you are silent with your voice. Let me be, that I may use the flesh for the enjoyment of shameful things, wallow in the mire of pleasures, stain my hands with blood, take what belongs to others, walk deceitfully, swear falsely, lie, and then receive baptism when I have ceased from evils. But who fixed the limit of your life for you? Who determined the appointed time of old age for you? Who among the things to come is so trustworthy a guarantor to you? Do you not see infants snatched away, those in the prime of life carried off? Life has no single appointed time. Why do you wait for baptism to become a gift to you from fever? When you will be able neither to utter the saving words, and perhaps not even to hear them clearly; nor to lift your hands to heaven, nor to stand up on your feet, nor to bend the knee for worship, nor to be taught profitably, nor to confess safely, nor to make a covenant with Christ, nor to renounce the enemy, and perhaps not even to listen intelligently while being initiated, being in doubt about what is present: Did he perceive the grace, or is he insensible to what has happened? And when you receive the grace knowingly, then you have the talent, but you do not bring the work.","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":196,"ref":"p196","source":"Ὥσπερ οὐκ ὄντας ὑπέστησεν, οὕτως ὑποστάντας ἀνέπλασεν, πλάσιν θειοτέραν τε καὶ τῆς πρώτης ὑψηλοτέραν· ἣ τοῖς μὲν ἀρχομένοις ἐστὶ σφραγὶς, τοῖς δὲ τελειοτέροις τὴν ἡλικίαν χάρισμα, καὶ τῆς παθούσης εἰκόνος διὰ τὴν κακίαν ἐπανόρθωσις, ἵνα μὴ τῇ\n\nἀπογνώσει χείρους γενόμενοι, καὶ ἀεὶ πρὸς τὸ χεῖρον καταφερόμενοι, τελείως ἔξω τοῦ καλοῦ καὶ τῆς ἀρετῆς πίπτωμεν. Γενέσθω σοι τὸ λουτρὸν, μὴ τοῦ σώματος μόνον, ἀλλὰ καὶ τῆς εἰκόνος· μὴ τῶν ἁμαρτημάτων ἔκπλυσις μόνον, ἀλλὰ καὶ τοῦ τρόπου διόρθωσις· μὴ τὸν προλαβόντα βόρβορον ἀποκλυζέτω μόνον, ἀλλὰ καὶ τὴν πηγὴν καθαιρέτω· μὴ τὸ καλῶς κτᾶσθαι τυπούτω μόνον, ἀλλὰ καὶ τὸ καλῶς ἀποκτᾶσθαι, ἢ τόγε κουφότατον, τὸ κακῶς κτηθὲν ἀποτίθεσθαι. Τί γὰρ ὄφελος, σοὶ μὲν συγχωρηθῆναι τὴν ἁμαρτίαν, τῷ δὲ ἠδικημένῳ μὴ λυθῆναι τὴν παρὰ σοῦ ζημίαν; δύο σοι κακῶν ὄντων, τοῦ τε κτήσασθαι μὴ δικαίως, καὶ τοῦ τὸ κτηθὲν κατέχεσθαι, τοῦ μὲν ἄφεσιν ἔλαβες, τὸ δὲ σήμερον ἀδικεῖς. Σήμερον γάρ ἐστι παρὰ σοὶ τὸ ἀλλότριον, καὶ οὐκ ἀνῃρέθη τὸ ἁμάρτημα, τῷ χρόνῳ δὲ διεκόπη· τὸ μὲν πρὸ τοῦ βαπτίσματος τολμηθὲν, τὸ δὲ μένον μετὰ τὸ βάπτισμα. Τῶν γὰρ ἡμαρτημένων, οὐ τῶν ἁμαρτανομένων, τὸ λουτρὸν ἔχει συγχώρησιν. Δεῖ δὲ μὴ σοφισθῆναι τὸν καθαρμὸν, ἀλλ' ἐνσημανθῆναι· λαμπρυνθῆναί σε τελείως, ἀλλὰ μὴ χρωσθῆναι· μηδὲ ἐπικάλυψιν τῶν ἁμαρτιῶν, ἀλλὰ ἀπαλλαγὴν ἔχειν τὸ χάρισμα. Εὐλογητὸς ὁ Θεὸς, ὁ ποιῶν θαυμάσια μόνος. ὁ ποιῶν πάντα, καὶ κατασκευάζων αὐτά. Οἱ χθὲς αἰχμάλωτοι, νῦν ἐλεύθεροι, καὶ πολῖται τῆς Ἐκ κλησίας. Οἱ πρώην ἐν αἰσχύνῃ ἁμαρτημάτων, νῦν ἐν παῤῥησίᾳ δικαιοσύνης.","english":"Just as he brought into being things that did not exist, so he remolded those that did exist, a molding more divine and higher than the first; which for beginners is a seal, and for those more perfect in age a gift, and a restoration of the image that suffered through wickedness, so that we might not, having become worse through despair and always being carried down toward the worse, fall completely outside the good and virtue. Let the bath be for you not of the body only, but also of the image; not a washing away of sins only, but also a correction of character; let it not only wash away the mud that came before, but also remove the source; let it not only form the acquiring well, but also the well acquiring, or at least the lightest thing, the laying aside of what was acquired badly. For what profit is it if the sin is forgiven you, but the loss caused by you is not released to the one wronged? Since there are two evils for you, the acquiring unjustly and the holding on to what was acquired, you have received forgiveness for the one, but the other you are wronging today. For today what belongs to another is with you, and the sin was not removed, but was interrupted by time; the one was dared before baptism, the other remains after baptism. For the bath has forgiveness of sins that have been committed, not of sins being committed. It is necessary that the purification not be cleverly devised, but imprinted; that you be made fully bright, but not merely dyed; and that the gift be not a covering over of sins, but a release from them. Blessed is God, who alone does wonders, who makes all things and establishes them. Those who yesterday were captives are now free, and citizens of the Church. Those formerly in the shame of sins are now in the boldness of righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"Εἰ τὸ εἰδέναι τὸν Θεὸν ὑπερβολὴν ἐν τῷ ἀγαθῷ οὐκ ἔχει, τὸ υἱὸν γενέσθαι Θεοῦ ὑπὲρ εὐκληρίαν ἐστὶ πᾶσαν. Ὁ γὰρ Θεοῦ υἱὸς ἀξιωθεὶς γενέσθαι, ἕξει πάντως τοῦ Πατρὸς τὸ ἀξίωμα. Ὑπὲρ εὐχὴν δὲ ἡ ἐπιτυχία· ὑπὲρ ἐλπίδα δὲ τὸ δῶρον· ὑπὲρ φύσιν ἡ χάρις. –Βαπτίζεται ἁγίῳ Πνεύματι, ὁ διὰ πάσης νοήσεως, καὶ λόγων, καὶ πράξεων ἁγιαζόμενος, καὶ ὢν πνευματικός. Ὡς γὰρ ὁ εἰς ὕδωρ βαπτιζόμενος, ὅλως ὑγραίνεται, οὕτως ὁ ἐν ἁγίῳ Πνεύματι βαπτιζόμενος, ὅλως πνευματικὸς καὶ ἅγιος γίνεται, γνώμῃ καὶ πράξει τοιοῦτος ἀποτελούμενος.\n\nΤΙΤΛ. Εʹ. –Περὶ βδελυγμάτων, καὶ τῶν λεγομένων θεῶν. «Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ. Οὐ ποιήσεις σεαυτῷ εἴδωλον, οὐδὲ πᾶν τι ὁμοίωμα, ὅσα ἐν τῷ οὐρανῷ, καὶ ὅσα ἐν τῇ γῇ κάτω, καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς. Οὐ προσκυνήσεις, οὐδὲ μὴ λατρεύσῃς αὐτοῖς. Ἐγὼ γάρ εἰμι Κύριος.» «Πᾶς θυσιάζων θεοῖς ἑτέροις, ἐξολοθρευθήσεται.» «Οὐκ εἰσοίσεις βδέλυγμα εἰς τὸν οἶκόν σου, καὶ ἔσῃ ἀνάθεμα ὥσπερ τοῦτο.» «Τὰ εἴδωλα τῶν ἐθνῶν ἀργύριον καὶ χρυσίον, ἔργα χειρῶν ἀνθρώπων.» «Θεοὶ, οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν ἀπὸ τῆς γῆς. καὶ ὑποκάτω τοῦ οὐρανοῦ τούτου.» «Μάταιοι πάντες ἄνθρωποι, οἷς παρῆν Θεοῦ ἀγνωσία, καὶ ἐκ τῶν ὁρωμένων ἀγαθῶν οὐκ ἴσχυσαν εἰδέναι τὸν ὄντα· οὔτε τοῖς ἔργοις προστρέχοντες ἐπέγνωσαν τὸν τεχνίτην· ἀλλ' ἢ πῦρ, ἢ πνεῦμα, ἢ ταχινὸν ἀέρα, ἢ κύκλον ἀστέρων, ἢ βίαιον ὕδωρ, ἢ φωστῆρας οὐρανοῦ, πρυτάνεις κόσμου θεοὺς ἐνόμισαν· ὧν εἰ μὲν τὴν καλλονὴν τερπόμενοι, ταῦτα ὑπελάμβανον, γνώτωσαν, πόσῳ μᾶλλον ὁ τούτων Δεσπότης ἐστὶ βελτίων.","english":"If knowing God has no excess in goodness, becoming a son of God is beyond all good fortune. For he who has been deemed worthy to become a son of God will certainly possess the Father's dignity. The attainment is beyond prayer; the gift is beyond hope; the grace is beyond nature. — He is baptized with the Holy Spirit who is sanctified through every thought, word, and deed, and is spiritual. For just as one baptized in water is wholly wetted, so one baptized in the Holy Spirit becomes wholly spiritual and holy, being made such in disposition and deed.\n\nTITLE 5. — On abominations, and the so-called gods. \"You shall have no other gods besides me. You shall not make for yourself an idol, nor any likeness of all that is in heaven, and all that is in the earth beneath, and all that is in the waters under the earth. You shall not bow down to them, nor shall you serve them. For I am the Lord.\" \"Everyone who sacrifices to other gods shall be utterly destroyed.\" \"You shall not bring an abomination into your house, and you shall be accursed like it.\" \"The idols of the nations are silver and gold, the works of human hands.\" \"Let the gods who did not make heaven and earth perish from the earth, and from under this heaven.\" \"All men are vain, in whom is the ignorance of God, and who from the good things that are seen could not know the One who is; nor, attending to the works, did they recognize the craftsman; but either fire, or wind, or swift air, or the circle of stars, or violent water, or the luminaries of heaven, they deemed gods, the rulers of the world; if, delighting in their beauty, they supposed these things, let them know how much better is the Master of these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"Ὁ γὰρ τοῦ κόσμου γενεσιάρχης ἔκτισε ταῦτα. Εἰ δὲ δύναμιν καὶ ἐνέργειαν ἐκπλαγέντες, νοησάτωσαν ἀπ' αὐτῶν, πόσῳ ὁ κατασκευάσας αὐτὰ δυνατώτερός ἐστιν. Ἐκ γὰρ μεγέθους καὶ καλλονῆς κτισμάτων ἀναλόγως ὁ γενεσιουργὸς αὐτῶν θεωρεῖται. Ταλαίπωροι δὲ, καὶ ἐν νεκροῖς αἱ ἐλπίδες αὐτῶν, οἵτινες ἐκάλεσαν θεοὺς ἔργα χειρῶν ἀνθρώπων, χρυσὸν καὶ ἄργυρον, τέχνης ἐμμελετήματα, καὶ ἀπεικάσματα ζώων, ἢ λίθων ἀχρήστων.» «Τὸ χειροποίητον ἐπικατάρατον, καὶ ὁ ποιήσας αὐτὸ, ὅτι ὁ μὲν εἰργάσατο, τὸ δὲ φθαρτὸν, Θεὸν ὠνόμασεν. Ἐν ἴσῳ μισητὰ Θεῷ, καὶ ὁ ἀσεβῶν, καὶ ἡ ἀσέβεια αὐτοῦ. Καὶ γὰρ τὸ πραχθὲν σὺν τῷ δράσαντι ἐξολοθρευθήσονται.» «Κριτὴς ὁ πηλουργὸς, καὶ ὁ κακόμοχθος, θεὸν μάταιον ἐκ τοῦ αὐτοῦ πλάσσει πηλοῦ· ὃς πρὸ μικροῦ ἐκ γῆς γεννηθεὶς, μετ' ὀλίγον πορεύεται\n\nεἰς γῆν ἐξ ἧς ἐλήφθη, τὸ τῆς ψυχῆς ἀπαιτηθεὶς χρέος. Ἀλλ' ἔστιν αὐτῷ φροντὶς, οὐχ ὅτι μέλλει κάμνειν, οὐδ' ὅτι βραχυτελῆ βίον ἔχει· ἀλλ' ἀντερείδεται μὲν χρυσουργοῖς καὶ ἀργυροχόοις, χαλκοπλάστας τε μιμεῖται, καὶ δόξαν ἡγεῖται, ὅτι κίβδηλα πλάσσει. Σποδὸς ἡ καρδία αὐτοῦ, καὶ γῆς εὐτελεστέρα ἡ ἐλπὶς αὐτοῦ, πηλοῦ τε ἀτιμώτερος ὁ βίος αὐτοῦ, ὅτι ἠγνόησε τὸν πλάσαντα αὐτὸν, καὶ τὸν ἐμπνεύσαντα αὐτῷ ψυχὴν ἐνεργοῦσαν, καὶ ἐμφυσήσαντα αὐτῷ πνεῦμα ζωτικόν· ἀλλ' ἐλογίσαντο παίγνιον εἶναι τὴν ζωὴν ἡμῶν, καὶ τὸν βίον ἡμῶν πανηγυρισμὸν ἐπικερδῆ.» «Θέαμα βρωμάτων παρακειμένων ἐπὶ τάφῳ· τί συμφέρει κάρπωσις εἰδώλῳ;","english":"For the originator of the world created these things. And if they were struck with awe at power and energy, let them understand from these things how much more powerful is he who made them. For from the greatness and beauty of created things their creator is correspondingly seen. But wretched are they, and their hopes are among the dead, who called gods the works of human hands, gold and silver, the studied products of craft, and likenesses of animals, or of useless stones. The handmade thing is accursed, and the one who made it, because the one worked it, and the other, being corruptible, he named a god. Equally hateful to God are both the impious man and his impiety. For both the thing done and the one who did it will be destroyed together. The potter is judge, and the one who toils at evil, fashions a vain god from the same clay; who, having been born from the earth a little before, after a little while journeys into the earth from which he was taken, when the debt of the soul is demanded of him. But he has a care, not that he is about to grow weary, nor that he has a short-lived life; but he contends with goldsmiths and silversmiths, and imitates bronze-workers, and considers it glory that he fashions counterfeit things. Ashes is his heart, and his hope is more worthless than earth, and his life more dishonored than clay, because he did not know the one who fashioned him, and the one who breathed into him an active soul, and breathed into him a living spirit; but they reckoned our life to be a plaything, and our life a profitable festival. A spectacle of foods set out upon a tomb; what benefit is the offering to an idol?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"οὔτε γὰρ ἔδεται, οὔτε μὴ ὀσφρανθῇ.» Οἱ μὲν ἥλιον, οἱ δὲ σελήνην, οἱ δὲ ἀστέρων πλῆθος, οἱ δὲ οὐρανὸν αὐτὸν ἅμα τούτοις ἐσεβάσθησαν, οἱ δὲ τὰ στοιχεῖα, ὧν ἄνευ οὐ δυνατὸν συστῆναι τὸν ἀνθρώπινον βίον. Οἶμαι δὲ, καὶ δυναστείαν τινὲς θεραπεύοντες, καὶ ῥώμην ἐπαινέσαντες, καὶ κάλλος θαυμάσαντες, θεὸν ἐποίησαν τῷ χρόνῳ τὸ τιμώμενον. Οἱ ἐμπαθέστεροι δὲ αὐτῶν καὶ τὰ πάθη θεοὺς ὠνόμασαν. Εἰσί τινες καταρώμενοι τοὺς ἀστέρας, ὅτε κατὰ ἀνθρώπου ὀργίζονται λέγοντες, Οὐαὶ τῷ ἄστρῳ σου. Ἄλλοι λέγουσιν· Καλοῦ ἄστρου ἐγεννήθη, διὸ καὶ συναστρεῖ αὐτῷ τὰ πάντα. Καὶ οὐαὶ τοῖς αὐτὰ λέγουσι. Πολλοὺς οἶδα εὐχομένους εἰς τὸν ἥλιον, καὶ τὴν σελήνην, καὶ ἱκεσίαν προσφέρουσι τῷ ἡλίῳ λέγοντες, Ἐλέησόν με· καὶ οὐαὶ τούτοις. Τί ἀφιεὶς τὸν ποιητὴν τοῦ ἡλίου, τὸν ἥλιον προσκυνεῖς; οὐ δεῖ λατρεύειν τῇ κτίσει παρὰ τὸν Κτίσαντα. Γέγραπται γάρ· Ἐπικατάρατος πᾶς προσκυνῶν τὸν ἥλιον, καὶ τὴν σελήνην, καὶ τοὺς ἀστέρας, καὶ εἴ τι ἕτερον ποίημα παρὰ τὸν ποιητήν. Πολλοὶ φανταζόμενοι λέγουσι τὴν σελήνην κατέρχεσθαι. Ὅταν, φασὶν, ἐξαιματοῦται ἄνθρωπος καταγοητεύσας αὐτὴν καταφέρει. Καὶ οὐαὶ τοῖς ταῦτα λέγουσιν. Τίς ἠδυνήθη καταγοητεύσας ἀναβαίνειν εἰς οὐρανόν; ἠβουλήθη Σίμων ὁ μάγος, ἀλλὰ πεσὼν διεῤῥάγη. Οὐδεὶς γὰρ δύναται οὐ μικρὸν, οὐ μέγα σαλεῦσαι ἄστρον οὐρανοῦ, ἃ ὁ Θεὸς τῇ ἰδίᾳ δυνάμει ἐθεμελίωσεν. Πάλιν δὲ λέγουσιν, ὅτι νεφέλας καὶ ὑετοὺς παράγουσι γόητες ἄνθρωποι, καὶ τοῦτο ματαιολογοῦσι. Τίς ἀνθρώπων δύναται πρόσταγμα Θεοῦ ἀποστρέψαι γοητείᾳ; τὰ γὰρ νέφη κατὰ πρόσταξιν Θεοῦ ἐκχέουσι τὸν ὑετὸν ἐπὶ τῆς γῆς.","english":"For it neither eats nor will it smell. Some revered the sun, others the moon, others a multitude of stars, others heaven itself together with these, and others the elements, without which human life cannot subsist. I think that some, courting power, praising strength, and admiring beauty, in time made the object of their honor a god. The more passionate among them even named their passions as gods. There are some who curse the stars when they are angry against a man, saying, Woe to your star. Others say: You were born under a good star, and therefore everything goes well with you. And woe to those who say these things. I know many who pray to the sun and the moon, and offer supplication to the sun, saying, Have mercy on me; and woe to them. Why do you forsake the maker of the sun and worship the sun? One must not serve the creation rather than the Creator. For it is written: Cursed is everyone who worships the sun and the moon and the stars, and any other creature rather than the Creator. Many, imagining things, say that the moon comes down. When, they say, a man is made to bleed, one who has bewitched it brings it down. And woe to those who say these things. Who has been able by bewitching to ascend into heaven? Simon the magician wished to, but he fell and was dashed to pieces. For no one can shake, either small or great, a star of heaven, which God has founded by his own power. Again they say that sorcerers cause clouds and rains, and in this they talk nonsense. Which of men can turn aside the command of God by sorcery? For the clouds pour out rain upon the earth at the command of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"ΤΙΤΛ. ϛʹ. –Περὶ τοῦ βίου, καὶ τοῦ κόσμου τούτου· καὶ ὅτι ἐν περισπασμῷ καὶ μόχθῳ καὶ ἡμεῖς, καὶ ὁ βίος ἡμῶν.\n\n«Καὶ τῇ γυναικὶ εἶπεν· Πληθύνων πληθυνῶ τὰς λύπας καὶ τὸν στεναγμόν σου. Ἐν λύπαις τέξῃ τέκνα, καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει.» «Ἔγκειται ἡ διάνοια τοῦ ἀνθρώπου ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος.» «Πότερον οὐχὶ πειρατήριόν ἐστιν ὁ βίος ἀνθρώπου ἐπὶ τῆς γῆς;» «Περισπασμὸν πονηρὸν ἔδωκεν ὁ Θεὸς τοῖς υἱοῖς τῶν ἀνθρώπων, τοῦ περισπᾶσθαι ἐν αὐτῷ.» «Συνάντημα ἓν τῷ δικαίῳ καὶ τῷ ἀσεβεῖ, τῷ ἀγαθῷ καὶ τῷ κακῷ, τῷ καθαρῷ καὶ τῷ ἀκαθάρτῳ, τῷ θυσιάζοντι καὶ τῷ μὴ θυσιάζοντι· ὡς ὁ ἀγαθὸς, ὁ ἁμαρτάνων· ὡς ὀμνύων, καθὼς ὁ τὸν ὅρκον φοβούμενος. Τοῦτο πονηρὸν ἐν παντὶ πεποιημένῳ ὑπὸ τὸν ἥλιον, ὅτι συνάντημα ἓν τοῖς πᾶσιν.» «Οὐκ ἔστιν ἀλήθεια, οὐδὲ ἔλεος, οὐδὲ ἐπίγνωσις Θεοῦ ἐπὶ τῆς γῆς. Ἀρὰ, καὶ ψεῦδος, καὶ φόνος, καὶ κλοπὴ, καὶ μοιχεία ἐκκέχυται ἐπὶ τῆς γῆς.» «Ἀπὸ φοροῦντος ὑάκινθον καὶ στέφανον, ἕως φοροῦντος ὠμόλινον, θυμὸς, καὶ ζῆλος, καὶ ταραχὴ, καὶ σάλος, καὶ φόβος θανάτου, καὶ μήνισμα, καὶ ἔρις.» «Οὐκ οἴδατε, ὅτι ἡ φιλία τοῦ κόσμου ἔχθρα τοῦ Θεοῦ ἐστιν; ὃς ἐὰν βουληθῇ φίλος εἶναι τοῦ κόσμου, ἐχθρὸς τοῦ Θεοῦ καθίσταται.» «Μὴ ἀγαπᾶτε τὸν κόσμον, μηδὲ τὰ ἐν τῷ κόσμῳ. Ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ Πατρὸς ἐν αὐτῷ· ὅτι πᾶν τὸ ἐν τῷ κόσμῳ, ἡ ἐπιθυμία τῆς σαρκὸς, καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν, καὶ ἡ ἀλαζονεία τοῦ βίου, ἣ οὐκ ἔστιν ἐκ τοῦ Πατρὸς, ἀλλ' ἐκ τοῦ κόσμου ἐστίν. Καὶ ὁ κόσμος παράγει, καὶ ἡ ἐπιθυμία αὐτοῦ.","english":"TITLE 6. — Concerning this life and this world; and that we also, and our life, are in distraction and toil.\n\nAnd to the woman he said: Multiplying I will multiply your sorrows and your groaning. In sorrows you shall bear children, and your turning shall be toward your husband, and he shall rule over you. The mind of man is earnestly set upon evil things from youth. Is not the life of man upon the earth a place of trial? God has given an evil distraction to the sons of men, to be distracted in it. One meeting is there for the righteous and the ungodly, for the good and the evil, for the clean and the unclean, for the one who sacrifices and the one who does not sacrifice; as the good man, so the sinner; as the one who swears, so the one who fears the oath. This is evil in all that is done under the sun, that one meeting is for all. There is no truth, nor mercy, nor knowledge of God on the earth. Curse, and falsehood, and murder, and theft, and adultery are poured out on the earth. From the one wearing hyacinth and a crown, to the one wearing a coarse linen garment, there is wrath, and jealousy, and confusion, and tossing, and fear of death, and rage, and strife. Do you not know that friendship with the world is enmity with God? Whoever wishes to be a friend of the world is made an enemy of God. Do not love the world, nor the things in the world. If anyone loves the world, the love of the Father is not in him; because all that is in the world, the desire of the flesh, and the desire of the eyes, and the arrogance of life, is not from the Father, but is from the world. And the world passes away, and its desire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"Ὁ δὲ ποιῶν τὸ θέλημα τοῦ Θεοῦ,\n\nμένει εἰς τὸν αἰῶνα.» Πολυστένακτος ὁ βίος ἡμῶν, καὶ κατηφείας πλήρης. Ὁ κόσμος οὗτος προηγουμένως μὲν διδασκαλεῖον καὶ παιδευτήριον τῶν ἀνθρωπίνων ψυχῶν ἐστιν· ἔπειτα μέντοι καὶ ἅπαξ ἁπλῶς τῶν ἐν γενέσει καὶ φθορᾷ ἐπιτήδειον ἐνδιαίτημα. Συμφυὴς ἄρα τῷ κόσμῳ, καὶ τοῖς ἐν αὐτῷ ζώοις τε καὶ φυτοῖς, ἡ χρόνου διέξοδος ἐπέστη, ἐπειγομένη ἀεὶ, καὶ παραῤῥέουσα, καὶ μηδαμῶς παυομένη τοῦ δρόμου. Τὰ ἀπὸ χρόνου ἀρξάμενα, ἀνάγκη πάντως καὶ ἐν χρόνῳ συντελεῖσθαι. Εἰ ἀρχὴν ἔχει χρονικὴν, μὴ ἀμφιβάλῃς περὶ τοῦ τέλους. Ὁ κόσμος οὗτος αὐτός τέ ἐστι θνητὸς, καὶ χωρίον ἀποθνησκόντων. Ἐπειδὴ γὰρ σύνθετός ἐστιν ἡ τῶν ὁρωμένων σύστασις, τὸ δὲ σύνθετον ἅπαν διαλύεσθαι πέφυκεν, οἱ ἐν τῷ κόσμῳ ζῶντες, μέρη ὄντες τοῦ κόσμου, ἀναγκαίως τῆς τοῦ παντὸς φύσεως ἀπολαύομεν. Τὸν μὲν οὔπω τοῖς δεσμοῖς τοῦ γάμου συνεζευγμένον, λυσσώδεις ἐπιθυμίαι, καὶ ὁρμαὶ δυσκάθεκτοι, καὶ ἔρωτες δυσέρωτες ἐκταράττουσι. Τὸν δὲ ἤδη κατειλημμένον ὁμοζύγῳ ἕτερος θόρυβος τῶν φροντίδων ἐκδέχεται· ἐν ἀπαιδίᾳ παίδων ἐπιθυμία, ἐν τῇ κτήσει τῶν παίδων παιδοτροφίας μέριμνα, γυναικὸς φυλακὴ, οἴκου ἐπιμέλεια, οἰκετῶν προστασίαι, αἱ κατὰ τὰ συμβόλαια βλάβαι, οἱ πρὸς τοὺς γείτονας διαπληκτισμοὶ, αἱ ἐν τοῖς δικαστηρίοις συμπλοκαὶ, καὶ τῆς ἐμπορίας οἱ κίνδυνοι, αἱ τῆς γεωργίας διαπονήσεις· πᾶσα ἡμέρα ἰδίαν ἥκει κομίζουσα τῆς ψυχῆς ἐπισκότησιν, καὶ αἱ νύκτες τὰς καθημερινὰς φροντίδας παραλαβοῦσαι, ἐν ταῖς αὐταῖς φαντασίαις ἐξαπατῶσι τὸν νοῦν.","english":"But the one who does the will of God remains forever. Our life is full of groaning and filled with dejection. This world is, in the first place, a school and training-place for human souls; and then, to put it simply, a suitable dwelling for things that are in generation and corruption. The passage of time is therefore innate to the world and to the living creatures and plants in it, ever pressing on, flowing past, and in no way ceasing from its course. Things that began from time must certainly also be completed in time. If it has a temporal beginning, do not doubt about its end. This world itself is mortal and a place of the dying. For since the constitution of visible things is composite, and everything composite is by nature dissolved, we who live in the world, being parts of the world, necessarily partake of the nature of the whole. The man not yet yoked in the bonds of marriage is disturbed by raging desires, hard-to-restrain impulses, and loves that are ill-starred. But the man already taken by a spouse is met by another turmoil of cares: desire in childlessness, anxiety of child-rearing in the possession of children, guarding of a wife, management of a household, oversight of servants, losses in contracts, quarrels with neighbors, entanglements in courts, dangers of trade, toils of farming; every day brings its own darkening of the soul, and the nights, having taken up the daily cares, deceive the mind with the same fantasies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"Παντοίοις πάθεσι καὶ ταλαιπωρίαις καταβεβάπτισται ἡ ἀθλιότης τῆς ὧδε ζωῆς. Ὅρα, ἀγαπητὲ, πῶς θάλατταν μιμεῖται τῶν ἀνθρώπων τὰ πράγματα· εἰ μὴ τῆς ταραχῆς ἐκείνης ὁ βίος ἐμπέπλησται· εἰ μὴ τῆς ὑγρᾶς πλέον ἐπὶ τῆς ξηρᾶς χειμαζόμεθα· εἰ μὴ τῶν ἀνέμων σφοδρότερον εἰς ἀλλήλους συμπίπτομεν· εἰ μὴ τὰ χρήματα, καθάπερ καταιγίδες κατ' ἀλλήλων ἡμᾶς συγκρούουσιν· εἰ μὴ καθάπερ ἐν ζόφῳ θαλαττίῳ ὧδε κἀκεῖσε περιφερόμεθα. Οὗτος ἐκείνου τὸν ἀγρὸν ἀφηρπάσατο· ἕτερος ἑτέρου τὴν γῆν ἐπαφείλατο· ἄλλος τῆς τοῦ πλησίου γυναικὸς ἐπεθύμησεν, ἄλλος τοῦ δεῖνα τοὺς οἰκέτας ἀφήρπασεν. Ὁ μὲν περὶ ὕδατος πρὸς τὸν γείτονα κρίνεται· ὁ δὲ περὶ ἀέρων τῷ συνκτήτορι μάχεται. Οἱ μὲν περὶ μέτρα τῆς γῆς διαπληκτίζονται· οἱ δὲ διὰ οἰκοδομίας οἰκιῶν ἀλλήλους διαθλίβουσιν· οὗτος ἅπερ οὐκ ἔδωκεν λαβεῖν ἐπιφύεται· ἐκεῖνος ἅπερ ἔλαβεν, μὴ δοῦναι ἀντιδικάζεται. Ὁ μὲν περὶ τόκους ἀπληστεύεται· ὁ δὲ τὸ κεφάλαιον ἀποστερεῖν διισχυρίζεται. Οὗτος ἀπορῶν ὀδυνᾶται, ἐκεῖνος εὐπορῶν θορυβεῖται. Ὁ μὴ ἔχων ὀνειδίζεται, καὶ ὁ ἔχων ἐπιβουλεύεται· ὁ κρατῶν ἐνεδρεύεται, ὁ ἐν ἀρχαῖς ὑποβλέπεται· ὁ ἐν ἐξουσίαις μισεῖται, ὁ ἐν δυναστείαις σκευάζεται· οἱ πόλεμοι συνεχεῖς, οἱ φόνοι ἐπάλληλοι. Ἡ ἀπληστία τυραννεῖ, ἡ πλεονεξία δυναστεύει, τὸ ψεῦδος ὑπεραίρεται· ἡ πρὸς ἀλλήλους πίστις ἀπέφυγεν, ἡ ἀλήθεια τὴν γῆν κατέλιπεν· ἡ φιλία μέχρι τραπέζης περιώρισται, οἱ δὲ καὶ τὴν ἰδίαν ἰσχὺν ἀπώλεσαν· αἱ προσηγορίαι ὑποψίας πεπλήρωνται. Οὕτω δὴ πάντων ἐν κακοῖς σεσοβημένων ἡμῶν, ὁ προφήτης τὸν βίον ἐκπτυόμενος ἐκβοᾷ, λέγων·","english":"The wretchedness of this life here has been plunged into every kind of passion and misery. See, beloved, how human affairs imitate the sea: if our life were not filled with that turmoil; if we were not storm-tossed on dry land more than on the wet; if we did not clash against one another more violently than the winds; if possessions did not dash us against each other like squalls; if we were not carried here and there as in the darkness of the sea. This man has snatched away that man's field; another has taken another's land; another has desired his neighbor's wife; another has seized the servants of so-and-so. One is taken to court against his neighbor over water; another fights with his fellow landowner over air. Some quarrel over measures of land; others crush one another through the building of houses; this man lays claim to what he did not give, to take it; that man contends in court not to give back what he received. One is insatiable for interest; another insists on withholding the principal. This man is in pain from want, that man is in turmoil from plenty. The one who has nothing is reproached, and the one who has is plotted against; the one in power is ambushed, the one in office is viewed with suspicion; the one in authority is hated, the one in dominance is schemed against; wars are continuous, murders follow one upon another. Greed tyrannizes, covetousness dominates, falsehood is exalted; faith in one another has fled, truth has left the earth; friendship is limited to the table, and people have even lost their own strength; greetings are full of suspicion. So then, with all of us thus driven in turmoil among evils, the prophet, spitting out this life, cries out, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"«Πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος ζῶν.» ΤΙΤΛ. Ζʹ. –Περὶ βιαίου καὶ βιαστοῦ.\n\n«Μὴ βιάζου ῥοῦν ποταμοῦ.» «Τὸν θέλοντα βοῦν ἔλαυνε.» «Μὴ ἀναγκαστῶς, ἀλλ' ἑκουσίως.» Τὸ ἠναγκασμένον, καὶ παρὰ φύσιν, ἐπ' ὀλίγον ἀνίσχον, καὶ τοῦτο βιαίως, καὶ μόλις ταχὺ διελύθη εἰς τὰ ἐξ ὧν συνετέθη. Τὸ ἀκούσιον πρὸς τὸ τυραννικὸν εἶναι, καὶ οὐκ ἐπαινετὸν, οὐδὲ μόνιμον. Φιλεῖ γὰρ τὸ βιασθὲν, ὥσπερ φυτὸν βίᾳ χερσὶ μετασπώμενον, εἰς ἑαυτὸν πάλιν ἀφεθὲν ἀνατρέχειν. Τὸ δὲ ἐκ προαιρέσεως, ἐννομώτατον ἅμα καὶ ἀσφαλέστατον, εὐνοίας δεσμῷ τηρούμενον. – Βουλομένων, οὐ τυραννουμένων τὸ τῆς εὐσεβείας μυστήριον. Τό τε βεβιασμένον, καὶ ἀηδὲς ταχύ· τὸ δὲ ἀβίαστον, οὐκ ἔχει κόρον, ἀλλ' ἀεὶ χάριτί τε καὶ πόθῳ θάλλει. Μάλιστα πάντων Χριστιανοῖς οὐκ ἐφίεται τὸ πρὸς βίαν ἐπανορθοῦν τὰ τῶν\n\nἁμαρτημάτων πταίσματα. Οὐ γὰρ τοὺς ἀνάγκῃ τῆς κακίας ἀπεχομένους, ἀλλὰ τοὺς προαιρέσει, στεφανοῖ ὁ Θεός. Βία Θεῷ οὐ πρόσεστιν. ΤΙΤΛ. Ηʹ. –Περὶ βλασφήμου καὶ μεγαλοῤῥήμονος. «Εἶπε Κύριος πρὸς Μωσῆν· Λάλησον τοῖς υἱοῖς Ἰσραὴλ, λέγων· Ἄνθρωπος ὃς ἐὰν καταράσηται Θεὸν, ἁμαρτίαν λήψεται· ὁ ὀνομάζων δὲ ὄνομα Κυρίου, λίθοις λιθοβολείτω αὐτὸν πᾶσα συναγωγὴ υἱῶν Ἰσραήλ.» «Μὴ ἐξελθέτω μεγαλοῤῥημοσύνη ἐκ τοῦ στόματος ὑμῶν.» «Τί ἐτόλμησεν ἡ καρδία σου, ὅτι θυμὸν ἔῤῥηξας ἔναντι Κυρίου;» «Ἐξολοθρεύσει Κύριος πάντα τὰ χείλη τὰ δόλια, γλῶσσαν μεγαλοῤῥήμονα· τοὺς εἰπόντας, Τὴν γλῶσσαν ἡμῶν μεγαλυνοῦμεν, τὰ χείλη ἡμῶν παρ' ἡμῖν ἐστι· τίς ἡμῶν κύριός ἐστιν;» «Ἀφανισθήσεται Σαμάρεια, ὅτι ἀντεῖπε πρὸς τὸν Θεὸν αὐτῆς·","english":"Except that every living man is troubled in vain.\" TITLE 7. – On the violent and the forcible.\n\n\"Do not force the current of a river.\" \"Drive the ox that is willing.\" \"Not by compulsion, but willingly.\" What is compelled, and contrary to nature, rises for a little while, and that by force, and scarcely, and is quickly dissolved back into the things from which it was composed. What is unwilling belongs to the tyrannical, and is neither praiseworthy nor lasting. For what has been forced loves, like a plant pulled by violent hands, when let go again to return to itself. But what is done by free choice is both most lawful and most secure, guarded by the bond of goodwill. – The mystery of piety belongs to those who are willing, not to those who are tyrannized over. And what is forced is quickly also unpleasant; but what is unforced has no surfeit, but always flourishes with grace and longing. Most of all, Christians do not desire to correct the offenses of sins by force. For God crowns not those who abstain from evil by necessity, but those who do so by free choice. Force has no place in God. TITLE 8. – On the blasphemer and the arrogant speaker. \"The Lord said to Moses: Speak to the sons of Israel, saying: A man who curses God shall bear his sin; but he who names the name of the Lord, all the congregation of the sons of Israel shall stone him with stones.\" \"Let not arrogance go out from your mouth.\" \"What did your heart dare, that you vented wrath before the Lord?\" \"The Lord will destroy all deceitful lips, the arrogant tongue: those who said, We will magnify our tongue, our lips are our own; who is lord over us?\" \"Samaria shall be made desolate, because she has spoken against her God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"ἐν ῥομφαίᾳ πεσοῦνται αὐτοὶ, καὶ τὰ ὑποτίτθια αὐτῶν ἐδαφισθήσονται.» «Μεθύσατε αὐτὸν, ὅτι ἐπὶ Κύριον ἐμεγαλύνθη.» «Τάδε λέγει Κύριος· Ἐπειδὴ δέδωκας τὴν καρδίαν σου ὡς καρδίαν Θεοῦ, ἰδοὺ ἐπάγω ἐπὶ σὲ ἀλλοτρίους, λοιμοὺς ἐθνῶν, καὶ ἐκκενώσουσι τὰς μαχαίρας αὐτῶν ἐπὶ σὲ, καὶ ἐπὶ τὸ κάλλος τῆς ἐπιστήμης σου, καὶ στρώσουσι τὸ κάλλος σου εἰς ἀπώλειαν.» «Φιλάνθρωπον πνεῦμα σοφίας, καὶ οὐ κατορθώσει βλάσφημον ἀπὸ χειλέων αὐτοῦ.» «Ὁ βάλλων λίθον εἰς ὕψος, ἐπὶ τὴν κεφαλὴν αὐτοῦ βάλλει.» «Πᾶσα ἁμαρτία ἀφεθήσεται τοῖς ἀνθρώποις· τῷ δὲ εἰς τὸ ἅγιον Πνεῦμα βλασφημήσαντι οὐκ ἀφεθήσεται, οὐδὲ ἐν τῷ νῦν αἰῶνι, οὐδὲ ἐν τῷ μέλλοντι.» Ὁ μὲν ἁμαρτάνων, παραβαίνει νόμον· ὁ δὲ βλασφημῶν, εἰς αὐτὴν ἀσεβεῖ τὴν Θεότητα. Τοὺς ἐν τῇ πόλει βλασφημοῦντας, σωφρόνιζε· κἂν ἀκούσῃς τινὸς ἐν ἀμφόδῳ, ἢ ἐν ἀγορᾷ, ἐπιτίμησον, κἂν πληγὰς ἐπιθεῖναι δέῃ, μὴ παραιτήσῃ. Ῥάπισον αὐτοῦ τὴν ὄψιν, σύντριψον αὐτοῦ τὸ στόμα, ἁγίασόν σου τὴν χεῖρα διὰ τῆς πληγῆς. Κἂν ἐγκαλῶσί τινες, κἂν εἰς δικαστήριον ἕλκωσιν, ἀκολούθησον. Καθάπερ ὁ λίθον ἀκοντίζων εἰς τὸ ὕψος, τοῦ οὐρανοῦ μὲν τὸ σῶμα διατεμεῖν οὐ δύναται, οὐδὲ πρὸς τὸ ὕψος φθάσαι ἐκεῖνο, τὴν δὲ πληγὴν τῇ ἰδίᾳ δέχεται κορυφῇ, πρὸς τὸν ἀκοντίσαντα ἐπανιόντος τοῦ λίθου· οὕτως καὶ ὁ βλασφημῶν εἰς τὴν μακαρίαν τοῦ Θεοῦ οὐσίαν, ἐκείνην οὐ παραβλάψει ποτὲ, πολλῷ μείζονα οὖσαν καὶ ὑψηλοτέραν· κατὰ δὲ τῆς ἑαυτοῦ ψυχῆς τὸ ξίφος ἀκονᾷ, ἀγνώμων περὶ τὸν εὐεργέτην γενόμενος. ΤΙΤΛ. Θʹ. –Περὶ βασιλέως χρηστοῦ καὶ μισοπονήρου.","english":"They shall fall by the sword, they themselves, and their nursing children shall be dashed to the ground.\" \"Make him drunk, for he has magnified himself against the Lord.\" \"Thus says the Lord: Because you have given your heart as the heart of God, behold, I bring strangers upon you, plagues of the nations, and they shall empty their swords upon you, and upon the beauty of your knowledge, and they shall lay your beauty low for destruction.\" \"A spirit of wisdom loving mankind, and a blasphemer shall not prosper from his lips.\" \"He who throws a stone upward throws it upon his own head.\" \"Every sin shall be forgiven men; but to him who blasphemes against the Holy Spirit it shall not be forgiven, neither in this age, nor in the age to come.\" He who sins transgresses the law; but he who blasphemes commits impiety against the Godhead itself. Admonish those who blaspheme in the city; and if you hear someone in the street or in the marketplace, rebuke him, and even if it is necessary to inflict blows, do not shrink back. Strike his face, smash his mouth, sanctify your hand through the blow. And even if some bring charges, even if they drag you into court, follow through. Just as he who hurls a stone upward cannot cut through the body of heaven, nor reach that height, but receives the blow on his own head, the stone returning upon the one who hurled it; so also he who blasphemes against the blessed essence of God will never harm it, since it is far greater and higher; but against his own soul he sharpens the sword, having become ungrateful toward his benefactor. TITLE 9. – On a good king and one who hates evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"«Αὐξηθήσεται ἡ βασιλεία αὐτοῦ, ἔδεται ἔθνη ἐχθρῶν αὐτοῦ, καὶ τὰ πάχη αὐτῶν ἐκμυελιεῖ, καὶ ταῖ· βολίσιν αὐτοῦ ἐν αὐτοῖς ἔθνη κερατιεῖ.» «Κέρατα μονοκέρωτος τὰ κέρατα αὐτοῦ· ἐν αὐτοῖς ἔθνη κερατιεῖ. Ψεύσονταί σε οἱ ἐχθροί σου, καὶ σὺ ἐπὶ τραχήλου αὐτῶν ἐπιβήσῃ.» «Ἔσωσεν ὁ Θεὸς τὸν Δαβὶδ ἐν πᾶσιν οἷς ἐπορεύθη, καὶ ἦν Δαβὶδ ποιῶν κρῖμα καὶ δικαιοσύνην.» «Εἶπε Δαβίδ· Ἄφες αὐτὸν καταρᾶσθαι, ὅτι εἶπεν αὐτῷ ὁ Θεός· Εἴ πως εἴδοι Κύριος ἐπὶ τὴν ταπείνωσίν μου, καὶ ἐπιστρέψει μοι ἀγαθὰ ἀντὶ τῆς κατάρας ταύτης.» «Καὶ Σεμεεὶ ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ ἐναντίον τοῦ βασιλέως, καὶ εἶπε πρὸς τὸν βασιλέα· Μὴ λογιζέσθω ὁ κύριος ἀνομίαν, καὶ μὴ μνησθῇς ὅσα ἠδίκησεν ὁ παῖς σου ἐν τῇ ἡμέρᾳ ᾗ ἐξεπορεύετο ὁ κύριός μου ὁ βασιλεὺς ἐξ Ἱερουσαλὴμ, ὅτι ἔγνων ὁ δοῦλός σου, ὅτι ἥμαρτον. Καὶ ὤμοσεν αὐτῷ ὁ βασιλεύς· Οὐ μὴ ἀποθάνῃς.» «Κύριε, ἐν τῇ δυνάμει σου εὐφρανθήσεται ὁ βασιλεὺς,» καὶ τὰ λοιπά. «Ἡμέραν ἐφ' ἡμέρας τοῦ βασιλέως προσθήσῃ,» καὶ τὰ λοιπά. «Ὁ Θεὸς, τὸ κρῖμά σου τῷ βασιλεῖ δὸς, καὶ τὴν,» καὶ τὰ λοιπά. «Τιμὴ βασιλέως κρίσιν ἀγαπᾷ.» «Ὥσπερ ὁρμὴ ὕδατος, οὕτως καρδία τοῦ βασιλέως ἐν χειρὶ Θεοῦ.» «Βδέλυγμα βασιλεῖ, ὁ ποιῶν κακά. Μετὰ γὰρ δικαιοσύνης ἑτοιμάζεται θρόνος ἀρχῆς. Δεκτὰ βασιλεῖ χείλη δίκαια, λόγους δὲ ὀρθοὺς ἀγαπᾷ. Μαντεῖον ἐν χείλεσι βασιλέως, ἐν δὲ κρίσει οὐ μὴ πλανηθῇ τὸ στόμα αὐτοῦ.» «Ἐν","english":"His kingdom shall be increased; he shall devour the nations of his enemies, and he shall marrow their fatness, and with his bolts he shall gore the nations among them. His horns are the horns of the unicorn; with them he shall gore the nations. Your enemies shall lie to you, and you shall tread upon their neck. God saved David in all that he went, and David was doing judgment and righteousness. David said: Let him curse, because God said to him: If perhaps the Lord may look upon my humiliation, and may return to me good things instead of this curse. And Shimei fell upon his face before the king, and said to the king: Let not my lord reckon iniquity, and do not remember all that your servant did wrong in the day when my lord the king went out from Jerusalem, for I know, your servant, that I have sinned. And the king swore to him: You shall surely not die. O Lord, in your power the king shall rejoice, and the rest. You shall add day upon day to the king, and the rest. O God, give your judgment to the king, and your, and the rest. The honor of a king loves judgment. As the rush of water, so is the heart of the king in the hand of God. An abomination to a king is the one who does evil. For with righteousness the throne of rule is prepared. Righteous lips are acceptable to a king, and he loves upright words. A divination is in the lips of the king, and in judgment his mouth shall surely not be led astray. In","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"πολλῷ ἔθνει δόξα βασιλέως, ἐν δὲ ἐκλείψει λαοῦ συντριβὴ δυναστῶν.» «Ὅταν βασιλεὺς δίκαιος καθίσῃ ἐπὶ θρόνου, οὐκ ἐναντιοῦται ἐν ὀφθαλμοῖς αὐτοῦ οὐδὲν πονηρόν. Ἐλεημοσύνη καὶ ἀλήθεια φυλακὴ βασιλεῖ, καὶ περικυκλώσουσιν ἐν δικαιοσύνῃ τὸν θρόνον αὐτοῦ.» «Κτεῖνε ἀσεβεῖς ἀπὸ προσώπου βασιλέως, καὶ κατορθώσῃ ἐν δικαιοσύνῃ τὸν θρόνον αὐτοῦ.» – «Δόξα βασιλέως τιμᾷν πρόσταγμα.» «Βασιλεὺς δίκαιος ἀνίστησι χώραν.» «Μάχαιρα, γλῶσσα βασιλέως, καὶ οὐ σαρκίνη.» «Μηδὲν ψεῦδος ἀπὸ γλώσσης βασιλέως λεγέσθω.» «Βασιλέως ἐν ἀληθείᾳ κρίνοντος πτωχοὺς, ὁ θρόνος αὐτοῦ εἰς μαρτύριον κατασταθήσεται.» «Θυμὸς βασιλέως ἄγγελος θανάτου, ἀνὴρ δὲ σοφὸς ἐξιλάσει αὐτόν.» «Βασιλέως ἀπειλὴ ὁμοία βρυγμῷ λέοντος. Ὡς γὰρ δρόσος ἐπὶ χόρτον, οὕτως τὸ ἱλαρὸν αὐτοῦ.» «Στόμα βασιλέως φύλαξον.» «Ἰδοὺ βασιλεὺς δίκαιος βασιλεύσει, καὶ ἄρχοντες μετὰ κρίσεως ἄρξουσιν.» «Εὐλογήσει σε ὁ λαὸς ὁ πτωχὸς, καὶ πόλεις ἀνθρώπων ἀδικουμένων εὐλογήσουσί σε. Ἐγένου πάσῃ πόλει ταπεινῇ βοηθὸς, καὶ τοῖς ἀθυμήσασι δι' ἐνδείας σκέπη, ἀπὸ ἀνθρώπων πονηρῶν ῥῦσαι αὐτούς· σκέπη διψώντων, καὶ πνεῦμα ἀνθρώπων ἀδικουμένων εὐλογήσουσί σε.» «Ἰδοὺ ἡμέρα ἔρχεται, λέγει Κύριος, καὶ ἀναστήσω τῷ Δαβὶδ ἀνατολὴν δικαίαν· καὶ βασιλεύσει βασιλεὺς, καὶ συνήσει, καὶ ποιήσει κρῖμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς. Ἐν ταῖς ἡμέραις αὐτοῦ, καὶ σωθήσεται λαὸς, καὶ κατασκηνώσει πεποιθώς.» «Βασιλεὺς φρόνιμος εὐστάθεια δήμου.» Λήψεται πανοπλίαν τὸν ζῆλον αὐτοῦ, ἐνδύσεται θώρακα δικαιοσύνης, καὶ περιθήσεται κόρυθα κρίσιν ἀνυπόκριτον·","english":"By a numerous nation is the glory of a king, but in the failure of a people is the crushing of rulers. When a just king sits upon a throne, nothing evil is set against him in his eyes. Mercy and truth are a guard for a king, and they shall encompass his throne in righteousness. Slay the impious from the face of the king, and he shall set his throne aright in righteousness. The glory of a king is to honor a command. A just king raises up a country. A sword is the tongue of a king, and not one of flesh. Let no lie be spoken from the tongue of a king. When a king judges the poor in truth, his throne shall be established as a testimony. The wrath of a king is an angel of death, but a wise man shall propitiate him. The threat of a king is like the gnashing of a lion; for as dew upon grass, so is his cheerfulness. Guard the mouth of a king. Behold, a just king shall reign, and rulers shall rule with judgment. The poor people shall bless you, and the cities of wronged men shall bless you. You became a helper to every humble city, and a shelter to those disheartened by want; rescue them from evil men; a shelter of the thirsty, and the spirit of wronged men shall bless you. Behold, the day is coming, says the Lord, and I shall raise up for David a righteous shoot; and a king shall reign, and shall understand, and shall execute judgment and righteousness upon the earth. In his days a people shall be saved, and shall dwell in confidence. A prudent king is the stability of a people. He shall take up zeal as his panoply, he shall put on the breastplate of righteousness, and he shall place around him a helmet of unfeigned judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"λήψεται ἀσπίδα ἀκαταμάχητον ὁσιότητα.» «Παρὰ βασιλεῖ μὴ σοφίζου.» «Κριτὴς σοφὸς παιδεύσει τὸν λαὸν αὐτοῦ, καὶ ἡγεμονία συνετοῦ τεταγμένη ἔσται.» Οἱ βασιλεῖς, αἰδεῖσθε τὴν ἁλουργίδα. Νομοθετήσει γὰρ καὶ νομοθέταις ὁ λόγος. Γινώσκετε τὸ πιστευθὲν ὑμῖν, καὶ τί τὸ μέγα περὶ ὑμᾶς μυστήριον. Κόσμος ὅλος ὑπὸ χεῖρα τὴν ὑμετέραν, διαδήματι μικρῷ καὶ βραχεῖ ῥακίῳ κρατούμενος. Τὰ μὲν ἄνω μόνον Θεοῦ, τὰ δὲ κάτω, καὶ ὑμῶν. Θεοὶ γίνεσθε τοῖς ὑφ' ὑμᾶς, ἵνα εἴπω τι καὶ τολμηρότερον. Καρδία βασιλέως ἐν χειρὶ Θεοῦ, καὶ εἴρηται, καὶ πεπίστευται. Ἐνταῦθα ἔστω τὸ κράτος ὑμῶν, ἀλλὰ μὴ τῷ χρυσῷ καὶ ταῖς φάλαγξιν. Οἱ περὶ τὰ βασίλεια καὶ τοὺς θρόνους, μὴ σφόδρα ταῖς ἐξουσίαις ἐπαίρεσθε, μηδὲ ἀθάνατα διανοεῖσθε περὶ τῶν οὐκ ἀθανάτων. Τὸ δραστικὸν δείκνυε, μὴ τὸ δρᾷν κακῶς, Τὸ δὲ εὖ τι ποιεῖν, εἰ θέλεις εἶναι θεός· Τὸ δέ ἐστιν ἀνδρὸς εἰδότος τὸ συγγενές. Κτείνει δὲ ῥᾷστα, καὶ τρυγὼν, καὶ σκορπίος. Οἱ δυνάσται, φοβεῖσθε τὸν δυνατώτερον. Βασιλεία τῶν ἐπὶ τῆς γῆς πραγμάτων τὰς τραχύτητας ὁμαλίζει. Πᾶς βασιλεὺς δίκαιος ἱερατικὴν ἔχει τάξιν. ΤΙΤΛ. Ιʹ. –Περὶ βασιλέως μὴ λίαν θαυμαζομένου. «Βασιλεὺς θρασὺς ἐμπεσεῖται εἰς κακά.» «Βασιλεὺς ἐνδεὴς προσόδων, μέγας συκοφάντης.» «Βασιλέως ὑπακούοντες λόγον ἄδικον, πάντες ὑπ' αὐτὸν παράνομοι.» «Οὐαί σοι, πόλις ἧς ὁ βασιλεύς σου νεώτερος, καὶ οἱ ἄρχοντές σου ἐν πρωῒ ἐσθίουσιν.» «Κακοπραγία περιστρέφει θρόνους δυναστῶν. Ἀκούσατε οὖν, βασιλεῖς, καὶ σύνετε· ἐνωτίσασθε, οἱ κρατοῦντες πλήθους, καὶ γεγαυρωμένοι ἐπὶ ὄχλοις ἐθνῶν, ὅτι ἐδόθη παρὰ Κυρίου ἡ κράτησις ὑμῖν.","english":"Holiness shall take up an invincible shield.\" \"Do not be wise before a king.\" \"A wise judge will instruct his people, and the leadership of a prudent man will be well ordered.\" Kings, revere the purple robe. For the Word will legislate even for legislators. Know what has been entrusted to you, and what the great mystery concerning you is. The whole world is under your hand, held by a small diadem and a brief scrap of cloth. The things above belong to God alone, but the things below belong also to you. Become gods to those under you, that I may say something even bolder. The heart of a king is in the hand of God, and it has been said, and it has been believed. Let your power be here, but not in gold and in phalanxes. You who are concerned with palaces and thrones, do not exalt yourselves greatly in your authorities, nor think immortal thoughts about things that are not immortal. Show what is effective, not what acts wickedly; but to do good, if you wish to be a god—and this is the mark of a man who knows his kindred. For the turtle-dove and the scorpion also kill most easily. Rulers, fear the one who is more powerful. The kingdom of things on earth smooths out their roughnesses. Every just king holds a priestly rank. TITLE 10. — Concerning a king who is not greatly admired. \"A bold king will fall into evils.\" \"A king lacking revenues is a great sycophant.\" \"Those who obey a king's unjust word are all lawless under him.\" \"Woe to you, city whose king is younger than you, and whose rulers eat in the morning.\" \"Wickedness overturns the thrones of rulers. Hear therefore, kings, and understand; give ear, you who rule over multitudes, and who exult over the crowds of nations, because dominion has been given to you by the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"Ὅτι ὑπηρέται ὄντες τῆς αὐτοῦ βασιλείας, οὐκ ἐκρίνατε ὀρθῶς, οὐδὲ ἐφυλάξατε νόμον, οὐδὲ κατὰ τὴν βουλὴν τοῦ Ὑψίστου ἐπορεύθητε. Φρικτῶς καὶ ταχέως ἐπιστήσεται ὑμῖν ὄλεθρος, ὅτι κρίσις ἀπότομος ἐν τοῖς ὑπερέχουσι γίνεται, καὶ τοῖς κραταιοῖς ἰσχυρὰ ἐφίσταται ἔρευνα· δυνατοὶ δυνατῶς ἐτασθήσονται.» «Πολλοὺς ἀπώλεσε τὸ χρυσίον, καὶ καρδίαν βασιλέως ἐξέκλινεν.» «Βασιλεὺς ἀπαίδευτος ἀπολεῖ τὸν λαὸν αὐτοῦ.» Τῶν μὲν ἀφρόνων βασιλεὺς οὐδεὶς, κἂν τὸ πάσης γῆς καὶ θαλάττης κράτος ἀνάψηται· μόνος δὲ ὁ ἀστεῖος καὶ θεοφιλής.\n\nΤΙΤΛ. ΙΑʹ. –Περὶ βασιλέως· ὅτι χρὴ εὔχεσθαι ὑπὲρ αὐτοῦ. «Θεοὺς οὐ κακολογήσεις, καὶ ἄρχοντα τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς.» «Ἀσεβὴς, ὁ λέγων βασιλεῖ· Παρανομεῖς.» «Ἐν εἰδήσει σου βασιλέα μὴ καταράσῃ, ὅτι πετεινὸν τοῦ οὐρανοῦ ἀποίσει τὴν φωνήν σου.» «Φοβοῦ τὸν Θεὸν, υἱὲ, καὶ βασιλέα, καὶ μηδετέρῳ αὐτῶν ἀπειθήσεις.» «Ἰδόντες ἀστέρα οἱ μάγοι, ἐχάρησαν, καὶ δῶρα προσήγαγον.» «Παρακαλῶ ὑμᾶς, πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχὰς, ἐντεύξεις ὑπὲρ πάντων ἀνθρώπων· ὑπὲρ βασιλέων, καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων. Τοῦτο γὰρ καλὸν ἐνώπιον τοῦ Σωτῆρος ἡμῶν Θεοῦ.» ΤΙΤΛ. ΙΒʹ. –Περὶ βουλῆς· ὅτι χρὴ μετὰ βουλῆς καὶ σκέψεως πράττειν πάντα. «Ὥσπερ πόλις τὰ τείχη καταβεβλημένη, ἀτείχιστος, οὕτως ἀνὴρ ὃς οὐ μετὰ βουλῆς τὰ πάντα πράττει.» «Οἷς μὴ ὑπάρχει κυβέρνησις, πίπτουσιν ὥσπερ φύλλα· σωτηρία δὲ ἐν πολλῇ βουλῇ.» «Μετὰ κυβερνήσεως γίνεται πόλεμος·","english":"Because being servants of his kingdom, you did not judge rightly, nor did you keep the law, nor did you walk according to the counsel of the Most High. Swiftly and terribly destruction shall come upon you, because a harsh judgment comes upon those in high places, and a strong inquiry stands before the mighty; the powerful shall be examined powerfully. \"Gold has destroyed many, and has turned aside the heart of a king.\" \"An uneducated king will destroy his people.\" No one is a king of fools, even if he takes up the dominion of all earth and sea; but only the refined and God-loving man.\n\nTITLE 11. — Concerning a king: that one must pray for him. \"You shall not speak evil of gods, and you shall not speak ill of a ruler of your people.\" \"The impious man is he who says to a king: You transgress the law.\" \"Do not curse a king in your knowledge, because a bird of the sky will carry your voice.\" \"Fear God, my son, and the king, and do not disobey either of them.\" \"When the magi saw the star, they rejoiced, and brought gifts.\" \"I exhort you, first of all to make supplications, prayers, intercessions for all men: for kings, and for all those in authority. For this is good before our Savior God.\" TITLE 12. — Concerning counsel: that one must do all things with counsel and deliberation. \"Like a city whose walls have been thrown down, unwalled, so is a man who does not do all things with counsel.\" \"Those who have no guidance fall like leaves; but safety is in much counsel.\" \"With guidance war is waged.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"βοήθεια δὲ, μετὰ καρδίας βουλευομένης.» «Μετὰ βουλῆς πάντα ποίει.» «Μετὰ βουλῆς οἰνοπότει.» «Βουλὴ καλὴ φυλάξει σε, ἔννοια δὲ ὁσία τηρήσει σε.» «Συνάχθητε, καὶ καταβουλεύσασθε ἅμα, οἱ σωζόμενοι.» «Ἄνευ βουλῆς μηδὲν ποιήσῃς, καὶ ἐν τῷ ποιῆσαί σε μὴ μεταμέλου.» «Ἱμάντωσις ξυλίνη ἐνδεδεμένη εἰς οἰκοδομὴν, ἐν συσσεισμῷ οὐ διαλυθήσεται· οὕτως καρδία ἐστηριγμένη ἐπὶ διανοήμασι βουλῆς, ἐν καιρῷ οὐ δειλιάσει.» «Ἑτοίμασον λόγον, καὶ οὕτως ἀκουσθήσῃ· σύνδησον παιδείαν, καὶ οὕτως ἀποκριθήσῃ.» «Χρυσίον καὶ ἀργύριον ἐπιστήσουσι πόδας, καὶ ὑπὲρ ἀμφότερα βουλὴ εὐδοκιμήσει.» «Μετὰ σοφοῦ συμβουλεύου.» «Βουλὴ σοφοῦ πηγὴ ζωῆς.» Κρείσσων λελογισμένη βραδύτης, τάχους ἀπερισκέπτου. Μακαριότης ἐστὶ, βουλῆς κακῆς ἐκπεσεῖν. Τὰ μὴ σὺν λόγῳ, πάντα αἰσχρὰ, ὥσπερ τὰ σὺν λόγω κόσμια. Χωρὶς θεωρίας ἐπιστημονικῆς, οὐδὲν τῶν πραττομένων καλόν. Μὴ ἀγνοήσῃς, ὅτι καὶ ὑπὲρ δοῦναι γνώμην τοῦ μὴ καθήκοντος, καὶ συμβουλίαν οὐκ εὐαγῆ, ἀποκλειόμεθα τῆς θείας βασιλείας. Διόπερ ἐσκεμμένως λίαν τὰς γνώμας τοῖς αἰτοῦσιν ἡμᾶς ὀρέγειν ὀφείλομεν.","english":"Help comes with a heart that takes counsel. Do everything with counsel. Drink wine with counsel. Good counsel will guard you, and a holy understanding will preserve you. Gather together and take counsel together, you who are being saved. Do nothing without counsel, and when you have done it, do not regret it. A wooden binding tied into a building will not be broken apart in a shaking; so a heart established on thoughts of counsel will not be afraid in time of need. Prepare your speech, and so you will be heard; bind up instruction, and so you will answer. Gold and silver will set feet in place, but counsel will be esteemed above both. Take counsel with a wise man. The counsel of a wise man is a fountain of life. Better is a slowness that has been reasoned out than a speed that is reckless. It is a blessing to fall away from evil counsel. All things that are not with reason are shameful, just as things that are with reason are orderly. Without scientific contemplation, nothing that is done is good. Do not be ignorant that, for both giving an opinion contrary to what is fitting and for counsel that is not pure, we are shut out of the divine kingdom. Therefore we ought to offer our opinions to those who ask us with very great deliberation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"ΤΙΤΛ. ΙΓʹ. –Περὶ βρωμάτων, καὶ τῶν πρὸς τὸ ζῇν ἀναγκαίων. «Ὡς λάχανα χόρτου δέδωκα ὑμῖν τὰ πάντα, πλὴν κρέα ἐν αἵματι ψυχῆς οὐ φάγεσθε.» «Ἀπὸ καρποῦ τῶν ἔργων σου χορτασθήσεται ἡ γῆ.» «Ἀρχὴ ζωῆς ἀνθρώπων, ἄρτος, καὶ ὕδωρ, καὶ ἱμάτιον, καὶ πῦρ, καὶ σίδηρος, καὶ ἅλας, σεμίδαλις πυροῦ, ἔλαιον, γάλα, μέλι, ταῦτα τοῖς εὐσεβέσιν εἰς ἀγαθά.» «Ἔδοξε τῷ ἁγίῳ Πνεύματι καὶ ἡμῖν, μηδὲν πλέον ἐπιθεῖναι ὑμῖν βάρος, πλὴν τῶν ἐπ' ἀνάγκης· τούτων ἀπέχεσθαι, εἰδωλοθύτων, καὶ αἵματος, καὶ πνικτῶν, καὶ πορνείας· ἐξ ὧν διατηροῦντες ἑαυτοὺς, εὖ πράξετε.» «Οἶδα, καὶ πέπεισμαι ἐν Κυρίῳ Ἰησοῦ, ὅτι οὐδὲν κοινὸν παρ' αὐτοῦ, εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι. Εἰ δὲ διὰ βρῶμα ὁ ἀδελφός σου λυπεῖται, οὐκέτι κατὰ ἀγάπην περιπατεῖς. Μὴ τῷ βρώματί σου ἐκεῖ95.1296 νον ἀπόλλυε ὑπὲρ οὗ Χριστὸς ἀπέθανεν. Ὁ διακρινόμενος ἐὰν φάγῃ, κατακέκριται.» «Πάντα καθαρὰ τοῖς καθαροῖς, τοῖς δὲ μεμιασμένοις καὶ ἀπίστοις οὐδὲν καθαρόν· ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς, καὶ ἡ συνείδησις.» ΣΤΟΙΧΕΙΟΝ Γ.","english":"TITLE 13. — On foods, and the things necessary for life. \"As the vegetables of the field I have given you all things, except flesh in the blood of life you shall not eat.\" \"From the fruit of your works the earth shall be filled.\" \"The beginning of life for men: bread, and water, and clothing, and fire, and iron, and salt, fine wheat flour, oil, milk, honey—these things are for good to the pious.\" \"It seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things: to abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication; from which keeping yourselves, you will do well.\" \"I know, and am persuaded in the Lord Jesus, that nothing is common of itself, except to him who considers anything to be common. But if your brother is grieved because of food, you no longer walk according to love. Do not destroy by your food that one for whom Christ died. He who doubts, if he eats, is condemned.\" \"All things are pure to the pure, but to those who are defiled and unbelieving nothing is pure; but their mind and conscience are defiled.\" ELEMENT: G.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"ΤΙΤΛ. Αʹ. –Περὶ γνωστικῶν καὶ πνευματικῶν ἀνδρῶν· καὶ ὅσα ἀγαθὰ ἕψεται αὐτοῖς.\n\n«Χείλη δικαίων ἐπίσταται ὑψηλά.» «Ὁ πνευματικὸς ἄνθρωπος ἀνακρίνει τὰ πάντα· αὐτὸς δὲ ὑπ' οὐδενὸς ἀνακρίνεται.» «Λέγω ὑμῖν· πνεύματι περιπατεῖτε, καὶ ἐπιθυμίαν σαρκὸς μὴ τελέσητε. Ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός· ταῦτα δὲ ἀλλήλοις ἀντίκεινται. Ὁ καρπὸς τοῦ πνεύματός ἐστιν, ἀγάπη, χαρὰ, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθοσύνη, πίστις, πραότης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστι νόμος.» «Ὧ μὴ πάρεστι γνῶσις, τυφλός ἐστι, μυωπάζων, λήθην λαβὼν τοῦ καθαρισμοῦ τῶν πάλαι ἁμαρτημάτων.» «Ἡ γνῶσις φυσιοῖ.» «Τὸ γεγεννημένον ἐκ τῆς σαρκὸς, σάρξ ἐστι· καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος, πνεῦμά ἐστι. Τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις· ἀλλ' οὐκ οἶδας πόθεν ἔρχεται, ἢ ποῦ ὑπάγει. Οὕτως ἐστὶ πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος.» Εὐγένεια, ἡ τῆς εἰκόνος τήρησις, καὶ πρὸς τὸ ἀρχέτυπον ἐξομοίωσις, ἣν ἐργάζεται λόγος καὶ ἀρετὴ, καὶ καθαρὸς πόθος, ἀεὶ καὶ μᾶλλον μορφῶν τὰ κατὰ Θεὸν τοὺς γνησίους τῶν ἄνω μύστας· καὶ τὸ γινώσκειν, ὅθεν, καὶ τίνες, καὶ εἰς ὃ γεγόναμεν. –Κρείττων ἡ πνευματικὴ συγγένεια τῆς σωματικῆς. Ὡς δὲ σώματος ἀγαθὸν ὑγεία, οὕτως ψυχῆς ἀγαθὸν, γνῶσις Θεοῦ, ὑγεία τις οὖσα ψυχῆς, καθ' ἣν πρὸς Θεὸν ὁμοίωσις γίνεται. Τὸν πνευματικὸν ἀπόνηρον εἶναι χρὴ, καὶ ἁπλοῦν, καὶ ἄδολον. Ὁ μὲν γνωστικὸς, πάντως καὶ ἔργα ἐπιτελεῖ καθήκοντα· ὁ δὲ τὰ ἔργα μὴ ἐπιτελῶν, οὐ πάντως καὶ γνωστικός ἐστι. Τριῶν τούτων ἀντέχεται ὁ ἡμεδαπὸς φιλόσοφος·","english":"TITLE 1. — On gnostic and spiritual men, and all the good things that follow them.\n\n\"The lips of the righteous know lofty things.\" \"The spiritual man judges all things, but he himself is judged by no one.\" \"I say to you: walk in the Spirit, and do not fulfill the desire of the flesh. For the flesh desires against the Spirit, and the Spirit against the flesh; and these are opposed to one another. The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, self-control; against such things there is no law.\" \"He who does not have knowledge is blind, nearsighted, having forgotten the cleansing of his former sins.\" \"Knowledge puffs up.\" \"That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. The Spirit blows where it wills, and you hear its voice; but you do not know where it comes from, or where it goes. So is everyone who is born of the Spirit.\" Nobility is the keeping of the image, and the likeness to the archetype, which word and virtue and pure desire work out, always and ever more forming the genuine mystics of things above according to God; and the knowing whence, and who, and for what we have come to be. — Spiritual kinship is better than bodily. And as health is a good of the body, so knowledge of God is a good of the soul, being a kind of health of the soul, by which likeness to God comes about. The spiritual man must be guileless, and simple, and without deceit. For the gnostic man certainly also performs the works that are fitting; but he who does not perform the works is certainly not gnostic either. Our philosopher holds fast to these three things:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"πρῶτον μὲν τῆς θεωρίας, ἔπειτα δὲ τῆς τῶν ἐντολῶν ἐπιτελέσεως, τρίτον, ἀνδρῶν ἀγαθῶν κατασκευῆς· ἃ δὴ συνελθόντα, τὸν γνωστικὸν ἀποτελεῖ. Ὅ τι δ' ἂν ἐνδέῃ τούτων, χωλεύει τὰ τῆς γνώσεως. Ὁ γνωστικὸς ἀφέξεται τῶν κατὰ λόγον, καὶ τῶν κατὰ διάνοιαν, καὶ τῶν κατ' αἴσθησιν καὶ ἐνέργειαν ἁμαρτημάτων. – Θεοῦ γνῶσιν λαβεῖν τοῖς ἔτι ὑπὸ τῶν παθῶν ἀπαγομένοις ἀδύνατον. Πνευματικὸν καὶ γνωστικὸν, τὸν αὐτὸν οἶδεν ὁ Ἀπόστολος, τὸν τοῦ ἁγίου Πνεύματος μαθητήν. – Ὁ γνωστικὸς θεόθεν λαβὼν τὸ δύνασθαι ὠφελεῖν, ὀνίνησιν, τοὺς μὲν τῇ παρακολουθήσει σχηματίζων, τοὺς δὲ τῇ ἐξομοιώσει προτρεπόμενος, τοὺς δὲ καὶ τῇ προστάξει παιδεύων καὶ διδάσκων. Καί μοι καταφαίνεται τρία εἶναι τῆς γνωστικῆς δυνάμεως ἀποτελέσματα· τὸ γινώσκειν τὰ πράγματα· δεύτερον, τὸ ἐπιτελεῖν· τρίτον, τὸ παραδιδόναι δύνασθαι θεοπρεπῶς τὰ παρὰ τῇ ἀληθείᾳ κεκρυμμένα. – Ωσπερ πᾶν ὃ βούλεται, δύναται ὁ Θεὸς, οὕτω πᾶν ὃ ἂν αἰτήσῃ ὁ γνωστικὸς, λαμβάνει. –Ἕπεται τῇ γνώσει τὰ ἔργα, ὡς τῷ σώματι ἡ σκιά. –Οὐ μνησικακήσει ὁ γνωστικός ποτε· οὐ χαλεπανεῖ οὐδενὶ, κἂν μίσους ἄξια τυγχάνῃ, ἐφ' οἷς διαπράττεται. Σέβει μὲν γὰρ τὸν Ποιητὴν, ἀγαπᾷ δὲ τὸν κοινωνικὸν τοῦ βίου, οἰκτείρων καὶ ὑπερευχόμενος αὐτοῦ διὰ τὴν ἄγνοιαν αὐτοῦ. –Τὸν γνωστικὸν οὐδέποτε τὸ πλουτεῖν γήθειν ποιεῖ, οὐδὲ τῶν χρημάτων ἀπορεῖν, εἰς ταπείνωσιν ἄγει, τῆς ἀρετῆς καὶ σοφίας αὐτὸν ὑπερυψούσης, καὶ ὑπεράνω αὐτῶν ἵστασθαι παρασκευαζούσης, ὡς διὰ μεγαλοψυχίαν ἐναδιαφορεῖν τοῖς ἡδέσι καὶ ἀηδέσι. ΤΙΤΛ. Βʹ.","english":"First, of contemplation, then of the fulfillment of the commandments, third, of the formation of good men; these things, when they come together, produce the gnostic. And whatever of these is lacking, the things of knowledge are lame. The gnostic will abstain from sins in reason, and in thought, and in perception and in action. — It is impossible for those still led away by the passions to receive the knowledge of God. The Apostle knows the spiritual and gnostic man as the same, the disciple of the Holy Spirit. — The gnostic, having received from God the power to benefit, benefits others, forming some by his example, urging others on by his likeness, and instructing and teaching others by his command. And it seems clear to me that there are three results of the gnostic power: to know things; second, to fulfill them; third, to be able to hand on in a manner worthy of God the things hidden in the truth. — As God is able to do all that he wills, so the gnostic receives all that he asks. — Works follow knowledge, as the shadow follows the body. — The gnostic will never bear a grudge; he will not be harsh with anyone, even if they happen to be worthy of hatred for what they do. For he reveres the Creator, and he loves the partner of his life, pitying him and praying exceedingly for him because of his ignorance. — The gnostic is never made glad by wealth, nor does lack of money lead him to humiliation, since virtue and wisdom exalt him above them and prepare him to stand above them, so that through greatness of soul he is indifferent to pleasant and unpleasant things. TITLE 2.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"–Περὶ τοῦ, «Γνῶθι σεαυτὸν,» ἤτοι, «Πρόσεχε σεαυτῷ·» καὶ ὅτι χρὴ ἕκαστον τὰ οἰκεῖα περισκοπεῖν, καὶ μὴ τὰ ἀλλότρια περιεργάζεσθαι. Πρόσεχε σεαυτῷ, καὶ φύλαξον τὴν ψυχήν σου σφόδρα, μὴ ἐπιλάθῃ πάντας τοὺς λόγους, οὓς ἑωράκασιν οἱ ὀφθαλμοί σου· καὶ μὴ ἀποστήτωσαν ἀπὸ τῆς καρδίας σου.» «Οἱ ἑαυτῶν ἐπιγνώμονες, σοφοί.» «Συντήρησον, καὶ πρόσεχε σφοδρῶς, ὅτι μετὰ τῆς πτώσεώς σου περιπατεῖς.» «Ἐν φίλῳ καὶ ἐχθρῷ μὴ διηγοῦ βίους, ἀλλ' ἐπαίνους. Καὶ εἴ σοί ἐστιν ἁμαρτία, μὴ ἀποκάλυπτε.» «Τί βλέπεις τὸ κάρφος ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς; ἢ πῶς ἐρεῖς τῷ ἀδελφῷ σου, Ἄφες, ἔκβαλε τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου· καὶ ἰδοὺ ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σου; Ὑποκριτὰ, ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σου, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου.»\n\n«Μὴ κρίνετε, ἵνα μὴ κριθῆτε.» «Σκόπει, μὴ τὸ φῶς τὸ ἐν σοὶ σκότος ἐστιν.» «Σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην; τῷ ἰδίῳ κυρίῳ στήκει, ἢ πίπτει. Σταθήσεται δέ· δυνατὸς δὲ ὁ Θεὸς στῆσαι αὐτόν. Σὺ δὲ τί κρίνεις τὸν ἀδελφόν σου; Πάντες παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ.» «Σεαυτὸν ἁγνὸν τήρει.» «Ὁ καταλαλῶν τοῦ ἀδελφοῦ αὐτοῦ, ἢ κρίνων, κατα λαλεῖ νόμον, καὶ κρίνει νόμον. Εἰ δὲ νόμον κρίνεις, οὐκ εἶ ποιητὴς νόμου.» Γνῶθι σεαυτὸν πρὸ πάντων. Οὐδὲν γὰρ δυσχερέστερον. Ὅταν δὲ σαυτὸν γνῷς, τότε δυνήσῃ καὶ Θεὸν ἐπιγνῶναι, καὶ λογισμῷ ἐπελθεῖν τὰ πράγματα, ὡς καθήκει. Ἔπαθες, ἄνθρωπε, ὃ ἐγκαλεῖς; καὶ τὸ μὲν ἀλλότριον κακὸν ἐπιμελῶς ἐπιβλέπεις, τὸ δὲ αὑτοῦ αἰσχρὸν οὐδαμοῦ τιθεῖς;","english":"Concerning \"Know yourself,\" that is, \"Attend to yourself\"; and that each one ought to examine his own affairs and not busy himself with those of others. Attend to yourself, and guard your soul exceedingly, lest you forget all the words which your eyes have seen; and let them not depart from your heart. \"Those who know themselves are wise.\" \"Keep watch, and attend diligently, for you walk with your fall.\" \"With friend and enemy do not recount lives, but praises. And if there is sin in you, do not reveal it.\" \"Why do you see the speck in your brother's eye, but the beam in your own eye you do not perceive? Or how will you say to your brother, Let me remove the speck from your eye—and behold, the beam is in your eye? Hypocrite, first remove the beam from your eye, and then you will see clearly to remove the speck from your brother's eye.\"\n\n\"Do not judge, that you not be judged.\" \"Consider whether the light in you is darkness.\" \"Who are you to judge another's servant? He stands or falls to his own master. And he will stand, for God is able to make him stand. But why do you judge your brother? We will all stand before the judgment seat of Christ.\" \"Keep yourself pure.\" \"He who speaks against his brother, or judges him, speaks against the law and judges the law. But if you judge the law, you are not a doer of the law.\" Know yourself before all things. For nothing is more difficult. And when you know yourself, then you will be able also to know God, and to comprehend matters by reason, as is fitting. Have you suffered, O man, what you accuse? You diligently observe another's evil, but your own shameful deed you set nowhere.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"Ῥᾴδιον ἑκάστῳ ἡμῶν πολυπραγμονεῖν τὰ ἀλλότρια, ἢ τὰ οἰκεῖα ἑαυτοῦ διασκέπτεσθαι. Ἵνα οὖν μὴ τοῦτο πάσχωμεν, παῦσαι, φησὶ, τὰ τοῦ δεῖνος κακὰ περιερευνώμενος. Μὴ δίδου σχολὴν τοῖς λογισμοῖς τὸ ἀλλότριον ἐξετάζειν ἀῤῥώστημα, ἀλλὰ σαυτῷ πρόσεχε· τουτέστιν ἐπὶ τὴν οἰκείαν ἔρευναν στρέφε τὸ ὄμμα σου τῆς ψυχῆς, καὶ μὴ παύσῃ διερευνώμενος σεαυτόν. Μεμνημένος τῆς φύσεως, οὐκ ἐπαρθήσῃ ποτέ. Μεμνήσῃ δὲ ἑαυτοῦ, ἐὰν προσέχῃς σεαυτῷ. Πρόσεχε οὖν σεαυτῷ· τουτέστι πανταχόθεν σεαυτὸν περισκόπει. Ἀκοίμητον ἔχε πρὸς τὴν σεαυτοῦ φυλακὴν τὸ τῆς ψυχῆς ὄμμα. Ἐν μέσῳ παγίδων διαβαίνεις· κεκρυμμένοι βρόχοι παρὰ τοῦ ἐχθροῦ πολλαχόθεν καταπεπήγασιν. Πάντα οὖν περισκόπει, ἵνα σώζῃ ὥσπερ δορκὰς ἐκ βρόχων, καὶ ὥσπερ ὄρνεον ἐκ παγίδος. Ὅρα οὖν μὴ χείρων φανῇς τῶν ἀλόγων πρὸς τὴν σεαυτοῦ φυλακὴν, μήποτε ταῖς παγίσιν ἁλοὺς, θήραμα γένῃ τοῦ διαβόλου, ἐζωγρημένος ὑπ' αὐτοῦ εἰς τὸ ἐκείνου θέλημα. Πρόσεχε οὖν σεαυτῷ, τουτέστι μήτε τοῖς σοῖς, μήτε τοῖς περὶ σὲ, ἀλλὰ σεαυτῷ μᾶλλον πρόσεχε. Ἄλλο γάρ ἐσμεν ἡμεῖς αὐτοὶ, ἄλλο τὰ ἡμέτερα, καὶ ἄλλο περὶ ἡμᾶς. Ἡμεῖς μὲν οὖν ἐσμεν ἡ ψυχὴ καὶ ὁ νοῦς, καθ' ὃν κατ' εἰκόνα τοῦ Κτίσαντος γεγενήμεθα. Ἡμέτερον δὲ τὸ σῶμα, καὶ αἱ διὰ τούτου αἰσθήσεις, περὶ ἡμᾶς δὲ χρήματα, τέχναι, καὶ ἡ λοιπὴ τοῦ βίου κατασκευή· τί οὖν φησιν ὁ λόγος; Μὴ τῇ σαρκὶ πρόσεχε, μηδὲ τὸ ταύτης ἀγαθὸν ἐκ παντὸς τρόπου δίωκε, ὑγείαν, καὶ κάλλος, καὶ ἡδονῶν ἀπολαύσεις, καὶ μακροβίωσιν, μηδὲ χρήματα, καὶ δόξαν, καὶ δυναστείαν θαύμαζε, μηδ' ὅσα σοι τῆς προσκαίρου ζωῆς τὴν ὑπηρεσίαν πληροῖ.","english":"It is easy for each of us to busy ourselves with the affairs of others rather than to examine his own. So that we may not suffer this, he says, stop prying into the evils of so-and-so. Do not give your thoughts leisure to scrutinize another's sickness, but attend to yourself—that is, turn the eye of your soul to the investigation of your own affairs, and do not cease searching yourself out. Remembering your nature, you will never be puffed up. And you will remember yourself if you attend to yourself. Attend to yourself, then—that is, look around yourself on every side. Keep the eye of your soul wakeful for your own guarding. You walk in the midst of snares; hidden traps have been set all around by the enemy. Look around on every side, then, that you may be saved like a gazelle from the snares, and like a bird from the trap. See, then, that you do not appear worse than the irrational beasts in guarding yourself, lest at some time, caught in the snares, you become a prey of the devil, taken captive by him to do his will. Attend to yourself, then—that is, not to your possessions, nor to the things around you, but attend rather to yourself. For we ourselves are one thing, our possessions another, and the things around us another. We ourselves, then, are the soul and the mind, according to which we have been made in the image of the Creator. Ours is the body, and the senses through it; and the things around us are money, crafts, and the rest of the equipment of life. What, then, does the word say? Do not attend to the flesh, nor pursue its good in every way—health, and beauty, and the enjoyments of pleasures, and long life—nor marvel at money, and glory, and power, nor at all that supplies the service of this temporary life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"Ἀλλὰ πρόσεχε σεαυτῷ, τουτέστι τῇ ψυχῇ σου. Ταύτην κατακόσμησον, καὶ ταύτης ἐπιμελοῦ· ὥστε πάντα μὲν τὸν ἐκ πονηρίας ἐπιγινόμενον αὐτῇ ῥύπον ἀποικονομεῖσθαι διὰ τῆς προσοχῆς, πᾶν δὲ τὸ ἀπὸ κακίας αἶσχος ἀποκαθαίρεσθαι, παντὶ δὲ τῷ ἐξ ἀρετῆς κάλλει κατακοσμεῖν αὐτὴν καὶ φαιδρύνειν. Ἐξέτασον σεαυτὸν, τίς εἶ· γνῶθι σεαυτοῦ τὴν φύσιν, ὅτι θνητὸν μέν σου τὸ σῶμα, ἀθάνατος δὲ ἡ ψυχὴ, καὶ ὅτι διπλῆ τις ἡμῶν ἡ ζωή· ἡ μὲν οἰκεία τῇ σαρκὶ ταχὺ παρερχομένη, ἡ δὲ συγγενὴς τῇ ψυχῇ, μὴ δεχομένη περιγραφήν. Πρόσεχε οὖν σεαυτῷ, μηδὲ τοῖς θνητοῖς ὡς ἀϊδίοις ἐναπομένῃς, μήτε τῶν ἀϊδίων ὡς παρερχομένων καταφρονήσῃς. Ὑπερόρα σαρκός· παρέρχεται γάρ. Ἐπιμελοῦ ψυχῆς, πράγματος ἀθανάτου. Ἐπίστηθι μετὰ πάσης ἀκριβείας σεαυτῷ, ἵνα εἰδῇς ἑκατέρῳ διανέμειν τὸ πρόσφορον· σαρκὶ μὲν δια τροφὰς καὶ σκεπάσματα, ψυχῇ δὲ δόγμα εὐσεβείας, ἀγωγὴν ἀστείαν, ἀρετῆς ἄσκησιν, παθῶν ἐπανόρθωσιν· μὴ ὑπερπιαίνειν τὸ σῶμα, μηδὲ περὶ τὸν ὄχλον τῶν σαρκῶν ἐσπουδακέναι. Ἐπειδὴ γὰρ ἐπιθυμεῖ ἡ σὰρξ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκὸς, ταῦτα δὲ ἀλλήλοις ἀντίκεινται, ὅρα μήποτε προθέμενος τῇ σαρκὶ, πολλὴν παράσχῃς τὴν δυναστείαν τῷ χείρονι. Ὥσπερ γὰρ ἐν ταῖς ῥοπαῖς τῶν ζυγῶν, ἐὰν μίαν καταβαρύνῃς πλάστιγγα, κουφοτέραν πάντως τὴν ἀντικειμένην ποιήσεις, οὕτως καὶ ἐπὶ σώματος καὶ ψυχῆς, ὁ τοῦ ἑτέρου πλεονασμὸς ἀναγκαίαν ποιεῖται τὴν ἐλάττωσιν τοῦ ἑτέρου. Πρόσεχε οὖν σεαυτῷ. Ἕκαστος γὰρ ἡμῶν τῶν μαθητευομένων τῷ λόγῳ μιᾶς τινός ἐστι πράξεως ὑπηρέτης τῶν κατὰ τὸ Εὐαγγέλιον διατεταγμένων ἡμῖν.","english":"But attend to yourself, that is, to your soul. Adorn it, and take care of it, so that by your attention you may sweep away all the filth that comes upon it from wickedness, and cleanse away every shame that comes from vice, and adorn and brighten it with every beauty that comes from virtue. Examine yourself: who are you? Know your own nature, that your body is mortal but your soul is immortal, and that our life is twofold: the one proper to the flesh quickly passes away, while the one akin to the soul does not admit of limitation. Attend to yourself, then; do not remain fixed on mortal things as though they were everlasting, nor despise everlasting things as though they were passing away. Overlook the flesh, for it passes away. Take care of the soul, an immortal thing. Apply yourself to yourself with all diligence, so that you may know how to distribute to each what is fitting: to the flesh, food and clothing; to the soul, the doctrine of piety, a refined conduct, the practice of virtue, the correction of the passions. Do not fatten the body excessively, nor be zealous about the multitude of the flesh. For since the flesh desires against the spirit, and the spirit against the flesh, and these are opposed to one another, see that you never, by giving preference to the flesh, grant great dominion to the worse part. For just as in the beams of a balance, if you weigh down one pan, you will certainly make the opposite one lighter, so too in the case of body and soul, the increase of the one necessarily brings about the diminution of the other. Attend to yourself, then. For each of us who are disciples of the Word is a servant of some one action among those commanded us in the Gospel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"Ἐν γὰρ τῇ μεγάλῃ οἰκείᾳ τῇ Ἐκκλησίᾳ ταύτῃ, οὐ μόνον ἐστὶ σκεύη παντοδαπὰ χρυσᾶ, καὶ\n\nἀργυρᾶ, καὶ ξύλινα, καὶ ὀστράκινα, ἀλλὰ καὶ τέχναι παντοῖαι. Ἔχει γὰρ ὁ οἶκος τοῦ Θεοῦ, ἥτις ἐστὶν Ἐκκλησία Θεοῦ ζῶντος, θηρευτὰς, ὁδοιπόρους, ἀρχιτέκτονας, οἰκοδόμους, γεωργοὺς, ποιμένας, ἀθλητὰς, στρατιώτας· πᾶσι τούτοις ἐφαρμόζει τὸ βραχὺ τοῦτο ῥῆμα, ἑκάστῳ τοῦ ἔργου σπουδὴν καὶ τῆς προαιρέσεως ἐμποιοῦν. Θηρευτὴς εἶ, ἀπεσταλμένος παρὰ τοῦ Κυρίου εἰπόντος· «Ἰδοὺ ἐγὼ ἀποστέλλω θηρευτὰς, καὶ θηρεύσουσιν αὐτοὺς ἐπάνω παντὸς ὄρους.» Πρόσεχε ἐπιμελῶς, μή πού σοι διαφύγῃ τὸ θήραμα, ἵνα συλλαβόμενος τῷ λόγῳ τῆς ἀληθείας τοὺς ὑπὸ τῆς κακίας ἀγριωθέντας προσ[αγ]άγῃς τῷ σώζοντι. Ὁδοιπόρος εἶ, ὅμοιος τῷ εὐχομένῳ· «Τὰ διαβήματά μου κατεύθυνον.» Πρόσεχε δὲ σεαυτῷ, μὴ παρατραπῇς τῆς ὁδοῦ, μὴ ἐκκλίνῃς δεξιᾷ ἢ ἀριστερᾷ· ὁδῷ βασιλικῇ πορεύου. Ὁ ἀρχιτέκτων, ἀσφαλῶς τὸν θεμέλιον καταβαλλέσθω τῆς πίστεως, ὅς ἐστι Χριστὸς Ἰησοῦς. Ὁ οἰκοδόμος, βλεπέτω πῶς ἐποικοδομεῖ, μὴ ξύλα, μὴ χόρτον, μὴ καλάμην, ἀλλὰ χρυσίον, ἀργύριον, λίθους τιμίους. Ὁ ποιμὴν, πρόσεχε μή τίς σε παρέλθῃ τῶν ἐπιβαλλόντων τῇ ποιμαντικῇ. Ταῦτα δέ ἐστι ποῖα; τὸ πεπλανημένον ἐπίστρεφε· τὸ συντετριμμένον ἐπίδησον· τὸ νοσοῦν ἴασαι. Ὁ γεωργὸς, περίσκαπτε τὴν ἄκαρπον συκῆν, καὶ ἐπίβαλλε τὰ πρὸς βοήθειαν τῆς καρπογονίας. Ὁ στρατιώτης, συγκακοπάθησον τῷ Εὐαγγελίῳ, στρατεύων τὴν καλὴν στρατείαν κατὰ τῶν πνευμάτων τῆς πονηρίας, κατὰ τῶν παθῶν τῆς σαρκός· ἀνάλαβε πᾶσαν τὴν πανοπλίαν τοῦ πνεύματος.","english":"For in this great household, the Church, there are not only vessels of every kind, gold and silver, wood and earthenware, but also every kind of craft. For the house of God, which is the Church of the living God, has hunters, travelers, master builders, builders, farmers, shepherds, athletes, soldiers; to all of these this brief word applies, instilling in each the zeal of the work and of the purpose. You are a hunter, sent by the Lord who said: \"Behold, I send hunters, and they shall hunt them upon every mountain.\" Attend carefully, lest the prey escape you, so that having captured by the word of truth those made savage by wickedness, you may bring them to the one who saves. You are a traveler, like him who prays: \"Direct my steps.\" But attend to yourself, lest you be turned aside from the road, lest you turn aside to the right or to the left; walk in the royal road. Let the master builder safely lay the foundation of faith, which is Christ Jesus. Let the builder see how he builds upon it, not wood, not hay, not stubble, but gold, silver, precious stones. You, the shepherd, attend lest any of those who fall to the pastoral care pass you by. And what are these? Turn back the one who has gone astray; bind up the one who is broken; heal the one who is sick. You, the farmer, dig around the barren fig tree, and apply what contributes to the bearing of fruit. You, the soldier, suffer hardship with the Gospel, waging the good warfare against the spirits of wickedness, against the passions of the flesh; take up the whole armor of the Spirit.","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":217,"ref":"p217","source":"Μὴ ἐμπλέκου ταῖς τοῦ βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃς. Ὁ ἀθλητὴς, πρόσεχε σεαυτῷ, μήπως τινὰ παραβῇς τῶν ἀθλητικῶν νόμων· οὐδεὶς γὰρ στεφανοῦται, ἐὰν μὴ νομίμως ἀθλήσῃ. Μιμοῦ τὸν Παῦλον, καὶ τρέχοντα, καὶ παλαίοντα, καὶ πυκτεύοντα· καὶ αὐτὸς ὡς ἀγαθὸς πύκτης ἀμετεώριστον ἔχε τὸ τῆς ψυχῆς βλέμμα. Σκέπε τὰ καίρια τῇ προβολῇ τῶν χειρῶν· ἀτενὲς τὸ ὄμμα πρὸς τὸν ἀντίπαλον ἔστω, δρόμοις τοῖς ἐν τοῖς ἔμπροσθεν ἐπεκτείνων, οὕτω τρέχε, ἵνα καταλάβῃς. Ἐν τῇ πάλῃ τοῖς ἀοράτοις ἀνταγωνίζου. Τοιοῦτόν σε διὰ βίου ὁ λόγος βούλε ται, μὴ ἀναπεπτωκότα, μηδὲ καθεύδοντα, ἀλλὰ νηφόντως καὶ ἐγρηγορότως σεαυτοῦ προεστῶτα. Πρόσεχε οὖν σεαυτῷ· τουτέστιν ἐπὶ τὴν οἰκείαν ἔρευναν στρέφε σου τὸ ὄμμα τῆς ψυχῆς. Πολλοὶ γὰρ κατὰ τὸν λόγον τοῦ Κυρίου, τὸ μὲν κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ κατανοοῦσι, τὴν δὲ ἐν τῷ οἰκείῳ ὀφθαλμῷ δοκὸν οὐκ ἐμβλέπουσιν. Μὴ παύσῃ τοίνυν διερευνώμενος σεαυτὸν, μηδὲ τὰ ἔξω περισκόπει, εἴπου τινὸς μῶμον ἐξευρεῖν δυνηθῇς κατὰ τὸν Φαρισαῖον τὸν βαρὺν ἐκεῖνον καὶ ἀλαζόνα, ὃς εἱστήκει ἑαυτὸν δικαιῶν, καὶ τὸν τελώνην ἐξευτελίζων· ἀλλὰ σεαυτὸν ἀνακρίνων μὴ διαλίπῃς, μή τι κατὰ τὰς ἐνθυμήσεις ἥμαρτες, μή τι ἡ γλῶσσα παρώλισθε, τῆς διανοίας προεκδραμοῦσα, μὴ ἐν τοῖς ἔργοις τῶν χειρῶν πέπρακταί τι τῶν ἀβουλήτων. Πρόσεχε οὖν σεαυτῷ, μήποτε ἐάσῃς ἐξανδραποδισθέντα τὸν νοῦν δοῦλον γενέσθαι τῶν παθημάτων. Τῷ ὄντι ἔοικε πάντων εἶναι χαλεπώτατον, ἑαυτὸν ἐπιγνῶναι.","english":"Do not entangle yourself in the affairs of this life, so that you may please the one who enlisted you as a soldier. Athlete, pay attention to yourself, lest you transgress any of the athletic laws; for no one is crowned unless he competes according to the rules. Imitate Paul, both running and wrestling and boxing; and you yourself, as a good boxer, keep the gaze of your soul undistracted. Guard the vital parts by the guard of your hands; let your eye be fixed intently on the opponent, stretching out in the races toward the things that lie ahead; run thus, so that you may lay hold. In the wrestling match, contend against the invisible foes. The Word wants you to be like this throughout your life—not reclining, not sleeping, but soberly and watchfully standing guard over yourself. Pay attention, then, to yourself; that is, turn the eye of your soul to the examination of your own self. For many, according to the word of the Lord, notice the speck that is in their brother's eye, but do not look at the beam in their own eye. Do not cease, then, searching yourself thoroughly, nor look around at things outside, in case you might be able to find some fault in someone, like that heavy and boastful Pharisee who stood justifying himself and despising the tax collector; but do not stop examining yourself—whether you have sinned in any of your thoughts, whether your tongue has slipped out, running ahead of your mind, whether any of the things you did not wish has been done in the works of your hands. Pay attention, then, to yourself, lest you ever allow your mind to be enslaved and become a slave of the passions. In truth, it seems to be the hardest thing of all to know oneself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"Οὐ γὰρ μόνον ὀφθαλμὸς τὰ ἔξω βλέπων, ἐφ' ἑαυτοῦ οὐ χρήσεται τῷ ὁρᾷν, ἀλλὰ καὶ αὐτὸς ἡμῶν ὁ νοῦς ὀξέως τὸ ἀλλότριον ἁμάρτημα καταβλέπων, βραδύς ἐστι πρὸς τὴν τῶν οἰκείων ἐλαττωμάτων ἐπίγνωσιν. Μὴ κρίνε τοὺς κριτὰς, ὁ χρῄζων τῆς ἰατρείας· μηδὲ φιλοκρίνει μοι τὰς ἀξίας τῶν σε καθαιρόντων. Ἄλλος μὲν ἄλλου κρείττων, ἢ ταπεινότερος· σοῦ δὲ πᾶς ὑψηλότερος. Ποῦ ποτε ἡμῖν οἱ τῶν μὲν ἰδίων πρᾶοι κριταὶ, τῶν δὲ ἀλλοτρίων ἀκριβεῖς ἐξετασταὶ, ἵνα κἀνταῦθα ψεύδωνται τὴν ἀλήθειαν; ποῦ ποτε ἡμῖν, οἱ τὰ τραύματα ἔχοντες, καὶ τοὺς μώλωπας ὀνειδίζοντες; οἱ τὰ προσκόμματα διασύροντες, οἱ τῷ βορβόρῳ κυλινδούμενοι, καὶ τοῖς σπίλοις ἡμῶν ἐπευφραινόμενοι; οἱ ταῖς δοκοῖς τυφλώττοντες, καὶ τὰ κάρφη προφέροντες, ἃ μήτε λυπεῖ λίαν ἐγκείμενα, μήτε χαλεπὸν ἀποσκευασθῆναι καὶ ἀποφυσηθῆναι τῆς ὄψεως; Μὴ ἄλλους ἰατρεύειν ἐπιχειρήσωμεν, αὐτοὶ βρύοντες ἕλκεσιν. Ἐρεύνα σαυτὸν πλέον, ἢ τὰ τῶν πέλας· Τὸ μὲν γὰρ αὐτὸς κερδανεῖς, τὸ δ' οἱ πέλας. Κρείσσων λογισμὸς πράξεων, ἢ χρημάτων. Τὰ μὲν γάρ ἐστι τῆς φθορᾶς, τὸ δ'","english":"For not only does the eye that sees things outside not use its sight for itself, but our very mind, which keenly observes another's sin, is slow to recognize its own defects. Do not judge the judges, you who need healing; nor, pray, be fond of judging the merits of those who cleanse you. One man is better than another, or more lowly; but everyone is higher than you. Where are those of us who are gentle judges of their own faults but strict examiners of others', so that even here they lie against the truth? Where are those of us who have wounds and reproach the welts? Who mock the stumbling-blocks, who wallow in the mire and rejoice in our stains? Who are blind with the beams and bring forward the specks, which neither greatly grieve when lodged in us, nor is it hard to remove them and blow them away from the sight? Let us not attempt to heal others, while we ourselves teem with sores. Examine yourself more than the things of your neighbors; for in the one you will gain for yourself, in the other for your neighbors. Reason is better than deeds, or than money. For the one belongs to corruption, the other","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"ἵσταται. Δόξαν δίωκε, μήτε πᾶσαν, μήτ' ἄγαν. Κρεῖσσον γὰρ εἶναι, τοῦ δοκεῖν. Εἰ δ' ἄμετρος εἶ, Μὴ τὴν κενὴν θήρευε, μηδὲ τὴν νέαν. Τί γὰρ πίθηκι κέρδος ἂν δοκῇ λέων; Τηροῦμεν τὰς ἀλλήλων ἁμαρτίας, οὐχ ἵνα θρηνήσωμεν, ἀλλ' ἵνα ὀνειδίσωμεν· οὐδὲ ἵνα θεραπεύ σωμεν, ἀλλ' ἵνα προσπλήξωμεν, καὶ ἀπολογίαν ἔχωμεν τῶν ἡμετέρων κακῶν τὰ τῶν πλησίων τραύματα. Κακοὺς δὲ καὶ ἀγαθοὺς, οὐχ ὁ τρόπος, ἀλλ' ἡ διάστασις καὶ ἡ φιλία χαρακτηρίζει· καὶ ἃ σήμερον ἐπαινοῦμεν, αὔριον ἐκακίσαμεν. Ἐνέγκωμεν θυμὸν ὡς θηρίον, καὶ γλῶσσαν ὡς τομὸν ξίφος, καὶ ἡδονὴν ὡς πῦρ κατασβέσωμεν· θώμεθα ταῖς ἀκοαῖς θύρας καλῶς ἀνοιγομένας, καὶ κλειομένας, καὶ τὸν ὀφθαλμὸν σωφρονίσωμεν, καὶ γεῦσιν σπαράττουσαν, μὴ θάνατος ἀναβῇ διὰ τῶν θυρίδων ἡμῶν, καὶ γέλωτος ἀμετρίας καταγελάσωμεν. Ὁ ἄρα γινώσκων ἑαυτὸν, τόπος ἐστὶ καὶ θρόνος τοῦ Κυρίου. Βούλει γνῶναι Θεόν; προλαβὼν γνῶθι σεαυτόν. Βίον ἀλλότριον περιεργάζεσθαι, ἀνελευθερίας ἐσχάτης. Οὐδαμόθεν γὰρ ἠμέληται τὰ ἡμέτερα, ἢ ἐκ τοῦ τὰ ἀλλότρια πολυπραγμονεῖν καὶ περιεργάζεσθαι. Οὐ γὰρ ἔστιν ἄνθρωπον τοὺς ἀλλοτρίους πολυπραγμονοῦντα βίους, τῆς οἰκείας ἐπιμεληθῆναί ποτε ζωῆς. Τῆς γὰρ σπουδῆς αὐτῷ πάσης εἰς τὴν τῶν ἑτέρων πολυπραγμοσύνην ἀναλισκομένης, ἀνάγκη τὰ αὐτοῦ ἁπλῶς κεῖσθαι καὶ ἠμελημένως. Καὶ ἄλλως δὲ πέφυκεν ἄνθρωπος, τὰ μὲν κατορθώματα τοῦ πλησίον, καὶ πολλὰ ὄντα, καὶ μεγάλα παρορᾷν· εἰ δὲ ἐλάττωμά που φανῇ, κἂν τὸ τυχὸν ᾖ, κἂν διὰ πολλοὺς συμβεβηκὸς, καὶ ἐπαισθάνεται ταχέως, καὶ ἐπιλαμβάνεται προχείρως, καὶ μέμνηται διὰ παντός.","english":"He stands firm. Pursue glory, neither all of it nor excessively. For it is better to be than to seem. But if you are immoderate, do not hunt after empty glory, nor after the new. For what profit is there to an ape if it seems to be a lion? We watch for one another's sins, not that we may lament them, but that we may reproach them; nor that we may heal them, but that we may strike at them, and may have as a defense for our own evils the wounds of our neighbors. But the wicked and the good are characterized not by their manner of life, but by their separation and their friendship; and the things we praise today, tomorrow we have condemned. Let us lead our anger away like a wild beast, and our tongue like a sharp sword, and let us quench pleasure like fire; let us set doors on our ears that open well and close well, and let us discipline the eye, and the taste that tears at us, lest death come up through our windows, and let us laugh to scorn the excesses of laughter. Therefore the one who knows himself is a place and throne of the Lord. Do you wish to know God? First know yourself. To busy oneself with another's life is the height of illiberality. For our own affairs are neglected from no other source than from meddling and busying ourselves with the affairs of others. For it is not possible for a man who meddles in the lives of others ever to take care of his own life. For since all his zeal is spent on meddling in the affairs of others, of necessity his own affairs lie neglected and unattended. And besides, it is natural to man to overlook the successes of his neighbor, even though they be many and great; but if some defect appears, even a chance one, even one that has come about through many, he quickly perceives it, and readily seizes upon it, and remembers it forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"Καὶ τὸ μικρὸν τοῦτο καὶ εὐτελὲς, τῶν πολλῶν καὶ μεγάλων πολλάκις ἠλάττωσε δόξαν.\n\nΤΙΤΛ. Γʹ. –Περὶ γογγυσμῶν.\n\n«Ἦν ὁ λαὸς γογγύζων· καὶ ἐθυμώθη Κύριος, καὶ ἐξεκαύθη πῦρ, καὶ κατέφαγε μέρος τῆς παρεμβολῆς.» «Φυλάξασθε γογγυσμὸν ἀνωφελῆ, καὶ ἀπὸ καταλαλιᾶς φείσασθε γλώσσης, ὅτι πνεῦμα λαθραῖον κενὸν οὐ πορεύσεται.» «Ἀνὴρ ἐπιστήμων οὐ γογγύζει.» «Μὴ γογγύζετε, καθώς τινες ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ.» «Πάντα ποιεῖτε ἄνευ γογγυσμῶν, ἵνα γένησθε ἄμεμπτοι.» Ἀπρόσδεκτος ἡ ἀπὸ τῶν γογγυστῶν ἐργασία, ὡς θυσία ἐπίμωμος. –Χρὴ οὖν τὸ τοῦ ὀκνηροῦ καὶ ἀντιλογικοῦ ἔργον ἀλλοτριῶσαι τῆς ἀδελφότητος. ΤΙΤΛ. Δʹ. –Περὶ γερόντων καὶ παλαιῶν ἀνδρῶν· καὶ ὡς χρὴ τιμᾶσθαι αὐτούς. «Ἀπὸ προσώπου πολιοῦ ἐξαναστήσῃ, καὶ τιμήσεις πρόσωπον πρεσβυτέρου.» «Ἐπερώτησον τὸν πατέρα σου, καὶ ἀναγγελεῖ σοι, τοὺς πρεσβυτέρους σου, καὶ ἐροῦσί σοι.» «Ἐν πολλῷ χρόνῳ σοφία, ἐν δὲ μακρῷ χρόνῳ ἐπιστήμη.» «Νεώτερος μέν εἰμι τῷ χρόνῳ, ὑμεῖς δὲ πρεσβύτεροι· διὸ ἡσύχασα φοβηθεὶς ἀναγγεῖλαι ὑμῖν τὴν ἐμαυτοῦ ἐπιστήμην.» «Στέφανος καυχήσεως, γῆρας· ἐν δὲ ὁδοῖς δικαιοσύνης εὑρίσκεται.» «Δόξα πρεσβυτέρων πολιά.» «Γῆρας τίμιον, οὐ τὸ πολύχρονον, οὐδὲ ἀριθμῷ ἐτῶν μεμέτρηται. Πολιά ἐστι φρόνησις ἀνδρὶ, καὶ ἡλικία γήρως, βίος ἀκηλίδωτος.» «Ἐν πλήθει πρεσβυτέρων στῆθι· καὶ εἴ τίς ἐστι σοφὸς, προσκολλήθητι αὐτῷ.» «Μὴ ἀστόχει διηγημάτων γερόντων· καὶ γὰρ αὐτοὶ ἔμαθον παρὰ τῶν πατέρων αὐτῶν.» –»Μὴ ἀτιμάσῃς ἄνδρα ἐν γήρᾳ αὐτοῦ.» «Στέφανος γερόντων πολυπειρία· καὶ τὸ καύχημα αὐτῶν φόβος Κυρίου.» «Λάλησον, πρεσβύτερε·","english":"And this small and cheap thing has often diminished the glory of many great things.\n\nTITLE 3. – On Murmurings.\n\n\"The people were murmuring; and the Lord was angered, and fire was kindled, and it devoured part of the camp.\" \"Beware of useless murmuring, and refrain your tongue from slander, for a secret spirit shall not pass by empty.\" \"A knowledgeable man does not murmur.\" \"Do not murmur, as some murmured and were destroyed by the destroyer.\" \"Do all things without murmurings, that you may become blameless.\" The work of murmurers is unacceptable, like a blemished sacrifice. –It is necessary, therefore, to alienate the work of the lazy and contentious man from the brotherhood. TITLE 4. – On elders and old men; and that they must be honored. \"You shall rise up before the gray head, and you shall honor the face of an elder.\" \"Ask your father, and he will announce to you; your elders, and they will tell you.\" \"In much time is wisdom, and in long time is knowledge.\" \"I am younger in time, but you are elders; therefore I kept silent, fearing to announce to you my own knowledge.\" \"A crown of boasting is old age; and it is found in the ways of righteousness.\" \"The glory of elders is gray hair.\" \"Honorable old age is not the long-lived, nor is it measured by the number of years. Gray hair is understanding for a man, and the age of old age, a life without stain.\" \"Stand in the multitude of elders; and if anyone is wise, cleave to him.\" \"Do not miss the narratives of elders; for they themselves learned from their fathers.\" –\"Do not dishonor a man in his old age.\" \"The crown of elders is much experience; and their boast is the fear of the Lord.\" \"Speak, elder;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"πρέπει γάρ σοι.» «Ὡς ὡραῖον πολιαῖς κρίσις, καὶ πρεσβυτέροις ἐπιγνῶναι βουλήν.» Πᾶν τὸ ἀρχαιότητι διαφέρον, αἰδέσιμον. Πλεῖον τῷ ὄντι τῆς ἐν θριξὶ λευκότητος εἰς πρεσβυτέρου σύστασιν, τὸ ἐν φρονήσει πρεσβυτερικόν. Ἐπὶ παντὸς ὡς ἐπιπολὺ πράγματος, ἐπισφαλὴς σύμβουλος ἡ νεότης· καὶ οὐκ ἄν τις εὕρῃ ῥᾳδίως κατορθωθέν τι τῶν σπουδῆς ἀξιῶν, ᾧ μὴ καὶ πολιὰ συμπαρελήφθη πρὸς κοινωνίαν τοῦ σκέμματος. Κρείσσων πολιὰ μετὰ φρονήσεως, ἀπαιδεύτου νεότητος. Πολιὰ\n\nγερόντων πραότης· ζωὴ δὲ αὐτῶν, γνῶσις ἀληθής. Ἀνθεῖται πρὸς ἐπιστήμην ψυχὴ, ὁπότε τοῦ σώματος ἀκμαὶ μήκει μαραίνονται. Ὁ ἀληθείᾳ πρεσβύτερος, οὐκ ἐν μήκει χρόνων, ἀλλ' ἐν ἐπαινετῷ καὶ τελείῳ βίῳ θεωρεῖται. Τοὺς μὲν οὖν αἰῶνα πολὺν τρίψαντας ἐν τῇ μετὰ σώματος ζωῇ, δίχα καλοκαγαθίας, πολυχρονίους παῖδας λεκτέον, μαθήματα πολιᾶς ἄξια μηδέποτε παιδευθέντας. –Ἀκύμαντος λιμὴν πολιά. – Σώματος παρακμὴ, καταστολὴ παθῶν.\n\nΤΙΤΛ. Εʹ. –Περὶ γεωργίας καὶ γεωργῶν· καὶ ὅτι καλὸν τὸ ἐργάζεσθαι. «Ἐξέβαλε Κύριος τὸν Ἀδὰμ ἐκ τοῦ παραδείσου τῆς τρυφῆς, ἐργάζεσθαι τὴν γῆν ἐξ ἧς ἐλήφθη.» «Ἤρξατο Νῶε ἄνθρωπος γεωργὸς γῆς, καὶ ἐφύτευσεν ἀμπελῶνα, καὶ ἔπιεν ἐκ τοῦ οἴνου, καὶ ἐμεθύσθη.» «Ἰσάχαρ τὸ καλὸν ἐπεθύμησεν, ἀναπαυόμενος ἀναμέσον τῶν κλήρων· καὶ ἰδὼν τὴν ἀνάπαυσιν, ὅτι καλὴ, καὶ τὴν γῆν ὅτι πίων, τέθεικε τὸν ὦμον αὐτοῦ εἰς τὸ πονεῖν, καὶ ἐγενήθη ἀνὴρ γεωργός.» «Ἐπιμελοῦ τῶν ἐν πεδίῳ χλωρῶν, καὶ κερεῖς πόαν· σύναγε χόρτον ὀρεινὸν, ἵνα ἔχῃς πρόβατα εἰς ἱματισμόν. Τίμα δὲ πεδίον, ἵνα ὦσί σοι ἄρνες.» «Ἐργάζου τὴν γῆν σου·","english":"For it is fitting for you. \"How beautiful are gray hairs with judgment, and for elders to know counsel.\" Everything that excels in antiquity is worthy of respect. In truth, more than the whiteness in hair contributes to the establishment of an elder—the eldership in prudence. In almost every matter, youth is a dangerous counselor; and one would not easily find anything of those things worthy of earnest effort successfully accomplished, unless gray hairs were also taken along into partnership of the consideration. Better is gray hair with prudence than uneducated youth. The gray hair of elders is gentleness; and their life is true knowledge. The soul flourishes toward knowledge when the body's prime withers with length. He who is elder in truth is contemplated not in length of times, but in a praiseworthy and perfect life. Those, then, who have worn away a long age in the life with the body, apart from nobility and goodness, must be called long-lived children, never having been educated in lessons worthy of gray hair. – A harbor unruffled by waves is gray hair. – The decline of the body is the restraint of passions.\n\nTITLE 5. – On farming and farmers; and that it is good to work. \"The Lord cast Adam out of the paradise of delight, to work the earth from which he was taken.\" \"Noah began to be a man, a farmer of the earth, and he planted a vineyard, and drank of the wine, and became drunk.\" \"Issachar desired what is good, resting in the midst of the lots; and seeing the rest, that it was good, and the land, that it was rich, he set his shoulder to toil, and became a farming man.\" \"Take care of the green things in the field, and you will shear grass; gather the mountain hay, that you may have sheep for clothing. And honor the field, that you may have lambs.\" \"Work your land;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"καὶ γὰρ πλοῖα οὐκέτι ἔρχεται ἐκ Καρχηδόνος.» «Νεώσατε ἑαυτοῖς νεώματα, καὶ μὴ σπείρετε εἰς ἀκάνθας.» «Μὴ μισήσῃς ἐπίπονον ἐργασίαν, καὶ γεωργίαν ὑπὸ Ὑψίστου ἐκτισμένην.» «Ὁ ἐργαζόμενος τὴν γῆν, ἀνύψωσε θημωνίαν αὐτοῦ.» «Χάριν καὶ κάλλος ἐπιθυμεῖ ὀφθαλμὸς, καὶ ὑπὲρ ἀμφότερα χλόην σπόρου.» «Τί σοφισθήσεται ὁ κρατῶν ἀρότρου, καὶ καυχώμενος ἐν δόρατι κέντρου, βόας ἐλαύνων, καὶ ἀναστρεφόμενος ἐν ἔργοις αὐτοῦ, καὶ διήγησις αὐτοῦ ἐν υἱοῖς ταύρων; Καρδίαν δώσει βαθὺ εἰς τεμεῖν αὔλακας, καὶ ἡ ἀγρυπνία αὐτοῦ εἰς χορτάσματα δαμάλεως.» «Τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν μεταλαμβάνειν.» Γεηπόνος τὸν ὕπνον ἀποσεισάμενος, πρὸ τὴν τῆς γῆς ἐργασίαν ἐπείγεται, καὶ τοῦ μὲν οἰκίσκου καὶ τῆς ἐπαύλεως τὸ ἔρημον ὑπερασπίζεται, καὶ ἀναγκάζεται ὅμως, καὶ φλογμῷ καὶ χειμῶνι ἀπὸ ταλαιπώρου σαρκὸς διαμάχεσθαι. Πανταχοῦ γὰρ διὰ δυσκολίας καὶ πόνων τοῖς ἀνθρώποις πέφυκε τὰ χρήσιμα παραγίνεσθαι. –Φέρει γεηπόνοις ἡδονὴν τὸ ἐξ ὑπτίων τε καὶ βαθυγείων χωρίων πολύν τινα δρέπεσθαι τὸν καρπόν. Εἰ δέ ποτε καὶ ἐκ πετρώδους γῆς, καὶ λεπτῆς, καὶ ὑποψάμμου δυνηθείη μετὰ πολλὴν ἐπιμέλειαν χρηστοῦ τινος ἀπολαῦσαι καρποῦ, μείζων ἐντεῦθεν ἡ ἡδονὴ τῷ γεηπόνῳ, διότι πρὸς τὴν τῆς φύσιν ἀγωνισάμενος, καὶ τοὺς οἰκείους πόνους ἀντεισάξας τῇ στειρώσει τῆς γῆς, νίκης τινὰ μαρτυρίαν ἀποφέρεται παρὰ τῶν τὸ γεώργιον θαυμαζόντων. ΤΙΤΛ. ϛʹ. –Περὶ γυμνασίου, καὶ μελέτης, καὶ ἀσκήσεως. «Ἐκ μερίμνης καὶ φροντίδος ἀναφανεῖταί σοι εἰρήνη.» «Τέκνον, ἐν ζωῇ σου πείρασον τὴν ψυχήν σου.» «Γύμναζε σεαυτὸν πρὸς εὐσέβειαν.","english":"For ships no longer come from Carthage. \"Make new fallow ground for yourselves, and do not sow among thorns.\" \"Do not hate laborious work, nor agriculture, which was created by the Most High.\" \"He who works the earth raises up his heap.\" \"The eye desires grace and beauty, but above both the green shoot of seed.\" \"How shall he be made wise who holds the plow, and boasts in the spear with its goad, driving oxen, and turning about in his works, and whose tale is among the sons of bulls? He will give his heart deeply to cut furrows, and his wakefulness to the fodder of a heifer.\" \"The laboring farmer must first partake of the fruits.\" The tiller of the soil, shaking off sleep, hastens before the working of the land, and defends the solitude of his little house and farmstead, and is nevertheless compelled to struggle with heat and winter from his wretched flesh. For everywhere it is by nature that useful things come to men through difficulty and toil. —To tillers of the soil it brings pleasure to reap some great quantity of fruit from sloping and deep-soiled fields. But if ever from rocky and thin and sandy ground he should be able, after much care, to enjoy some good fruit, the pleasure from this is greater for the tiller, because, having struggled against nature and having set his own toils against the barrenness of the land, he carries away a certain testimony of victory from those who admire the farm. TITLE 6. —On training, and study, and exercise. \"From care and thought peace will appear to you.\" \"Child, in your life test your soul.\" \"Train yourself toward godliness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"Ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος· ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς, τῆς νῦν καὶ τῆς μελλούσης.» Οἱ ἐκ μακρᾶς συνηθείας μελετηθέντες πόνοι, ἀλυπότερον προσπίπτουσι τοῖς ἐγγεγυμνασμένοις. – Μιμησώμεθα τοὺς ἐν τοῖς τακτικοῖς τὰς μελέτας ποιουμένους, οἵ γε ἐν χειρονομίαις, καὶ ὀρχήσεσι τὴν ἐμπειρίαν κτησάμενοι, ἐπὶ τῶν ἀγώνων τοῦ ἐκ τῆς παιδείας ἀπολαύουσι κέρδους. Ἀρετὴ ἀμελέτητος ἐν τοῖς ἔργοις, ταχέως ὑπὸ τῶν περιστάσεων ἀφανίζεται. Ἐκ μελέτης πολλῆς καὶ ἀσκήσεως ἡ βία καὶ ἡ ἀγριότης τῶν παθῶν ἀσθενεῖ. Ἡ συνεχὴς ἄσκησις ἐπιστήμην παγίαν ἐργάζεται, ὡς ἀμαθίαν ἀμελετησία· καὶ πάλιν αὔξει τὴν πεῖραν ἡ περὶ αὐτὴν τριβή. –Μελέτη τροφὸς ἐπιστήμης.\n\nΤΙΤΛ. Ζʹ. –Περὶ γνωσιμαχούντων.\n\n«Τὴν ἀνομίαν μου ἐγνώρισα, καὶ τὴν ἁμαρτίαν μου οὐκ ἐκάλυψα.» «Τὴν ἀνομίαν μου ἐγὼ ἀναγγελῶ, καὶ μεριμνήσω ὑπὲρ τῆς ἁμαρτίας μου.» «Δίκαιος ἑαυτοῦ κατήγορος ἐν πρωτολογίᾳ.» «Πρὸ κρίσεως ἐξέταζε σεαυτὸν, καὶ ἐν καιρῷ ἐπισκοπῆς εὑρήσεις ἱλασμόν.» «Μὴ αἰσχυνθῇς ὁμολογῆσαι ἐφ' ἁμαρτίαις σου.» ΤΙΤΛ. Ηʹ. –Περὶ γυναικῶν· ὅτι χρὴ αὐτὰς ὑποτάσσεσθαι τοῖς ἰδίοις ἀνδράσι, καὶ μηδὲν ποιεῖν χωρὶς αὐτῶν. «Εἶπεν ὁ Θεὸς τῇ γυναικί·","english":"For bodily exercise is profitable for a little while, but godliness is profitable for all things, having the promise of life, both of the present and of the future. Toils practiced from long habit fall upon those who are well trained with less pain. Let us imitate those who conduct their exercises in the ranks of soldiers, who, having gained experience in hand-to-hand combat and in dances, reap in the contests the profit of their training. Virtue that is not practiced in deeds is quickly destroyed by circumstances. By much practice and discipline the violence and savagery of the passions grows weak. Continuous practice produces firm knowledge, just as neglect produces ignorance; and again, familiarity with it increases experience. Practice is the nurse of knowledge.\n\nTITLE 7. — On those who contend against knowledge.\n\n\"I acknowledged my lawlessness, and I did not hide my sin.\" \"I will declare my lawlessness, and I will be anxious concerning my sin.\" \"A righteous man is his own accuser in the first word.\" \"Examine yourself before judgment, and in the time of visitation you will find atonement.\" \"Do not be ashamed to confess your sins.\" TITLE 8. — On women: that they ought to be subject to their own husbands, and to do nothing without them. \"God said to the woman:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"Πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει.» «Ἐὰν γενομένη γένηται γυνὴ ἀνδρὶ, καὶ εὐχαὶ αὐτῆς ἐπ' αὐτῇ, κατὰ τὴν διαστολὴν τῶν χειλέων αὐτῆς, ὅσας ὡρίσατο κατὰ τῆς ψυχῆς αὐτῆς, καὶ ἀκούσῃ ὁ ἀνὴρ αὐτῆς, καὶ παρασιωπήσῃ αὐτῇ, ᾗ ἂν ἡμέρᾳ ἀκούσῃ, καὶ οὕτω στήσονται πᾶσαι αἱ εὐχαὶ αὐτῆς, καὶ οἱ ὁρισμοὶ αὐτῆς, οὓς ὡρίσατο κατὰ τῆς ψυχῆς αὐτῆς στήσονται. Ἐὰν δὲ ἀνανεύσῃ ὁ ἀνὴρ αὐτῆς, ᾗ ἐὰν ἡμέρᾳ ἀκούσῃ, πᾶσαι αἱ εὐχαὶ αὐτῆς, καὶ οἱ ὁρισμοὶ αὐτῆς, οὓς ὡρίσατο κατὰ τῆς ψυχῆς αὐτῆς, οὐ μενοῦσιν, ὅτι ἀνὴρ ἀνένευσε· καὶ Κύριος καθαρίσει αὐτήν.» «Γυνὴ ἴδιον ἄνδρα τιμῶσα, σοφὴ πᾶσι φανήσεται.» «Αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὑποτασσέσθωσαν ὡς τῷ Κυρίῳ· ὅτι ἀνὴρ κεφαλὴ τῆς γυναικὸς, ὡς καὶ ὁ Χριστὸς κεφαλὴ τῆς Ἐκκλησίας· καὶ αὐτός ἐστι κεφαλὴ τοῦ σώματος. Ἀλλ' ὡς ἡ Ἐκκλησία ὑποτάσσεται τῷ Χριστῷ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν πᾶσιν. Ἕκαστος τὴν ἑαυτοῦ γυναῖκα ὡς ἑαυτὸν ἀγαπάτω· ἡ δὲ γυνὴ, ἵνα φοβηθῇ τὸν ἄνδρα.» «Αἱ γυναῖκες ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, ἵνα εἴ τινες ἀπειθοῦσι τῷ λόγῳ, διὰ τῆς τῶν γυναικῶν ἀναστροφῆς ἄνευ λόγου κερδηθήσωνται· ἐποπτεύσαντες τὴν ἐν φόβῳ ἀναστροφὴν ὑμῶν. Ὧν ἔστω οὐχ ὁ ἐν πλοκαῖς τριχῶν καὶ περιθέσεως χρυσίων, ἢ ἐνδύσεως ἱματίων κόσμος, ἀλλ' ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος ἐν ἀφθάρτῳ τοῦ πραέως καὶ ἡσυχίου πνεύματος, ὅς ἐστιν ἐνώπιον τοῦ Θεοῦ πολυτελής.","english":"Your turning shall be toward your husband, and he shall rule over you. If a woman, having become married to a husband, has made vows upon herself, according to the distinction of her lips, as many as she has bound upon her soul, and her husband hears and keeps silent toward her on the day he hears, then all her vows shall stand, and her binding obligations which she bound upon her soul shall stand. But if her husband refuses on the day he hears, all her vows and her binding obligations which she bound upon her soul shall not remain, because her husband has refused; and the Lord shall forgive her. A woman honoring her own husband will appear wise to all. Let wives be subject to their own husbands as to the Lord, because a husband is the head of the wife, as also Christ is the head of the Church; and he is the head of the body. But just as the Church is subject to Christ, so also let wives be subject to their husbands in all things. Let each man love his own wife as himself; and let the wife see that she fear her husband. Wives, being subject to their own husbands, so that even if some are disobedient to the word, they may be won without a word through the conduct of their wives, having observed your conduct in fear. Of these let the adornment be not the outward braiding of hair and wearing of gold, or putting on of garments, but the hidden person of the heart in the incorruptible spirit of gentleness and quietness, which is precious before God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"Οὕτως γάρ ποτε αἱ γυναῖκες αἱ ἐλπίζουσαι εἰς Θεὸν, ἐκόσμουν ἑαυτὰς, ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, ὡς Σάῤῥα ὑπήκουσε τῷ Ἀβραὰμ, κύριον αὐτὸν καλοῦσα, ἧς ἐγενήθητε τέκνα, ἀγαθοποιοῦσαι, καὶ μὴ φοβούμεναι μηδεμίαν πτόησιν. ΤΙΤΛ. Θʹ. –Περὶ γυναικῶν· ὅτι οὐ δεῖ ἀκατακαλύπτως εὔχεσθαι αὐτὰς, ἢ λαλεῖν, ἢ διδάσκειν ἐν ἐκκλησίᾳ Θεοῦ.\n\n«Ἐν ὑμῖν αὐτοῖς κρίνατε· πρέπον ἐστὶ γυναῖκα ἀκατακάλυπτον τῷ Θεῷ προσεύχεσθαι; οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς, ὅτι ἀνὴρ μὲν, ἐὰν κομᾷ, ἀτίμια αὐτῷ ἐστι· γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῇ ἐστιν; ὅτι ἡ κόμη ἀντὶ περιβολαίου αὐτῇ διδόται.» «Οὐκ ἔστιν ἀκαταστασίας ὁ Θεὸς, ἀλλ' εἰρήνης, ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων. Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν· οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν, ἀλλ' ὑποτάσσεσθαι, καθὼς καὶ ὁ νόμος λέγει. Εἰ δέ τι μαθεῖν ἐθέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν. Αἰσχρὸν γάρ ἐστι γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ.» «Γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ. Διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός.» Αἱ γυναῖκες τὰς φλυαρίας ἐκ τῶν στομάτων αὐτῶν παυσάτωσαν, καὶ τοὺς ψιθυρισμοὺς, μνημονεύουσαι πῶς τῇ Εὔᾳ ψιθυρίσας ὁ πονηρὸς, ἐξέβαλε τοῦ παραδείσου. ΤΙΤΛ. Ιʹ. –Περὶ γυναικῶν κυϊσκουσῶν· ἐὰν μὲν ἄρσεν τέκῃ. ἐπὶ μʹ ἡμέρας οὐκ εἰσελεύσεται εἰς οἶκον Κυρίου· εἰ δὲ θῆλυ, ἐπὶ ὀγδοήκοντα. «Ἐλάλησε Κύριος πρὸς Μωϋσῆν λέγων· Λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ ἐρεῖς πρὸς αὐτοὺς, λέγων· Γυνὴ εἴ τις ἂν σπερματισθῇ, καὶ τέκῃ ἄῤῥεν, ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας, κατὰ τὰς ἡμέρας τοῦ χωρισμοῦ τῆς ἀφέδρου αὐτῆς.","english":"For thus formerly the women who hoped in God adorned themselves, being submissive to their own husbands, as Sarah obeyed Abraham, calling him lord, whose children you have become, doing good and not fearing any terror. TITLE 9. — Concerning women: that they ought not to pray uncovered, or to speak, or to teach in the church of God.\n\n«Judge among yourselves: is it proper for a woman to pray to God uncovered? Does not nature itself teach you that if a man has long hair, it is a dishonor to him; but if a woman has long hair, it is a glory to her? For her hair is given to her instead of a covering.» «God is not a God of confusion, but of peace, as in all the churches of the saints. Let the women keep silent in the churches; for it is not permitted for them to speak, but to be submissive, just as the law also says. And if they wish to learn anything, let them ask their own husbands at home. For it is shameful for a woman to speak in church.» «Let a woman learn in silence with all submission. But I do not permit a woman to teach, nor to have authority over a man.» Let the women stop their idle talk from their mouths, and their whisperings, remembering how the evil one, having whispered to Eve, cast her out of paradise. TITLE 10. — Concerning women who are with child: if she bears a male child, for forty days she shall not enter into the house of the Lord; but if a female, for eighty. «The Lord spoke to Moses, saying: Speak to the children of Israel, and you shall say to them: If a woman has conceived seed and bears a male, she shall be unclean seven days, according to the days of the separation of her impurity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"Καὶ τῇ ἡμέρας τῇ ὀγδόῃ περιτεμεῖς τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ· καὶ τριάκοντα καὶ τρεῖς ἡμέρας ἐν αἵματι ἀκαθάρτῳ αὐτῆς καθεσθήσεται· παντὸς ἁγίου οὐχ ἅψεται, καὶ εἰς τὸ ἁγιαστήριον οὐκ εἰσελεύσεται, ἕως οὗ πληρωθῶσιν αἱ ἡμέραι καθάρσεως αὐτῆς. Εἰ\n\nδὲ θῆλυ τέκῃ, ἀκάθαρτος ἔσται δὶς ἑπτὰ ἡμέρας κατὰ τὴν ἄφεδρον αὐτῆς· καὶ ἑξήκοντα ἡμέρας καὶ ἓξ καθεσθήσεται ἐν αἵματι ἀκαθάρτῳ αὐτῆς.» Τὰ κατὰ γαστρὸς βρέφη μησὶν ἑπτὰ ζωογονεῖσθαι πέφυκεν, ὡς παραδοξότατόν τι συμβαίνειν. Γίνεται γὰρ ἑπτάμηνα ἀγώγιμα, τῶν ὀκταμήνων ἐπίπαν ζωογονεῖσθαι μὴ δυναμένων. ΤΙΤΛ. ΙΑʹ. –Περὶ γυναικὸς ἀνδρείας καὶ σώφρονος. «Ἀνεχώρησε τοῖς ποσὶν εἰς σκηνὴν Ἰαὴλ γυναικὸς Χαβὴρ τοῦ Κιναίου. Καὶ ἐξῆλθεν Ἰαὴλ εἰς συνάντησιν Σισάρα, καὶ εἶπεν αὐτῷ· Ἔκκλινον, κύριέ μου, ἔκκλινον πρός με· μὴ φοβοῦ. Καὶ ἐξέκλινε πρὸς αὐτὴν ἐν τῇ σκηνῇ, καὶ περιέβαλεν αὐτὸν ἐπιβολαίῳ. Καὶ εἶπε Σισάρα πρὸς αὐτήν· Πότισον δή με μικρὸν ὕδωρ, ὅτι ἐδίψησα. Καὶ ἤνοιξε τὸν ἀσκὸν τοῦ γάλακτος, καὶ ἐπότισεν αὐτὸν, καὶ περιέβαλεν αὐτῷ ἐπιβόλαιον. Καὶ εἶπε πρὸς αὐτὴν Σισάρα· Στῆθι δὴ ἐπὶ τὴν θύραν τῆς σκηνῆς, καὶ ἔσται ἐάν τις ἔλθῃ πρὸς σὲ, καὶ ἐρωτήσῃ σε, εἰ ἔστιν ὧδε ἀνὴρ, ἐρεῖς· Οὐκ ἔστι. Καὶ ἔλαβεν Ἰαὴλ τὸν πάσσαλον τῆς σκηνῆς, καὶ ἔθηκε τὴν σφύραν ἐν τῇ χειρὶ αὐτῆς, καὶ εἰσῆλθε πρὸς αὐτὸν ἐν κρυφῇ, καὶ ἔπηξε τὸν πάσσαλον ἐν τῇ γνάθῳ αὐτοῦ, καὶ διεξῆλθεν ἐν τῇ γῇ. Καὶ αὐτὸς ἀπεσκάρησεν ἀναμέσον τῶν γονάτων αὐτῆς, καὶ ἀπέψυξε, καὶ ἀπέθανε. Καὶ ἰδοὺ Βαρὰκ διώκων τὸν Σισάρα, καὶ ἐξῆλθεν Ἰαὴλ εἰς ἀπάντησιν αὐτοῦ, καὶ εἶπε πρὸς αὐτόν·","english":"And on the eighth day you shall circumcise the flesh of his foreskin; and she shall sit thirty-three days in her unclean blood; she shall touch no holy thing, and she shall not enter the sanctuary, until the days of her purification are fulfilled. But if she bears a female child, she shall be unclean twice seven days, according to her menstruation; and she shall sit sixty-six days in her unclean blood. Infants in the womb are by nature brought to life in seven months, so that something most paradoxical happens. For seven-month children are viable, while eight-month children are generally unable to be brought to life. TITLE 11. — Concerning a brave and prudent woman. She withdrew on foot to the tent of Jael the wife of Heber the Kenite. And Jael went out to meet Sisera, and said to him: Turn aside, my lord, turn aside to me; do not be afraid. And he turned aside to her in the tent, and she covered him with a covering. And Sisera said to her: Give me, I pray, a little water, for I am thirsty. And she opened the skin of milk, and gave him drink, and covered him with a covering. And Sisera said to her: Stand, I pray, at the door of the tent, and it shall be, if anyone comes to you and asks you, saying, Is there a man here? you shall say: There is not. And Jael took the peg of the tent, and put the hammer in her hand, and went in to him secretly, and drove the peg into his jaw, and it went through into the ground. And he was dashed to pieces between her knees, and breathed his last, and died. And behold, Barak was pursuing Sisera, and Jael went out to meet him, and said to him:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"Δεῦρο, καὶ δείξω σοι τὸν ἄνδρα ὃν σὺ ζητεῖς. Εἰσῆλθε πρὸς αὐτὴν, καὶ ἰδοὺ Σισάρα ἐῤῥιμμένος νεκρὸς, καὶ πάσσαλος ἐν τῇ γνάθῳ αὐτοῦ.» «Εὐλογηθείη ἐν γυναιξὶ Ἰαὴλ, γυνὴ Χάβερ τοῦ Κιναίου ἀπὸ γυναικῶν, ἐν σκηναῖς εὐλογηθείη. Ὕδωρ ᾔτησε, καὶ γάλα ἔδωκεν ἐν λεκάνῃ ὑπερεχόντων.» «Ἤγγισεν Ἀβιμέλεχ ἕως τῆς πύλης τοῦ πύργου ἐμπρῆσαι αὐτὴν ἐν πυρί· καὶ ἔῤῥιψε γυνὴ μία κλάσμα ἐπὶ τὴν κεφαλὴν Ἀβιμέλεχ, καὶ συνέκλασε τὸ κρανίον αὐτοῦ. Καὶ ἐβόησε ταχὺ πρὸς τὸ παιδάριον τὸ αἶρον τὰ σκεύη αὐτοῦ, καὶ εἶπεν αὐτῷ Σπᾶσον τὴν ῥομφαίαν σου, καὶ θανάτωσόν με, μήποτε εἴπωσιν ὅτι γυνὴ ἀπέκτεινεν αὐτόν. Καὶ ἐξεκέντησεν αὐτὸν τὸ παιδάριον αὐτοῦ, καὶ ἀπέθανεν.» «Ἀπήγγειλε Δαβὶδ Μελχὸλ ἡ γυνὴ αὐτοῦ, λέγουσα· Ἐὰν μὴ σὺ σώσῃς τὴν ψυχὴν αὐτοῦ τὴν νύκτα ταύτην, αὔριον θανατωθήσῃ. Καὶ κατάγει ἡ Μελχὸλ τὸν Δαβὶδ διὰ τῆς θυρίδος, καὶ ἀπῆλθε, καὶ ἔφυγε, καὶ σώζεται.» «Εἶπεν Ἀβιγαία πρὸς Δαβίδ· Ἐν ἐμοὶ, κύριε, ἡ ἀδικία. Λαλησάτω δὴ ἡ δούλη σου εἰς τὰ ὦτά σου. Μὴ θέσθω ὁ κύριός μου τὴν καρδίαν αὐτοῦ ἐπὶ τὸν ἄνθρωπον τὸν λοιμὸν τοῦτον, καὶ ἀφροσύνη μετ' αὐτοῦ. Καὶ εἶπε Δαβὶδ τῇ Ἀβιγαίᾳ· Εὐλογητὸς Κύριος ὁ Θεὸς Ἰσραὴλ, ὃς ἀπέστειλέ σε σήμερον εἰς ἀπάντησιν, καὶ εὐλογητὸς ὁ τρόπος σου, καὶ εὐλογημένη σὺ εἶ, ἀποκωλύουσά με σήμερον μὴ εἰσελθεῖν εἰς αἵματα.» «Τίς ἔδωκε γυναιξὶν ὑφάσματος σοφίαν, καὶ ποικιλτικὴν ἐπιστήμην;» «Γυνὴ ἀνδρεία στέφανος τῷ ἀνδρὶ αὐτῆς.» «Ὃς εὗρε γυναῖκα ἀγαθὴν, εὗρε χάριτας· ἔλαβε δὲ παρὰ Κυρίου ἱλαρότητα.","english":"Come, and I will show you the man whom you are seeking. He went in to her, and behold, Sisara was thrown down dead, and a peg was in his jaw. Let Jael be blessed among women, the wife of Haber the Kenite; among women let her be blessed in tents. She asked for water, and she gave milk in a bowl of the mighty. Abimelech drew near to the gate of the tower to set it on fire; and one woman threw a piece of a millstone upon the head of Abimelech, and she shattered his skull. And he quickly cried out to the young man who was carrying his armor, and said to him, Draw your sword, and put me to death, lest they say that a woman killed him. And his young man ran him through, and he died. David was told by Melchol his wife, saying, If you do not save his life this night, tomorrow he will be put to death. And Melchol let David down through the window, and he departed, and fled, and was saved. Abigaia said to David, Upon me be the iniquity, my lord. Let your maidservant speak now in your ears. Let not my lord set his heart upon this pestilent man, and folly is with him. And David said to Abigaia, Blessed be the Lord God of Israel, who sent you today to meet me, and blessed be your manner, and blessed are you, who have kept me today from coming into bloodshed. Who gave to women the wisdom of weaving, and the knowledge of embroidery? A brave woman is a crown to her husband. He who finds a good woman finds favors; and he receives gladness from the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"Ὃς ἐκβάλλει γυναῖκα ἀγαθὴν, ἐκβάλλει τὰ ἀγαθὰ ἐκ τοῦ οἴκου αὐτοῦ.» «Σοφαὶ γυναῖκες ᾠκοδόμησαν οἴκους· ἡ δὲ ἄφρων κατέστρεψε ταῖς χερσὶν αὐτῆς.» «Γυναῖκα ἀνδρείαν τίς εὑρήσει; τιμιωτέρα ἐστὶ λίθων πολυτελῶν.» «Μὴ ἀστόχει ἀπὸ γυναικὸς σοφῆς καὶ ἀγαθῆς. Ἡ γὰρ χάρις αὐτῆς ὑπὲρ χρυσίον. Γυνή σοί ἐστι κατὰ τὴν ψυχήν; μὴ ἐκβάλῃς αὐτήν. «Γυνὴ ἀγαθὴ, μερὶς ἀγαθὴ, καὶ ἐν μερίδι φοβουμένων Κύριον δοθήσεται. Γυναικὸς ἀγαθῆς μακάριος ὁ ἀνήρ· γυνὴ ἀνδρεία εὐφραίνει τὸν ἄνδρα αὐτῆς, καὶ τὰ ἔτη αὐτοῦ πληρώσει ἐν εἰρήνῃ. Χάρις γυναικὸς τέρψει τὸν ἄνδρα αὐτῆς, καὶ τὰ ὀστᾶ αὐτοῦ πιαίνει ἐπιστήμη αὐτῆς.» «Κάλλος γυναικὸς ἱλαρύνει πρόσωπον αὐτῆς, καὶ ὑπὲρ πᾶσαν ἐπιθυμίαν ἀνθρώπου ὑπεράγει. Εἰ ἔστιν ἐπὶ στόματος ἔλεος καὶ πραότης, οὐκ ἔστιν ἀνὴρ αὐτῆς καθ' υἱοὺς ἀνθρώπων.» Κάλλος νόμιζε τὴν φρενῶν εὐκοσμίαν, Οὐχ ἣν γράφουσι χεῖρες, καὶ λύει χρόνος. Φιλόδακρύ πως ἀεὶ τὸ θῆλυ γένος, καὶ τὸν νοῦν εἰς ἔλεον εὐδιάθρυπτον ἔχει. Ἀνύποπτον εἰς διαβολὴν δείκνυσι γυναῖκα, τὸ μὴ καλλωπίζεσθαι, μηδὲ μὴν","english":"He who casts out a good wife casts out the good things from his house. Wise women built houses, but the foolish one overturned them with her hands. Who will find a valiant woman? She is more precious than costly stones. Do not miss out on a wise and good woman, for her grace is beyond gold. Is a woman yours according to the soul? Do not cast her out. A good woman is a good portion, and she will be given in the portion of those who fear the Lord. Blessed is the man of a good woman; a valiant woman gladdens her husband, and she will fill his years in peace. The grace of a woman will delight her husband, and his bones will grow fat through her knowledge. The beauty of a woman brightens her face, and it surpasses every desire of man. If there is mercy and gentleness on her mouth, her husband is not like the sons of men. Consider beauty to be the good order of the mind, not the beauty that hands paint and time destroys. The female race is ever somewhat fond of tears, and it has a mind easily softened to mercy. A woman is shown to be above suspicion of slander by not adorning herself, nor indeed","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"κοσμεῖσθαι πέρα τοῦ πρέποντος, εὐχαῖς καὶ δεήσεσι προσανέχουσαν ἐκτενῶς· τὰς μὲν ἐξόδους τῆς οἰκίας φυλαττομένην τὰς πολλὰς, ἀποκλείουσαν ὡς οἷόν τε ἑαυτὴν τῆς πρὸς τοὺς οὐ προσήκοντας προσόψεως, ὡς ἂν προὐργιαίτερον τιθεμένην τῆς ἀκαίρου φλυαρίας τὴν οἰκουρίαν.\n\nΤΙΤΛ. ΙΒʹ. –Περὶ γυναικῶν πονηρῶν καὶ μοιχαλίδων, καὶ πορνευουσῶν, καὶ πάσης κακίας πεπληρωμένων.\n\n«Ἐγένετο ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπήγγειλε Σαμψὼν τῇ Δαλιδᾷ τὸ πρόβλημα, ὅτι ἐνώχλησεν αὐτόν. Καὶ ἀνήγγειλε τοῖς υἱοῖς τοῦ λαοῦ αὐτῆς. Καὶ εἶπαν αὐτῷ οἱ ἄνδρες τῆς πόλεως ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ πρὸ τοῦ δῦναι τὸν ἥλιον· Τί γλυκύτερον μέλιτος, καὶ τί ἰσχυρότερον λέοντος; Καὶ εἶπεν αὐτοῖς Σαμψών· Εἰ μὴ κατεδαμάσατέ μου τὴν δάμαλιν, οὐκ ἂν ἔγνωτε τὸ πρόβλημά μου.» «Εἶπε δὲ Σαμψὼν Δαλιδᾷ· Πῶς λέγεις, ὅτι Ἠγάπηκά σε, καὶ ἡ καρδία σου οὐκ ἔστι μετ' ἐμοῦ; τοῦτο τρίτον ἐπλάνησάς με, καὶ οὐκ ἀπήγγειλάς μοι ἐν τίνι ἡ ἰσχύς σου ἡ μεγάλη. Καὶ ἐγένετο ὅτε κατειργάσατο αὐτὸν ἐν τοῖς λόγοις αὐτῆς πάσας τὰς ἡμέρας, καὶ ἐστενοχώρησεν αὐτὸν, καὶ ὠλιγοψύχησεν ἕως τοῦ ἀποθανεῖν, ἀπήγγειλεν αὐτῇ πᾶσαν τὴν καρδίαν αὐτοῦ, καὶ εἶπεν αὐτῇ· Σίδηρος οὐκ ἀνέβη ἐπὶ τὴν κεφαλήν μου, ὅτι Ναζιραῖος Θεοῦ εἰμι ἀπὸ κοιλίας μητρός μου. Ἐὰν οὖν ξυρήσωμαι, ἀποστήσεται ἀπ' ἐμοῦ ἡ ἰσχύς μου, καὶ ἀσθενήσω, καὶ ἔσομαι ὡς πάντες ἄνθρωποι. Καὶ εἶδε Δαλιδὰ ὅτι ἀπήγγειλεν αὐτῇ πᾶσαν τὴν καρδίαν αὐτοῦ, καὶ ἀπέστειλε, καὶ ἐκάλεσε τοὺς σατράπας πάντας τῶν ἀλλοφύλων λέγουσα· Ἀνάβητε τὸ ἅπαξ τοῦτο, ὅτι ἀπήγγειλέ μοι πᾶσαν τὴν καρδίαν αὐτοῦ.","english":"to adorn herself beyond what is fitting, devoting herself earnestly to prayers and supplications; guarding against going out of the house often, shutting herself off as far as possible from the sight of those who are not her kin, so as to place the keeping of the house before untimely chatter as the more important thing.\n\nTITLE 12. — Concerning wicked and adulterous women, and those who commit fornication, and those filled with every vice.\n\n\"And it came to pass on the seventh day that Samson told his riddle to Delilah, because she pressed him. And she reported it to the sons of her people. And the men of the city said to him on the seventh day before the sun went down: What is sweeter than honey, and what is stronger than a lion? And Samson said to them: If you had not plowed with my heifer, you would not have known my riddle.\" \"And Samson said to Delilah: How can you say, I love you, when your heart is not with me? This is the third time you have deceived me, and you have not told me wherein your great strength lies. And it came to pass, when she pressed him with her words all the days, and constrained him, and his spirit was worn down to the point of death, that he told her all his heart, and said to her: No razor has come upon my head, for I am a Nazirite of God from my mother's womb. If therefore I am shaved, my strength will depart from me, and I shall become weak, and shall be as all men. And Delilah saw that he had told her all his heart, and she sent and called all the satraps of the Philistines, saying: Come up this once, for he has told me all his heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"Καὶ ἀνέβησαν πρὸς αὐτὴν οἱ ἄρχοντες τῶν ἀλλοφύλων, καὶ ἤνεγκαν τὸ ἀργύριον ἐν χειρὶ αὐτῶν. Καὶ ἐκοίμισε Δαλιδὰ τὸν Σαμψὼν ἐπὶ τὰ γόνατα αὐτῆς, καὶ ἐκάλεσε τὸν κουρέα, καὶ ἐξύρησε τὰς ἑπτὰ σειρὰς τῆς κεφαλῆς αὐτοῦ, καὶ ἀπέστη ἡ ἰσχὺς αὐτοῦ ἀπ' αὐτοῦ. Καὶ εἶπε Δαλιδά· Ἀλλόφυλοι ἐπὶ σὲ, Σαμψὼν, καὶ ἐξυπνίσθη ἐκ τοῦ ὕπνου αὐτοῦ, καὶ εἶπεν, Ἐξελεύσομαι ὡς ἅπαξ καὶ ἅπαξ, καὶ ἐκτιναχθήσομαι· καὶ αὐτὸς οὐκ ἔγνω ὅτι Κύριος ἀπέστη ἀπ' αὐτοῦ. Καὶ ἐκράτησαν αὐτὸν οἱ ἀλλόφυλοι, καὶ ἐξώρυξαν τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ κατήνεγκαν αὐτὸν εἰς Γάζαν Καὶ ἔδησαν αὐτὸν ἐν πέδαις χαλκαῖς, καὶ ἦν ἀλήθων ἐν οἴκῳ τῆς φυλακῆς» «Ἐγενήθη ἐν τῷ καιρῷ γήρους Σολομὼν, καὶ οὐκ ἦν ἡ καρδία αὐτοῦ τελείως μετὰ Κυρίου, καθὼς ἡ καρδία Δαβὶδ τοῦ πατρὸς αὐτοῦ. Καὶ ἐξέκλιναν αἱ γυναῖκες αἱ ἀλλότριαι τὴν καρδίαν αὐτοῦ ὀπίσω θεῶν αὐτῶν. Τότε ᾠκοδόμησε Σολομὼν ὑψηλὸν τῷ Χαμῶς εἰδώλῳ Μωὰβ, καὶ τῷ βασιλεῖ τῶν υἱῶν Ἄμμων, καὶ τῇ Ἀστάρτῃ βδελύγματι Σιδωνίων· καὶ οὕτως ἐποίησε πάσαις ταῖς γυναιξὶν αὐτοῦ ταῖς ἀλλοτρίαις· καὶ ἐθυμίων, καὶ ἔθυον τοῖς εἰδώλοις αὐτῶν.» «Μὴ πρόσεχε φαύλῃ γυναικί. Μέλι γὰρ ἀποστάζει ἀπὸ χειλέων γυναικὸς πόρνης, ἢ πρὸς καιρὸν λιπαίνει σὸν φάρυγγα, ὕστερον μέντοι πικρότερον χολῆς εὑρήσεις, καὶ ἠκονημένον μᾶλλον μαχαίρας διστόμου.» «Γυνὴ τιμίας ψυχὰς ἀνδρῶν ἀγρεύει, –Θρόνος ἀτιμίας, γυνὴ μισοῦσα δίκαια.» «Υἱὲ, φύλασσε ἐμὰς ἐντολὰς, καὶ βιώσεις, ἵνα σε τηρήσῃ ἀπὸ γυναικὸς ἀλλοτρίας καὶ πονηρᾶς.","english":"And the lords of the Philistines came up to her and brought the money in their hands. And Delilah put Samson to sleep on her knees, and she called the barber, and he shaved the seven locks of his head, and his strength departed from him. And Delilah said, The Philistines are upon you, Samson; and he awoke from his sleep and said, I will go out as once and again, and I will shake myself free; but he did not know that the Lord had departed from him. And the Philistines seized him and gouged out his eyes and brought him down to Gaza, and they bound him in bronze fetters, and he was grinding in the house of the prison. It came to pass in the time of Solomon's old age, and his heart was not fully with the Lord, as was the heart of David his father. And the foreign women turned his heart aside after their gods. Then Solomon built a high place to Chemosh the idol of Moab, and to the king of the children of Ammon, and to Astarte the abomination of the Sidonians; and thus he did for all his foreign wives; and they burned incense and sacrificed to their idols. Do not pay attention to a wicked woman. For honey drips from the lips of a harlot, and for a time she makes your throat smooth; afterward, however, you will find her more bitter than gall, and sharper than a two-edged sword. A woman hunts precious souls—a throne of dishonor is a woman who hates righteous things. Son, keep my commandments, and you shall live, that they may keep you from a foreign and wicked woman.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"Ἀπὸ γὰρ θυρίδος ἐκ τοῦ οἴκου αὐτῆς εἰς τὰς πλατείας παρακύπτουσα, ὃν ἂν ἴδῃ τῶν ἀφρόνων τέκνων νεανίαν ἐνδεῆ φρενῶν παραπορευόμενον ἐν γωνίᾳ, ἐν διόδοις οἴκων αὐτῆς, καὶ λαλοῦντα ἐν σκότει ἑσπερινῷ, ἡνίκα ἂν ᾖ ἡσυχία νυκτερινὴ καὶ γνοφώδης· ἡ δὲ γυνὴ συναντᾷ αὐτῷ εἶδος ἔχουσα πορνικὸν, ἢ ποιεῖ νέων ἐξίπτασθαι καρδίας. Ἀνεπτερωμένη ἐστὶν ἀσώτως· ἐν οἴκῳ δὲ οὐχ ἡσυχάζουσιν οἱ πόδες αὐτῆς. Χρόνον γάρ τινα ἔξω ῥέμβεται, χρόνῳ δὲ ἐν πλατείαις παρὰ πᾶσαν γωνίαν ἐνεδρεύει. Εἶτα ἐπιλαβομένη ἐφίλησεν αὐτὸν, ἀναιδεῖ δὲ προσώπῳ προσεῖπεν αὐτῷ· Θυσία εἰρηνική μοί ἐστι, σήμερον ἀποδίδωμι τὰς εὐχάς μου. Ἕνεκα τούτου ἐξῆλθον εἰς συνάντησίν σοι, ποθοῦσα τὸ πρόσωπόν σου εὕρηκά σε· κειρίαις τέτακα τὴν κλίνην μου,\n\nἀμφιτάποις δὲ ἔστρωκα τοῖς ἀπ' Αἰγύπτου· διέῤῥαγκα τὴν κοίτην μου κρόκῳ, τὸν δὲ οἶκόν μου κινναμώμῳ. Ἐλθὲ, καὶ ἀπολαύσωμεν φιλίας ἕως ὄρθρου. Δεῦρο καὶ ἐγκυλισθῶμεν ἔρωτι. Οὐ γὰρ πάρεστιν ὁ ἀνήρ μου ἐν οἴκῳ· πεπόρευται ὁδῷ μακρᾷ, ἔνδεσμον ἀργυρίου λαβὼν ἐν τῇ χειρὶ αὐτοῦ, δι' ἡμερῶν πολλῶν ἐπανήξει εἰς τὸν οἶκον αὐτοῦ. Ἀπεπλάνησε δὲ αὐτὸν πολλῇ ὁμιλίᾳ, βρόχοις δὲ τοῖς ἀπὸ χειλέων ἐξώκειλεν αὐτόν. Ὁ δὲ ἐπηκολούθησε κεπφωθεὶς, καὶ ὥσπερ δὲ βοῦς ἐπὶ σφαγὴν ἄγεται, καὶ ὥσπερ κύων ἐπὶ δεσμὸν, ἢ ὡς ἔλαφος πεπληγὼς εἰς τὸ ἧπαρ, σπεύδει δὲ ὥσπερ ὄρνεον εἰς παγίδα, οὐκ εἰδὼς ὅτι περὶ ψυχῆς τρέχει. Πολλοὺς τρώσασα καταβέβληκε, καὶ ἀναρίθμητοί εἰσιν οὓς πεφόνευκεν.","english":"For from the window of her house, peering out into the streets, if she sees among the foolish children a young man lacking in understanding passing by the corner, in the passages of her house, and speaking in the evening darkness, when there is the quiet and gloom of night—and the woman meets him, having a harlot's appearance, or she makes the hearts of the young fly out. She is wanton, fluttering about; her feet do not rest in her house. For a time she roams outside, and in time she lies in wait in the streets at every corner. Then she took hold of him and kissed him, and with a shameless face she said to him: A peace offering is mine; today I pay my vows. For this reason I came out to meet you, longing for your face, and I have found you; I have spread my bed with coverings,\n\nI have strewn it with tapestries from Egypt; I have sprinkled my couch with saffron, and my house with cinnamon. Come, and let us enjoy friendship until dawn. Come and let us roll in love. For my husband is not at home; he has gone on a long journey, taking a bundle of silver in his hand, and after many days he will return to his house. She led him astray with much conversation, and with the snares of her lips she drove him off course. And he followed, being made foolish, and like an ox he is led to the slaughter, and like a dog to the leash, or like a deer struck in the liver, and he hastens like a bird into a snare, not knowing that he runs for his life. Having wounded many, she has cast them down, and those whom she has slain are innumerable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"Ὁδοὶ ᾅδου ὁ οἶκος αὐτῆς, κατάγουσαι εἰς ταμεῖα θανάτου.» «Ὥσπερ ἐνώτιον ἐν ῥινὶ ὑὸς, οὕτως γυναικὶ κακόφρονι κάλλος.» «Γυνὴ ἄφρων καὶ θρασεία, ἐνδεὴς ψωμοῦ γίνεται, ἣ οὐκ ἐπίσταται αἰσχύνην. Ἐκάθισεν ἐπὶ θύραις τοῦ ἑαυτῆς οἴκου, ἐπὶ δίφρου ἐμφανῶς ἐν πλατείαις προσκαλουμένη τοὺς παριόντας καὶ κατευθύνοντας ἐν ταῖς ὁδοῖς αὐτῶν. Ὅς ἐστιν ὑμῶν ἀφρονέστατος, ἐκκλινάτω πρός με, ἐνδεὴς δὲ φρονήσεως, παρακελεύομαι, λέγουσα· Ἄρτων κρυφίων ἡδέως ἅψασθε, καὶ ὕδατος κλοπῆς γλυκεροῦ πίεσθε. Ὁ δὲ οὐκ οἶδεν ὅτι γηγενεῖς παρ' αὐτῇ ὀλοῦνται, καὶ εἰς πέταυρον ᾅδου συναντᾷ.» «Ὥσπερ σκώληξ ἐν ξύλῳ, οὕτως ἄνδρα ἀπόλλυσι γυνὴ κακοποιός.» «Ὁ κατέχων μοιχαλίδα, ἄφρων καὶ ἀσεβής.» «Κρεῖσσον οἰκεῖν ἐν ἐρήμῳ, ἢ μετὰ γυναικὸς μαχίμου καὶ γλωσσώδους καὶ ὀργίλου.» «Σταγόνες ἐκβάλλουσιν ἄνθρωπον ἐν ἡμέρᾳ χειμερινῇ ἐκ τοῦ οἴκου αὐτοῦ, ὡσαύτως καὶ γυνὴ λοίδορος ἐκ τοῦ ἰδίου οἴκου ἄνδρα ἐκβάλλει.» «Ἀπὸ τῆς συγκοίτου σου φύλαξαι, τοῦ ἀναθέσθαι αὐτῇ τι ποιεῖν.» «Μὴ δῷς γυναικὶ τὴν ψυχήν σου, μὴ ὑπάντα ἑταιριζομένῃ. Μετὰ ψαλλούσης μὴ ἐνδελέχιζε. Παρθένον μὴ καταμάνθανε. Μὴ δῷς πόρνῃ τὴν ψυχήν σου. Ἀπόστρεψον τὸν ὀφθαλμόν σου ἀπὸ γυναικὸς εὐμόρφου. Μετὰ ὑπάνδρου γυναικὸς μὴ κάθου τὸ σύνολον.","english":"Her house is the ways of Hades, leading down into the chambers of death. Like a gold ring in a pig's snout, so is beauty to a woman of foolish mind. A foolish and shameless woman, lacking a morsel of bread, becomes one who does not know shame. She sat at the doors of her own house, on a seat openly in the streets, inviting those who pass by and go straight along their ways. Whoever of you is most foolish, let him turn aside to me; and to one lacking understanding, I exhort, saying: Touch hidden breads with pleasure, and drink stolen sweet water. But he does not know that the earthborn perish with her, and he meets with the pit of Hades. Like a worm in wood, so a wicked woman destroys a man. He who keeps company with an adulteress is foolish and impious. Better to dwell in a desert than with a quarrelsome, talkative, and irascible woman. Drops drive a man out of his house on a wintry day; likewise a reviling woman drives a man out of his own house. From your bedfellow guard yourself, from entrusting to her to do anything. Do not give your soul to a woman, lest she meet you as a harlot. Do not persist with a woman who sings. Do not closely observe a virgin. Do not give your soul to a prostitute. Turn your eye away from a beautiful woman. Do not sit at all with a married woman.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"Ἐν κάλλει γὰρ γυναικὸς πολλοὶ ἐπλανήθησαν.» «Οἶνος καὶ γυναῖκες ἀποστήσουσι συνετούς.» «Πατέρα καὶ ἄνδρα καταισχύνει ἡ θρασεῖα, καὶ ὑπὸ ἀμφοτέρων ἀτιμασθήσεται.» «Γυνὴ καταλιποῦσα τὸν ἄνδρα, καὶ παριστῶσα κληρονόμον ἐξ ἀλλοτρίων, πρῶτον ἐν νόμῳ Ὑψίστου ἠπείθησε, καὶ δεύτερον εἰς ἄνδρα αὐτῆς ἐπλημμέλησεν, καὶ τὸ τρίτον ἐν πορνείᾳ ἐμοιχεύθη, καὶ ἐξ ἀλλοτρίου ἀνδρὸς τέκνα παρέστησεν. Αὕτη εἰς ἐκκλησίαν ἐξαχθήσεται· οὐ διαδώσουσι τὰ τέκνα αὐτῆς ῥίζαν, καὶ οἱ κλάδοι αὐτῆς οὐκ οἴσουσι καρπόν· καταλείψει εἰς κατάραν τὸ μνημόσυνον αὐτῆς.» «Μὴ δῷς ὕδατι διέξοδον, μηδὲ γυναικὶ πονηρᾷ ἄνεσιν. Εἰ μὴ πορεύεται κατὰ χεῖρά σου, ἀπὸ τῶν σαρκῶν σου ἀπότεμε αὐτήν. Συνοικῆσαι λέοντι, καὶ δράκοντι εὐδόκησαι, ἢ συνοικῆσαι μετὰ γυναικὸς πονηρᾶς. Μικρὰ πᾶσα κακία πρὸς κακίαν γυναικός· κλῆρος ἁμαρτωλοῦ ἐπιπεσεῖ ἐπ' αὐτήν. Ἀνάβασις ἀμμώδης ἐν ποσὶ πρεσβυτέρου, οὕτω γυνὴ γλωσσώδης ἀνδρὶ ἡσύχῳ. Ἀπὸ γυναικὸς ἀρχὴ ἁμαρτίας, καὶ δι' αὐτῆς ἀποθνήσκομεν πάντες.» «Μὴ δῷς γυναικὶ πονηρᾷ παῤῥησίαν.» «Ὀργὴ μεγάλη γυνὴ μέθυσος. Πορνεία γυναικὸς ἐν μετεώροις ὀφθαλμῶν, καὶ ἐν τοῖς βλεφάροις αὐτῆς γνωσθήσεται.» «Κρείσσων πονηρία ἀνδρὸς, ἢ ἀγαθοποιὸς γυνή. Ἐπὶ γυναικὶ πονηρᾷ καλὸν σφραγίς.» Ἁμαρτήματα γυναικῶν, ἀνδρῶν ἀπαιδευσία. Γυνὴ φιλόπλουτος, συνοικοῦσα ἀνδρὶ ὁμόφρονι, διπλάσιος νόσος. Τάς τε γὰρ τρυφὰς ἀναφλέγει καὶ τὰς φιληδονίας αὔξει, καὶ κέντρα ταῖς περιέργοις ἐπιθυμίαις ἐνίησι, τινὰς ἐπινοοῦσα μαργαρίτας, καὶ σμαράγδους, καὶ ὑακίνθους, καὶ χρυσόν·","english":"For many have been led astray by the beauty of a woman. Wine and women will turn away the prudent. A bold woman shames father and husband, and she will be dishonored by both. A woman who has left her husband and brought in an heir from strangers: first, she disobeyed the law of the Most High; second, she trespassed against her own husband; and third, she was defiled in adultery, and she brought in children from a strange man. She shall be brought out into the assembly; her children shall not spread a root, and her branches shall not bear fruit; she shall leave her memory as a curse. Do not give water a passage, nor relief to a wicked woman. If she does not walk according to your hand, cut her off from your flesh. You have chosen to dwell with a lion and a dragon rather than to dwell with a wicked woman. Every evil is small compared to the evil of a woman; the lot of a sinner shall fall upon her. A sandy ascent under the feet of an old man—so is a talkative woman to a quiet man. From a woman is the beginning of sin, and through her we all die. Do not give a wicked woman boldness. A drunken woman is great anger. The fornication of a woman is in her lifted-up eyes, and it will be known by her eyelids. The wickedness of a man is better than a woman who does good. Upon a wicked woman a seal is good. The sins of women are the unlearnedness of men. A woman who loves wealth, dwelling with a like-minded husband, is a double disease. For she inflames luxuries and increases pleasures, and she puts goads into meddlesome desires, devising certain pearls and emeralds and sapphires and gold.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"τὸν μὲν χαλκεύουσα, τὸν δὲ ὑφαίνουσα, καὶ διὰ πάσης ἀπειροκαλίας τὴν νόσον αὔξουσα. Οὐ γὰρ ἐκ παρέργου ἡ περὶ ταῦτα σπουδὴ, ἀλλὰ καὶ νύκτες, καὶ ἡμέραι τὰς περὶ τούτων μερίμνας ἔχουσι· καὶ μυρίοι τινὲς κόλακες ταῖς ἐπιθυμίαις αὐτῶν ὑποτρέχοντες, συνάγουσι τοὺς ἀνθοβαφεῖς, χρυσοχόους, τοὺς μυρεψοὺς, τοὺς ὑφάντας, τοὺς ποικιλτάς· οὐδένα καιρὸν ἀναπνεῖν τῷ ἀνδρὶ δίδωσιν ἐκ τῶν συνεχῶν αὐτῆς\n\nἐπιταγμάτων. Οὐδεὶς ἐξαρκεῖ πλοῦτος ταῖς γυναικείαις ἐπιθυμίαις ὑπηρετούμενος, οὐδ' ἂν ἐκ ποταμῶν ἐπιῤῥέῃ. Σπουδάζεται μὲν παρ' αὐταῖς τὸ βαρβαρικὸν μῦρον, ὡς τὸ ἐξ ἀγορᾶς ἔλαιον, τὰ δὲ ἐκ θαλάσσης ἄνθη, ἡ κόχλος, ἡ πίννα, ὑπὲρ τὸ ἐκ τῶν προβάτων ἔριον. Χρυσὸς δὲ περισφίγγων τοὺς βαρυτίμους τῶν λίθων, ὁ μὲν αὐταῖς προμετώπιος γίνεται κόσμος, ὁ δὲ περιαυχένιος, καὶ ἄλλος ἐν ζώναις, καὶ ἄλλος τὰς χεῖρας δεσμεῖ, καὶ τοὺς πόδας. Χαίρουσι γὰρ αἱ φιλόχρυσοι δεδεμέναι ταῖς χειροπέδαις, μόνον ἐὰν χρυσὸς ὁ δεσμῶν αὐτὰς ᾖ. Πότε οὖν ψυχῆς ἐπιμελήσεται ὁ γυναικείαις ἐπιθυμίαις ὑπηρετούμενος; Ὥσπερ γὰρ τὰ ὑπόσαθρα τῶν πλοίων καταιγίδες καὶ ζάλαι, οὕτως αἱ πονηραὶ τῶν γυναικῶν διαθέσεις, τὰς ἀσθενεῖς ψυχὰς τῶν συνοικούντων καταβαπτίζουσιν.","english":"Forging one thing and weaving another, and by every lack of taste inflating the disease. For their zeal for these things is not a side matter, but nights and days hold their cares about them; and countless flatterers, running beneath their desires, gather the dyers, the goldsmiths, the perfumers, the weavers, the embroiderers; she gives her husband no time to breathe because of her continual\n\ncommands. No wealth suffices when it serves women's desires, not even if it flowed from rivers. The barbarian perfume is prized by them as market oil is not, and the flowers from the sea—the murex, the pinna—above the wool from sheep. And gold, clasping the costly stones, becomes for them an ornament for the forehead, another for the neck, another in belts, and another binds the hands and the feet. For the gold-loving women rejoice to be bound with handcuffs, so long as it is gold that binds them. When, then, will the man who serves women's desires take care of his soul? For just as gusts and squalls do to ships that are unsound, so the wicked dispositions of women sink the weak souls of those who live with them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"Γυναῖκες ἀκόλαστοι ἐπιλαθόμεναι τοῦ φόβου τοῦ Θεοῦ, τοῦ πυρὸς τοῦ αἰωνίου καταφρονήσασαι, ἐν ἡμέρᾳ τοιαύτῃ, ὅτε αὐτὰς ἐχρῆν διὰ τὴν ἀνάμνησιν τῆς ἀναστάσεως καθέζεσθαι ἐν τοῖς οἴκοις, καὶ ἔννοιαν λαμβάνειν τῆς ἡμέρας ἐκείνης, καθ' ἣν ἀνοιγήσονται μὲν οἱ οὐρανοὶ, ἐπιφανήσεται δὲ ἡμῖν ὁ κριτὴς ἐξ οὐρανῶν, καὶ σάλπιγγες Θεοῦ, καὶ ἀνάστασις νεκρῶν, καὶ κρίσις δικαία, καὶ ἀνταπόδοσις ἑκάστῳ κατὰ τὸ ἔργον αὐτοῦ, ἀντὶ τοῦ ταῦτα ἔχειν ἐν τοῖς διαλογισμοῖς, καὶ καθαίρειν μὲν ἑαυτῶν τὰς καρδίας ἀπὸ πονηρῶν ἐνθυμήσεων, ἐξαλείφειν δὲ τοῖς δάκρυσι τὰ προημαρτημένα, ἑτοιμάζεσθαι πρὸς τὴν ἀπάντησιν τοῦ Χριστοῦ κατὰ τὴν μεγάλην ἡμέραν τῆς ἐπιφανείας αὐτοῦ, ἀποσεισάμεναι τὸν ζυγὸν τῆς δουλείας τοῦ Χριστοῦ, ῥίψασαι ἀπὸ τῶν κεφαλῶν τὰ τῆς ἀσχημοσύνης καλύμματα, καταφρονήσασαι τοῦ Θεοῦ, καταφρονήσασαι τῶν ἀγγέλων αὐτοῦ, καταναισχυντήσασαι πάσης ὄψεως ἄῤῥενος, σοβοῦσαι τὰς κόμας, σύρουσαι τοὺς χιτῶνας, καὶ τοῖς ποσὶν ἅμα παίζουσαι, ὀφθαλμῷ ἀσελγεῖ, γέλωτι ἐκκεχυμένῳ πρὸς ὄρχησιν, πᾶσαν νέων ἀκολάσιαν ἐφ' ἑαυτὰς προσκαλούμεναι, ἐν τοῖς πρὸ τῆς πόλεως μαρτυρίοις χοροὺς συστησάμεναι, ἐργαστήριον τῆς οἰκείας ἀσχημοσύνης, αὐτῶν τοὺς ἡγιασμένους τόπους πεποίηνται· ἐμίαναν μὲν τὸν ἀέρα τοῖς ᾄσμασι τοῖς πορνικοῖς, ἐμίαναν δὲ τὴν γῆν τοῖς ἀκαθάρτοις ποσὶν, ἣν ἐν ταῖς ὀρχήσεσιν κατεκρότησαν, θέατρον ἑαυταῖς νεανίσκων ὄχλον περιστησάμεναι, σοβάδες ὄντως, καὶ παραφόρου παντελῶς μανίας οὐδεμίαν ὑπερβολὴν καταλείπουσαι. Ταῦτα μὲν πῶς σιωπήσω; πῶς δὲ κατ' ἀξίαν ὀδύρωμαι;","english":"Unchaste women, having forgotten the fear of God, having despised the eternal fire, on such a day as this, when for the remembrance of the resurrection they ought to have sat at home and to have taken thought of that day on which the heavens shall be opened and the judge shall appear to us from the heavens, and the trumpets of God, and the resurrection of the dead, and just judgment, and the recompense to each according to his work—instead of keeping these things in their thoughts and cleansing their own hearts from evil imaginations, and blotting out with tears their former sins, and preparing for the meeting of Christ on the great day of his appearing, having shaken off the yoke of slavery to Christ, having cast from their heads the veils of indecency, having despised God, having despised his angels, having put to shame every male countenance, tossing their hair, trailing their garments, and at the same time playing with their feet, with lascivious eye, with laughter poured out for dancing, inviting to themselves every licentiousness of the young, having formed choruses in the martyria before the city, they have made the holy places themselves a workshop of their own indecency; they have defiled the air with their harlot songs, and they have defiled the earth with their unclean feet, which they stamped in their dances, having set around themselves a crowd of young men as a theater—truly wanton, and leaving behind no excess of utter frenzied madness. How shall I keep silent about these things? And how shall I lament them as they deserve?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"Οἶνος ἡμῖν τῶν ψυχῶν τούτων τὴν ζημίαν ἐποίησεν· οἶνος τὸ παρὰ Θεοῦ δῶρον εἰς παραμυθίαν τῆς ἀσθενείας δεδομένον τοῖς σωφρονοῦσιν, ὅπλον δὲ νῦν γενόμενον ἀκολασίας τοῖς ἀσελγαίνουσιν. Οὐδὲν τοίνυν ἐφάμιλλον γυναικὸς πονηρᾶς. Τί λέοντος δεινότερον ἐν τετράποσιν; οὐδέν. Τί δὲ ὠμότερον δράκοντος ἐν ἑρπετοῖς; ἀλλ' οὐδέν· πλὴν γυναικὸς πονηρᾶς. Καὶ λέων, καὶ δράκων ἐλάττω τυγχάνουσι. Μαρτυρεῖ μοι τῷ λόγῳ ὁ σοφώτατος Σολομὼν λέγων· Συνοικῆσαι λέοντι ἢ δράκοντι εὐδόκησαι, ἢ συνοικῆσαι μετὰ γυναικὸς πονηρᾶς καὶ γλωσσώδους. Καὶ ἵνα μὴ νομίσῃς τὸν προφήτην εἰρωνείαν εἰρηκέναι, ἐξ αὐτῶν τῶν πραγμάτων κατάμαθε ἀκριβῶς· τὸν Δανιὴλ οἱ λέοντες ᾐδέσθησαν, τὸν δὲ δίκαιον Ναβουθὴν Ἰεζάβελ ἐφόνευσε. Τὸ κῆτος τὸν Ἰωνᾶν ἐν τῇ κοιλίᾳ ἐφύλαξεν, Δαλιδὰ δὲ τὸν Σαμψὼν ξυρήσασα τοῖς ἀλλοφύλοις παρέδωκεν. Δράκοντες, καὶ ἀσπίδες, καὶ κεράσται τὸν Ἰωάννην ἐν τῇ ἐρήμῳ ἐτρόμαξαν, Ἡρωδιὰς δὲ αὐτὸν ἐν ἀρίστῳ ἀπέτεμεν. Οἱ κόρακες τὸν Ἠλίαν ἐν τῷ ὄρει διέθρεψαν, Ἰεζάβελ δὲ αὐτὸν μετὰ τὴν εὐεργεσίαν τοῦ ὑετοῦ πρὸς φόνον παρέδωκεν. Τί γὰρ ἔλεγεν; Εἰ σὺ εἶ Ἠλίας, κἀγὼ Ἰεζάβελ· τάδε ποιήσειάν μοι οἱ θεοὶ, καὶ τάδε προσθείησαν, εἰ μὴ ὡς ταύτην τὴν ὥραν αὔριον θήσομαι τὴν ψυχήν σου ὡς ἑνὸς τῶν τεθνηκότων. Καὶ ἐφοβήθη Ἠλίας, καὶ ἐπορεύθη, καὶ ἦλθεν εἰς τὴν ἔρημον ὁδὸν ἡμέρας, καὶ ᾐτήσατο τὴν ψυχὴν αὐτοῦ ἀποθανεῖν, καὶ εἶπεν· Κύριε ὁ Θεὸς, ἱκανούσθω, λάβε τὴν ψυχήν μου ἀπ' ἐμοῦ, ὅτι καλὸν τὸ ἀποθανεῖν με, ἢ ζῇν, ὅτι κρείσσων ἐγὼ οὐκ εἰμὶ ὑπὲρ τοὺς πατέρας μου. Οἴμοι!","english":"Wine has brought about the ruin of these souls; wine, the gift given by God for the consolation of weakness to the sober-minded, has now become a weapon of licentiousness for the wanton. Nothing, then, is comparable to a wicked woman. What is more terrible than a lion among four-footed beasts? Nothing. What is more savage than a dragon among reptiles? Nothing at all—except a wicked woman. Both lion and dragon are lesser. The most wise Solomon bears witness to my account, saying: You have been pleased to dwell with a lion or a dragon, or to dwell with a wicked and talkative woman. And so that you may not think the prophet has spoken ironically, learn accurately from the facts themselves: the lions reverenced Daniel, but Jezebel killed the righteous Naboth. The sea-monster kept Jonah in its belly, but Delilah, having shaved Samson, handed him over to the Philistines. Dragons and asps and horned serpents trembled before John in the desert, but Herodias cut him down at a banquet. The ravens fed Elijah on the mountain, but Jezebel, after the benefit of the rain, handed him over to death. For what did she say? If you are Elijah, I am Jezebel: may the gods do these things to me, and add these things, if I do not make your soul this very hour as the soul of one of the dead. And Elijah was afraid, and he arose, and he came into the wilderness a day's journey, and he asked for his soul to die, and he said: Lord God, let it suffice; take my soul from me, for it is better for me to die than to live, for I am no better than my fathers. Woe is me!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"ὅτι ὁ προφήτης Ἠλίας ἐφοβήθη γυναῖκα, ὁ τῆς οἰκουμένης ὅλης τὸν ὑετὸν ἐν τῇ γλώττῃ βαστάζων, ὁ πῦρ\n\nοὐρανόθεν ῥήματι κατενέγκας, καὶ δι' εὐχῆς νεκροὺς ἀνεγείρας, ἐφοβήθη γυναῖκα; ναὶ, ἐφοβήθη. Οὐδεμία γὰρ συγκρίνεται κακία γυναικὶ πονηρᾷ. Μαρτυρεῖ μοι τῷ λόγῳ ἡ Σοφία λέγουσα· Οὐκ ἔστι κεφαλὴ ὑπὲρ κεφαλὴν ὄφεως, καὶ οὐκ ἔστι κακία ὑπὲρ κακίαν γυναικός. Ὢ τὸ κακὸν τοῦ διαβόλου καὶ ὀξύτατον ὅπλον· διὰ γυναικὸς ἐξ ἀρχῆς ἐν τῷ παραδείσῳ κατέτρωσε τὸν Ἀδάμ. Διὰ γυναικὸς τὸν Δαβὶδ πρὸς τὴν κατὰ τοῦ Οὐρίου δολοφονίαν ἐξέμανεν. Διὰ γυναικὸς τὸν σοφώτατον Σολομῶντα πρὸς παράβασιν κατέστρεψεν· διὰ γυναικὸς τὸν ἀνδρειότατον Σαμψὼν ξυρήσας ἐτύφλωσεν. Διὰ γυναικὸς τοὺς υἱοὺς Ἡλὶ τοῦ ἱερέως ἐδάφισεν· διὰ γυναικὸς τὸν οὐρανοδρόμον Ἠλίαν ἐδίωκε· διὰ γυναικὸς τὸν εὐγενέστατον Ἰωσὴφ φυλακῇ κατέκλεισε. Διὰ γυναικὸς τὸν παντὸς κόσμου λύχνον Ἰωάννην ἐπέτεμε· διὰ γυναικὸς πάντας κατασφάζει. Γυνὴ γὰρ ἀναιδὴς οὐδενὸς φείδεται. Οὐ Λευΐτην τιμᾷ, οὐχ ἱερέα ἐντρέπεται, οὐ προφήτην ἐναιδεῖται. Ὢ κακοῦ κακὸν κάκιστον, γυνὴ πονηρὰ, κἂν ᾖ πενιχρά. Ἐὰν δὲ καὶ πλοῦτον ἕλῃ τῇ πονηρίᾳ αὐτῆς συνεργοῦντα, δισσὸν τὸ κακόν· ἀφόρητον τὸ ζῶον, ἀθεράπευτον τὸ θηρίον. Ἐγὼ οἶδα καὶ ἀσπί δας κολακευομένας ἡμεροῦσθαι, καὶ λέοντας, καὶ τίγρεις, καὶ παρδάλεις τιθασσευομένας πραΰνεσθαι· γυνὴ δὲ πονηρὰ καὶ ὑβριζομένη μαίνεται, καὶ κολακευομένη ἐπαίρεται. Κἂν ἔχῃ ἄνδρα ἄρχοντα, νύκτωρ τε καὶ μεθ' ἡμέραν τοῖς λόγοις αὐτὸν ἐκμοχλεύουσα πρὸς δολοφονίαν ὀξύνει, ὡς Ἡρωδιὰς τὸν Ἡρώδην.","english":"that the prophet Elijah feared a woman—he who carried the rain of the whole world on his tongue, who by a word brought fire down from heaven, and by prayer raised the dead—did he fear a woman? Yes, he feared. For no evil is comparable to a wicked woman. Wisdom testifies to my account, saying: There is no head above the head of a serpent, and there is no evil above the evil of a woman. O the evil of the devil and his sharpest weapon: through a woman from the beginning in paradise he wounded Adam. Through a woman he drove David mad to the treacherous murder of Uriah. Through a woman he brought down the wisest Solomon to transgression; through a woman he shaved and blinded the most courageous Samson. Through a woman he laid low the sons of Eli the priest; through a woman he pursued Elijah the heaven-runner; through a woman he shut the most noble Joseph in prison. Through a woman he cut down John, the lamp of the whole world; through a woman he slaughters all. For a shameless woman spares no one. She does not honor a Levite, she does not respect a priest, she is not ashamed before a prophet. O evil most evil of evils, a wicked woman, even if she be poor. But if she also take wealth cooperating with her wickedness, the evil is double: the creature is unbearable, the beast incurable. I know that even asps, when flattered, are tamed, and that lions, tigers, and leopards, when domesticated, are softened; but a wicked woman, when insulted, rages, and when flattered, is exalted. And if she has a husband who is a ruler, by night and by day she pries at him with her words and sharpens him toward murder, as Herodias did Herod.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"Κἂν πένητα ἔχῃ τὸν ἄνδρα πρὸς ὀργὰς καὶ μάχας αὐτὸν διεγείρει· κἂν χήρα τυγχάνῃ, αὕτη δι' ἑαυτῆς τοὺς πάντας ἀτιμάζει. Φόβῳ γὰρ Θεοῦ οὐ χαλινοῦται τὴν γλῶσσαν· οὐκ εἰς τὸ μέλλον κριτήριον ἀποβλέπει· οὐ φιλίας οἶδεν θεσμόν. Οὐδέν ἐστι γυναικὶ πονηρᾷ τὸν ἴδιον ἄνδρα παραδοῦναι εἰς θάνατον. Ἀμέλει γοῦν τὸν δίκαιον Ἰὼβ ἡ ἰδία γυνὴ πρὸς θάνατον παρεδίδου, λέγουσα· Εἶπόν τι ῥῆμα βλάσφημον πρὸς Κύριον, καὶ τελεύτα. Ὢ φύσεως μοχθηρᾶς! ὢ προαιρέσεως ἀνοσίας! οὐκ ἠλέησεν ἰδοῦσα τοῦ ἰδίου ἀνδρὸς τὰ σπλάγχνα ὑπὸ τῶν ἀναζεουσῶν φλυκτίδων, ὥσπερ ὑπὸ ἀνθράκων σπινθηροβόλων καιόμενα, καὶ ὅλας τὰς σάρκας αὐτοῦ τοῖς σκώληξι συνειλημμένας. Οὐ κατεκάμφθη πρὸς οἶκτον, ἰδοῦσα αὐτὸν, ὅλον δι' ὅλου ἑλισσόμενον καὶ κάμνοντα, καὶ ἀγωνιῶντα, καὶ συνεχῆ ἄσθματα ἐκ λαγόνων μετὰ πόνου κεχηνότι τῷ στόματι φέροντα. Οὐκ ἐμειλίχθη πρὸς εὐσπλαγχνίαν, ὁρῶσα τόν ποτε ἐν βασιλικῇ πορφυρίδι, τότε ἐπὶ κοπρίας κείμενον, γεγυμνωμένον τῷ σώματι. Καὶ οὐκ ἐμνημόνευσε τῆς πρὸς αὐτὸν ἀρχαίας συνηθείας, καὶ οὐδὲ ὅσα δι' αὐτὸν ἐπίδοξα καλὰ ἤνθησεν. Ἀλλὰ τί; Εἶπόν τι ῥῆμα πρὸς Κύριον, καὶ τελεύτα. Ἆρά σοί ποτε ἀῤῥωστούσῃ τοιοῦτον ἐφθέγξατο; Καὶ οὐχὶ εὐχαῖς τὴν νόσον ἀπέσμηξεν; Οὐκ ἤρκει γὰρ αὐτῷ ἡ πρὸς καιρὸν πενία, ἀλλὰ καὶ αἰώνιον αὐτῷ προξενεῖς διὰ τῆς βλασφημίας τὴν κόλασιν; Ἢ οὐκ οἶδας, ὅτι πᾶσα ἁμαρτία ἀφεθήσεται τοῖς ἀνθρώποις, ἡ δὲ κατὰ τοῦ Πνεύματος βλασφημία οὐκ ἀφεθήσεται, οὔτε ἐν τῷ αἰῶνι τούτῳ, οὔτε ἐν τῷ μέλλοντι; Θέλεις ἰδεῖν καὶ ἄλλην τῆς πονηρίας ταύτης ὁμόζυγον; ἴδε μοι καὶ τὴν Δαλιδάν.","english":"Even if she has a poor husband, she stirs him up to anger and fights; even if she happens to be a widow, she herself by herself dishonors everyone. For she does not bridle her tongue with the fear of God; she does not look to the future judgment; she does not know the law of friendship. There is nothing for a wicked woman like handing her own husband over to death. At any rate, Job the righteous man's own wife was handing him over to death, saying: \"Say some blasphemous word against the Lord, and die.\" O depraved nature! O unholy will! She did not take pity when she saw her own husband's inward parts burning from the seething boils, as if from spark-scattering coals, and all his flesh seized by worms. She was not bent toward compassion when she saw him, wholly through and through writhing and suffering, and in anguish, and bringing continuous gasps from his flanks with pain, with mouth gaping open. She was not softened to tender mercy when she saw him who once was in royal purple, then lying on a dung heap, stripped in body. And she did not remember her former intimacy with him, nor all the glorious good things that had blossomed because of him. But what? \"Say some word against the Lord, and die.\" Did she ever utter such a thing to you when you were sick? And did she not wipe away the disease with prayers? For was his poverty for a time not enough for him, but you also procure for him eternal punishment through blasphemy? Or do you not know that every sin will be forgiven to men, but blasphemy against the Spirit will not be forgiven, neither in this age nor in the one to come? Do you wish to see another yoked together with this wickedness? Look also at Delilah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"Καὶ γὰρ ἐκείνη τὸν Σαμψὼν τὸν ἀνδρειότατον ἄνδρα ξυρήσασα, τοῖς ἀλλοφύλοις παρέδωκε, τὸν ἴδιον ἄνδρα, τὸν ἴδιον σύνευνον, ὃν ἔθαλπεν, ὃν ἐθώπευεν, ὃν ἐκολάκευεν, ὃν ὑπὲρ ἑαυτὴν ἀγαπᾷν ὑπεκρίνατο· ὃν χθὲς ἠγάπα, σήμερον ἠπάτα· ὃν χθὲς ἔθαλπεν ἀγαπῶσα, σήμερον ἔθαπτεν ἀπατῶσα. Καὶ μὴν οὐκ ἦν ὡραῖος; καὶ τίς αὐτοῦ ὡραιότερος κατ' ἐκεῖνο καιροῦ; ὥστε ἑπτὰ βοστρύχους ἐπὶ κεφαλῆς ἔφερε, τῆς ἑπταφώτου χάριτος τὴν εἰκόνα βαστάζων. Μὴ οὐκ ἦν ἀνδρεῖος; ὥστε τὸν λέοντα φοβερὸν ὄντα ἐν τῇ ὁδῷ μόνος ἀπέπνιξεν, καὶ μιᾷ σιαγόνι ὄνου μυρίους ἀλλοφύλους κατέστρωσεν. Ἀλλὰ καὶ ἅγιος ἦν. Τοσοῦτον γὰρ ἦν ἅγιος, ὡς διψήσαντα αὐτὸν ἐν σπάνει ὕδατος εὔξασθαι, καὶ ἐκ τῆς κατεχομένης ἐν τῇ χειρὶ αὐτοῦ σιαγόνος νεκρᾶς ὕδατος πηγὰς ἐξενέγκαι, κἀκεῖθεν τὸ ἴαμα τῆς δίψης ἀρύσασθαι. Καὶ τὸν οὕτως ὡραῖον, τὸν οὕτως ἀνδρεῖον, ἡ ἰδία γυνὴ ὡς πολέμιον τοῖς ἀλλοφύλοις παρέδωκεν. Διὰ τοῦτο παραγγέλλει σοι ὁ προφήτης· Ἀπὸ\n\nτῆς συγκοίτου σου φύλαξαι, τοῦ ἀναθέσθαι αὐτῇ τι. Εἰπέ μοι, ποῖον θηρίον κατὰ τοῦ ἰδίου ἄῤῥενος τοιαῦτα ἂν ἐμελέτησε πώποτε; Ποία δὲ δράκαινα τὸν ἴδιον ὁμόζυγον ἀπο λέσθαι θέλει; Ποία δὲ λέαινα τὸν ἴδιον ἄνδρα πρὸς σφαγὴν παραδίδωσιν; Ὁρᾷς ὅτι ἐπιτετευγμένως εἶπεν ἡ Σοφία τὸ, Οὐκ ἔστι κεφαλὴ ὑπὲρ κεφαλὴν ὄφεως, καὶ οὐκ ἔστι κακία ὑπὲρ κακίαν γυναικός. Καὶ ἅπαξ ἁπλῶς, ὁ ἔχων γυναῖκα πονηρὰν, γινωσκέτω, ὅτι ἤδη τοὺς μισθοὺς τῶν ἀνομιῶν αὐτοῦ ἐκομίσατο· Γυνὴ πονηρὰ ἀνόμῳ μερὶς δοθήσεται, ἀντὶ τῶν ἔργων αὐτοῦ.","english":"For she too, having shaved Samson, the most manly of men, handed him over to the Philistines—her own husband, her own consort, whom she warmed, whom she caressed, whom she flattered, whom she pretended to love more than herself; whom yesterday she loved, today she deceived; whom yesterday she warmed while loving, today she buried while deceiving. And was he not handsome? And who was more handsome than he in that time? So that he bore seven locks on his head, carrying the image of the sevenfold light. Was he not manly? So that he alone strangled the lion that was fearsome on the road, and with one jawbone of a donkey he laid low ten thousand Philistines. But he was also holy. For he was so holy that, when he thirsted in a scarcity of water, he prayed, and from the dead jawbone held in his hand he brought forth springs of water, and from there drew the healing of his thirst. And him who was so handsome, so manly, his own wife handed over to the Philistines as an enemy. For this reason the prophet enjoins you: From\n\nyour bedfellow guard yourself, lest you entrust anything to her. Tell me, what beast would ever have devised such things against its own male? What female dragon would wish to destroy her own yoke-fellow? What lioness would hand over her own husband to slaughter? You see that Wisdom has aptly said, There is no head above the head of a serpent, and there is no wickedness above the wickedness of a woman. And once for all, simply, let the one who has a wicked wife know that he has already received the wages of his lawless deeds: A wicked woman will be given as a portion to the lawless man, in return for his works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"Ἀφόρητός ἐστι γυνὴ κολακευομένη, τὴν ὄψιν ὥσπερ λειμῶνα διανθίζουσα, ποικίλως φύει τὰς παρειὰς ἐρυθραίνουσα· ἀμύλῳ τε, οἰνανθίῳ, φαβατίῳ, καὶ ψιμμυθίῳ τὸ πρόσωπον λευκαίνουσα, καὶ μέλανι τοὺς ὀφθαλμοὺς ὑπογράφουσα· χρυσοῖς δὲ κόσμοις τὸν τράχηλον αὐτῆς, τὰς χεῖρας, καὶ τὰς τρίχας καλλωπίζουσα, καὶ τὴν μαλακὴν αὐτῆς ἐσθῆτα μυρίσμασι διαφόροις καπνίζουσα. Ἔστι δὲ παγὶς θανατηφόρος, διὰ πασῶν τῶν αἰσθήσεων ἀπάγουσα τὸν νέον, τὴν μὲν ὄψιν ἐκ τοῦ φαινομένου καλλωπισμοῦ, τὴν δὲ ἀκοὴν ταῖς μαλακίαις μαγεύουσα. Γυνὴ τὸ ὑποζύγιον τὸ κακὸν, ὁ σκώληξ ὁ συρόμενος, ὁ ἔνοικος τοῦ Ἀδὰμ, τοῦ ψεύδους ἡ θυγάτηρ, ἡ φυλακὴ τοῦ παραδείσου, τοῦ Ἀδὰμ ἡ ἐκβλητρία, ὁ πολέμιος ὄλεθρος, ἡ ἔχθρα τῆς εἰρήνης. Οὐ τῷ ξύλῳ ὁ Θεὸς ἐχαρίσατο τὴν γνῶσιν καλοῦ καὶ πονηροῦ, οὔτε κατεκρέμασε τὸ λογικὸν τοῦ ἀλόγου. Τὸ γὰρ φυτὸν ἄλογον, ὁ δὲ ἄνθρωπος λογικός. Οὐκ ἦν τὸ ξύλον καλοῦ καὶ πονηροῦ ἔχον γνῶσιν. Εἰ δὲ τὸ ξύλον εἶχε γνῶσιν πάντως, καὶ λογικὸν ὑπῆρχεν, ἔδει, τῆς Εὔας ἀπιούσης λαβεῖν τοῦ καρποῦ, εἰπεῖν τὸ δένδρον πρὸς τὴν γυναῖκα· Τί ποιεῖς, γυνή; θέλεις ἐκ τοῦ καρποῦ μου γεύσασθαι; μὴ φάγῃς, ἵνα μὴ ἀποθάνῃς. Κατὰ σεαυτῆς βούλει με τρυγῆσαι. Τέρπῃ μου τῷ καρπῷ, ἀλλὰ θάνατος ἔγκειται. Μὴ γὰρ οὐκ ἔχεις ἐξ ὧν φάγῃς; Τί οὖν οὐκ ἀπολαύεις ἀκινδύνως, ἀλλ' ἐπιθυμεῖς ὀλεθρίως; θέλεις, καλέσω τὸν ἄνδρα σου, καὶ εἴπω τὴν πρᾶξίν σου, ἵνα μισήσῃ τὴν γνώμην σου; Ἵνα σὺ τερφθῇς, ἐκεῖνος ἀφανίζεται· ἵνα σὺ φάγῃς, ἐκεῖνος ἀποθνήσκει· ἵνα σὺ τῷ ὄφει προσομιλήσῃς, ἐκεῖνος τοῦ Θεοῦ ἀλλοτριοῦται.","english":"Unbearable is a flattered woman, adorning her face like a meadow, coloring her cheeks in varied hues; whitening her face with starch, wine-flower, bean-meal, and white lead, and outlining her eyes with black; beautifying her neck, hands, and hair with golden ornaments, and perfuming her soft garments with various spices. She is a deadly snare, leading the young man away through all the senses—ensnaring the sight by the visible adornment, and bewitching the hearing by her softnesses. A woman is the evil beast of burden, the creeping worm, the dweller in Adam, the daughter of falsehood, the guard of paradise, the expeller of Adam, the hostile destruction, the enmity of peace. God did not grant the knowledge of good and evil to the tree, nor did he hang the rational creature upon the irrational. For the plant is irrational, but man is rational. The tree did not possess the knowledge of good and evil. But if the tree had knowledge, it was certainly also rational, and it should have been that, when Eve was departing, the tree would take of the fruit and say to the woman: What are you doing, woman? Do you wish to taste of my fruit? Do not eat, lest you die. You wish to pluck me for your own harm. You delight in my fruit, but death lies within. Do you not have things from which to eat? Why then do you not enjoy them without danger, but desire them destructively? Do you wish that I call your husband, and tell him your deed, so that he may hate your intention? So that you may be delighted, he is destroyed; so that you may eat, he dies; so that you may converse with the serpent, he is estranged from God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"Ἀλλ' οὐδὲν τούτων εἶπε τὸ δένδρον. Διὰ τί; ὅτι οὐ μετεῖχε λόγου, ἀλλὰ νόμον ἐβάσταζεν. Ὥσπερ γὰρ βιβλίον ὁλόγραφον οὐ φθέγγεται δι' αὑτοῦ, λαλεῖ δὲ διὰ τῶν ἐν αὐτῷ, οὕτω καὶ τὸ δένδρον ἀντὶ γραμμάτων τὸν νόμον προεβάλλετο. Ποῖον νόμον; Ἀπὸ παντὸς ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν οὐ φάγεσθε ἀπ' αὐτοῦ. Ἧ δ' ἂν ἡμέρᾳ φάγητε, θανάτῳ ἀποθανεῖσθε. Τί οὖν ὁ Μωϋσῆς; λεγέτω τὰ ἀκόλουθα. Καὶ εἶπεν ὁ Θεὸς, οὐ καλὸν εἶναι τὸν ἄνθρωπον μόνον· ποιήσωμεν αὐτῷ βοηθὸν κατ' αὐτόν. Βοηθὸν, οὐκ ἀνδροκτόνον· βοηθὸν, οὐ πλάνον· βοηθὸν, οὐκ ἐπίβουλον· βοηθὸν, οὐκ ἀντίδικον· βοηθὸν, οὐχ ὑπὲρ αὐτόν· κατ' αὐτὸν, οὐ κατ' αὐτοῦ. Καὶ ἔλαβεν ὁ Θεὸς τὸν ἄνθρωπον, φησὶν, ὃν ἔπλα σε, καὶ ἔθετο αὐτὸν ἐν τῷ παραδείσῳ τῆς τρυφῆς. Τίνος οὖν ἕνεκεν, τὸν μὲν Ἀδὰμ ἔξω τοῦ παραδείσου ἔπλασε, καὶ ἔξω πλάσας εἰς τὸν παράδεισον ἔθετο, ἐν δὲ τῷ παραδείσῳ ἐκ τῆς πλευρᾶς αὐτοῦ τὴν Εὔαν ἐδημιούργησε; Διὰ τί οὖν μὴ καὶ τὴν γυναῖκα ἔπλασεν ἔξω τοῦ παραδείσου, καὶ εἶθ' οὕτως αὐτὴν εἰς τὸν παράδεισον μετῴκισεν; ἵνα μὴ μάθῃ ἔξω τοῦ ἑαυτῆς οἴκου ῥέμβεσθαι, καὶ τοῦ ἰδίου οἴκου ἀντέχεσθαι. Εἰ γὰρ καὶ ἐν τῷ παραδείσῳ διεπλάσθη, καὶ οὐκ ἐκαρτέρησεν, ἀλλὰ καὶ ἑαυτὴν ἐξέωσε, καὶ τὸν Ἀδὰμ ἠλλοτρίωσε, τί ἔμελλε πράττειν, εἰ ἔξω τοῦ παραδείσου διεπλάσθη; Ἐκ ταύτης ἔμαθον αἱ φαῦλαι γυναῖκες οἰκίαν ἐξ οἰκίας περιέρχεσθαι. Ἃς ὀνειδίζων ὁ μακάριος Παῦλος ἔλεγεν· Ἅμα δὲ καὶ ὀργαὶ μανθάνουσι, περιερχόμεναι τὰς οἰκίας. Ταῦτα ἐμαθήτευσεν ἡ γυνὴ τοῦ Ἰώβ· ἔλεγε γὰρ πρὸς τὸν ἴδιον ἄνδρα·","english":"But the tree said none of these things. Why? Because it did not partake of reason, but bore a law. For just as a wholly written book does not speak by itself, but speaks through what is in it, so too the tree put forth the law instead of letters. What law? From every tree of the knowledge of good and evil you shall not eat of it. On the day you eat, you shall surely die. What then does Moses say? Let him tell what follows. And God said, it is not good for the man to be alone; let us make him a helper corresponding to him. A helper, not a man-killer; a helper, not a deceiver; a helper, not a plotter; a helper, not an adversary; a helper, not above him; corresponding to him, not against him. And God took the man, he says, whom he formed, and placed him in the paradise of delight. For what reason, then, did he form Adam outside the paradise, and having formed him outside, place him in the paradise, but in the paradise fashioned Eve from his side? Why then did he not also form the woman outside the paradise, and then afterward transfer her into the paradise? So that she might not learn to wander outside her own house, and to cling to her own house. For if even in the paradise she was formed, and did not persevere, but both thrust herself out and estranged Adam, what would she have done if she had been formed outside the paradise? From her, worthless women learned to go from house to house. Rebuking them, the blessed Paul said: And at the same time they also learn to be idle, going about from house to house. These things the wife of Job learned; for she said to her own husband:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"Ἐγὼ πλανῆτις καὶ λάτρις τυγχάνουσα, τόπον ἐκ τόπου περιερχομένη, καὶ οἰκίαν ἐξ οἰκίας. Καλῶς εἶπε πλανῆτις· τὸν γὰρ πλάνον εἶχεν ἐν ἑαυτῇ. Ἀλλὰ μηδεὶς, παρακαλῶ, τοῦ λοιποῦ λοιδορείτω τὴν Εὔαν. Ἡ γὰρ ἁγία Θεοτόκος Παρθένος τὴν ὕβριν αὐτῆς ἀπεγράψατο. Εἰ γὰρ καὶ ἀτακτήσασα συνόμιλος τῷ ὄφει γέγονεν· ἀλλ' ὅμως διὰ τῆς τεκνογονίας τὸ ἄλγος τῆς ἀνομίας\n\nἀπέθετο, καθὼς καὶ ὁ Ἀπόστολος ἐμνημόνευσε λέγων· Ἡ γυνὴ ἀπατηθεῖσα ἐν παραβάσει γέγονεν, σωθήσεται δὲ διὰ τῆς τεκνογονίας. Ποιάς; ἐκ μὲν αὐτοῦ τοῦ Ἀδὰμ οἱ γεννηθέντες παῖδες, ἀπ' αὐτῶν δὲ οἱ μετ' ἐκείνους, εἶτα οἱ πατριάρχαι, οἱ προφῆται, Δαβὶδ, καὶ τὸ κατὰ σάρκα ὁ Δεσπότης Χριστὸς, ὁ καὶ τὴν λύπην φυγαδεύσας, καὶ τὴν χάριν βραβεύσας. Τί ἐστιν εὔμορφος γυνή; τάφος κεκονιαμένος, ἐὰν μὴ σωφρονῇ. Τὸ γὰρ κάλλος, καὶ νόσῳ μαραίνεται, καὶ θανάτῳ διακόπτεται. Αἱ γυναῖκες αἱ πόρναι, προλαμβάνουσαι καὶ τὰς ἐλευθέρας καλοῦσι πόρνας, ἵνα μὴ ἔχωσιν ἐκεῖναί τι ἀνθυβρίσαι. ΤΙΤΛ. ΙΓʹ. –Περὶ γαστριμαργίας καὶ κόρου· ὅτι ἡ γαστριμαργία θάνατον προξενεῖ.","english":"I, being a wanderer and a servant, going about from place to place and from house to house. Well did she say \"a wanderer,\" for she had the deceiver within herself. But let no one, I beg, revile Eve any longer. For the holy Virgin Mother of God has canceled her reproach. For even if she was disorderly and became a companion of the serpent, nevertheless through childbearing she put away the pain of lawlessness, just as the Apostle also mentioned, saying: The woman, having been deceived, has come into transgression, but she will be saved through childbearing. Of what sort? From Adam himself were the children born, and from them those after them, then the patriarchs, the prophets, David, and according to the flesh the Master Christ, who both banished sorrow and awarded grace. What is a beautiful woman? A whitewashed tomb, unless she is chaste. For beauty is both withered by disease and cut off by death. Prostitutes, anticipating this, call even free women prostitutes, so that those women may have nothing with which to revile them in return. TITLE 13. — On gluttony and satiety: that gluttony brings about death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"«Ἀπέδοτο Ἡσαῦ τὰ πρωτοτοκία τῷ Ἰακὼβ,Ἰακὼβ δὲ ἔδωκε τῷ Ἡσαῦ ἄρτον καὶ ἕψημα φακοῦ· καὶ ἔφαγε, καὶ ἔπιε, καὶ ἀναστὰς ᾤχετο, καὶ ἐφαύλισεν Ἡσαῦ τὰ πρωτοτόκια.» «Ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πιεῖν, καὶ ἀνέστησε παίζειν. Καὶ ἐλάλησεν ὁ Κύριος πρὸς Μωσῆν λέγων· Βάδιζε, καὶ κατάβηθι τὸ τάχος ἐντεῦθεν. Ἠνόμησε γὰρ ὁ λαός σου, οὓς ἐξήγαγον ἐξ Αἰγύπτου, καὶ ἐποίησαν μόσχον χωνευτόν.» «Ἡ δύναμις τοῦ Σατανᾶ ἐπ' ὀμφάλου γαστρός.» «Μὴ ἀπληστεύου ἐπὶ τραπέζης, μήποτε προσκόψῃς.» «Ψυχὴ ἐν πλησμονῇ οὖσα, κηρίοις ἐμπαίζει· ψυχῇ δὲ ἐνδεεῖ, καὶ τὰ μικρὰ γλυκέα φαίνεται.» «Ὃς κατασπαταλᾷ ἐκ παιδὸς, οἰκέτης ἔσται.» «Ἐν τῇ κοιλίᾳ ἐπτέρνισε τὸν ἀδελφὸν αὐτοῦ, Ἰακώβ.» «Οὐαὶ οἱ ἐγειρόμενοι τῷ πρωῒ, καὶ τὸ σίκερα διώκοντες, οἱ μένοντες τὸ ὀψέ! Ὁ γὰρ οἶνος αὐτοὺς συγκαύσει.» «Πάντες οἱ τὸν οἶνον πίνοντες, αἰσχυνθήσονται.» «Ἐπλανήθησαν διὰ τὸ σίκερα, ἱερεὺς καὶ προφήτης· ἐξέστησαν διὰ τὸν οἶνον.» «Στενάζουσι πάντες οἱ εὐφραινόμενοι τὴν ψυχήν.» «Ἐκάλεσε Κύριος ἐν τῇ ἡμέρᾳ ἐκείνῃ κλαυθμὸν καὶ κοπετὸν, ξύρησιν καὶ ζῶσιν σάκκων· αὐτοὶ δὲ ἐποιήσαντο εὐφροσύνην, ἐπισφάζοντες μόσχους, καὶ θύοντες πρόβατα, λέγοντες, Φάγωμεν καὶ πίωμεν· αὔριον γὰρ ἀποθνήσκομεν.» «Οἱ ἐσθίοντες τὰς τρυφὰς, ἠφανίσθησαν ἐν ταῖς ἐξόδοις· οἱ τιθηνούμενοι ἐπὶ κόκκον, περιεβάλλοντο κοπρίαν.» «Ὀπίσω τῶν ἐπιθυμιῶν σου μὴ πορεύου, καὶ ἀπὸ τῶν ὀρέξεών σου κωλύου. Ἐὰν χορηγήσῃς τῇ ψυχῇ σου εὐδοκίαν ἐπιθυμίας, ποιήσεις ἐπίχαρμα ἐχθρῶν σου.» «Μὴ εὐφραίνου ἐπὶ πολλῇ τρυφῇ. Στρόφος μετὰ ἀνδρὸς ἀπλήστου.","english":"Esau sold his birthright to Jacob, and Jacob gave Esau bread and a dish of lentils; and he ate, and he drank, and he rose up and went away, and Esau despised his birthright. The people sat down to eat and drink, and rose up to play. And the Lord spoke to Moses, saying: Go, and descend quickly from here. For your people, whom I brought out of Egypt, have acted lawlessly, and have made a molten calf. The power of Satan is upon the navel of the belly. Do not be insatiable at the table, lest you stumble. A soul that is in fullness mocks honeycombs; but to a needy soul, even small things seem sweet. He who lives riotously from childhood will be a servant. In the belly he tripped up his brother, Jacob. Woe to those who rise early and pursue strong drink, who stay until late! For wine will burn them up together. All who drink wine will be put to shame. They were led astray through strong drink, priest and prophet; they were beside themselves through wine. All who make merry in their soul groan. The Lord called on that day for weeping and wailing, for shaving and for girding with sackcloth; but they made merry, slaughtering calves and sacrificing sheep, saying, Let us eat and drink, for tomorrow we die. Those who eat delicacies have vanished from the streets; those who were reared on scarlet have embraced dung. Do not walk after your desires, and restrain yourself from your cravings. If you grant your soul the good pleasure of desire, you will make yourself a laughingstock to your enemies. Do not rejoice in great luxury. A twisted thing is with a greedy man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"Κοιλίας ὄρεξις, καὶ συνουσιασμὸς, μή με καταλαβέτωσαν.» «Μὴ ἀπληστεύου ἐν πάσῃ τρυφῇ. Ἐν πολλοῖς γὰρ βρώμασιν ἔσται νόσος. Ἀνὴρ βλέπων εἰς τράπεζαν ἀλλοτρίαν, οὐκ ἔστιν αὐτοῦ ὁ βίος ἐν λογισμῷ ζωῆς.» «Οὐαὶ ὑμῖν, οἱ ἐμπεπλησμένοι, ὅτι πεινάσετε. Οὐαὶ ὑμῖν, οἱ γελῶντες, ὅτι πενθήσετε καὶ κλαύσετε.» «Προσέχετε ἑαυτοῖς, μήποτε ὑμῶν βαρυνθῶσιν αἱ καρδίαι ἐν κραιπάλῃ καὶ μέθῃ, μερίμναις βιωτικαῖς, καὶ αἰφνιδίως ὑμῖν ἐπιστῇ ἡ ἡμέρα ἐκείνη. Ὡς παγὶς ἐλεύσεται ἐπὶ πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς.» «Ἐθρέψατε τὰς καρδίας ὑμῶν, ὡς ἐν ἡμέρᾳ σφαγῆς.» «Τοὺς ἐχθροὺς τοῦ σταυροῦ, ὧν τὸ τέλος ἀπώλεια, ὧν ὁ Θεὸς ἡ κοιλία, καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν.» «Μή τις πόρνος, ἢ βέβηλος ὡς Ἡσαῦ, ὃς ἀντὶ βρώσεως μιᾶς ἀπέδοτο τὰ πρωτοτόκια αὐτοῦ.» Εὐεκτοῦντος καὶ ὑπερζέοντός σου τοῦ αἵματος, ἀφορμὴ πρὸς ἁμαρτίαν ἡ πολυσαρκία γίνεται. Μὴ κολάκευέ σου τὸ σῶμα ὕπνοις, καὶ λουτροῖς, καὶ μαλακοῖς στρώμασι, ἀεὶ ἐπιλέγων τὸ ῥῆμα τοῦτο· Τίς ὠφέλεια ἐν τῷ αἵματί μου, ἐν τῷ καταβαίνειν με εἰς διαφθοράν; Τί περιέπεις τὸ μικρὸν ὕστερον καταφθαρησόμενον; τί καταπιαίνεις σεαυτὸν, καὶ περισαρκοῖς; ἢ [οὐκ] ἀγνοεῖς, ὅτι ὅσον παχυτέραν τὴν σάρκα ἑαυτοῦ ποιεῖς, τοσούτῳ βαρύτερον τῇ ψυχῇ κατασκευάζεις δεσμωτήριον; Πῶς γὰρ ὁ χοϊκὸς ἄνθρωπος καὶ σάρκινος ἐξομολογήσεται τῷ Θεῷ, καὶ ἀναγγελεῖ τὴν ἀλήθειαν αὐτοῦ, ὁ μήτε μαθήμασι δοὺς καιρὸν, καὶ ἐν τοσούτῳ βάρει τῆς σαρκὸς τὸν νοῦν συγκεχυμένον ἔχων; Ἦν ποτε","english":"The desire of the belly and sexual intercourse—let them not seize me. Do not be insatiable in every luxury, for in many foods there will be sickness. A man who looks upon another's table—his life is not in the thought of life. Woe to you who are filled, for you will hunger. Woe to you who laugh, for you will mourn and weep. Take heed to yourselves, lest your hearts be weighed down with carousing and drunkenness and the cares of life, and that day come upon you suddenly. For it will come as a snare upon all those who sit upon the face of all the earth. You have fattened your hearts, as in a day of slaughter. The enemies of the cross, whose end is destruction, whose god is their belly, and whose glory is in their shame. Let no one be a fornicator, or profane like Esau, who for a single meal sold his birthright. When your blood is in good condition and boiling over, the abundance of flesh becomes an occasion for sin. Do not pamper your body with sleep, and baths, and soft couches, always repeating this saying: What profit is there in my blood, when I go down to corruption? Why do you cherish the little that will shortly be destroyed? Why do you fatten yourself and multiply your flesh? Or do you not know that the thicker you make your own flesh, the heavier a prison you prepare for the soul? For how shall the earthly and fleshly man confess to God and declare his truth, who has given no time to learning and has his mind confounded in so great a weight of flesh? There was once","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":245,"ref":"p245","source":"Ἀδὰμ ἄνω, οὐ τόπῳ, ἀλλὰ τῇ προαιρέσει. Ταχὺ δὲ πάσης ἀπολαύσεως ἐμπλησθεὶς, ἐξύβρισε τῷ κόρῳ, τὸ φανὲν τερπνὸν τοῖς σαρκίνοις ὀφθαλμοῖς τοῦ νοητοῦ προτιμήσας κάλλους, καὶ τὴν πλησμονὴν τῆς σαρκὸς τῶν πνευματικῶν ἀπολαύσεων τιμιωτέραν θέμενος. Ἔξω μὲν εὐθὺς τοῦ παραδείσου, ἔξω δὲ τῆς μακαρίας ἐκείνης διαγωγῆς, οὐκ ἐξ ἀνάγκης κακὸς, ἀλλ' ἐξ ἀβουλίας γενόμενος. Βαρυνομένη γαστὴρ, οὐχ ὅπως πρὸς δρόμον, ἀλλ' οὐδὲ πρὸς ὕπνον ἐπιτηδεία. Διότι καταθλιβομένη τῷ πλήθει, οὐδὲ ἠρεμεῖν συγχωρεῖται, ἀλλὰ ἀναγκάζεται πολλὰς ποιεῖσθαι τὰς περιστροφὰς ἐφ' ἑκάτερα. Γαστὴρ συναλλάκτης ἐστὶν ἀπιστότατος, ταμεῖον ἀφύλακτον· πολλῶν ἀποτεθέντων, τὴν μὲν βλάβην παρακατέχουσα, τὰ μέντοι παραδοθέντα οὐ διασώζουσα. Μὴ μιμήσῃ τῆς Εὔας τὴν παρακοήν· μὴ πάλιν σύμβουλον παραδέξῃ τὸν ὄφιν, φειδοῖ τῆς σαρκὸς τὴν βρῶσιν ὑποτιθέμενος. Τὰ τῶν ἀνθρώπων σώματα, συνεχεῖ μὲν τῷ κόρῳ καταβαρούμενα, εὐκόλως ὑποβρύχια γίνεται· εὐσταλεῖ δὲ καὶ κουφῇ κεχρημένα, καὶ τὸ προσδοκώμενον ἐκ νόσου κακὸν, ὥσπερ χειμῶνος ἐπανάστασιν ὑπεξέφυγεν, καὶ τὸ ἤδη παρὸν ὀχληρὸν ὥσπερ τινὸς σπιλάδος ἐπιδρομὴν διεκρούσατο. Τεσσαράκοντα ἡμερῶν προσεδρίαν νηστεύοντος καὶ δεομένου τοῦ θεράποντος Μωϋσέως, ἄχρηστον ἐποίησεν οἰνοφλυγία μία. Ἃς γὰρ νηστεία ἔλαβε πλάκας, δακτύλῳ Θεοῦ γεγραμμένας, ταύτας ἡ μέθη συνέτριψεν, ἀνάξιον κρίναντος τοῦ προφήτου μεθύοντα λαὸν νομοθετεῖσθαι παρὰ Θεοῦ.","english":"Adam was above—not in place, but in will. But quickly, filled with every pleasure, he waxed insolent through satiety, preferring the delight that appeared to fleshly eyes over the intelligible beauty, and reckoning the fullness of the flesh more honorable than spiritual pleasures. Straightway he was outside paradise, and outside that blessed way of life, having become evil not from necessity but from want of counsel. A heavy belly is fit not only for running, but not even for sleep. For pressed down by its abundance, it is not even permitted to rest, but is compelled to make many turnings to either side. The belly is a most faithless broker, an unguarded treasury: when many things have been deposited, it keeps the harm, but does not preserve what was entrusted. Do not imitate the disobedience of Eve; do not again receive the serpent as counselor, suggesting food out of sparing of the flesh. Human bodies, when weighed down by continual satiety, easily become submerged; but when they have used a well-ordered and light diet, they have both escaped the evil expected from sickness, as if fleeing the onset of a storm, and have thrust aside the trouble already present, as if the assault of some rock. When the servant Moses fasted and prayed for forty days, one drunken bout made it useless. For the tablets which fasting received, written by the finger of God, drunkenness shattered, since the prophet judged it unworthy that a drunken people should be legislated for by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"Ἐν μιᾷ καιροῦ ῥοπῇ, διὰ γαστριμαργίαν ὁ λαὸς ἐκεῖνος, ὁ τὸν Θεὸν διὰ τῶν μεγίστων τεράτων δεδιδαγμένος εἰς τὴν Αἰγυπτίαν εἰδωλομανίαν ἐξεκυλίσθη, παράλληλα θεὶς ἀμφότερα, πῶς ἡ νηστεία Θεῷ προσάγει, καὶ πῶς τρυφὴ τὴν σωτηρίαν προδίδωσι. Λίχνη γαστὴρ ἀεὶ ἀπαιτοῦσα, καὶ μηδέποτε λήγουσα, ἡ λαμβάνουσα σήμερον, καὶ αὔριον ἐπιλανθανομένη, ὅταν ἐμπλησθῇ, περὶ ἐγκρατείας φιλοσοφεῖ, ὅταν δὲ διεπνεύσθη, ἐπιλανθάνεται τῶν δογμάτων. Φοβήθητι τὸ ὑπόδειγμα τοῦ πλουσίου. Ἐκεῖνον παρέδωκεν τῷ πυρὶ ἡ διὰ βίου τρυφή. Οὐ γὰρ ἀδικίαν, ἀλλὰ τὸ ἁβροδίαιτον ἐγκληθεὶς ἀπετηγανίζετο ἐν τῇ φλογὶ τῆς καμίνου. Τὸ περὶ τὴν πέψιν πλημμελὲς, τοῖς τρυφῶσιν ἀναγκαίως ἀκολουθεῖ. Τοῦτο γὰρ καὶ τὰ σφοδρὰ νοσήματα τοῖς σώμασιν ἀπεργάζεται. Ἐκ γὰρ τῆς παχείας τροφῆς, οἷον αἰθαλώδεις ἀναθυμιάσεις ἀναπεμπόμεναι, νεφέλης δίκην πυκνῆς, τὰς ἀπὸ τοῦ ἁγίου Πνεύματος ἐγγινομένας ἐλλάμψεις ἐπὶ τὸν νοῦν, διακόπτουσι. Κόρος ὕβρεως ἀρχή. Οἱ τραπεζοποιούς τινας ἐπινοοῦντες, καὶ πᾶσαν διερευνώμενοι γῆν τε καὶ θάλασσαν, καὶ οἷόν τινι χαλεπῷ δεσπότῃ, τῇ γαστρὶ φόρους ἀπάγοντες, ἐλεεινοὶ τῆς ἀσχολίας εἰσί· καὶ τῶν ἐν ᾅδου κολαζομένων οὐδὲν πάσχοντες ἀνεκτότερον, ἀτεχνῶς εἰς πῦρ ξαίνοντες, καὶ κοσκίνῳ φέροντες ὕδωρ, καὶ εἰς τετριμμένον ἀντλοῦντες πίθον, οὐδὲ πέρας τῶν πόνων ἔχοντες Σώματος εὐπαθοῦντος, καὶ πολυσαρκίᾳ βαρυνομένου, ἀνάγκη ἀδρανῆ καὶ ἄτονον εἶναι πρὸς τὰς οἰκείας ἐνεργείας τὸν νοῦν.","english":"In one moment of time, that people, who had been taught God by the greatest wonders, was rolled down into Egyptian idolatry through gluttony, setting both things side by side: how fasting brings one near to God, and how luxury betrays salvation. The greedy belly, always demanding and never ceasing, taking today and forgetting tomorrow, when it is filled, philosophizes about self-control, but when it has breathed its fill, it forgets the doctrines. Fear the example of the rich man. His lifelong luxury delivered him to the fire. For he was not charged with injustice, but with a life of softness, and was fried in the flame of the furnace. The defect in digestion necessarily follows upon those who live in luxury. For this also produces violent diseases in bodies. For from heavy food, as it were sooty exhalations sent up, like a thick cloud, they cut off the illuminations that come upon the mind from the Holy Spirit. Satiety is the beginning of insolence. Those who devise certain table-servants and search out all land and sea, and as if to some harsh master, pay tribute to the belly, are pitiable in their busyness; and suffering nothing more tolerable than those punished in Hades, literally raking into fire, and carrying water with a sieve, and drawing into a worn-out jar, they have no end of their labors. When the body is in good condition and weighed down with much flesh, the mind must necessarily be sluggish and without strength for its own activities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"Ψυχῆς δὲ εὐεκτούσης καὶ διὰ τῆς τῶν ἀγαθῶν μελέτης πρὸς τὸ οἰκεῖον ἀγαθὸν ὑψουμένης, ἑπόμενόν ἐστι τὴν τοῦ σώματος ἕξιν καταμαραίνεσθαι. Οὐκ ἐπαινοῦμέν τι τῶν μετὰ τὸν λαιμὸν ὁμοτίμων, μᾶλλον δὲ ἀτίμων, ὁμοίως καὶ ἀποβλήτων. Ἀκρασία ἐμοὶ πᾶν τὸ περισσὸν, καὶ ὑπὲρ τὴν χρείαν, καὶ ταῦτα πεινώντων ἄλλων καὶ δεομένων τῶν ἐκ τοῦ αὐτοῦ πηλοῦ τε καὶ κράματος. Οὐδὲν οὕτως ἐπίμαχόν τε καὶ φιλόνεικον ὡς γαστήρ. Οἱ περὶ τὴν τρυφὴν, ὑφέλετέ τι τῆς σαρκὸς, καὶ δότε τῷ πνεύματι. Ἐγγὺς ὁ πένης; τῇ νόσῳ βοήθησον. Εἰς τοῦτον ἀπέρευξαί τι τῶν περιττῶν. Τί καὶ σὺ κάμνεις ἀπεπτῶν, καὶ οὗτος πεινῶν· καὶ σὺ κραιπαλῶν, καὶ οὗτος ὑδεριῶν· καὶ σὺ κόρῳ κόρον βαρύνων, καὶ οὗτος περιτρεπόμενος νόσῳ; Μὴ παρίδῃς τὸν σὸν Λάζαρον ἐνταῦθα, μή σε ποιήσῃ τὸν ἐκεῖθεν πλούσιον. Μὴ γῆ καὶ θάλασσα τὴν ἡμῖν κόπρον δωροφορείτωσαν. Οὕτω γὰρ τιμᾷν οἶδα τρυφήν. Μέχρι τῆς ὑπερῴας ἡ τῶν ἡδυσμάτων αἴσθησις τὸν ὅρον ἔχει, ἀπὸ δὲ τῆς ὑπερῴας ἀδιάκριτος ἡ τῶν ἐμβαλλομένων διαφορὰ, ὁμοτίμως τὰ πάντα τῆς φύσεως πρὸς δυσωδίαν","english":"When the soul is in good health and is lifted up through the study of good things toward its own proper good, it follows that the condition of the body is withered away. We do not praise any of the things that are held in equal honor with the throat—or rather, in dishonor—and likewise are to be rejected. For me, all excess is intemperance, even beyond need, especially when others are hungry and in want, being of the same clay and mixture. Nothing is so contentious and quarrelsome as the belly. You who are devoted to luxury, take something away from the flesh and give it to the spirit. Is the poor man near? Help him in his sickness. Belch out something of your excess for him. Why do you also labor with indigestion, and he with hunger; and you with drunkenness, and he with dropsy; and you weigh down satiety with satiety, and he is overturned by disease? Do not overlook your Lazarus here, lest he make you the rich man there. Do not let land and sea bring us their dung as gifts. For this is how I know to honor luxury. The perception of seasonings has its limit up to the palate, but from the palate onward the distinction of what is put in is indiscriminate, all things being equally honored by nature toward foulness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"ἀλλοιούσης. Ὁ σπόρος τοῦ οἰκοδεσπότου ἐστίν· ἐκ δὲ τοῦ σίτου ὁ ἄρτος γίνεται. Ἡ δὲ τρυφὴ τὸ ζιζάνιον, ὃ παρεσπάρη παρὰ τοῦ ἐχθροῦ τῷ σίτῳ. Τίς γὰρ οὐκ οἶδεν, ὅτι ῥίζα τῶν περὶ τὸν βίον πλημμελημάτων ἐστὶν ἡ περὶ τὸν λαιμὸν ἀσχολία; Φαγὼν, καὶ πιὼν, καὶ ἐμπλησθεὶς, πρόσεχε σεαυτῷ. Ἀπόκρημνος γάρ ἐστιν ὁ τόπος τῆς τρυφῆς. Σύνδρομον ἀεί πώς ἐστι ταῖς τρυφαῖς τὸ φιλήδονον, καθὰ καὶ αὐτός φησιν ὁ Ἰσοκράτης. Πλοῦτος κακίας μᾶλλον ἢ καλοκαγαθίας ἐστὶν ὑπηρέτης. Ἀφεκτέον βρωμάτων, οὐ δι' αὐτὰ, ἀλλὰ διὰ τὰς ὑπ' αὐτῶν βλάβας. Ὁ τῆς γαστριμαργίας λογισμὸς τέλος ἔχει τὸ τῆς πορνείας· τὸ δὲ τῆς πορνείας, τέλος ἔχει τὸ τῆς λύπης. Φάγε τὴν χρείαν· οὐ γὰρ κεκώλυται ἡ μετὰ συμμετρίας μετάληψις. Φάγε οὖν εὐχαρίστως, ἀλλὰ μὴ καταφάγῃς. Οἱ γὰρ καταφαγάδες μεμίσηνται. Πᾶς ἄνθρωπος ἄπληστος καὶ ἀκόρεστος, ἀτιμίαν καὶ πάθη ἐπίσταται διὰ γαστριμαργίας. Οὐκ ἀγαθὸν ἀνθρώπῳ γνωστικῷ τε καὶ σώφρονι ἑλομένῳ ὑπὲρ τὸ δέον σιτεύεσθαι. Πᾶν τὸ ὑπὲρ τὴν χρείαν, ἀχρεῖον καθίσταται. Οὐκ οἶσθα, ὅτι ὑπὲρ τὸ δέον βεβρωκὼς Ἰσραὴλ, ἀπελάκτισε καθάπερ ἡμίονος, καὶ ἀπέστη τοῦ τρέφοντος; –Μὴ βαρυνέσθω τὸ σῶμα τοῖς ἀμέτροις βρώμασίν τε καὶ πώμασιν, ἵνα μὴ ἐκ πλησμονῆς νοσήματι βλαβῇς, καὶ τὴν ψυχὴν σκοτασμοῖς περιβάλλῃ, καὶ ταῖς τῶν ἡδονῶν φάλαγξιν ἐκπορευθῇς. –Σαυτὸν ὑπὲρ τὸ δέον σιτεύων, λέληθας τὸν ἐχθρόν σου σιτεύων. Οὐκ ἂν δύναιο τῷ κλύδωνι τῶν παθῶν ἀντιστῆναι, πεφορτωμένος τῇ δαψιλείᾳ τῶν τρυφημάτων. –Παραιτεῖσθε δὲ τὸ τρυφᾷν. Ἕλκει γὰρ εἰς πράξεις, ἀφ' ὧν στεναγμοὶ μετὰ τὴν νῆψιν γίνονται.","english":"being altered. The seed belongs to the householder; and from the wheat bread comes to be. But luxury is the tares, which were sown alongside the wheat by the enemy. For who does not know that the root of the transgressions concerning life is the preoccupation with the throat? Having eaten, and drunk, and been filled, take heed to yourself. For the place of luxury is steep. The love of pleasure is always, in a way, a companion to luxuries, as Isocrates himself also says. Wealth is a servant of vice rather than of nobility. One must abstain from foods, not because of them, but because of the harms that come from them. The thought of gluttony has as its end that of fornication; and that of fornication has as its end that of grief. Eat what is needful; for partaking with moderation is not forbidden. Eat therefore with thanksgiving, but do not devour. For devourers are hated. Every man who is insatiable and unappeasable knows dishonor and passions through gluttony. It is not good for a man who is knowledgeable and temperate to choose to feed beyond what is due. Everything beyond need becomes useless. Do you not know that Israel, having eaten beyond what was due, kicked like a mule, and rebelled against the one who fed it? —Let not the body be weighed down with immoderate foods and drinks, lest from satiety you be harmed by disease, and wrap the soul in darkness, and go forth under the squadrons of pleasures. —By feeding yourself beyond what is due, you have unwittingly fed your enemy. You would not be able to withstand the surge of the passions, loaded down with the abundance of luxuries. —But refuse to live in luxury. For it drags you into actions from which groanings come after soberness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"– Εμφυτον τῇ πλησμονῇ ἡ τοῦ ἑτέρου ἐπιθυμία. – ̓Αναγκαῖον λεπτῦναί σε τὸ παχυνθὲν σαρκίον, διότι παχεῖα γαστὴρ λεπτὸν νοῦν οὐ τίκτει, καὶ μάλιστα ὅτι σχολαστικὸς πολλῆς νήψεως δεῖται. –Φιλήδονος καὶ φιλενδείκτης ὑπάρχων, οὐ μακρὰν ἀφέστηκας τῆς ταρταρείας Χαρύβδεως. –Μὴ ἀγνοήσῃς, ὅτι τῆς εὐφραινομένης εὐδαιμονίας οὐδὲν ὑπάρχει κακοδαιμονέστερον. – Ἔργον ἐστὶ τῆς ἀναιδοῦς γαστρὸς κρατῆσαι. Θεός ἐστι τῶν ἡττωμένων αὐτῆς, καὶ οὐκ ἔστιν ἀθωωθῆναι τὸν ἀνεχόμενον ταύτης. ΤΙΤΛ. ΙΔʹ. –Περὶ τῶν τὴν ἑαυτῶν γλῶσσαν φυλαττόντων. «Οὐ λαλήσει τὰ χείλη μου τὰ ἄνομα, οὐδὲ ἡ ψυχή μου μελετήσει ἄδικα.» «Φειδόμενος χειλέων, νοήμων ἔσῃ.» «Ὃς φυλάσσει τὸ ἑαυτοῦ στόμα, τηρεῖ τὴν ἑαυτοῦ ψυχήν.» «Ἀντιλογίαν πραΰνει σιγηρός.» «Ἀγαπῶν ζωὴν αὑτοῦ, φείδεται στόματος αὑτοῦ.» «Περίελε σεαυτοῦ σκολιὸν στόμα, καὶ ἄδικα χείλη ἄπωσαι ἀπὸ σοῦ.» Ἄργυρος πεπυρωμένος, γλῶσσα δικαίου.» Μετὰ δικαιοσύνην πάντα τὰ ῥήματα τοῦ στόματός σου. Οὐδὲν ἐν αὐτοῖς σκολιὸν, οὐδὲ στραγγαλιῶδες.» «Ἀπὸ καρπῶν στόματος ψυχὴ ἀνδρὸς πλησθήσεται αὐτῶν.» «Ἴασις γλώσσης δένδρον ζωῆς·","english":"The desire for another is innate to satiety. It is necessary for you to make thin the flesh that has grown fat, because a fat belly does not give birth to a thin mind, and especially because a scholar needs much sobriety. Being pleasure-loving and fond of display, you are not far from the Tartarean Charybdis. Do not be ignorant that nothing is more wretched than the happiness that rejoices. It is the work of the shameless belly to master it. God is of those defeated by it, and it is not possible for the one who endures it to be acquitted. TITLE 14. — On those who guard their own tongue. \"My lips will not speak lawless things, nor will my soul meditate unjust things.\" \"Sparing your lips, you will be understanding.\" \"Whoever guards his own mouth keeps his own soul.\" \"A silent man calms contradiction.\" \"One who loves his own life spares his own mouth.\" \"Remove from yourself a crooked mouth, and thrust unjust lips away from you.\" \"Silver tried by fire is the tongue of the righteous.\" After righteousness, all the words of your mouth. Nothing in them is crooked, nor twisted. \"From the fruits of the mouth a man's soul will be filled with them.\" \"The healing of the tongue is a tree of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"ὁ δὲ συντηρῶν πλησθήσεται πνεύματος.» «Κηρία μέλιτος λόγοι καλοὶ, γλύκασμα δὲ αὐτῶν ἴασις ψυχῆς.» «Ὃς φυλάσσει τὸ ἑαυτοῦ στόμα καὶ τὴν γλῶσσαν, τηρεῖ ἐκ θλίψεως τὴν ψυχὴν αὐτοῦ.» «Γλῶσσα μαλακὴ συντρίβει ὀστᾶ.» «Θάνατος καὶ ζωὴ ἐν χειρὶ γλώσσης, οἱ δὲ κρατοῦντες αὐτὴν ἔδονται τοὺς καρποὺς αὐτῆς.» «Μακάριος ἀνὴρ, ὃς οὐκ ὀλισθήσεται ἐν στόματι αὐτοῦ.» «Λάρυγξ γλυκὺς πληθύνει φίλους αὐτῶν.» «Τίς δώσει ἐπὶ τοῦ στόματός μου φυλακὴν, καὶ ἐπὶ τῶν χειλέων μου σφραγῖδα, ἵνα μὴ ἐκπέσῃ ἀπ' αὐτῆς, καὶ ἡ γλῶσσά μου ἀπολέσῃ με;» «Ὁ μισῶν λαλιὰν, ἐλαττοῦται κακίαν.» «Ἀγαθὰ ἐκκεχυμένα, ἐπὶ στόματι κεκλεισμένῳ.» «Εἶπα, Φυλάξω τὰς ὁδούς μου, τοῦ μὴ ἁμαρτάνειν με ἐν γλώσσῃ μου.» «Θοῦ, Κύριε, φυλακὴν τῷ στόματί μου, καὶ θύραν περιοχῆς περὶ τὰ χείλη μου.» «Ἔστω πᾶς ἄνθρωπος ταχὺς εἰς τὸ ἀκοῦσαι, βραδὺς εἰς τὸ λαλῆσαι.» «Εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειός ἐστι, δυνάμενος χαλιναγωγῆσαι τὸ σῶμα.» Τὸ περὶ τὴν φωνὴν ἀσκεῖν σωφρονεῖν, λαγνείας ἐστὶ καρτερία. Οὐκ ἴστε ἡλίκον ἐκ Θεοῦ δῶρον ἡ σιωπή· φθέγγου δὲ, εἴ τι κρεῖττον σιωπῆς ἔχεις. Ἀγάπα δὲ ἡσυχίαν, ἔνθα κρεῖττον λόγου τὸ","english":"But the one who keeps it will be filled with the Spirit. Good words are honeycombs, and their sweetness is healing for the soul. Whoever guards his own mouth and tongue keeps his soul from affliction. A soft tongue breaks bones. Death and life are in the hand of the tongue, and those who hold it fast will eat its fruits. Blessed is the man who does not slip with his mouth. A sweet throat multiplies friends. Who will set a guard over my mouth, and a seal upon my lips, so that I do not fall from it, and my tongue does not destroy me? The one who hates chatter diminishes evil. Good things poured out upon a closed mouth. I said, I will guard my ways, so that I do not sin with my tongue. Set, O Lord, a guard over my mouth, and a door of enclosure around my lips. Let every man be quick to hear, slow to speak. If anyone does not stumble in word, this one is perfect, able to bridle the whole body. To practice self-control concerning the voice is endurance against lust. Do you not know how great a gift from God silence is? But speak, if you have anything better than silence. And love stillness, where there is something better than speech","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"σιωπᾷν. Οὐχ ἡδὺ τοῖς πιστοῖς ἀδολεσχία, καὶ λόγων ἀντιθέσεις. Ἀρκεῖ γὰρ καὶ εἷς ἀντικείμενος. Σοφὸς ἀνὴρ καὶ σιγῶν, τὸν Θεὸν τιμᾷ, εἰδὼς καὶ διὰ τί σιγᾷ. Φείδου μοι, παρακαλῶ, τοῦ αὐτοῦ ἀκαταστάτου γλώσσης. Χαλεπώτερος γὰρ ὁ τῆς γλώσσης ὄλισθος τοῦ τῶν ποδῶν ὀλίσθου.\n\nΤΙΤΛ. ΙΕʹ. –Περὶ τῶν τὴν γλῶσσαν μὴ φυλαττόντων. «Ἀπὸ παντὸς ῥήματος ἀδίκου ἀπόστηθι.» «Ἀπὸ μάστιγος γλώσσης κρύψει σε.» «Τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν.» «Ἐξολοθρεύσει Κύριος πάντα τὰ χείλη τὰ δόλια, γλῶσσαν μεγαλοῤῥήμονα.» «Ἠκόνησαν γλῶσσαν αὐτῶν ὡσεὶ ὄφεως. Ἀνὴρ γλωσσώδης οὐ κατευθυνθήσεται ἐπὶ τῆς γῆς.» «Τὸ στόμα σου ἐπλεόνασε κακίαν, καὶ ἡ γλῶσσα σου περιέπλεκε δολιότητα.» «Κύριε, ῥῦσαι τὴν ψυχήν μου ἀπὸ χειλέων ἀδίκων, καὶ ἀπὸ γλώσσης δολίας.» «Παγὶς ἀνδρὶ ἰσχυρὰ τὰ ἴδια χείλη· ἁλίσκεται δὲ ῥήμασιν ἰδίου στόματος.» «Ὁ ἄστεγος χείλεσιν ὑποσκολιάζων ὑποσκελισθήσεται.» «Λόγος λυπηρὸς ἐγείρει ὀργάς. Ἀνὴρ δίγλωσσος ἀποκαλύπτει βουλὰς ἐν συνεδρίῳ. Στόμα ἀφρόνων ἀναγγελεῖ κακά.» «Σκολιὸς ἐν τῷ ἑαυτοῦ στόματι φέρει τὴν ἀπώλειαν.» «Ἀνὴρ εὐμετάβολος γλώσσῃ ἐμπεσεῖται εἰς κακά.» «Χείλη ἄφρονος ἄγουσιν αὐτὸν εἰς κακὰ, τὸ δὲ στόμα αὐτοῦ τὸ θρασὺ θάνατον ἐπικαλεῖται. Στόμα ἄφρονος συντρίβει αὐτὸν, τὰ δὲ χείλη αὐτοῦ παγὶς τῇ ψυχῇ αὐτοῦ.» «Βόθρος βαθὺς στόμα παρανόμου· ὁ δὲ μισηθεὶς ὑπὸ Κυρίου ἐμπεσεῖται εἰς αὐτόν.» «Ἐν πολλοῖς ξύλοις θαλεῖ πῦρ· στόμα δὲ ἄστεγον ποιεῖ ἀκαταστασίας.» «Δι' ἁμαρτίαν χειλέων ἐμπίπτει εἰς παγίδα ὁ ἁμαρτωλός.» «Ἐκ πολυλογίας οὐκ ἐκφεύξῃ ἁμαρτίαν.","english":"To be silent. Talkativeness and contradictions of words are not pleasant to the faithful. For even one opponent is enough. A wise man, even when silent, honors God, knowing also why he is silent. Spare me, I beg you, the same unstable tongue. For the slip of the tongue is more difficult than the slip of the feet.\n\nTITLE 15. — Concerning those who do not guard their tongue. \"Depart from every unjust word.\" \"From the scourge of the tongue he will hide you.\" \"Their throat is an open grave.\" \"The Lord will destroy all deceitful lips, a tongue that speaks great things.\" \"They sharpened their tongue like a serpent. A man who is talkative shall not be established on the earth.\" \"Your mouth abounded in evil, and your tongue wove deceit.\" \"O Lord, deliver my soul from unjust lips, and from a deceitful tongue.\" \"A man's own lips are a strong snare to him; and he is caught by the words of his own mouth.\" \"The one who is unguarded in his lips and trips others will be tripped up.\" \"A painful word stirs up anger. A double-tongued man reveals counsels in council. The mouth of fools will proclaim evils.\" \"The perverse man in his own mouth brings destruction.\" \"A man fickle in tongue will fall into evils.\" \"The lips of a fool lead him into evils, and his bold mouth calls upon death. The mouth of a fool crushes him, and his lips are a snare to his soul.\" \"The mouth of the lawless is a deep pit; and the one hated by the Lord will fall into it.\" \"In much wood fire will blaze; but an unguarded mouth causes disorders.\" \"By the sin of his lips the sinner falls into a snare.\" \"From much speaking you will not escape sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"–Περίελε σεαυτοῦ σκολιὸν στόμα, καὶ ἄδικα χείλη μακρὰν ἀπὸ σοῦ ἄπωσαι. –Οἱ ἀπαίδευτοι, ἀκρατεῖς γλώσσῃ. Ἐὰν ἐξελκύσῃς λόγον, ἐξελεύσεται κρίσις, καὶ μάχη.» «Ὃς ἀποκρίνεται λόγον πρὶν ἀκούσῃ, ἀφροσύνη καὶ ὄνειδος αὐτῷ ἐστι.» «Μὴ σπεῦδε ἐπὶ στόματί σου, καὶ ἡ καρδία σου μὴ ταχυνάτω τοῦ ἐξενεγκεῖν λόγον πρὸ προσώπου τοῦ Θεοῦ.» «Ἄφρων πληθύνει λόγους. –Μὴ στῇς ἐν λόγῳ πονηρῷ.» «Ἐνέτειναν γλῶσσαν αὐτῶν ὡς τόξον. «Ὁ πλεονάζων λόγον, βδελυχθήσεται. «Βέλος πεπηγὸς ἐν μηρῷ σαρκὸς, οὕτως λόγος ἐν κοιλία μωροῦ. – Ἀνελεήμων ὁ μὴ συντηρῶν λόγους.» «Μὴ διαμάχου μετὰ ἀνθρώπου γλωσσώδους, καὶ μὴ ἐπιστοιβάσῃς ἐπὶ τὸ πῦρ αὐτοῦ ξύλα. –Φοβερὸς ἐν πόλει ἀνὴρ γλωσσώδης.» «Ὀλίσθημα ἀπὸ ἐδάφους, ἢ ἀπὸ γλώσσης.» Πληγὴ μάστιγος ποιεῖ μώλωπα, πληγὴ δὲ γλώσσης συγκλάσει ὀστᾶ. –Τὸ ἀργύριόν σου, καὶ τὸ χρυσίον σου κατάδησον, καὶ τοῖς λόγοις σου ποίησον ζυγὸν καὶ σταθμὸν, καὶ τῷ στόματί σου ποίησον θύραν καὶ μοχλόν· πρόσεχε μή πως ὀλισθήσῃς ἐν αὐτῷ, – Πολλοὶ ἔπεσαν ἐν στόματι μαχαίρας, καὶ οὐχ ὡς οἱ πεπτωκότες διὰ γλώσσης.» «Εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνὴρ, δυνάμενος χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα. Εἰ δὲ τῶν ἵππων τοὺς χαλινοὺς εἰς τὰ στόματα βάλλομεν εἰς τὸ πείθεσθαι αὐτοὺς ἡμῖν, καὶ ὅλον τὸ σῶμα αὐτῶν μετάγομεν· ἰδοὺ καὶ τὰ πλοῖα τηλικαῦτα ὄντα, καὶ ὑπὸ ἀνέμων σκληρῶν ἐλαυνόμενα μετάγεται ὑπὸ ἐλαχίστου πηδαλίου, ὅπου ἂν ἡ ὁρμὴ τοῦ εὐθύνοντος βούλεται· οὕτως καὶ ἡ γλῶσσα σμικρὸν μέλος ἐστὶ, καὶ μεγαλαυχεῖ. Ἰδοὺ ὀλίγον πῦρ ἡλίκην ὕλην ἀνάπτει! Καὶ ἡ γλῶσσα πῦρ, ὁ κόσμος τῆς ἀδικίας.","english":"Remove from yourself a crooked mouth, and put unjust lips far away from you. The uneducated are unrestrained with the tongue. If you drag out a word, judgment will come out, and battle. \"Whoever answers a word before he hears, folly and reproach are his.\" \"Do not be hasty with your mouth, and do not let your heart be quick to bring out a word before the face of God.\" \"A fool multiplies words. Do not stand in an evil word.\" \"They bent their tongue like a bow.\" \"He who multiplies words will be abhorred.\" \"A fixed arrow in the flesh of the thigh, so is a word in the belly of a fool. Merciless is he who does not keep words.\" \"Do not fight with a talkative man, and do not heap wood upon his fire. Fearful in a city is a talkative man.\" \"A slip from the ground, or from the tongue.\" A blow of a whip makes a welt, but a blow of the tongue will break bones. Bind up your silver and your gold, and make for your words a yoke and a weight, and make for your mouth a door and a bolt; take care lest you slip in it. Many have fallen by the mouth of the sword, and not as those who have fallen by the tongue. \"If anyone does not stumble in word, this is a perfect man, able to bridle also the whole body. If we put bits into the mouths of horses so that they obey us, and we guide their whole body—behold, even ships, being so great and driven by harsh winds, are guided by a very small rudder, wherever the impulse of the one steering wishes; so also the tongue is a small member, and it boasts great things. Behold, a little fire kindles how great a forest! And the tongue is fire, the world of unrighteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"Ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα, καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως, καὶ φλογιζομένη ὑπὸ τῆς γεέννης. Πᾶσα γὰρ φύσις θηρίων τε καὶ πετεινῶν, ἑρπετῶν τε καὶ ἐναλίων δαμάζεται καὶ δεδάμασται τῇ φύσει τῇ ἀνθρωπίνῃ, τὴν δὲ γλῶσσαν οὐδεὶς δύναται ἀνθρώπων δαμάσαι· ἀκατάσχετον κακὸν, μεστὴ ἰοῦ θανατηφόρου. Ἐν αὐτῇ εὐλογοῦμεν τὸν Θεὸν καὶ Πατέρα, καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώπους τοὺς καθ' ὁμοίωσιν Θεοῦ γεγονότας. Ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται εὐλογία καὶ κατάρα. Οὐ χρὴ, ἀδελφοί μου. Μή τι ἡ πηγὴ ἐκ τῆς αὐτῆς ὀπῆς βρύει τὸ γλυκὺ, καὶ τὸ πικρόν;» Κόρος λόγου πολέμιος ἀκοαῖς, ὡς\n\nὑπερβάλλουσα τροφὴ σώματι. Ὄλισθος ἀνθρώποις γλῶσσα, μὴ λόγῳ κυβερνωμένη. Λόγος ἁπλῶς προσενεχθεὶς ὁλοκλήρους ἀνέτρεψεν οἰκίας, καὶ ψυχὰς ἀπώλεσε καὶ κατέδυσε. Καὶ τῶν μὲν χρημάτων τὴν ζημίαν διορθοῦσθαι πάλιν ἔνι, λόγον δὲ ἐκπηδήσαντα ἅπαξ ἀνακτῆσαι πάλιν οὐκ ἔνι. Μὴ χελιδῶνας εἰς οἰκίας δέχεσθε, τουτέστι λάλους ἀνθρώπους, καὶ τοὺς περὶ γλῶσσαν ἀνακρατεῖς ὁμοροφίους μὴ ποιεῖσθε. Γλῶσσα κακὴ ἀνθρώπου, πτῶσις αὐτῷ. Καὶ πάλιν· Ἡ γλῶσσά σου, ἀεὶ ξυρὸν ἠκονημένον ἐποίησας δόλον. Καὶ πάλιν· Τί δοθείη, καὶ τί προστεθείη σοι πρὸς γλῶσσαν δολίαν; Καὶ πάλιν· Ὁ Θεὸς τὴν αἴνεσίν μου μὴ παρασιωπήσῃς, ὅτι στόμα ἁμαρτωλοῦ, καὶ στόμα δολίου ἐπ' ἐμὲ ἠνοίχθη. Καὶ πάλιν· Ἠκόνησαν γλῶσσαν αὐτῶν ὡσεὶ ὄφεως· ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν. Τὸν ὄφιν λέγεται δεινὸν ἔχειν τὸ κέντρον τῆς γλώσσης αὐτοῦ, ἀλλ' οὐκ ἔστι δεινότερον γλώσσης ἀνθρώπου κακῆς.","english":"The tongue is set among our members, staining the whole body, and setting on fire the wheel of our birth, and being set on fire by Gehenna. For every nature of beasts and birds, of reptiles and sea creatures, is tamed and has been tamed by human nature, but the tongue no one of men is able to tame—an unrestrainable evil, full of deadly poison. With it we bless God and the Father, and with it we curse men who have been made in the likeness of God. From the same mouth comes blessing and cursing. It ought not to be so, my brothers. Does the spring from the same opening pour forth the sweet and the bitter? Satiety of speech is hostile to the ears, as excessive food is to the body. A tongue is a slippery place for men when it is not steered by reason. A word simply brought forward has overturned whole households, and has destroyed and sunk souls. And the loss of money can be corrected again, but a word that has once leapt out cannot be recovered again. Do not receive swallows into your houses—that is, talkative men—and do not make those unrestrained in tongue your housemates. An evil tongue is a man's fall. And again: Your tongue, you have always made a sharpened razor, deceit. And again: What should be given to you, and what should be added to you, for a deceitful tongue? And again: O God, do not be silent at my praise, for the mouth of a sinner and the mouth of a deceitful man has been opened against me. And again: They sharpened their tongue like a serpent; the venom of asps is under their lips. The serpent is said to have a terrible sting in its tongue, but there is nothing more terrible than the tongue of an evil man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"Λέγεται καὶ σαῦρα χλωρὰ, ἀλλ' οὐκ ἔστι χλωροτέρα τοῦ φλυάρου. Σκορπίου δῆγμα θεραπεύεται, λόγος δὲ κακὸς ἐξερχόμενος ἐκ στόματος φλυάρου πλήσσει τὸν πλησίον αὐτοῦ. Φλόγα πυρὸς κατασβεννύει ὕδωρ, γλῶσσαν δὲ κακὴν οὐδεὶς καταπραΰνει. Ἵππον σκληροτράχηλον δαμάζει χαλινὸς, γλῶσσαν δὲ κακὴν οὐδεὶς δύναται δαμάσαι. Θηρίον ἄγριον εὐχερῶς ἡμεροῦται, γλῶσσα δὲ κακὴ οὐ πραΰνεται. Οὐκ ἔστιν ἐν τῷ κόσμῳ χεῖρον γλώσσης κακῆς. Συγκρούει πόσιν πρὸς πόσιν, οἰκίαν πρὸς οἰκίαν, τέκνα κατὰ γονέων, ἀδελφοὺς κατὰ ἀδελφῶν. Πάντα τὰ κακὰ διὰ γλώσσης.\n\nΣΤΟΙΧΕΙΟΝ Δ.\n\nΤΙΤΛ. Αʹ. –Περὶ δυνάμεως Θεοῦ.\n\n«Κύριος ὁ Θεός σου ἐν σοὶ, Θεὸς μέγας καὶ κραταιός.» «Κύριον τὸν πάντων Δεσπότην ἐπικαλέσομαι, τὸν ποιοῦντα μεγάλα καὶ ἀνεξιχνίαστα, ἔνδοξά τε καὶ ἐξαίσια, ὧν οὐκ ἔστιν ἀριθμός.» «Ἐὰν καταβάλῃ, τίς οἰκοδομήσει; Ἐὰν κλείσῃ κατὰ ἀνθρώπου, τίς ἀνοίξει;» «Οἶδα ὅτι πάντα δύναται· ἀδυνατεῖ δέ σοι οὐδέν.» «Τὸν ποιοῦντα ταπεινοὺς εἰς ὕψος, καὶ ἀπολωλότας ἐξεγείροντα.» «Ὁ παλαιῶν ὄρη, καὶ οὐκ οἴδασιν· ὁ στρέφων αὐτὰ ὀργῇ· ὁ σείων τὴν ὑπ' οὐρανὸν, οἱ δὲ στύλοι αὐτῆς σαλεύονται. Ὁ λέγων ἡλίῳ μὴ ἀνατέλλειν, καὶ οὐκ ἀνατέλλει, κατὰ δὲ ἄστρων κατασφραγίζει. Ὁ τανύσας τὸν οὐρανὸν μόνος, καὶ περιπατῶν χειρῶν σου ἐξαιρούμενος. Ἐὰν καταστρέψῃ τὰ πάντα, τίς ἐρεῖ αὐτῷ, Τί ἐποίησας;» «Παρ' αὐτῷ σοφία καὶ δύναμις, αὐτῷ βουλὴ καὶ σύνεσις. –Παρ' αὐτῷ κράτος καὶ ἰσχὺς, αὐτῷ ἐπιστήμη καὶ σύνεσις. Διάγων βουλευτὰς αἰχμαλώτους, κριτὰς δὲ γῆς ἐξέστησε. Καθιζάνων βασιλεῖς ἐπὶ θρόνων, καὶ περιέδησεν ζώνην ὀσφύας αὐτῶν.","english":"A green lizard is spoken of, but it is not greener than the babbler. The bite of a scorpion is healed, but an evil word going out from the mouth of a babbler strikes his neighbor. Water quenches a flame of fire, but no one calms an evil tongue. A bridle tames a stiff-necked horse, but no one is able to tame an evil tongue. A wild beast is easily tamed, but an evil tongue is not softened. There is nothing in the world worse than an evil tongue. It dashes foot against foot, house against house, children against parents, brothers against brothers. All evils come through the tongue.\n\nELEMENT D.\n\nTITLE 1. — On the power of God.\n\n\"The Lord your God is in you, a great and mighty God.\" \"I will call upon the Lord, the Master of all, who does great and unsearchable things, glorious and marvelous, of which there is no number.\" \"If he casts down, who will build up? If he shuts against a man, who will open?\" \"I know that he can do all things, and nothing is impossible for you.\" \"He who makes the lowly high, and raises up the lost.\" \"He who makes old the mountains, and they do not know it; he who turns them in wrath; he who shakes what is under heaven, and its pillars are shaken. He who says to the sun not to rise, and it does not rise, and seals up the stars. He who alone stretched out the heaven, and walks upon the sea, and treads upon the waves. If he overturns all things, who will say to him, What have you done?\" \"With him are wisdom and power; his are counsel and understanding. — With him are might and strength; his are knowledge and understanding. He leads counselors away captive, and drives the judges of the earth out of their minds. He sets kings upon thrones, and binds a belt around their loins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"Ἐξαποστέλλων ἱερεῖς αἰχμαλώτους, δυνάστας δὲ γῆς ἐξέστησεν. Ἐκχέων ἀτιμίας ἐπ' ἄρχοντας, ἀνακαλύπτων βαθέα ἐκ σκότους.» «Τόξον δυνατῶν ἠσθένησε, καὶ οἱ ἀσθενοῦντες περιεσώσαντο δύναμιν. Κύριος πτωχίζει καὶ πλουτίζει, ταπεινοῖ καὶ ἀνυψοῖ,» καὶ τὰ λοιπά. «Σὺ φοβερὸς εἶ, καὶ τίς ἀντιστήσεταί σοι;» καὶ τὰ λοιπά. «Πάντες οἱ κύκλῳ αὐτοῦ οἴσουσι δῶρα,» καὶ τὰ λοιπά. «Τίς Θεὸς μέγας, ὡς Θεὸς ἡμῶν; σὺ εἰ ὁ Θεὸς ὁ ποιῶν θαυμάσια.» «Δυνατὸς εἶ, Κύριε, καὶ ἡ ἀλήθειά σου κύκλῳ σου,» καὶ τὰ λοιπά. –»Τίς γινώσκει τὸ κράτος τῆς ὀργῆς σου;» –»Τίς λαλήσει τὰς δυναστείας Κυρίου; ἀκουστὰς,» καὶ τὰ λοιπά. –»Ὁ ἐγείρων ἀπὸ γῆς πτωχὸν, καὶ ἀπὸ κοπρίας,» καὶ τὰ λοιπά. «Ἀπειλῶν θαλάσσῃ, καὶ ξηραίνων αὐτὴν, καὶ πάντας τοὺς ποταμοὺς ἐξερημῶν.» «Τίς ἐμέτρησε τῇ χειρὶ τὸ ὕδωρ, καὶ τὸν οὐρανὸν, καὶ πᾶσαν τὴν γῆν δρακί; τίς ἔστησε τὰ ὄρη σταθμῷ, καὶ τὰς νάπας ζυγῷ; Πάντα τὰ ἔθνη ὡς σταγὼν ἀπὸ κάδου, καὶ ὡς ῥοπὴ ζυγοῦ ἐλογίσθησαν. Ὁ κατέχων τὸν γῦρον τῆς γῆς, καὶ τοὺς κατοικοῦντας ἐν αὐτῇ ὡσεὶ ἀκρίδας.» «Οὕτως λέγει Κύριος· Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου. Ποῖον οἶκον οἰκοδομήσετέ μοι, ἢ","english":"Sending priests away as captives, he has driven the mighty of the earth from their place. Pouring dishonor upon rulers, revealing deep things out of darkness. The bow of the mighty has weakened, and those who were weak have been clothed with strength. The Lord makes poor and makes rich, he brings low and lifts up, and the rest. You are fearful, and who will stand against you? and the rest. All those around him shall bring gifts, and the rest. Who is a great God as our God? You are the God who works wonders. You are mighty, O Lord, and your truth is around you, and the rest. Who knows the power of your wrath? Who will speak of the mighty acts of the Lord, making them heard, and the rest. He who raises the poor from the earth, and from the dunghill, and the rest. Threatening the sea and drying it up, and making all the rivers desolate. Who has measured the water with his hand, and the heaven, and all the earth with a span? Who has set the mountains by weight, and the valleys by a yoke? All the nations were counted as a drop from a bucket, and as a turning of the scales. He who holds the circle of the earth, and those who dwell in it as grasshoppers. Thus says the Lord: Heaven is my throne, and the earth is the footstool of my feet. What house will you build for me, or","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"ποῖος τόπος τῆς καταπαύσεώς μου; Πάντα γὰρ ταῦτα ἐποίησεν ἡ χείρ μου, καὶ ἔστιν ἐμὰ ταῦτα πάντα, λέγει Κύριος.» «Ὁ λυτρωσάμενος αὐτοὺς ἰσχυρὸς, Κύριος παντοκράτωρ ὄνομα αὐτῷ.» «Πάντες οἱ κατοικοῦντες τὴν γῆν, ὡς οὐθὲν ἐλογίσθησαν, καὶ οὐκ ἔστιν ὃς ἐπιστήσεται τῇ χειρὶ αὐτοῦ, καὶ ἐρεῖ, Τί ἐποίησας;» «Τὸ μεγάλως ἰσχύειν πάρεστί σοι πάντοτε, καὶ κράτει βραχίονός σου τίς ἀντιστήσεται; Ὡς ῥοπὴ ἐκ πλαστίγγων ὅλος ὁ κόσμος ἐναντίον σου. Ἐλεεῖς δὲ πάντας, ὅτι πάντα δύνασαι.» «Ἡ ἰσχύς σου δικαιοσύνης ἀρχὴ, καὶ τὸ πάντων σε δεσπόζειν, πάντων φείδεσθαί σε ποιεῖ.» «Τοῖς κραταιοῖς ἰσχυρὰ ἐφίσταται ἔρευνα. – Τὴν σὴν χεῖρα ἐκφυγεῖν ἀδύνατον.» «Τίς ἐρεῖ σοι, Τί ἐποίησας; ἢ τίς ἀντιστήσεται τῷ κρίματί σου;» «Φοβερὸς Κύριος, καὶ σφόδρα μέγας, καὶ θαυμαστὴ ἡ δυναστεία αὐτοῦ.» Ὁ φέρων τὰ πάντα ῥήματι τῆς δυνάμεως αὐτοῦ, καὶ μὴ σωματικῶς ἐνεργῶν, μηδὲ χειρουργίας εἰς τὴν δημιουργίαν ἐπιδεόμενος, ἀλλὰ βουλήματι ἀβιάστῳ ἀκολουθοῦσαν ἔχων τὴν φύσιν τῶν γινομένων. –Ὅπου Θεὸς βούλεται, νικᾶται φύσεως τάξις. Ἠβουλήθη γὰρ, καὶ ἠδυνήθη Φύσεως κρείττων ὁ Θεὸς, καὶ παρ' αὐτοῦ τὸ θέλειν, ὅτι ἀγαθός ἐστι, καὶ τὸ δύνασθαι, ὅτι δυνατὸς, καὶ τὸ ἐπιτελέσαι ὅτι εὔπορος. –Λέγω ὑμῖν, ὅτι ἐκ τῶν λίθων τούτων, τουτέστι τῶν λατρευόντων τοῖς λίθοις, δύναται ὁ Θεὸς ἐγεῖραι τέκνα τῷ Ἀβραάμ. ΤΙΤΛ. Βʹ. Περὶ δημιουργίας Θεοῦ· καὶ ὅτι οὐδὲν εἰκῆ γέγονε παρ' αὐτοῦ. «Εἶδεν ὁ Θεὸς τὰ πάντα ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν.» «Σή ἐστιν ἡ ἡμέρα, καὶ σή ἐστιν ἡ νύξ· σὺ κατήρτισας φαῦσιν καὶ ἥλιον·","english":"What place is my rest? For all these things my hand has made, and all these things are mine, says the Lord. The one who redeemed them is strong; the Lord Almighty is his name. All the inhabitants of the earth are counted as nothing, and there is no one who can stay his hand or say, What have you done? To be greatly strong is always present with you, and who will withstand the might of your arm? The whole world is like a turn of the scales before you. But you have mercy on all, because you are able to do all things. Your strength is the beginning of righteousness, and your lordship over all things makes you spare all things. A strong inquiry comes upon the mighty. It is impossible to escape your hand. Who will say to you, What have you done? or who will withstand your judgment? The Lord is fearful, and exceedingly great, and his dominion is wonderful. He bears all things by the word of his power, not working bodily, nor needing handiwork for creation, but having the nature of things that come to be follow his unforced will. Where God wills, the order of nature is conquered. For God, being greater than nature, willed and was able, and from him come both the willing, because he is good, and the power, because he is mighty, and the accomplishing, because he is resourceful. I say to you that from these stones, that is, from those who serve stones, God is able to raise up children to Abraham. TITLE 2. Concerning the creation of God, and that nothing has come to be from him in vain. God saw all things whatever he made, and behold, they were very good. Yours is the day, and yours is the night; you have established the light and the sun.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"σὺ ἐποίησας πάντα τὰ ὅρια τῆς γῆς.» «Σοί εἰσιν οἱ οὐρανοὶ, καὶ σή ἐστιν ἡ γῆ· τὴν οἰκουμένην, καὶ τὸ πλήρωμα αὐτῆς σὺ ἐθεμελίωσας. –Αὐτοῦ ἐστιν ἡ θάλασσα, καὶ αὐτὸς ἐποίησεν αὐτήν.» «Ὡς ἐμεγαλύνθη τὰ ἔργα σου, Κύριε! πάντα ἐν σοφίᾳ ἐποίησας.» «Ἐγὼ Κύριος ὁ Θεὸς, ὁ κατασκευάσας φῶς, καὶ ποιήσας σκότος. Ἐγὼ ἐποίησα γῆν καὶ ἄνθρωπον ἐπ' αὐτῆς. Ἐγὼ τῇ χειρί μου ἐστερέωσα τὸν οὐρανόν.» «Πνεῦμα παρ' ἐμοῦ ἐξελεύσεται, καὶ πνοὴν πᾶσαν ἐγὼ ἐποίησα.» «Κύριος ὁ ποιῶν γῆν ἐν τῇ ἰσχύϊ αὐτοῦ, ἑτοιμάζων τὴν οἰκουμένην ἐν τῇ σοφίᾳ αὐτοῦ, καὶ ἐν τῇ συνέσει αὐτοῦ ἐξέτεινε τὸν οὐρανὸν, καὶ ἀνήγαγε νεφέλας ἀπ' ἐσχάτου τῆς γῆς· ἀστραπὰς εἰς ὑετὸν ἐποίησε, καὶ ἐξήγαγε φῶς αὐτοῦ.» «Ὁ κατασκευάσας γῆν εἰς τὸν αἰῶνα χρόνον, ἐνέπλησεν αὐτὴν κτηνῶν τετραπόδων. Ὁ ἀποστέλλων τὸ φῶς, καὶ πορεύεται· ἐκάλεσεν αὐτὸ, καὶ ὑπήκουσεν αὐτῷ τρόμῳ. Οἱ δὲ ἀστέρες ἔλαμψαν ἐν ταῖς φυλακαῖς αὐτῶν, καὶ ηὐφράνθησαν· ἐκάλεσεν αὐτοὺς, καὶ εἶπον· Πάρεσμεν· ἔλαμψαν μετ' εὐφροσύνης τῷ ποιήσαντι αὐτούς.» «Ὁ Θεὸς θάνατον οὐκ ἐποίησεν, οὐδὲ τέρπεται ἐπ' ἀπωλείᾳ ζώντων. Ἔκτισε γὰρ εἰς τὸν αἰῶνα τὰ πάντα, καὶ σωτήριοι αἱ γενέσεις τοῦ κόσμου, καὶ οὐκ ἔστιν ἐν αὐταῖς φάρμακον ὀλέθρου, οὐδὲ ᾅδου βασίλειον ἐπὶ τῆς γῆς.» «Ἀγαπᾷς τὰ ὄντα πάντα, καὶ οὐδὲν βδελύσσῃ ὧν ἐποίησας. Πῶς δὲ διέμεινεν ἄν τι, εἰ μὴ σὺ ἠθέλησας;» «Ἐκ μεγέθους καὶ καλλονῆς κτισμάτων ἀναλόγως ὁ γενεσιουργὸς αὐτῶν θεωρεῖται.» «Ὁ ζῶν εἰς τὸν αἰῶνα, ἔκτισε τὰ πάντα κοινῆ, Κύριος μόνος.» «Οὐκ ἐποίησεν οὐδὲν ἐλλεῖπον· ἓν τοῦ ἑνὸς ἐστερέωσε τὰ ἀγαθά·","english":"You made all the boundaries of the earth. The heavens are yours, and the earth is yours; the world and its fullness you founded. The sea is his, and he made it. How great are your works, O Lord! In wisdom you made all things. I am the Lord God, who prepared light and made darkness. I made the earth and man upon it. I established the heaven with my hand. A spirit shall go forth from me, and I made every breath. The Lord who makes the earth in his strength, who prepares the world in his wisdom, and in his understanding stretched out the heaven, and brought up clouds from the end of the earth; he made lightnings for rain, and brought forth his light. He who prepared the earth for an age of time filled it with four-footed beasts. He who sends the light, and it goes; he called it, and it obeyed him with trembling. And the stars shone in their watches, and rejoiced; he called them, and they said: We are present; they shone with gladness for the one who made them. God did not make death, nor does he delight in the destruction of the living. For he created all things for an age, and the generations of the world are saving, and there is no drug of destruction in them, nor a kingdom of Hades upon the earth. You love all things that exist, and you abhor nothing that you have made. How would anything have remained, if you had not willed it? From the greatness and beauty of created things their creator is seen by analogy. He who lives for an age created all things in common, the Lord alone. He made nothing lacking; he established the good things of the one by the one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"καὶ τίς πλησθήσεται ὁρῶν δόξαν αὐτοῦ;» «Τὰ ἔργα Κυρίου, πάντα ἀγαθὰ, καὶ πᾶσαν χρείαν ἐν ὥρᾳ αὐτῶν χορηγήσει. Καὶ οὐκ ἔστιν εἰπεῖν· Τοῦτο τούτου πονηρότερον. Πάντα γὰρ ἐν καιρῷ δοκιμασθήσεται.» «Κύριος ἔκτισεν ἐκ γῆς φάρμακα, καὶ ἀνὴρ φρόνιμος οὐ προσοχθιεῖ αὐτοῖς. Καὶ ἡ εἰρήνη ἡ παρ' αὐτῶν, ἐστὶν ἐπὶ προσώπου τῆς γῆς.» Βλαστησάτω ἡ γῆ βοτάνην χόρτου· καὶ συνεξεδόθη τοῖς τροφίμοις τὰ δηλητήρια· μετὰ τοῦ σίτου τὸ κώνειον, μετὰ τῶν λοιπῶν τροφίμων ἑλλέβορος, καὶ ἀκόνιτον, καὶ μανδραγόρας, καὶ ὁ τῆς μήκονος ὀπός. Τί οὖν; ἀφέντες τὸ ἐπὶ τοῖς χρησίμοις τὴν χάριν ὁμολογεῖν, ἐγκαλέσομεν τῷ Δημιουργῷ ἐπὶ τοῖς φθαρτικοῖς ἡμῶν τῆς ζωῆς; ἐκεῖνο δὲ λογιζόμεθα, ὅτι οὐ πάντα τῆς γαστρὸς ἕνεκεν τῆς ἡμετέρας\n\nδεδημιούργηται, ἀλλ' ἡμῖν μὲν αἱ ἀποτεταγμέναι τροφαὶ πρόχειροι, καὶ πᾶσιν εὔγνωστοι· ἕκαστον δὲ τῶν γενομένων ἴδιόν τινα λόγον ἐν τῇ κτίσει πληροῖ. Παρὰ Θεοῦ τὸ κακὸν τὴν γένεσιν ἔχειν, οὐκ εὐσεβές ἐστι λέγειν, διὰ τὸ μηδὲν τῶν ἐναντίων παρὰ τοῦ ἐναντίου γίνεσθαι. Οὔτε γὰρ ζωὴ θάνατον γεννᾷ, οὔτε τὸ σκότος φωτός ἐστιν ἀρχὴ, οὔτε ἡ νόσος ὑγείας δημιουργός. Τί οὖν φαμεν; ὅτι τὸ κακὸν, ἐστὶν οὐχὶ οὐσία ζῶσα καὶ ἔμψυχος, ἀλλὰ διάθεσις ἐν ψυχῇ ἐναντίως ἔχουσα πρὸς ἀρετὴν, διὰ τὴν τοῦ καλοῦ ἀπόπτωσιν τοῖς ῥᾳθύμοις ἐγγινομένη. Μὴ τοίνυν ἔξωθεν τὸ κακὸν περισκόπει, καὶ τῆς ἐν ἑαυτῷ κακίας ἕκαστος ἑαυτὸν ἀρχηγὸν γνωριζέτω. Οὐδὲν εἰκῆ τῶν παρὰ Θεοῦ γενομένων. Οὐχὶ φύσις αὐτὴ τῶν κινήσεων καθ' ἑαυτὴν πονηρὰ, ἀλλ' ἡ τῶν φυσικῶν κινημάτων παρατροπὴ τῆς ψυχῆς τὰς ὁρμὰς ὡς πάθη διέβαλεν.","english":"And who will be filled with the sight of his glory? \"The works of the Lord are all good, and he will supply every need in its own time. And it cannot be said, 'This is worse than that.' For all things will be tested in their season.\" \"The Lord created medicines from the earth, and a prudent man will not be vexed at them. And the peace that comes from them is upon the face of the earth.\" Let the earth sprout grass of the field; and the poisons were brought forth together with the foods: hemlock with the wheat, hellebore with the other foods, and aconite, and mandrake, and the juice of the poppy. What then? Shall we, forsaking the acknowledgment of grace for the things that are useful, accuse the Creator for the things that destroy our life? But let us consider this, that not all things have been created for the sake of our belly, but the foods appointed for us are at hand and well known to all; and each of the things that have come to be fulfills its own particular reason in creation. To say that evil has its origin from God is not pious, because none of the opposites comes to be from its opposite. For neither does life beget death, nor is darkness the beginning of light, nor is disease the maker of health. What then do we say? That evil is not a living and animate substance, but a disposition in the soul that is set in opposition to virtue, arising in the slothful through the falling away from the good. Do not, then, look for evil from outside, and let each one recognize himself as the author of the wickedness within himself. Nothing that has come to be from God is in vain. It is not the nature of the movements itself that is evil, but the perversion of the natural impulses that has slandered the soul's inclinations as passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"Ὁ γὰρ δημιουργὸς τὴν λύραν καλὴν καὶ εὔφθογγον ἡρμώσατο, οἱ δὲ κρούοντες διαφόρως ἅπτονται τῶν χορδῶν· καὶ ἀπὸ τῆς αὐτῆς κιθάρας, ὁ μὲν ὕμνον, ὁ δὲ ἀπηχεῖ βλασφημίαν, οὐχ ὡς τῆς τῶν χορδῶν φύσεως τὸ διεστραμμένον ἐχούσης, ἀλλ' ὡς τῆς τῶν ψηλαφώντων ἀμαθίας παραφθειρούσης τὸ ὄργανον. Ταῖς τῶν κακῶν ἐπισποραῖς αἰτία τῶν ἀνθρώπων ἡ ῥᾳθυμία. Ἐν τῷ γὰρ καθεύδειν, φησὶ, τοὺς ἀνθρώπους, ἦλθεν ὁ ἐχθρὸς, καὶ ἔσπειρε τὰ ζιζάνια ἀναμέσον τοῦ σίτου. Πάντα ὅσα πεποίηκεν ὁ Θεὸς, καλὰ πεποίηκεν, ἐπιστήμων αὐτὸς ὢν πάντων. Οὔτε γὰρ ὁ δίκαιος ποιήσειέν τι ἄδικον, οὔτε ὁ ἀγαθὸς φαῦλον, ὥσπερ οὐδὲ ἐπιστήμων ἀνεπιστημόνως. Δίκαιος δὲ, καὶ ἀγαθὸς, καὶ ἐπιστήμων ὁ Θεός ἐστιν· οὐδὲν ἄρα ἄδικον, οὐδὲ φαῦλον ὁ Θεὸς ἐποίησεν. Ἑνὶ νεύματι βουλήσεως ἃ θέλει συνίστησιν ἐκ μὴ ὄντων, μόνος ὢν ἀΐδιος, μόνος ὢν ἄναρχος, μόνος ἀπλοῦς οὐσίᾳ καὶ βουλήσει. ΤΙΤΛ. Γʹ. –Περὶ δοξολογίας Θεοῦ· καὶ ὅτι χρὴ δοξάζειν καὶ ἁγιάζειν τὸν Θεὸν, καὶ ὅτι τοὺς δοξάζοντας αὐτὸν δοξάζει ὁ Θεός. «Εἶπε Κύριος πρὸς Μωσῆν· Ὅτι οὐκ ἐπιστεύσατε ἁγιάσαι με, διὰ τοῦτο οὐκ εἰσάξετε ὑμεῖς τὴν συναγωγὴν ταύτην εἰς τὴν γῆν, ἣν ἔδωκα αὐτοῖς.» «Τοὺς δοξάζοντάς με δοξάσω, καὶ ὁ ἐξουθενῶν με ἀτιμασθήσεται.» «Ἐξομολογήσομαί σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου.» «Αἰνῶν ἐπικαλέσομαι τὸν Κύριον, καὶ ἐκ τῶν ἐχθρῶν μου σωθήσομαι.» «Οἱ φοβούμενοι τὸν Κύριον, αἰνέσατε αὐτὸν,» καὶ τὰ λοιπά. «Εὐλογήσω τὸν Κύριον ἐν παντὶ καιρῷ, διὰ παντὸς ἡ αἴνεσις αὐτοῦ ἐν τῷ στόματί μου.» «Ψάλατε τῷ Θεῷ ἡμῶν, ψάλατε·","english":"For the craftsman tuned the lyre well and made it sweet-sounding, but those who strike it touch the strings in different ways; and from the same lyre, one sounds a hymn, another a blasphemy, not because the nature of the strings has anything distorted, but because the ignorance of those who pluck them corrupts the instrument. The laziness of men is the cause of the sowing of evils. For while men were sleeping, he says, the enemy came and sowed the tares among the wheat. All things that God has made, he has made well, being himself knowledgeable of all things. For neither would the just one do anything unjust, nor the good one anything base, just as neither would the knowledgeable one act without knowledge. But God is just, and good, and knowledgeable; therefore God has made nothing unjust or base. By a single nod of his will he establishes the things he wishes out of non-being, being alone eternal, alone without beginning, alone simple in substance and will. TITLE 3. — Concerning the glorification of God; and that it is necessary to glorify and sanctify God, and that God glorifies those who glorify him. \"The Lord said to Moses: Because you did not believe to sanctify me, therefore you shall not bring this assembly into the land which I gave to them.\" \"Those who glorify me I will glorify, and the one who despises me shall be dishonored.\" \"I will give thanks to you, O Lord, with my whole heart.\" \"Praising, I will call upon the Lord, and I shall be saved from my enemies.\" \"You who fear the Lord, praise him,\" and the rest. \"I will bless the Lord at all times, his praise continually in my mouth.\" \"Sing to our God, sing;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":260,"ref":"p260","source":"ψάλατε τῷ βασιλεῖ ἡμῶν, ψάλατε.» «Θύσον τῷ Θεῷ θυσίαν αἰνέσεως, καὶ ἀποδὸς τῷ Ὑψίστῳ τὰς εὐχάς σου. Θυσία αἰνέσεως δοξάσει με, καὶ ἐκεῖ ὁδός.» «Ἀλαλάξατε τῷ Θεῷ, πᾶσα ἡ γῆ· ψάλατε τῷ ὀνόματι αὐτοῦ.» «Ἐξομολογησάσθωσάν σοι λαοὶ, ὁ Θεός· ἐξομολογησάσθωσάν σοι.» «Ἐν ἐκκλησίαις εὐλογεῖτε τὸν Θεὸν Κύριον, ἐκ πηγῶν Ἰσραήλ. Αἱ βασιλεῖαι τῆς γῆς, ᾄσατε τῷ Θεῷ, ψάλατε τῷ Κυρίῳ.» «Ἐμνήσθην τοῦ Θεοῦ, καὶ ηὐφράνθην, ἠδολέσχησα.» «Τὰ ἐλέη σου, Κύριε, εἰς τὸν αἰῶνα ᾄσομαι· εἰς γενεὰν καὶ γενεάν.» «Ἀγαθὸν τὸ ἐξομολογεῖσθαι τῷ Κυρίῳ, καὶ ψάλλειν τῷ ὀνόματί σου.» «Δεῦτε, ἀγαλλιασώμεθα τῷ Κυρίῳ, ἀλαλάξωμεν τῷ Θεῷ.» «Ἄσατε τῷ Κυρίῳ ᾆσμα καινόν. Ἄσατε τῷ Κυρίῳ, πᾶσα ἡ γῆ. Ἐνέγκατε τῷ Κυρίῳ, αἱ πατρίαι τῶν ἐθνῶν, ἐνέγκατε τῷ Κυρίῳ δόξαν καὶ τιμήν.» «Ὑψοῦτε Κύριον τὸν Θεὸν ἡμῶν, καὶ προσκυνεῖτε.» «Ἀλαλάξατε τῷ Θεῷ, πᾶσα ἡ γῆ· δουλεύσατε τῷ Κυρίῳ ἐν εὐφροσύνῃ.» «Εὐλόγει, ἡ ψυχή μου τὸν Κύριον, καὶ πάντα τὰ ἐντός μου. Εὐλογεῖτε τὸν Κύριον, πάντα τὰ ἔργα αὐτοῦ, ἐν παντὶ τόπῳ τῆς δεσποτείας αὐτοῦ. «Ἡδυνθείη αὐτῷ ἡ διαλογή μου.» «Ἐξομολογεῖσθε τῷ Κυρίῳ, καὶ ἐπικαλέσασθε τὸ ὄνομα αὐτοῦ.» «Τίς λαλήσει τὰς δυναστείας τοῦ Κυρίου; ἀκουστὰς ποιήσει.» «Ἡ αἴνεσις αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος.» «Αἰνεῖτε, παῖδες, Κύριον, αἰνεῖτε τὸ ὄνομα Κυρίου. Εἴη τὸ ὄνομα,» κ. τ. ε. «Οὐχ οἱ νεκροὶ αἰνέσουσί σε, Κύριε, οὐδὲ πάντες οἱ καταβαίνοντες εἰς ᾅδου.» «Σοὶ θύσω θυσίαν αἰνέσεως, καὶ ἐν ὀνόματι Κυρίου.» «Αἰνεῖτε τὸν Κύριον, πάντα τὰ ἔθνη·","english":"Sing to our king, sing. Sacrifice to God a sacrifice of praise, and pay your vows to the Most High. A sacrifice of praise will glorify me, and there is the way. Shout to God, all the earth; sing to his name. Let the peoples give thanks to you, O God; let them give thanks to you. In the congregations bless God the Lord, from the springs of Israel. The kingdoms of the earth, sing to God, sing to the Lord. I remembered God, and I was glad, and I spoke idly. Your mercies, O Lord, I will sing forever; to generation and generation. It is good to give thanks to the Lord, and to sing to your name. Come, let us rejoice in the Lord, let us shout to God. Sing to the Lord a new song. Sing to the Lord, all the earth. Bring to the Lord, you families of the nations, bring to the Lord glory and honor. Exalt the Lord our God, and worship. Shout to God, all the earth; serve the Lord with gladness. Bless the Lord, O my soul, and all that is within me. Bless the Lord, all his works, in every place of his dominion. Let my speech be sweet to him. Give thanks to the Lord, and call upon his name. Who will speak of the mighty acts of the Lord? He will make them heard. His praise endures forever and ever. Praise, you servants, the Lord, praise the name of the Lord. May the name be, etc. The dead will not praise you, O Lord, nor all those who go down to Hades. To you I will sacrifice a sacrifice of praise, and in the name of the Lord. Praise the Lord, all you nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"ἐπαινέσατε.» «Ἰδοὺ δὴ εὐλογεῖτε τὸν Κύριον, πάντες οἱ δοῦλοι Κυρίου.» «Ψάλατε τῷ ὀνόματι αὐτοῦ ὅτι καλόν. Ὅτι τὸν Ἰακὼβ,» κ.\n\nτ. ε. «Αἰνεῖτε τὸν Κύριον, ὅτι ἀγαθὸς ψαλμὸς, τῷ Θεῷ ἡμῶν.» «Τίμα τὸν Κύριον, καὶ ἰσχύσεις· πλὴν δὲ αὐτοῦ μὴ φοβοῦ ἄλλον.» «Κύριον αὐτὸν ἁγιάσατε, καὶ αὐτὸς ἔσται σου φόβος. Καὶ ἐὰν ἐπ' αὐτῷ πεποιθὼς ᾖς, ἔσται σοι εἰς ἁγίασμα.» «Ὑμνήσατε τῷ Θεῷ ὕμνον καινόν· ἡ ἀρχὴ αὐτοῦ δοξάζεται ἀπὸ ἄκρου τῆς γῆς.» «Ἀνθ' ὧν οὐκ ἐμνήσθης μου, οὐδὲ ἔλαβές με εἰς τὴν καρδίαν σου, κἀγώ σε ἰδὼν παρορῶ.» «Ὑμνεῖτε τὸν Κύριον, βοᾶτε τὸ ὄνομα αὐτοῦ.» «Δότε τῷ Θεῷ ἡμῶν δόξαν πρὸ τοῦ συσκοτάσαι, καὶ πρὸ τοῦ προσκόψαι τοὺς πόδας ὑμῶν ἐπ' ὄρη σκοτεινά.» «Εἴη τὸ ὄνομα τοῦ Θεοῦ εὐλογημένον ἀπὸ τοῦ νῦν, καὶ ἕως τοῦ αἰῶνος, ὅτι ἡ σοφία καὶ ἡ αἴνεσις αὐτοῦ ἐστι.» «Δεῖ φθάνειν τὸν ἥλιον ἐπ' εὐχαριστίας Θεοῦ, καὶ πρὸς ἀνατολὴν φωτὸς ἐντυγχάνειν αὐτῷ.» «Ζῶν καὶ ὑγιὴς αἰνέσει τὸν Κύριον.» «Εὐλόγησον τὸν Κύριον, τὸν ποιήσαντά σε, καὶ μεθύσκοντά σε ἀπὸ τῶν ἀγαθῶν αὐτοῦ.» «Εὐλογήσατε τὸν Κύριον ἐν πᾶσι τοῖς ἔργοις αὐτοῦ· δότε τῷ ὀνόματι αὐτοῦ μεγαλωσύνην, καὶ ἐξομολογήσασθε ἐν αἰνέσει αὐτοῦ, ἐν ᾠδαῖς χειλέων καὶ ἐν κιννύραις.» «Κύριον τὸν Χριστὸν ἁγιάσατε ἐν ταῖς καρδίαις ἡμῶν.» Τοῦτό ἐστι Θεοῦ ἐνοίκησις, τὸ διὰ τῆς μνήμης ἐνιδρυμένον ἔχειν ἐν ἑαυτῷ τὸν Θεόν. Τὸ ἱλαρὸν καὶ ἄλυπον τῆς ψυχῆς κατάστημα αἱ τῶν ὕμνων παρηγορίαι χαρίζονται. Δόξαζε τὸν Ποιητὴν, ἐν ᾧ ἐκτίσθη τὰ πάντα, εἴτε ὁρατὰ, εἴτε ἀόρατα, εἴτε ἀρχαὶ, εἴτε ἐξουσίαι, καὶ εἴ τινές εἰσιν ἕτεραι λογικαὶ φύσεις ἀκατονόμαστοι.","english":"Praise.\" \"Behold now, bless the Lord, all you servants of the Lord.\" \"Sing to his name, for it is good. For Jacob,\" etc. \"Praise the Lord, for a psalm is good, to our God.\" \"Honor the Lord, and you will be strong; but besides him, fear no other.\" \"Sanctify the Lord himself, and he himself shall be your fear. And if you are trusting in him, he shall be to you a sanctuary.\" \"Sing a new hymn to God; his beginning is glorified from the end of the earth.\" \"Because you did not remember me, nor take me into your heart, I too, seeing you, overlook you.\" \"Hymn the Lord, cry out his name.\" \"Give glory to our God before it grows dark, and before your feet stumble on the dark mountains.\" \"May the name of God be blessed from now and forever, for his is the wisdom and the praise.\" \"It is necessary to come before the sun with thanksgivings to God, and to entreat him toward the rising of the light.\" \"Living and healthy, let him praise the Lord.\" \"Bless the Lord, who made you, and who makes you drunk with his good things.\" \"Bless the Lord in all his works; give greatness to his name, and confess in his praise, in songs of the lips and with harps.\" \"Sanctify the Lord Christ in our hearts.\" This is God's indwelling: to have God established within oneself through remembrance. The cheerful and painless condition of the soul is granted by the consolations of hymns. Glorify the Maker, in whom all things were created, whether visible or invisible, whether principalities or authorities, and whether there are any other rational natures without name.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"Τὸν Θεὸν γνωρίσωμεν, τὸν Κτίσαντα προσκυνήσωμεν, τῷ Δεσπότῃ δουλεύσωμεν, τὸν Πατέρα δοξάσωμεν, τὸν τροφέα ἡμῶν ἀγαπήσωμεν, τὸν εὐεργέτην αἰδεσθησώμεθα, τὸν ἀρχηγὸν τῆς ζωῆς ἡμῶν τῆς παρούσης, καὶ τῆς μελλούσης, καὶ προσκυνοῦντες μὴ λήξωμεν. Τὴν τῆς αἰνέσεως θυσίαν ἱερουργήσωμέν σοι τῷ ἀπροσδεεῖ καὶ τελείῳ Θεῷ· ὃς οὐκ ἀπαιτεῖ σωματικὰς θυσίας, ἐν αἷς πλεονεκτοῦσιν οἱ εὐπορώτεροι, ἀλλὰ τὴν ἀπὸ διαθέσεως καρδίας καθαρὰν ἐξομολόγησιν, ἧς μέτεστι πᾶσιν ἐξ ἴσου τοῖς βουλομένοις. Μνημονευτέον Θεοῦ μᾶλλον, ἢ ἀναπνευστέον. Εὐσεβείας σημεῖον, τὸ συνεχῆ ποιεῖσθαι τῶν θεωτέρων τὴν ἐπιμέλειαν, καὶ τὸ πυκναῖς ἐντεύξεσιν ἐξιλεοῦσθαι. Τὸν Θεὸν ἔργοις σεμνοῖς σέβου, λόγοις δὲ ὕμνει, ἔννοιᾳ τίμα. Ἀξίως οὐδεὶς τὸν Θεὸν τιμᾷ, ἀλλὰ δικαίως μόνον, ὁπότε οὐδὲ τοῖς γονεῦσιν ἴσας ἀποδοῦναι χάριτας ἐνδέχεται. Ἀντιγεννῆσαι γὰρ οὐχ οἷόν τε τούτους. ΤΙΤΛ. Δʹ. –Περὶ δικαιολογίας· καὶ τίνες ἐδικαιολογήθησαν πρὸς τὸν Θεόν. «Οὐκ εἰς τὸν αἰῶνα ζήσομαι, ἵνα μακροθυμήσω. Ἀπόστα ἀπ' ἐμοῦ· κενὸς γάρ μου ὁ βίος. Τίς γάρ ἐστιν ἄνθρωπος, ὅτι ἐμεγάλυνας αὐτὸν, ἢ ὅτι προσέχεις τὸν νοῦν εἰς αὐτόν; ἢ ἐπισκοπὴν αὐτοῦ ποιήσεις ἕως πρωῒ, καὶ εἰς ἀνάπαυσιν αὐτὸν κρινεῖς; Ἕως τίνος οὐκ ἐᾷς με, οὐδὲ προΐῃ με, ἕως ἂν καταπίω τὸν πτύελόν μου ἐν ὀδύνῃ; Εἰ ἐγὼ ἥμαρτον, τί δυνήσομαι πρᾶξαι, ὁ ἐπιστάμενος τὸν νοῦν τῶν ἀνθρώπων; Διὰ τί ἔθου με κατεντεύκτην σου, εἰμὶ δὲ ἐπὶ σοὶ φορτίον; καὶ διὰ τί οὐκ ἐποιήσω τῆς ἀνο μίας μου λήθην, καὶ καθαρισμὸν τῆς ἁμαρτίας μου;","english":"Let us know God, let us worship the Creator, let us serve the Master, let us glorify the Father, let us love our nourisher, let us reverence our benefactor, the author of our life both present and to come, and let us not cease worshipping. Let us offer to you, the self-sufficient and perfect God, the sacrifice of praise—you who do not demand bodily sacrifices, in which the wealthier have the advantage, but the pure confession that comes from the disposition of the heart, in which all who wish share equally. God is to be remembered rather than breathed. The mark of piety is to make continual care for things more divine, and to be propitiated by frequent entreaties. Honor God with reverent deeds, hymn him with words, honor him with thought. No one honors God worthily, but only justly, since it is not even possible to repay one's parents equal thanks. For it is not possible to beget them in return. TITLE 4. — On justification; and who were justified before God. \"I shall not live forever, that I may be patient. Depart from me, for my life is empty. For who is man, that you have magnified him, or that you set your mind upon him? Or will you make visitation of him until morning, and judge him unto rest? How long will you not let me be, nor let me go, until I swallow my spittle in pain? If I have sinned, what shall I be able to do, I who know the mind of men? Why have you set me as a accuser of you, and I am a burden upon you? And why have you not made forgetfulness of my lawlessness, and a cleansing of my sin?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"Νυνὶ δὲ εἰς γῆν ἀπελεύσομαι.» «Ἐπειδή εἰμι ἀσεβὴς, διὰ τί οὐκ ἀπέθανον; Ἐάν τε ἀπολούσωμαι χίονι, καὶ ἀποκαθάρωμαι χερσὶ καθαραῖς, ἱκανῶς με ἐν ῥύπῳ ἔβαψας. Ἐβδελύξατό με ἡ στολή μου. Οὐ γὰρ εἶ ἄνθρωπος κατ' ἐμὲ, ᾧ ἀνταποκρινοῦμαι, ἵνα ἔλθωμεν ὁμοθυμαδὸν εἰς κρίσιν. Εἴθε ἦν ὁ μεσίτης ἡμῶν, καὶ διελέγχων, καὶ διακούων ἀναμέσον ἀμφοτέρων.» «Διὰ τί ἀσεβεῖς ζῶσι, πεπαλαίωνται δὲ καὶ ἐν πλούτῳ; Ὁ σπόρος αὐτῶν κατ' ἐπιθυμίαν ψυχῆς, τὰ δὲ τέκνα αὐτῶν ἐν ὀφθαλμοῖς. Οἱ οἶκοι αὐτῶν εὐθηνοῦσι, φόβος δὲ οὐδαμοῦ· μάστιξ δὲ παρὰ Κυρίου οὐκ ἔστιν ἐπ' αὐτοῖς. Μένουσι δὲ ὥσπερ πρόβατα αἰώνια, τὰ δὲ παιδία αὐτῶν προσπαίζουσιν, ἀναλαμβάνοντα ψαλτήριον καὶ κιθάραν. Συνετέλεσαν ἐν ἀγαθοῖς τὸν βίον αὐτῶν.» «Πόσαι εἰσὶν αἱ ἀνομίαι μου, καὶ αἱ ἁμαρτίαι μου, δίδαξόν με. Διὰ τί ἀπ' ἐμοῦ κρύπτῃ;» «Ἕως τίνος, Κύριε, κεκράξομαι, καὶ οὐ μὴ εἰσακούσεις; βοήσομαι πρὸς σὲ\n\nἀδικούμενος, καὶ οὐ σώσεις; Τί μοι ἔδειξας κόπους ἐπιβλέπειν; ἐξεναντίας μου γέγονε κρίσις, καὶ ὁ κριτὴς λαμβάνει. Διὰ τοῦτο διεσκέδασται νόμος, ὅτι ἀσεβὴς καταδυναστεύει τὸν δίκαιον. Ἕνεκεν τούτου ἐξελεύσεται τὸ κρῖμα διεστραμμένον.» «Ἀπεκρίθη ἄγγελος Κυρίου, καὶ εἶπε· Κύριε παντοκράτωρ, ἕως τίνος οὐ μὴ ἐλεήσῃς τὴν Ἱερουσαλὴμ, καὶ τὰς πόλεις Ἰούδα, ἃς ὑπερεῖδες; Τοῦτο ἑβδομηκοστὸν ἔτος.» «Δίκαιος εἶ, Κύριε, ὅτι ἀπολογήσομαι πρὸς σέ· πλὴν κρίματα λαλήσω πρὸς σέ· τί ὅτι ὁδὸς ἀσεβῶν εὐοδοῦται; εὐθήνησαν δὲ πάντες οἱ ἀθετοῦντες;» ΤΙΤΛ. Εʹ. –Περὶ τῶν δουλευόντων Θεῷ· καὶ ὅτι χρὴ τούτους τιμᾷν, καὶ τὰ πρὸς τὴν χρείαν νέμειν.","english":"But now I shall depart into the earth. Since I am impious, why did I not die? Even if I wash myself with snow and cleanse myself with pure hands, you have plunged me sufficiently in filth. My garment has loathed me. For you are not a man like me, that I might answer you, so that we might come together with one accord to judgment. Would that there were a mediator between us, both reproving and hearing between us both. Why do the impious live, and have grown old, and in wealth? Their seed is according to the desire of the soul, and their children are before their eyes. Their houses prosper, and there is no fear anywhere; and there is no scourge from the Lord upon them. And they remain like eternal sheep, and their children play, taking up the psaltery and the lyre. They have completed their life in good things. How many are my iniquities and my sins? Teach me. Why do you hide from me? How long, O Lord, shall I cry out, and you will not hear? I shall cry out to you being wronged, and you will not save? Why have you shown me labors to look upon? Judgment has become contrary to me, and the judge takes. Therefore the law has been dissipated, because the impious one oppresses the righteous. For this reason judgment will come forth perverted. The angel of the Lord answered and said: O Lord Almighty, how long will you not have mercy on Jerusalem and the cities of Judah, which you have overlooked? This is the seventieth year. You are righteous, O Lord, that I shall make my defense to you; nevertheless I shall speak judgments to you: why is it that the way of the impious prospers? And all who reject have prospered? TITLE 5. — Concerning those who serve God; and that it is necessary to honor them, and to distribute to their need.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"«Εἶπεν ὁ Σαοὺλ τῷ παιδαρίῳ αὐτοῦ· Τί οἴσομεν τῷ ἀνθρώπῳ τοῦ Θεοῦ; ὅτι οἱ ἄρτοι ἐκλελοίπασιν ἐκ τῶν ἀγγείων ἡμῶν. Καὶ εἶπε τὸ παιδάριον· Ἰδοὺ ἐν τῇ χειρί μου τέταρτον σίκλου ἀργυρίου, καὶ δώσεις τῷ ἀνθρώπῳ τοῦ Θεοῦ.» «Εἶπεν Ἱεροβοὰμ πρὸς τὴν γυναῖκα αὐτοῦ· Ἀνάστηθι, καὶ λάβε εἰς τὴν χεῖρά σου τῷ ἀνθρώπῳ τοῦ Θεοῦ ἄρτους καὶ κολλυρίδας τοῖς τέκνοις αὐτοῦ, καὶ σταφυλὴν, καὶ μέλι.» «Ἔλαβεν Ἀβδιοὺ ἕκατον ἄνδρας προφήτας, καὶ ἔκρυψεν αὐτοὺς ἀνὰ πεντήκοντα ἐν σπηλαίοις, καὶ ἔτρεφεν αὐτούς.» «Εἶπεν ἡ γυνὴ πρὸς τὸν ἄνδρα αὐτῆς· Ἰδοὺ διαπορεύεται ἐφ' ἡμᾶς ἄνθρωπος τοῦ Θεοῦ· ποιήσωμεν αὐτῷ ὑπερῷον, καὶ θῶμεν αὐτῷ ἐκεῖ κλίνην, καὶ τράπεζαν, καὶ λυχνίαν.» «Ἀντιλαμβανόμενος δικαίου, οὗτος ἀνατελεῖ.» «Ὡς εἴ τις πηγὴν φράσσοι, καὶ ὕδατος διέξοδον λυμαίνοιτο, οὕτως ἄκοσμον δίκαιον πεπτωκέναι ἐνώπιον ἀσεβοῦς.» Ὃς οὐκ αἰσχύνεται πρόσωπα δικαίων, οὐκ ἀγαθός.» «Ζημιοῦν ἄνδρα δίκαιον, οὐ καλὸν, οὐδὲ ὅσιον.» «Εὐποίησον εὐσεβεῖ, καὶ εὑρήσεις ἀνταπόδωμα, καὶ εἰ μὴ παρ' αὐτοῦ, ἀλλὰ παρὰ τοῦ Ὑψίστου.» Οἱ τοὺς ἀγαθοὺς ἐπαινοῦντες, μερισταὶ τῶν ἐκείνοις ἀποκειμένων στεφάνων εἰσίν. Οὐκ ἔστι μέγα τὸ φροντίζειν ἀνδρὸς δικαίου. Ἀλλὰ χάριν λαμβάνει ὁ καταξιούμενος διακονεῖν αὐτῷ.","english":"Saul said to his young servant, \"What shall we bring to the man of God? For the loaves have run out from our vessels.\" And the young servant said, \"Behold, in my hand is a fourth of a shekel of silver, and you shall give it to the man of God.\" Jeroboam said to his wife, \"Arise, and take in your hand for the man of God loaves and cakes for his children, and a cluster of grapes, and honey.\" Abdiu took a hundred men, the prophets, and hid them by fifties in caves, and fed them. The woman said to her husband, \"Behold, a man of God is passing by us; let us make him an upper room, and place for him there a bed, and a table, and a lampstand.\" He who takes hold of a righteous man, this one shall rise. As if someone should stop up a spring and spoil the outflow of water, so an unseemly righteous man has fallen before the impious. He who does not respect the persons of the righteous is not good. To wrong a righteous man is not good, nor holy. Do good to the pious, and you will find a recompense, and if not from him, yet from the Most High. Those who praise the good are sharers in the crowns laid up for them. It is not a great thing to care for a righteous man. But he who is deemed worthy to serve him receives grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"ΤΙΤΛ. ϛʹ. –Περὶ διαγνώσεως καλοῦ καὶ πονηροῦ· καὶ ὅτι ἀπὸ τῶν ἔργων, καὶ μὴ ἀπὸ τῶν λόγων χρὴ δοκιμάζειν ἕκαστον.\n\n«Στολισμὸς ἀνδρὸς, καὶ βῆμα ποδὸς, καὶ γέλως ὀδόντων ἀναγγελεῖ τὰ περὶ αὐτοῦ.» «Ἐκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται.» «Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵ τινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔσωθεν δέ εἰσι λύκοι ἅρπαγες. Ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς.» «Ἕκαστον δένδρον ἐκ τοῦ ἰδίου καρποῦ γινώσκεται.» «Ἀγαπητοὶ, μὴ παντὶ πνεύματι πιστεύετε, ἀλλὰ δοκιμάζετε τὰ πνεύματα.» Ἐνδέχεται μὲν, ὦ παιδίον, λέγειν μὲν εὖ, φαῦλον δὲ ὑπάρχειν, πράσσοντα δὲ εὖ, φαῦλον εἶναι ἀδύνατον. ΤΙΤΛ. Ζʹ. –Περὶ δικαίων, καὶ εὐχῆς παρ' αὐτῶν γινομένης· καὶ ὅτι φυλάττει αὐτοὺς ἐκ πειρασμῶν.\n\n«Προσεύξατο Ἀβραὰμ πρὸς τὸν Θεὸν, καὶ ἰάσατο Ἀβιμέλεχ, καὶ τὴν γυναῖκα αὐτοῦ καὶ τὰς παιδίσκας, καὶ ἔτικτον.» «Οὐκ ἀφελεῖ ἀπὸ δικαίου ὀφθαλμοὺς αὐτοῦ, καὶ καθιεῖται αὐτοὺς εἰς νίκος, καὶ ὑψωθήσονται.» «Ἰδοὺ οἱ ὀφθαλμοὶ Κυρίου ἐπὶ τοὺς φοβουμένους αὐτὸν,» καὶ τὰ λοιπά. «Πολλαὶ αἱ θλίψεις τῶν δικαίων, καὶ ἐκ πασῶν αὐτῶν.» –»Ὀφθαλμοὶ Κυρίου ἐπὶ δικαίους, καὶ ὦτα αὐτοῦ εἰς δεήσεις αὐτῶν.» «Ὑποστηρίζει δὲ τοὺς δικαίους ὁ Κύριος. Γινώσκει Κύριος τὰς,» κ. τ. ε. «Φυλάσσει Κύριος πάντα τὰ ὀστᾶ αὐτῶν· ἓν ἐξ αὐτῶν οὐ συντριβήσεται.» «Συνθέλημα τῶν φοβουμένων αὐτὸν ποιήσει, καὶ τῆς δεήσεως.» «Εὐχὴ κατευθυνόντων δεκτὴ παρὰ Θεῷ.» «Διὰ βοήθειαν δικαίων πολλὴ γίνεται δόξα.» «Ἐπαύλεις δικαίων εὐλογοῦνται.» «Εὐλογία Κυρίου ἐπὶ κεφαλὴν δικαίου.» «Φῶς","english":"TITLE 6. Concerning the discernment of good and evil; and that one ought to judge each person from his deeds, and not from his words.\n\n\"The attire of a man, and the step of his foot, and the laughter of his teeth will declare the things concerning him.\" \"For by its fruit the tree is known.\" \"Beware of the false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves. By their fruits you shall know them.\" \"Each tree is known by its own fruit.\" \"Beloved, do not believe every spirit, but test the spirits.\" It is possible, my child, to speak well and yet be wicked, but to act well and be wicked is impossible. TITLE 7. Concerning the righteous, and the prayer made by them; and that he guards them from temptations.\n\n\"Abraham prayed to God, and he healed Abimelech, and his wife and his maidservants, and they bore children.\" \"He will not withdraw his eyes from a righteous man, and he shall set them in victory, and they shall be exalted.\" \"Behold, the eyes of the Lord are upon those who fear him,\" and the rest. \"Many are the afflictions of the righteous, and out of all of them.\" — \"The eyes of the Lord are upon the righteous, and his ears unto their supplications.\" \"But the Lord supports the righteous. The Lord knows the,\" etc. \"The Lord guards all their bones; not one of them shall be crushed.\" \"He will fulfill the desire of those who fear him, and of the supplication.\" \"The prayer of those who direct their way is acceptable to God.\" \"Through the help of the righteous great glory comes to be.\" \"The dwellings of the righteous are blessed.\" \"The blessing of the Lord is upon the head of the righteous.\" \"Light","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"δικαίοις διὰ παντός.» «Οἶκος δικαίων ἰσχὺς πολλή.» «Δίκαιος ἐν χαρᾷ καὶ ἐν εὐφροσύνῃ ἔσται.» «Δίκαιος ἐκ θήρας ἐκδύνει· ἀντ' αὐτοῦ παραδίδοται ἀσεβής.» «Μὴ φοβοῦ, ὅτι ἐλυτρωσάμην σε· ἐκάλεσά σε τὸ ὄνομά σου· ἐμὸς εἶ σύ. Καὶ ἐὰν διαβαίνῃς δι' ὕδατος, μετὰ σοῦ εἰμι, καὶ ποταμοὶ οὐ συγκλείσουσί σε· καὶ ἐὰν διέλθῃς διὰ πυρὸς, οὐ μὴ κατακαυθῇς.» «Πολὺ ἰσχύει δέησις δικαίου ἐνεργουμένη.» «Οἶδε Κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι.» Καὶ δίκαιοι πολλοὶ περιστατικοῖς περιπίπτουσιν, ἀλλὰ ταῦτα μάστιγες οὐκ εἰσί. ΤΙΤΛ. Ηʹ. –Περὶ δικαίων, ὅτι περιφρονοῦνται καὶ διασύρονται. «Δίκαιοι καταγελῶνται. Παραδίδονται γὰρ εἰς χεῖρας ἀσεβῶν.» «Δίκαιος ἀνὴρ καὶ ἄμεμπτος ἐγεννήθη εἰς χλεύασμα.» «Ὅσιος ἀκάθαρτος παρὰ κακουργοῖς.» «Ἄνδρες αἱμάτων μέτοχοι μισοῦσι δίκαιον.» «Ὄψονται τὸν δίκαιον, καὶ ἐξουθενήσουσιν, αὐτοὺς δὲ ὁ Κύριος ἐκγελάσεται. Καὶ ἔσονται μετὰ τοῦτο εἰς πτῶμα ἄτιμον, καὶ εἰς ὕβριν ἐν νεκροῖς δι' αἰῶνος.» «Στήσεται ὁ δίκαιος ἐν παῤῥησίᾳ πολλῇ κατὰ πρόσωπον τῶν θλιψάντων αὐτὸν, καὶ τῶν ἀθετούντων τοὺς πόνους αὐτοῦ. Ἰδόντες δὲ ταραχθήσονται φόβῳ δεινῷ, καὶ ἐκστήσονται ἐπὶ τῷ παραδόξῳ τῆς σωτηρίας. Ἐροῦσι γὰρ ἐν αὐτοῖς μετανοοῦντες· Οὗτος ἦν ὃν ἔσχομέν ποτε εἰς γέλωτα, καὶ εἰς παραβολὴν ὀνειδισμοῦ. Οἱ ἄφρονες τὸν βίον αὐτοῦ ἐλογισάμεθα μανίαν, καὶ τὴν αὐτοῦ τελευτὴν ἄτιμον. Πῶς κατελογίσθη ἐν υἱοῖς Θεοῦ, καὶ ἐν ἁγίοις ὁ κλῆρος αὐτοῦ; Ἄρα ἐπλανήθημεν ἀπὸ ὁδοῦ ἀληθείας, καὶ τὸ τῆς δικαιοσύνης φῶς οὐκ ἔλαμψεν ἡμῖν.","english":"For the righteous always. The house of the righteous is great strength. The righteous man will be in joy and in gladness. The righteous man escapes from the hunt; the impious man is delivered up in his place. Fear not, for I have redeemed you; I have called you by your name; you are mine. And if you pass through water, I am with you, and rivers shall not overwhelm you; and if you pass through fire, you shall not be burned. The supplication of a righteous man, when it is at work, has great power. The Lord knows how to rescue the pious from temptation. And many righteous men fall into adverse circumstances, but these are not scourges. TITLE 8. Concerning the righteous, that they are despised and mocked. The righteous are laughed at. For they are delivered into the hands of the impious. A righteous and blameless man was born for mockery. The holy man is unclean in the eyes of evildoers. Men who share in bloodshed hate the righteous man. They will see the righteous man and despise him, but the Lord will laugh them to scorn. And after this they shall be for a dishonorable fall, and for a reproach among the dead forever. The righteous man will stand with great boldness in the presence of those who afflicted him and who set at naught his labors. And seeing him they will be troubled with terrible fear, and they will be astonished at the paradox of his salvation. For they will say among themselves in repentance: This was he whom we once held in derision, and as a byword of reproach. We fools accounted his life madness, and his end dishonorable. How was he numbered among the sons of God, and his lot among the saints? Surely we went astray from the way of truth, and the light of righteousness did not shine for us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"Ἀνομίας ἐπλήσθημεν τρίβοις καὶ ἀπωλείας, καὶ ὡδεύσαμεν τρίβους ἀβάτους, τὴν δὲ ὁδὸν Κυρίου οὐκ ἔγνωμεν.» «Πάντες οἱ θέλοντες ζῇν εὐσεβῶς ἐν Χριστῷ Ἰησοῦ, διωχθήσονται. Πονηροὶ δὲ ἄνθρωποι καὶ γόητες προκόψουσιν ἐπὶ τὸ χεῖρον, πλανῶντες καὶ πλανώμενοι.» Παραδίδονται πολλάκις καὶ δίκαιοι εἰς χεῖρας ἀσεβῶν· οὐχ ἵνα ἐκεῖνοι τιμηθῶσιν, ἀλλ' ἵνα αὐτοὶ δοκιμασθῶσιν. Οὐ δυνατὸν τοὺς ἐν ἀρετῇ ζῶντας παρὰ πάντων ἀκούειν καλῶς Οὐκ ἔστι τὸν ἀρετῆς ἐπιμελούμενον μὴ πολλοὺς ἔχειν ἐχθρούς. ΤΙΤΛ. Θʹ. –Περὶ δανειζόντων καὶ δανειζομένων. «Ἐὰν ἀργύριον ἐκδανείσῃς τῷ ἀδελφῷ σου, οὐκ ἔσῃ αὐτῷ κατεπείγων· οὐκ ἐπιθήσεις αὐτῷ τόκον.» «Ζήσεται ὁ ἀδελφός σου μετὰ σοῦ. Τὸ γὰρ ἀργύριόν σου οὐ δώσεις αὐτῷ ἐπὶ τόκῳ καὶ ἐπὶ πλεονασμῷ. Οὐ δώσεις αὐτῷ ἐπὶ τόκῳ τὰ βρώματά σου.» «Δανεῖον δανειεῖς τῷ πλησίον σου ὅσον ἐπιδέηται, καὶ οὐ λυπηθήσῃ τῇ καρδίᾳ σου, διδόντος σου αὐτῷ· καὶ εὐλογήσει σε Κύριος.» «Οὐκ ἐκτοκιεῖς τῷ ἀδελφῷ σου τόκον βρωμάτων, καὶ τόκον παντὸς πράγματος, οὗ ἐὰν ἐκδανείσῃς τῷ ἀδελφῷ σου.» «Ἐὰν ὀφείλημα ᾖ ἐν τῷ πλησίον σου ὁτιοῦν, οὐκ εἰσελεύσῃ εἰς τὴν οἰκίαν αὐτοῦ ἐνεχυράσαι τὸ ἐνέχυρον. Ἔξω στήσῃ, καὶ ὁ ἄνθρωπος οὗτος, οὗ τὸ δανεῖόν σού ἐστιν, ἐξοίσει σοι τὸ ἐνέχυρον ἔξω. Ἐὰν δὲ ὁ ἄνθρωπος πείνηται, οὐ κοιμηθήσῃ ἐν τῷ ἐνεχύρῳ αὐτοῦ. Ἀποδώσεις τὸ ἐνέχυρον αὐτοῦ περὶ δυσμὰς ἡλίου, καὶ κοιμηθήσεται ἐν τῷ ἱματίῳ αὐτοῦ, καὶ εὐλογήσει σε, καὶ σοὶ ἔσται ἐλεημοσύνη ἐναντίον Κυρίου τοῦ Θεοῦ σου.» «Δανείζει ὁ ἁμαρτωλὸς, καὶ οὐκ ἀποτίσει·","english":"We were filled with lawlessness and destruction in our paths, and we walked in impassable paths, and we did not know the way of the Lord. All who wish to live piously in Christ Jesus will be persecuted. But evil men and sorcerers will advance to the worse, deceiving and being deceived. Often even the righteous are delivered into the hands of the impious, not so that those may be honored, but so that they themselves may be tested. It is not possible for those living in virtue to be well spoken of by all. It is not possible for the one who cultivates virtue not to have many enemies. TITLE 9. — Concerning those who lend and those who borrow. If you lend silver to your brother, you shall not be pressing him; you shall not impose interest on him. Your brother shall live with you. For you shall not give your silver to him at interest and for increase. You shall not give your food to him at interest. You shall lend a loan to your neighbor as much as he needs, and you shall not be grieved in your heart when you give to him; and the Lord will bless you. You shall not exact interest from your brother for food, and interest for any matter whatsoever that you may lend to your brother. If there is any debt at all with your neighbor, you shall not enter into his house to seize the pledge. You shall stand outside, and that man, whose loan is yours, shall bring the pledge out to you. But if the man is poor, you shall not sleep with his pledge. You shall return his pledge about the setting of the sun, and he shall sleep in his garment, and he will bless you, and it shall be alms for you before the Lord your God. The sinner lends, and does not repay;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"ὁ δὲ δίκαιος οἰκτείρει, καὶ δίδωσι.» «Χρηστὸς ἀνὴρ ὁ οἰκτείρων καὶ κιχρῶν.» «Δίκαιος οἰκτείρει καὶ κιχρᾷ.» «Ὁ πληθύνων πλοῦτον αὐτοῦ μετὰ τόκου καὶ πλεονασμοῦ, τῷ ἐλεοῦντι πτωχοὺς συνάγει αὐτόν.» «Δανειστοῦ καὶ χρειωφειλέτου ἀλλήλοις συνελθόντων, ἐπισκοπὴν ἀμφοτέρων ποιεῖται ὁ Κύριος.» «Μὴ ἔστω ἡ χείρ σου ἐκτεταμένη εἰς τὸ λαβεῖν, καὶ ἐν τῷ ἀποδιδόναι συνεσταλμένη.» «Μὴ δανείσῃς ἀνθρώπῳ ἰσχυροτέρῳ σου· καὶ ἐὰν δανείσῃς ὡς ἀπωλεκὼς γενοῦ.» «Δάνεισον τῷ πλησίον σου ἐν καιρῷ χρείας αὐτοῦ. Πολλοὶ ὡς εὕρημα ἐνόμισαν δάνος, καὶ παρέσχον κόπους τοῖς βοηθήσασιν αὐτοῖς. Βαρέα ταῦτα ἀνθρώπῳ ἔχοντι φρόνησιν,\n\nἐπιτίμησις οἰκίας, καὶ ὀνειδισμὸς δανειστοῦ.» «Τῷ αἰτοῦντί σε δίδου, καὶ τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι, μὴ ἀποστραφῇς.» «Ἐὰν δανείζητε παρ' ὧν ἐλπίζετε ἀπολαβεῖν, ποία ὑμῖν χάρις ἐστίν; Καὶ γὰρ ἁμαρτωλοὶ ἁμαρτωλοῖς δανείζουσιν, ἵνα ἀπολάβωσι τὰ ἴσα.» Τῷ ὄντι ὑπερβολὴν ἀπανθρωπίας ἔχει, τὸν μὲν τῶν ἀναγκαίων ἐνδεῶς ἔχοντα, ζητεῖν δάνεισμα εἰς παραμυθίαν τοῦ βίου, τὸν δὲ μὴ ἀρκεῖσθαι τῷ κεφαλαίῳ, ἀλλ' ἐπινοεῖν ἐκ τῶν συμφορῶν τοῦ πένητος προσόδους ἑαυτῷ, καὶ εὐπορίας συνάγειν. Ὁ μὲν οὖν Κύριος ἐναργῶς ἡμῖν διετάξατο, λέγων· Καὶ τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι, μὴ ἀποστραφῇς.","english":"But the righteous man has compassion and gives. A good man is one who shows mercy and lends. The righteous man has compassion and lends. He who increases his wealth with interest and usury gathers it for him who shows mercy to the poor. When a lender and a debtor come together, the Lord exercises oversight over both. Let not your hand be stretched out to receive, and closed when it is time to repay. Do not lend to a man stronger than yourself; and if you do lend, count it as lost. Lend to your neighbor in the time of his need. Many have regarded a loan as a windfall, and have caused trouble to those who helped them. These things are burdensome to a man who has understanding: the rebuke of a household, and the reproach of a lender. Give to the one who asks you, and do not turn away the one who wishes to borrow from you. If you lend to those from whom you hope to receive, what credit is that to you? For even sinners lend to sinners, so that they may receive back the same amount. Indeed it is an excess of inhumanity, that the one who is in want of necessities should seek a loan for the relief of his life, while the other is not content with the principal, but devises revenues for himself from the misfortunes of the poor man, and gathers wealth. The Lord, then, clearly commanded us, saying: And do not turn away the one who wishes to borrow from you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":269,"ref":"p269","source":"Ὁ δὲ φιλάργυρος ὁρῶν ὑπὸ τῆς ἀνάγκης ἄνδρα κατακαμπτόμενον, πρὸ τῶν γονάτων ἱκετεύοντα, τί οὐ ποιοῦντα ταπεινὸν, τί οὐ φθεγγόμενον, οὐκ ἐλεεῖ παρ' ἀξίαν πράττοντα, οὐ λογίζεται τὴν φύσιν, οὐκ ἐνδίδωσι ταῖς ἱκεσίαις, ἀλλ' ἄκαμπτος καὶ ἀμείλικτος ἕστηκεν, οὔτε δεήσεσιν εἴκων, οὐ δάκρυσιν ἐπικλώμενος, ἐπιμένων τῇ ἀρνήσει, ἐπομνύμενος καὶ ἐπαρώμενος ἑαυτῷ, ἢ μὴν ἀπορεῖν παντελῶς, καὶ περισκοπεῖν καὶ αὐτὸς, εἴ τινα εὕρῃ τῶν δανειζόντων, καὶ πιστούμενος τὸ ψεῦδος διὰ τῶν ὅρκων, κακὸν παρεμπόρευμα τῆς ἀπανθρωπίας τὴν ἐπιορκίαν προσκτώμενος. Ἐπειδὰν δὲ ὁ ζητῶν τὸ δάνειον, τόκων μνησθῇ, καὶ ὑποθήκας ὀνομάσῃ, τότε καταβαλὼν τὴν ὀφρὺν προσεμειδίασε, καί που καὶ πατρῴας φιλίας ἐμνήσθη, καὶ συνήθη εἶπε καὶ φίλον. Καὶ ὀψόμεθα, φησὶ, εἴ πού τί ἐστιν ἡμῖν ἀποκείμενον ἀργύριον. Ἔστι δὲ παρακαταθήκη φίλου ἀνδρὸς ἐπ' ἐργασίᾳ παραθεμένου ἡμῖν· ἀλλ' ἐκεῖνος μὲν βαρεῖς ἐπ' αὐτῷ τοὺς τόκους ὥρισεν, ἡμεῖς δὲ πάντως ἐπανήσομέν τι, καὶ ἐπελάττωσιν τοῖς τόκοις δώσομεν. Τοιαῦτα κατασχηματιζόμενος, καὶ τοιούτοις λόγοις ὑποφαίνων, δελεάζων τὸν ἄθλιον, γραμματείοις αὐτὸν προκαταδήσας, καὶ πρὸς τῇ καταπονούσῃ πενίᾳ, ἔτι καὶ τὴν ἐλευθερίαν τοῦ ἀνδρὸς προσαφελόμενος ᾤχετο. Ὁ γὰρ τόκοις ἑαυτὸν ὑπεύθυνον καταστήσας, ὧν τὴν ἔκτισιν οὐχ ὑφίσταται, δουλείαν αὐθαίρετον κατεδέξατο διὰ βίου. Χρήματα, εἰπέ μοι, καὶ πόρους ἐπιζητεῖς παρὰ τοῦ ἀπόρου, καὶ εἰ πλουσιώτερόν σε ἀποφαίνειν ἠδύνατο, τί ἐζήτει παρὰ τὰς θύρας τὰς σάς; Ἐπὶ συμμαχίαν ἐλθὼν, πόλεμον εὗρεν, ἀλεξιφάρμακα ἐπιζητῶν, δηλητηρίοις ἐνέτυχεν·","english":"But the lover of money, seeing a man bent low by necessity, begging before his knees, doing nothing that is abject, saying nothing that is abject—he does not show mercy though the man acts beyond what he deserves, he does not consider nature, he does not yield to the supplications, but stands inflexible and implacable, neither giving way to entreaties nor softened by tears, persisting in his refusal, swearing and calling down curses upon himself, that he is utterly without means and is himself looking around to see if he might find any of those who lend, and confirming the lie by his oaths, acquiring perjury as a base merchandise of his inhumanity. But when the one seeking the loan mentions interest and names collateral, then he lowers his brow and smiles, and perhaps even recalls his father's friendship, and calls him an acquaintance and a friend. And we shall see, he says, if there is any silver laid up with us anywhere. There is a deposit of a friend who has placed it with us for business; but he set heavy interest upon it, yet we shall certainly return something and grant a reduction in the interest. Fashioning such things and hinting at them with such words, baiting the wretched man, having first bound him by written contracts, and in addition to the poverty that oppresses him, stripping the man of his freedom as well, he departed. For he who has made himself liable to interest, the repayment of which he cannot sustain, has accepted voluntary slavery for life. Tell me, do you seek money and revenues from the poor man, and if he could make you appear richer, why was he seeking at your doors? Coming for alliance, he found war; seeking remedies, he encountered poisons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":270,"ref":"p270","source":"δέον παραμυθεῖσθαι τοῦ ἀνδρὸς τὴν πτωχίαν, σὺ δὲ πολυπλασιάζεις, τὴν ἔνδειαν ἐκκαρποῦσθαι ζητῶν τὸν ἔρημον; Ψεύδους ἀρχὴ τὸ δανείσασθαι, ἀχαριστίας ἀφορμὴ, ἐπιορκίας τε καὶ ἀγνωμοσύνης. Οὐ νύκτες ἐκείνῳ ἀνάπαυσιν φέρουσιν, οὐχ ἥλιος τερπνὸς, ἀλλὰ δυσχεραίνει τὸν βίον, μισεῖται ἡμέρας προθεσμίαν ἐπειγομένας, φοβεῖται τοὺς μῆνας ὡς τόκων, πατέρας. Κἂν καθεύδῃ, ἐνύπνιον βλέπει τὸν δανειστὴν, κακὸν ὄναρ τῇ κεφαλῇ παριστάμενον. Κἂν γρηγορεῖ, ἔννοια αὐτῷ καὶ φροντὶς ὁ τόκος ἐστίν. Δανειστοῦ, φησὶ, καὶ χρειωφειλέτου ἀπαντησάντων ἀλλήλοις, ἐπισκοπὴν ἀμφοτέρων ποιεῖται ὁ Κύριος. Ὁ μὲν ὥσπερ κύων ἐπιτρέχει τῇ ἄγρᾳ· ὁ δὲ ὥσπερ ἕτοιμον θήραμα καταπτήσσει τὴν συντυχίαν· ἀφαιρεῖται γὰρ αὐτοῦ τὴν παῤῥησίαν τὸ πένεσθαι. Ἀμφοτέρων οἱ ψῆφοι ἐπὶ δακτύλων· τοῦ μὲν χαίροντος τῇ αὐξήσει τῶν τόκων, τοῦ δὲ στενάζοντος τῇ προσθήκῃ τῶν συμφορῶν. Πίνε ὕδατα ἀπὸ σῶν ἀγγείων, τουτέστι, τὰς οἰκείας ἀφορμὰς περισκόπει. Μὴ ἐπ' ἀλλοτρίας πηγὰς βάδιζε, ἀλλ' ἐξ οἰκείων λιβάδων συνάγαγε σεαυτῷ τὰς παραμυθίας τοῦ βίου. Μὴ βάδιζε ἐπ' ἀλλοτρίας θύρας. Φρέαρ γὰρ τῷ ὄντι τὸ ἀλλότριόν, ἐστιν. Βέλτιον ταῖς κατὰ μικρὸν ἐπινοίαις τὴν χρείαν παραμυθήσασθαι, ἢ ἀθρόως ἐπαρθέντα τοῖς ἀλλοτρίοις, ὕστερον πάντων ὁμοῦ τῶν προσόντων ἀπογυμνοῦσθαι. Εἰ μὲν οὖν ἔχεις πόθεν ἀποδῷς, τί οὐχὶ τὴν παροῦσαν ἔνδειαν ἐκ τούτων τῶν ἀφορμῶν διαλύεις; Εἰ δὲ ἀπορεῖς πρὸς τὴν ἔκτισιν, κακῷ κακὸν θεραπεύεις. Μὴ δέξῃ πολιορκοῦντά σε δανειστήν· μὴ ἀνάσχῃ ὥσπερ ἄλλο τι θήραμα ἀναζητεῖσθαι καὶ ἐξιχνεύεσθαι. Ψεύδους ἀρχὴ τὸ δανείσασθαι.","english":"When you ought to comfort the man's poverty, do you multiply it, seeking to harvest the needy man's want? The beginning of a lie is to borrow, an occasion of ingratitude, and of perjury and of folly. Nights bring him no rest, nor is the sun pleasant, but he is vexed at life, he hates the days as they hasten the appointed time, he fears the months as fathers of interest. And if he sleeps, he sees the lender in a dream, an evil dream standing by his head. And if he is awake, his thought and care is the interest. When a lender, it says, and a debtor meet one another, the Lord makes inspection of both. The one runs upon the prey like a dog; the other cowers at the encounter like ready game; for poverty takes away his boldness. The votes of both are on their fingers: the one rejoicing in the increase of interest, the other groaning at the addition of misfortunes. Drink waters from your own vessels, that is, look to your own resources. Do not walk to another's springs, but from your own streams gather for yourself the comforts of life. Do not walk to another's doors. For another's is truly a well. Better to comfort one's need by little devices than, lifted up suddenly by what belongs to others, afterward to be stripped bare of all one's possessions at once. If then you have means from which to repay, why do you not dissolve the present want from these resources? But if you are at a loss for repayment, you are healing evil with evil. Do not receive a lender besieging you; do not endure to be sought out and tracked down like some other prey. The beginning of a lie is to borrow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":271,"ref":"p271","source":"Ἄλλα ῥήματα τοῦ δανειζομένου, καὶ ἄλλα τοῦ ἀπαιτουμένου. Εἴθε σοι μὴ ἀπήντησα τότε, οὐχὶ δὲ ἄκοντός μου ὑπέβαλες τῇ χειρὶ τὰ χρήματα· ὑπόχαλκον δέ σου τὸ χρυσίον, καὶ παρακεκομμένον τὸ νόμισμα.\n\nΕἴτε οὖν φίλος ὁ δανείζων, μὴ ζημιωθῇς αὐτοῦ τὴν φιλίαν· εἴτε ἐχθρὸς, μὴ γένῃ τῷ δυσμενεῖ ὑποχείριος. Μικρὸν ἐγκαλλωπισάμενος τοῖς ἀλλοτρίοις, ὕστερον καὶ τῶν πατρῴων ἐκστήσῃ. Πένης εἶ νῦν; ἀλλ' ἐλεύθερος. Δανεισάμενος δὲ, οὐδὲ πλουτήσεις, καὶ τὴν ἐλευθερίαν ἀφαιρεθήσῃ. Δοῦλος τοῦ δεδανεικότος ὁ δανεισάμενος· καὶ δοῦλος μισθοφόρος, ὁ ἀπαραίτητον ἔχων τὴν λειτουργίαν. Οἱ κύνες λαβόντες ἡμεροῦνται, ὁ δὲ δανειστὴς λαμβάνων προσερεθίζεται. Οὐ γὰρ παύεται ὑλακτῶν, ἀλλὰ τὸ πλέον ἐπιζητεῖ. Ἐὰν ὀμνύῃς, ἀπιστεῖ· ἐρευνᾷ τὰ ἐνδὸν, τὰ συναλλάγματά σου πολυπραγμονεῖ. Ἐὰν προΐῃς τοῦ δωματίου, ἕλκει πρὸς ἑαυτὸν, καὶ κατασύρει. Ἐὰν δὲ ἔνδον σεαυτὸν κατακρύψῃς, ἐφέστηκε τῇ αὐλαίᾳ, καὶ θυρακρουστεῖ· ἐπὶ γαμετῆς καταισχύνει, ἐπὶ φίλων καθυβρίζει, ἐν ταῖς ἀγόραις ἄγχει· κακὸν συνάντημα ἑορτῆς, ἀβίωτόν σοι κατασκευάζει τὸν βίον. Ἀλλὰ μεγάλη, φησὶν, ἡ ἀνάγκη. Τί ὄφελός σοι τὴν σήμερον ὑπερθέσθαι; Πάλιν γὰρ ἥξει σοι ἡ πενία ὥσπερ ἀγαθὸς δρομεὺς, καὶ ἡ αὐτὴ ἀνάγκη μετὰ προσθήκης παρέσται. Τὸ γὰρ δάνος οὐκ ἀπαλλαγὴν παντελῆ, ἀλλὰ μακρὰν ἀναβολὴν τῆς ἀμηχανίας παρέχεται. Τόκος οἶμαι διὰ τὴν πολυγονίαν τοῦ κακοῦ προσηγόρευται. Πόθεν γὰρ ἄλλοθεν; Ἢ τάχα τόκος λέγεται διὰ τὰς ὠδῖνας καὶ λύπας, ἃς ἐμποιεῖν ταῖς ψυχαῖς τῶν δανειζομένων πέφυκεν. Ὥσπερ ἡ ὠδὶς τῇ τικτούσῃ, οὕτως ἡ προθεσμία τῷ ὑποχρέῳ παρίσταται.","english":"Different are the words of the borrower, and different those of the creditor. Would that I had not met you then, and that you had not put the money into my hand against my will! Your gold is counterfeit, and the coin is clipped.\n\nWhether, then, the lender is a friend, do not be deprived of his friendship; or if an enemy, do not become subject to the ill-disposed man. Having prided yourself a little on what belongs to others, you will later be dispossessed even of your ancestral goods. Are you poor now? But you are free. Yet having borrowed, you will not even become rich, and you will be stripped of your freedom. The borrower is a slave of the lender; and a hired slave is he who has an inexorable service. Dogs, when they receive food, are tamed, but the lender, when he receives, is provoked the more. For he does not cease barking, but demands even more. If you swear, he disbelieves; he searches what is within, he meddles in your dealings. If you go out of the house, he drags you to himself and pulls you along. But if you hide yourself inside, he stands at the courtyard and knocks at the door; he shames you before your wife, he insults you before your friends, he strangles you in the marketplaces; an evil encounter of a festival, he makes your life unlivable. But great, he says, is the necessity. What profit is it to you to postpone it today? For poverty will come to you again like a good runner, and the same necessity will be present with an addition. For the loan provides not a complete release, but a long postponement of helplessness. Interest, I think, is so named because of the fruitfulness of the evil. For from where else? Or perhaps it is called interest because of the pangs and pains which it naturally produces in the souls of those who borrow. As the pang comes to the woman giving birth, so the due date stands before the debtor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":272,"ref":"p272","source":"Τόκος ἐπὶ τόκῳ, πονηρῶν γονέων πονηρὸν ἔκγονον. Ταῦτα δὲ λεγέσθω γεννήματα ἐχιδνῶν, τὰ τῶν τόκων ἀποκυήματα. Τὰς ἐχίδνας λέγουσι τὴν γαστέρα τῆς μητρὸς διεσθιούσας τίκτεσθαι, καὶ οἱ τόκοι τοὺς οἴκους τῶν ὀφειλόντων ἐκφαγόντες ἀπογεννῶνται. Δὸς τὸ οἴκοι κείμενον ἀργύριον, μὴ βαρύνων αὐτὸ ταῖς προσθήκαις, καὶ ἀμφοτέροις ἥξει καλῶς. Σοὶ μὲν ὑπάρξει τὸ ἐκ τῆς φυλακῆς ἀσφαλῶς, τῷ δὲ λαβόντι τὸ ἐκ τῆς χρήσεως κέρδος. Εἰ δὲ καὶ προσθήκην ἐπιζητεῖς, ἀρκέσθητι τοῖς παρὰ τοῦ Κυρίου. Αὐτὸς ὑπὲρ τῶν πενήτων τὸν πλεονασμὸν ἀποτίσει. Παρὰ τοῦ ὄντως φιλανθρώπου ἀνάμενε τὰ φιλάνθρωπα. Ἃ γὰρ λαμβάνεις, ταῦτα μισανθρωπίας οὐδεμίαν ὑπερβολὴν ἀπολείπει. Ἀπὸ συμφορῶν κερδαίνεις, ἀπὸ δακρύων ἀργυρολογεῖς, τὸν γυμνὸν ἄγχεις, τὸν λιμώττοντα τύπτεις· ἔλεος οὐδαμοῦ. Τὰ ἐντεῦθεν κέρδη, φιλάνθρωπα ὀνομάζεις; Οὐαὶ οἱ λέγοντες τὸ πικρὸν γλυκὺ, καὶ τὴν μισανθρωπίαν φιλανθρωπίαν προσαγορεύοντες. Ἑκατοστολόγοι καὶ δεκατοστολόγοι τινὲς, φρικτὰ καὶ ἀκουσθῆναι ὀνόματα· μηνιαῖοι ἀπαιτηταὶ, ὥσπερ οἱ τὰς ἐπιληψίας ποιοῦντες, κατὰ τὰς περιόδους τῆς σελήνης ἐπιτιθέμενοι τοῖς πτωχοῖς, πονηρὰ δόσις ἑκατέρῳ, καὶ τῷ διδόντι, καὶ τῷ λαμβάνοντι, τῷ μὲν εἰς χρήματα, τῷ δὲ εἰς ψυχὴν φέρουσαν τὴν ζημίαν. Ὁ γεωργὸς τὸν στάχυν λαβὼν, τὸ σπέρμα πάλιν ὑπὸ τὴν ῥίζαν οὐκ ἐρευνᾷ· σὺ δὲ καὶ τοὺς καρποὺς ἔχεις, καὶ οὐκ ἀφίστασαι τῶν ἀρχαίων· ἄνευ γῆς φυτεύεις, ἄνευ σπορᾶς θερίζεις. Ἄδηλον τίνι συνάγεις. Ὁ μὲν δακρύων ἐν τοῖς τόκοις πρόδηλος, ὁ δὲ ἀπολαύειν μέλλων τῆς ἀπὸ τούτων περιουσίας, ἀμφίβολος.","english":"Interest upon interest, an evil offspring of evil parents. Let these be called the brood of vipers, the spawn of interest. They say that vipers are born by gnawing through their mother's belly, and interest, having devoured the houses of the debtors, is brought forth. Give the silver that lies at home, not weighing it down with additions, and it will go well for both. For you there will be the safe keeping of it, and for the one who receives it the profit from its use. But if you also seek an addition, be content with what comes from the Lord. He himself will repay the surplus on behalf of the poor. From the truly humane one, await humane things. For the things you receive leave no excess of misanthropy. You profit from calamities, you gather silver from tears, you choke the naked, you strike the hungry; mercy is nowhere. Do you call the profits from these things humane? Woe to those who call the bitter sweet, and who address misanthropy as philanthropy. Some are hundred-takers and ten-hundred-takers, dreadful names even to hear; monthly exactors, like those who cause epilepsies, attacking the poor at the cycles of the moon, an evil gift for both, both for the giver and for the receiver, for the one the loss in money, for the other in soul. The farmer, having taken the ear of grain, does not again search for the seed beneath the root; but you both have the fruits and do not depart from the original things; you plant without land, you reap without sowing. It is unclear for whom you gather. The one who weeps over the interest is evident, but the one who is going to enjoy the abundance from these things is uncertain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"Ἄδηλον γὰρ εἰ μὴ ἑτέροις τὴν ἐπὶ τῷ πλούτῳ χαρὰν ἀφήσεις, τὸ ἐκ τῆς ἀδικίας κακὸν σεαυτῷ θησαυρίσας. Μήτε οὖν τὸν θέλοντα δανείσασθαι ἀποστραφῇς, καὶ τὸ ἀργύριόν σου μὴ δῷς ἐπὶ τόκῳ, ἵνα, ἐκ Παλαιᾶς καὶ Νέας Διαθήκης διδαχθεὶς, μετὰ ἀγαθῆς ἐλπίδος πρὸς τὸν Κύριον ἀπίῃς, ἐκεῖ τοὺς τόκους τῶν ἀγαθῶν ἔργων ἀποληψόμενος. Ἐπειδὰν εὕρωσι τοὺς ὀφείλοντας οἱ ἄνθρωποι, ὥσπερ θήραμα καὶ ἄγραν εὑρόντες, οὕτως γεγήθασι, καὶ πάντα ποιοῦσιν, ὅπως τὸ πᾶν ἀποίσωσι. Κἂν μὴ δυνηθῶσι διὰ τὴν πενίαν τῶν ὀφειλόντων, τὴν ὑπὲρ τῶν χρημάτων ὀργὴν εἰς τὸ ταλαίπωρον τῶν ἀθλίων σῶμα ἐκχέουσιν, αἰκιζόμενοι, καὶ τύπτοντες, καὶ μυρία αὐτοῖς διατιθέντες κακά. Διάῤῥηξον, ἄνθρωπε, γραμμάτειον ἄδικον, ἵνα οὕτως ἡ ἁμαρτία λυθῇ. Ἐξάλειψον βαρυτάτων τόκων ὁμολογίαν, ἵνα τέκῃ τὰ συνήθη ἡ γῆ· χαλκοῦ γὰρ καὶ χρυσίου καὶ τῶν ἀγόνων παρὰ φύσιν γεννώντων, ἡ κατὰ φύσιν τίκτουσα γίνεται στεῖρα, καὶ πρὸς τιμωρίαν τῶν ἐνοικούντων κατεδικάσθη τὴν ἀκαρπίαν. Πῶς οὖν διατραφῶ, φησίν; Ἔχεις χεῖρας,","english":"For it is unclear if you will not leave the joy in wealth to others, having treasured up for yourself the evil from injustice. Therefore do not turn away from the one who wishes to borrow, and do not give your silver at interest, so that, taught from the Old and New Testament, you may depart to the Lord with good hope, there to receive the interest of good works. When men find those who owe, as though finding prey and game, they rejoice in this way, and they do everything so as to carry off the whole. And if they are unable because of the poverty of the debtors, they pour out their anger over money upon the wretched body of the miserable, torturing and beating them and inflicting countless evils upon them. Tear up, O man, the unjust bond, so that sin may be loosed. Blot out the acknowledgment of the heaviest interest, so that the earth may bear its accustomed fruits; for the earth that bears according to nature becomes barren because of bronze and gold and those who generate barren things contrary to nature, and it has been condemned to barrenness for the punishment of those who dwell in it. How then shall I be fed? he says. You have hands,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":274,"ref":"p274","source":"ἔχεις τέχνην· μισθαρνοῦ, διακόνει. Πολλαὶ ἐπίνοιαι τοῦ βίου, πολλαὶ ἀφορμαί. Ἀλλ' ἀδυνάτως ἔχεις; Προσαίτει παρὰ τῶν κεκτημένων. Ἀλλ' αἰσχρὸν τὸ αἰτεῖν; Αἰσχρότερον μὲν τὸν δανεισάμενον ἀποστερεῖν. Ὁ μύρμηξ δύναται μήτε προσαιτῶν, μήτε δανειζόμενος διατρέφεσθαι· καὶ μέλισσα τὰ λείψανα τῆς οἰκείας τροφῆς βασιλεῦσι χαρίζεται· οἷς οὔτε χεῖρα, οὔτε τέχνας ἡ φύσις ἔδωκε· σὺ δὲ τὸ εὐμήχανον ζῶον, ὁ ἄνθρωπος, μίαν τῶν πασῶν μηχανῶν οὐχ εὑρήσεις πρὸς τὴν τοῦ βίου διαγωγήν; Ὦ πόσους ἀπώλεσε τὰ ἀλλότρια ἀγαθά! Πόσοι ὄναρ πλουτήσαντες ὑπεραπέλαυσαν τῆς ζημίας! Ἀλλὰ πολλοὶ, φησὶν, καὶ ἐκ δανεισμάτων ἐπλούτησαν. Πλείους, δὲ οἶμαι, καὶ βρόχων ἥψαντο. Σὺ δὲ τοὺς μὲν πλουτήσαντας βλέπεις, τοὺς δὲ ἀπαγξαμένους οὐκ ἀριθμεῖς, οἳ τὴν ἐπὶ ταῖς ἀπαιτήσεσιν αἰσχύνην μὴ φέροντες, τὸν δι' ἀγχόνης θάνατον τοῦ ἐπονειδίστως ζῇν προετίμησαν. Εἶδον ἐγὼ ἐλεεινὸν θέαμα, παῖδας ἐλευθέρους ὑπὸ χρεῶν πατρικῶν ἑλκομένους εἰς τὸ πρατήριον. Οὐκ ἔχεις καταλιπεῖν χρήματα τοῖς παισίν; Μὴ προσαφέλῃ καὶ τὴν εὐγένειαν. Οὐδεὶς πενίαν πατρὸς ἐνεκλήθη ποτέ. Ὄφλημα πατρῷον εἰς δεσμωτήριον ἄγει. Μὴ καταλείπῃς γραμματεῖον ὥσπερ ἀρὰν πατρικὴν εἰς παῖδας καταβαίνουσαν καὶ ἐγγόνους.","english":"You have a craft: work for hire, serve. There are many devices of life, many resources. But you are unable? Beg from those who possess. But is begging shameful? It is more shameful to defraud the one who lent. The ant can sustain itself neither begging nor borrowing; and the bee gives the remnants of its own food to kings—to whom nature gave neither hand nor crafts. But you, the resourceful creature, man, will you not find one of all devices for the conduct of life? O how many have alien goods destroyed! How many, having grown rich in a dream, have paid beyond the loss! But many, he says, have also grown rich from loans. More, I think, have also laid hands on the noose. You see those who have grown rich, but you do not count those who have hanged themselves, who, unable to bear the shame of demands for repayment, preferred death by hanging to living in disgrace. I saw a pitiable sight: free children dragged to the auction block by their father's debts. You have nothing to leave your children? Do not take away their noble birth as well. No one was ever reproached for a father's poverty. A father's debt leads to prison. Do not leave a bond like a paternal curse descending upon children and grandchildren.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"ΤΙΤΛ. Ιʹ. –Περὶ δεσποτῶν καὶ οἰκοδεσποτῶν· καὶ ὅτι οὐ χρὴ αὐτοὺς φορτικοὺς εἶναι, ἀλλ' ἠπίους τοῖς συνοῦσι.\n\n«Ὁ μὴ συμπεριφερόμενος τῷ ἑαυτοῦ οἴκῳ, κληρονομήσει ἀνέμους.» «Μὴ ἴσθι ὡς λέων ἐν τῷ οἴκῳ σου, καὶ φαντασιοσκοπῶν ἐν τοῖς οἰκέταις σου.» «Εἰ ἔστι σοι οἰκέτης, ἔστω ὡς σύ· ὅτι ἐν αἵματι ἐκτήσω αὐτόν. Ἐὰν κακώσῃς αὐτὸν, καὶ ἀπάρας ἀποδράσῃ, ἐν ποίᾳ ὁδῷ ζητήσεις αὐτόν;» «Οἱ κύριοι, τὰ αὐτὰ ποιεῖτε πρὸς αὐτοὺς, ἀνιέντες τὴν ἀπειλὴν, εἰδότες ὅτι Κύριος καὶ αὐτῶν καὶ ὑμῶν ἐστιν ἐν οὐρανῷ.» «Οἱ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις παρέχετε, εἰδότες ὅτι καὶ ὑμεῖς Κύριον ἔχετε ἐν οὐρανῷ.» Ἐνδίκως καταδουλωσάμενος ὁ πατὴρ ἀφῆκέ σοι δοῦλον. Δὸς αὐτῷ τὴν ἐλευθερίαν, κἀκείνῳ κουφοτέραν ποιήσεις τὴν βάσανον, καὶ σεαυτῷ τὴν ἀληθινὴν ἐλευθερίαν παρασκευάσεις. Τίς δεσπότης, ἢ δοῦλος; ἡ φαύλη τομή. Εἷς πᾶσι πλάστης, εἷς νόμος, κρίσις μία. Ὑπηρετουμένους ὡς σύνδουλος βλέπε. Ὅταν λυθῇς, φάνηθι τιμιώτερος. Οἱ λεγόμενοι δεσπόται, δόξῃ μόνον, οὐ πρὸς ἀλήθειαν ὀνομάζονται. Κύριος γεννητὸς πρὸς ἀλήθειαν οὐδεὶς, κἂν ἀπὸ περάτων εἰς πέρατα εὐρύνας τὴν ἡγεμονίαν ἀνάψηται. Μόνος δὲ ὁ ἀγέννητος ἀψευδῶς ἡγεμών. Κἂν, ὡς λέγεις αὐτὸς, οὐδένα θλίβεις, οὐ τύπτεις, οὐκ ἐκπιέζεις, οὐκ ἀδικεῖς, ἀλλ' ὑπὲρ τῶν συνδιατριβόντων σοι ὑποίσεις φοβερὸν λογοθέσιον. Μή τις σφοδρῷ λιμῷ κάταγχε τοὺς σεαυτοῦ δούλους, ἄνθρωπε, ἀλλ' ὅσον εἰς ἀλλοτρίους εὐψυχεῖς, καὶ χαρίζῃ τοῖς ἔξωθεν αἰτιοῦσι διὰ κενοδοξίαν, τοσοῦτον διὰ Θεὸν χορήγησον τοῖς ἰδίοις οἰκέταις, ἵνα μηδὲν περαιτέρω σημάνω.","english":"TITLE 10. — Concerning masters and heads of households; and that they ought not to be burdensome, but gentle to those who live with them.\n\n\"He who does not conduct himself well with his own household will inherit winds.\" \"Do not be like a lion in your house, nor a visionary schemer among your servants.\" \"If you have a servant, let him be as yourself; because you acquired him in blood. If you mistreat him, and he departs and runs away, on what road will you seek him?\" \"Masters, do the same things toward them, relaxing threatening, knowing that the Lord both of them and of you is in heaven.\" \"Masters, provide to your slaves what is just and equal, knowing that you also have a Lord in heaven.\" A father who has justly enslaved him left him to you as a servant. Give him his freedom, and you will make his torment lighter, and you will prepare true freedom for yourself. Who is master, or slave? The base distinction. One fashioner for all, one law, one judgment. Look upon those who serve you as a fellow servant. When you are released, appear more honorable. Those who are called masters are named so in reputation only, not in truth. No one is a lord by birth in truth, even if he has stretched his rule from ends to ends. Only the unbegotten is truly a ruler. Even if, as you yourself say, you oppress no one, do not strike, do not squeeze, do not wrong, yet for those who live with you, you will undergo a fearful reckoning. Let no one, O man, overpower his own slaves with severe famine; but just as you are generous to strangers, and grant to those outside who ask because of vainglory, so much the more for God's sake supply to your own servants, so that I may not indicate anything further.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"ΤΙΤΛ. ΙΑʹ. –Περὶ διδασκάλων.\n\n«Ἰδοὺ ἐγὼ, καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ Θεός.» «Τάδε λέγει Κύριος, Ἐὰν ἐξαγάγῃς τίμιον ἐξ ἀναξίου, ὡς στόμα μου ἔσῃ, καὶ ἀναστρέψουσιν αὐτοὶ πρὸς σὲ, καὶ οὐκ ἀποστρέψεις πρὸς αὐτούς.» «Οὐκ ἔστι μαθητὴς ὑπὲρ τὸν διδάσκαλον, οὐδὲ δοῦλος ὑπὲρ τὸν κύριον. Ἀρκετὸν τῷ μαθητῇ, ἵνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ, καὶ ὁ δοῦλος ὡς ὁ κύριος αὐτοῦ.» «Διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε.» Ἀξιοπιστία τοῦ διδάσκοντος εὐπαράδεκτον μὲν τὸν λόγον καθίστησι, προσεχεστέρους δὲ τοὺς μαθητευομένους παρασκευάζει. Τροφὴ γάρ ἐστιν ἡ δίδαξις καὶ τοῦ τρέφοντος. Τότε μάλιστα οἱ μαθηταὶ εἰς τὸν τῶν ἀγαθῶν ἀνάγονται ζῆλον, ὅταν παρὰ τῶν διδασκάλων ἔχωσι τὰ παραδείγματα. Διδάσκων τις μανθάνει πλέον, καὶ λέγων συνακροᾶται πολλάκις τοῖς ὑπακούουσιν αὐτοῦ. Παιδείας σύμβολον ἡ\n\nῥάβδος. Ἄνευ γὰρ τοῦ δυσωπηθῆναι, καὶ περὶ ἐνίων ἐπιπληχθῆναι, νουθεσίαν ἐνδείξασθαι καὶ σωφρονισμὸν ἀμήχανον. Οὐχ ὡς δύναται διδάσκειν ὁ διδάσκαλος, οὕτω καὶ μανθάνειν ὁ γνώριμος. Ἐπειδὴ ὁ μὴν τέλειος, ὁ δὲ ἀτελής ἐστιν. Ὅθεν προσήκει στοχάζεσθαι τῆς τοῦ παιδευομένου δυνάμεως. Ἐπίστησον, ὁ διδάσκων, καὶ ἐξέτασον ἀκριβῶς ἀκοὴν τοῦ μανθάνοντος. Εὐήθης γὰρ ὁ κωφῷ διαλεγόμενος, καὶ μάταιος ὁ λίθον νουθετῶν. Καὶ σὺ ἔνοχος ἁμαρτίας σεαυτῷ ἔσῃ, ὁ μὴ ἐπισκεψάμενος, ὅπως, καὶ πηνίκα, καὶ πότε δεῖ λόγον προέσθαι σοφίας. Ὁ λαβὼν χάριν, ὀφείλει ἀφθόνως παραδιδόναι τοῖς θέλουσι μανθάνειν, καθὼς καὶ ὁ Κύριος εἶπε, Δωρεὰν ἐλάβετε, δωρεὰν δότε. Τῷ γὰρ λαβόντι, καὶ μὴ μεταδιδόντι, καὶ ὃ ἔχει ἀρθήσεται ἀπ' αὐτοῦ.","english":"TITLE 11. — Concerning teachers.\n\n\"Behold, I and the children whom God has given me.\" \"Thus says the Lord: If you bring forth the precious from the worthless, you shall be as my mouth; and they shall turn to you, and you shall not turn to them.\" \"A disciple is not above his teacher, nor a servant above his master. It is enough for the disciple that he become as his teacher, and the servant as his master.\" \"Do not be carried away by various and strange teachings.\" The credibility of the one who teaches makes the word readily acceptable, and renders the learners more attentive. For teaching is also food belonging to the one who feeds. Then especially are disciples led to zeal for good things, when they have examples from their teachers. One who teaches learns more, and in speaking is often heard together with those who obey him. The symbol of instruction is the\n\nrod. For without being put to shame, and being rebuked concerning certain things, it is impossible to demonstrate admonition and correction. A disciple does not learn in the same way that the teacher is able to teach. Since the one is perfect, but the other is imperfect. Wherefore it is fitting to aim at the capacity of the one being instructed. Consider, O teacher, and examine carefully the hearing of the one who learns. For he is foolish who converses with a deaf man, and vain who admonishes a stone. And you will be liable to sin against yourself, if you do not consider how, and when, and at what time one ought to let out a word of wisdom. The one who has received grace ought to hand it on without envy to those who wish to learn, just as the Lord also said, \"Freely you received, freely give.\" For to the one who has received and does not share, even what he has will be taken away from him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":277,"ref":"p277","source":"Καὶ οὐ μόνον δικαίοις δίδωσι τὴν χάριν, ἀλλὰ καὶ ἁμαρτωλοῖς. Ἐπειδὴ ἄφθονός ἐστιν ὁ Θεὸς καὶ ἀπροσωπόληπτος, καὶ ἀνατέλλει τὸν ἥλιον αὐτοῦ ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους· καὶ οὐ παρορᾷ τὸν ἁμαρτάνοντα, ἀλλὰ δίδωσι κἀκείνῳ μικρὰν χάριν. Ἕκαστος οὖν ἀφθόνως ὀφείλει διδάσκειν.\n\nΤΙΤΛ. ΙΒ. –Περὶ διαβολῆς· ὅτι οὐ χρὴ ἀκρίτως δέχεσθαι διαβολήν. «Οὐ παραδέξῃ ἀκοὴν ματαίαν.» «Τὸν καταλαλοῦντα λάθρα τοῦ πλησίον αὐτοῦ, τοῦτον ἐξεδίωκον.» Ὁ διαβάλλων τὸν πλησίον, ἀδελφικὰ κρέα ἔφαγεν, ὑπόληψιν τρώσας, καὶ μυρία ἕτερα ἐργασάμενος διὰ τοῦ λόγου κακά. Οὐ τοῖς κακῶς μόνον ἀγορεύουσιν, ἀλλὰ καὶ τοῖς ἀκούουσι κακῶς λέγοντας ἑτέρους, παραινῶ τὰς ἀκοὰς ἀποφράττειν, καὶ τὸν Προφήτην μιμήσασθαι τὸν λέγοντα· Τὸν καταλαλοῦντα λάθρα τοῦ πλησίον αὐτοῦ, τοῦτον ἐξεδίωκον. Εἰπὲ πρὸς τὸν πλησίον· Εἰ ἔχεις τινὰ ἐπαινέσαι καὶ ἐγκωμιάσαι, ἀνοίγω τὰς ἀκοὰς, ἵνα δέξωμαι τὰ μῦρα· ἂν δὲ κακῶς ἐθέλεις εἰπεῖν, ἀποφράττω τὴν εἴσοδον τοῖς ῥήμασι. Βίον ἀλλότριον περιεργάζεσθαι, ἀνελευθερίας ἐσχά της. Τὸ δὲ πάντων καταγελαστότερον, οἱ τοῦτον ἔχοντες τὸν βίον, καὶ τῶν οἰκείων ἀμελοῦντες, ἐπειδὰν εἴπωσί τι τῶν ἀποῤῥήτων, παρακαλῶσι τὸν ἀκούσαντα καὶ ὁρκοῦσι μηδενὶ λοιπὸν εἰπεῖν ἑτέρῳ, αὐτόθεν δηλοῦντες, ὅτι πρᾶγμα ἄξιον κατηγορίας ἐποίησαν. Εἰ γὰρ ἐκεῖνον μηδενὶ εἰπεῖν ἑτέρῳ παρακαλῇς, πόσῳ μᾶλλόν σε πρότερον τούτῳ ταῦτα εἰπεῖν οὐκ ἐχρῆν, καὶ διαβάλλειν τινὰ, οὐδὲ κατέχοντα ἐν ἀσφαλείᾳ τὸν λόγον προδοῦναι, καὶ τότε τῆς σωτηρίας αὐτοῦ φροντίζειν;","english":"And he gives grace not only to the righteous but also to sinners. Since God is generous and shows no partiality, and he makes his sun rise on the evil and the good, and sends rain on the just and the unjust; and he does not overlook the sinner, but gives even to that one a small grace. Therefore each person ought to teach generously.\n\nTITLE 12. — Concerning slander: that one ought not to accept slander without judgment. \"You shall not receive a vain report.\" \"The one who speaks secretly against his neighbor, this one I drove out.\" The one who slanders his neighbor has eaten brotherly flesh, wounding his reputation, and working countless other evils through his word. I exhort not only those who speak evil, but also those who listen to others speaking evil, to stop their ears and imitate the Prophet who says: \"The one who speaks secretly against his neighbor, this one I drove out.\" Say to your neighbor: If you have someone to praise and extol, I open my ears, that I may receive the myrrh; but if you wish to speak evil, I block the entrance to your words. To busy oneself with another's life is the height of illiberality. But the most ridiculous thing of all is that those who live such a life and neglect their own affairs, whenever they have spoken some secret, beg the one who heard and make him swear to tell no one else thereafter, thereby showing plainly that they have done a thing worthy of accusation. For if you beg that one to tell no one else, how much more ought you not to have said these things to him in the first place, and to slander someone, nor to betray a word while keeping it in safety, and only then to concern yourself with his salvation?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":278,"ref":"p278","source":"Ἀλλὰ ἡδὺ τὸ διαβάλλειν, ἡδὺ μὲν ἂν τὸ μὴ λέγειν κακῶς. Ὁ μὲν γὰρ κακῶς εἰπὼν, ἐναγώνιος λοιπόν ἐστιν· ὑποπτεύει καὶ δέδοικε, μετανοεῖ καὶ κατεσθίει τὴν γλῶσσαν ἑαυτοῦ, δεδοικὼς καὶ τρέμων, μήποτε εἰς ἑτέρους ἐξενεχθῇ τὸ ῥῆμα, καὶ μέγαν ἐπαγάγῃ τὸν κίνδυνον. Ὥσπερ τὸ καλῶς λέγειν καὶ ἐγκωμιάζειν ἀρχὴ φιλίας ἐστὶν, οὕτω καὶ τὸ κακῶς λέγειν, καὶ διαβάλλειν ἔχθρας, καὶ ἀπεχθείας, καὶ μυρίων κακῶν ἀρχὴ καὶ ὑπόθεσις γέγονεν. Διάβολοι, καὶ θείας ἀπόπεμπτοι χάριτος, οἱ τὴν αὐτὴν ἐκείνῳ διαβολικὴν νοσοῦντες κακοτεχνίαν, θεοστυγεῖς τε καὶ θεομισεῖς πάντη, καὶ πάσης εὐδαιμονίας ἀλλότριοι. Τί ἂν γένοιτο διαβολῆς χεῖρον; κηλεῖ γὰρ τὰ ὦτα, καὶ ἐκπλήττει τὴν διάνοιαν τῶν ἀκροατῶν, ἐκθηριοῖ δὲ αὐτοὺς οἷόν τι θήραμα τοῖς κακοῖς ἀεὶ ἐφεδρεύοντας. Οἱ δὲ τῷ σώφρονι λογισμῷ μάλα ἑρματισμένοι καὶ ἀναχαιτιζόμενοι, τῷ διαβάλλοντι ἀπεχθαίνουσι μάλιστα, ἢ τῷ διαβεβλημένῳ, ἐπιτιμήσαντες καὶ ἐπιστομίσαντες ταῖς πρὸς μέμψιν ὁρμαῖς, ἄχρις ἂν ἐναργὴς μαρτυρίῳ ἡ ἀπόδειξις γένηται. ΤΙΤΛ. ΙΓʹ. –Περὶ διηγήσεως ὑπὸ συνετῶν ἀνθρώπων γινομένης· καὶ ὅτι χρὴ σπουδαίους εἶναι ἡμᾶς περὶ τὰς τοιαύτας ἀκροάσεις, ἀποδιδράσκειν δὲ ἀνοήτων ἀνδρῶν.","english":"But slander is pleasant—pleasant, at least, would be not to speak evil. For the one who has spoken evil is henceforth on his guard; he suspects and fears, he repents and devours his own tongue, fearing and trembling lest the word be carried to others and bring great danger upon him. Just as speaking well and giving praise is the beginning of friendship, so too speaking evil and slandering has become the beginning and occasion of enmity, hatred, and countless evils. Slanderers, cast out from divine grace, who are sick with the same diabolical craft as that one, are utterly hateful to God and hated by God, and strangers to all blessedness. What could be worse than slander? For it charms the ears and astonishes the mind of the hearers, and it brutalizes them, so that they ever lie in wait for evils like some prey. But those who are well fortified by sober reasoning and reined in, feel the greatest loathing for the slanderer rather than for the slandered person, having rebuked and silenced him with impulses toward censure, until the proof becomes clear by manifest testimony. TITLE 13. — Concerning narration made by prudent men; and that we ought to be earnest concerning such hearings, and to flee from foolish men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":279,"ref":"p279","source":"«Διηγήσαντό μοι παράνομοι ἀδολεσχίας, ἀλλ' οὐχ ὡς ὁ νόμος σου, Κύριε.» «Λόγοις σοφῶν παράβαλέ σου τὸν νοῦν.» –»Λαλεῖτε, ἄνθρωποι, δικαίοις·» «Μὴ\n\nἀστόχει διηγήματος γερόντων· καὶ γὰρ αὐτοὶ ἔμαθον παρὰ τῶν πατέρων αὐτῶν.» «Διήγησις μωροῦ προσόχθισμα.» «Μὴ παρίδῃς διήγημα σοφῶν, καὶ ἐν ταῖς παροιμίαις αὐτῶν ἀναστρέφου.» «Διήγησις μώρου, ὡς ἐν ὁδῷ φορτίον· ἐπὶ δὲ χείλεσι συνετοῦ εὑρεθήσεται χάρις.» Κήρῳ τὰ ὦτα φράσσε πρὸς φαύλους λόγους, Ὠδῶν τε τερπνῶν ἐκμελῆ λυγίσματα. Τοῖς δ' αὖ καλοῖς τε κἀγαθοῖς καὶ ἀεὶ δίδου. Εἰπεῖν, ἀκοῦσαι, καὶ δράσαι, μικρὸν μέσον.\n\nΤΙΤΛ. ΙΔʹ. –Περὶ δικαιοσύνης καὶ ἀρετῆς.\n\n«Δικαιοσύνη ῥύεται ἐκ θανάτου.» «Ἐν ὁδοῖς δικαιοσύνης ζωή.» «Δικαιοσύνη ὑψοῖ ἔθνος.» «Ὁ σπείρων δικαιοσύνην λήψεται μισθὸν πιστόν.» «Δικαιοσύνη φυλάττει ἀκάκους.» «Διώκοντας δικαιοσύνην ἀγαπᾷ ὁ Θεός. Ἐν πλεοναζούσῃ δικαιοσύνῃ ἰσχὺς πολλή.» «Ὁδὸς δικαιοσύνης καὶ ἐλεημοσύνης εὑρήσει ζωὴν καὶ δόξαν.» «Ἐκ καρποῦ δικαιοσύνης φύεται δένδρον ζωῆς.» «Ἐξουσίαν δίδωσι λόγοις ἀρχὴ δικαιοσύνης.» «Δικαιοσύνη ἀμώμους ὀρθοτομεῖ ὁδούς.» «Ἀρχὴ ὁδοῦ ἀγαθῆς, ποιεῖν δίκαια.» «Μῆκος βίου ὁδὸς δικαιοσύνης.» «Ποιεῖν δίκαια, καὶ ἀληθεύειν, ἀρεστὰ παρὰ Θεῷ μᾶλλον ἢ θυσιῶν αἷμα.» «Ἔσται τὰ ἔργα δικαιοσύνης εἰρήνη, καὶ κρατήσει ἡ δικαιοσύνη ἀνάπαυσιν.» «Δικαιοσύνην μάθετε, οἱ ἐνοικοῦντες ἐπὶ τῆς γῆς πέπαυται γὰρ ὁ ἀσεβής. Ἀνοίξατε πύλας, εἰσελθέτω λαὸς φυλάττων δικαιοσύνην καὶ ἀλήθειαν.» «Τάδε λέγει Κύριος· Φυλάσσεσθε κρίσιν, ποιεῖτε δικαιοσύνην θείαν.","english":"The lawless have recounted idle talk to me, but not as your law, O Lord. Apply your mind to the words of the wise. Speak, O men, of righteous things. Do not miss the narrative of the elders, for they themselves learned from their fathers. The narrative of a fool is a burden. Do not overlook the narrative of the wise, and turn about in their proverbs. The narrative of a fool is like a burden on the road; but grace will be found on the lips of the discerning. Stop your ears with wax against base words, and against the tuneless twistings of pleasant songs. But to the noble and the good, and always give ear. To speak, to hear, and to act—there is little difference between them.\n\nTITLE 14. —On righteousness and virtue.\n\nRighteousness delivers from death. In the paths of righteousness there is life. Righteousness exalts a nation. The one who sows righteousness will receive a faithful reward. Righteousness guards the innocent. God loves those who pursue righteousness. In abundant righteousness there is great strength. The way of righteousness and mercy will find life and glory. From the fruit of righteousness a tree of life grows. The beginning of righteousness gives authority to words. Righteousness makes straight the paths of the blameless. The beginning of a good way is to do what is just. Length of life is the way of righteousness. To do what is just and to speak the truth is more pleasing to God than the blood of sacrifices. The works of righteousness will be peace, and righteousness will secure rest. Learn righteousness, you who dwell on the earth, for the impious one has ceased. Open the gates, let the people enter who keep righteousness and truth. Thus says the Lord: Guard judgment, do divine righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":280,"ref":"p280","source":"Μακάριος ὁ ποιῶν ταῦτα καὶ ἀντεχόμενος αὐτῶν.» «Δικαιοσύνη ἀθάνατός ἐστιν.» «Ἐὰν δικαιοσύνην ἀγαπᾷ τις, οἱ πόνοι αὐτοῦ εἰσιν ἀρεταί.» «Ἐὰν διώκῃς τὸ δίκαιον, καταλήψει, καὶ ἐνδύσῃ αὐτὸ ὡς ποδήρη δόξης.» «Μακάριοι οἱ πεινῶντες καὶ διψῶντες δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.» «Πᾶς ὁ ποιῶν τὴν δικαιοσύνην, ἐκ τοῦ Θεοῦ ἐστι.» Δικαιοσύνη ἐστὶν ἕξις ἀπονεμητικὴ τοῦ κατ' ἀξίαν Δυσθήρατον δὲ τοῦτο, τῶν μὲν διὰ τὸ περὶ τὴν φρόνησιν ἐλλειπὲς οὐχ εὑρισκόντων ἑκάστῳ διανεῖμαι τὸ ἶσον, τῶν δὲ διὰ τὸ προκατέχεσθαι ὑπὸ παθῶν ἀνθρωπίνων, ἀφανιζόντων τὸ δίκαιον. –Ἡ ἀρετὴ λόγον ὑγείας ἐπέχει. –Τιμιώτερον ἀρετὴ ἢ πλοῦτος. – Ἀρετῆς ἄσκησις, τίμιον μὲν κτῆμα τῷ ἔχοντι, ἥδιστον δὲ θέαμα τοῖς ἐντυγχάνουσιν. Δύσληπτον τὸ ἀγαθὸν τῇ ἀνθρωπίνῃ φύσει, ὥσπερ καὶ πῦρ ὕλῃ τῇ ὑγροτέρᾳ. Ἐλευθέραν εἶναι προσήκει παντὸς φόβου τὴν ἀρετὴν καὶ ἀδέσποτον. Ἀδέσποτον ἡ ἀρετὴ, καὶ ἑκούσιον, καὶ ἀνάγκης πάσης ἐλεύθερον. Τοιαύτη τῆς ἀρετῆς ἡ διαίρεσις, ὥστε καὶ εἰς πάντας τοὺς ἀντιποιουμένους αὐτῆς διαμερίζεσθαι, καὶ πᾶσαν ἑκάστῳ παρεῖναι μὴ ἐλαττουμένην ἐπὶ τοῖς συμμετέχουσιν. Χρὴ τὴν ἀρετὴν μὴ χωλὴν εἶναι καθ' ἑτέρων, ἀλλ' ἔργῳ καὶ λόγῳ ὀρθὴν καὶ ἀπηρισμένην κατ' ἀμφότερα εἶναι. Οὐ δύναται ἡ ἀνθρωπίνη φύσις αὐτὸ καθαρῶς τὸ δίκαιον ἐν ψυχῇ θεάσασθαι, τὰ πολλὰ τῶν λογισμῶν ἀμβλυώττουσα. Οὐχ ὁ τόπος τὴν ἀρετὴν, ἀλλ' ἡ ἀρετὴ πέφυκε τὸν τόπον σεμνύνειν.","english":"Blessed is the one who does these things and holds fast to them. Righteousness is immortal. If anyone loves righteousness, his labors are virtues. If you pursue the just, you will attain it, and you will put it on as a robe of glory reaching to the feet. Blessed are those who hunger and thirst for righteousness, for they shall be filled. Everyone who does righteousness is of God. Righteousness is a habit of distributing according to worth; but this is hard to catch, since some, through deficiency in prudence, fail to find how to distribute equally to each, while others, through being preoccupied by human passions, make away with the just. Virtue holds the place of health. Virtue is more precious than wealth. The practice of virtue is a precious possession to the one who has it, and a most pleasant sight to those who encounter it. The good is hard for human nature to grasp, just as fire is for wet matter. Virtue ought to be free from all fear and without a master. Virtue is without a master, voluntary, and free from all necessity. Such is the division of virtue that it is distributed even among all who lay claim to it, and is present whole to each, not diminished among those who share in it. Virtue must not be lame in one respect, but must be upright in deed and word and complete in both. Human nature cannot purely behold the just itself in the soul, being dim-sighted in most of its reasonings. It is not the place that makes virtue, but virtue is by nature such as to make the place venerable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":281,"ref":"p281","source":"–Ὥσπερ ἐπὶ τῆς κιθάρας οὐκ ἀρκεῖ μόνον ἀπὸ μιᾶς νευρᾶς τὴν μελῳδίαν ἐργάσασθαι, ἀλλὰ πάσας ἐπίεναι δεῖ μετὰ ῥυθμοῦ τοῦ προσήκοντος, οὕτω καὶ ἐπὶ τῆς κατὰ ψυχὴν ἀρετῆς οὐκ ἀρκεῖ ἡμῖν νόμος εἰς σωτηρίαν, ἀλλὰ δεῖ πάντας αὐτοὺς μετὰ ἀκριβείας φυλάττειν. Ὡς ἔοικεν, ἡ δικαιοσύνη τετράγωνός ἐστι, πάντοθεν ἴση καὶ ὁμοία, ἐν λόγῳ καὶ ἔργῳ, ἐν ἀποχῇ κακῶν, ἐν εὐποιΐᾳ, ἐν τελειότητι γνωστικῇ, οὐδαμῆ οὐδαμῶς χωλεύουσα, ἵνα μὴ ἄδικός τε καὶ ἄνισος φανῇ. Τῇ δικαιοσύνῃ ἀεὶ τὸ ἰσχύειν ἀκολουθεῖ, ὥσπερ τῇ ἀδικίᾳ τὸ ἀσθενεῖν ἕπεται. Κακίας ἔξοδος ἀρετῆς εἴσοδον ἐργάζεται, ὡς καὶ τοὐναντίον, ἀποστάντος ἀγαθοῦ, τὸ ἐφεδρεῦον κακὸν ἐπεισέρχεται. –Εἴ τις πάσας τὰς ἀρετὰς διὰ σπουδῆς καὶ νήψεως ἐγκεκόλπισται, οὗτος βασιλεὺς χρηματίζει, κἂν ἰδιώτης τυγχάνοι. ΤΙΤΛ. ΙΕʹ. –Περὶ διαφορᾶς καὶ ἀνομοίου καταστάσεως τῶν ἀνθρώπων.\n\n«Ὥσπερ οὐχ ὅμοια πρόσωπα προσώποις, οὕτως οὐδὲ αἱ καρδίαι τῶν ἀνθρώπων ὅμοιαι.» «Οὐ πάντα πᾶσι συμφέρει, καὶ οὐ πᾶσα ψυχὴ ἐν παντὶ εὐδοκεῖ.» Οὐ τὰ αὐτὰ πᾶσι ἁρμόζειν οἴεσθε· οὔτε μία πᾶσιν ὁμοίως ἐπιτηδεία ὑπάρχει τροφὴ, οὔτε Χριστιανοῖς εἷς βίος ἁρμόδιος. –Ὥσπερ τοῖς σώμασιν οὐ τὴν αὐτὴν φαρμακείαν καὶ τροφὴν προσφέρονταί τινες, ἄλλοι δὲ ἄλλην, ἢ εὐεκτοῦντες, ἢ κάμνοντες, οὕτω καὶ τὰς ψυχὰς διαφόρῳ λόγῳ καὶ ἀγωγῇ θεραπευτέον. Μάρτυρες δὲ τῆς θεραπείας ὦσι καὶ τὰ πάθη. Τοὺς μὲν ἄγει λόγος, οἱ δὲ ῥυθμίζονται παραδείγματι· οἱ μὲν δέονται κέντρων, οἱ δὲ χαλινοῦ. Οἱ μὲν γάρ εἰσι νωθεῖς καὶ δυσκίνητοι πρὸς τὸ καλὸν, οὓς τῇ πληγῇ τοῦ λόγου διεγερτέον.","english":"Just as on the lyre it is not enough to produce the melody from a single string, but one must go through all of them with the rhythm that is fitting, so too with respect to virtue in the soul a single law is not enough for us for salvation, but one must keep all of them with exactness. As it seems, righteousness is foursquare, equal and alike on every side, in word and deed, in abstaining from evils, in doing good, in gnostic perfection, never limping in any way at all, so that it may not appear unjust and unequal. Strength always follows righteousness, just as weakness follows unrighteousness. The departure of vice brings about the entrance of virtue, as also the opposite: when the good has departed, the evil that lies in wait enters in. If anyone has embraced all the virtues through zeal and watchfulness, he is reckoned a king, even if he happens to be a private person. TITLE 15. On the difference and dissimilar condition of human beings.\n\nAs faces are not alike to faces, so neither are the hearts of human beings alike. Not all things are beneficial to all, and not every soul is pleased in every thing. Do not think that the same things suit all; nor is there one food equally suitable for all, nor is one manner of life fitting for Christians. Just as some apply to their bodies not the same medicine and food, but different ones, either being in good health or being sick, so too souls must be treated with different reasoning and guidance. And let the passions be witnesses of the treatment. Some are led by reason, others are regulated by example; some need goads, others a bridle. For some are sluggish and slow to move toward the good, whom one must rouse by the stroke of reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":282,"ref":"p282","source":"Οἱ δὲ καθάπερ πῶλοι γενναῖοι πόῤῥω τῆς νύσσης θέοντες, οὓς βελτίους ποιήσειεν ἄγχων καὶ ἀνακόπτων ὁ λόγος· τοὺς μὲν ἔπαινος ὤνησε, τοὺς δὲ ὁ ψόγος. Ἀμφότερα μετὰ τοῦ καιροῦ, ἢ τοὐναντίον ἔβλαψεν ἔξω τοῦ καιροῦ καὶ τοῦ λόγου. Τοὺς μὲν παράκλησις κατορθοῖ, τοὺς δὲ ἐπιτίμησις· καὶ αὖθις τοὺς μὲν ἐκ κοινῷ διελέγχομεν, τοὺς δὲ κρύβδην. ΤΙΤΛ. Ιϛʹ. –Περὶ δικαίων, καὶ καλῶν, καὶ ἀγαθῶν ἀνδρῶν. «Ἔγνω ὁ Θεὸς τοὺς ὄντας αὐτοῦ, καὶ τοὺς ἁγίους προσελάβετο πρὸς αὐτόν.» «Ὁ ἠγαπημένος ὑπὸ Κυρίου, κατασκηνώσει πεποιθὼς, καὶ ὁ Θεὸς σκιάζει ἐπ' αὐτῷ πάσας τὰς ἡμέρας.» «Εἶπε Κύριος πρὸς Σαμουήλ· Ἀνάστα, χρίσον τὸν Δαβὶδ, ὅτι ἀγαθός ἐστιν.» «Νεώτερος ἐγενόμην· καὶ γὰρ ἐγήρασα· καὶ οὐκ εἶδον δίκαιον ἐγκαταλελειμμένον. Δίκαιοι κληρονομήσουσι τὴν γῆν. Σωτηρία τῶν δικαίων παρὰ Κυρίου, καὶ ὑπεραπιστὴς αὐτῶν ἐστιν.» «Δίκαιος ὡς φοίνιξ ἀνθήσει, ὡσεὶ κέδρος ἡ ἐν τῷ Λιβάνῳ.» «Φῶς ἀνέτειλε τῷ δικαίῳ, καὶ τοῖς εὐθέσι τῇ καρδίᾳ εὐφροσύνη.» «Γενεὰ εὐθέων εὐλογηθήσεται. Δόξα καὶ πλοῦτος. Ἐξανέτειλε φῶς ἐν σκότει τοῖς εὐθέσιν, ἐλεήμων. Εἰς μνημόσυνον αἰώνιον ἔσται δίκαιος, ἀπὸ ἀκοῆς.» «Φωνὴ ἀγαλλιάσεως καὶ σωτηρίας, ἐν σκηναῖς δικαίων.» «Κύριος ἀγαπᾷ δικαίους.» «Οὐ λιμοκτονήσει Κύριος ψυχὴν δικαίου.","english":"But they, like noble colts running far from the turning-post, whom reason would make better by pressing and checking them: some were helped by praise, others by blame. Both, when in season, helped; or the opposite harmed them when out of season and without reason. Some are set right by encouragement, others by rebuke; and again some we reprove openly, others in secret. TITLE 16. — Concerning righteous, and noble, and good men. \"God knew those who are his, and he took the saints to himself.\" \"The one beloved by the Lord will dwell in confidence, and God will overshadow him all his days.\" \"The Lord said to Samuel: Arise, anoint David, for he is good.\" \"I was younger, and indeed I have grown old, and I have not seen a righteous man forsaken. The righteous shall inherit the earth. The salvation of the righteous is from the Lord, and he is their protector.\" \"The righteous man shall flourish like a palm tree, like a cedar in Lebanon.\" \"Light has risen for the righteous, and gladness for the upright in heart.\" \"The generation of the upright shall be blessed. Glory and wealth. Light has risen in darkness for the upright; he is merciful. The righteous shall be for an eternal memorial, from hearing.\" \"A voice of exultation and salvation in the tents of the righteous.\" \"The Lord loves the righteous.\" \"The Lord will not starve the soul of the righteous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":283,"ref":"p283","source":"Πηγὴ ζωῆς ἐν χειρὶ δικαίου.» «Θησαυρίζεται δικαίοις πλοῦτος ἀσεβῶν.» «Αἱ ὁδοὶ τῶν δικαίων ὁμοίως φωτὶ λάμπουσι προπορεύονται δὲ, καὶ φωτίζουσιν ἕως κατορθώσῃ ἡ ἡμέρα.» «Ἑπτάκις πεσεῖται ὁ δίκαιος, καὶ ἀναστήσεται.» «Ἐν ἀγαθοῖς δικαίων κατωρθώθησαν πόλεις, στόμασι δὲ ἀσεβῶν κατεσκάφησαν.» «Χρηστοὶ ἔσονται οἰκήτορες γῆς, ἄκακοι δὲ ὑπολειφθήσονται ἐν αὐτῇ.» «Ἐπαύλεις δικαίου εὐλογοῦνται.» «Χείλη ἀνδρῶν δικαίων ἀποστάζει χάριτας.» «Αἱ ῥίζαι τῶν δικαίων οὐκ ἐξαρθήσονται.» «Οἶκοι δικαίων εὐλογοῦνται.» «Ὁ βλέπων λεῖα, ἐλεηθήσεται.» «Ὁ πορευόμενος ὀρθῶς, φοβεῖται τὸν Κύριον.» «Ὃς ἀναστρέφεται ἄμωμος ἐν δικαιοσύνῃ, μακαρίους τοὺς παῖδας καταλείψει.» «Τῷ ἀνθρώπῳ τῷ ἀγαθῷ πρὸ προσώπου αὐτοῦ ἔδωκε σοφίαν, καὶ γνῶσιν, καὶ εὐφροσύνην.» «Δικαίων ψυχαὶ ἐν χειρὶ Θεοῦ, καὶ οὐ μὴ ἅψηται αὐτῶν βάσανος. Ἔδοξαν ἐν ὀφθαλμοῖς ἀφρόνων τεθνάναι, καὶ ἐλογίσθη κάκωσις ἡ ἔξοδος αὐτῶν, καὶ ἡ ἀφ' ἡμῶν πορεία σύντριμμα· οἱ δέ εἰσιν ἐν εἰρήνῃ. Καὶ γὰρ ἐν ὄψει ἀνθρώπων ἐὰν κολασθῶσιν, ἡ ἐλπὶς αὐτῶν ἀθανασίας πλήρης. Καὶ ὀλίγα παιδευθέντες, μεγάλα εὐεργετηθήσονται· ὅτι ὁ Θεὸς ἐπείρασεν αὐτοὺς, καὶ εὗρεν αὐτοὺς ἀξίους ἑαυτοῦ. Ὡς χρυσὸν ἐν χωνευτηρίῳ ἐδοκίμασεν αὐτοὺς, καὶ ὡς ὁλοκάρπωμα θυσίας προσεδέξατο αὐτοὺς, καὶ ἐν καιρῷ ἐπισκοπῆς αὐτῶν ἀναλάμψουσι.» «Δίκαιοι εἰς τὸν αἰῶνα ζῶσι, καὶ ἐν Κυρίῳ ὁ μισθὸς αὐτῶν, καὶ ἡ φροντὶς αὐτῶν παρὰ Ὑψίστου. Διὰ τοῦτο λήψονται τὸ βασίλειον τῆς εὐπρεπείας, καὶ τὸ διάδημα τῆς καλλονῆς ἐκ χειρὸς Κυρίου·","english":"A fountain of life is in the hand of the righteous. Wealth of the ungodly is stored up for the righteous. The ways of the righteous shine likewise as the light; they go before and give light until the day be established. Seven times shall the righteous fall, and rise again. By the goods of the righteous cities were established, but by the mouths of the ungodly they were overthrown. The good shall be inhabitants of the earth, and the harmless shall be left in it. The dwellings of the righteous are blessed. The lips of righteous men drop graces. The roots of the righteous shall not be plucked up. The houses of the righteous are blessed. He who looks on gentle things shall obtain mercy. He who walks uprightly fears the Lord. He who turns about blameless in righteousness shall leave blessed children. To the good man, before his face, he gave wisdom, and knowledge, and gladness. The souls of the righteous are in the hand of God, and torment shall not touch them. They seemed in the eyes of fools to have died, and their departure was reckoned a calamity, and our journeying from them a crushing; but they are in peace. For even if in the sight of men they be punished, their hope is full of immortality. And being disciplined a little, they shall be greatly benefited; for God tried them, and found them worthy of himself. As gold in the furnace he tested them, and as a whole burnt-offering of sacrifice he received them, and in the time of their visitation they shall shine forth. The righteous live for ever, and their reward is in the Lord, and their care is with the Most High. Therefore shall they receive the kingdom of comeliness, and the diadem of beauty from the hand of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":284,"ref":"p284","source":"ὅτι τῇ δεξιᾷ αὐτοῦ σκεπάσει αὐτοὺς, καὶ τῷ βραχίονι ὑπερασπιεῖ αὐτῶν.» «Δίκαιος ἐὰν φθάσῃ τελευτῆσαι, ἐν ἀναπαύσει ἔσται. Χάρις καὶ ἔλεος ἐν τοῖς ἐκλεκτοῖς αὐτοῦ, καὶ ἐπισκοπὴ ἐν τοῖς ὁσίοις αὐτοῦ.» «Θυσία ἀνδρὸς δικαίου δεκτή.» «Ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας ἐκβάλλει τὰ ἀγαθά.» Ῥάβδος δικαίου κρείσσων ἢ τιμὴ κακοῦ Ἕνα πλοῦτον\n\nνομίζοντα τὴν τῆς ἀρετῆς κτῆσιν, μίαν εὐγένειαν τὴν πρὸς τὸν Θεὸν οἰκειότητα, μίαν ἀξίαν καὶ δυναστείαν τὸ κρατεῖν ἑαυτοῦ, καὶ ἀδούλωτον εἶναι τοῖς ἀνθρωπίνοις παθήμασιν· ἀχθόμενον μὲν τῇ παρατάσει τῆς τοῦ ὑλικοῦ βίου ζωῆς, σπεύδοντα δὲ καθάπερ οἱ διὰ πελάγους κακοπαθοῦντες πρὸς λιμένα καταντῆσαι τῆς ἀναστάσεως. Ὥσπερ τὰ εὐώδη τῶν ἀρωμάτων τῆς ἰδίας εὐπνοίας τὸν παρακείμενον ἀέρα πλήρη ποιεῖ· οὕτως ἀνδρὸς ἀγαθοῦ παρουσία τοὺς πέλας ὀνίνησιν. ΤΙΤΛ. ΙΖʹ. –Περὶ διγλώσσου.\n\n«Κατάγνωσις πονηρὰ ἐπὶ διγλώσσου.» «Πᾶς ἁμαρτωλὸς φθονερὸς καὶ δίγλωσσος ἀτιμίαν ἕξει.» «Ψίθυρον καὶ δίγλωσσον καταράσασθε· πολλοὺς γὰρ εἰρηνεύοντας ἀπώλεσε. Γλῶσσα διττὴ πολλοὺς ἐσάλευσε, καὶ διέστειλεν αὐτοὺς ἀπὸ ἔθνους εἰς ἔθνος, καὶ πόλεις ὀχυρᾶς καθεῖλεν, καὶ οἰκίας μεγιστάνων κατέστρεψε. Γλῶσσα διττὴ γυναῖκας ἀνδρείας ἐξέβαλε καὶ ἐστέρησεν αὐτὰς τῶν πόνων αὐτῶν. Ὁ προσέχων αὐτῇ, οὐ μὴ εὕρῃ ἀνάπαυσιν, οὐδὲ κατασκηνώσει μετὰ ἡσυχίας.» ΤΙΤΛ. ΙΗʹ. –Περὶ δικαστῶν ἀδεκάστων, καὶ καθαρὰς ἐχόντων τὰς χεῖρας. καὶ κρῖμα καὶ δικαιοσύνην ποιούντων.","english":"because with his right hand he will cover them, and with his arm he will shield them. \"If a righteous man comes to his end, he shall be at rest. Grace and mercy are among his elect, and visitation among his holy ones.\" \"The sacrifice of a righteous man is acceptable.\" \"The good man out of the good treasure of his heart brings forth good things.\" The rod of the righteous is better than the honor of the wicked. One who counts as his only wealth the possession of virtue, as his only nobility intimacy with God, as his only worth and power the mastery of himself and freedom from enslavement to human passions; who is burdened by the prolongation of this life of material existence, and hastens, like those who suffer hardship through the open sea, to reach the harbor of the resurrection. Just as fragrant spices fill the surrounding air with their own sweet scent, so the presence of a good man benefits those nearby. TITLE 17. — On the double-tongued.\n\n\"Condemnation is evil upon the double-tongued.\" \"Every sinner who is envious and double-tongued shall have dishonor.\" \"Curse the whisperer and the double-tongued, for he has destroyed many who were at peace. A double tongue has shaken many, and has divided them from nation to nation, and has overthrown strong cities, and has overturned the houses of the great. A double tongue has cast out valiant women and deprived them of their labors. He who gives heed to it shall never find rest, nor shall he dwell in quietness.\" TITLE 18. — On judges who are impartial, and who keep their hands clean, and who execute judgment and righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":285,"ref":"p285","source":"«Ἀθῶον καὶ δίκαιον οὐκ ἀποκτενεῖς, καὶ οὐκ ἀθωώσεις τὸν ἀσεβῆ.» «Πᾶσαν χήραν καὶ ὀρφανὸν οὐ κακώσετε.» «Οὐ προσθήσεις μετὰ πλήθους ἐκκλῖναι κρίσιν. Δῶρα οὐ λήψῃ. Τὰ γὰρ δῶρα ἐκτυφλοῖ ὀφθαλμοὺς βλεπόντων, καὶ λυμαίνεται ῥήματα δίκαια.» «Πένητα οὐκ ἐλεήσεις ἐν κρίσει. Οὐ διαστρέψεις κρῖμα πένητος ἐν κρίσει αὐτοῦ.» «Οὐ ποιήσετε ἄδικον ἐν κρίσει. Οὐ λήψῃ πρόσωπον πτωχοῦ, οὐδ' οὐ μὴ θαυμάσῃς πρόσωπον δυνάστου. Ἐν δικαιοσύνῃ κρινεῖς τὸν πλησίον σου.» «Δικαίωσις μία ἔσται τῷ προσηλύτῳ καὶ τῷ ἐγχωρίῳ.» «Οὐ λήψεσθε λύτρα περὶ τῆς ψυχῆς παρὰ τοῦ φονεύσαντος, τοῦ ἐνόχου ὄντος ἀναιρεθῆναι· θανάτῳ θανατώσετε αὐτόν.» «Δικαίως τὸ δίκαιον διώξεις.» «Οὐκ ἐπιγνώσῃ πρόσωπον ἐν κρίσει· κατὰ τὸν μικρὸν, καὶ κατὰ τὸν μέγαν κρινεῖς· οὐ μὴ ὑποστείλῃ πρόσωπον ἀνθρώπου, ὅτι ἡ κρίσις τοῦ Θεοῦ ἐστιν.» «Οὐκ ἐκκλινεῖς κρίσιν προσηλύτου, καὶ ὀρφανοῦ, καὶ χήρας, καὶ οὐκ ἐνεχυριάσεις ἱμάτιον χήρας.» «Ἐπικατάρατος, ὃς ἐὰν λάβῃ δῶρα, καὶ πατάξῃ ψυχὴν αἵματος ἀθώου· καὶ ἐρεῖ πᾶς ὁ λαὸς, Γένοιτο. Ἐπικατάρατος πᾶς ὃς ἐὰν ἐκκλίνῃ κρίσιν προσηλύτου, καὶ ὀρφανοῦ, καὶ χήρας· καὶ ἐρεῖ πᾶς ὁ λαὸς, Γένοιτο.» «Καθίσατε, καὶ μὴ εἴη ἄδικον, καὶ τῷ δικαίῳ συνέρχεσθε.» «Καθαρὸς χερσὶν ἀναλάβοι θάρσος· ἀδίκων καὶ ἀνόμων καταγελάσει.» «Ἄνθρωπον οὐ μὴ αἰσχυνθῶ, ἀλλὰ μὴν οὐδὲ βροτὸν οὐ μὴ ἐντραπῶ. Οὐδὲ γὰρ ἐπίσταμαι θαυμάσαι πρόσωπον. Εἰ δὲ μὴ, καὶ ἐμὲ σῆτες ἔδονται.» «Δῶρα ἐπ' ἀθώοις οὐκ ἔλαβεν.","english":"You shall not kill the innocent and righteous, and you shall not acquit the wicked.\" \"You shall not mistreat any widow or orphan.\" \"You shall not follow a multitude to turn aside judgment. You shall not take gifts. For gifts blind the eyes of those who see, and corrupt righteous words.\" \"You shall not show mercy to a poor man in judgment. You shall not pervert the judgment of a poor man in his judgment.\" \"You shall not do what is unjust in judgment. You shall not take the face of a poor man, nor shall you marvel at the face of a powerful man. In righteousness you shall judge your neighbor.\" \"There shall be one justification for the stranger and for the native.\" \"You shall not take ransom for the life from the murderer, who is guilty of being put to death; you shall surely put him to death.\" \"You shall pursue the just thing justly.\" \"You shall not recognize a face in judgment; you shall judge the small man according to the same standard as the great man; you shall not shrink from the face of a man, because the judgment is God's.\" \"You shall not turn aside the judgment of the stranger, and the orphan, and the widow, and you shall not take a widow's garment as a pledge.\" \"Cursed is he who takes gifts and strikes the life of innocent blood; and all the people shall say, So be it. Cursed is everyone who turns aside the judgment of the stranger, and the orphan, and the widow; and all the people shall say, So be it.\" \"Sit down, and let there be nothing unjust, and join with the righteous.\" \"Let the one clean in hands take up courage; he shall laugh to scorn the unjust and the lawless.\" \"I will surely not be ashamed of a man, but indeed I will not be put to shame before a mortal. For I do not know how to marvel at a face. Otherwise, moths will eat me too.\" \"He did not take gifts against the innocent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":286,"ref":"p286","source":"Ὁ ποιῶν ταῦτα, οὐ σαλευθήσεται εἰς τὸν αἰῶνα.» «Μακάριοι οἱ φυλάσσοντες κρίσιν, καὶ ποιοῦντες δικαιοσύνην ἐν παντὶ καιρῷ.» «Ἄνοιγε σὸν στόμα, καὶ κρίνε πάντα δικαίως.» «Ὁ μισῶν δώρων λήψεις, σώζεται.» «Κτῆμα τίμιον ἀνὴρ καθαρός.» «Αἰδεῖσθαι πρόσωπον ἐν κρίσει, οὐ καλόν.» «Ἐν τούτῳ καυχάσθω ὁ καυχώμενος, ἐν τῷ συνιεῖν καὶ γινώσκειν τὸν Κύριον, καὶ ποιεῖν κρῖμα καὶ δικαιοσύνην ἐν μέσῳ τῆς γῆς.» «Εἶπε Σαμουὴλ πρὸς πάντα Ἰσραήλ· Ἀποκρίθητε κατ' ἐμοῦ ἐνώπιον Κυρίου· μόσχον τίνος εἴληφα, ἢ ὄνον, ἢ καταδυναστεύσας ὑμᾶς. Ἀποκρίθητε κατ' ἐμοῦ. Καὶ εἶπαν πρὸς Σαμουήλ· Οὐκ ἠδίκησας ἡμᾶς, οὐδὲ εἴληφας ἐκ χειρὸς ἡμῶν οὐδέν.» «Εἶπε Κύριος πρὸς Σολομών· Ἀνθ' ὧν ᾐτήσω παρ' ἐμοῦ τὸ ῥῆμα τοῦτο, καὶ οὐκ ᾐτήσω ἑαυτῷ ἡμέρας πολλὰς, οὐδὲ πλοῦτον, οὐδὲ ψυχὰς ἐχθρῶν σου, ἀλλ' ᾐτήσω ἑαυτῷ σύνεσιν τοῦ εἰσακούειν κρῖμα· ἰδοὺ δέδωκά σοι καρδίαν φρονίμην καὶ σοφήν. Ὡς σὺ οὐ γέγονεν ἔμπροσθέν σου, καὶ μετὰ σὲ οὐκ ἔσται.» «Εἶπε ταῖς γυναιξὶν ὁ βασιλεὺς Σολομών· Σὺ λέγεις ὅτι ὁ υἱός σου ὁ ζῶν, καὶ ταύτης ὁ υἱὸς ὁ τεθνηκώς; Καὶ εἶπεν ὁ βασιλεύς· Λάβετέ μοι μάχαιραν. Καὶ","english":"The one who does these things shall not be shaken forever. Blessed are those who keep judgment and do righteousness at all times. Open your mouth, and judge all things justly. The one who hates the receiving of gifts is saved. A pure man is a precious possession. To show partiality in judgment is not good. In this let the one who boasts boast: in understanding and knowing the Lord, and in doing judgment and righteousness in the midst of the earth. Samuel said to all Israel: Answer against me before the Lord: whose calf have I taken, or donkey, or whom have I oppressed? Answer against me. And they said to Samuel: You have not wronged us, nor have you taken anything from our hand. The Lord said to Solomon: Because you asked this thing from me, and did not ask for yourself many days, nor wealth, nor the lives of your enemies, but asked for yourself understanding to hear judgment—behold, I have given you a wise and understanding heart. As you there has not been before you, and after you there shall not be. King Solomon said to the women: You say that your son is the living one, and hers is the dead son? And the king said: Bring me a sword. And","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":287,"ref":"p287","source":"προσήνεγκαν ἐνώπιον τοῦ βασιλέως μάχαιραν. Καὶ εἶπεν ὁ βασιλεύς· Διέλετε τὸ παιδίον τὸ ζῶν εἰς δύο, καὶ δότε τὸ ἥμισυ αὐτοῦ ταύτῃ, καὶ τὸ ἥμισυ αὐτοῦ ἐκείνῃ. Καὶ ἀπεκρίθη ἡ γυνὴ ἧς ἦν ὁ υἱὸς ὁ ζῶν, καὶ εἶπε πρὸς τὸν βασιλέα, ὅτι ἐταράχθη ἡ μήτρα αὐτῆς· Μηδαμῶς, κύριε, δὸς αὐτῇ τὸ παιδίον, καὶ θανάτῳ μὴ θανατώσητε αὐτό. Καὶ αὕτη εἶπε· Μήτε ἐμὸν, μήτε αὐτῆς ἔστω· διέλετε αὐτό. Καὶ ἀπεκρίθη ὁ βασιλεύς· Δότε τὸ παιδίον τῇ μητρὶ τῇ εἰπούσῃ, Δότε αὐτῇ τοῦτο, καὶ θανάτῳ μὴ θανατώσητε αὐτὸ, ὅτι αὕτη ἡ μήτηρ αὐτοῦ.» «Κρῖμα δίκαιον κρίνετε. Χήραν, καὶ ὀρφανὸν, καὶ προσήλυτον, καὶ πένητα μὴ καταδυναστεύετε.» «Τάδε λέγει Κύριος· Φυλάξασθε κρίσιν, ποιεῖτε καὶ δικαιοσύνην. Μακάριος ὁ ποιῶν ταῦτα, καὶ ἀντεχόμενος αὐτῶν καὶ διατηρῶν τὰς χεῖρας αὐτοῦ μὴ ποιεῖν ἄδικα.» «Ἐκζητήσατε κρίσιν, ῥύσασθε ἀδικούμενον, κρίνατε ὀρφανὸν, καὶ δικαιώσατε χήραν, καὶ δεῦτε, καὶ διαλεχθῶμεν, λέγει Κύριος.» «Ἐνεπλήσθη Σιὼν κρίσεως καὶ δικαιοσύνης· ἐκεῖ σοφία καὶ εὐσέβεια πρὸς Θεόν· οὗτοί εἰσι θησαυροὶ δικαιοσύνης.» «Εὐλογήσει σε ὁ λαὸς ὁ πτωχὸς, καὶ πόλεις ἀνθρώπων ἀδικουμένων εὐλογήσουσί σε. Ἐγένου γὰρ πάσῃ πόλει ταπεινῇ βοηθὸς, καὶ τοῖς ἀθυμήσασι δι' ἔνδειαν σκέπη· ἀπὸ ἀνθρώπων πονηρῶν ῥῦσαι αὐτούς. Σκέπη διψώντων καὶ πνεῦμα ἀνθρώπων ἀδικουμένων, εὐλογήσουσί σε.» «Τάδε λέγει Κύριος· Κρίνατε πρωΐ, καὶ εὐθύνατε, καὶ ἐξέλεσθε διηρπασμένον ἐκ χειρὸς ἀδικοῦντος αὐτόν·","english":"They brought a sword before the king. And the king said, Divide the living child in two, and give half of it to this woman, and half of it to that one. And the woman whose son was the living one answered and said to the king, because her womb was troubled: By no means, lord, give her the child, and do not put it to death. And this one said, Let it be neither mine nor hers; divide it. And the king answered: Give the child to the mother who said, Give this to her, and do not put it to death, because she is its mother. Judge a just judgment. Do not oppress the widow, and the orphan, and the stranger, and the poor. Thus says the Lord: Guard judgment, do and do righteousness. Blessed is the one who does these things, and holds fast to them and keeps his hands from doing unjust things. Seek judgment, rescue the one being wronged, judge the orphan, and do justice to the widow, and come, and let us reason together, says the Lord. Zion has been filled with judgment and righteousness; there are wisdom and piety toward God; these are treasures of righteousness. The poor people will bless you, and cities of wronged men will bless you. For you became a helper to every humble city, and a shelter to those who lost heart through want; rescue them from evil men. A shelter of the thirsty and a spirit of wronged men, they will bless you. Thus says the Lord: Judge at dawn, and make straight, and deliver the one who has been plundered out of the hand of the one wronging him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":288,"ref":"p288","source":"ὅπως μὴ ἀναφθῇ ὡς πῦρ ἡ ὀργή μου, καὶ καυθήσεται, καὶ οὐκ ἔσται ὁ σώζων.» «Προσήλυτον, καὶ ὀρφανὸν, καὶ χήραν μὴ καταδυναστεύετε, καὶ μὴ ἀσεβεῖτε, καὶ αἷμα ἀθῶον μὴ ἐκχέετε.» «Ἀδικίαν καὶ ταλαιπωρίαν ἀφέλεσθε, κρῖμα καὶ δικαιοσύνην ποιεῖτε· ἐξέλετε καταδυναστείαν ἀπὸ τοῦ λαοῦ μου, λέγει Κύριος.» «Ἀθῶον καὶ δίκαιον οὐκ ἀποκτενεῖς.» «Οὐκ ἔστι παρὰ τῇ ἀληθείᾳ προσωποληψία.» «Ἀγαπήσατε δικαιοσύνην οἱ κρίνοντες τὴν γῆν.» «Λήψεται πανοπλίαν τὸν ζῆλον αὐτοῦ· ἐνδύσεται θώρακα δικαιοσύνην, καὶ περιθήσεται κόρυθα κρίσιν ἀνυπόκριτον. Λήψεται ἀσπίδα ἀκαταμάχητον ὁσιότητα.» «Μὴ λάβης πρόσωπον δυνάστου. Ἕως θανάτου ἀγώνισαι ὑπὲρ τῆς ἀληθείας, καὶ Κύριος ὁ Θεὸς πολεμήσει ὑπὲρ σοῦ.» «Ἐν ἀθώοις μὴ δὸς μῶμον.» «Μὴ λάβῃς πρόσωπον κατὰ τῆς ψυχῆς σου.» «Μὴ ἐξαναστῇς ἀπὸ προσώπου ὑβριστοῦ.» «Ἐξελοῦ ἀδικούμενον ἐκ χειρὸς ἀδικοῦντος, καὶ μὴ ὀλιγοψυχήσῃς ἐν τῷ κρίνειν σε.» «Πρὶν ἢ ἐξετάσῃς, μὴ μέμψῃ. Νόησον πρῶτον, καὶ τότε ἐπιτίμα.» «Ἄνευ κρίσεως μὴ ποιήσῃς μηδέν.» «Ἡγούμενόν σε κατέστησαν; μὴ ἐπαίρου. Γίνου ἐν αὐτοῖς ὡς εἷς ἐξ αὐτῶν.» «Θέλεις μὴ φοβεῖσθαι ἐξουσίαν; Ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς.» «Ὁ ποιῶν τὴν δικαιοσύνην, δίκαιός ἐστι, καθὼς καὶ ἐκεῖνος δίκαιός ἐστι. Πᾶς ὁ μὴ ποιῶν δικαιοσύνην, οὐκ ἔστιν ἐκ τοῦ Θεοῦ.» Εἰ δόξης ἐπιθυμεῖς, καὶ βούλει τῶν πολλῶν ὑπερφαίνεσθαι, καὶ εὐδόκιμος ἐν τοῖς κοσμικοῖς πράγμασι γίνεσθαι, ἔσο δίκαιος, σώφρων, φρόνιμος, ἀνδρεῖος, ὑπομονητικὸς ἐν τοῖς ὑπὲρ εὐσεβείας ἀγῶσιν. Οὕτω γὰρ σεαυτὸν σώσεις, καὶ ἐπὶ μείζοσιν ἀγαθοῖς μείζονα ἕξεις τὴν περιφάνειαν.","english":"so that my wrath may not be kindled like fire, and it will burn, and there will be no one to save. Do not oppress the stranger, the orphan, and the widow, and do not act impiously, and do not shed innocent blood. Remove injustice and misery, do judgment and righteousness; deliver from oppression my people, says the Lord. You shall not kill the innocent and the righteous. There is no partiality with the truth. Love righteousness, you who judge the earth. He will take his zeal as armor; he will put on righteousness as a breastplate, and he will put on a helmet of unfeigned judgment. He will take holiness as an invincible shield. Do not show partiality to a powerful man. Struggle for the truth even unto death, and the Lord God will fight for you. Do not give a blemish among the innocent. Do not show partiality against your own soul. Do not stand up from the face of an insolent man. Deliver the wronged from the hand of the wrongdoer, and do not lose heart when you judge. Before you examine, do not blame. Understand first, and then rebuke. Do nothing without judgment. Have they appointed you as a leader? Do not exalt yourself. Be among them as one of them. Do you wish not to fear authority? Do good, and you will have praise from it. The one who does righteousness is righteous, just as that one is righteous. Everyone who does not do righteousness is not of God. If you desire glory, and wish to shine above the many, and to become well-approved in worldly matters, be righteous, temperate, prudent, courageous, patient in the struggles for piety. For in this way you will save yourself, and for greater goods you will have a greater renown.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":289,"ref":"p289","source":"Ἔλεγχος τῆς τοῦ δικαίου διαθέσεως ἡ περὶ τὸ κρίνειν ὀρθότης. –Τὸ νοῆσαι τὴν ἀληθῆ δικαιοσύνην μεγάλης ὄντως διανοίας, καὶ φρενὸς τελειοτάτης δεῖται. Ἀμήχανον γὰρ μὴ προπαιδευθέντα περὶ τοῦ δικαίου δύνασθαι τὰς ἀμφισβητήσεις ὀρθῶς διακρίνειν. Ὁ γὰρ εἰδὼς τὴν ἀληθῆ δικαιοσύνην, καὶ δι' αὐτῆς διδαχθεὶς τὸ οἰκεῖον ἀπονεῖμαι ἑκάστῳ, οὗτος δύναται κατευθῦναι κρῖμα. Ὥσπερ ὁ τοξότης πρὸς τὸν σκοπὸν ἐπευθύνει τὸ βέλος, οὕτως ὁ κριτὴς τοῦ δικαίου καταστοχάζεται, οὔτε πρόσωπα λαμβάνων, οὔτε ποιῶν κατὰ πρόσκλισιν, ἀλλ' εὐθείας καὶ ἀδιαστρόφους ἐκφέρων τὰς κρίσεις. Καὶ δύο κρινομένων παρ' αὐτῷ, τοῦ τε πλεονεκτοῦντος, καὶ τοῦ ἔλαττον ἔχοντος ἕστηκεν ὁ κριτὴς, ἐπανισῶν αὐτοὺς πρὸς ἀλλήλους, καὶ τοσοῦτον ἀφαιρῶν τοῦ ὑπερέχοντος, ὅσον ἐλαττούμενον εὑρίσκει τὸν ἀδικούμενον. Ὁ βλέπων λεῖα, ἐλεηθήσεται· ἐὰν ἴδω τὴν φύσιν τῆς γῆς ἀνωμάλως ἔχουσαν (ἐπειδὴ γὰρ οἵα ἐκτίσθη, τοιαύτη ὁρᾶται), ἐπὶ τούτοις ἐγὼ καταδικάζομαι; Ἀλλὰ νόει μοι","english":"The proof of the righteous man's disposition is correctness in judging. To understand true righteousness truly requires a great mind and a most perfect understanding. For it is impossible, without prior instruction concerning what is just, to discern disputes correctly. For he who knows true righteousness, and through it has been taught to assign to each his own, this man is able to direct judgment. Just as the archer aims his arrow at the target, so the judge aims at what is just, showing no partiality of persons, nor acting out of favoritism, but delivering judgments straight and undistorted. And when two are being judged before him, the one who takes advantage and the one who has less, the judge stands impartial, equalizing them with one another, and taking away from the one who has more as much as he finds the wronged party to be diminished. He who looks on smooth things will be shown mercy; if I see the nature of the earth to be uneven (for it is seen such as it was created), am I condemned for these things? But consider for me","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":290,"ref":"p290","source":"ὑψηλῶς. Παρεστήκασί μοι ἀδελφῶν διαφοραί· ὁ μὲν πένης, ὁ δὲ πλούσιος· ὁ μὲν ξένος, ὁ δὲ οἰκεῖος· ἢ δικάζοντί σοι κρινόμενοι, ἢ μεταδιδόντι σοι χρῄζοντες. Ἐὰν κάθῃ κρίνων, μὴ βλέπε ἀνώμαλα, μηδὲ τὸν πλούσιον ὑψηλὸν, τὸν δὲ πένητα ταπεινόν. Ἐὰν παρασταθῇ τῇ θύρᾳ σου ὁ τὴν χρείαν αὐτοῦ ἐπανορθωθῆναι ζητῶν, μηδὲ οὕτως ἀνώμαλα ἴδῃς, μὴ εἴπῃς· Οὗτος φίλος, οὗτος συγγενὴς, οὗτος εὐεργέτης, ἐκεῖνος ξένος, ἀλλότριος, ἄγνωστος, Ἀνώ μαλα βλέπων οὐκ ἐλεηθήσῃ. Λεῖα βλέπε· φύσις μία, ἔνδεια ἐν ἀμφοτέροις ἡ αὐτή. Δὸς τῷ ἀδελφῷ καὶ τῷ ξένῳ, μήτε τὸν ἀδελφὸν ἀποστραφῇς, καὶ τὸν ξένον ἀδελφὸν οἰκεῖον ποίησαι. Μὴ πρόκρινε τὸν φίλον ἀπὸ τοῦ ἀλλοτρίου, τὴν χρείαν αὐτοῦ ἐπανορθούμενος. Βούλεταί σε παραμυθητικὸν εἶναι τῶν δεομένων, οὐ προσωπολήπτην, οὐ τῷ συγγενεῖ διδόντα, τὸν ξένον ἀπωθούμενον. Πάντες συγγενεῖς, πάντες ἀδελφοὶ, ἑνὸς πατρὸς ἔγγονοι πάντες. Ἐὰν τὸν πνευματικὸν εἴπῃς πατέρα, ὁ οὐράνιος· ἐὰν τὰ γήϊνα ζητῇς, μήτηρ ἡ γῆ, καὶ ἀπὸ τοῦ αὐτοῦ πηλοῦ διηρτίσμεθα πάντες. Ὥστε ἀδελφὴ ἡ φύσις κατὰ σάρκα, ἀδελφὴ ἡ γένεσις ἡ κατὰ πνεῦμα. Τὸ αὐτό σοι αἷμα φορεῖ ἀπὸ τοῦ πρώτου ἀνθρώπου· τὴν αὐτήν σοι χάριν ἔλαβε παρὰ τοῦ Δεσπότου. Βλέπε οὖν λεῖα, ἵνα ἐλεηθῇς. Μὴ εἴπῃς· Οὗτος πλούσιος καὶ τιμῆς ἄξιος, ἐκεῖνος πένης, καὶ φαυλίζων τὸν πένητα, μηδὲ ταῖς ὑπεροχαῖς ταύταις ἀνωμάλως διάνεμε τὰς τιμάς. Ἔστι γὰρ ὁ πλούσιος ψεύστης, ὁ πλούσιος ἅρπαξ, ὁ πλούσιος πόρνος, ὁ πένης δίκαιος. Μὴ τοίνυν τῇ ἔξωθεν ἐπιφανείᾳ πρόσεχε, ἀλλ' εἰς τὸ κρυπτὸν εἰσερχόμενος, ἐκεῖ τὰς διαφορὰς διάνεμε.","english":"...in a lofty manner. The differences among brothers stand before me: one is poor, another rich; one a stranger, another a kinsman; whether they are being judged before you as you sit in judgment, or they are in need as you give to them. If you sit judging, do not look at inequalities, nor regard the rich man as lofty and the poor man as lowly. If the one seeking to have his need remedied stands at your door, do not even so look at inequalities, do not say: \"This one is a friend, this one a relative, this one a benefactor; that one is a stranger, an outsider, unknown.\" Looking at inequalities, you will not be shown mercy. Look at what is level: nature is one, the need in both is the same. Give to the brother and to the stranger; do not turn away from the brother, and make the stranger a kinsman and brother. Do not prefer the friend over the outsider when you remedy his need. He wishes you to be a comforter of those in need, not a respecter of persons, not one who gives to the relative and thrusts away the stranger. All are relatives, all are brothers, all are offspring of one father. If you mean the spiritual father, the heavenly one; if you seek earthly things, the earth is your mother, and from the same clay we have all been fashioned. So that nature according to the flesh is a sister, and generation according to the spirit is a sister. The same blood from the first man flows in you; the same grace from the Master has been received by you. Look, then, at what is level, that you may be shown mercy. Do not say: \"This one is rich and worthy of honor, that one is poor,\" and so despise the poor man; nor distribute honors unevenly by these distinctions. For the rich man is a liar, the rich man a robber, the rich man a fornicator, while the poor man is righteous. Do not, then, attend to outward appearance, but entering into what is hidden, distribute the differences there.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":291,"ref":"p291","source":"Τίμα τὸν τὰ τίμια κεκτημένον. Τί τιμιώτερον; ἀρετὴ ἢ πλοῦτος; τί ἐκ τῶν ἔξωθεν δοκιμάζεις τὰ κρύφια διερευνώμενος; Ὁρᾷς ὅτι ὁ Βὴλ, ἔξωθεν μὲν ἔχει χαλκὸν, ἔνδοθεν δὲ πηλὸν, τῷ περιαστράπτοντι χαλκῷ ὑποκρυπτόμενον; Ἐὰν ἴδῃς τοὺς ἐν τῷ βίῳ περιφανεῖς, γίνωσκε ὅτι ὁ χαλκὸς αὐτοῖς περιλάμπει, ἔνδοθεν δὲ πηλός εἰσιν. Πολλοὶ μὲν χρυσὸν ἔχουσιν ἔνδον, ὄστρακον δὲ ἔξωθεν περικείμενον. Οὗτος σωφρονεῖ, κἀκεῖνος πορνεύει. Τίς πλουσιώτερος; ὁ τὴν σωφροσύνην ἔχων, ἢ ὁ τὰ χρήματα ἐξ ἀδικίας συνειλεγμένα; τοῦτο τὸ μνημόσυνον ἀναφαίρετον, ἐκεῖνος ὁ πλοῦτος πρόσκαιρος. Τοῦτον κλέπτης οὐ διορύσσει, ἐκεῖνος σήμερον ἀνθεῖ, αὔριον δὲ ἀπομαραίνεται. Ὥστε βλέπε λεῖα, ὁμοτίμως κατὰ τὸ αὐτό· τὴν μέντοι διάκρισιν τῶν τιμίων μὴ ἀφανίσῃς, ἵνα ᾖς ἐλεημένος. Οὕτω δοκίμαζε τὸν ἀδελφὸν, ὡς καὶ αὐτὸς ἐν τοῖς αὐτοῖς μέτροις κρινόμενος. –Ποιήσατε δικαιοσύνης ὅπλον, μὴ θανάτου, τὴν παίδευσιν. –Ἴσθι κρινόμενος ὁ κριτὴς, καὶ ἧττον ἁμαρτήσεις. –Ἔναντι πάντων εἰσένεγκε τὴν φιλανθρωπίαν, ᾗ χαίρει Θεὸς μᾶλλον ἢ πᾶσι τοῖς ἄλλοις. Μῖξον τῷ φόβῳ τὴν ἐπιείκειαν, κέρασον τῇ ἀπειλῇ τὴν ἐλπίδα. Πολλὰ καὶ χρηστότητα κατορθοῦν οἶδα, δυσωποῦσαν εἰς ὀφειλομένην ἀνταπόδοσιν· ὅταν βιάζεσθαι παρὸν, συγχωρήσαντες δυσωπήσωμεν εὐνοίᾳ τὸν ἐλεούμενον. Τὸ δραστικὸν δείκνυε, μὴ τῷ δρᾷν κακῶς. Τῷ δ' εὖ τι ποιεῖν, εἰ θέλεις εἶναι Θεός. Τὸ δ' ἐστὶν ἀνδρὸς εἰδότος τὸ συγγενές. Κτείνει δὲ ῥᾷστα, καὶ τρυγὼν, καὶ σκορπίος. Μὴ πλήξωμεν ἀθρόως· οὐ γὰρ ἀσφαλές· ἀλλὰ τῷ φόβῳ σωφρονίσαντες τῇ φιλανθρωπίᾳ νικήσωμεν.","english":"Honor the one who possesses what is honorable. What is more honorable—virtue or wealth? Why do you judge the hidden things from external things, searching them out? Do you see that Bel has bronze on the outside, but clay on the inside, hidden beneath the gleaming bronze? If you see those who are illustrious in life, know that the bronze shines around them, but inside they are clay. Many have gold within, but a potsherd wrapped around the outside. This one is chaste, and that one commits fornication. Who is richer—the one who has chastity, or the one who has gathered money from injustice? This memorial is irremovable; that wealth is temporary. A thief does not break through to this; that one blooms today, but tomorrow withers away. So look to what is smooth, with equal honor in the same way; do not, however, make away with the distinction of what is honorable, so that you may be one who has received mercy. Thus test your brother, as you yourself are being judged by the same measures. —Make for yourselves the armor of righteousness, not of death—namely, discipline. —Know that the judge is being judged, and you will sin less. —Before all, bring in love for humanity, in which God delights more than in all other things. Mix gentleness with fear; blend hope with threat. I know that many things also set right goodness, which persuades toward the repayment that is owed; when it is possible to use force, let us who have forgiven persuade by goodwill the one who is shown mercy. Show your effectiveness, not by doing evil. But by doing good—if you wish to be God. And this is the mark of a man who knows what is akin. For the turtle-dove and the scorpion also kill most easily. Let us not strike all at once; for it is not safe; but having disciplined them by fear, let us conquer by love for humanity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":292,"ref":"p292","source":"Ὅταν αὐτός τις ἀνεπίληπτος ἅπασι γένηται, τότε δυνήσεται μεθ' ὅσης βούλεται ἐξουσίας, καὶ κολάζειν, καὶ ἀνιέναι τοὺς ὑπ' αὐτὸν ταττομένους ἅπαντας. Ὁ κρίνων τοῦ κρινομένου ἐξ ἀνάγκης ἄρχει. Δεῖ τὸν κριτὴν εἰδέναι, ὅτι κρίσει Θεοῦ ὑπηρετεῖ, καὶ οὐ κύριός ἐστιν, ὡς βούλεται ἀγαγεῖν τὸ κρῖμα, ὥστε καὶ χαρίζεσθαι τοῖς κρινομένοις τὰ πράγματα. Διοικήσω τὴν ἀρχὴν, ὥσπερ ἀγαθὸς προστάτης, οὐχ ὡς τύραννος. Ἀρκεῖσθαι γὰρ τῇ τιμῇ τῆς προσηγορίας, τὴν δὲ ἐν ἑκάστῳ τῶν πραγμάτων βουλὴν πᾶσι δώσω.\n\nΤΙΤΛ. ΙΘʹ. –Περὶ δικαστῶν δωροδοκουμένων, καὶ ἀθέσμως κατακρινόντων. «Πῦρ καύσει οἴκους δωροδεκτῶν.» «Θυμὸς ἐπ' ἀσεβεῖς ἔσται, δι' ἀσέβειαν δώρων ὧν ἐδέχοντο.» «Ἄλαλα γενηθήτω τὰ χείλη τὰ δόλια, τὰ λαλοῦντα κατὰ\n\nδικαίου ἀνομίαν ἐν ὑπερηφανείᾳ.» «Εἰ ἀληθῶς ἄρα δικαιοσύνην λαλεῖτε, εὐθείας κρίνατε. Ἕως πότε κρίνετε ἀδικίαν, καὶ πρόσωπα ἁμαρτωλῶν λαμβάνετε; Κρίνατε ὀρφανῷ.» «Ἐξόλλυσιν ἑαυτὸν ὁ δωρολήπτης.» «Λαμβάνοντος δῶρα ἐν κόλπῳ ἀδικίας, οὐ κατευοδοῦνται αἱ ὁδοὶ αὐτοῦ.» «Νίκην καὶ τιμὴν περιποιεῖται ὁ διδοὺς δῶρα· τὴν μέντοι ψυχὴν ἀφαιρεῖται τῶν κεκτημένων.» «Ἀργύριον διδόμενον μετὰ δόλου, ὥσπερ ὄστρακον ἡγητέον.» «Ὃς δίκαιον κρίνει τὸν ἄδικον, ἄδικον δὲ τὸν δίκαιον, ἀκάθαρτος, καὶ βδελυκτὸς παρὰ Κυρίῳ.» «Ὁ εἰπὼν τὸν ἀσεβῆ, δίκαιός ἐστιν, ἐπικατάρατος λαοῖς ἔσται, καὶ μισητὸς εἰς ἔθνη.» «Ἀπέδοντο ἀργυρίου δίκαιον, καὶ πένητα ἕνεκεν ὑποδημάτων. Τῶν πατούντων ἐπὶ τὸν χοῦν τῆς γῆς, καὶ ἐκονδυλίαζον εἰς κεφαλὰς ἐθνῶν, καὶ ὁδὸν ταπεινῶν ἐξέκλιναν.","english":"When someone himself becomes blameless in all respects, then he will be able to punish and to release all those assigned under him with as much authority as he wishes. The one who judges necessarily rules over the one being judged. The judge must know that he serves the judgment of God, and that he is not a lord, so as to lead the judgment as he wishes, so as even to grant favors in matters to those being judged. I will administer the office like a good patron, not like a tyrant. For it is enough to be satisfied with the honor of the title, but the counsel in each of the matters I will give to all.\n\nTITLE 19. — Concerning judges who take bribes, and who condemn unlawfully. \"Fire will burn the houses of those who receive bribes.\" \"Wrath will be upon the impious, because of the impiety of the gifts which they received.\" \"Let the deceitful lips become mute, those that speak against\n\nthe righteous lawlessness in pride.\" \"If truly then you speak righteousness, judge uprightly. How long will you judge injustice, and accept the persons of sinners? Judge for the orphan.\" \"The bribe-taker destroys himself.\" \"When one receives gifts in the bosom of injustice, his ways are not prospered.\" \"The one who gives gifts procures victory and honor; yet he takes away the soul of those who possess them.\" \"Silver given with deceit is to be regarded as potsherd.\" \"He who judges the unjust as just, and the just as unjust, is unclean, and abominable before the Lord.\" \"He who says the impious man is just will be accursed among peoples, and hated among nations.\" \"They sold the righteous for silver, and the poor for the sake of sandals. Of those who trample on the dust of the earth, and beat with their fists on the heads of nations, and turned aside the way of the humble.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":293,"ref":"p293","source":"«Ἵνα τί παρεσιωπήσατε ἀσέβειαν, καὶ τὰς ἀδικίας αὐτῶν ἐτρυγήσατε;» «Πεσοῦνται οἱ ἄρχοντες αὐτῶν ἐν ῥομφαίᾳ δι' ἀπαιδευσίαν γλώσσης αὐτῶν.» «Οἴμοι, ψυχὴ, ὅτι ἀπόλωλεν εὐλαβὴς ἀπὸ τῆς γῆς, καὶ ὁ κατορθῶν ἐν ἀνθρώποις οὐκ ἔστιν. Πάντες εἰς αἵματα δικάζουσιν. Ἕκαστος τὸν πλησίον αὐτοῦ ἐκθλίβουσιν. Ἐπὶ τὸ κακὸν τὰς χεῖρας αὐτῶν ἑτοιμάζουσιν. Ὁ ἄρχων αἰτεῖ, καὶ ὁ κριτὴς εἰρηνικοὺς λόγους ἐλάλησε, καταθύμιον τῆς ψυχῆς αὐτοῦ.» «Ὑμεῖς ἐξεκλίνατε ἐκ τῆς ὁδοῦ· ἠσθενήσατε πολλούς. Κἀγὼ δέδωκα ὑμᾶς ἐξουθενουμένους εἰς πάντα τὰ ἔθνη, ἀνθ' ὧν ἐλαμβάνετε δῶρα ἐν νόμῳ.» «Γέγονε κρίσις, καὶ ὁ κριτὴς λαμβάνει. Διὰ τοῦτο διεσκέδασται νόμος, καὶ οὐ διεξάγεται εἰς τέλος κρίσις, ὅτι ἀσεβὴς καταδυναστεύει τὸν δίκαιον.» «Οἱ ἄρχοντες αὐτῆς ἐν αὐτῇ, ὡς λέοντες ὠρυόμενοι, οἱ κριταὶ αὐτῆς ὡς λύκοι τῆς Ἀραβίας.» «Οἱ ἄρχοντές σου ἀπειθοῦσι, κοινωνοὶ κλεπτῶν, ἀγαπῶντες δῶρα, διώκοντες ἀνταπόδομα, ὀρφανοῖς οὐ κρίνοντες, καὶ κρίσει χηρῶν οὐ προσέχοντες.» «Ἐπιστήσω νεανίσκους ἄρχοντας αὐτῶν, καὶ ἐμπαῖκται κυριεύσουσιν αὐτῶν.» «Ὅταν ἐκτείνητε τὰς χεῖρας ὑμῶν, ἀποστρέψω τὸ πρόσωπόν μου ἀφ' ὑμῶν. Αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις.» «Οὐαὶ οἱ δικαιοῦντες τὸν ἀσεβῆ ἕνεκεν δώρων, καὶ τὸ δίκαιον τοῦ δικαίου αἴροντες ἀπ' αὐτοῦ. Διὰ τοῦτο ὃν τρόπον καυθήσεται καλάμη ὑπὸ ἄνθρακος πυρὸς, καὶ συγκαυθήσεται ὑπὸ φλογὸς ἀνημμένης, ἡ ῥίζα αὐτῶν ὡς χόρτος ἔσται, καὶ τὸ ἄνθος αὐτῶν ὡς κονιορτὸς ἀναβήσεται. Οὐ γὰρ ἠθέλησαν τὸν νόμον Κυρίου Σαβαὼθ ποιεῖν, ἀλλὰ τὸ λόγιον τοῦ ἁγίου Ἰσραὴλ παρώξυναν.» «Οὐαὶ τοῖς γράφουσι πονηρίαν.","english":"Why did you keep silent about impiety, and harvest their injustices?\" \"Their rulers will fall by the sword because of the unlearnedness of their tongue.\" \"Woe, O soul, for the devout has perished from the earth, and there is none who sets things right among men. All judge for blood. Each one oppresses his neighbor. They prepare their hands for evil. The ruler demands, and the judge has spoken peaceful words, the desire of his soul.\" \"You have turned aside from the way; you have weakened many. And I have given you to be despised among all the nations, in return for the gifts you received in the law.\" \"Judgment has come, and the judge takes. Therefore the law is mocked, and judgment does not proceed to the end, because the impious oppresses the righteous by force.\" \"Her rulers within her are like roaring lions, her judges like the wolves of Arabia.\" \"Your rulers are disobedient, companions of thieves, loving gifts, pursuing repayment, not judging for orphans, and not paying attention to the judgment of widows.\" \"I will set young men as their rulers, and mockers will lord it over them.\" \"When you stretch out your hands, I will turn my face away from you. For your hands are full of blood.\" \"Woe to those who justify the impious for the sake of gifts, and take away the righteousness of the righteous from him. Therefore, just as stubble is burned by a coal of fire, and is burned together by a kindled flame, their root will be like grass, and their flower will rise up like dust. For they did not wish to do the law of the Lord Sabaoth, but provoked the oracle of the Holy One of Israel.\" \"Woe to those who write wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":294,"ref":"p294","source":"Γράφοντες γὰρ πονηρίαν γράφουσιν, ἐκκλίνοντες κρίσιν πτωχῶν, ἁρπάζοντες κτήματα πενήτων τοῦ λαοῦ μου, ὥστε εἶναι αὐτοῖς χήραν εἰς ἁρπαγὴν, καὶ ὀρφανὸν εἰς προνομήν. Καὶ τί ποιήσουσι τῇ ἡμέρᾳ τῆς ἐπισκοπῆς; Ἡ γὰρ θλίψις ἡμῶν πόῤῥωθεν ἥξει, καὶ πρὸς τίνα καταφεύξεσθε τοῦ βοηθηθῆναι;» «Τί ὑμεῖς ἀδικεῖτε τὸν λαόν μου, καὶ τὸ πρόσωπον τῶν πτωχῶν καταισχύνετε; φησὶ Κύριος.» «Οὐαὶ οἱ λέγοντες τὸ πονηρὸν καλὸν, καὶ τὸ καλὸν πονηρόν· οἱ τιθέντες τὸ φῶς σκότος, καὶ τὸ σκότος φῶς· οἱ τιθέντες τὸ πικρὸν γλυκὺ, καὶ τὸ γλυκὺ πικρόν.» «Ἐν ταῖς χερσί σου εὑρέθησαν αἵματα ψυχῶν ἀθώων.» «Οὐκ ἔκριναν κρίσιν ὀρφανοῦ, καὶ κρίσιν χήρας οὐκ ἐκρίνοσαν. Μὴ ἐπὶ τούτοις οὐκ ἐπισκέψομαι, λέγει Κύριος; ἢ ἐν ἔθνει τῷ τοιούτῳ οὐκ ἐκδικήσει ἡ ψυχή μου;» «Οἱ ὀφθαλμοὶ αὐτῶν οὐ καλοὶ, καὶ ἡ καρδία αὐτῶν εὐθεῖα, ἀλλ' ἐπὶ τὴν πλεονεξίαν, καὶ ἐπὶ τὸ αἷμα τὸ ἀθῶον τοῦ ἐκχέειν αὐτὸ, καὶ ἐπὶ τὴν συκοφαντίαν, καὶ εἰς ἀδίκημα, καὶ εἰς φόνον τοῦ ποιεῖν.» «Ἐταπείνωσας τὸν ὑψηλὸν, καὶ ὕψωσας τὸν ταπεινόν. Ἀδικίαν θήσομαι αὐτὴν, λέγει Κύριος.» «Οἱ ἄρχοντες αὐτῆς ἐν μέσῳ αὐτῆς ὡς λύκοι ἅρπαγες, ἁρπάζοντες ἅρπαγμα τοῦ ἐκχέαι αἷμα, ὅπως πλεονεξία πλεονεκτῶσι. Καὶ οἱ προφῆται αὐτῆς ἀλείφοντες αὐτούς. Ἀναμέσον ἁγίου καὶ βεβήλου οὐ διεσκέδαζον, καὶ ἀναμέσον ἀκαθάρτου καὶ τοῦ καθαροῦ οὐ διέστελλον.» «Αἱ ψυχαὶ διεστράφησαν τοῦ λαοῦ μου, καὶ ψυχὰς περιεποιοῦντο, καὶ ἐβεβήλουν με πρὸς τὸν λαόν μου ἕνεκεν δρακὸς κριθῶν, καὶ ἕνεκεν κλασμάτων ἄρτου, ἀποκτεῖναι ψυχὰς, ἃς οὐκ ἔδει ἀποθανεῖν, καὶ τοῦ περιποιεῖσθαι ψυχὰς, ἃς","english":"For they write wickedness when they write, turning aside the judgment of the poor, seizing the possessions of the needy of my people, so that a widow becomes plunder for them, and an orphan a spoil. And what will they do in the day of visitation? For our affliction will come from afar, and to whom will you flee for help? \"Why do you wrong my people, and shame the face of the poor?\" says the Lord. \"Woe to those who call evil good, and good evil; who put light for darkness, and darkness for light; who put bitter for sweet, and sweet for bitter.\" \"In your hands were found the blood of innocent souls.\" \"They did not judge the judgment of the orphan, and they did not judge the judgment of the widow. Shall I not visit for these things, says the Lord? or shall my soul not take vengeance on such a nation?\" \"Their eyes are not good, and their heart is upright, but for covetousness, and for innocent blood to shed it, and for false accusation, and for wrongdoing, and for murder to do.\" \"You have brought low the exalted, and exalted the lowly. I will make it injustice,\" says the Lord. \"Her rulers in the midst of her are like ravening wolves, seizing prey to shed blood, so that they may covet covetousness. And her prophets anointing them. Between holy and profane they did not distinguish, and between unclean and clean they did not separate.\" \"The souls of my people were perverted, and they made souls their own, and they profaned me before my people for a handful of barley, and for fragments of bread, to kill souls which ought not to die, and to preserve souls which","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":295,"ref":"p295","source":"οὐκ ἔδει ζῆσαι.» «Κρίσις ἀπότομος ἐν τοῖς ὑπερέχουσι γίνεται· τοῖς κραταιοῖς ἰσχυρὰ ἐφίσταται ἔρευνα.» «Ξένια καὶ δῶρα ἀποτυφλοῖ ὀφθαλμοὺς σοφῶν.» «Ἀναπολόγητος εἶ, ἄνθρωπε, ὁ κρίνων. Ἐν ᾧ γὰρ κρινεῖς τὸν ἕτερον, σεαυτὸν κατακρίνεις. Τὰ γὰρ αὐτὰ πράσσεις ὁ κρίνων. Οἴδαμεν δὲ ὅτι τὸ κρῖμα τοῦ Θεοῦ ἐστι κατὰ ἀλήθειαν ἐπὶ τοὺς τὰ τοιαῦτα πράσσοντας. Λογίζῃ δὲ τοῦτο, ὦ ἄνθρωπε, ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας, καὶ ποιῶν αὐτὰ, ὅτι σὺ ἐκφεύξῃ τὸ κρῖμα τοῦ Θεοῦ.» Ὁ τὴν δικαιοσύνην μὴ ἔχων προεναποκειμένην αὐτοῦ τῇ ψυχῇ, ἀλλ' ἢ χρήμασι διεφθαρμένος, ἢ φιλίᾳ χαριζόμενος, ἢ ἐχθρὸν ἀμυνόμενος, ἢ δυναστείαν δυσωπούμενος, τὸ κρῖμα κατευθύνειν οὐ δύναται. Πρὸς ὃν ἐρεῖ ὁ ψαλμός· Εἰ ἀληθῶς ἄρα δικαιοσύνην λαλεῖτε, εὐθείας κρίνατε, υἱοὶ τῶν ἀνθρώπων. Τοῦτο πολλοὺς ὁρῶμεν τῶν νῦν κριτῶν πάσχοντας, οἳ ῥᾷον τοῖς ὑψηλοῖς τὰ μεγάλα συγχωρήσειαν, ἢ τοῖς ταπεινοῖς τὰ ἐλάχιστα. Ἔστι γὰρ ἄκρας κακοδαιμονίας, μὴ ἐν τοῖς ἰδίοις ἰσχυροῖς τὸ ἀσφαλὲς ἔχειν, ἀλλ' ἐν τοῖς ἑτέρων σαθροῖς. Τοσοῦτον δύνανται ἄρχοντες πρὸ τῆς ἀληθείας δόξαν τιμῶντες, ὅσον καὶ λῃσταὶ ἐν ἐρημίᾳ. Γεγόνασι φιλήδονοι μᾶλλον ἢ φιλάρετοι, νωθροί τε καὶ κατημελημένοι, καὶ οὐ τετηρήκασιν ἀδιάβλητον τὸ τῆς ἀρχῆς ἀξίωμα. Αἱ περὶ τὰ δικαστήρια σπουδαὶ ταῖς πολυτρόποις ἁμαρτίαις ὑπηρετοῦσιν, μυρίας τοῖς ἀδικοῦσι τὰς συνηγορίας εὑρίσκουσαι. Ἐξετασθήσονται, καὶ ἄρχοντες, καὶ δικασταὶ μετὰ πολλῆς τῆς ἀκριβείας, καὶ γνωσθήσονται, εἰ μὴ διέφθειραν τὸ δίκαιον· εἰ μὴ πρὸς χάριν, μηδὲ πρὸς ἀπέχθειαν ἐψηφίσαντο τοῖς δικαζομένοις·","english":"He should not have lived. Judgment is severe upon those in high places; a strong inquiry stands over the mighty. Gifts and presents blind the eyes of the wise. You are without excuse, O man, who judge. For in that you judge another, you condemn yourself. For you who judge practice the same things. And we know that the judgment of God is according to truth upon those who practice such things. But do you think this, O man, who judge those who practice such things and do them yourself, that you will escape the judgment of God? He who does not have righteousness already laid up in his soul, but is either corrupted by money, or granting favor out of friendship, or avenging an enemy, or swayed by power, cannot direct judgment rightly. To him the psalm will say: If truly then you speak righteousness, judge uprightly, you sons of men. This we see many of the judges of today suffering, who would more easily concede great things to the exalted than the smallest things to the lowly. For it is the height of misery not to have security in one's own strengths, but in the weak points of others. Rulers who honor glory before truth are able to do as much as robbers in a desert. They have become lovers of pleasure rather than lovers of virtue, sluggish and negligent, and they have not kept the dignity of their office blameless. The pursuits about the courts serve manifold sins, finding countless advocacies for those who do wrong. Both rulers and judges will be examined with great strictness, and it will be known whether they have not corrupted justice; whether they have not voted for those on trial out of favor nor out of hatred.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":296,"ref":"p296","source":"εἰ μὴ κολακευθέντες ἐνέδωκαν πρὸς τὸ δέον· εἰ μὴ μνησικακοῦντες ἐπηρέασαν τοῖς οὐδὲν ἠδικηκόσιν. Ἄδικος δικαστὴς, μεμολυσμένη συνείδησις.\n\nΤΙΤΛ. Κʹ. –Περὶ δούλων χρηστῶν.\n\n«Οἰκέτης νοήμων κρατήσει δεσποτῶν ἀφρόνων.» «Οἰκέτου σοφοῦ εὔοδοι ἔσονται πράξεις, καὶ κατευθυνθήσονται αἱ ὁδοὶ αὐτοῦ. Οἰκέται σοφοὶ ἰδίοις δεσπόταις δανείσουσιν.» «Γλυκὺς ὁ ὕπνος τοῦ δούλου, εἰ ὀλίγον, καὶ εἰ πολὺ φάγεται.» «Μὴ κακώσῃς οἰκέτην ἐργαζόμενον ἐν ἀληθείᾳ. Οἰκέτην συνετὸν ἀγαπάτω σου ἡ ψυχὴ, καὶ μὴ στερήσῃς αὐτὸν ἐλευθερίας.» «Οἰκέτῃ συνετῷ ἐλεύθεροι ὑπουργήσουσι.» «Οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις ὑμῶν, μετὰ φόβου καὶ τρόμου ἐν ἁπλότητι καρδίας ὑμῶν ὡς Χριστῷ, μὴ κατ' ὀφθαλμοδουλείαν, ὡς ἀνθρωπάρεσκοι, ἀλλ' ὡς δοῦλοι Χριστοῦ· ποιοῦντες τὸ θέλημα τοῦ Θεοῦ ἐκ ψυχῆς, μετ' εὐνοίας δουλεύοντες ὡς τῷ Κυρίῳ, καὶ οὐκ ἀνθρώπῳ· εἰδότες ὅτι ἕκαστος ὃ ἐὰν ποιήσῃ ἀγαθὸν, τοῦτο κομιεῖται παρὰ Κυρίου, εἴτε δοῦλος, εἴτε ἐλεύθερος.» «Οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις, μὴ ἐν ὀφθαλμοδουλείᾳ, ὡς ἀνθρωπάρεσκοι, ἀλλ' ἐν ἁπλότητι καρδίας, φοβούμενοι τὸν Κύριον. Ὃ ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε, ὡς τῷ Κυρίῳ, καὶ οὐκ ἀνθρώπῳ. εἰδότες ὅτι παρὰ Κυρίου λήψεσθε τὴν ἀνταπόδοσιν.» «Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ Θεοῦ, καὶ ἡ διδασκαλία βλασφημῆται. Οἱ δὲ πιστοὺς ἔχοντες δεσπότας, μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν·","english":"unless, being flattered, they yielded to what was required; unless, bearing grudges, they oppressed those who had done them no wrong. An unjust judge is a defiled conscience.\n\nTITLE 20. — Concerning good servants.\n\n\"A wise servant will rule over foolish masters.\" \"The deeds of a wise servant will prosper, and his ways will be made straight. Wise servants will lend to their own masters.\" \"Sweet is the sleep of the servant, whether he eats little or much.\" \"Do not mistreat a servant who works in truth. Let your soul love a prudent servant, and do not deprive him of freedom.\" \"To a prudent servant, free men will minister.\" \"Servants, obey your masters according to the flesh, with fear and trembling, in singleness of your heart, as to Christ; not with eyeservice, as men-pleasers, but as servants of Christ, doing the will of God from the soul, serving with good will as to the Lord, and not to men; knowing that whatever good each one does, he will receive this from the Lord, whether slave or free.\" \"Servants, obey your masters according to the flesh, not with eyeservice, as men-pleasers, but in singleness of heart, fearing the Lord. Whatever you do, work from the soul, as to the Lord, and not to men, knowing that from the Lord you will receive the recompense.\" \"As many servants as are under the yoke, let them consider their own masters worthy of all honor, so that the name of God and the teaching may not be blasphemed. But let those who have believing masters not despise them, because they are brothers;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":297,"ref":"p297","source":"ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσι καὶ ἀγαπητοὶ, καὶ τῆς εὐεργεσίας ἀντιλαμβανόμενοι.» «Οἱ οἰκέται, ὑποτασσόμενοι ἐν παντὶ φόβῳ τοῖς δεσπόταις ὑμῶν, οὐ μόνον ἀγαθοῖς καὶ ἐπιεικέσιν, ἀλλὰ καὶ τοῖς σκολιοῖς. Τοῦτο γὰρ χάρις παρὰ τῷ Θεῷ, εἰ διὰ συνείδησιν Θεοῦ ὑποφέρει τις λύπας, πάσχων ἀδίκως.» Οἱ οἰκέται μὴ φευγέτωσαν εὐνοεῖν τοῖς δεσπόταις. Ἐλεύθερον καὶ δοῦλον ὁ τρόπος γράφει.\n\nΤΙΤΛ. ΚΑʹ. –Περὶ δούλων πονηρῶν.\n\n«Λόγοις οὐ παιδευθήσεται οἰκέτης σκληρός. Ἐὰν γὰρ καὶ νοήσῃ, ἀλλ' οὐχ ὑπακούεται.» «Χορτάσματα καὶ ῥάβδος ὄνῳ, ἄρτος δὲ, καὶ παιδεία, καὶ ἔργον οἰκέτῃ. Ἔργασαι ἐν παιδείᾳ, καὶ εὑρήσεις ἀνάπαυσιν. Ἄνες χεῖρας αὐτῷ, καὶ ζητήσει ἐλευθερίαν. Ζυγὸς καὶ ἱμὰς τράχηλον κάμψουσι, καὶ οἰκέτῃ κακούργῳ στρέβλαι καὶ βάσανοι. Ἔμβαλλε αὐτὸν εἰς ἐργασίαν, ἵνα μὴ ἀργῇ. Πολλὴν γὰρ κακίαν ἐδίδαξεν ἡ ἀργία.» «Οἰκέτου πονηροῦ μὴ αἰσχυνθῇς πλευρὰν αἱμάξαι.» Δούλων ὑπάρχει κακῶν ἀθετεῖν δεσποτείαν, καὶ ἐπανίστασθαι κυριότητι, καὶ ὁμόδουλον ἑαυτοῖς ποιεῖν τὸν ἐλεύθερον. Οὐδεὶς οὕτως μέμηνεν, ὡς δοῦλος ὢν, ἐναντιοῦσθαι δεσπότῃ. ΤΙΤΛ. ΚΒʹ. –Περὶ δυσαρεστουμένων.","english":"but rather let them serve, because they are faithful and beloved, and receive the benefit in return. \"Servants, be subject with all fear to your masters, not only to the good and gentle, but also to the perverse. For this is grace with God, if for conscience toward God one endures sorrows, suffering unjustly.\" Let servants not shrink from being well-disposed to their masters. A person's manner of life marks out both the free man and the slave.\n\nTITLE 21. — Concerning wicked servants.\n\n\"A harsh servant will not be corrected by words. For even if he understands, he will not obey.\" \"Fodder and a rod for a donkey, but bread and discipline and work for a servant. Work in discipline, and you will find rest. Slacken your hands from him, and he will seek freedom. A yoke and a strap bend the neck, and for a wicked servant, racks and tortures. Put him to work, so that he may not be idle. For idleness has taught much wickedness.\" \"Do not be ashamed to bloody the side of a wicked servant.\" It belongs to wicked slaves to set aside their master's authority, to rise up against their owner's rule, and to make the free man a fellow-slave with themselves. No one is so mad as, being a slave, to oppose his master.\n\nTITLE 22. — Concerning those who are discontented.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":298,"ref":"p298","source":"«Ὦ οἱ εὐφραινόμενοι ἐπ' οὐδενὶ λόγῳ.» «Τίνι ὁμοιώσω τοὺς ἀνθρώπους τῆς γενεᾶς ταύτης· Ὅμοιοί εἰσι παιδίοις ἐν ἀγορᾷ καθημένοις, καὶ προσφωνοῦσιν ἀλλήλους, καὶ λέγουσιν· Ηὐλήσαμεν ὑμῖν, καὶ οὐκ ὠρχήσασθε· ἐθρηνήσαμεν ὑμῖν, καὶ οὐκ ἐκλαύσατε. Ἐλήλυθε γὰρ Ἰωάννης ὁ Βαπτιστὴς, μήτε ἐσθίων, μήτε πίνων, καὶ λέγουσι· Δαιμόνιον ἔχει. Ἦλθεν ὁ Υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγουσιν· Ἰδοὺ ἄνθρωπος φάγος, καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἁμαρτωλῶν.»\n\nΤΙΤΛ. ΚΓʹ. –Περὶ διψύχων, καὶ παλιμβούλων, καὶ ἀστατούντων τὴν γνώμην, καὶ μεταβατῶν.\n\n«Αἴγυπτον ἐπεκαλοῦντο, καὶ εἰς Ἀσσυρίους ἐπορεύθησαν.» «Οὐαὶ καρδίᾳ δισσῇ, καὶ ἁμαρτωλῷ ἐπιβεβηκότι ἐπὶ δύο τρίβους.» «Μὴ προσέλθῃς καρδίᾳ δισσῇ.» «Ἄφρων ὡς σελήνη ἀλλοιοῦται.» «Καρδία ἐπιβαίνουσα δυσὶν ὁδοῖς, οὐκ εὐοδωθήσεται.» «Ζωὴ πονηρὰ ἐξ οἰκίας εἰς οἰκίαν· καὶ οὗ παροικήσει, οὐκ ἀνοίξει στόμα.» «Τῷ ἐκπορευομένῳ, καὶ τῷ εἰσπορευομένῳ, οὐκ ἦν εἰρήνη ἀπὸ τῆς θλίψεως.» «Ἀνὴρ δίψυχος ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ.» «Ἐτρέχετε καλῶς· τίς ὑμᾶς ἐνέκοψε τῇ ἀληθείᾳ μὴ πείθεσθαι; Οἷς εὔκολος πρὸς μεταβολὴν ἡ διανοία, τούτοις οὐδὲν ἀπεικὸς καὶ τὸν βίον εἶναι μὴ τετάγμενον. Ἄνθρωποι ταῖς νεφέλαις ἐοίκασιν, πρὸς τὰς τῶν ἀνέμων μεταβολὰς, ἄλλοτε κατ' ἄλλο μέρος τοῦ ἀέρος ἐμφερομέναις. Κούφους καὶ ἀνοήτους, τούτους ὑπολαμβάνομεν, τοὺς ῥᾳδίως ἐπ' ἀμφότερα φερομένους, καὶ μεταῤῥέοντας, καθάπερ αὔρας μεταπιπτούσας, ἢ μεταβολὰς, ἢ παλιῤῥοίας εὐρίπων, ἢ θαλάσσης ἀστάτου κύματα. Πέφυκεν ὁ ἄφρων ἐπὶ μηδενὸς ἑστάναι πράγματος.","english":"O you who rejoice for no reason.\" \"To whom shall I liken the people of this generation? They are like children sitting in the marketplace, and they call to one another and say: We piped to you, and you did not dance; we lamented to you, and you did not weep. For John the Baptist has come, neither eating nor drinking, and they say: He has a demon. The Son of Man has come eating and drinking, and they say: Behold, a man who is a glutton and a drunkard, a friend of tax collectors and sinners.\"\n\nTITLE 23. — On the double-minded, and the vacillating, and those unstable in their judgment, and the changeable.\n\n\"They called upon Egypt, and they went to the Assyrians.\" \"Woe to the double heart, and to the sinner who mounts upon two paths.\" \"Do not approach with a double heart.\" \"The fool changes like the moon.\" \"A heart that walks in two ways shall not prosper.\" \"A wretched life is from house to house; and where it sojourns, it shall not open its mouth.\" \"For him who goes out and him who comes in, there was no peace from affliction.\" \"A double-minded man is unstable in all his ways.\" \"You were running well; who hindered you from obeying the truth? Those whose mind is easily turned to change—for them it is nothing strange that their life also is not ordered. Men are like the clouds, which are borne now to one part of the air and now to another, according to the changes of the winds. We regard as light and foolish those who are easily carried in both directions and shift about, like breezes that veer, or changes, or the backwash of straits, or the waves of the restless sea. The fool is by nature unable to stand firm in any matter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":299,"ref":"p299","source":"Καὶ ἔστιν αὐτῷ πᾶσα ἡ ζωὴ κρεμαμένη, βάσις ἀκράδαντον οὐκ ἔχουσα. Φυτὸν μεταφερόμενον συνεχῆς, οὐ ποιήσει καρπόν. ΤΙΤΛ. ΚΔʹ. –Περὶ δόξης, καὶ τιμῆς· καὶ ὅτι οὐ δεῖ δόξαν ἑτέρῳ παρασχεῖν. «Μὴ δὸς ἑτέρῳ τὴν δόξαν σου, καὶ τὰ συμφέροντά σοι ἔθνει ἀλλοτρίῳ.» «Τὴν δόξαν μου ἑτέρῳ οὐ δώσω.» «Ὡς ἔτι ζῇς, καὶ πνοὴ ἐν σοὶ, μὴ ἀλλάξῃς σεαυτὸν ἐν πάσῃ σαρκί. Κρεῖσσον γάρ ἐστι τὰ τέκνα δεηθῆναί σου, ἢ σὲ ἐμβλέπειν εἰς χεῖρας υἱῶν σου· καὶ ἐν καιρῷ τελευτῆς διάδος κληρονομίαν σου. Υἱῷ καὶ γυναικὶ, καὶ φίλῳ, καὶ ἀδελφῷ, μὴ δὸς ἐξουσίαν ἐπὶ σὲ ἐν ζωῇ σου. Μὴ δὸς ἑτέρῳ τὴν δόξαν σου, ἵνα μὴ μεταμεληθεὶς δέῃ περὶ αὐτῶν.»\n\nΤΙΤΛ. ΚΕʹ. –Περὶ διαβόλου, ἤτοι Σατανᾶ καὶ δαιμόνων. «Ἐγενήθη ἐν τῷ εἶναι πνεῦμα πονηρὸν ἐπὶ Σαοὺλ, ἐλάμβανε Δαβὶδ τὴν κινύραν, καὶ ἔψαλλεν ἐν τῇ χειρὶ αὐτοῦ, καὶ ἀνέψυχε Σαοὺλ, καὶ ἀφίστατο ἀπ' αὐτοῦ τὸ πνεῦμα τὸ πονηρόν.» «Ἔστη διάβολος ἐν τῷ Ἰσραὴλ, καὶ ἐπέσεισε τὸν Δαβὶδ ἀριθμῆσαι τὸν Ἰσραήλ.» «Ἡ δύναμις τοῦ Σατανᾶ ἐπ' ὀμφαλοῦ γαστρός. Ἔστησεν οὐρὰν αὐτοῦ ὡς κυπαρίσσου, τὰ δὲ νεῦρα αὐτοῦ συμπέπλεκται ὥσπερ σχοινίον.» «Ἡ","english":"And all his life hangs suspended, having no unshaken foundation. A plant continually transplanted will not bear fruit. TITLE 24. — Concerning glory and honor; and that one must not give glory to another. \"Do not give your glory to another, nor the things that are profitable to you to a foreign nation.\" \"I will not give my glory to another.\" \"While you still live, and breath is in you, do not exchange yourself for any flesh. For it is better that your children entreat you, than that you look to the hands of your sons; and at the time of your death distribute your inheritance. To a son and a wife, and a friend, and a brother, do not give authority over yourself in your life. Do not give your glory to another, lest you repent and entreat concerning them.\"\n\nTITLE 25. — Concerning the devil, that is Satan, and demons. \"When an evil spirit came upon Saul, David took the lyre and played with his hand, and Saul was refreshed, and the evil spirit departed from him.\" \"The devil stood up in Israel, and incited David to number Israel.\" \"The power of Satan is upon the navel of the belly. He set up his tail like a cypress, and his sinews are intertwined like a rope.\" \"The","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":300,"ref":"p300","source":"ψυχὴ αὐτοῦ ἄνθρακες, ἡ δὲ καρδία αὐτοῦ πέπηγεν ὥσπερ σίδηρος. Τίς ἀποκαλύψει πρόσωπον ἐνδύσεως αὐτοῦ, εἰς δὲ πτύξιν θώρακος αὐτοῦ τίς εἰσέλθοι; Πύλας στόματος πρὸ προσώπου αὐτοῦ τίς ἀνοίξει; Κύκλῳ ὀδόντων αὐτοῦ φόβος, τὰ ἔγκατα αὐτοῦ ἀσπίδες χαλκαῖ. Ἐκ στόματος αὐτοῦ ἐκπορεύονται λαμπάδες καιόμεναι, καὶ διαῤῥιπτοῦνται ἐσχάραι πυρός. Ἐκ μυκτήρων αὐτοῦ ἐκπορεύεται καπνὸς καμίνου καιομένης πυρὶ ἀνθράκων. Ἡ ψυχὴ αὐτοῦ ἄνθρακας φλέξει, φλὸξ δὲ ἐκ στόματος αὐτοῦ ἐκπορεύεται. Ἔμπροσθεν αὐτοῦ προτρέχει ἀπώλεια. Ἡ στρωμνὴ αὐτοῦ ὀβελίσκοι ὀξεῖς, πᾶς δὲ χρυσὸς θαλάσσης ὑπ' αὐτὸν ὥσπερ πηλὸς ἀμύθητος.» «Ἔδειξέ μοι Κύριος Ἰησοῦν τὸν ἱερέα ἑστῶτα πρὸ προσώπου ἀγγέλου Κυρίου, καὶ ὁ διάβολος εἰστήκει ἐκ δεξιῶν αὐτοῦ. Καὶ εἶπεν ὁ ἄγγελος πρὸς τὸν διάβολον· Ἐπιτιμήσει Κύριος ἐν σοὶ, διάβολε, καὶ ὁ ἐκλεξάμενος τὴν Ἱερουσαλήμ.» «Πῶς ἔπεσεν ἐκ τοῦ οὐρανοῦ ἑωσφόρος, ὁ πρωῒ ἀνατέλλων, συνετρίβη εἰς τὴν γῆν, ὁ ἀποστέλλων πρὸς πάντα τὰ ἔθνη; Σὺ δὲ εἶπας ἐν τῇ καρδίᾳ σου· Εἰς τὸν οὐρανὸν ἀναβήσομαι· ἐπάνω τῶν ἄστρων τοῦ οὐρανοῦ θήσω τὸν θρόνον μου. Καθίσω ἐν ὄρει ὑψηλῷ, ἐπὶ τὰ ὄρη τὰ ὑψηλὰ πρὸς βοῤῥᾶν ἀναβήσομαι, ἐπάνω τῶν νεφελῶν· ἔσομαι ὅμοιος τῷ Ὑψίστῳ. Νῦν δὲ εἰς ᾅδου καταβήσῃ, καὶ εἰς τὰ θεμέλια τῆς γῆς. Οἱ ἰδόντες σε θαυμάσουσιν ἐπὶ σοὶ, καὶ ἐροῦσιν· Οὗτος ὁ ἄνθρωπος ὁ παροξύνων τὴν γῆν, σείων βασιλεῖς, ὁ θεὶς τὴν οἰκουμένην ὅλην ἔρημον, καὶ τὰς πόλεις καθεῖλεν, τοὺς δὲ ἐν ἀπαγωγῇ οὐκ ἔλυσεν. Πάντες οἱ βασιλεῖς τῆς γῆς ἐκοιμήθησαν ἐν τιμῇ, ἄνθρωπος ἐν τῷ οἴκῳ αὐτοῦ.","english":"His soul is coals, and his heart is fixed hard as iron. Who will uncover the face of his garment, and who will enter into the fold of his breastplate? Who will open the gates of his mouth before his face? Round about his teeth is fear, his inward parts are shields of bronze. Out of his mouth go burning lamps, and firebrands of fire are scattered. Out of his nostrils comes smoke of a furnace burning with fire of coals. His soul shall kindle coals, and a flame comes out of his mouth. Destruction runs before him. His bed is sharp stakes, and all the gold of the sea beneath him is as clay past telling. The Lord showed me Jesus the priest standing before the face of the angel of the Lord, and the devil stood at his right hand. And the angel said to the devil, The Lord rebuke you, devil, and the one who has chosen Jerusalem. How has the morning star fallen from heaven, he who rises early, he is shattered to the earth, he who sends to all the nations? But you said in your heart, I will ascend into heaven; above the stars of heaven I will set my throne. I will sit on a high mountain, upon the high mountains toward the north I will ascend, above the clouds; I will be like the Most High. But now you shall go down to Hades, and to the foundations of the earth. Those who see you will marvel over you, and they will say, This is the man who provokes the earth, who shakes kings, who made the whole inhabited world a desert, and cast down the cities, and did not release those in captivity. All the kings of the earth slept in honor, a man in his own house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":301,"ref":"p301","source":"Σὺ δὲ ῥιφήσῃ ἐν τοῖς ὄρεσιν ὡς νεκρὸς ἐβδελυγμένος, μετὰ πολλῶν τεθνηκότων ἐκκεκεντημένων μαχαίρᾳ, καταβαινόντων εἰς ᾅδου. Ὃν τρόπον γὰρ ἱμάτιον ἐν αἵματι πεφυρμένον οὐκ ἔσται καθαρὸν, οὐδὲ ἔσῃ καθαρός· διόπερ τὴν γῆν μου ἀπώλεσας, καὶ τὸν λαόν μου ἀπέκτεινας, λέγει Κύριος.» «Δόλος ἐν τῇ χειρὶ αὐτοῦ, καὶ ἐν τῇ καρδίᾳ αὐτοῦ μεγαλυνθήσεται, καὶ δόλῳ διαφθερεῖ πολλοὺς, καὶ ἐπ' ἀπωλείᾳ πολλῶν στήσεται.» «Φθόνῳ διαβόλου θάνατος εἰς τὸν κόσμον εἰσῆλθεν.» «Τότε Ἰησοῦς ἀνήχθη ὑπὸ τοῦ Πνεύματος εἰς τὴν ἔρημον πειρασθῆναι ὑπὸ τοῦ διαβόλου· καὶ νηστεύσας ἡμέρας τεσσαράκοντα, καὶ μʹ νύκτας, ὕστερον ἐπείνασε. Καὶ προσελθὼν αὐτῷ ὁ πειράζων, εἶπεν· Εἰ Υἱὸς εἶ τοῦ Θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. Ὁ δὲ ἀποκριθεὶς εἶπε· Γέγραπται· Οὐκ ἐν ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ' ἐν παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος Θεοῦ. Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἵστησιν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ λέγει αὐτῷ· Εἰ Υἱὸς εἶ τοῦ Θεοῦ, βάλε σεαυτὸν κάτω. Εἶπε δὲ αὐτῷ ὁ Ἰησοῦς· Γέγραπται· Οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου. Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, καὶ λέγει αὐτῷ· Ταῦτα πάντα σοι δώσω, ἐὰν πεσὼν προσκυνήσῃς μοι. Τότε λέγει αὐτῷ ὁ Ἰησοῦς· Ὕπαγε ὀπίσω μου, Σατανᾶ. Γέγραπται γάρ· Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις.» «Εἶπε δὲ τοῖς ἑβδομήκοντα ὁ Κύριος· Ἐθεώρουν τὸν Σατανᾶ ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα.","english":"But you shall be cast out in the mountains like a dead man who is abhorred, with many who are dead, pierced through with the sword, going down to Hades. For just as a garment stained with blood shall not be clean, neither shall you be clean; therefore you have destroyed my land, and killed my people, says the Lord. \"Guile is in his hand, and in his heart he shall be magnified, and by guile he shall destroy many, and he shall stand for the destruction of many.\" \"By the envy of the devil death entered into the world.\" \"Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil; and after fasting forty days and forty nights, he afterward hungered. And the tempter came to him and said, If you are the Son of God, command that these stones become loaves of bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceeds through the mouth of God. Then the devil takes him into the holy city, and sets him on the pinnacle of the temple, and says to him, If you are the Son of God, cast yourself down. But Jesus said to him, It is written, You shall not tempt the Lord your God. Again the devil takes him to a very high mountain, and shows him all the kingdoms of the world and their glory, and says to him, All these things I will give you, if you fall down and worship me. Then Jesus says to him, Get behind me, Satan. For it is written, You shall worship the Lord your God, and him only shall you serve.\" \"But the Lord said to the seventy, I beheld Satan falling like lightning from heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":302,"ref":"p302","source":"Ἰδοὺ δίδωμι ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ.» «Ἀντίστητε τῷ διαβόλῳ, καὶ φεύξεται ἀφ' ὑμῶν.» «Νήψατε, γρηγορήσατε, ὅτι ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ, ζητῶν τίνα καταπίῃ· ᾧ ἀντίστητε στερεοὶ ἐν πίστει.» Τὰς πονηρὰς τοῦ διαβόλου συμβουλίας ἀποκωλύων ἡμᾶς ὁ Κύριος δέξασθαι, Σήμερον, φησὶν, ἐὰν τῆς φωνῆς μου ἀκούσητε. Ἐκεῖνος λέγει, Τὴν σήμερον ἐμοὶ, καὶ τὴν αὔριον τῷ Θεῷ. Ὁ Κύριος ἀντιβοᾷ· Σήμερον ἐὰν τῆς φωνῆς μου ἀκούσητε. Νόησον τὸν ἐχθρόν· οὐ τολμᾷ συμβουλεῦσαι καθόλου ἀποστῆναι τοῦ Θεοῦ. Οἶδεν ὅτι βαρὺ τοῦτο ἀκοῦσαι Χριστιανοῖς· ἀλλὰ τέχναις ἀπατηλαῖς μεθοδεύει τὴν ἐπιχείρησιν. Σοφός ἐστι τοῦ κακοποιῆσαι· σήμερον κλέπτει ἡμᾶς διὰ τῆς μεθοδείας, καὶ τὴν αὔριον ἡμῖν τὰς ἐπαγγελίας περιαφίησιν. Εἶτα ἐπειδὰν ἡ αὔριον\n\nἔλθῃ, πάλιν ἔρχεται κακῶς συμμεριστὴς, ἡμῶν ἀξιῶν τὴν σήμερον αὐτῷ, τὴν δὲ αὔριον τῷ Κυρίῳ· καὶ οὕτως ἀεὶ, τὸ μὲν παρὸν δι' ἡδονῆς ἀφαιρούμενος, τὸ δὲ μέλλον ταῖς ἐλπίσιν ἡμῶν προσαφιεὶς, λανθάνει ἡμᾶς ἀποβουκολῶν τῆς ζωῆς. Πονηρὸς ὁ διάβολος, καὶ κακίας παντοίας δημιουργός· καὶ ὥσπερ ἕπεται τῷ ἀγαθῷ ἡ ἀφθονία, οὕτως ἀκολουθεῖ τῷ διαβόλῳ ἡ βασκανία. Ἐν τῷ τῆς βασκανίας ὅπλῳ ἀπὸ καταβολῆς κόσμου, μέχρι συντελείας αἰῶνος, πάντας τιτρώσκει καὶ καταβάλλει ὁ λυμεὼν τῆς ζωῆς ἡμῶν διάβολος, καὶ ὁ χαίρων τῇ ἀπωλείᾳ. Ὁ καταπεσὼν διὰ τοῦ φθόνου, καὶ ἡμᾶς ἑαυτῷ διὰ τοῦ ἴσου ὅπλου καταβάλλων. Πόθεν πονηρὸς ὁ διάβολος; ἐκ τῆς οἰκείας προαιρέσεως.","english":"Behold, I give you authority to tread upon serpents and scorpions, and over all the power of the enemy. Resist the devil, and he will flee from you. Be sober, be watchful, because your adversary the devil walks about like a roaring lion, seeking whom he may devour; resist him, firm in the faith. The Lord, preventing us from receiving the evil counsels of the devil, says, Today, if you hear my voice. That one says, Today is mine, and tomorrow is God's. The Lord pleads in turn: Today, if you hear my voice. Consider the enemy: he does not dare to counsel us to depart from God altogether. He knows that this is hard for Christians to hear; but by deceitful arts he manages his attempt. He is wise to do evil: today he steals us away by his scheming, and tomorrow he dangles promises before us. Then, when tomorrow comes, he comes again as a wicked sharer, claiming today for himself and tomorrow for the Lord; and so always, taking away the present through pleasure and leaving the future to our hopes, he escapes our notice, leading us away from life. The devil is evil, and a maker of every kind of wickedness; and just as abundance follows the good, so envy follows the devil. With the weapon of envy, from the foundation of the world until the consummation of the age, the destroyer of our life, the devil, who rejoices in destruction, wounds and casts down all. He who fell through envy casts us down with himself by the same weapon. From where is the devil evil? From his own free choice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":303,"ref":"p303","source":"Αὐθαίρετον γὰρ ἔχων τὴν ζωὴν, καὶ ἐπ' αὐτῷ κειμένην τὴν ἐξουσίαν, ἢ παραμένειν τῷ Θεῷ, ἢ ἀλλοτριωθῆναι τοῦ ἀγαθοῦ, Γαβριὴλ ἄγγελος, καὶ παρέστηκε τῷ Θεῷ διηνεκῶς, ὁ Σατανᾶς ἄγγελος, καὶ ἐξέπεσε τῆς οἰκείας τάξεως. Κἀκεῖνον μὲν ἡ προαίρεσις διεφύλαξε τοῖς ἄνω, καὶ τοῦτον κατέῤῥιψε τῆς γνώμης τὸ αὐτεξούσιον. Ἠδύνατο γὰρ κἀκεῖνος ἀποστῆναι, καὶ οὗτος μὴ ἐκπεσεῖν· ἀλλὰ τὸν μὲν διεσώσατο τῆς ἀγάπης τοῦ Θεοῦ τὸ ἀκόρεστον, τὸν δὲ ἀπόβλητον ἔδειξεν ἡ ἐκ Θεοῦ ἀναχώρησις. Πόθεν οὖν αὐτῷ ὁ πρὸς ἡμᾶς πόλεμος; Ὅτι δοχεῖον ὂν πάσης κακίας, ἐδέξατο καὶ τοῦ φθόνου τὴν νόσον, καὶ ἐβάσκηνεν ἡμῖν τῆς τιμῆς. Οὐ γὰρ ἤνεγκε τὴν ἄλυπον ἡμῶν ζωὴν τὴν ἐν τῷ παραδείσῳ, δόλοις δὲ καὶ μηχανήμασιν ἐξαπατήσας τὸν ἄνθρωπον, καὶ τὴν ἐπιθυμίαν αὐτοῦ ἣν ἔσχεν πρὸς τὸ ὁμοιωθῆναι Θεῷ, ταύτῃ πρὸς τὴν ἀπάτην ἀποχρησάμενος, ἔδειξε τὸ ξύλον, καὶ ἐπηγγείλατο διὰ τῆς βρώσεως αὐτοῦ ὅμοιον Θεῷ καταστήσειν. Ἐὰν γὰρ φάγητε, φησὶν, ἔσεσθε ὡς θεοὶ, γινώσκοντες καλὸν καὶ πονηρόν. Οὐκ ἐχθρὸς τοίνυν ἡμῖν κατεσκευάσθη, ἀλλ' ἐκ ζηλοτυπίας ἡμῖν εἰς ἔχθραν ἀντικατέστη. Ὁρῶν γὰρ ἑαυτὸν ἐκ τῶν ἀγγέλων ῥιφθέντα, οὐκ ἔφερε βλέπειν τὸν γήϊνον εἰς τὴν ἀξίαν τῶν ἀγγέλων διὰ προκοπῆς ἀνυψούμενον. Ἐπειδὴ οὖν γέγονεν ἐχθρὸς ἡμῶν, ἐφύλαξεν ἡμῖν ὁ Θεὸς τὴν πρὸς αὐτὸν ἐναντίωσιν, δι' ἣν τῷ ὑπηρετησαμένῳ αὐτῷ διελέγετο πρὸς αὐτὸν τὴν ἀπειλὴν, ὅτι Ἔχθραν θήσω ἀναμέσον σου, καὶ ἀναμέσον τοῦ σπέρματος αὐτῆς. Ἐπειδὴ γέγονεν ἀποστάτης ὁ διάβολος, ἐχθρὸς μὲν Θεοῦ, ἐχθρὸς δὲ τῶν ἀνθρώπων, τῶν κατ' εἰκόνα Θεοῦ γεγενημένων, διὰ τοῦτό ἐστι μισάνθρωπος·","english":"For having life self-determined, and the authority lying in his own power either to remain with God or to be estranged from the good—Gabriel, an angel, both stood by God continually, and Satan, an angel, fell from his own rank. And the one his choice preserved among the things above, and the other the self-determination of his will cast down. For the one was able to fall away, and the other not to fall; but the insatiable love of God preserved the one, and the departure from God showed the other to be rejected. From where, then, is his war against us? Because, being a vessel of all wickedness, he received also the disease of envy, and he envied us our honor. For he did not endure our life in paradise free from sorrow, but by guiles and devices he deceived man, and his desire which he had to become like God—using this for the deception—he showed the tree, and promised that by eating of it he would make him like God. For if you eat, he says, you shall be as gods, knowing good and evil. He was not, then, established as an enemy to us, but from jealousy he set himself against us in enmity. For seeing himself cast out from the angels, he could not bear to see the earthly one raised up by progress to the dignity of the angels. Since, then, he has become our enemy, God has kept for us our opposition to him, through which he spoke to him the threat concerning him who served him, that I will put enmity between you and between her seed. Since the devil has become an apostate—an enemy of God, and an enemy of men, who have been made according to the image of God—for this reason he is a hater of mankind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":304,"ref":"p304","source":"διότι καὶ θεομάχος, καὶ μισεῖ ἡμᾶς ὡς κτίσματα τοῦ Δεσπότου, καὶ ὡς ὁμοίωμα Θεοῦ· καὶ συνεχρήσατο αὐτοῦ τῇ πονηρίᾳ εἰς γυμνάσιον τῶν ἡμετέρων ψυχῶν ὁ σοφῶς καὶ προνοητικῶς οἰκονομῶν τὰ ἀνθρώπινα, ὥσπερ ἰατρὸς τὸν τῆς ἐχίδνης ἰὸν εἰς σωτηρίων φαρμάκων κατασκευὴν ἀποχρώμενος. Σατᾶν μὲν οὖν λέγεται, διὰ τὸ ἀντικεῖσθαι τῷ ἀγαθῷ. Τῶν ἀγγέλων ὁ στασιάσαι τολμήσας, καὶ ὑπὲρ τὴν ἀξίαν ἀρθῆναι, κατέναντι Κυρίου παντοκράτορος τραχηλιάσας, καὶ ὑπὲρ τὰ νέφη καθέδραν ἐπινοῶν, ὡς ὁ λόγος, δίκην ἔδωκε τῆς ἀπονοίας ἀξίαν, σκότος ἀντὶ φωτὸς εἶναι κατακριθείς. ΤΙΤΛ. Κϛʹ. Περὶ δυσπιστίας· καὶ ὅτι ὁ ἐπ' εὐ λόγῳ αἰτίᾳ δυσπιστήσας, Θεῷ συγγινώσκεται.\n\n«Εἶπεν ὁ Θεὸς τῷ Ἀβραάμ· Σάρα ἡ γυνή σου οὐ κληθήσεται τὸ ὄνομα αὐτῆς Σάρα, ἀλλὰ Σάῤῥα ἔσται τὸ ὄνομα αὐτῆς. Εὐλογήσω δὲ αὐτὴν, καὶ δώσω σοι ἐξ αὐτῆς τέκνον, καὶ εὐλογήσω αὐτὸν, καὶ ἔσται εἰς ἔθνος, καὶ βασιλεῖς ἐξ αὐτοῦ ἔσονται. Καὶ ἔπεσεν Ἀβραὰμ ἐπὶ πρόσωπον, καὶ εἶπεν ἐν τῇ διανοίᾳ αὐτοῦ λέγων· Εἰ τῷ ἑκατονταετεῖ, καὶ Σάῤῥα ἐνενήκοντα ἐτῶν οὖσα τέξεται; Εἶπε δὲ Ἀβραὰμ πρὸς τὸν Θεόν· Ἰσμαὴλ οὗτος ζήσεται ἐναντίον σου. Εἶπε δὲ ὁ Θεὸς τῷ Ἀβραάμ· Ἰδοὺ Σάῤῥα ἡ γυνή σου τέξεταί σοι υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσαάκ. Καὶ στήσω τὴν διαθήκην μου πρὸς αὐτὸν εἰς διαθήκην αἰώνιον, εἶναι αὐτῷ Θεὸς, καὶ τῷ σπέρματι αὐτοῦ μετ' αὐτόν.» «Εἶπεν Ἑλισαιέ· Δίμετρον κριθῆς σίκλου, καὶ μέτρον σεμιδάλεως σίκλου ἔσται ὡς ἡ ὥρα αὕτη αὔριον ἐν πύλῃ Σαμαρείας. Καὶ ἀπεκρίθη ὁ","english":"Because he is also a fighter against God, and he hates us as creatures of the Master, and as the likeness of God; and the one who wisely and providentially orders human affairs made use of his wickedness as a training-ground for our souls, just as a physician uses the viper's venom for the preparation of healing medicines. He is called Satan, then, because he opposes the good. Of the angels, the one who dared to rebel and to be lifted up beyond his worth, who stiffened his neck against the Lord Almighty and devised a seat above the clouds, as the account says, paid a penalty worthy of his madness, being condemned to be darkness instead of light. TITLE 26. On disbelief; and that the one who disbelieves on a good and reasonable ground is forgiven by God.\n\nGod said to Abraham: Sarah your wife—her name shall no longer be called Sarah, but Sarrah shall be her name. And I will bless her, and I will give you a child from her, and I will bless him, and he shall become a nation, and kings shall come from him. And Abraham fell on his face and said in his mind, saying: Shall a child be born to a hundred-year-old man, and to Sarrah who is ninety years old? And Abraham said to God: Let this Ishmael live before you. And God said to Abraham: Behold, Sarrah your wife shall bear you a son, and you shall call his name Isaac. And I will establish my covenant with him as an everlasting covenant, to be God to him and to his seed after him. Elisha said: A double measure of barley for a shekel, and a measure of fine flour for a shekel, shall be as this hour tomorrow in the gate of Samaria. And he answered, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":305,"ref":"p305","source":"τριστάτης τῷ Ἑλισαιὲ, καὶ εἶπεν· Ἰδοὺ Κύριος ποιεῖ καταράκτας ἐν τῷ οὐρανῷ, οὐ μὴ ἔσται τὸ ῥῆμα τοῦτο. Καὶ εἶπεν Ἑλισαιέ· Ἰδοὺ ὄψει τοῖς ὀφθαλμοῖς σου,καὶ ἐκεῖθεν οὐ μὴ φάγῃς.» «Εἶπε Ζαχαρίας πρὸς τὸν ἄγγελον· Κατὰ τί γνώσομαι τοῦτο; Ἐγὼ γάρ εἰμι πρεσβύτης, καὶ ἡ γυνή μου προβεβηκυῖα ἐν ταῖς ἡμέραις αὐτῆς. Καὶ ἀποκριθεὶς ὁ ἄγγελος, εἶπεν αὐτῷ· Ἐγώ εἰμι Γαβριὴλ, ὁ παρεστηκὼς ἐνώπιον τοῦ Θεοῦ, καὶ ἀπεστάλην λαλῆσαι πρὸς σὲ, καὶ εὐαγγελίσασθαί σοι ταῦτα. Καὶ ἰδοὺ ἔσῃ σιωπῶν, καὶ μὴ δυνάμενος λαλῆσαι ἄχρι ἧς ἡμέρας γένηται ταῦτα· ἀνθ' ὧν οὐκ ἐπίστευσας τοῖς λόγοις μου, οἵτινες πληρωθήσονται εἰς τὸν καιρὸν αὐτῶν.» «Εἶπε Μαριὰμ πρὸς τὸν ἄγγελον· Πῶς ἔσται μοι τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω; Καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ· Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι. Διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται Υἱὸς Θεοῦ.» Θωμᾶς δὲ εἷς ἐκ τῶν δώδεκα, ὁ λεγόμενος Δίδυμος, οὐκ ἦν μετ' αὐτῶν ὅτε ἦλθεν ὁ Ἰησοῦς. Ἔλεγον οὖν αὐτῷ οἱ ἄλλοι μαθηταί· Ἑωράκαμεν τὸν Κύριον. Ὁ δὲ εἶπεν αὐτοῖς· Ἐὰν μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον τῶν ἥλων, καὶ βάλω τὸν δάκτυλόν μου εἰς τὸν τύπον τῶν ἥλων, καὶ βάλω τὴν χεῖρά μου εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω. Καὶ μεθ' ἡμέρας ὀκτὼ, πάλιν ἦσαν ἔσω οἱ μαθηταὶ αὐτοῦ, καὶ Θωμᾶς μετ' αὐτῶν. Ἔρχεται ὁ Ἰησοῦς τῶν θυρῶν κεκλεισμένων, καὶ ἔστη εἰς τὸ μέσον, καὶ εἶπεν· Εἰρήνη ὑμῖν. Εἶτα λέγει τῷ Θωμᾷ· Φέρε τὸν δάκτυλόν σου ὧδε, καὶ ἴδε τὰς χεῖράς μου, καὶ φέρε τὴν χεῖρά σου· καὶ βάλε εἰς τὴν πλευράν μου, καὶ μὴ γίνου ἄπιστος, ἀλλὰ πιστός.","english":"the third man to Elisha, and he said: \"Behold, the Lord makes cataracts in the heavens; this word shall not be.\" And Elisha said: \"Behold, you shall see with your eyes, and from there you shall not eat.\" \"Zechariah said to the angel: 'By what shall I know this? For I am an old man, and my wife is advanced in her days.' And the angel answered and said to him: 'I am Gabriel, who stands before God, and I was sent to speak to you and to bring you good news of these things. And behold, you shall be silent and unable to speak until the day when these things come to pass, because you did not believe my words, which will be fulfilled in their time.'\" \"Mary said to the angel: 'How shall this be for me, since I do not know a man?' And the angel answered and said to her: 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore also the holy one being born will be called the Son of God.'\" But Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. So the other disciples said to him: \"We have seen the Lord.\" But he said to them: \"Unless I see in his hands the mark of the nails, and put my finger into the mark of the nails, and put my hand into his side, I will not believe.\" And after eight days, his disciples were again inside, and Thomas with them. Jesus comes with the doors closed, and stood in the midst, and said: \"Peace to you.\" Then he says to Thomas: \"Bring your finger here, and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":306,"ref":"p306","source":"Καὶ ἀπεκρίθη Θωμᾶς, καὶ εἶπεν αὐτῷ· Ὁ Κύριός μου καὶ ὁ Θεός μου. Λέγει αὐτῷ ὁ Ἰησοῦς· Ὅτι ἑώρακάς με, πεπίστευκας. Μακάριοι οἱ μὴ ἰδόντες, καὶ πιστεύσαντες.» ΤΙΤΛ. ΚΖʹ. –Περὶ δείπνου, καὶ συνεστιάσεως. «Μὴ συνδείπνει ἀνδρὶ βασκάνῳ, μηδὲ ἐπιθυμήσῃς τῶν ἐδεσμάτων αὐτοῦ. Ὃν τρόπον γὰρ εἴ τις καταπίοι τρίχα, οὕτως ἐσθίει καὶ πίνει. Ἐὰν καθίσῃς δειπνεῖν ἐπὶ τραπέζης δυνάστου, νοητῶς νόει τὰ παρατιθέμενά σοι.» «Οὐκ ἔστιν ἀγαθὸν ἀνθρώπῳ, εἰ μὴ ὃς φάγεται καὶ πίεται, καὶ ὡς δείξῃ ἀγαθὸν τῇ ψυχῇ αὐτοῦ. Καί γε τοῦτο ἐκ χειρὸς Θεοῦ ἐστιν.» «Δεῦρο, φάγε ἐν εὐφροσύνῃ τὸν ἄρτον σου.» «Ἑτοιμάσατε τράπεζαν· φάγετε, πίετε· ἀνάστητε, οἱ ἄρχοντες, ἑτοιμάσατε θυρεούς. «Ἄνδρες δίκαιοι ἔστωσαν σύνδειπνοί σου.» «Φάγε ὡς ἄνθρωπος, ἐὰν ἐπὶ τραπέζης μεγάλης ἐκάθισας. Μὴ ἀνοίξῃς ἐπ' αὐτὴν φάρυγγά σου, καὶ μὴ εἴπῃς· Πολλά γε ἐπ' αὐτῆς. Οὗ ἐὰν ἐπιβλέψῃς, μὴ ἐκτείνῃς τὴν χεῖρά σου, καὶ μὴ συνθλίβου αὐτῷ ἐν τρυβλίῳ. Φάγε ὡς ἄνθρωπος τὰ παρακείμενά σοι, καὶ μὴ διαμασσῶ, μὴ μισηθῇς. Παῦσαι πρῶτος χάριν παιδείας, καὶ μὴ ἀπληστεύου, μή[πο]τε προσκόψῃς. Καὶ εἰ ἀναμέσον πλειόνων ἐκάθισας, πρότερος αὐτῶν μὴ ἐκτείνῃς τὴν χεῖρά σου.» «Ἔλεγεν ὁ Κύριος τῷ κεκληκότι αὐτόν· Ὅταν ποιῇς ἄριστον ἢ δεῖπνον, μὴ φώνει τοὺς φίλους σου, μηδὲ γείτονας πλουσίους, μηδὲ τοὺς συγγενεῖς σου, μηδὲ τοὺς ἀδελφούς σου, μήποτε καὶ αὐτοὶ ἀντικαλέσωσί σε, καὶ γένηταί σοι ἀνταπόδομα. Ἀλλ' ὅταν ποιῇς δοχὴν, κάλει πτωχοὺς, ἀναπήρους, χωλοὺς, τυφλούς· καὶ μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι.","english":"And Thomas answered and said to him: \"My Lord and my God.\" Jesus says to him: \"Because you have seen me, you have believed. Blessed are those who have not seen, and have believed.\" TITLE 27. — On dinner, and feasting. \"Do not dine with an envious man, nor desire his delicacies. For in the manner that if someone should swallow a hair, so he eats and drinks. If you sit down to dine at the table of a ruler, understand mentally what is set before you.\" \"There is no good for a man, except that he should eat and drink, and that he should show good to his soul. And indeed this is from the hand of God.\" \"Come, eat your bread in gladness.\" \"Prepare the table; eat, drink; arise, you rulers, prepare shields.\" \"Let righteous men be your fellow diners.\" \"Eat as a man, if you have sat at a great table. Do not open your throat upon it, and do not say: 'There is indeed much upon it.' Whatever you look upon, do not stretch out your hand, and do not press it with him in the dish. Eat as a man what is set before you, and do not chew greedily, lest you be hated. Stop first for the sake of instruction, and do not be insatiable, lest you stumble. And if you have sat in the midst of many, do not stretch out your hand before them.\" \"The Lord said to the one who had invited him: 'When you make a breakfast or a dinner, do not call your friends, nor rich neighbors, nor your relatives, nor your brothers, lest they also invite you in return, and it become a repayment to you. But when you make a feast, call the poor, the maimed, the lame, the blind; and you will be blessed, because they do not have it to repay you.'","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":307,"ref":"p307","source":"Ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων.» Ὡς δὲ ἁρμόδιον πρὸ τῆς τροφῆς εὐλογεῖν τὸν Θεὸν τῶν ἁπάντων· οὕτω καὶ παρὰ πότον καθήκει ψάλλειν. Τράπεζα μὴ ἔχουσα μνήμην Θεοῦ, φάτνης ἀλόγων οὐδὲν διενήνοχεν.\n\nΤΙΤΛ. ΚΗʹ. –Περὶ δικαίων· ὅτι φυλάττει αὐτοὺς ὁ Κύριος. «Οὐκ ἀφελεῖ ἀπὸ δικαίου ὀφθαλμοὺς αὐτοῦ, καὶ καθιεῖται αὐτοὺς εἰς νῖκος, καὶ ὑψωθήσονται.» «Ἰδοὺ οἱ ὀφθαλμοὶ Κυρίου ἐπὶ τοὺς φοβουμένους αὐτόν.» «Ἐκέκραξαν οἱ δίκαιοι, καὶ ὁ Κύριος εἰσήκουσεν αὐτῶν. Πολλαὶ αἱ θλίψεις τῶν δικαίων, καὶ ἐκ πασῶν αὐτῶν ῥύσεται αὐτοὺς ὁ Κύριος. Φυλάσσει Κύριος πάντα τὰ\n\nὀστᾶ αὐτῶν, ἓν ἐξ αὐτῶν οὐ συντριβήσεται.» «Σωτηρία τῶν δικαίων παρὰ Κυρίου. Ὑποστηρίζει τοὺς δικαίους ὁ Κύριος.» «Φυλάσσει Κύριος πάντας τοὺς ἀγαπῶντας αὐτόν.» «Ἐπαύλεις δικαίων εὐλογοῦνται.» «Οἶκος δικαίων εὐλογεῖται.» «Οἶκος δικαίων ἰσχὺς πολλή.» «Εὐλογία Κυρίου ἐπὶ κεφαλὴν δικαίου Ἐγχρονίζει δικαίοις εὐφροσύνη.» «Φῶς δικαίοις διὰ παντός.» «Δίκαιοι ποιοῦσιν ἐν πλούτῳ ἔτη πολλά.» «Δίκαιος ἐν χαρᾷ καὶ εὐφροσύνῃ ἔσται.» «Δίκαιος ἐκ θήρας ἐκδύνει· ἀντ' αὐτοῦ δὲ παραδίδοται ὁ ἀσεβής.» «Μὴ φοβοῦ, ὅτι ἐλυτρωσάμην σε· ἐκάλεσά σε τὸ ὄνομά σου· ἐμὸς εἶ σὺ, καὶ ποταμοὶ οὐ συγκλείσουσί σε, καὶ ἐὰν διέλθῃς διὰ πυρὸς, οὐ μὴ κατακαυθῇς.» «Οἶδε Κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι.» Καὶ δίκαιοι πολλοῖς περιστατικοῖς περιπίπτουσιν· ἀλλὰ ταῦτα μάστιγες οὐκ εἰσίν· τὸ μὴ δι' ἁμαρτίας ὑπομεῖναι τὸν σπουδαῖον.","english":"For it will be repaid to you in the resurrection of the righteous.\" And just as it is fitting to bless God of all things before food, so also at the drinking it is proper to sing psalms. A table that has no remembrance of God differs in nothing from a manger of brute beasts.\n\nTITLE 28. — On the righteous: that the Lord guards them. \"He will not take away his eyes from a righteous man, and he will seat them for victory, and they will be exalted.\" \"Behold, the eyes of the Lord are upon those who fear him.\" \"The righteous cried out, and the Lord heard them. Many are the afflictions of the righteous, and out of all of them the Lord will deliver them. The Lord guards all their\n\nbones, not one of them will be crushed.\" \"Salvation of the righteous is from the Lord. The Lord supports the righteous.\" \"The Lord guards all who love him.\" \"The dwellings of the righteous are blessed.\" \"The house of the righteous is blessed.\" \"The house of the righteous is great strength.\" \"The blessing of the Lord is upon the head of the righteous. Gladness lingers long with the righteous.\" \"Light is for the righteous continually.\" \"The righteous spend many years in wealth.\" \"The righteous will be in joy and gladness.\" \"The righteous escapes from the hunt; and the impious is delivered up in his place.\" \"Do not fear, for I have redeemed you; I have called you by your name; you are mine, and rivers will not shut you in, and if you pass through fire, you will certainly not be burned.\" \"The Lord knows how to deliver the pious from temptation.\" And the righteous fall into many adverse circumstances; but these are not scourges—the fact that the earnest man endures them not through sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":308,"ref":"p308","source":"ΤΙΤΛ. ΚΘʹ. –Περὶ δικαίων· ὅτι τίμιος παρὰ Κυρίῳ ὁ θάνατος αὐτῶν. «Ἀποθάνοι ἡ ψυχή μου ἐν σκηναῖς δικαίων.» «Τίμιος ἐναντίον Κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ.» «Μνήμη δικαίων μετ' ἐγκωμίων. «Ἐγκωμιαζομένου δικαίου, εὐφρανθήσονται λαοὶ πολλοί.» «Ἀπὸ προσώπου ἀδικοῦντος ἦρται ὁ δίκαιος, καὶ ἔσται ἐν εἰρήνῃ ἡ ταφὴ αὐτοῦ.» Τιμῶμεν τὰς τῶν ἁγίων θήκας, καὶ τῆς οὕτω λαμπρᾶς αὐτῶν εὐανδρείας, καθάπερ ἐν τάξει γερῶν καὶ ἀντιμισθίας, τὴν ἀμάραντον αὐτοῖς κατατιθέμενοι μνήμην. Τιμῶμεν ἄνδρας ἁγίους τιμῶντας τὴν πίστιν, καὶ τοῖς τῆς εὐανδρείας αὐχήμασιν εὖ μάλα κατεστεμμένους ἀγωνισαμένους τε μέχρι ψυχῆς καὶ αἵματος, καὶ μαρτυρήσαντας τῇ δόξῃ τοῦ Χριστοῦ, καὶ τοῖς τῆς εὐσεβείας ἀνδραγαθήμασιν ἐκλαμπρυνομένους. Ὁ ἁψάμενος ὀστέων μάρτυρος, λαμβάνει τινὰ μετουσίαν ἁγιασμοῦ ἐκ τῆς τῷ σώματι παρεδρευούσης χάριτος. Τίμιος οὖν ἐναντίον Κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ. ΤΙΤΛ. Λʹ. –Περὶ διαφορᾶς Θεοῦ καὶ ἀνθρώπων· καὶ ὅτι πολὺ τὸ μέσον Θεοῦ καὶ ἀνθρώπων, καὶ τοῦ ἁμαρτάνειν εἰς Θεὸν, καὶ εἰς ἀνθρώπους. «Ἡλὶ πρεσβύτερος σφόδρα· καὶ ἤκουσεν ἃ ἐποίουν οἱ υἱοὶ αὐτοῦ, τοῖς υἱοῖς Ἰσραήλ· καὶ εἶπεν αὐτοῖς· Ἵνα τί ποιεῖτε κατὰ τὸ ῥῆμα τοῦτο, ὃ ἐγὼ ἀκούω ἐκ στόματος παντὸς τοῦ λαοῦ Κυρίου; Μὴ, τέκνα· ὅτι οὐκ ἀγαθὴ ἡ ἀκοὴ, ἣν ἐγὼ ἀκούω, τοῦ μὴ δουλεύειν λαὸν Θεῷ. Ἐὰν ἁμαρτάνων ἁμαρτήσῃ ἀνὴρ εἰς ἄνδρα, καὶ προσεύξεται περὶ αὐτοῦ πρὸς Κύριον· ἐὰν δὲ τῷ Κυρίῳ ἁμαρτήσῃ, τίς προσεύξεται περὶ αὐτοῦ;» «Ζητήσατε τὸν Θεὸν, καὶ ἐν τῷ εὑρίσκειν αὐτὸν, ἐπικαλέσασθε.","english":"TITLE 29. — Concerning the righteous: that their death is precious before the Lord. \"Let my soul die in the tents of the righteous.\" \"Precious in the sight of the Lord is the death of his holy ones.\" \"The remembrance of the righteous is with praises.\" \"When the righteous is praised, many peoples will rejoice.\" \"From the face of the one who does injustice the righteous is taken away, and his burial will be in peace.\" We honor the tombs of the saints, and, as it were, in the order of honors and recompense for their so illustrious valor, we lay upon them the unfading remembrance. We honor holy men who honored the faith, and who were right well crowned with the boasts of valor, who contended even to soul and blood, and bore witness to the glory of Christ, and were made illustrious by the brave deeds of piety. Whoever touches the bones of a martyr receives some participation in sanctification from the grace that attends the body. Precious, therefore, in the sight of the Lord is the death of his holy ones. TITLE 30. — Concerning the difference between God and men; and that there is a great distance between God and men, and between sinning against God and against men. \"Eli was very old, and he heard what his sons were doing to the sons of Israel; and he said to them: Why do you do according to this word, which I hear from the mouth of all the people of the Lord? No, children; for the report is not good which I hear, that the people should not serve God. If a man sinning sins against a man, then he shall pray concerning him to the Lord; but if he sins against the Lord, who shall pray concerning him?\" \"Seek God, and when you find him, call upon him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":309,"ref":"p309","source":"Ἡνίκα δ' ἂν ἐγγίζῃ ὑμῖν, ἀπολειπέτω ὁ ἀσεβὴς τὰς ὁδοὺς αὐτοῦ, καὶ ἀνὴρ ἄνομος τὰς βουλὰς αὐτοῦ· καὶ ἐπιστραφήτω ἐπὶ Κύριον, καὶ ἐλεηθήσεται, ὅτι ἐπὶ πολὺ ἀφήσει τὰς ἁμαρτίας ὑμῶν. Οὐδὲ ὥσπερ αἱ ὁδοὶ ὑμῶν, αἱ ὁδοί μου, λέγει Κύριος. Ἀλλ' ὅσον ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς, οὕτως ἀπέχει ἡ ὁδός μου ἀπὸ τῶν ὁδῶν ὑμῶν, καὶ τὰ διανοήματα ὑμῶν ἀπὸ τῆς διανοίας μου. Τοσοῦτον τὸ μέσον Θεοῦ καὶ ἀνθρώπου, ὅσον οὐδὲ ὁ λόγος παραστῆσαι δυνήσεται.\n\nΣΤΟΙΧΕΙΟΝ Ε.\n\nΤΙΤΛ. Αʹ. –Περὶ ἐντολῶν Θεοῦ, καὶ τῶν φυλαττόντων αὐτάς. «Εἶπε Κύριος· Ἐὰν ἀκοῇ ἀκούσητε τῆς φωνῆς Κυρίου, καὶ φυλάξησθε τὴν διαθήκην μου, ἔσεσθέ μοι λαὸς περιούσιος ἀπὸ πάντων τῶν ἐθνῶν. Ἐμὴ γάρ ἐστι πᾶσα ἡ γῆ· ὑμεῖς δὲ ἔσεσθέ μοι βασίλειον ἱεράτευμα, καὶ ἔθνος ἅγιον.» «Ἐὰν ἀκοῇ ἀκούσῃ τῆς φωνῆς μου, καὶ ποιήσῃς πάντα ὅσα ἂν εἴπω σοι, ἐχθρεύσω τοῖς ἐχθροῖς σου, καὶ ἀντικείσομαι τοῖς ἀντικειμένοις.» «Ἐὰν ἐν τοῖς προστάγμασί μου\n\nπορεύησθε, καὶ τὰς ἐντολάς μου φυλάσσησθε, καὶ ποιήσητε αὐτὰ, δώσω τὸν ὑετόν μου ἐν καιρῷ αὐτοῦ ὑμῖν, καὶ ἡ γῆ δώσει τὰ γεννήματα αὐτῆς, καὶ τὰ ξύλα τῶν πεδίων ἀποδώσει τὸν καρπὸν αὐτῶν. Καὶ καταλήψεται ὑμῖν ὁ ἀλοητὸς τὸν σπόρον, καὶ φάγεσθε τὸν ἄρτον ὑμῶν εἰς πλησμονὴν, κατοικήσετε μετὰ ἀσφαλείας ἐπὶ τῆς γῆς ὑμῶν, καὶ κοιμηθήσεσθε, καὶ οὐκ ἔσται ὑμᾶς ἐκφοβῶν. Καὶ ἀπολῶ θηρία πονηρὰ ἐκ τῆς γῆς ὑμῶν, καὶ πεσοῦνται [οἱ ἐχθροὶ ὑμῶν] ἐνώπιον ὑμῶν φόνῳ, καὶ διώξονται ὑμῶν πέντε ἑκατὸν, καὶ ἑκατὸν ὑμῶν διώξουσι μυρίους· καὶ πεσοῦνται οἱ ἐχθροὶ ὑμῶν ἐνώπιον ὑμῶν μαχαίρᾳ.","english":"When he draws near to you, let the ungodly abandon his ways, and the lawless man his counsels; and let him turn to the Lord, and he shall be shown mercy, for he will forgive your sins abundantly. For neither are your ways my ways, says the Lord. But as far as the heaven is from the earth, so far is my way from your ways, and your thoughts from my thought. So great is the distance between God and man, that not even speech will be able to set it forth.\n\nLETTER E.\n\nTITLE 1. — Concerning the commandments of God, and those who keep them. \"The Lord said: If you will indeed hear the voice of the Lord, and keep my covenant, you shall be to me a people chosen out of all the nations. For all the earth is mine; but you shall be to me a royal priesthood, and a holy nation.\" \"If you will indeed hear my voice, and do all that I shall say to you, I will be an enemy to your enemies, and I will oppose those who oppose you.\" \"If you walk in my statutes, and keep my commandments, and do them, I will give you my rain in its season, and the earth shall give its produce, and the trees of the fields shall yield their fruit. And the threshing shall overtake the sowing for you, and you shall eat your bread to the full, and you shall dwell securely in your land, and you shall sleep, and there shall be none to make you afraid. And I will destroy evil beasts from your land, and your enemies shall fall before you by slaughter, and five of you shall pursue a hundred, and a hundred of you shall pursue ten thousand; and your enemies shall fall before you by the sword.","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":310,"ref":"p310","source":"Καὶ ἐπιβλέψω ὑμᾶς, καὶ αὐξήσω ὑμᾶς, καὶ στήσω τὴν διαθήκην μου μεθ' ὑμῶν. Καὶ φάγεσθε παλαιὰ καὶ παλαιὰ παλαιῶν, καὶ παλαιὰ ἐκ προσώπου νέων ἐξοίσετε. Καὶ θήσω τὴν διαθήκην μου ἐν ὑμῖν, καὶ οὐ βδελύξεται ἡ ψυχή μου ὑμᾶς. Καὶ ἐμπεριπατήσω ἐν ὑμῖν, καὶ ἔσομαι ὑμῶν Θεός.» «Πρόσεχε σεαυτῷ, καὶ φύλαξον τὴν ψυχήν σου σφόδρα. Μὴ ἐπιλάθῃ πάντας τοὺς λόγους, οὓς ἑωράκασιν ὀφθαλμοί σου, καὶ μὴ ἀποστήτωσαν ἀπὸ τῆς καρδίας σου.» «Φυλάττων φύλαξαι τὰς ἐντολὰς Κυρίου τοῦ Θεοῦ σου, τὰ μαρτύρια καὶ τὰ δικαιώματα ὅσα ἐνετείλατό σοι «Οὐκ ἐκκλινεῖς δεξιᾷ, οὐδὲ ἀριστερᾷ, κατὰ πᾶσαν τὴν ὁδὸν, ἣν ἐνετείλατό σοι ὁ Κύριος.» «Ἐὰν ἀκούσητε τὰ δικαιώματά μου ταῦτα, καὶ φυλάξητε, καὶ ποιήσητε, διαφυλάξει Κύριος ὁ Θεὸς ὑμῖν τὴν διαθήκην, καὶ τὸ ἔλεος, ὃ ὥρισε τοῖς πατράσιν ὑμῶν, καὶ ἀγαπήσει σε Κύριος, καὶ εὐλογήσει τὰ ἔγγονα τῆς κοιλίας σου, καὶ τὸν καρπὸν τῆς γῆς σου, καὶ τὸν σιτόν σου, καὶ τὸν οἶνόν σου, καὶ τὸ ἔλαιόν σου· καὶ εὐλογητὸς ἔσῃ παρὰ πάντα τὰ ἔθνη.» «Ἐὰν ἀκοῇ ἀκούσῃ τῆς φωνῆς Κυρίου, εὐλογημένος σὺ ἐν ἀγρῷ, καὶ εὐλογημένη ἡ ἀποθήκη σου, καὶ τὰ ἐγκαταλείμματά σου. Εὐλογημένος σὺ ἐν τῷ εἰσπορεύεσθαί σε· ἀποστείλῃ Κύριος ἐπὶ σὲ τὴν εὐλογίαν, οὗ ἐὰν ἐπιβάλλῃς τὴν χεῖρά σου, καὶ εὐλογήσει πάντα τὰ ἔργα τῶν χειρῶν σου, καὶ δανιεῖς ἔθνεσι πολλοῖς, σὺ δὲ οὐ δανιῇ· καὶ ἄρξεις ἐθνῶν πολλῶν. Καὶ καταστήσει σε Κύριος εἰς κεφαλὴν, καὶ μὴ εἰς οὐρὰν, καὶ δώσει τὸν ὑετὸν τῆς γῆς σου ἕως καιροῦ.» «Εἶπε Σαμουήλ· Εἰ θελητὸν τῷ Κυρίῳ ὁλοκαυτώματα καὶ θυσίαι, ὡς τὸ ἀκοῦσαι φωνῆς Κυρίου;","english":"And I will look upon you, and I will increase you, and I will establish my covenant with you. And you shall eat old things and old things of old things, and you shall bring out old things from before new things. And I will place my covenant among you, and my soul shall not abhor you. And I will walk among you, and I will be your God. Take heed to yourself, and guard your soul exceedingly. Do not forget all the words that your eyes have seen, and do not let them depart from your heart. Carefully guard the commandments of the Lord your God, the testimonies and the judgments, as many as he commanded you. You shall not turn aside to the right, nor to the left, in all the way that the Lord your God commanded you. If you hear these my judgments, and guard them, and do them, the Lord your God will carefully preserve for you the covenant and the mercy that he appointed to your fathers, and the Lord will love you, and will bless the offspring of your womb, and the fruit of your land, and your grain, and your wine, and your oil; and you shall be blessed beyond all the nations. If you indeed hear the voice of the Lord, blessed shall you be in the field, and blessed your storehouse, and your remnants. Blessed shall you be when you go in; the Lord shall send upon you the blessing wherever you lay your hand, and he will bless all the works of your hands, and you shall lend to many nations, but you shall not borrow; and you shall rule over many nations. And the Lord will make you a head, and not a tail, and he will give the rain of your land until the proper time. Samuel said: Are whole burnt offerings and sacrifices desirable to the Lord, as is hearing the voice of the Lord?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":311,"ref":"p311","source":"Ἰδοὺ ἀκοὴ ὑπὲρ θυσίαν.» «Ἡ ὑπακοή σου ἐπλήθυνέ με εἰς πλατυσμόν.» «Ὁδοὺς αὐτοῦ ἐφύλαξα, καὶ οὐ μὴ ἐκκλίνω ἀπὸ τῶν ἐντολῶν αὐτοῦ, ἵνα μὴ ἀποθάνω.» «Ἐὰν ἀκούσωσι καὶ δουλεύσωσι, συντελέσουσι τὰς ἡμέρας αὐτῶν ἐν ἀγαθοῖς, καὶ τὰ ἔτη αὐτῶν ἐν εὐπρεπείαις.» «Ἡ ἐντολὴ τοῦ Κυρίου τηλαυγὴς, φωτίζουσα ὀφθαλμούς.» «Ἡ δικαιοσύνη αὐτοῦ ἐπὶ υἱοὺς υἱῶν τοῖς φυλάσσουσι τὴν διαθήκην αὐτοῦ.» «Ὄφελον κατευθυνθείησαν αἱ ὁδοί μου, τοῦ φυλάξασθαι.» «Ὁ νόμος σου ἀλήθεια.» «Πάντες οἱ λόγοι Κυρίου πεπυρωμένοι. Ὑπερασπίζει δὲ τῶν εὐλαβουμένων αὐτόν.» «Τέλος λόγου, τὸ πᾶν ἄκουε· τὸν Θεὸν φοβοῦ, καὶ τὰς ἐντολὰς αὐτοῦ φύλασσε.» «Πρόσταγμα Κυρίου πηγὴ ζωῆς.» «Οἱ ἀγαπῶντες τὸν νόμον, περιβαλοῦσιν ἑαυτοῖς τεῖχος.» «Τάδε λέγει Κύριος· Ἐὰν ἐν τοῖς ὁδοῖς μου πορεύῃ, καὶ ἐν τοῖς προστάγμασί μου φυλάσσῃ, σὺ διακρινεῖς τὸν οἶκόν μου.» «Ἀκούσατέ μου, καὶ φάγεσθε ἀγαθὰ, καὶ ἐντρυφηθείη ἐν ἀγαθοῖς ἡ ψυχὴ ὑμῶν.» «Κρείττων ἡττώμενος ἐν συνέσει ἔμφοβος, ἢ περισσεύων φρονήσει, καὶ παραβαίνων νόμον.» «Οὐδὲν γλυκύτερον τοῦ προσέχειν ἐντολαῖς Κυρίου.» «Ὁ ζητῶν νόμον, ἐμπλησθήσεται αὐτοῦ.» «Θὲς τὸν θησαυρόν σου κατ' ἐντολὰς Ὑψίστου, καὶ λυσιτελέσει σοι μᾶλλον ἢ τὸ χρυσίον.» «Οὐ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. Πᾶς ὅστις ἀκούει μου τοὺς λόγους, καὶ ποιεῖ αὐτοὺς, ὁμοιώσω αὐτὸν ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησε τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν πέτραν·","english":"Behold, obedience is better than sacrifice. Your obedience has enlarged me into broadness. I have kept his ways, and I will surely not turn aside from his commandments, that I may not die. If they hear and serve, they shall complete their days in good things, and their years in comeliness. The commandment of the Lord is far-shining, enlightening the eyes. His righteousness is upon the sons of sons to those who keep his covenant. Would that my ways were directed to keep. Your law is truth. All the words of the Lord are tried in fire. And he shelters those who revere him. The end of the matter, hear the whole: fear God, and keep his commandments. The ordinance of the Lord is a fountain of life. Those who love the law will wrap themselves in a wall. Thus says the Lord: If you walk in my ways, and keep my ordinances, you shall judge my house. Hear me, and you shall eat good things, and your soul shall delight in good things. Better is one defeated in understanding and fearful, than one abounding in prudence and transgressing the law. Nothing is sweeter than attending to the commandments of the Lord. He who seeks the law will be filled with it. Place your treasure according to the commandments of the Most High, and it will profit you more than gold. Not everyone who says to me, Lord, Lord, will enter into the kingdom of heaven, but the one who does the will of my Father who is in heaven. Everyone who hears my words and does them, I will liken him to a wise man, who built his house upon the rock.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":312,"ref":"p312","source":"καὶ κατέβη ἡ βροχὴ, καὶ ἦλθον οἱ ποταμοὶ, καὶ ἔπνευσαν οἱ ἄνεμοι, καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν. Τεθεμελίωτο γὰρ ἐπὶ πέτραν.» «Ὃς ἂν ποιήσῃ τὸ θέλημα τοῦ Θεοῦ, οὗτος ἀδελφός μου, καὶ ἀδελφὴ, καὶ μήτηρ ἐστίν.» «Ὁ ὢν ἐκ Θεοῦ, τὰ ῥήματα Θεοῦ ἀκούει.» «Ἐάν τις ἀγαπᾷ με, τὸν λόγον μου τηρήσει, καὶ ὁ Πατήρ\n\nμου ἀγαπήσει αὐτὸν, καὶ πρὸς αὐτὸν ἐλευσόμεθα, καὶ μονὴν παρ' αὐτῷ ποιήσομεν.» «Περιτομὴ οὐδέν ἐστι, καὶ ἀκροβυστία, ἀλλὰ τήρησις ἐντολῶν Θεοῦ.» «Ὁ τηρῶν τὴν ἐντολὴν αὐτοῦ, ἐν αὐτῷ μένει, καὶ αὐτὸς ἐν αὐτῷ.» Ὅπερ ἐπὶ τῆς κιθαρῳδίας ἡ τέχνη, τοῦτο ἐπὶ τῶν τοῦ Θεοῦ νόμων ἡ διὰ τῶν ἔργων ἐπίδειξις. Ὅσα προστάττει ἡμῖν ὁ νόμος, ταῦτα δεῖ κατ' ἀνάγκην φυλάσσειν· ταῦτα δὲ φόρου λόγον ἐπέχει. Ὅσα δὲ ἐκ προαιρέσεως, οἷον παρθενία, ἀναχώρησις, δῶρά εἰσι, καὶ ξενίου λόγον ἐπέχει. Ξένιον δὲ οὐ προσφέρεται κατ' ἀνάγκην· εἰ δὲ μὴ, οὐκ ἔστι ξένιον. ΤΙΤΛ. Βʹ. –Περὶ ἐντολῶν Θεοῦ, καὶ τῶν μὴ φυλασσόντων αὐτάς. «Ἐκάλεσεν ὁ Θεὸς τὸν Ἀδὰμ, καὶ εἶπεν αὐτῷ· Ἀδὰμ, ποῦ εἶ; Εἶπεν αὐτῷ Ἀδάμ· Τῆς φωνῆς σου ἤκουσα περιπατοῦντος ἐν τῷ παραδείσῳ, καὶ ἐφοβήθην, ὅτι γυμνός εἰμι, καὶ ἐκρύβην. Καὶ εἶπεν αὐτῷ· Τίς ἀνήγγειλέ σοι ὅτι γυμνὸς εἶ, εἰ μὴ ἀπὸ τοῦ ξύλου οὗ ἐνετειλάμην σοι μὴ φαγεῖν ἀπ' αὐτοῦ, ἔφαγες;» «Ἐὰν μὴ ἀκούσητε μου, μηδὲ ποιήσητε τὰ προστάγματά μου, ἐπιστήσω ἐφ' ὑμᾶς τὴν ἀπορίαν, τήν τε ψώραν καὶ τὸν ἴκτερον, σφακελίζοντα τοὺς ὀφθαλμοὺς ὑμῶν, καὶ τὴν ψυχὴν ὑμῶν ἐκτήκουσαν.","english":"And the rain descended, and the rivers came, and the winds blew, and they beat upon that house, and it did not fall. For it had been founded upon rock. Whoever does the will of God, he is my brother, and sister, and mother. He who is of God hears the words of God. If anyone loves me, he will keep my word, and my Father will love him, and we will come to him, and make our dwelling with him. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. He who keeps his commandment abides in him, and he in him. What skill is in harp-playing, that the demonstration through works is in the laws of God. Whatever the law commands us, these things we must necessarily keep; and these have the character of a tribute. But whatever is from free choice, such as virginity, withdrawal from the world, are gifts, and have the character of a guest-gift. But a guest-gift is not offered under compulsion; otherwise it is not a guest-gift. TITLE 2. — Concerning the commandments of God, and those who do not keep them. God called Adam, and said to him: Adam, where are you? Adam said to him: I heard the sound of you walking in the garden, and I was afraid, because I am naked, and I hid myself. And he said to him: Who told you that you are naked, unless you have eaten from the tree from which I commanded you not to eat? If you do not hear me, nor do my commandments, I will bring upon you distress, both the scab and the jaundice, causing your eyes to rot, and wasting away your soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":313,"ref":"p313","source":"Καὶ σπερεῖτε διὰ κενῆς τὰ σπέρματα ὑμῶν, καὶ ἔδονται οἱ ὑπεναντίοι ὑμῶν, καὶ πεσεῖσθε ἐναντίον τῶν ἐχθρῶν ὑμῶν· καὶ φεύξεσθε οὐδενὸς διώκοντος ὑμᾶς, καὶ συντρίψω τὴν ὕβριν τῆς ὑπερηφανίας ὑμῶν· καὶ θήσω τὸν οὐρανὸν ὑμῶν σιδηροῦν, καὶ τὴν γῆν ὑμῶν ὡς χαλκῆν, καὶ οὐ δώσει ἡ γῆ τὸν σπόρον αὐτῆς, καὶ τὸ ξύλον τοῦ ἀγροῦ ὑμῶν οὐ δώσει τὸν καρπὸν αὐτοῦ· καὶ φάγεσθε τὰς σάρκας τῶν υἱῶν ὑμῶν καὶ τῶν θυγατέρων.» «Ἐπικατάρατος ἄνθρωπος, ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς λόγοις τοῦ νόμου τοῦ ποιῆσαι αὐτούς· καὶ ἐρεῖ πᾶς ὁ λαός· Γένοιτο.» «Ἐπικατάρατος σὺ ἐν τῇ πόλει, καὶ ἐπικατάρατος σὺ ἐν ἀγρῷ. Ἐπικατάρατος σὺ ἐν ταῖς ἀποθήκαις σου, καὶ τὰ ἐγκαταλείμματα. Ἐπικατάρατα τὰ ἔγγονα τῆς κοιλίας σου, καὶ τὰ γεννήματα τῆς γῆς σου, τὰ βουκόλια τῶν βοῶν σου, καὶ τὰ ποίμνια τῶν προβάτων σου. Ἐπικατάρατος σὺ ἐν τῷ εἰσπορεύεσθαι, καὶ ἐπικατάρατος σὺ ἐν τῷ ἐκπορεύεσθαι. Ἐξαποστελεῖ σοι Κύριος τὴν ἔνδειαν, καὶ τὴν ἐκλιμίαν, καὶ τὴν ἀνάλωσιν ἐπὶ πάντα οὗ ἐὰν ἐπιβάλῃς τὴν χεῖρά σου διὰ τὰ πονηρὰ ἐπιτηδεύματά σου. Πατάξει σε Κύριος ἀπορίᾳ, καὶ πυρετῷ καὶ ῥίγει, καὶ ἐρεθισμῷ, καὶ φόνῳ, καὶ ἀνεμοφθορίᾳ. Καὶ ἔσται σοι ὁ οὐρανὸς ὁ ὑπὲρ κεφαλῆς σου χαλκοῦς, καὶ ἡ γῆ ἡ ὑποκάτω σου σιδηρᾶ. Δῷ Κύριος τὸν ὑετὸν τῆς γῆς σου κονιορτόν· καὶ ἔσῃ ἐν διασπορᾷ ἐν πάσαις ταῖς βασιλείαις τῆς γῆς. Πατάξει σε Κύριος παραπληξίᾳ, ἀορασίᾳ, ἐκστάσει διανοίας, καὶ ἔσῃ ψηλαφῶν μεσημβρίας, ὡς ψηλαφήσει ὁ τυφλὸς ἐν τῷ σκότει, καὶ οὐκ εὐοδώσει τὰς ὁδούς σου. Καὶ ἔσῃ ἀδικούμενος καὶ ἁρπαζόμενος, καὶ οὐκ ἔσται σοι βοηθῶν.","english":"And you shall sow your seeds in vain, and your adversaries shall eat them, and you shall fall before your enemies; and you shall flee with no one pursuing you, and I will crush the insolence of your pride; and I will make your heaven iron, and your earth like bronze, and the earth shall not give its seed, and the tree of your field shall not give its fruit; and you shall eat the flesh of your sons and of your daughters. Cursed is the man who does not abide in all the words of the law to do them; and all the people shall say: So be it. Cursed shall you be in the city, and cursed shall you be in the field. Cursed shall you be in your storehouses, and your remnants. Cursed shall be the offspring of your womb, and the produce of your land, the herds of your cattle, and the flocks of your sheep. Cursed shall you be when you go in, and cursed shall you be when you go out. The Lord shall send upon you want, and famine, and consumption upon everything on which you lay your hand, because of your evil practices. The Lord shall strike you with perplexity, and fever and chill, and irritation, and slaughter, and blight. And the heaven above your head shall be bronze to you, and the earth beneath you iron. May the Lord give the rain of your land as dust; and you shall be scattered among all the kingdoms of the earth. The Lord shall strike you with madness, and blindness, and bewilderment of mind, and you shall grope at midday, as the blind man gropes in the darkness, and your ways shall not prosper. And you shall be wronged and plundered, and there shall be no one to help you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":314,"ref":"p314","source":"Γυναῖκα λήψῃ, καὶ ἀνὴρ ἕτερος λήψεται αὐτήν· οἰκίαν οἰκοδομήσεις, καὶ οὐκ οἰκήσεις.» «Εἶπε Σαμουὴλ πρὸς Σαούλ· Οὐχὶ μικρὸς σὺ, καὶ ἔχρισέ σε Κύριος εἰς βασιλέα ἐπὶ Ἰσραήλ; Καὶ ἀπέστειλέ σε Κύριος ἐν ὁδῷ, καὶ εἶπέ σοι, Πορεύθητι, ἐξολόθρευσον τὸν Ἀμαλὴκ, καὶ τοὺς ἁμαρτάνοντας εἰς ἐμέ· καὶ πολεμήσεις αὐτοὺς ἕως συντελέσῃς αὐτούς. Καὶ ἵνα τί οὐκ ἤκουσας φωνῆς Κυρίου, ἀλλ' ὥρμησας ἐπὶ τὰ σκύλα, καὶ ἐποίησας τὸ πονηρὸν ἐναντίον Κυρίου; Καὶ εἶπε Σαούλ· Διὰ τὸ ἀκοῦσαί με τὸν λαόν.» «Ἔσται ὃν τρόπον εἶπε Κύριος, καὶ οὐκ εἰσήκουσαν αὐτοῦ, οὕτως κεκράξονται, καὶ οὐ μὴ εἰσακούσομαι αὐτῶν, λέγει Κύριος.» «Ἐγενήθη τὸ σπέρμα τῶν ἀπειθούντων εἰς ἀπώλειαν.» «Εἰ ἤκουσας τῶν ἐντολῶν μου, ἐγένετο ἂν ὡς ποταμοὶ ἡ εἰρήνη σου. καὶ ἡ δικαιοσύνη σου ὡς κῦμα θαλάσσης.» «Ἐροῦσιν, Οὐαὶ τοῖς ἀθετοῦσιν· οἱ ἀθετοῦντες τὸν νόμον, φόβος καὶ βόθυνος καὶ παγὶς ἐφ' ὑμῶν.» «Πᾶς ὁ ἀκούων μου τοὺς λόγους, καὶ μὴ ποιῶν αὐτοὺς, ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησε τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν ἄμμον. Καὶ κατέβη ἡ βροχὴ, καὶ ἦλθον οἱ ποταμοὶ, καὶ ἔπνευσαν οἱ ἄνεμοι, καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν Καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη.» «Ὅσοι","english":"You shall take a wife, and another man shall take her; you shall build a house, and you shall not dwell in it. Samuel said to Saul: Are you not small, and the Lord anointed you as king over Israel? And the Lord sent you on the way, and said to you, Go, destroy Amalek, and those who sin against me; and you shall fight them until you have finished them. And why did you not listen to the voice of the Lord, but rushed upon the spoils, and did evil before the Lord? And Saul said: Because I listened to the people. It shall be that just as the Lord said, and they did not listen to him, so they shall cry out, and I will certainly not listen to them, says the Lord. The seed of the disobedient has become destruction. If you had listened to my commandments, your peace would have become like rivers, and your righteousness like a wave of the sea. They shall say, Woe to those who set aside; those who set aside the law, fear and a pit and a snare are upon you. Everyone who hears my words and does not do them shall be compared to a foolish man, who built his house on the sand. And the rain came down, and the rivers came, and the winds blew, and they struck that house, and it fell, and its fall was great. As many as","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":315,"ref":"p315","source":"ἀνόμως ἥμαρτον, ἀνόμως ἀπολοῦνται· καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται. Οὐ γὰρ οἱ ἀκροαταὶ τοῦ νόμου δίκαιοι παρὰ τῷ Θεῷ, ἀλλ' οἱ ποιηταὶ τοῦ νόμου δικαιωθήσονται.» «Γίνεσθε ποιηταὶ νόμου, καὶ μὴ μόνον ἀκροαταὶ, παραλογιζόμενοι ἑαυτούς· ὅτι εἴ τις ἀκροατὴς νόμου ἐστὶ, καὶ οὐ ποιητὴς, οὗτος ἔοικεν ἀνδρὶ κατανοοῦντι τὸ πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ, καὶ εὐθέως ἐπελάθετο ὁποῖός ἐστι.» Εἶδον ταῦτα ἐγὼ, καὶ τὴν ἐπὶ πᾶσι τοῦ Θεοῦ σοφίαν ἐθαύμασα. Εἰ τὰ ἄλογα ἐπινοητικὰ καὶ φυλακτικὰ τῆς ἰδίας αὐτῶν σωτηρίας ἐστὶ, καὶ οἶδε τὸ αἱρετὸν αὐτοῦ καὶ τὸ φευκτὸν ἰχθὺς, τί ἐροῦμεν ἡμεῖς, οἱ λόγῳ τετιμημένοι, καὶ νόμῳ πεπαιδευμένοι, ἐπαγγελίας προτραπέντες, πνεύματι σοφισθέντες, οἱ τῶν ἀλόγων ἰχθύων ἀλογώτερον τὸ κατ' ἑαυτοὺς διατιθέμενοι; Ἐπείπερ οἱ μὲν ἴσασι τοῦ μέλλοντός τινα ποιεῖσθαι πρόνοιαν, ἡμεῖς δὲ δι' ἡδονῆς βοσκηματώδους τὴν ζωὴν ἀναλίσκομεν. Ἰχθὺς τοιαῦτα διαμείβει πελάγη ὑπὲρ τοῦ εὕρασθαί τινα ὠφέλειαν. Τί ἐρεῖς σὺ ὁ τῇ ἀργίᾳ συζῶν; ἀργία γὰρ κακουργίας ἀρχή. Μηδεὶς ἄγνοιαν προφασιζέσθω. Φυσικὸς λόγος οἰκείωσιν ἡμῖν τοῦ καλοῦ, καὶ ἀλλοτρίωσιν ἀπὸ τῶν βλαβερῶν ὑποδεικνὺς ἐγκατέσπαρται. Ἰχθύες οὐκ ἀντιλέγουσι νόμῳ Θεοῦ, καὶ ἄνθρωποι σωτηρίων διαταγμάτων οὐκ ἀνεχόμεθα. Μὴ καταφρόνει τῶν ἰχθύων, ἐπειδὴ ἄλογα καὶ ἄφωνα παντελῶς· ἀλλὰ καὶ τούτων ἀλογώτερος εἶ, τῇ διατάξει τοῦ Κτίσαντος ἀνθιστάμενος. Ἀσεβὲς τὸ λέγειν ἀδύνατα τὰ τοῦ Πνεύματος παραγγέλματα.","english":"They sinned without the law, and they will perish without the law; and as many as sinned under the law will be judged through the law. For it is not the hearers of the law who are righteous before God, but the doers of the law will be justified. Become doers of the law, and not hearers only, deceiving yourselves; for if anyone is a hearer of the law and not a doer, this one is like a man who observes the face of his birth in a mirror, and immediately forgets what sort he is. I saw these things, and I marveled at the wisdom of God in all things. If irrational creatures are inventive and watchful for their own salvation, and a fish knows what is to be chosen and what is to be avoided, what shall we say—we who are honored with reason, and educated by the law, urged on by promises, made wise by the Spirit, we who order our own affairs more irrationally than the irrational fish? Since they know how to take some forethought for what is to come, while we spend our life in grazing like cattle on pleasure. A fish crosses such great seas in order to find some benefit. What will you say, you who live with idleness? For idleness is the beginning of wickedness. Let no one plead ignorance as a pretext. The natural law has been sown in us, showing us our affinity with the good and our alienation from harmful things. Fish do not contradict the law of God, and we do not endure the ordinances that bring salvation. Do not despise the fish because they are irrational and altogether voiceless; but you are more irrational than they, opposing the ordinance of the Creator. It is impious to say that the commandments of the Spirit are impossible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":316,"ref":"p316","source":"Ἀνακέκραται τὸ κακὸν πρὸς τὴν φύσιν διὰ τῶν ἐξ ἀρχῆς παραδεξαμένων τὸ πάθος, τῶν διὰ τῆς παρακοῆς εἰσοικισαμένων τὴν νόσον. Πᾶσα ἡ κτίσις τῷ προστάγματι τοῦ Θεοῦ πειθαρχεῖ· ὁ δὲ ἄνθρωπος μόνος ἀπειθεῖ, δι' ὃν καὶ γέγονε τὰ πάντα. Τῶν τὸν πατέρα μὴ μιμουμένων ὁ πατὴρ πατέρα καλούντων οὐκ ἐπακούεται. Μετὰ τὰ τῶν γνωρισμάτων οὖν πρόσελθε τῷ Δεσπότῃ, καὶ ὡς τέκνον ἀσπάσεταί σε. Τοῖς μὲν Θεοῦ γνώμῃ κατακολουθοῦσιν, καὶ τὰ καλῶς νομοθετηθέντα μὴ τολμῶσι παραβαίνειν, πάντα κατορθοῦνται παρὰ πίστεως, καὶ γέρας εὐδαιμονίας πρόκειται παρὰ Θεοῦ. Καθ' ὅσον δὲ αὖ ἀποστῶσι τῆς τούτων ἀκριβοῦς ἐπιμελείας, ἄπορα μὲν γίνεται τὰ πόριμα, τρέπεται δὲ εἰς συμφορὰς ἀνηκέστους ὅ τι ποτ' ἂν ὡς ἀγαθὸν δρᾷν σπουδάσωσιν ΤΙΤΛ. Γʹ. –Περὶ εὐδαιμονίας καὶ μακαρισμοῦ· καὶ ὅτι οὐ δεῖ πρὸ τελευτῆς μακαρίζειν τινά.\n\n«Πρὸ τελευτῆς μὴ μακάριζε μηδένα. Μὴ μακαρίζῃς ἄνδρα πρὸ τῆς τελευτῆς αὐτοῦ.» Ὁ μὲν ἐν τῷ βίῳ τυγχάνων, οὔπω μακαριστὸς διὰ τὸ ἄδηλον τῆς ἐκβάσεως. Ὁ δὲ συμπληρώσας τὰ ἐπιβάλλοντα, καὶ ἀναντιῤῥήτῳ τέλει τὴν ζωὴν κατακλείσας, οὗτος ἤδη ἀσφαλῶς μακαρίζεται. Μηδὲν μέγα εἴπῃς εὐπλοῶν πρὸ πείσματος. Πολλοῖς πρὸς ὅρμον εὐπλοοῦν ἔδυ σκάφος, Πολλοὶ ποοσωρμίσθησαν ἐκ τρικυμίας. ΤΙΤΛ. Δʹ. –Περὶ ἐνυπνίων.","english":"Evil has been mingled with nature through those who from the beginning received the passion, who by disobedience took the disease into their dwelling. All creation obeys the command of God; but man alone disobeys, for whose sake all things came to be. The Father does not listen to those who do not imitate the father when they call him father. Therefore approach the Master with the marks of recognition, and he will welcome you as a child. For those who follow the will of God and do not dare to transgress what has been well legislated, all things are set right by faith, and the prize of blessedness is set before them by God. But insofar as they stand away from the exact care of these things, the things that are obtainable become impassable, and whatever they may strive to do as good is turned into incurable calamities. TITLE 3. — Concerning blessedness and beatitude; and that one must not call anyone blessed before death.\n\n\"Before death do not call anyone blessed. Do not call a man blessed before his end.\" He who is still in this life is not yet to be called blessed, because of the uncertainty of the outcome. But he who has completed what is due and has closed his life with an undisputed end, this man is already safely called blessed. Do not say anything great while sailing well before the storm. For many a ship, sailing well toward harbor, has sunk; many have been brought to port out of a rough sea. TITLE 4. — Concerning dreams.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":317,"ref":"p317","source":"«Ἐνύπνια ἀναπτεροῦσιν ἄφρονας. Ὡς ὁ δρασσόμενος σκιᾶς καὶ διώκων ἀνέμους, οὕτως ὁ προσέχων ἐνυπνίοις, καὶ ὡς ὠδίνουσα φαντάζεται τῇ καρδίᾳ. Ἐὰν μὴ παρὰ Ὑψίστου ἀποσταλῇ ἐν ἐπισκοπῇ, μὴ δώσεις εἰς αὐτὰ καρδίαν σου. Πολλοὺς γὰρ ἐπλάνησαν τὰ ἐνύπνια, καὶ ἠσθένησαν οἱ ἐλπίζοντες εἰς αὐτά. Μαντεῖαι καὶ οἰωνισμοὶ, καὶ ἐνύπνια ἁμαρτία ἐστί.» Πεφύκασί πως αἱ καθ' ὕπνον φαντασίαι, ὡς τὰ πολλὰ ἀποιχήματα εἶναι τῶν καθημερινῶν φροντίδων. Ὁποῖα γὰρ ᾖ τὰ κατὰ τὸν βίον ἡμῶν ἐπιτηδεύματα, τοιαῦτα ἀνάγκη εἶναι καὶ τὰ ἐνύπνια. ΤΙΤΛ. Εʹ. –Περὶ ἐλπίδος· ὅτι χρὴ εἰς Θεὸν ἐλπίζειν, καὶ μὴ εἰς τὰς τῶν ἀνθρώπων προστασίας.\n\n«Ὁ πεποιθὼς ἐπὶ Κύριον, σωθήσεται.» «Εὐφρανθήτωσαν πάντες οἱ ἐλπίζοντες ἐπὶ σοὶ, εἰς αἰῶνα,» καὶ τὰ λοιπά. «Ὑπερασπιστὴς ἐπὶ πάντων τῶν ἐλπιζόντων ἐπ' αὐτόν.» «Οὗτοι ἐν ἅρμασι, καὶ οὗτοι ἐν ἵπποις· ἡμεῖς δὲ ἐν ὀνόματι,» καὶ τὰ λοιπά. «Ἐπὶ σοὶ ἤλπισαν οἱ πατέρες ἡμῶν, ἤλπισαν, καὶ ἐῤῥύσω.» «Οἱ ὀφθαλμοί μου διὰ παντὸς πρὸς τὸν Κύριον ὅτι αὐτὸς,» καὶ τὰ λοιπά. «Ἐπὶ τῷ Κυρίῳ ἐλπίζων οὐ μὴ ἀσθενήσω.» «Ἐπ' αὐτῷ ἤλπισεν ἡ καρδία μου, καὶ ἐβοηθήθην.» Ἐπὶ σοὶ, Κύριε, ἤλπισα, μὴ καταισχυνθείην εἰς τὸν αἰῶνα.» «Τὸν ἐλπίζοντα ἐπὶ Κύριον ἔλεος κυκλώσει.» «Ἔλπισον ἐπὶ Κύριον, καὶ ποίει χρηστότητα, καὶ κατασκήνου τὴν γῆν.","english":"Dreams give wings to the foolish. As one who grasps at a shadow and pursues the winds, so is he who attends to dreams, and like a woman in labor he is deluded in his heart. Unless they are sent from the Most High in visitation, do not give your heart to them. For dreams have deceived many, and those who hoped in them have grown weak. Divination and augury and dreams are sin. The phantasies of sleep are by nature, in some way, for the most part the echoes of our daily cares. For whatever our pursuits in life are, such must our dreams also be. TITLE 5. — On hope: that one must hope in God, and not in the protections of men.\n\nHe who trusts in the Lord shall be saved. Let all those who hope in you be glad forever, and the rest. A protector over all who hope in him. Some in chariots, and some in horses; but we in the name, and the rest. Our fathers hoped in you, they hoped, and you delivered them. My eyes are continually toward the Lord, for he, and the rest. Hoping in the Lord, I shall not be weakened. My heart hoped in him, and I was helped. In you, Lord, I hoped; let me not be put to shame forever. Mercy shall surround the one who hopes in the Lord. Hope in the Lord, and do good, and dwell in the land.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":318,"ref":"p318","source":"Ἀποκάλυψον πρὸς Κύριον τὴν ὁδόν σου.» «Μακάριος ἀνὴρ οὗ ἐστι τὸ ὄνομα Κυρίου ἐλπὶς αὐτοῦ.» «Ἐπίῤῥιψον ἐπὶ Κύριον τὴν μέριμνάν σου, καὶ αὐτός σε διαθρέψει.» «Ἐλέησόν με, ὁ Θεὸς, ἐλέησόν με ὅτι ἐπὶ σοὶ πέποιθεν ἡ ψυχή μου.» «Ἐπὶ τῷ Θεῷ ἤλπισα, οὐ φοβηθήσομαι τί ποιήσει μοι ἄνθρωπος.» «Ὡδήγησεν αὐτοὺς ἐπ' ἐλπίδι, καὶ οὐκ ἐδειλίασαν. «Ἀγαθὸν πεποιθέναι ἐπὶ Κύριον, ἢ πεποιθέναι ἐπ' ἄνθρωπον.» «Οἱ πεποιθότες ἐπὶ Κύριον ὡς ὄρος Σιών.» «Μὴ πεποίθετε ἐπ' ἀρχόντων, ἐπὶ υἱοὺς ἀνθρώπων· ἐν ἐκείνῃ ἡμέρᾳ ἀπολοῦνται οἱ διαλογισμοὶ αὐτῶν.» «Ἴσθι πεποιθὼς ἐπὶ Κύριον ἐν ὅλῃ καρδίᾳ σου.» «Ὃς πέποιθεν ἐπὶ Κύριον, ἐν ἐπιμελείᾳ ἔσται.» «Ὁ πεποιθὼς ἐπὶ Κύριον. μακαριστός.» «Ὁ πεποιθὼς ἐπὶ Κύριον, εὐφρανθήσεται.» «Κύριος κριτὴς ἡμῶν, Κύριος ἄρχων ἡμῶν, Κύριος βασιλεὺς ἡμῶν, Κύριος σωτὴρ ἡμῶν· αὐτὸς σώσει ἡμᾶς.» «Ἰδοὺ ὁ Θεὸς σωτήρ μου πεποιθὼς ἔσομαι ἐπ' αὐτῷ, καὶ σωθήσομαι.» «Εὐλογημένος ἄνθρωπος ὅστις πέποιθεν ἐπὶ τῷ Κυρίῳ· καὶ ἔσται Κύριος ἐλπὶς αὐτοῦ· καὶ ἔσται ὡς ξύλον εὐθηνοῦν παρ' ὕδατα, καὶ ἐπὶ ἰκμάδα βαλεῖ ῥίζαν αὐτοῦ» «Οὐκ ἔστιν αἰσχύνη τοῖς πεποιθόσιν ἐπὶ σέ.» «Ἐμβλέψατε εἰς ἀρχαίας γενεὰς, καὶ ἴδετε· τίς ἐπίστευσε τῷ Κυρίῳ, καὶ κατῃσχύνθη; ἢ τίς ἐνέμεινε τῷ φόβῳ αὐτοῦ, καὶ ἐγκατελείφθη; ἢ τίς ἐπεκαλέσατο αὐτὸν, καὶ ὑπερεῖδεν αὐτόν; Διότι οἰκτίρμων καὶ ἐλεήμων ὁ Κύριος, καὶ ἀφίησιν ἁμαρτίας.» «Τῇ ἐλπίδι ἐσώθημεν. Ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς. Ὃ γὰρ βλέπει τις, τί καὶ ἐλπίζει; Εἰ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, δι' ὑπομονῆς ἀπεκδεχόμεθα.","english":"Reveal your way to the Lord. Blessed is the man whose hope is the name of the Lord. Cast your care upon the Lord, and he will nourish you. Have mercy on me, O God, have mercy on me, for my soul has trusted in you. In God I have hoped; I shall not fear what man will do to me. He led them in hope, and they did not fear. It is good to trust in the Lord rather than to trust in man. Those who trust in the Lord are like Mount Zion. Do not trust in rulers, in the sons of men; on that day their thoughts will perish. Be trusting in the Lord with your whole heart. He who trusts in the Lord will be in his care. He who trusts in the Lord is most blessed. He who trusts in the Lord will be gladdened. The Lord is our judge, the Lord is our ruler, the Lord is our king, the Lord is our savior; he will save us. Behold, God is my savior; I will be trusting in him, and I will be saved. Blessed is the man who trusts in the Lord; and the Lord will be his hope; and he will be like a tree flourishing by the waters, and he will send forth his root to the moisture. There is no shame for those who trust in you. Look to ancient generations, and see: who believed in the Lord and was put to shame? Or who remained in his fear and was forsaken? Or who called upon him, and he overlooked him? For the Lord is compassionate and merciful, and he forgives sins. In hope we were saved. But hope that is seen is not hope. For what a man sees, why does he also hope for? But if we hope for what we do not see, we await it with patience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":319,"ref":"p319","source":"«Στῆτε οὖν περιζωσάμενοι τὰς ὀσφύας τῆς διανοίας ὑμῶν νήφοντες.» «Τελείως ἐλπίσατε ἐπὶ τὴν δεδομένην ὑμῖν χάριν.» Πείσωμεν ἑαυτοὺς, ἀδελφοὶ, ἐν καιρῷ πειρασμοῦ, μὴ πρὸς ἀνθρωπίνας ἐλπίδας ἀποτρέχειν, καὶ ἑαυτοῖς τὰς βοηθείας θηρᾶσθαι, ἀλλ' ἐν δάκρυσι καὶ στεναγμοῖς, καὶ φιλοπόνῳ προσευχῇ, καὶ ἀγρυπνίᾳ εὐτόνῳ τὰς δεήσεις ποιεῖσθαι. Οὕτως γὰρ λαμβάνει βοήθειαν ἐκ θλίψεως, ὁ τῆς ἀνθρωπίνης βοηθείας ὡς ματαίας καταφρονῶν. Ἀμήχανόν ἐστι τοῦ τέλους ἐκπεσεῖν τὸν ὅλῃ διανοίᾳ εἰς τὸν Θεὸν ἐλπίζοντα, καὶ τὰ παρ' ἑαυτοῦ πάντα εἰσφέροντα· ἀδύνατόν τινα σπουδῇ χρώμενον, καὶ μεριμνῶντα ὑπὲρ τῆς ἑαυτοῦ σωτηρίας, καὶ τὰ παρ' ἑαυτοῦ πάντα ἐπιδεικνύμενον, ἐγκαταλειφθῆναί ποτε ὑπὸ τοῦ Θεοῦ. Ὅταν μηδαμόθεν ἀνθρωπίνης βοηθείας ἐλπὶς ἡμῖν ὑπάρχῃ, μὴ ἀπογνῶμεν, μὴ ἀτονήσωμεν, ἀλλὰ τὴν ἄγκυραν τῆς πίστεως ἀναρπάσωμεν. Ῥίψωμεν τὸ ἐργαλεῖον τῆς ἐλπίδος, μὴ εἰς θάλασσαν, ἀλλ' εἰς τὸν οὐρανὸν, καὶ τὸ χειμαζόμενον σκάφος τῶν κινδύνων ἀπαλλαγήσεται. Μὴ πεποίθετε ἐπ' ἄρχοντας· μὴ ἐπαίρεσθε ἐπὶ πλούτου ἀδηλότητι· μὴ φρονεῖτε ἐπὶ δυνάμει σώματος· μὴ τῆς ἀνθρωπίνης δόξης τὸ περιφανὲς διώκετε. Οὐδὲν τούτων σώζει. Πάντα πρόσκαιρα· πάντα ἀπατηλά· μία καταφυγὴ ὁ Θεός. Ἐπικατάρατος, ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον Ὅταν ἐν ταῖς θλίψεσιν ὦμεν, ἐπὶ πάντα μᾶλλον τρέχομεν, ἢ τὸν Θεόν. Νοσεῖ τὸ παιδίον; καὶ σὺ τὸν ἐπῳδὸν περισκοπεῖς, ἢ τὸν τοὺς περιεργοὺς χαρακτῆρας τοῖς τραχήλοις τῶν ἀναιτίων παιδίων περιτιθέντα, ἢ τὸ τελευταῖον ἐπὶ τὸν ἰατρὸν ἔρχῃ, τὰ φάρμακα τοῦ δυναμένου σώζειν καταμελήσας.","english":"Stand therefore, having girded up the loins of your mind, being sober. Hope perfectly in the grace that has been given to you. Let us persuade ourselves, brothers, in the time of trial, not to run off to human hopes and to hunt for helps for ourselves, but with tears and groans, and with laborious prayer, and with intense vigil, to make our supplications. For thus does the one who despises human help as vain receive help from affliction. It is impossible for the one who hopes with his whole mind in God and contributes all that is in his power to fall short of the end; it is impossible for anyone who applies zeal and is anxious for his own salvation and demonstrates all that is in his power ever to be abandoned by God. When we have from nowhere a hope of human help, let us not despair, let us not grow slack, but let us seize the anchor of faith. Let us cast the tool of hope, not into the sea, but into heaven, and the storm-tossed vessel will be delivered from dangers. Do not trust in rulers; do not be elated by the uncertainty of wealth; do not be proud of bodily strength; do not pursue the splendor of human glory. None of these saves. All things are temporary; all things are deceptive; God is the one refuge. Cursed is he who has his hope in man. When we are in afflictions, we run to everything rather than to God. Is the child sick? And you look around for the enchanter, or for the one who puts curious characters around the necks of innocent children, or finally you come to the physician, having neglected the medicines of the one who is able to save.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":320,"ref":"p320","source":"Κἂν ἐνύπνιόν σε ἐκταράξῃ, πρὸς τὸν ὀνειροκρίτην τρέχεις. Κἂν φοβηθῇς ἐχθρὸν, προστάτην ἕνα τῶν ἀνθρώπων περινοεῖς· καὶ ὅλως ἐφ' ἑκάστης χρείας ἐλέγχῃ, ῥήματι μὲν ὀνομάζων τὸν Θεὸν καταφυγὴν, ἔργῳ δὲ τὴν ἐκ τῶν ἀνωφελῶν καὶ\n\nματαίων βοήθειαν ἐπισπώμενος. Ἔστι δὲ τῷ δικαίῳ ἀληθινὴ βοήθεια ὁ Θεὸς, ὥσπερ τις στρατηγὸς ὁπλιτικὸν γενναῖον ἐξηρτημένος, ἕτοιμος ἀεὶ βοηθεῖν τῷ καταπονουμένῳ μέρει, οὕτως ὁ Θεὸς βοηθὸς ἡμῶν ἐστιν. Νοσεῖς; εὐθύμει. Ὃν γὰρ ἀγαπᾷ Κύριος, παιδεύει. Πτωχεύεις; εὐφραίνου, ὅτι Λαζάρου σε τὰ ἀγαθὰ διαδέξεται. Ἀτιμάζῃ διὰ τὸ ὄνομα Χριστοῦ; μακάριος εἶ, ὅτι σοι ἡ αἰσχύνη εἰς δόξαν ἀγγέλου μεταβληθήσεται. Κἂν, ὡς φὴς, τελευτήσαι οὗτος ὁ πάτρων, πάλιν ἕτερον πάτρωνά σοι ἀγαθώτερον τούτου, καὶ μεγαλοψυχότερον ὁ Κύριος παρέξει, ἐὰν τὴν πίστιν πρὸς αὐτὸν ἔχῃς. Ὁ ἐπ' ἄνθρωπον ἐλπίζων, ἢ ἐπ' ἄλλο τι τῶν κατὰ βίον μετεωριζόμενος, οἷον ἐπὶ δυναστείαν ἢ χρήματα, ἤ τι τῶν παρὰ πολλοῖς νομιζομένων εἶναι λαμπρῶν, οὐ δύναται εἰπεῖν· Ἐπὶ σὲ, Κύριε, ἤλπισα. Παράγγελμα γάρ ἐστι, μὴ ἐλπίζειν ἐπ' ἄρχοντας. Καὶ, Ἐπικατάρατος, ἄνθρωπος, ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον. Ὁ τὴν θείαν ἀπάθειαν κατορθῶσαι σπουδάζων, ἀδούλωτον παντὶ πάθει ὀφείλει φυλάξαι τὸν ἑαυτοῦ λογισμόν. Πεῖσον τοίνυν σεαυτὸν διὰ τὸν Θεὸν μόνον, καὶ μὴ δι' ἀνθρωπίνην εὔφθαρτον καὶ ἐξίτηλον δόξαν, τὸ ἀγαθὸν ἐκτελεῖν.","english":"Even if a dream disturbs you, you run to the interpreter of dreams. Even if you fear an enemy, you look around for one of men as a protector; and in every need you are altogether convicted, naming God with your word as a refuge, but in deed drawing upon the help that comes from useless and vain things. But God is true help for the righteous; just as some general, having a brave army at his disposal, is always ready to help the part that is hard pressed, so God is our helper. Are you sick? Be of good cheer, for whom the Lord loves, he disciplines. Are you poor? Rejoice, because the good things of Lazarus will succeed to you. Are you dishonored for the name of Christ? Blessed are you, because your shame will be changed into the glory of an angel. And even if, as you say, this patron dies, the Lord will again provide for you another patron, better than this one and more magnanimous, if you keep your faith toward him. He who hopes in man, or is lifted up in hope upon anything else in life—such as power or money, or any of the things that many consider to be splendid—cannot say: In you, Lord, I have hoped. For it is a command not to hope in rulers. And, Cursed is the man who has his hope in man. He who strives to attain divine dispassion ought to keep his own reason free from slavery to every passion. Persuade yourself, then, for God's sake alone, and not for the sake of human glory, which is easily corrupted and fades away, to accomplish the good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":321,"ref":"p321","source":"ΤΙΤΛ. ϛʹ. –Περὶ ἐκκλησίας, καὶ οἴκου Θεοῦ, καὶ θυσιαστηρίου, καὶ θυσίας ἱερατικῆς· καὶ ὅτι οὐ δεῖ ἐν ἐκκλησίαις θήειν [καπηλεύειν]. «Ἔσται τὸ θυσιαστήριον ἅγιον ἁγίων· καὶ πᾶς ὁ ἁπτόμενος τοῦ θυσιαστηρίου, ἁγιασθήσεται.» «Τὰς ἀπαρχὰς τῶν πρωτογεννημάτων τῆς γῆς σου εἰσοίσεις εἰς τὸν οἶκον τοῦ Θεοῦ σου.» «Οὐκ ἀναβήσῃ ἐν ἀναβαθμίσιν ἐπὶ τὸ θυσιαστήριόν μου, ὅπως μὴ ἀποκαλύψῃς τὴν ἀσχημοσύνην σου ἐπ' αὐτῷ.» «Ἐπιθήσεις ἐπὶ τὴν τράπεζάν μου ἄρτον ἐναντίον μου διὰ παντός.» «Πᾶς ὃς ἂν ἅψηται τῆς θυσίας τῶν ἱερέων ἁγιασθήσεται.» «Εἶπε Κύριος πρὸς Μωσῆν· Λάλησον πρὸς Ἀαρὼν τὸν ἀδελφόν σου, καὶ μὴ εἰσερχέσθω πᾶσαν ὥραν εἰς τὸ ἅγιον ἐσώτερον τοῦ καταπετάσματος εἰς πρόσωπον τοῦ ἱλαστηρίου. «Ἐγὼ δὲ ἐν τῷ πλήθει τοῦ ἐλεούς σου εἰσελεύσομαι εἰς τὸν οἶκόν σου· προσκυνήσω πρὸς ναὸν ἅγιόν σου ἐν φόβῳ σου, «καὶ τὰ λοιπά.» «Ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. Οἱ φοβούμενοι τὸν Κύριον, αἰνέσατε αὐτόν.» «Κύριε, ἠγάπησα εὐπρέπειαν οἴκου σου, καὶ τόπον σκηνώματος δόξης σου.» «Μίαν ᾐτησάμην παρὰ Κυρίου, ταύτην ζητήσω,» καὶ τὰ λοιπά. «Προσκυνήσατε τῷ Κυρίω ἐν αὐλῇ ἁγίᾳ αὐτοῦ.» «Πλησθησόμεθα ἐν τοῖς ἀγαθοῖς τοῦ οἴκου σου» «Ἐν ἐκκλησίαις εὐλογεῖτε τὸν Θεὸν Κύριον ἐκ πηγῶν Ἰσραήλ.» «Ὡς ἀγαπητὰ τὰ σκηνώματά σου, Κύριε τῶν δυνάμεων, ὁ βασιλεύς μου. Κρείσσων ἡμέρα μία ἐν ταῖς αὐλαῖς σου ὑπὲρ χιλιάδας.» «Τῷ οἴκῳ σου πρέπει ἁγίασμα, Κύριε, εἰς μακρότητα ἡμερῶν.» «Εἰσέλθετε εἰς τὰς πύλας αὐτοῦ ἐν ἐξομολογήσει.» «Ὑψωσάτωσαν αὐτὸν ἐν ἐκκλησίᾳ λαοῦ. «Ἀνοίξατέ μοι πύλας δικαιοσύνης, εἰσελθὼν ἐν αὐταῖς,» κ.τ.λ.","english":"TITLE. 6. — Concerning the church, and the house of God, and the altar, and the priestly sacrifice; and that one ought not to peddle in churches. \"The altar shall be holy of holies; and everyone who touches the altar shall be sanctified.\" \"You shall bring the firstfruits of the firstborn of your land into the house of your God.\" \"You shall not go up by steps to my altar, lest you uncover your nakedness upon it.\" \"You shall set bread before me on my table continually.\" \"Everyone who touches the sacrifice of the priests shall be sanctified.\" \"The Lord said to Moses: Speak to Aaron your brother, and let him not enter at every hour into the inner holy place before the face of the mercy seat. \"But I, in the abundance of your mercy, will enter into your house; I will worship toward your holy temple in fear of you,\" and the rest. \"In the midst of the church I will sing praise to you. You who fear the Lord, praise him.\" \"Lord, I have loved the beauty of your house, and the place of the tabernacle of your glory.\" \"One thing I have asked from the Lord, this I will seek,\" and the rest. \"Worship the Lord in his holy court.\" \"We shall be filled with the good things of your house.\" \"In the churches bless God the Lord from the springs of Israel.\" \"How beloved are your tabernacles, O Lord of hosts, my King. One day is better in your courts than a thousand.\" \"Holiness befits your house, O Lord, for length of days.\" \"Enter into his gates with confession.\" \"Let them exalt him in the church of the people.\" \"Open to me the gates of righteousness, having entered through them,\" etc.","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":322,"ref":"p322","source":"«Εὐφράνθην ἐπὶ τοῖς εἰρηκόσι μοι, Εἰς οἶκον Κυρίου πορευσόμεθα.» «Κύριος ἐν ναῷ ἁγίῳ αὐτοῦ, εὐλαβείσθω ἀπὸ προσώπου αὐτοῦ πᾶσα ἡ γῆ.» «Μεγάλη ἔσται ἡ δόξα τούτου τοῦ οἴκου ἡ ἐσχάτη ὑπὲρ τὴν πρώτην, λέγει Κύριος ὁ παντοκράτωρ.» «Δεῦτε, ἀναβῶμεν εἰς τὸ ὄρος Κυρίου, καὶ εἰς τὸν οἶκον τοῦ Θεοῦ Ἰακώβ. Ἀγγελεῖ ἡμῖν τὴν ὁδὸν αὐτοῦ.» «Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσι τοῖς ἔθνεσιν.» «Ὡς μέγας ὁ οἶκος τοῦ Θεοῦ, καὶ εὐμήκης ὁ τόπος τῆς κτίσεως αὐτοῦ! Μέγας, καὶ οὐκ ἔχει τελευτήν· ὑψηλὸς καὶ ἀμέτρητος.» «Σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς. Εἰσῆλθεν ὁ Ἰησοῦς εἰς τὸ ἱερὸν, καὶ ἐξέβαλε πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν ἀνέτρεψεν, καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς. Καὶ λέγει αὐτοῖς· Γέγραπται, Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται· ὑμεῖς δὲ ἐποιήσατε σπήλαιον λῃστῶν.» «Μὴ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς Ἐκκλησίας τοῦ Θεοῦ καταφρονεῖτε· Ἐπαινέσω ὑμᾶς;","english":"I rejoiced when they said to me, \"We shall go into the house of the Lord.\" \"The Lord is in his holy temple; let all the earth be in awe before him.\" \"The latter glory of this house shall be greater than the former, says the Lord Almighty.\" \"Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob. He will announce his way to us.\" \"My house shall be called a house of prayer for all nations.\" \"How great is the house of God, and how long the place of his creation! Great, and it has no end; lofty and immeasurable.\" \"You are Peter, and on this rock I will build my Church, and the gates of Hades shall not prevail against it. Jesus entered the temple and cast out all those who were selling and buying in the temple, and he overturned the tables of the money-changers and the seats of those selling doves. And he says to them, 'It is written, My house shall be called a house of prayer; but you have made it a den of robbers.'\" \"Do you not have houses to eat and drink in? Or do you despise the Church of God? Shall I praise you?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":323,"ref":"p323","source":"ἐν τούτοις οὐκ ἐπαινῶ.» Εὐσεβείας σημεῖον, τὸ συνεχῆ μνήμην ποιεῖσθαι τῶν θειοτέρων τόπων, καὶ τὸ πυκναῖς ἐντεύξεσιν ἐξιλεοῦσθαι τὸν Θεόν. Βούλεται γὰρ τοὺς ἀνθρώπους ὁ Θεὸς περὶ τοὺς τῶν ἁγίων οἴκων λιμένας καθορμίζεσθαι. Τὸ θυσιαστήριον οὐράνιός ἐστι τράπεζα, τὰ ἀπὸ γῆς δεχόμενον, καὶ οὐρανῷ παραπέμπων· τὸ ἀπ' οὐρανῶν δεχόμενον, καὶ τῇ γῇ χορηγοῦν· ἐπὶ γῆς ἐρηρεισμένον, καὶ τῷ ἄνω παρακείμενον θρόνῳ. Θυσιαστήριον γὰρ αὐτοῖς φοβερὸν τοῖς ἀγγέλοις, τοῖς τὴν οὐράνιον ὑπερπετομένοις ἀψίδα. Ἀπὸ τῆς πλευρᾶς ἄρα τὴν Ἐκκλησίαν ἐδημιούργησεν ὁ Χριστὸς, καθάπερ ἀπὸ τῆς πλευρᾶς τοῦ Ἀδὰμ τὴν Εὖαν ἐποίησεν. Διὰ τοῦτο Παῦλός φησιν· Ἐκ τῆς σαρκὸς αὐτοῦ, καὶ ἐκ τῶν ὀστέων αὐτοῦ ἐσμεν, τὴν πλευρὰν αἰνιττόμενος. Ὥσπερ γὰρ τότε ἔλαβε τὴν πλευρὰν ὁ Θεὸς, καὶ ἔπλασε τὴν γυναῖκα, οὕτως ἔδωκεν ἡμῖν αἷμα καὶ ὕδωρ ἐκ τῆς αὐτοῦ πλευρᾶς, καὶ ἀνέπλασε τὴν Ἐκκλησίαν. Καὶ ὥσπερ τότε ἐν ἐκστάσει ἔλαβε τὴν πλευρὰν καθεύδοντος τοῦ Ἀδὰμ, οὕτω καὶ νῦν μετὰ θάνατον τὸ αἷμα καὶ τὸ ὕδωρ δέδωκεν, καὶ ὅπερ τότε ἔκστασις ἦν, τοῦτο νῦν θάνατος. Καθάπερ λιμένας ἐν πελάγει, οὕτω τὰς ἐκκλησίας ἐν πόλεσιν ἔπηξεν ὁ Θεὸς, ἵνα ἀπὸ τῆς ζάλης τῶν βιωτικῶν πραγμάτων ἐνταῦθα φεύγοντες, γαλήνης ἀπολαύωμεν. Οὐδὲ γὰρ κυμάτων ἔστιν ἐνταῦθα καταφυγόντες δεῖσαι καταδρομὴν, οὐ κακουργῶν ἔφοδον, οὐ πνευμάτων βίας, οὐ θηρίων ἐπιβολάς. Λιμὴν γάρ ἐστι τούτων πάντων ἀπηλλαγμένος. Λιμὴν ἄρα ἐστὶ ψυχῶν ἡ Ἐκκλησία.","english":"In these matters I do not praise you.\" It is a sign of piety to make continual remembrance of the more divine places, and to propitiate God with frequent visits. For God wills that men put in at the harbors of the houses of the saints. The altar is a heavenly table, receiving things from the earth and sending them on to heaven; receiving things from the heavens and supplying them to the earth; established upon the earth, and set beside the throne above. For the altar is fearful even to the angels, to those who fly over the heavenly vault. From his side, then, Christ created the Church, just as from the side of Adam he made Eve. For this reason Paul says: \"We are of his flesh and of his bones,\" hinting at the side. For just as then God took the side and formed the woman, so he gave us blood and water from his side, and remade the Church. And just as then he took the side in an ecstasy while Adam slept, so now after death he has given the blood and the water, and what was then an ecstasy is now death. Just as harbors in the sea, so God has fixed the churches in cities, that fleeing here from the surge of worldly affairs, we may enjoy calm. For neither is it possible, having fled here, to fear the rush of waves, nor the assault of evildoers, nor the violence of winds, nor the attacks of beasts. For it is a harbor freed from all these things. The Church, then, is a harbor of souls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":324,"ref":"p324","source":"Πάντα γὰρ διὰ ταύτης κατεστάλη τὰ θηρία, καθάπερ θείας τινὸς ἐπῳδῆς, τῆς τῶν θείων Γραφῶν ἀκροάσεως διὰ τῆς ἀκοῆς ἑκάστου πρὸς τὴν ψυχὴν εἰσιούσης, καὶ κοιμιζούσης ταῦτα τὰ ἄλογα πάθη. Μὴ ἀπέχου ἀπὸ Ἐκκλησίας· οὐδὲν Ἐκκλησίας ἰσχυρότερον. Τῆς πέτρας ἰσχυροτέρα ἐστὶ, τοῦ οὐρανοῦ ὑψηλοτέρα ἐστὶ, τῆς γῆς πλατυτέρα ἐστίν. Ὃν γὰρ οὐκ ἐχώρησε τὰ ἄνω καὶ τὰ κάτω, γαστὴρ οὐκ ἐστενοχωρήθη χωρήσασα. Οὐδέποτε γηρᾷ, ἀλλὰ πάντα ἀκμάζει. Διὰ τί ὄρος αὐτὴν ἐκάλεσεν ἡ Γραφή; Διὰ τὸ ἀπερίτρεπτον. Καὶ πέτραν καλεῖ αὐτὴν, διὰ τὸ ἄφθορον. ΤΙΤΛ. Ζʹ. –Περὶ εὐχῆς· καὶ ὅσα δι' εὐχῆς κατορθοῦνται ὑμῖν. «Ἐξῆλθε Μωσῆς ἀπὸ Φαραὼ ἔξω τῆς πόλεως, καὶ ἐξεπέτασε τὰς χεῖρας αὐτοῦ πρὸς Κύριον, καὶ ἐπαύσαντο αἱ φωναὶ καὶ ἡ χάλαζα.» «Ἀνεβόησε Σαμψὼν πρὸς Κύριον, καὶ εἶπε· Κύριε, μνήσθητι δή μου τὸ ἅπαξ τοῦτο, καὶ ἀνταποδώσω ἀνταπόδοσιν μίαν περὶ τῶν δύο ὀφθαλμῶν μου τοῖς ἀλλοφύλοις. Καὶ περιέλαβε Σαμψὼν τοὺς δύο στύλους τοὺς μέσους, ἐφ' οἷς ὁ οἶκος ἐπεστήρικτο, καὶ εἶπεν· Ἀποθανέτω ἡ ψυχή μου μετὰ τῶν ἀλλοφύλων. Καὶ ἔπεσεν ὁ οἶκος, καὶ ἐθανάτωσεν ὑπὲρ οὓς ἐθανάτωσεν ἐν τῇ ζωῇ αὐτοῦ.» «Προσηύξατο Ἐζεκίας ὁ βασιλεὺς, καὶ ἀπέστειλεν ὁ Κύριος ἄγγελον, καὶ ἐξέτριψε πάντα δυνατὸν, καὶ πολεμιστὴν, καὶ ἄρχοντα, καὶ στρατηγὸν ἐν τῇ παρεμβολῇ βασιλέως Ἀσσούρ. «Ἐλάλησε Κύριος ἐπὶ Μανασσῆν, καὶ κατέλαβον τὸν Μανασσῆν, καὶ ἔδησαν αὐτὸν ἐν πέδαις, καὶ ἤγαγον εἰς Βαβυλῶνα. Καὶ προσηύξατο πρὸς αὐτὸν, καὶ ἤκουσε τῆς βοῆς αὐτοῦ.» Σχόλ.","english":"For through it all the wild beasts were subdued, as by a kind of divine incantation, when the hearing of the divine Scriptures enters each person's soul through the ear and lulls to rest these irrational passions. Do not keep away from the Church; nothing is stronger than the Church. She is stronger than the rock, higher than heaven, wider than the earth. For him whom the things above and the things below could not contain, a womb was not too narrow to contain. She never grows old, but all things in her flourish. Why did the Scripture call her a mountain? Because of her immovability. And it calls her a rock, because of her incorruptibility. TITLE 7. — Concerning prayer; and what things are accomplished for you through prayer. \"Moses went out from Pharaoh outside the city, and stretched out his hands to the Lord, and the voices and the hail ceased.\" \"Samson cried out to the Lord and said: Lord, remember me this once, and I will repay one repayment for my two eyes upon the Philistines. And Samson grasped the two middle pillars on which the house was supported, and said: Let my soul die with the Philistines. And the house fell, and it killed more than it killed in his life.\" \"Hezekiah the king prayed, and the Lord sent an angel, and he destroyed every mighty man, and warrior, and ruler, and commander in the camp of the king of Assyria.\" \"The Lord spoke against Manasseh, and they seized Manasseh, and bound him in fetters, and brought him to Babylon. And he prayed to him, and he heard his cry.\" Note.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":325,"ref":"p325","source":"Ἱστόρηται παρὰ Ἀφρικανῷ, ὅτι ἐν τῷ λέγειν ᾠδὴν τὸν Μανασσῆ, τὰ δεσμὰ διεῤῥάγη σιδηρᾶ ὄντα, καὶ ἔφυγεν. «Ἀνεβόησεν Ἠλιοῦ εἰς τὸν οὐρανὸν, καὶ εἶπε· Κύριε ὁ Θεὸς Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβἐπάκουσόν μου ἐν πυρί· καὶ ἔπεσε πῦρ παρὰ Κυρίου ἐκ τοῦ οὐρανοῦ, καὶ κατέφαγε τὸ ὁλοκαύτωμα καὶ τὰς σχίζας, καὶ τοὺς λίθους, καὶ τὸν χοῦν, καὶ τὸ ὕδωρ τὸ ἐντῇ θαλάσσῃ ἐξέλειξε τὸ πῦρ.» «Ὤρθρισεν ὁ λειτουργὸς Ἑλισσαιὲ, καὶ ἰδοὺ δύναμις κυκλοῦσα τὴν πόλιν, καὶ ἵπποι, καὶ ἅρματα. Καὶ εἶπε τὸ παιδάριον πρὸς αὐτόν· Τί ποιήσομεν; Καὶ εἶπεν Ἑλισσαιέ· Μὴ φοβοῦ, ὅτι τοῦ πλείους οἱ μεθ' ἡμῶν. Καὶ προσηύξατο Ἑλισσαιὲ, καὶ εἶπε· Κύριε, διάνοιξον τοὺς ὀφθαλμοὺς τοῦ παιδαρίου· καὶ εἶδε, καὶ ἰδοὺ τὸ ὅρος πλῆρες ἵππων, καὶ ἅρμα πυρὸς κύκλῳ Ἑλισσαιέ· καὶ προσηύξατο Ἑλισσαιὲ, καὶ εἶπε· Πάταξον τὸ ἔθνος τοῦτο ἀορασίᾳ.» «Ἦν Ἡσαΐας ἐν τῇ αὐλῇ μέσῃ, καὶ ῥῆμα Κυρίου ἐγένετο πρὸς αὐτόν· Ἐπίστρεψον, καὶ\n\nἐρεῖς πρὸς Ἐζεκίαν· Τάδε λέγει Κύριος παντοκράτωρ, Ἤκουσα τῆς προσευχῆς σου, καὶ εἶδον τὰ δάκρυά σου, καὶ προσθήσω ἐπὶ τὰ ἔτη σου ἔτη ιϛʹ.» Ὄρθριζε πρὸς Κύριον παντοκράτορα δεόμενος. Εἰ καθαρὸς εἶ καὶ ἀληθινὸς, ἐπακούσεται τῆς δεησεώς σου.» «Θύσον τῷ Θεῷ θυσίαν αἰνέσεως, καὶ ἀπόδος τῷ Ὑψίστῳ τὰς εὐχάς σου.» «Τὰς εὐχάς μου τῷ Κυρίῳ ἀποδώσω ἐναντίον παντὸς τοῦ λαοῦ αὐτοῦ.» «Προσεύξασθε πρός με, καὶ εἰσακούσομαι ὑμῶν, καὶ ἐκζητήσατέ με ἐν ὅλῃ καρδίᾳ ὑμῶν, καὶ ἐπιφανοῦμαι ὑμῖν.» «Κύριε παντοκράτορ ὁ Θεὸς Ἰσραήλ· ψυχὴ ἐν στεναγμοῖς, καὶ πνεῦμα ἀκηδιῶν ἐκέκραξε πρὸς σέ.","english":"It is recorded by Africanus that when Manasseh was singing a song, the iron bonds were broken and he fled. \"Elijah cried out to heaven and said: Lord God of Abraham, Isaac, and Jacob, hear me in fire; and fire fell from the Lord out of heaven and consumed the burnt offering and the wood, and the stones, and the dust, and the water that was in the sea the fire licked up.\" \"The servant of Elisha rose early, and behold, a host encircling the city, and horses, and chariots. And the young servant said to him: What shall we do? And Elisha said: Fear not, for those with us are more than those with them. And Elisha prayed and said: Lord, open the eyes of the young servant; and he saw, and behold, the mountain was full of horses, and a chariot of fire around Elisha; and Elisha prayed and said: Strike this nation with blindness.\" \"Isaiah was in the middle court, and the word of the Lord came to him: Turn back, and you shall say to Hezekiah: Thus says the Lord Almighty, I have heard your prayer, and I have seen your tears, and I will add to your years sixteen years.\" Rise early to the Lord Almighty in supplication. If you are pure and true, he will hear your supplication. \"Sacrifice to God a sacrifice of praise, and pay your vows to the Most High.\" \"I will pay my vows to the Lord before all his people.\" \"Pray to me, and I will hear you, and seek me with your whole heart, and I will appear to you.\" \"Lord Almighty, God of Israel: a soul in groans, and a spirit in despondencies has cried out to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":326,"ref":"p326","source":"Ἄκουσον, Κύριε, ἐλέησον, ὅτι Θεὸς ἐλεήμων εἶ, καὶ ἐλέησον.» «Ἐν ψυχῇ συντετριμμένῃ, καὶ πνεύματι ταπεινώσεως προσδεχθείημεν, ὡς ἐν ὁλοκαυτώμασιν.» «Μὴ ὀλιγοψυχήσῃς ἐν τῇ προσευχῇ σου· μὴ ἐμποδίσῃς τοῦ ἀποδοῦναι εὐχὴν ἐν καιρῷ.» «Ὅταν προσεύχῃ, οὐκ ἔσῃ ὥσπερ ὑποκριταὶ σκυθρωποὶ, ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσι τοῖς ἀνθρώποις. Ἀμὴν λέγω ὑμῖν· ἀπέχουσι τὸν μισθὸν αὐτῶν. Σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου. Προσευχόμενοι δὲ, μὴ βαττολογήσητε, ὥσπερ οἱ ἐθνικοί· δοκοῦσι γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται. Μὴ οὖν ὁμοιώθητε αὐτοῖς. Οἶδε γὰρ ὁ Πατὴρ ὑμῶν, ὧν χρείαν ἔχετε, πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. Οὕτως οὖν προσεύχεσθε ὑμεῖς· Πάτερ ὑμῶν,» καὶ τὰ ἑξῆς. «Αἰτεῖτε, καὶ δοθήσεται ὑμῶν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. Πᾶς γὰρ αἰτῶν λαμβάνει.» «Προσελθόντες οἱ μαθηταὶ τῷ Ἰησοῦ κατ' ἰδίαν, εἶπον· Διὰ τί οὐκ ἐδυνήθημεν ἐκβαλεῖν αὐτό; Ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· Διὰ τὴν ἀπιστίαν ὑμῶν. Ἀμὴν γὰρ λέγω ὑμῖν· ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ· Μετάβηθι ἐντεῦθεν ἐκεῖ, καὶ μεταβήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν. Τοῦτο δὲ τὸ γένος οὐκ ἐκπορεύσεται, εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ.» «Γρηγορεῖτε, καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν.» «Ἀμὴν, ἀμὴν λέγω ὑμῖν, ὅ τι ἂν αἰτήσετε τὸν Πατέρα ἐν τῷ ὀνόματί μου, δώσει ὑμῖν.» «Ἔλεγε παραβολὴν αὐτοῖς πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι, καὶ μὴ ἐκκακεῖν. Κοιτής τις ἔν τινι πόλει,» κ. τ. ἑ.","english":"Hear, O Lord, and have mercy, for you are a merciful God, and have mercy. \"With a contrite soul and a spirit of humility may we be accepted, as with whole burnt offerings.\" \"Do not be faint-hearted in your prayer; do not hinder yourself from paying your vow in due time.\" \"When you pray, you shall not be like the hypocrites, gloomy, for they love to pray standing in the synagogues and on the corners of the streets, so that they may be seen by men. Truly I say to you, they have received their reward. But you, when you pray, enter into your inner room. And when praying, do not babble, as the Gentiles do; for they think that in their much speaking they will be heard. Do not, then, be like them. For your Father knows what things you have need of before you ask him. Thus, then, pray: Our Father,\" and so on. \"Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you. For everyone who asks receives.\" \"The disciples came to Jesus privately and said: Why could we not cast it out? And Jesus said to them: Because of your unbelief. For truly I say to you: if you have faith as a grain of mustard seed, you will say to this mountain: Move from here to there, and it will move, and nothing will be impossible for you. But this kind does not go out except by prayer and fasting.\" \"Watch, and pray, that you do not enter into temptation.\" \"Truly, truly I say to you, whatever you ask the Father in my name, he will give you.\" \"He spoke a parable to them, to the effect that they ought always to pray and not lose heart. A certain judge in a certain city,\" and so on.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":327,"ref":"p327","source":"«Ἀγρυπνεῖτε ἐν παντὶ καιρῷ δεόμενοι, ἵνα καταξιωθῆτε ἐκφυγεῖν πάντα τὰ μέλλοντα γίνεσθαι,» «Γενόμενος ἐπὶ τοῦ τόπου, εἶπεν αὐτοῖς· Προσεύχεσθε μὴ εἰσελθεῖν εἰς πειρασμόν. Καὶ αὐτὸς ἀνεσπάσθη ἀπ' αὐτῶν ὡσεὶ λίθου βολὴν, καὶ θεὶς τὰ γόνατα προσηύξατο, λέγων· Πάτερ, εἰ βούλει, παρένεγκε τὸ ποτήριον τοῦτο ἀπ' ἐμοῦ. Πλὴν μὴ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ σὸν γενέσθω. Καὶ ἐλθὼν ἐπὶ τοὺς μαθητὰς, εὗρεν αὐτοὺς καθεύδοντας, καὶ εἶπεν αὐτοῖς· Προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν.» «Ἀμὴν λέγω ὑμῖν, ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ· Ἄρθητι, καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ, ἔσται αὐτῷ ὃ ἐὰν εἴπῃ. Ὅταν στήκητε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν.» «Οὗτοι πάντες ἦσαν προσκαρτεροῦντες ὁμοθυμαδὸν τῇ προσευχῇ καὶ τῇ δεήσει.» «Καὶ προσκαλεσάμενοι οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπον· Οὐκ ἀρεστόν ἐστι καταλείποντας ἡμᾶς τὸν λόγον τοῦ Θεοῦ, διακονεῖν τραπέζαις. Ἐπισκέψασθε οὖν, ἀδελφοὶ, ἄνδρας ἐξ ὑμῶν μαρτυρουμένους ἑπτὰ, πλήρεις Πνεύματος καὶ σοφίας, οὓς καταστήσομεν ἐπὶ τῆς χρείας ταύτης. Ἡμεῖς δὲ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου ἐσόμεθα προσκαρτεροῦντες.» «Ἀνήρ τις ἦν ἐν Καισαρείᾳ, ὀνόματι Κορνήλιος, ἑκατοντάρχης, ἐκ σπείρης τῆς καλουμένης Ἰταλικῆς, εὐσεβὴς, καὶ φοβούμενος Θεὸν σὺν παντὶ τῷ οἴκῳ αὐτοῦ, ποιῶν ἐλεημοσύνας πολλὰς ἐν τῷ λαῷ, καὶ δεόμενος Θεοῦ διὰ παντός.","english":"Watch at every time, praying, that you may be counted worthy to escape all that is about to happen.\" \"Having come to the place, he said to them: Pray that you do not enter into temptation. And he himself was withdrawn from them about a stone's throw, and kneeling down he prayed, saying: Father, if you will, remove this cup from me. Nevertheless, not my will, but yours be done. And having come to the disciples, he found them sleeping, and he said to them: Pray, that you do not enter into temptation.\" \"Amen I say to you, whoever says to this mountain: Be lifted up and cast into the sea, and does not doubt in his heart, it shall be done for him, whatever he says. Whenever you stand praying, forgive if you have anything against anyone, so that your Father who is in the heavens may also forgive you your trespasses.\" \"These all were persevering with one accord in prayer and supplication.\" \"And the twelve, having summoned the multitude of the disciples, said: It is not pleasing that we, leaving the word of God, should serve tables. Therefore, brothers, look out from among you seven men who are well attested, full of the Spirit and wisdom, whom we will appoint over this need. But we will persevere in prayer and in the ministry of the word.\" \"There was a certain man in Caesarea, by name Cornelius, a centurion, from the cohort called the Italian, devout, and fearing God with all his household, doing many alms among the people, and entreating God continually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":328,"ref":"p328","source":"Εἶδεν ἐν ὁράματι φανερῶς, ὡς περὶ ὥραν ἐννάτην τῆς ἡμέρας, ἄγγελον τοῦ Θεοῦ εἰσελθόντα πρὸς αὐτὸν, καὶ εἰπόντα αὐτῷ, Κορνήλιε. Ὁ δὲ ἀτενίσας αὐτῷ, καὶ ἔμφοβος γενόμενος, εἶπε· Τί ἐστι, κύριε; Εἶπε δὲ αὐτῷ· Αἱ προσευχαί σου καὶ ἐλεημοσύναι σου ἀνέβησαν ἐνώπιον τοῦ Θεοῦ.» «Διὰ πάσης εὐχῆς καὶ δεήσεως προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ\n\nπροσκαρτερήσει, καὶ δεήσει περὶ πάντων τῶν ἁγίων, καὶ ὑπὲρ ἐμοῦ.» «Παρακαλῶ πρὸ πάντων, ποιεῖσθαι δεήσεις, προσευχὰς, ἐντεύξεις, εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων, ὑπὲρ βασιλέων, καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵν' ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. Τοῦτο γὰρ καλὸν ἐνώπιον τοῦ Θεοῦ. Βούλομαι προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντες ὁσίας χεῖρας, χωρὶς ὀργῆς καὶ διαλογισμοῦ. Ὡσαύτως καὶ γυναῖκας.» «Κακοπαθεῖ τις ἐν ὑμῖν; προσευχέσθω. Εὐθυμεῖ τις; ψαλλέτω. Ἀσθενεῖ τις ἐν ὑμῖν; προσκαλεσάσθω τοὺς πρεσβυτέρους τῆς Ἐκκλησίας, καὶ προσευξάσθωσαν ἐπ' αὐτὸν, ἀλείψαντες αὐτὸν ἐλαίῳ ἐν ὀνόματι τοῦ Κυρίου· καὶ ἡ εὐχὴ τῆς πίστεως σώσει τὸν κάμνοντα.» «Σωφρονήσατε, καὶ νήψατε εἰς προσευχάς.» Μὴ μικρολογίαν καταγνωσθῶμεν, ἐν τῷ μικρὰ αἰτεῖν ἡμᾶς, καὶ τοῦ διδόντος ἀνάξια. Εὔηχός ἐστιν ἐκείνη ἡ φωνὴ, καὶ μέχρι τῆς θείας ἀναβαίνουσα ἀκοῆς, οὐχ ἡ μετά τινος διατάσεως γινομένη κραυγὴ, ἀλλ' ἡ ἀπὸ καθαρᾶς συνειδήσεως ἀναπεμπομένη ἐνθύμησις. Χωρίζεται Θεοῦ, ὁ μὴ συνάπτων ἑαυτὸν διὰ προσευχῆς τῷ Θεῶ.","english":"He saw clearly in a vision, about the ninth hour of the day, an angel of God coming in to him and saying to him, \"Cornelius.\" And he, having looked intently at him and become afraid, said, \"What is it, lord?\" And he said to him, \"Your prayers and your alms have gone up before God.\" \"Praying with all prayer and supplication at every time in the Spirit, and watching unto this very thing with all perseverance, and supplication for all the saints, and for me.\" \"I exhort therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. For this is good before God. I desire that the men pray in every place, lifting up holy hands, without wrath and disputing. Likewise also the women.\" \"Is any among you suffering hardship? Let him pray. Is any cheerful? Let him sing praise. Is any among you sick? Let him call for the elders of the Church, and let them pray over him, having anointed him with oil in the name of the Lord; and the prayer of faith will save the one who is sick.\" \"Be sober and watch unto prayers.\" Let us not be condemned for smallness of mind, in that we ask for small things and things unworthy of the giver. That voice is well-sounding and ascends even to the divine hearing—not the cry that is made with some straining, but the thought sent up from a pure conscience. He is separated from God who does not join himself to God through prayer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":329,"ref":"p329","source":"Οὐκοῦν τοῦτο χρὴ πρότερον ἡμᾶς διδαχθῆναι τῷ λόγῳ, ὅτι δεῖ πάντοτε προσεύχεσθαι, καὶ μὴ ἐκκακεῖν. Ἐκ γὰρ τοῦ προσεύχεσθαι περιγίνεται τὸ μετὰ τοῦ Θεοῦ εἶναι· ὁ δὲ μετὰ Θεοῦ ὢν, τοῦ ἀντικειμένου κεχώρισται. Προσευχὴ τῷ μὲν Ἰωνᾷ τὸ κῆτος οἶκον ἐποίησεν, τὸν δὲ Ἐζεκίαν ἐκ τῶν πυλῶν τοῦ θανάτου πρὸς ζωὴν ἐπανήγαγε, τοῖς δὲ τρισὶ νέοις εἰς πνεῦμα δροσῶδες τὴν φλόγα ἔτρεψεν. Ὁ ἐν καιρῷ προσευχῆς μὴ πρὸς τὰ λυσιτελοῦντα τῇ ψυχῇ τεταμένος, ἀλλὰ πρὸς τὰς ἐμπαθεῖς τῆς διανοίας κινήσεις συνδιατίθεσθαι τὸν Θεὸν ἀξιῶν, λῆρός τίς ἐστιν ὡς ἀληθῶς, καὶ βαττολόγος, καὶ φληνάφης, καὶ φλυαρὸς, καὶ εἴ τι ἄλλο τῆς τοιαύτης σημασίας ἐστί. Παρὰ σοῦ μοι ζωὴ, παρὰ σοῦ γενέσθω καὶ ἡ πρὸς τὸ ζῇν ἀφορμή. Ἐπειδὴ τῆς τοῦ ἀγαθοῦ κρίσεως ἀπεπλανήθη διὰ τῆς ἀπάτης ἡ ἀνθρωπίνη φύσις, καὶ πρὸς τὸ χεῖρον ἡ ζωὴ τῶν ἀνθρώπων κατεκρατήθη, καλῶς εὐχόμεθα τοῦ Θεοῦ τὴν βασιλείαν ἐλθεῖν. Οὐ γὰρ ἔστιν ἄλλως ἐκδῦναι τὴν πονηρὰν τῆς φθορᾶς δυναστείαν, μὴ τῆς ζωοποιοῦ δυνάμεως ἐφ' ἡμῶν ἀντιλαβούσης τὸ κράτος. Ἐὰν οὖν προσευξώμεθα, ταύτῃ τῇ δυνάμει τὸν Θεὸν ἱκετεύωμεν· Ἀπαλλαγείην τῆς φθορᾶς· ἐλευθερωθείην τοῦ θανάτου· μηκέτι κατ' ἐμοῦ βασιλευέτω τὰ νῦν ἐπικρατοῦντα πάθη, μηδὲ ἀγέτω με ὁ πολέμιος διὰ τῆς ἁμαρτίας αἰχμάλωτον· ἀλλ' ἐλθέτω ἐπ' ἐμὲ ἡ βασιλεία σου, ἵνα ἀποχωρήσῃ ἡ τοῦ ἐναντίου τυραννίς. Οὐ γὰρ ὑπομένει τὸ σκότος τὴν τοῦ φωτὸς παρουσίαν, οὐ νόσος ὑγείας ἐπιλαβούσης ἵσταται, οὐκ ἐνεργεῖ τὰ πάθη, τῆς ἀπαθείας παρούσης. Φροῦδος ὁ θάνατος, ἀφανὴς ἡ φθορὰ, ὅταν ἐν ἡμῖν βασιλεύῃ ἡ ζωὴ, καὶ ἡ ἀφθαρσία τὸ κράτος ἔχῃ.","english":"Therefore we must first be taught this by the word, that we ought always to pray and not to lose heart. For from praying comes being with God; and he who is with God is separated from the adversary. Prayer made the sea-monster a home for Jonah; it brought Hezekiah back from the gates of death to life; and for the three young men it turned the flame into a spirit of dew. He who in the time of prayer is not intent on the things profitable to the soul, but asks God to share in the passionate motions of his mind, is truly a fool, a babbler, a prater, and a trifler, and whatever else belongs to such a meaning. From you let life be mine, and from you let the occasion for living come as well. Since human nature wandered from the judgment of the good through deceit, and the life of men was overpowered toward the worse, we rightly pray that the kingdom of God may come. For it is not otherwise possible to escape the evil dominion of corruption, unless the life-giving power takes hold of the rule over us. If, then, we pray, let us entreat God by this power: May I be released from corruption; may I be freed from death; let not the passions that now prevail rule over me any longer, nor let the enemy lead me captive through sin; but let your kingdom come upon me, that the tyranny of the adversary may depart. For darkness does not endure the presence of light, nor does disease stand when health has taken hold, nor do the passions work when impassibility is present. Death is gone, corruption is unseen, when life reigns in us and incorruption holds the rule.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":330,"ref":"p330","source":"Γενηθήτω ἐν ἐμοὶ τὸ θέλημά σου, ἵνα σβεσθῇ τοῦ διαβόλου τὸ θέλημα. Ὥσπερ γὰρ ἐν τοῖς ζοφώδεσι τῶν σπηλαίων φωτὸς εἰσκομισθέντος ὁ ζόφος ἀφανίζεται, οὕτω τοῦ σοῦ θελήματος ἐν ἐμοὶ γενομένου, πᾶσα ἡ πονηρὰ καὶ ἄτοπος τῆς προαιρέσεως κίνησις εἰς τὸ μὴ ὂν περιΐσταται. Θέλημα γάρ σου ἡ σωτηρία τῶν ἀνθρώπων ἐστίν. Ὁ τοῦ πονηροῦ ῥυσθῆναι εὐχόμενος, ἔξω τῶν πειρασμῶν γενέσθαι παρακαλεῖ. Ὅταν δι' εὐχῆς αἰτησώμεθά τι τὸν Δεσπότην, μὴ ταχέως ἐξατονήσωμεν, ἀλλὰ τὸ συνεχὲς τῆς ἀποτυχίας τῇ συνεχείᾳ τῆς αἰτήσεως ἐκνικήσωμεν. Ἐν ταῖς ἀναβολαῖς καὶ ταῖς ὑπερθέσεσι τῶν δωρεῶν τοῦ Θεοῦ μὴ προκάμωμεν, μηδὲ προαναπίπτωμεν. Πολλάκις γὰρ ὁ Δεσπότης τὴν δοκοῦσαν ἀναβολὴν εἰς πίστεως γυμνασίαν παρέλκει. Καλὸν πάντοτε διὰ προσευχῆς ὁμιλεῖν τῷ Θεῷ. Εἰ γὰρ συντυχία ἀνδρὸς ἀγαθοῦ βελτιοῖ τὸν συντυγχάνοντα, πόσῳ μᾶλλον καὶ ἐν ἡμέρᾳ καὶ ἐν νυκτὶ προσομιλεῖν τῷ Θεῷ. Μέγα ἀγαθὸν εὐχὴ, ἐὰν μετὰ διανοίας εὐχαρίστου γένηται, ἐὰν παιδεύσωμεν ἑαυτοὺς, μὴ μόνον λαμβάνοντας, ἀλλὰ καὶ ἀποτυγχάνοντας εὐχαριστεῖν τῷ Θεῷ. Καὶ γὰρ ποτὲ μὲν δίδωσι, ποτὲ δὲ οὐ δίδωσιν, ἀμφότερα χρησίμως. Ὥστε κἂν λάβῃς, κἂν μὴ λάβῃς, ἔλαβες ἐν τῷ μὴ ἀπολαβεῖν· κἂν μὴ ἐπιτύχῃς, ἐπέτυχες ἐν τῷ μὴ ἐπιτυχεῖν. Ἔστι γὰρ ὅτε τὸ μὴ","english":"Let your will be done in me, so that the will of the devil may be quenched. For just as when light is brought into dark caves the darkness disappears, so when your will is done in me, every evil and disordered motion of my choice is brought to nothing. For the salvation of men is your will. He who prays to be delivered from the evil one asks to be outside of temptations. When we ask something of the Master through prayer, let us not quickly grow weary, but let us overcome the persistence of failure by the persistence of our asking. In the delays and postponements of God's gifts let us not grow faint, nor give up beforehand. For often the Master draws out what seems a delay for the training of faith. It is good always to converse with God through prayer. For if the meeting with a good man makes the one who meets him better, how much more to converse with God both by day and by night. Great is the good of prayer, if it is made with a grateful mind, if we train ourselves to give thanks to God not only when we receive but also when we fail to receive. For sometimes he gives, sometimes he does not give, both for our benefit. So that whether you receive or do not receive, you have received in not receiving; and whether you succeed or not, you have succeeded in not succeeding. For there is a time when not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":331,"ref":"p331","source":"λαβεῖν ὅπερ αἰτοῦμεν, τοῦ λαβεῖν λυσιτελέστερον. Εἰ γὰρ συμφέρον ἡμῖν πολλάκις τὸ λαβεῖν, πάντως ἔδωκεν ἄν. Τὸ δὲ συμφερόντως ἀποτυχεῖν, ἐπιτυχεῖν ἐστι. Μέγα ὅπλον εὐχὴ, μέγας κόσμος, μεγάλη ἀσφάλεια. Ἀνθρώπων μὲν γὰρ δεόμενοι, καὶ δαπάνης καὶ χρημάτων δεόμεθα, καὶ κολακείας δουλοπρεποῦς, καὶ πολλῆς περιόδου καὶ πραγματείας. Οὐ γὰρ ἐξ εὐθείας αὐτοῖς τοῖς κύριοις τοῦ δοῦναι τὴν χάριν ἔνι διαλεχθῆναι πολλάκις, ἀλλ' ἀνάγκη πρότερον διακόνους, καὶ οἰκονόμους αὐτῶν, καὶ ἐπιτρόπους, χρήμασι καὶ ῥήμασι, καὶ παντὶ θεραπεῦσαι τρόπῳ, καὶ τότε δι' ἐκείνων τὴν αἴτησιν δυνηθῆναι λαβεῖν. Ἐπὶ δὲ Θεοῦ οὐκ ἔστιν οὕτως. Οὐ γὰρ δεῖται μεσιτῶν ἐπὶ τῶν ἀξιούντων, οὐδὲ οὕτως δι' ἑτέρων παρακαλούμενος, ὡς δι' ἡμῶν αὐτῶν τῶν δεομένων ἐπινεύει τῇ χάριτι. Καὶ ἐνταῦθα μὲν, καὶ λαμβάνοντας, καὶ μὴ λαμβάνοντας ἔστι κερδαίνειν, ἐπὶ δὲ τῶν ἀνθρώπων ἐν ἑκατέρῳ πολλάκις ἐβλάβημεν. Ἐπεὶ οὖν μεῖζον τὸ κέρδος, καὶ πλείων ἡ εὐκολία τοῖς τῷ Θεῷ προσιοῦσι, μὴ καταφρονῶμεν εὐχῆς. Τότε γάρ σοι μᾶλλον δίδωσιν ἃ αἰτεῖς, ἂν σὺ διὰ σεαυτοῦ αἰτῇς, ἐὰν μὴ παρέργως αἰτῇς, ὅπερ ποιοῦσιν οἱ πολλοί. Ἡ γλῶσσα μὲν λέγει τὰ ῥήματα, ἡ δὲ ψυχὴ τῆς οἰκίας ἢ ἀγορᾶς τὰς ὁδοὺς περιέρχεται. Τοῦτο δὲ ὅλον τοῦ διαβόλου τὸ κατασκεύασμα. Ἐπειδὴ γὰρ οἶδεν ἡμᾶς κατ' ἐκεῖνον τὸν καιρὸν διαλεχθῆναι πρὸς τὸν Θεὸν, ὅτι δυνάμεθα καὶ ἀφέσεως ἁμαρτημάτων τυχεῖν, βουλόμενος ἡμῖν τὸν τῆς εὐχῆς προσχῶσαι λιμένα, κατ' αὐτὸν ἐνίσταται τὸν καιρὸν, ἐκκρούων ἡμῶν τὴν διάνοιαν τῶν λεγομένων, ὥστε ζημιωθέντας ἡμᾶς μᾶλλον ἢ κερδαίνοντας, ἀπελθεῖν.","english":"To receive what we ask is more profitable than to receive it. For if receiving were often beneficial to us, he would certainly have given it. But to fail beneficially is to succeed. Prayer is a great weapon, a great protection, a great security. For when we petition men, we need both expense and money, and servile flattery, and much going about and busy effort. For it is often not possible to speak directly to the very masters who grant the favor, but one must first court their servants, stewards, and overseers with money and words and every manner of attention, and only then be able through them to obtain the request. But with God it is not so. For he does not need mediators for those who ask, nor is he entreated through others in such a way that he grants the grace through us ourselves who petition. And here, whether we receive or do not receive, we can profit; but in the case of men we have often been harmed in either outcome. Since, then, the profit is greater and the ease is greater for those who come to God, let us not despise prayer. For then he gives you more fully what you ask, if you ask through yourself, if you do not ask carelessly, as most people do. The tongue speaks the words, but the soul wanders through the streets of the house or the marketplace. And this whole thing is the devil's device. For since he knows that at that very time we have spoken with God, so that we can even obtain forgiveness of sins, wishing to block up for us the harbor of prayer, he opposes us at that very time, driving our mind away from what is being said, so that we depart having suffered loss rather than gain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":332,"ref":"p332","source":"Ταῦτα οὖν εἰδὼς, ἄνθρωπε, ὅταν προσίῃς Θεῷ. ἐννόησον τίνι προσέρχῃ, καὶ ἀρκεῖ σοι εἰς νῆψιν. Ἐξῆλθεν ὁ Ἰησοῦς εἰς τὰ μέρη Τύρου καὶ Σιδῶνος, καὶ ἰδοὺ γυνὴ, τὸ παλαιὸν ὅπλον τοῦ διαβόλου, ἡ τοῦ παραδείσου με ἐκβαλοῦσα, ἡ μήτηρ τῆς παρανομίας, ἡ ἀρχὴ τῆς ἁμαρτίας· αὐτὴ ἐκείνη ἡ γυνὴ ἔρχεται. Καινὸν πρᾶγμα καὶ παράδοξον! Ἰουδαῖοι φεύγουσι, καὶ γυνὴ καταδιώκει. Καὶ παρεκάλει αὐτὸν λέγουσα· Κύριε, Υἱὲ Δαβὶδ, ἐλέησόν με. Εὐαγγελίστρια γίνεται ἡ γυνὴ, καὶ τὴν θεότητα, καὶ τὴν οἰκονομίαν ὁμολογεῖ· Κύριε, καὶ τὴν δεσποτείαν· Υἱὲ Δαβὶδ, τῆς σαρκὸς τὴν ἀνάληψιν. Ἐλέησόν με. Οὐκ ἔχω κατόρθωμα βίου· οὐκ ἔχω παῤῥησίαν πολιτείας. Ἐπὶ ἔλεον καταφύγω, ὅπου ἀνεξέταστος σωτηρία. Καὶ τί εἶδες οὕτω, πονηρὰ οὖσα καὶ παράνομος; Πῶς ἐτόλμησας προσελθεῖν; Καὶ ὅρα γυναικὸς φιλοσοφίαν. Οὐ παρακαλεῖ Ἰάκωβον· οὐ δέεται Ἰωάννου, οὐδὲ προσέρχεται Πέτρον, ἀλλὰ διέτεμε τὸν χορόν. Οὐκ ἔχω μεσίτου χρείαν, ἀλλὰ λαβοῦσα τὴν μετάνοιαν συνήγορον, αὐτῇ τῇ πηγῇ προσέρχομαι. Διὰ τοῦτο κατέβη, διὰ τοῦτο σάρκα ἀνέλαβεν, ἵνα ἐγὼ αὐτῷ διαλεχθῶ. Ἄνω τὰ Χερουβὶμ αὐτὸν τρέμουσι, καὶ κάτω αὐτῷ πόρνη διαλέγεται. Ἐλέησόν με· ψιλὸν ῥῆμα, καὶ πέλαγος ἀχανὲς σωτηρίας. Ἐλέησόν με· διὰ τοῦτο παρεγένου, διὰ τοῦτο σάρκα ἀνέλαβες, διὰ τοῦτο ἐγένου ὅπερ εἰμί. Ἄνω τρόμος, καὶ κάτω παῤῥησία. Ἐλέησόν με· τί ἔχεις; Ἔλεον ζητῶ. Τί πάσχεις; Ἡ θυγάτηρ μου κακῶς δαιμονίζεται. Ἡ συμπαθεία γυμνάζεται, ἡ φύσις βασανίζεται. Ἐξῆλθε συνήγορος τοῦ θυγατρίου· οὐ φέρει τὴν νοσοῦσαν, ἀλλὰ φέρει τὴν πίστιν. Θεός ἐστι καὶ τὰ πάντα βλέπει.","english":"Knowing these things, then, O man, when you draw near to God, consider to whom you are coming, and this is enough for you for watchfulness. Jesus went out into the parts of Tyre and Sidon, and behold, a woman, the ancient weapon of the devil, she who cast me out of paradise, the mother of lawlessness, the beginning of sin—that very woman comes. A new and paradoxical thing! Jews flee, and a woman pursues. And she kept begging him, saying: Lord, Son of David, have mercy on me. The woman becomes an evangelist, and she confesses both the divinity and the economy: Lord, also the lordship; Son of David, the assumption of the flesh. Have mercy on me. I have no achievement of life; I have no boldness of conduct. I have fled to mercy, where salvation is without examination. And what did you see, being wicked and lawless? How did you dare to approach? And observe the philosophy of a woman. She does not appeal to James; she does not entreat John, nor does she approach Peter, but she cuts through the chorus. I have no need of a mediator, but taking repentance as my advocate, I approach the very fountain. For this he came down, for this he took up flesh, so that I might converse with him. Above, the Cherubim tremble before him, and below, a harlot converses with him. Have mercy on me—a bare word, and a vast sea of salvation. Have mercy on me—for this you came, for this you took up flesh, for this you became what I am. Above, trembling, and below, boldness. Have mercy on me—what do you have? I seek mercy. What do you suffer? My daughter is badly demon-possessed. Sympathy is exercised, nature is tormented. The advocate of the little daughter has come out; she does not bear the sick one, but she bears the faith. He is God and sees all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":333,"ref":"p333","source":"Ἡ θυγάτηρ μου κακῶς δαιμονίζεται. Πένθος χαλεπὸν, τὸ κέντρον τῆς φύσεως, τὴν μήτραν διεσχίζει, κλυδώνιον τοῖς σπλάγχνοις εἰργάσατο. Τί ποιήσω; Ἀπόλλυμαι. Καὶ διὰ τί οὐκ εἶπεν, Ἐλέησον τὴν θυγατέρα μου, ἀλλὰ, Ἐλέησόν με; ἐκείνη γὰρ ἐν ἀσθενείᾳ ἔχει τὸ πάθος. Οὐκ οἶδε τί πάσχει, καὶ οὐκ αἰσθάνεται τῆς ἡδονῆς, παραπέτασμα τῆς συμφορᾶς ἔχουσα τὸ ἀνόδυνον, μᾶλλον δὲ τὸ ἀναίσθητον. Ἐμὲ δὲ ἐλέησον, τὴν θεωρὸν τῶν καθημερινῶν κακῶν. Θέατρον ἔχω συμφορᾶς ἐν τῇ οἰκίᾳ. Ποῦ ἀπέλθω; εἰς τὴν ἔρημον; ἀλλ' οὐ τολμῶ αὐτὴν καταλιπεῖν μόνην. Ἀλλ' εἰς τὴν οἰκίαν; ἀλλ' εὑρίσκω τὸν πόλεμον ἔνδον, τὰ κύματα ἐν τῷ λιμένι. Τί αὐτὴν καλέσω; νεκράν; ἀλλὰ κινεῖται. Ἀλλὰ ζῶσαν; ἀλλ' οὐκ οἶδε τί πάσχει. Οὐκ οἶδα εὑρεῖν ὄνομα ἑρμηνεῦον τὸ πάθος. Ἐμὲ ἐλέησον. Εἰ τεθνήκει τὸ θυγάτριόν μου, οὐκ ἂν τοιαῦτα ἔπαθον. Παρέδωκα ἂν τὸ σῶμα τοῖς κόλποις τῆς γῆς,\n\nκαὶ τῷ χρόνῳ τὴν λήθην εἰσήγαγον, καὶ διεφόρησα τὸ ἕλκος. Νῦν δὲ νεκρὸν ἔχω διηνεκῆ μοι θεωρίαν ἐργαζόμενον, ὑφαίνοντά μοι τὰ τραύματα, πλεονάζοντά μοι τὸ ἕλκος. Πῶς εἶδον ὀφθαλμοὺς διαστρεφομένους, χεῖρας στραγγαλουμένας, πλοκάμους λυομένους, ἀφρὸν προϊεμένην, τὸν δήμιον ἔνδον ὄντα, καὶ μὴ φαινόμενον, τὰς μάστιγας φαινομένας; Ἕστηκα θεωρὸς τῶν ἀλλοτρίων κακῶν, τῆς φύσεώς με κεντριζούσης. Ἐλέησόν με. Χαλεπὸν τὸ κλυδώνιον, πάθος καὶ φόβος. Πάθος φύσεως, καὶ φόβος δαίμονος. Προσελθεῖν· οὐ δύναμαι, οὐδὲ κατασχεῖν. Ὠθεῖ με τὸ πάθος, καὶ διακρούεταί με ὁ φόβος. Ἐλέησόν με. Ἀλλ' ἐννόησον γυναικὸς φιλοσοφίαν. Οὐκ ἀπῆλθε πρὸς μάντεις· οὐ περίαπτα ἐποίησεν·","english":"My daughter is terribly demon-possessed. A grievous mourning, the sting of nature, tears through the womb, and has made a tossing storm in my inmost parts. What shall I do? I am perishing. And why did she not say, Have mercy on my daughter, but, Have mercy on me? For that one has her suffering in weakness. She does not know what she suffers, and does not perceive the pleasure, having as a veil over her calamity her freedom from pain—or rather, her insensibility. But have mercy on me, the spectator of daily evils. I have a theater of calamity in my house. Where shall I go? Into the desert? But I do not dare to leave her alone. But into the house? But I find the war within, the waves in the harbor. What shall I call her? Dead? But she moves. But alive? But she does not know what she suffers. I cannot find a name that interprets the suffering. Have mercy on me. If my little daughter had died, I would not have suffered such things. I would have delivered the body to the bosom of the earth, and in time brought in forgetfulness, and dispersed the wound. But now I have a dead one who produces for me a continual spectacle, weaving my wounds for me, multiplying my sore for me. How did I see eyes distorted, hands strangled, locks loosed, foam coming forth, the executioner within and not appearing, the lashes appearing? I stand as a spectator of another's evils, while nature goads me. Have mercy on me. Grievous is the tossing storm, suffering and fear. Suffering of nature, and fear of the demon. To draw near—I cannot, nor to hold fast. The suffering drives me, and fear beats me back. Have mercy on me. But consider the philosophy of a woman. She did not go to diviners; she did not make amulets;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":334,"ref":"p334","source":"οὐ μαγγανιστρίας γυναῖκας ἐμισθώσατο, ταύτας τὰς γυμναζούσας τοὺς δαίμονας, καὶ αὐξούσας τὸ ἕλκος, ἀλλ' ἀφῆκε τοῦ διαβόλου τὸ ἐργαστήριον. Ἐλέησόν με· ἡ θυγάτηρ μου κακῶς δαιμονίζεται. Ὅσοι πατέρες ἐγένεσθε, βοηθήσατε τῷ λόγῳ, καὶ ὅσαι μητέρες κατεσκευάσθητε. Οὐ δύναμαι ἑρμηνεῦσαι τὸν χειμῶνα ὃν ὑπέμεινε τὸ γυναῖον. Εἶδες τὴν καρτερίαν, τὴν ἀνδρείαν, τὴν ὑπομονήν. Ὁ δὲ οὐκ ἀπεκρίθη αὐτῇ λόγον. Καινὰ τὰ πράγματα! Παρακαλεῖ, δέεται, κλαίει τὴν συμφοράν· αὔξει τὴν τραγῳδίαν· διηγεῖται τὸ πάθος, καὶ ὁ φιλάνθρωπος οὐκ ἀποκρίνεται, ὁ Λόγος σιγᾷ, ἡ πηγὴ ἀποκλείεται, ὁ ἰατρὸς τὰ φάρμακα συστέλλει. Τί τὸ καινόν; τί τὸ παράδοξον; Ἄλλοις ἐπιτρέχεις, καὶ ταύτην ἐπιτρέχουσαν ἀπελαύνεις. Ἀλλ' ἐννόησον τοῦ ἰατροῦ τὴν σοφίαν. Ὁ δὲ οὐκ ἀπεκρίνατο αὐτῇ λόγον. Τί οὖν; ἐπειδὴ οὐκ Ἐπέτυχεν ἀποκρίσεως, προσελθόντες οἱ μαθηταὶ αὐτοῦ, λέγουσιν αὐτῷ, Ἀπολῦσον αὐτὴν, ὅτι κράζει ὄπισθεν ἡμῶν. Ἄλλος εὐαγγελιστὴς λέγει, ἔμπροσθεν ἡμῶν. Ἐναντία τὰ εἰρημένα, ἀλλὰ οὐ ψευδῆ. Ἀμφότερα γὰρ ἐποίει. Πρὸ τούτου ὄπισθεν ἔκραζεν. Ὅτε οὐκ ἀπεκρίθη, ἔμπροσθεν ἦλθεν, καθάπερ κύων περιλείχων τοὺς πόδας τοῦ δεσπότου. Ἀπόλυσον αὐτήν. Θέατρον περιέσεισεν, δῆμον συνήγαγεν. Ἀπόλυσον αὐτὴν, ὅτι κράζει ὄπισθεν ἡμῶν. Τί οὖν αὐτός; Οὐκ ἀπεστάλην, εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. Ὅτε ἀπεκρίθη, χεῖρον ἐποίησεν αὐτῆς τὸ ἕλκος. Τί οὖν; διὰ τοῦτο ἄνθρωπος ἐγένου, σάρκα ἀνέλαβες, οἰκονομίας τοσαύτας εἰργάσω, ἵνα μίαν γωνίαν σώσῃς;","english":"She did not hire sorceress women, those who train demons and magnify the wound, but she left the devil's workshop. Have mercy on me; my daughter is terribly demon-possessed. All you who have become fathers, help with your word, and all you who have been made mothers. I cannot describe the storm that the woman endured. You saw her endurance, her courage, her patience. But he answered her not a word. Strange are these things! She pleads, she begs, she weeps at her misfortune; she heightens the tragedy; she recounts her suffering, and the lover of mankind does not answer, the Word is silent, the fountain is shut, the physician withholds the remedies. What is this strange thing? What is this paradoxical thing? You run to others, and this woman who runs to you you drive away. But consider the physician's wisdom. But he did not answer her a word. What then? Since she did not obtain an answer, his disciples came and said to him, Send her away, for she cries out after us. Another evangelist says, before us. The statements are contrary, but not false. For she did both. Before this she cried out behind. When he did not answer, she came in front, like a dog licking its master's feet. Send her away. She stirred up a theater, she gathered a crowd. Send her away, for she cries out after us. What then does he say? I was not sent except to the lost sheep of the house of Israel. When he answered, he made her wound worse. What then? Was it for this that you became man, that you took on flesh, that you accomplished so many economies, so that you might save one corner?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":335,"ref":"p335","source":"Ἀπειρημένοι Χαναναῖοι, βδελυκτοὶ τῆς ἀσεβείας, ἐναγεῖς, μιαροὶ, ἀκάθαρτοι, οὔτε ἀκοῦσαι αὐτῶν ἠνείχοντο οἱ Ἰουδαῖοι, τὸν νόμον τελοῦντες, καὶ πληροῦντες αὐτόν. Ἐπειδὴ ἡ γυνὴ Χαναναία ἦν, καὶ τοῦ ὁρίου ἐκείνου τοῦ ἀπειρημένου, ἔνθα καὶ λύσσα, καὶ μανία, καὶ ἀσέβεια ἐπέκειτο, καὶ διαβόλου τυραννὶς, καὶ δαιμόνων βάκχαι, καὶ φύσις πατουμένη, καὶ εἰς ἀλόγων ἀλογίαν κατενεχθεῖσα, εἰς δαιμόνων κακίαν. Προσέτασσε δὲ ὁ νόμος, Μηδέν σοι καὶ Χαναναίοις· μὴ δῷς, μὴ λάβῃς μετ' ἐκείνων. Μὴ γυναῖκα λάβῃς, μὴ συμβόλαια, μὴ συναλλάγματα. Διὰ τοῦτο φραγμὸν περιέθηκεν. Ἵνα οὖν μὴ λέγωσιν οἱ Ἰουδαῖοι, Ὅτι ἀφῆκας ἡμᾶς, καὶ ἀπῆλθες ἔξω, διὰ τοῦτο οὐκ ἐπιστεύσαμέν σοι. Ἰδοὺ ἀπὸ ἐθνῶν ἔρχονται, καὶ οὐ δέχομαι αὐτοὺς, ὑμᾶς δὲ φεύγοντας καλῶ· Δεῦτε πρός με, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς, καὶ οὐκ ἔρχεσθε. Ταύτην δὲ ἀποῤῥίπτω, καὶ παραμένει. Ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ζητοῦσιν. Ἀπόλυσον αὐτὴν, ὅτι κράζει ὄπισθεν ἡμῶν. Ἴδωμεν οὖν τί λέγει· Οὐκ ἀπεστάλην, εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. Ἡ δὲ ἀκούσασα, ἦλθε, καὶ προσεκύνησε λέγουσα· Ναὶ Κύριε. Ὁ δέ φησιν, Οὐκ ἔστι καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ βάλλειν τοῖς κυναρίοις. Τί οὖν; Ναὶ, Κύριε. Κύνα με λέγεις, ἐγώ σε Κύριον καλῶ· σύ με ὑβρίζεις, ἐγώ σε αἰνῶ. Ναὶ, Κύριε· καὶ γὰρ τὰ κυνάρια ἐσθίει ἀπὸ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης τῶν κυρίων αὐτῶν. Ὦ σοφία γυναικός! Κύνα με λέγεις; ὡς κύνα με θρέψον. Οὐ παραιτοῦμαι τὸ ὄνειδος· λάβω οὖν τὴν τροφὴν τοῦ κυνός. Κύνα με ἐκάλεσας; δός μοι ψιχίον.","english":"The Canaanites were forbidden, abominable in their impiety, accursed, polluted, unclean; the Jews, fulfilling and completing the law, would not even endure to hear them. Since the woman was a Canaanite, and from that forbidden border, where also frenzy and madness and impiety lay upon them, and the tyranny of the devil, and the bacchants of demons, and nature trampled down and brought down to the unreason of brute beasts, to the wickedness of demons. But the law commanded: Have nothing to do with Canaanites; do not give, do not receive with them. Do not take a wife, no contracts, no dealings. For this reason he set a fence around them. So that the Jews might not say, \"Because you abandoned us and went outside, therefore we did not believe in you\"—behold, they come from the nations, and I do not receive them, but you who flee I call: Come to me, all you who labor and are burdened, and I will give you rest—and you do not come. But this woman I cast out, and she remains. I became manifest to those who did not seek me. Send her away, because she cries out after us. Let us see, then, what he says: I was not sent except to the lost sheep of the house of Israel. But she, hearing this, came and worshiped, saying, Yes, Lord. And he says, It is not good to take the bread of the children and throw it to the dogs. What then? Yes, Lord. You call me a dog, I call you Lord; you insult me, I praise you. Yes, Lord; for even the dogs eat from the crumbs that fall from the table of their masters. O the wisdom of the woman! You call me a dog? Feed me as a dog. I do not refuse the reproach; let me receive the food of the dog. You called me a dog? Give me a crumb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":336,"ref":"p336","source":"Συνήγορος ἐγένου μοι τῇ αἰτήσει, ἐν τῇ παροχῇ τὴν συγκατάθεσιν ἐπίδειξον. Ναὶ, Κύριε· καὶ γὰρ τὰ κυνάρια ἐσθίει ἀπὸ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης τῶν κυρίων αὐτῶν. Τί οὖν\n\nὁ παραιτούμενος, ὁ διώκων, ὁ λέγων· Οὐκ ἔστι καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ δοῦναι τοῖς κυναρίοις; ὁ λέγων· Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. Τί φησιν, Ὦ γῦναι, ἐπαινέτης ἐγένου; ἀνακηρύττεις τὴν γυναῖκα, οὐκ ᾔσχυνες αὐτήν; οὐκ ἐδίωκες; διὰ τοῦτο ἐδίωκον. Εἰ γὰρ ἐξ ἀρχῆς αὐτὴν ἀπέλυσα, οὐκ ἂν ἔμαθες αὐτῆς τὴν πίστιν. Εἰ ἐκ προοιμίων ἔλαβεν, ἀνεχώρει, καὶ τὸν θησαυρὸν αὐτῆς οὐκ ἠπίστατο. Διὰ τοῦτο ἀνεβαλόμην τὴν δόσιν, ἵνα δείξω αὐτοῖς τὴν πίστιν. Ὦ γύναι. Θεὸς λέγει, Ὦ γύναι! Ἀκουέτωσαν οἱ εὐχόμενοι μετὰ βαναυσίας. Ὅταν εἴπω, Παρακάλεσον τὸν Θεὸν, δεήθητι αὐτοῦ, ἱκέτευσον αὐτόν· λέγει, Παρεκάλεσα ἅπαξ καὶ δεύτερον, τρίτον, δέκατον, καὶ οὐκ ἔλαβον. Μὴ ἀποστῇς, ἕως ἐὰν λάβῃς. Τότε ἀπόστηθι ὅταν λάβῃς· μᾶλλον δὲ τότε· ἀλλὰ καὶ τότε παράμενε. Κἂν λάβῃς, αἴτει· ὅταν δὲ λάβῃς, εὐχαρίστησον, ὅτι ἔλαβες. Εἰσέρχονται πολλοὶ εἰς τὴν Ἐκκλησίαν, καὶ ἀπαρτίζουσι μυρίους στίχους εὐχῆς, καὶ ἐξέρχονται. Μὴ γὰρ πολλῶν χρείαν ἔχει ὁ Θεὸς λόγων; τῆς εὐχῆς σου μόνον χρῄζει. Καὶ τί, φησί· ἔκλινα, καὶ ηὐξάμην; Ἔκλινας τὰ γόνατα, ἀλλ' ἡ διάνοιά σου ἔξω ἐπέτατο. Τὸ σῶμά σου ἔσω, καὶ ἡ ψυχή σου ἔξω. Τὸ στόμα σου ἔλεγεν, καὶ ἡ διάνοιά σου ἠρίθμει τοὺς τόκους, συμβόλαια, συναλλάγματα, χωρία, κτήματα.","english":"You became an advocate for me in my request; in the granting, show your assent. Yes, Lord; for even the little dogs eat from the crumbs that fall from the table of their masters. What then\n\ndoes the one who refuses, the one who pursues, the one who says: It is not good to take the bread of the children and give it to the little dogs? The one who says: I was not sent except to the lost sheep of the house of Israel. What does he say? O woman, you have become a praiser? You proclaim the woman, did you not put her to shame? Did you not pursue her? For this reason I was pursuing. For if I had dismissed her from the beginning, you would not have learned her faith. If she had received it from the outset, she would have withdrawn, and her treasure would not have been known. For this reason I deferred the gift, so that I might show them her faith. O woman. God says, O woman! Let those who pray with vulgarity hear. When I say, Entreat God, beseech him, supplicate him, he says, I have entreated once and twice, a third time, a tenth time, and I have not received. Do not depart until you receive. Then depart when you receive; or rather, then—but even then remain. And if you receive, keep asking; and when you receive, give thanks, because you received. Many enter the Church and rattle off countless lines of prayer, and go out. Does God need many words? He needs only your prayer. And what, he says, did I bow the knee and pray? You bowed your knees, but your mind was flying outside. Your body was inside, and your soul was outside. Your mouth was speaking, and your mind was counting interest, contracts, agreements, estates, properties.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":337,"ref":"p337","source":"Ὁ γὰρ διάβολος πονηρὸς ὢν, καὶ εἰδὼς ὅτι ἐν καιρῷ εὐχῆς μεγάλα ἀνύομεν, τότε ἐπέρχεται. Πολλάκις κείμεθα ὕπτιοι, καὶ οὐδὲν λογιζόμεθα, καὶ ὁ νοῦς ἠρεμεῖ. Ἤλθομεν εὔξασθαι, καὶ μυρίοι λογισμοὶ ἐπέρχονται, ἵνα ἡμᾶς ἐκβάλῃ κενούς. Ταῦτα εἰδὼς ἐν ταῖς εὐχαῖς, γίνωσκε τὴν Χαναναίαν. Ἀλλ' οὐκ ἔχεις θυγατέρα δαιμονιζομένην. Τί εἶπεν ἡ Χαναναία; Ἐλέησόν με· ἡ θυγάτηρ μου κακῶς δαιμονίζεται. Μέγας ὁ δαίμων, ἁμαρτία· ὁ δαιμονιῶν ἐλεεῖται, ὁ ἁμαρτάνων μισεῖται. Ἐκεῖνος συγγνώμην ἔχει, οὗτος ἀπολογίας ἐστέρηται. Ἐλέησόν με· βραχὺ τὸ ῥῆμα, καὶ πέλαγος φιλανθρωπίας. Ὅπου γὰρ ἔλεος, πάντα τὰ ἀγαθά. Κἂν ἔξω ᾖς, κράζε καὶ λέγε, Ἐλέησόν με· μὴ κινῶν τὰ χείλη, ἀλλὰ τῇ διανοίᾳ βοῶν· καὶ σιωπώντων ἀκούει ὁ Θεός. Οὐ ζητεῖται τόπος, ἀλλ' ἀρκεῖ τρόπος. Ὁ Ἱερεμίας ἐν βορβόρῳ ἦν, καὶ τὸν Θεὸν ἐπεσπάσατο. Ὁ Δανιὴλ ἐν λάκκῳ λεόντων, καὶ τὸν Θεὸν ἐξευμενίσατο· οἱ τρεῖς παῖδες ἐν τῇ καμίνῳ ἦσαν, καὶ τὸν Θεὸν ἐδυσώπησαν. Ὁ λῃστὴς ἐσταυρώθη, καὶ ὁ σταυρὸς οὐκ ἐκώλυσεν, ἀλλὰ παράδεισον ἤνοιξεν. Ὁ Ἰὼβ ἐν κοπρίᾳ ἦν, καὶ τὸν Θεὸν ἵλεον κατεσκεύασεν. Ὅπου ἐὰν ᾖς, εὔχου. Κἂν δικαστῇ παραστῇς, εὔχου. Ὅταν ὀργίζηταί σοι δικαστὴς, εὔχου. Θάλασσα ἦν ἔμπροσθεν, ὄπισθεν οἱ Αἰγύπτιοι ἐδίωκον, μέσος ὁ Μωσῆς. Πολλὴ εὐχὴ ἐν τῇ στενοχωρίᾳ· ἀλλὰ μέγα τὸ πέλαγος τῆς εὐχῆς. Ὄπισθεν οἱ Αἰγύπτιοι ἐδίωκον, καὶ μέση ἡ εὐχή. Καὶ οὐδὲν ἐλάλει Μωσῆς· καὶ λέγει αὐτῷ ὁ Θεὸς, Τί βοᾷς πρός με; Κἂν τὸ στόμα σου σιγᾷ, ἀλλ' ἡ καρδία σου βοᾷ. Καὶ σὺ ὅταν παραστῇς δικαστῇ μεμηνότι καὶ τυραννοῦντι, καὶ ἐπ' αὐτῶν τῶν δημίων, εὔχου τῷ Θεῷ.","english":"For the devil, being wicked and knowing that in the time of prayer we accomplish great things, then attacks. Often we lie on our backs and reckon nothing, and the mind is at rest. We have come to pray, and countless thoughts assail us, so that he may cast us out empty. Knowing these things in prayers, recognize the Canaanite woman. But you do not have a daughter possessed by a demon. What did the Canaanite woman say? Have mercy on me; my daughter is badly demon-possessed. Great is the demon, sin; the one demon-possessed is shown mercy, the one sinning is hated. That one has pardon, this one is deprived of defense. Have mercy on me: the phrase is brief, and a sea of love for humanity. For where there is mercy, there are all good things. Even if you are outside, cry out and say, Have mercy on me; not moving the lips, but shouting with the mind; and God hears even those who are silent. No place is sought, but the manner suffices. Jeremiah was in the mire, and he drew God to himself. Daniel was in the lions' den, and he propitiated God; the three youths were in the furnace, and they entreated God. The thief was crucified, and the cross did not hinder him, but opened paradise. Job was on the dung-heap, and he made God propitious. Wherever you are, pray. Even if you stand before a judge, pray. When a judge is angry with you, pray. The sea was in front, the Egyptians were pursuing behind, Moses was in the middle. Great is prayer in distress; but great is the sea of prayer. The Egyptians were pursuing behind, and prayer was in the middle. And Moses was saying nothing; and God says to him, Why do you cry out to me? Even if your mouth is silent, your heart cries out. And you, when you stand before a raging and tyrannical judge, and before the very executioners, pray to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":338,"ref":"p338","source":"Εὐχομένου δέ σου, τὰ κύματα καταστέλλεται. Ὁ δικαστὴς ἐπὶ σέ; πρὸς τὸν Θεὸν φεῦγε· Ὁ ἄρχων πλησίον σου; σὺ τὸν Δεσπότην παρακάλεσον. Μὴ γὰρ ἄνθρωπός ἐστιν; ἀεὶ ἐγγύς ἐστι, καὶ πανταχοῦ ἐστι, καὶ πάντα πληροῖ. Ἐὰν θέλῃς παρακαλέσαι ἄνθρωπον, καὶ μαθεῖν τί ποιεῖ, διακονῶν οὐκ ἀποκρίνεται. Ἐπὶ δὲ τοῦ Θεοῦ οὐδὲν τοιοῦτον. Ὅπου δ' ἂν ἀπέλθῃς καὶ καλῇς, ἀκούει. Οὐ θυρωρὸς, οὐκ οἰκονόμος, οὐ μεσίτης, οὐ διάκονος, οὐδὲν τούτων. Εἰπέ· Ἐλέησόν με, καὶ ὁ Θεὸς παραγίνεται. Ἔτιλαλοῦντός σου ἐρεῖ· Ἰδοὺ πάρειμι. Ὦ ῥῆμα ἡμε ρότητος γέμον, οὐκ ἀναμένον τελέσαι τὴν εὐχήν. Οὐδέπω τελεῖς τὴν εὐχὴν, καὶ λαμβάνεις τὴν δόσιν. Ἐλέησόν με· ταύτην μιμησώμεθα τὴν Χαναναίαν. Ἐλέησόν με· ἡ θυγάτηρ μου κακῶς δαιμονίζεται. Καὶ τί ἤκουσεν; Ὦ γύναι, μεγάλη σου ἡ πίστις· γενηθήτω σοι ὡς θέλεις. Ἐξηπορήθης, ὑβρίσθης παρ' ἐμοῦ. Ἀπεδίωξά σε, καὶ οὐκ ἀνεχώρησας, ἀλλὰ παρέμεινας. Ἀληθῶς, Ὦ γύναι, μεγάλη σου ἡ πίστις. Ἀπέθανεν ἡ γυνὴ, καὶ τὸ ἐγκώμιον αὐτῆς μένει διαδήματος λαμπρότερον εἰς ὅσην ἥλιος ἐφορᾷ γῆν. Ἀκούεις τοῦ Χριστοῦ λέγοντος· Ὦ γύναι, Μεγάλη σου ἡ πίστις γενηθήτω σοι ὡς θέλεις σύ. Καὶ ἐξῆλθε τὸ δαιμόνιον,","english":"When you pray, the waves are calmed. Is a judge against you? Flee to God. Is a ruler near you? Entreat the Master. For is he a man? He is always near, and is everywhere, and fills all things. If you wish to entreat a man and learn what he is doing, he does not answer while serving. But with God there is nothing like this. Wherever you go and call, he hears. No doorkeeper, no steward, no mediator, no servant, none of these. Say: Have mercy on me, and God comes. While you are still speaking he will say: Behold, I am present. O word full of gentleness, not waiting for the prayer to be finished. You have not yet finished the prayer, and you receive the gift. Have mercy on me—let us imitate this Canaanite woman. Have mercy on me—my daughter is badly demon-possessed. And what did she hear? O woman, great is your faith; let it be done to you as you wish. You were at a loss, you were insulted by me. I drove you away, and you did not withdraw, but you remained. Truly, O woman, great is your faith. The woman died, and her praise remains brighter than a diadem over all the earth the sun looks upon. You hear Christ saying: O woman, great is your faith; let it be done to you as you wish. And the demon came out,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":339,"ref":"p339","source":"καὶ ἰάθη ἡ θυγάτηρ αὐτῆς. Πότε; ἀπὸ ὥρας ἐκείνης. Οὐκ ἐξ ἧς ἦλθεν ἡ μήτηρ αὐτῆς, ἀλλ' ἐξ ἧς ἤκουσε παρὰ τοῦ Σωτῆρος ἡμῶν, Ὦ γύναι, μεγάλη σου ἡ πίστις· γενηθήτω σοι ὡς θέλεις. Καὶ λοιπὸν ἦλθεν προσδοκοῦσα εὑρεῖν δαιμονιζομένην, καὶ εὗρεν ὑγιαίνουσαν, τῷ θελήματι αὐτῆς θεραπευθεῖσαν κατὰ τὴν κέλευσιν τοῦ Δεσπότου. Ἀεὶ προσεύχεσθαι δεῖ, καὶ πρὸ τῶν ἀγώνων, καὶ ἐν αὐτοῖς τοῖς ἀγῶσι, καὶ τὴν ἄνωθεν ἐπικουρίαν αἰτεῖν. Ὑπὲρ τῆς κοινῆς τῶν ἀνθρώπων, χρὴ εὔχεσθαι πρότερον σωτηρίας, εἶθ' οὕτως ὑπὲρ ἑαυτῶν. Ἐπὶ γὰρ κοινωνίαν γεγόναμεν, καὶ ταύτην ὁ προτιμῶν τοῦ καθ' ἑαυτὸν ἰδίου, μάλιστα εἴη Θεῷ κεχαρισμένος. Προσέταξε Κύριος, ἵνα ἐπικαλέσῃ αὐτὸν ἐν ἡμέρᾳ θλίψεως. Διὸ οὐ χρὴ κατοκνεῖν, ἀλλὰ παντὶ μὲν καιρῷ ἐπικαλεῖσθαι τὸν Θεὸν, μάλιστα δὲ ἐν τοῖς καιροῖς τῶν θλίψεων, ἵνα δείξωμεν τοῖς ἐχθροῖς, ὅτι κατεπόθημεν ὑπὸ τῶν περιστάσεων, ἀλλὰ μετὰ πεποιθήσεως πρὸς τὸν Θεὸν ἄνω βλέπομεν. Πλειστάκις δεηθεὶς, καὶ ἀποτυχὼν, μὴ ἀποκάμῃς, μηδὲ ἀπελπίσῃς, ἀλλὰ ἀνακαινίσας τοὺς πρὸς τὸν Θεὸν λιβέλλους, πάλιν πρόσελθε ἀναιδῶς τῷ δεσπότῃ. Προτιμᾶται γὰρ ἐν ταῖς ἀνάγκαις τῆς αἰδοῦς ἡ ἀναίδεια. Διὰ γὰρ τὴν ἀναίδειαν αὐτοῦ δοθήσεται αὐτῷ ὅσον θέλει, καθὼς εἶπεν ὁ Κύριος. Ὥσπερ τὸ ἀναπνεῖν οὐδέποτε ἄκαιρον, οὕτως οὐδὲ τὸ αἰτεῖσθαι παρὰ Κυρίου τὰ αἰτήματα μυστικὰ, μέχρις ἐσχάτης ἀναπνοῆς. Ἡμέρας, φησὶν, ἐκέκραξα, καὶ ἐν νυκτὶ ἐναντίον σου, Κύριε ὁ Θεός μου. Ὁρᾷς πῶς Δαβὶδ ὁ θεσπέσιος ὑποτύπωσις ὑμῖν γίνεται πρὸς τὸ ἀδιαλείπτως εὔχεσθαι, καὶ μὴ καταφέρεσθαι εἰς ἀκηδίᾳν.","english":"And her daughter was healed. When? From that hour. Not from the hour her mother came, but from the hour she heard from our Savior, \"O woman, great is your faith; let it be done to you as you wish.\" And thereafter she came expecting to find the girl demon-possessed, and found her well, healed by her will according to the command of the Master. One must always pray, both before the struggles and in the struggles themselves, and ask for help from above. For the common salvation of mankind, one must pray first, and then for oneself. For we were made for fellowship, and whoever prefers this to his own private good would be especially pleasing to God. The Lord commanded that you call upon him in the day of affliction. Therefore one must not be slack, but call upon God at every time, and especially in times of affliction, so that we may show our enemies that we have not been swallowed up by our circumstances, but with confidence we look upward to God. Having asked many times and failed, do not grow weary, nor despair, but renewing your petitions to God, come again shamelessly to the Master. For in necessities shamelessness is preferred to shame. For because of his shamelessness it will be given to him as much as he wishes, as the Lord said. Just as breathing is never untimely, so neither is asking the Lord for mystical requests, until the last breath. \"By day,\" he says, \"I cried out, and in the night before you, O Lord my God.\" You see how the inspired David becomes a pattern for you, to pray without ceasing and not be carried away into sloth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":340,"ref":"p340","source":"Εἰ πλεονάκις ὠφελήθημεν ἀνδρὶ ἀγαθῷ συντυχόντες, πηλίκα κερδανοῦμεν καθ' ἡμέραν καὶ νύκτωρ προσδιαλεγόμενοι δι' εὐχῆς, καὶ ψαλμῳδίας τῷ Δεσπότῃ τῶν ὅλων! Οὐ τὸ τυχὸν ἀγαθὸν, ἀλλὰ καὶ ἄγαν μέγα τὸ πάντοτε διὰ τῆς ἱκετείας ἑαυτοὺς τῷ κρείττονι παρατίθεσθαι. Οὐ μικρὸν τοῖς ἐλαχίστοις καὶ τὸ μίαν βαθμίδα τῆς τῶν ἀρετῶν κλίμακος ἀναθῆναι, καὶ τέως ἄνω γενέσθαι τῆς γῆς. Τόλμησον προσελθεῖν μετὰ κλαυθμοῦ τῷ οὐρανίῳ ἀρχιάτρῳ Ἰησοῦ, καὶ πάντα τῆς ψυχῆς ἀπογυμνῶσαι τὰ τραύματα. Οὐδὲν γὰρ ἂν εἴη πάθος, ὅπερ μὴ ἰσχύει θεραπεῦσαι Χριστὸς ὁ φιλανθρωπότατος. Τοὺς σκώληκας τῆς διανοίας ἐξαφανίζειν σπεῦδε δι' εὐχῆς, καὶ νηστείας, καὶ ἀγρυπνίας εὐτόνου. Εὖ ἴσθι, καὶ εἰς τὸ γῆρας αὐτὸ ἐληλακότας τινὰς ἔγνωμεν, δι' εὐχῆς καὶ ἐλπίδος μέγιστον λελογχότας ἐπουρανίου χαρίσματος. Οὐδὲν παντελῶς ἀντιτάξασθαι δύναται τῷ Κυρίῳ, οὐ χρόνος, οὐ τόπος, οὐ πρᾶγμα, οὐ διάβολος βρέμων, οὐ δαίμονες πολεμοῦντες, οὐκ ἀσθένεια ψυχικὴ ἢ σωματικὴ, οὐ λογισμῶν στειρώσεις, οὐ νόμος μελῶν σαρκός τε καὶ αἵματος, ὧν κατακαυχᾶται ὁ Σατανᾶς καὶ δράκων, ὁ τὴν ἰσχὺν ἐπ' ὀσφύος κεκτημένος, τὴν δὲ δύναμιν αὐτοῦ τὴν μεστὴν βδελυγμίας, ἐπ' ὀμφαλοῦ τῆς γαστρός· οὐχ ἕξις κακίστη πολυπαθής· οὐ συνήθεια πολυετής τε καὶ χρόνιος. Οὐ περιποιητέον ἡμῖν τοὺς ἀρέσκοντας τῷ διαβόλῳ λογισμοὺς, ἀλλὰ ἀναιρετέον τῇ τοῦ θείου λόγου παραξιφίδι. Ἡ ψυχὴ ἡμῶν, φησὶν, ὡς στρουθίον ἐῤῥύσθη ἐκ τῆς παγίδος τῶν θηρευόντων δαιμόνων.","english":"If we have been benefited many times by meeting a good man, how great a gain will we reap by conversing day and night through prayer and psalmody with the Master of all things! It is no ordinary good, but exceedingly great, always to commit ourselves to the Better One through supplication. It is no small thing for the least also to ascend one step of the ladder of virtues, and for a time to be above the earth. Dare to approach with weeping Jesus, the heavenly Chief Physician, and to lay bare all the wounds of the soul. For there would be no passion that Christ, the most loving of humanity, is unable to heal. Hasten to destroy the worms of the mind through prayer, and fasting, and strenuous vigil. Know well that we have known some who had even reached old age, who through prayer and hope obtained the greatest heavenly gift. Nothing at all can set itself against the Lord—not time, not place, not circumstance, not the roaring devil, not demons warring, not weakness of soul or body, not barrenness of thoughts, not the law of the members of flesh and blood, over which Satan and the dragon exult, he who has his strength on his loins, and his power full of abomination on the navel of the belly; not the worst habit full of passions; not a custom of many years and long standing. We must not cherish the thoughts that please the devil, but destroy them with the dagger of the divine word. Our soul, it says, was delivered as a sparrow from the snare of the demons who hunt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":341,"ref":"p341","source":"Ὥσπερ γὰρ τὰ στρουθία διὰ τῆς τῶν πτερῶν κινήσεως μετάρσια γίνεται ἄνω τῆς γῆς, οὕτω καὶ ὁ θεοσεβὴς ἄνθρωπος ἀπὸ τῶν ἐπιγείων πρὸς τὰ ἐπουράνια διὰ προσευχῶν μετατίθησιν ἑαυτόν. Τὴν δύναμιν πληροῦτε τῆς προσευχῆς. Εἴτε γὰρ ἐσθίετε, φησὶν, εἴτε πίνετε, εἴτε τί ποιεῖτε, πάντα εἰς δόξαν Θεοῦ ποιεῖτε. Καθεζόμενος ἐπὶ τραπέζης, προσεύχου· προσφερόμενος τὸν ἄρτον, τῷ δεδωκότι τὴν χάριν ἀποπλήρου. Παρῆλθεν ἡ χρεία τῶν βρωμάτων; ἡ μέντοι μνήμη τοῦ εὐεργέτου μὴ παρερχέσθω. Τὸν χιτῶνα ἐνδυόμενος, εὐχαρίστει τῷ δεδωκότι. Τὸ ἱμάτιον περιβαλλόμενος, αὔξησον τὴν εἰς Θεὸν ἀγάπην, ὃς καὶ χειμῶνι, καὶ θέρει ἐπιτήδεια ἡμῖν σκεπάσματα ἐχαρίσατο, τήν τε ζωὴν ἡμῶν συντηροῦντα, καὶ τὸ ἄσχημον περιστέλλοντα. Ἐπληρώθη ἡ ἡμέρα; εὐχαρίστει τῷ τὸν ἥλιον εἰς ὑπηρεσίαν τῶν ἡμερινῶν ἔργων χαρισαμένῳ ἡμῖν, πῦρ δὲ παρασχομένῳ τοῦ φωτίζειν τὴν νύκτα, καὶ ταῖς λοιπαῖς χρείαις ταῖς κατὰ τὸν βίον ὑπηρετεῖν. Ὅταν ἀναβλέψῃς πρὸς οὐρανὸν, καὶ πρὸς τὰ","english":"For just as sparrows by the movement of their wings become raised up above the earth, so too the God-fearing man transfers himself from earthly things to heavenly things through prayers. Fulfill the power of prayer. For whether you eat, he says, or drink, or whatever you do, do all to the glory of God. When you sit at table, pray; when the bread is set before you, give thanks to the one who gave the grace. Has the need of food passed? Let not the memory of the benefactor pass away. When you put on your tunic, give thanks to the one who gave it. When you wrap yourself in your cloak, increase your love toward God, who has graciously provided us with coverings suitable for both winter and summer, preserving our life and covering what is unseemly. Has the day been completed? Give thanks to the one who has graciously given us the sun for the service of the day's works, and has provided fire to light the night and to serve the remaining needs of life. When you look up to heaven, and toward the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":342,"ref":"p342","source":"τῶν ἀστέρων ἐνατενίσῃς κάλλη, προσεύχου τῷ Δεσπότῃ τῶν ὁρωμένων, καὶ προσκύνει τὸν ἀριστοτέχνην τῶν ὅλων Θεὸν, ὃς ἐν σοφίᾳ τὰ πάντα ἐποίησεν. Ὅταν περί τινος ἀγαθοῦ παρακαλέσῃς τὸν Θεὸν, καὶ μὴ εἰσακούσῃ σου παραυτίκα, μὴ ὀλιγωρήσῃς, μηδὲ μικροψυχήσῃς. Πολλάκις γὰρ πρὸς τὸ παρὸν οὐ συμφέρει σοι τὸ αἴτημα. Πᾶς ὁ αἰτῶν λαμβάνει, φησί. Λαμβάνει δὲ, εἴπερ ζητοίη τὰ συμφέροντα τῇ ψυχῇ. Μὴ πλοῦτον ἐν προσευχῇ ζητήσῃς, μὴ ὑγείαν, μὴ τῶν ἐχθρῶν ἄμυναν, μὴ δόξαν ἀνθρωπίνην, ἀλλὰ μόνον τὰ συντελοῦντα πρὸς σωτηρίαν ψυχῆς. Ἐὰν κακῶς καὶ ἀξυμφόρως αἰτεῖς, καθάπερ ὁ πυρέττων ἄνθρωπος παρακαλεῖ παρασχεῖν αὐτῷ οἶνον, προσβλέπων ὁ Θεὸς τὰ μέλλοντα, οὐ ποιεῖ τὸ θέλημά σου· οὐ παρέχει τὴν ἀλόγιστον αἴτησιν. Μνησθῶμεν τοῦ προδότου Ἰούδα, καὶ μὴ ἐξέλθωμεν τῆς ἐκκλησίας. Ἐκείνῳ γὰρ ἀρχὴ ἀπωλείας γέγονε, τὸ μὴ παραμένειν τῇ εὐχῇ. Λαβὼν γὰρ τὸν ἄρτον πρῶτος τῶν λοιπῶν ἐξῆλθε, καὶ εὐθέως ἐχώρησεν εἰς αὐτὸν ὁ Σατανᾶς, καὶ εἰς τὴν προδοσίαν ἐσπούδασεν. Ἐὰν οὖν τις πρὸ τῆς ἀπολύσεως ἐξέλθῃ, τὰς τοῦ Ἰούδα εὐθύνας ἀποτίσει. Μὴ οὖν διὰ μίαν ὥραν μέλλωμεν μετὰ Ἰούδα κατακρίνεσθαι. Οὐδὲν ἡμᾶς βαρήσει ἡ παραμονή· οὐ χειμῶνας ἔνδον ἔχει, οὐ πῦρ, οὐχ ἕτερα κολαστήρια. Εἰ λέγει τῷ ἀνθρώπῳ ὁ Κύριος ἐν τοῖς Εὐαγγελίοις, ὅτι, Παντὶ τῷ αἰτοῦντί σε δίδου τὴν ἐλεημοσύνην, πολλῷ μᾶλλον αὐτὸς ὁ Κύριος παντὶ τῷ δεομένῳ δώσει πλούσια τὰ ἐλέη, καὶ τῶν ἁμαρτημάτων τὴν ἄφεσιν, καὶ τῶν λυπηρῶν τὴν λύσιν, τὰ μυρία καλά.","english":"When you gaze upon the beauties of the stars, pray to the Master of things seen, and worship the God who is the supreme craftsman of all things, who made all things in wisdom. When you entreat God concerning some good thing, and he does not hear you at once, do not grow slack, nor be faint-hearted. For often the request is not for your present benefit. Every one who asks receives, it says. But he receives if he seeks the things that profit the soul. Do not seek wealth in prayer, nor health, nor vengeance on enemies, nor human glory, but only the things that contribute to the salvation of the soul. If you ask wickedly and unprofitably, just as a man in a fever begs that wine be given him, God, looking to what is to come, does not do your will; he does not grant the irrational request. Let us remember Judas the traitor, and let us not leave the church. For for him the beginning of perdition was not remaining in prayer. For having received the bread, he went out first of the rest, and immediately Satan entered into him, and he hastened to the betrayal. If, then, anyone departs before the dismissal, he will pay the penalty of Judas. Let us not, then, for the sake of one hour be condemned with Judas. The remaining will not weigh us down; it has no storms within, no fire, no other punishments. If the Lord says to man in the Gospels, To every one who asks of you, give alms, how much more will the Lord himself give to every one who is in need rich mercies, and the forgiveness of sins, and the release from sorrows, the countless good things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":343,"ref":"p343","source":"Χριστὸς ὁ παμβασιλεὺς Θεὸς οὐδαμῶς ἀποστρέφεται τοὺς πρὸς αὐτὸν κεχηνότας, καὶ ἀπὸ βάθους καρδίας στενάζοντας, κἂν πολλοῖς ἁμαρτήμασι πεφορτισμένοι τυγχάνωσιν, ἀλλὰ καὶ προσίεται, καὶ καθαρίζει τούτους, τῆς υἱοθεσίας δωρεῖται χάρισμα, καὶ ἀρετῶν ἐργάτας ἀποφαίνει προϊόντος τοῦ χρόνου.\n\nΤΙΤΛ. Ηʹ. –Περὶ ἐλεημοσύνης, καὶ εὐποιΐας τῶν πτωχῶν. «Οὐ μὴ ἐκλείπῃ ἐνδεὴς ἀπὸ τῆς γῆς. Διὰ τοῦτο ἐγώ σοι ἐντέλλομαι ποιεῖν τὸ ῥῆμα τοῦτο, λέγων· Ἀνοίγων ἀνοίξεις τὰς χεῖράς σου τῷ ἀδελφῷ σου, τῷ πένητι τῷ ἐπιδεομένῳ.» –»Οὐκ ἀποστρέψεις τὴν χεῖρά σου ἐνώπιον τοῦ ἀδελφοῦ.» «Ἐγώ σοι ἐντέλλομαι ἀγαπᾷν τὸν προσήλυτον, δοῦναι αὐτῷ ἄρτον καὶ ἱμάτιον.» «Ἡ θύρα μου παντὶ ἐλθόντι ἠνέῳκτο. Ἀδύνατοι χρείαν ἥν ποτε εἶχον, οὐκ ἀπέτυχον· χήρας δὲ τὸν ὀφθαλμὸν οὐκ ἐξέτηξα. Εἰ δὲ καὶ τὸν ἄρτον μου ἔφαγον μόνος, καὶ οὐχὶ καὶ ὀρφανῷ μετέδωκα; εἰ δὲ καὶ παρεῖδον γυμνὸν ἀπολλύμενον, καὶ οὐκ ἠμφίασα; ἀδύνατοι δὲ εἰ μὴ ηὐλόγησάν με, ἀπὸ δὲ κουρᾶς ἀμνῶν μοῦ ἐθερμάνθησαν οἱ ὦμοι αὐτῶν. Ὀφθαλμὸς ἤμην τυφλῶν, ποῦς δὲ χωλῶν· ἐγὼ ἤμην Πατὴρ ἀδυνάτων.» «Ὁ δίκαιος οἰκτείρει, καὶ δίδωσι.» «Μακάριος ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητα.» «Χρηστὸς ἀνὴρ ὁ οἰκτείρων καὶ κιχρῶν· ἐσκόρπισεν, ἔδωκεν,» καὶ τὰ λοιπά. «Ἐλεημοσύναι καὶ πίστις μὴ ἐκλειπετωσάν σε· ἔφαψαι δὲ αὐτὰς ἐπὶ σῷ τραχήλῳ, καὶ εὑρήσεις χάριν. Μὴ ἀπόσχῃ εὐποιεῖν ἐνδεεῖ, ἡνίκα ἂν ἔχῃ ἡ χείρ σου βοηθεῖν. Μὴ εἴπῃς· Ἀπελθὼν ἐπανῆκε, καὶ αὔριον δώσω, δυνατοῦ σου ὄντος εὐποιεῖν. Οὐ γὰρ οἶδας τί τέξεται ἡ ἐπιοῦσα.» «Εὐλογία εἰς κεφαλὴν τοῦ μεταδιδόντος.","english":"Christ the King of all, God, in no way turns away from those who gape after him and groan from the depth of their heart, even if they happen to be weighed down with many sins, but he even receives them and cleanses them, grants them the gift of adoption as sons, and, as time goes on, shows them to be workers of virtues.\n\nTITLE 8. — On almsgiving and the doing of good to the poor. \"The needy shall by no means fail from the earth. Therefore I command you to do this thing, saying: You shall surely open your hands to your brother, to the poor man who is in need.\" — \"You shall not turn away your hand from before your brother.\" \"I command you to love the stranger, to give him bread and clothing.\" \"My door was open to everyone who came. The helpless did not fail to obtain the need they once had; and I did not cause the eye of the widow to waste away. But if I also ate my bread alone, and did not share it with the orphan? And if I also overlooked the naked man perishing, and did not clothe him? But if the helpless did not bless me, and their shoulders were not warmed from the fleece of my lambs. I was an eye to the blind, and a foot to the lame; I was a father to the helpless.\" \"The righteous man has compassion and gives.\" \"Blessed is he who understands concerning the poor and needy.\" \"A good man is he who has compassion and lends; he has scattered abroad, he has given,\" and the rest. \"Let almsgiving and faith not fail you; bind them upon your neck, and you will find favor. Do not refrain from doing good to the needy, whenever your hand has the means to help. Do not say: Go away and come back, and tomorrow I will give, when you are able to do good. For you do not know what the coming day will bring forth.\" \"A blessing upon the head of the one who shares.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":344,"ref":"p344","source":"Τῇ ψυχῇ αὐτοῦ ἀγαθοποιεῖ ἀνὴρ ἐλεήμων.» «Λύτρον ψυχῆς ἀνδρὸς, ὁ ἴδιος πλοῦτος. Δίκαιοι οἰκτείρουσι καὶ ἐλεοῦσιν.» «Ὁ ἐλεῶν πτωχὸν, μακαριστός.» «Ἐλεημοσύνῃ καὶ πίστεσιν ἀποκαθαίρονται ἁμαρτίαι.» «Ὁ σπλαγχνιζόμενος ἐλεηθήσεται.» «Ὁ ἐλεῶν πτωχὸν, δανείζει Θεῷ· κατὰ δὲ τὸ δόμα αὐτοῦ ἀνταποδώσει αὐτῷ.» «Ὅσοι διδοῦσι πτωχοῖς, οὐκ ἐνδεηθήσονται.» «Ὁδὸς δικαιοσύνης καὶ ἐλεημοσύνης εὑρήσει ζωὴν καὶ δόξαν.» «Ἄνδρα ἱλαρὸν καὶ δότην ἀγαπᾷ ὁ Θεός.» «Πᾶν ὃ ἐὰν εὕρῃ χείρ σου τοῦ ποιῆσαι, ὅση δύναμίς σου ποίησον.» Ἔγνων ὅτι οὐκ ἔστιν ἀγαθὸν ἐν αὐτοῖς, εἰ μὴ τοῦ εὐφρανθῆναι, καὶ τοῦ ποιῆσαι ἀγαθὸν ἐν ζωῇ αὐτοῦ.» «Τὸ κρῖμά μου ὡς φλὸξ ἐξελεύσεται, διότι ἔλεον θέλω, καὶ οὐ θυσίαν.» «Διάθρυπτε πεινῶντι τὸν ἄρτον σου,\n\nκαὶ πτωχοὺς ἀστέγους εἰσάγαγε εἰς τὸν οἶκόν σου. Ἐὰν ἴδῃς γυμνὸν, περίβαλε. Ἐὰν δῷς πεινῶντι τὸν ἄρτον σου ἐκ ψυχῆς, καὶ ψυχὴν τεταπεινωμένην ἐμπλήσῃς, τότε ἀνατελεῖ ἐν τῷ σκότει τὸ φῶς σου, καὶ τὸ σκότος σου ὡς μεσημβρία, καὶ ἔσται ὁ Θεὸς μετὰ σοῦ διὰ παντός.» «Βασιλεῦ, ἡ βουλή μου ἀρεσάτω σοι· τὰς ἁμαρτίας σου ἐν ἐλεημοσύναις λύτρωσαι, καὶ τὰς ἀνομίας σου, ἐν οἰκτιρμοῖς πενήτων.» «Παντὸς δυνατωτέρα ἐστὶν ἡ εὐσέβεια.» «Πῦρ φλογιζόμενον κατασβέσει ὕδωρ, καὶ ἐλεημοσύνη ἐξιλάσκει ἁμαρτίας.» «Τέκνον, τὴν ζωὴν τοῦ πτωχοῦ μὴ ἀποστερήσῃς, καὶ μὴ παρελκύσῃς ὀφθαλμοὺς ἐπὶ ἐνδεεῖς. Ψυχὴν πεινῶσαν μὴ λυπήσῃς, καὶ μὴ παρελκύσῃς δόσιν ἐπιδεομένου. Μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπὸ πτωχοῦ, καὶ ἀπὸ δεομένου μὴ ἀποστρέψῃς ὀφθαλμόν σου.","english":"A merciful man does good to his own soul. The wealth of a man is the ransom of his soul. The righteous are compassionate and merciful. He who is merciful to the poor is blessed. By almsgiving and acts of faith sins are cleansed. He who shows compassion will be shown mercy. He who is merciful to the poor lends to God, and he will repay him according to his gift. As many as give to the poor will not be in want. The way of righteousness and almsgiving will find life and glory. God loves a cheerful and generous man. Whatever your hand finds to do, do it with all your strength. I knew that there is no good in them, except to be glad and to do good in his life. My judgment will go forth as a flame, because I desire mercy and not sacrifice. Break your bread for the hungry, and bring the poor who are without shelter into your house. If you see the naked, clothe him. If you give your bread to the hungry from your soul, and fill a humbled soul, then your light will rise in the darkness, and your darkness will be as midday, and God will be with you always. O king, let my counsel be pleasing to you: redeem your sins with almsgivings, and your lawless deeds with compassion for the poor. Piety is stronger than everything. Water will quench a flaming fire, and almsgiving makes atonement for sins. Child, do not deprive the poor of their life, and do not turn your eyes away from the needy. Do not grieve a hungry soul, and do not put off a gift to one who is in need. Do not turn your face away from the poor, and do not turn your eye away from one who is begging.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":345,"ref":"p345","source":"Κλῖνον πτωχῷ τὸ οὖς σου, καὶ ἀποκρίθητι αὐτῷ εἰρηνικὰ ἐν πραότητι.» «Ἐλεημοσύνην ποιῆσαι μὴ παρίδῃς. Πτωχῷ ἔκτεινον τὴν χεῖρά σου, ἵνα τελειωθῇ ἡ εὐλογία σου.» «Εὖ ποίησον εὐσεβεῖ, καὶ εὑρήσεις ἀνταπόδομα, καὶ εἰ μὴ παρ' αὐτοῦ, ἀλλὰ παρὰ τοῦ Ὑψίστου. Ἐὰν εὖ ποιῇς, γνῶθι τίνι ποιεῖς, καὶ ἔσται χάρις τοῖς ἀγαθοῖς σου.» «Ἐλεημοσύνη ἀνδρὸς ὡς σφραγὶς μετ' αὐτοῦ.» Ὁ ποιῶν ἔλεον δανιεῖ τῷ πλησίον· καὶ ὁ ἐπισχύων τῇ χειρὶ αὐτοῦ, τηρήσει ἐντολάς. Ἐπὶ ταπεινῷ μακροθύμησον, καὶ ἐπὶ ἐλεημοσύνην μὴ παρελκύσῃς αὐτόν. Σύγκλεισον ἐλεημοσύνην ἐν τοῖς ταμείοις σου, καὶ αὕτη σε ἐξελεῖται ἐκ πάσης κακώσεως· κατέναντι ἐχθροῦ πολεμήσει ὑπὲρ σοῦ.» «Ἐλεημοσύνη εἰς τὸν αἰῶνα μένει.» «Ἀδελφοὶ καὶ βοήθεια ἐν καιρῷ θλίψεως· καὶ ὑπὲρ ἀμφότερα ἐλεημοσύνη ῥύεται.» «Μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.» «Προσέχετε τὴν ἐλεημοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς. Εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ Πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς. Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς, καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων. Ἀμὴν λέγω ὑμῖν· ἀπέχουσι τὸν μισθὸν αὐτῶν. Σοῦ δὲ ποιοῦντος ἐλεημοσύνην, μὴ γνώτω ἡ ἀριστερά σου, τί ποιεῖ ἡ δεξιά σου, ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ, καὶ ὁ Πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ, αὐτὸς ἀποδώσει σοι ἐν τῷ φανερῷ.» «Πορευθέντες μάθετε τί ἐστιν·","english":"Incline your ear to the poor, and answer him peaceably in gentleness. Do not neglect to give alms. Stretch out your hand to the poor, that your blessing may be made complete. Do good to the pious, and you will find a recompense, and if not from him, yet from the Most High. If you do good, know to whom you do it, and there will be grace for your good deeds. The almsgiving of a man is as a seal with him. He who shows mercy lends to his neighbor; and he who strengthens with his hand keeps the commandments. Be patient with the humble, and do not put him off when it comes to almsgiving. Shut up almsgiving in your treasuries, and it will deliver you from every affliction; it will fight for you against the enemy. Almsgiving endures forever. A brother and help in time of affliction; and above both, almsgiving delivers. Blessed are the merciful, for they shall obtain mercy. Take heed that you do not practice your almsgiving before men to be seen by them. Otherwise, you have no reward with your Father who is in heaven. Therefore when you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be glorified by men. Truly I say to you, they have received their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your almsgiving may be in secret; and your Father who sees in secret will himself reward you openly. Go and learn what this means:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":346,"ref":"p346","source":"Ἔλεον θέλω, καὶ οὐ θυσίαν.» «Ὃς ἐὰν ποτίσῃ ἕνα τῶν μικρῶν τούτων ποτήριον ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ, ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ.» «Ἀποκριθεὶς ὁ Ἰωάννης λέγει αὐτοῖς· Ὁ ἔχωνδύο χιτῶνας, μεταδότω τῷ μὴ ἔχοντι, καὶ ὁ ἔχων βρώματα, οὕτως ποιείτω.» «Εἶπεν αὐτοῖς ὁ Κύριος· Νῦν ὑμεῖς οἱ Φαρισαῖοι τὸ ἔξωθεν τοῦ ποτηρίου καὶ τοῦ πίνακος καθαρίζετε, τὸ δὲ ἔσωθεν ὑμῶν γέμει ἐξ ἁρπαγῆς καὶ πονηρίας. Ἄφρονες, οὐχ ὁ ποιήσας τὸ ἔξωθεν, καὶ τὸ ἔσωθεν αὐτὸς ἐποίησεν; πλὴν τὰ ἐνόντα δότε ἐλεημοσύνην, καὶ ἰδοὺ πάντα καθαρὰ ὑμῖν ἐστιν.» «Πωλήσατε τὰ ὑπάρχοντα ὑμῶν, καὶ δότε ἐλεημοσύνην. Ποιήσατε ἑαυτοῖς βαλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς, ὅπου κλέπτης οὐκ ἐγγίζει, οὐδὲ σὴς διαφθείρει. Ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν, ἐκεῖ καὶ ἡ καρδία ὑμῶν ἔσται.» «Ἔλεγεν ὁ Κύριος τῷ κεκληκότι αὐτόν· Ὅταν ποιῇς ἄριστον ἢ δεῖπνον, μὴ φώνει τοὺς φίλους σου, μηδὲ γείτονας πλουσίους, μηδὲ τοὺς συγγενεῖς σου, μηδὲ τοὺς ἀδελφούς σου, μήποτε καὶ αὐτοί σε ἀντικαλέσωσι, καὶ γενήσεταί σοι ἀνταπόδομα. Ἀλλ' ὅταν ποιῇς δοχὴν, κάλει πτωχοὺς, ἀναπήρους, χολοὺς, τυφλούς· καὶ μακάριος ἔσῃ, ὅτι οὐκ ἔχουσιν ἀνταποδοῦναί σοι. Ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων.» «Αὐτοὶ γινώσκετε, ὅτι ταῖς χρείαις μου, καὶ τοῖς οὖσι μετ' ἐμοῦ ὑπηρέτησαν αἱ χεῖρές μου. Πάντα ὑπέδειξα ὑμῖν, ὅτι οὕτως κοπιῶντας δεῖ ἀντιλαμβάνεσθαι τῶν ἀσθενούντων, μνημονεύειν δὲ τῶν λόγων τοῦ Κυρίου, ὅτι αὐτὸς εἶπε· Μακάριόν ἐστι μᾶλλον διδόναι, ἢ λαμβάνειν.» «Ὁ μεταδιδοὺς ἐν ἁπλότητι·","english":"I desire mercy, and not sacrifice. Whoever gives one of these little ones only a cup of cold water in the name of a disciple, amen I say to you, he shall not lose his reward. John answered and said to them, He who has two tunics, let him share with him who has none, and he who has food, let him do likewise. The Lord said to them, Now you Pharisees cleanse the outside of the cup and of the dish, but the inside of you is full of rapine and wickedness. Fools, did not he who made the outside also make the inside? Nevertheless, give alms of what is within, and behold, all things are clean to you. Sell your possessions, and give alms. Make for yourselves purses that do not grow old, a treasure that does not fail in the heavens, where no thief draws near, nor does moth destroy. For where your treasure is, there will your heart be also. The Lord said to the one who had invited him, When you make a breakfast or a dinner, do not call your friends, nor rich neighbors, nor your relatives, nor your brothers, lest they also invite you in return, and it become a recompense to you. But when you make a feast, call the poor, the maimed, the lame, the blind; and blessed shall you be, because they do not have the means to repay you. For it will be repaid to you in the resurrection of the righteous. You yourselves know that my hands ministered to my needs and to those who are with me. I have shown you all things, that thus laboring you must support the weak, and remember the words of the Lord, that he himself said, It is more blessed to give than to receive. He who gives in simplicity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":347,"ref":"p347","source":"ὁ προϊστάμενος ἐν σπουδῇ· ὁ ἐλεῶν ἐν ἱλαρότητι.» «Ὁ σπείρων φειδομένως, φειδομένως καὶ θερίσει· ὁ σπείρων ἐπ' εὐλογίαις, ἐπ' εὐλογίαις καὶ\n\nθερίσει. Ἕκαστος ὡς προαιρεῖται τῇ καρδίᾳ, μὴ ἐκ λύπης, ἢ ἐξ ἀνάγκης. Ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ Θεός. Πᾶσαν αὐτάρκειαν ἔχοντες, περισσεύητε εἰς πᾶν ἔργον ἀγαθὸν, καθὼς γέγραπται· Ἐσκόρπισεν, ἔδωκε τοῖς πένησι.» «Τῶν πτωχῶν, ἵνα μνημονεύωμεν.» «Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι ἐπαγγέλλω μὴ ὑψηλοφρονεῖν, μὴ ἐλπίζειν ἐπὶ πλούτου ἀδηλότητι, ἀλλ' ἐπὶ τῷ Θεῷ τῷ παρέχοντι πάντα πλουσίως εἰς ἀπόλαυσιν· ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικοὺς, ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον.» «Ὑμεῖς, ἀδελφοὶ, μὴ ἐκκακεῖτε καλοποιοῦντες.» «Τῆς εὐποιΐας καὶ τῆς κοινωνίας μὴ ἐπιλανθάνεσθε. Τοιαύταις γὰρ θυσίαις εὐαρεστεῖται ὁ Θεός.» «Κατακαυχᾶται ἔλεος κρίσεως.» «Πλούσιός ἐστιν ἐκεῖνος ὁ πολλοὺς ἐλεῶν, καὶ ὁ κατὰ Θεοῦ μίμησιν ἐπιδοὺς ἐξ ὧν ἔχει. Θεὸς γὰρ παντάπασιν ἔδωκεν ἐκ τῶν αὐτοῦ κτισμάτων. Σύνετε δὴ πλούσιοι, ὅτι διακονεῖν ὀφείλετε, λαβόντες πλείονα ὧν αὐτοὶ χρῄζετε· μάθετε ὅτι ἑτέροις λείπει τὰ ὑμῖν περισσεύοντα. Αἰσχύνθητε κατέχοντες τὰ ἀλλότρια· μιμήσασθε ἰσότητα Θεοῦ, καὶ οὐδεὶς ἔσται πένης. Μίμησαι τὴν γῆν, ἄνθρωπε, καρποφόρησον ὡς ἐκείνη. Μὴ χείρων φανῇς τῆς ἀψύχου. Ἐκείνη μὲν γὰρ τοὺς καρποὺς οὐκ εἰς ἑαυτῆς ἀπόλαυσιν, ἀλλ' εἰς τὴν σὴν ὑπηρεσίαν ἐξέθρεψεν· Σὺ δὲ ὃν ἂν ἐπιδείξῃ τῆς εὐποιΐας καρπὸν, σεαυτῷ τοῦτον συνάγεις. Διότι τῶν ἀγαθῶν ἔργων αἱ χάριτες ἐπὶ τοὺς διδόντας ἐπαναστρέφουσιν.","english":"Let the one who leads be diligent; let the one who shows mercy be cheerful. He who sows sparingly will also reap sparingly; he who sows in blessings will also reap in blessings. Each one as he purposes in his heart, not out of grief or out of necessity. For God loves a cheerful giver. Having all sufficiency, may you abound in every good work, as it is written: He scattered abroad, he gave to the poor. Remember the poor. To the rich in this present age I charge them not to be high-minded, nor to hope in the uncertainty of riches, but in God who provides all things richly for enjoyment; to do good, to be rich in good works, to be ready to share, generous, laying up for themselves a good foundation for the future. You, brothers, do not grow weary in doing good. Do not forget beneficence and fellowship. For with such sacrifices God is well pleased. Mercy boasts over judgment. That one is rich who shows mercy to many, and who, in imitation of God, gives out of what he has. For God has given entirely from his own creatures. Understand then, you rich, that you ought to minister, having received more than you yourselves need; learn that what abounds in you is lacking to others. Be ashamed to hold on to what belongs to others; imitate the equality of God, and no one will be poor. Imitate the earth, O man; bear fruit as it does. Do not show yourself worse than the soulless thing. For it brought forth its fruits not for its own enjoyment, but for your service; but you, whatever fruit of beneficence you display, you gather it for yourself. For the graces of good works return upon those who give.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":348,"ref":"p348","source":"Ἔδωκας τῷ πεινῶντι, καὶ σὸν γίνεται τὸ δοθὲν μετὰ προσθήκης ἐπανελθόν. Ὥσπερ γὰρ ὁ σῖτος πεσὼν εἰς τὴν γῆν, κέρδος τῷ προιεμένῳ γίνεται, οὕτως ὁ ἄρτος εἰς τὸν πεινῶντα καταβληθεὶς, πολύχουν τὴν ὠφέλειαν εἰς ὕστερον ἀναδίδωσιν. Ἔστω οὖν σοι τὸ πέρας τῆς γεωργίας διὰ τῆς τῶν δεομένων μεταλήψεως ἀρχὴ τῆς ἐπουρανίου σπορᾶς. Σπείρατε γὰρ ἑαυτοῖς, φησὶν, εἰς δικαιοσύνην. Τί οὖν ἀδημονεῖς; τί κόπτεις σεαυτὸν, πηλῷ καὶ πλίνθοις τὸν πλοῦτον ἀποκλεῖσαι φιλονεικῶν; Κρεῖσσον ὄνομα καλὸν ὑπὲρ πλοῦτον πολύν. Εἰ δὲ θαυμάζεις τὰ χρήματα διὰ τὴν αὐτῶν τιμὴν, σκόπει πόσον πρὸς δόξαν λυσιτελέστερον μυρίων παίδων πατέρα προσαγορεύεσθαι, ἢ μυρίους στατῆρας ἔχειν ἐν βαλαντίῳ. Τὰ μὲν γὰρ χρήματα καταλείψεις ἐνταῦθα καὶ μὴ βουλόμενος, τὴν δὲ ἐπὶ τοῖς ἀγαθοῖς ἔργοις φιλοτιμίαν ἀποκομίσεις πρὸς τὸν Δεσπότην, ὅταν δῆμος ὅλος ἐπὶ τοῦ κοινοῦ κριτοῦ περιστάντες σε τροφέα καὶ εὐεργέτην, καὶ πάντα τὰ τῆς φιλανθρωπίας ἀποκαλῶσιν ὀνόματα. Θεός ἐστιν ὁ ἀποδεχόμενος· ἄγγελοι εὐφημοῦντες, οἱ ἀπὸ κτίσεως ἄνθρωποι μακαρίζοντες· δόξα αἰώνιος, στέφανοι δικαιοσύνης, βασιλεία τῶν οὐρανῶν ἆθλά σοι ἔσται, Τὰ φρέατα ἐξαντλούμενα, εὐροώτερα γίνεται· ἐναφιέμενα δὲ κατασήπεται, καὶ πλούτου, τὸ μὲν στάσιμον ἄχρηστον, τὸ δὲ κινούμενόν τε καὶ μεταβαῖνον κοινωφελὲς καὶ εὔκαρπον. Δὸς χάριν τῷ εὐεργέτῃ, ὅτι οὐχὶ αὐτὸς διοχλεῖς θύρας ἑτέρων, ἀλλὰ τὰς σὰς ἄλλοι καταλαμβάνουσιν. Δάνεισον ὁ πλούσιος τῷ ἀπόρῳ. Θεῷ πίστευσον τῷ ἀεὶ εἰς πρόσωπον ἴδιον ὑπὲρ τοῦ θλιβομένου λαμβάνοντι, καὶ οἴκοθεν ἀποδιδόντι τὴν χάριν.","english":"You gave to the hungry, and what was given becomes yours, returning with increase. For just as grain falling into the earth becomes a gain to the one who casts it forth, so bread cast down into the hungry person yields back a rich benefit afterward. Let the end of your farming, then, through sharing with those in need, be the beginning of heavenly sowing. For sow for yourselves, it says, in righteousness. Why then are you distressed? Why do you beat yourself, striving to lock up your wealth in mud and bricks? A good name is better than much wealth. But if you admire money because of its value, consider how much more profitable for glory it is to be called the father of ten thousand children than to have ten thousand staters in a purse. For you will leave your money here even against your will, but the honor arising from good works you will carry away to the Master, when a whole people stands around you before the common Judge and calls you nourisher and benefactor and every name of philanthropy. It is God who receives it; angels sing your praise, and humans from the beginning of creation call you blessed; eternal glory, crowns of righteousness, the kingdom of heaven will be your prizes. Wells, when drawn from, become more flowing; but when left alone they rot. And of wealth, what is stationary is useless, but what is moved and passes on is beneficial to all and fruitful. Give thanks to the Benefactor, because it is not you who trouble other people's doors, but others who come to yours. Let the rich man lend to the poor. Trust in God, who always takes up the cause of the oppressed as his own, and repays the favor from his own house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":349,"ref":"p349","source":"Ἀξιόπιστος ἐγγυητὴς, πανταχοῦ γῆς καὶ θαλάσσης ἡπλωμένους ἔχων τοὺς θησαυρούς. Σκορπιζόμενος ὁ πλοῦτος, καθ' ὃν ὁ Κύριος ὑποτίθεται τρόπον, πέφυκε παραμένειν· συνεχόμενος δὲ, ἀλλοτριοῦται. Ἐὰν φυλάσσῃς, οὐκ ἔχεις· ἐὰν σκορπίσῃς, οὐκ ἀπολέσεις. Ἐσκόρπισεν, ἔδωκε τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος. Ἐν πανηγύρει οὐδεὶς λυπεῖται προϊέμενος τὰ παρόντα, καὶ ἀντικτώμενος τὰ δέοντα, ἀλλ' ὅσῳπερ ἂν ἐλάττονος τιμῆς τὰ πολυτίμητα πρίηται, τοσούτῳ χαίρει, ὡς λαμπροῦ αὐτοῦ τοῦ συναλλάγματος γενομένου. Σὺ δὲ λυπῇ χρυσίον καὶ ἀργύριον διδοὺς, τουτέστι χοῦν παρεχόμενος, ἵνα κτήσῃ τὴν μακαρίαν ζωήν. Προλαβὼν ἐνταφίασον σεαυτόν. Καλὸν ἐντάφιον ἡ εὐσέβεια. Πάντα περιβαλλόμενος ἄπελθε. Οἰκεῖον κόσμον τὸν πλοῦτον ποίησον. Ἔχε αὐτὸν μετὰ σεαυτοῦ. Πείσθητι καλῷ συμβούλῳ, τῷ ἀγαπήσαντί σε Χριστῷ, τῷ δι' ἡμᾶς πτωχεύσαντι, ἵνα τὴν ἐκείνου πτωχείαν πλουτήσωμεν. Ὅταν πτωχῷ\n\nπαρέχειν μέλλῃς διὰ τὸν Κύριον, τοῦτο καὶ δῶρόν ἐστι, καὶ δάνεισμα· δῶρον μὲν, διὰ τὴν ἀνελπιστίαν τῆς ἀπολαύσεως· δάνεισμα δὲ διὰ τὴν μεγαλοδωρεὰν τοῦ ἀποτιννύντος ὑπὲρ αὐτοῦ, ὃς μικρὰ λαβὼν διὰ τοῦ πένητος, μεγάλα ὑπὲρ αὐτοῦ ἀποδώσει· Ὁ γὰρ ἐλεῶν πτωχὸν, Θεῷ δανείζει, φησίν. Ὁ χρήματα διδοὺς, ἐλεημοσύνην αἰτεῖ παρὰ σοῦ διὰ τῆς χειρὸς τῶν πενήτων, κἂν λάβῃ τὰ ἑαυτοῦ, ἀκεραίαν σοι τὴν χάριν ὡς οἰκείαν ἀποπληροῖ. «Ὁ πλούσιος οὔπω ζηλωτός ἐστι διὰ τὸν πλοῦτον· οὐχ ὁ δυνάστης διὰ τὸν ὄγκον τοῦ ἀξιώματος. Ὄργανα γάρ ἐστι ταῦτα τῆς λοιπῆς ἀρετῆς τοῖς καλῶς κεχρημένοις, οὐκ αὐτὰ ἐν ἑαυτοῖς ἔχοντα τὸ μακάριον.","english":"A trustworthy guarantor, having his treasures spread out everywhere on earth and sea. Wealth, when scattered in the manner the Lord suggests, is by nature disposed to remain; but when held together, it is alienated. If you guard it, you do not have it; if you scatter it, you will not lose it. He scattered, he gave to the poor, his righteousness endures forever and ever. At a festival no one is grieved when giving up what is present and acquiring what is needed, but to the extent that he buys precious things at a lower price, he rejoices all the more, as though the transaction itself had been splendid. But you are grieved when giving gold and silver, that is, when providing dust, in order to gain the blessed life. Anticipate and bury yourself beforehand. Piety is a fine burial garment. Clothe yourself in everything and depart. Make wealth a familiar adornment. Have it with yourself. Be persuaded by a good counselor, by Christ who loved you, who became poor for our sake, so that we might become rich by his poverty. Whenever you are about to give to a poor person for the Lord's sake, this is both a gift and a loan: a gift, because of the hopelessness of repayment; a loan, because of the great generosity of the one who repays on his behalf, who, having received little through the poor person, will repay great things on his behalf; for \"He who has mercy on the poor lends to God,\" it says. He who gives money asks alms from you through the hand of the poor, and even if he receives his own, he repays you the grace intact as his own. \"The rich man is not yet to be envied because of his wealth; nor the ruler because of the bulk of his office. For these are instruments of the remaining virtue for those who use them well, not having blessedness in themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":350,"ref":"p350","source":"Ὁ μὲν οὖν κακῶς αὐτοῖς κεχρημένος ἐλεεινὸς, ὡς ὁ τῷ ξίφει ὃ ἔλαβεν πρὸς τὴν τῶν πολεμίων ἄμυναν, τούτῳ ἑκουσίως ἑαυτὸν κατατιτρώσκων. Εἰ δὲ καλῶς, καὶ κατὰ τὸν ὀρθὸν λόγον, τὸν παρόντα μεταχειρίζεται, καὶ οἰκονόμος ἐστὶ τῶν παρὰ Θεοῦ δοθέντων, ἐπαινεῖσθαι καὶ ἀγαπᾶσθαι ὁ τοιοῦτος δίκαιός ἐστι διὰ τὸ φιλάδελφον καὶ κοινωνικὸν τοῦ τρόπου. Γενοῦ, ἄνθρωπε, ὡσεὶ ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ, μηδέποτε γυμνούμενος τῆς ἐλπίδος, ἀλλ' ἀεὶ θάλλουσαν ἔχων περὶ σεαυτὸν τὴν διὰ πίστεως σωτηρίαν, οὕτω καὶ τὸ ἀειθαλλὲς τοῦ φύλλου μιμήσῃ, καὶ τὸ πολύκαρπον δὲ αὐτοῦ ζηλώσεις, ἄφθονον τὴν ἐλεημοσύνην παντὶ καιρῷ παρεχόμενος. Οὐκ οἶμαι, τῷ πόσῳ τῆς διδομένης ὕλης οὔσης ἔξωθεν, ταῖς δὲ προσφερούσαις γνώμαις μᾶλλον καὶ προαιρέσεσι τὴν φιλοτιμίαν καὶ τὴν μεγαλοπρέπειαν ὁ ἱερὸς λόγος ἐσταθμίσατο. Οὐδενὶ τῶν πάντων οὕτως ὡς ἐλέῳ Θεὸς θεραπεύεται, ὅτι μηδὲ οἰκειότερον ἄλλο τούτου Θεῷ, οὗ ἔλεος καὶ ἀλήθεια προπορεύονται, καὶ ᾧ προσοιστέον τὸν ἔλεον πρὸ τῆς κρίσεως. Οὐδὲ γὰρ ἄλλῳ τινὶ ὡς φιλανθρωπίᾳ τὸ φιλάνθρωπον ἀντιδίδοται παρὰ τοῦ δικαίως ἀντιμετροῦντος ἐν ζυγῷ καὶ σταθμῷ τὸν ἔλεον. Δός τι Θεῷ χαριστήριον, ὅτι τῶν εὐποιεῖν δυναμένων ἐγένου, ἀλλ' οὐ τῶν εὐπαθεῖν δεομένων, ὅτι μὴ βλέπεις εἰς ἀλλοτρίας χεῖρας, ἀλλ' εἰς τὰς σὰς ἕτεροι. Πλούτησον μὴ περιουσίαν μόνον, ἀλλὰ καὶ εὐσέβειαν· μὴ μόνον τὸ χρυσίον, ἀλλὰ καὶ τὴν ἀρετήν. Γενοῦ τοῦ πλησίον τιμιώτερος, ἐν τῷ φανῆναι χρηστότερος. Γενοῦ τῷ ἀτυχοῦντι Θεὸς, τὸν ἔλεον Θεοῦ μιμούμενος. Οὐδὲν γὰρ οὕτως ὡς τὸ εὐποιεῖν ἄνθρωπος ἔχει Θεοῦ.","english":"The one who uses them badly is pitiable, like a man who willingly stabs himself with the sword he took up for defense against enemies. But if he uses what is present well and according to right reason, he is a steward of what has been given by God, and such a man is justly praised and loved for the brotherly love and generosity of his character. Become, O man, like a fruitful olive tree in the house of God, never stripped of hope, but always keeping around yourself the salvation that comes through faith, flourishing; thus you will imitate the ever-flourishing leaf and emulate its fruitfulness, providing alms without grudging at every season. I do not think that the sacred word weighed generosity and magnificence by the amount of material given from outside, but rather by the dispositions and choices of those who offer. God is served by nothing so much as by mercy, because nothing is more akin to God than this, whose mercy and truth go before him, and to whom mercy must be brought before judgment. For the love of humanity is repaid by nothing else so much as by benevolence, by the one who justly measures out mercy in balance and weight. Give God a thank-offering, that you have become one of those able to do good, and not one of those in need of receiving good, that you do not look to others' hands, but others to yours. Be rich not only in possessions but also in piety; not only in gold but also in virtue. Become more honored than your neighbor by appearing kinder. Become a god to the unfortunate, imitating the mercy of God. For man has nothing that makes him so like God as doing good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":351,"ref":"p351","source":"Οἴει μὴ ἀνάγκην εἶναί σοι τῆς εὐεργεσίας, ἀλλὰ προαίρεσιν; Σφόδρα καὶ αὐτὸς ἐβουλόμην, καὶ ὑπελάμβανον ἀλλὰ φοβεῖ με ἡ ἀριστερὰ χεὶρ καὶ οἱ ἔριφοι, καὶ ἃ παρὰ τοῦ στήσαντος ὀνειδίζονται, οὐχ ὅτι διηρπάκασιν, οὐδ' ὅτι σεσυλήκασιν, ἢ μεμοιχεύκασιν, ἢ ἄλλο τι τῶν ἀπηγορευμένων πεποιήκασιν. ταύτην τὴν τάξιν καταψηφισθέντες, ἀλλ' ὅτι μὴ Χριστὸν διὰ τῶν δεομένων τεθεραπεύκασιν. –Οὐδεὶς μετέγνω τῶν Θεῷ τι προσενεγκάντων. Πολύς ἐστιν εἰς ἀνταπόδοσιν. –Ἔστω τὸ ἀγαθὸν ὑμῶν ἐκ τῆς χρείας, μὴ τοῦ περισσεύματος· ᾗ μᾶλλον καρποφορίᾳ Θεὸς εὐφραίνεται, ἢ πλήθει τῆς εἰσφορᾶς, καὶ μεγέθει τῆς ἐπιδόσεως. –Φιλανθρωπίαν ἡμᾶς τὴν εἰς ἀλλήλους ἀπαιτεῖ ὁ Θεὸς, κἂν ὑπ' αὐτοῦ κολαζώμεθα. –Τὸ κάλλιστον καὶ φιλανθρωπότατον, ὅτι μὴ τῇ ἀξίᾳ τοῦ διδομένου, τῇ δὲ δυνάμει καὶ τῇ διαθέσει τοῦ καρποφοροῦντος μετρεῖ Θεὸς τὴν ἐπίδοσιν. –Μὴ ἀναμείνῃς γενέσθαι χρηστὸς, ἀλλ' ἤδη γενοῦ· μηδὲ ὅτι τῆς ἀξίας λείπει, τὸ πᾶν ἐλλείπῃς, ἀλλὰ τὸ μὲν εἰσένεγκε, τὸ δὲ προθυμήθητι. –Οὐδὲν οὕτως τῶν εἰσφερομένων Θεῷ, κἂν ἐλάχιστον, ἢ κἂν πολὺ τῆς ἀξίας λειπόμενον, ὃ μὴ προσίεται πάντως καὶ ἀποδέχεται, εἰ καὶ σταθμίζειν οἶδεν τῇ δικαίᾳ κρίσει τὸν ἔλεον. Καλόν τι σητῶν ἁρπάσαι, καὶ τοῦ φθόνου, Χριστὸν χρεώστην μᾶλλον, ἢ τὰ πάντα ἔχειν, Ὃς βασιλείαν κλάσματος χαρίζεται. Χριστὸν σκέπεις, τρέφεις τε, τὸν πτωχὸν τρέφων. Εἰ μηδὲν ὄφλεις τῷ Θεῷ τιμωρίας, Μηδ' αὐτὸς ἴσθι τοῖς ὄφλουσι συμπαθής. Εἰ δ' οἶδας ὄφλων, καὶ πρόχρησον τὸ πρᾶον. Οἴκτῳ γὰρ οἶκτος καὶ Θεῷ σταθμίζεται.","english":"Do you think that beneficence is not a necessity for you, but a matter of choice? I myself very much wished and supposed it to be so, but the left hand and the goats frighten me, and the things for which those who set them there are reproached—not because they have plundered, nor because they have despoiled, or committed adultery, or done any other of the forbidden things, having been condemned to this rank—but because they did not serve Christ through those in need. No one who has brought anything to God has ever regretted it. He is abundant in repayment. Let your good be from what is needed, not from what is surplus—for God rejoices more in this fruit-bearing than in the quantity of the contribution and the greatness of the gift. God requires of us philanthropy toward one another, even if we are being punished by Him. The most beautiful and most philanthropic thing is that God measures the gift not by the worth of what is given, but by the power and disposition of the one who bears fruit. Do not wait to become good, but become so now; and do not, because it falls short of worth, fall short of the whole, but bring what you can and be zealous for the rest. Nothing of what is brought to God, even if it is the least, or even if it falls far short of worth, is such that He does not altogether receive and accept it, even if He knows how to weigh mercy with righteous judgment. It is a good thing to snatch something from moths and from envy—to have Christ as a debtor rather than to have all things, He who grants a kingdom for a fragment of bread. You shelter and feed Christ when you feed the poor. If you owe God nothing by way of punishment, do not yourself be unsympathetic to those who owe. But if you know that you owe, then also lend your gentleness in advance. For mercy is weighed by mercy, even by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":352,"ref":"p352","source":"Τί δεῖ θησαυρίζειν λῃσταῖς καὶ κλέπταις, καὶ καιρῶν μεταβολαῖς, ἄλλοτε εἰς ἄλλους μετατιθέντων, καὶ ῥιπιζόντων τὴν ἄστατον εὐπορίαν, ἀλλὰ εἰς τὰς ἀσφαλεῖς ἀποθήκας ἀποτίθεσθαι τῶν ἐπιβουλευόντων ἰσχυροτέρας. Βαρύ τι\n\nχρῆμα τὸ χρυσίον ἐστί· κοῦφον δέ τι καὶ ἀνωφερὲς πρᾶγμα ἡ ἀρετή. Ἀλλὰ μὴν ἀντίκειται ταῦτα ἀλλήλοις τὸ βάρος καὶ ἡ κουφότης. Εἰ οὖν χρὴ τοῖς ἄνω προσβαίνειν, τῶν καθελκόντων πτωχεύσωμεν, ἵνα ἐν τοῖς ἄνω γενώμεθα. Ἀμήχανον γὰρ κοῦφόν τινα γενέσθαι τὸν τῷ βάρει τῆς ὕλης ἑαυτὸν συνηλώσαντα. Τίς δὲ ὁ τρόπος ὑφηγεῖται ἡ ψαλμῳδία· Ἐσκόρπισεν, ἔδωκε τοῖς πένησιν· ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος. Ὁ τῷ πτωχῷ τοίνυν κοινωνήσας, εἰς τὴν μερίδα τοῦ δι' ἡμᾶς πτωχεύσαντος ἑαυτὸν καταστήσει. Οὐκ ἔστι κώλυμα πρὸς ἐλεημοσύνην πενία. Καὶ μάρτυς ἡ χήρα, ἡ τὰ δύο λεπτὰ βαλοῦσα, καὶ τοὺς πολλὰ καταθέντας ὑπερακοντίσασα. –Τυφλὸς οἶδεν ἐλεούμενος εἰς οὐρανῶν βασιλείαν χειραγωγεῖν, καὶ ὁ τοίχοις προσκρούων, καὶ βόθροις ἐνολισθαίνων, οὗτος ὁδοποιὸς γίνεται τῆς εἰς οὐρανοὺς ἀναβάσεως. Διὰ πενήτων ὁ ἡμέτερος δικαστὴς δωροδοκεῖται· διὰ τῆς χειρὸς τοῦ πένητος τοῦ δικαστοῦ τὴν παράθυρον κροῦσον. Δέχεται γάρ σου τὰ δι' αὐτοῦ δῶρα, καὶ παραχαράττει τοὺς νόμους. Δέχεται, καὶ ἀντὶ δικαίου φιλάνθρωπος γίνεται. Δέχεται, καὶ τῆς ἀληθείας προτάττει τὸν ἔλεον, καὶ τῇ πλάστιγγι τῶν ἁμαρτημάτων ἀντικρεμᾷ τὴν χεῖρα τοῦ πένητος. –Ὅταν διαθρέψῃς τὸν πένητα, σαυτὸν νόμιζε διατρέφειν. Τοιαύτη γὰρ ἡ τοῦ πράγματος φύσις. Ἐξ ἡμῶν εἰς ἡμᾶς μεταχωρεῖ τὰ διδόμενα.","english":"Why should one store up treasure for robbers and thieves and for changes of circumstance, which at one time transfer it to one set of people and at another to another, and fan into flame the unstable abundance? Rather, one should deposit it in the safe storehouses that are stronger than those who plot against them. Gold is a heavy thing; but virtue is a light and upward-borne matter. But surely these things are opposed to one another—weight and lightness. If, then, we must step up to the things above, let us become poor in the things that drag us down, so that we may come to be among the things above. For it is impossible for one who has consumed himself with the weight of matter to become light. And what is the manner? The psalmody sets it forth: He scattered abroad, he gave to the poor; his righteousness endures forever and ever. Whoever, then, has shared with the poor will establish himself in the portion of the one who became poor for our sake. Poverty is no hindrance to almsgiving. And the witness is the widow, who cast in the two mites and surpassed those who deposited much. —The blind man knows how, when shown mercy, to lead by the hand into the kingdom of the heavens, and he who strikes against walls and slips into pits—this man becomes a path-maker of the ascent into the heavens. Through the poor our Judge is bribed; knock on the Judge's side-door with the hand of the poor man. For he receives your gifts given through him, and he bends the laws. He receives them, and instead of just he becomes a lover of humanity. He receives them, and he ranks mercy before truth, and against the scale of sins he weighs in the hand of the poor man. —When you have fed the poor man, think that you are feeding yourself. For such is the nature of the matter. What is given passes over from us to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":353,"ref":"p353","source":"Ὁ γὰρ φιλάνθρωπος ἡμῶν δεσπότης τὸ ἡμέτερον ἐπιδὼν μικρόψυχον, εἰς ὑπερβολὴν ἄμετρον ἀναπέμπει τὸ ἔργον, καὶ ἑαυτὸν χρεώστην τῆς ἐλεημοσύνης καλεῖ· Θεοῦ δάνεισμα τὴν εὐποιΐαν προσαγορεύει. Ὦ πόση τῆς ἐλεημοσύνης ἡ δύναμις! δύναμις τὸ θεῖον ὑπεισέρχεται δικαστήριον. Μὴ φοβηθῶμεν δικαστὴν πρὸ τοῦ δικαστηρίου τὴν χεῖρα προτείνοντα. Μὴ φοβηθῶμεν δικαστὴν οὐκ ἀρνούμενον τοῦ λαβεῖν. –Καθίσας ὁ Ἰησοῦς ἀπέναντι τοῦ γαζοφυλακίου, ἐθεώρει πῶς οἱ ὄχλοι βάλλουσι χαλκόν. Παραδραμὼν τὸ θυσιαστήριον τῷ γαζοφυλακίῳ προστρέχει. Παραδραμὼν τοὺς θύοντας ἐπὶ τὸ τῆς εὐποιΐας ἐπιγίνεται θέατρον· δεικνὺς διὰ τῶν ἔργων αὐτῶν ὅτι μόνῳ Θεὸς τούτῳ ἐπιτέρπεται τῷ θεάματι· δεικνὺς ὅτι τὸν θεῖον ὀφθαλμὸν τούτου μόνου δυνατὸν ἀφομοιοῦσθαι τῷ πλάσαντι· δεικνὺς ὅτι τοῦτο μόνον ἄνθρωπον συνάπτει Θεῷ· δεικνὺς ὅτι τοῦτο μόνον τὸν πηλὸν προσπελάζει τῷ πλάστῃ. Γίνεσθε γὰρ, φησὶ, οἰκτίρμονες, ὡς ὁ Πατὴρ ὑμῶν ὁ οὐράνιος οἰκτίρμων ἐστίν. Μία γάρ ἐστι τῆς θείας συγγενείας εἴσοδος ἡ εὐποιΐα. –Ὢ τῆς φιλανθρώπου ψυχῆς! ὢ τῆς ἐλεήμονος γνώμης! οὐκ ἐξέτεμεν ἡ πτωχεία τὸ τῆς προαιρέσεως συμπαθές. Οὐκ ἐξήλεγξεν ἡ πτωχεία τὸ τῆς γνώμης φιλότιμον. Οὐ συνέστειλεν ἡ ἔνδεια τὸ τῆς ψυχῆς δαψιλές. Τὸ τῆς ἐλεημοσύνης χρῆμα διασμήχει ἁμαρτίας, κατακαυχᾶται κρίσεως, ἡμεροῖ τὴν τῆς κολάσεως φλόγα, δυσωπεῖ τὸν δικάζοντα, μᾶλλον δὲ συνάπτει Θεῷ, τοῖς τῶν ἁγίων χοροῖς ἐναρίθμιον ἀπεργάζεται· ἀποφέρει δὲ καὶ εἰς τὴν ἄνω πόλιν, βασιλείαν οὐρανῶν προξενεῖ, δόξαν ἀμάραντον, ἐλπίδα βεβαίαν καὶ ἐρηρεισμένην· καὶ τί γάρ;","english":"For our philanthropic Master, seeing our small-mindedness, elevates the work beyond all measure, and calls himself a debtor of almsgiving; he calls beneficence a loan from God. O how great is the power of almsgiving! A power that enters the divine courtroom. Let us not fear a judge who stretches out his hand before the courtroom. Let us not fear a judge who does not refuse to receive. –Jesus sat down opposite the treasury and watched how the crowds threw in copper coins. Passing by the altar, he runs to the treasury. Passing by those who sacrifice, he arrives at the theater of beneficence, showing through their deeds that God alone takes delight in this spectacle; showing that the divine eye alone can be likened to the Creator; showing that this alone joins man to God; showing that this alone brings the clay near to the Potter. For, he says, be merciful, as your Father in heaven is merciful. For the one entrance to divine kinship is beneficence. –O philanthropic soul! O merciful disposition! Poverty did not cut off the compassion of the will. Poverty did not expose the love of honor in the disposition. Want did not contract the generosity of the soul. The matter of almsgiving wipes away sins, triumphs over judgment, tames the flame of punishment, persuades the judge—or rather, joins one to God, makes one numbered among the choirs of the saints; and it carries one also to the city above, procures the kingdom of heaven, unfading glory, a sure and established hope; and what more?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":354,"ref":"p354","source":"οὐχὶ τῶν τελειούντων εἰς ἀκλόνητον εὐθυμίαν; –Ὁ τοῖς ἐν ἐνδείᾳ καὶ πτωχευομένοις τὸν ἴδιον διανέμων πλοῦτον, οὐ πτωχεύει ποτέ. Ὁ γὰρ ἐλεῶν πτωχὸν Θεῷ δανείζει, φησίν. Ἀξιόχρεως ὁ δανειζόμενος, πιστὸς ὁ δεχόμενος. Οἶδεν ἐκτίσαι σὺν τόκῳ τὸ δοθέν. Πλούσιος καὶ φιλότιμος, ὁ τὴν τοῦ φιλοικτίρμονος παρακαταθήκην λαβών. Μὴ ἀναμείνῃς γενέσθαι χρηστὸς, ἀλλ' ἤδη γενοῦ. Οὐκ ὀφθήσῃ, φησὶ, κενὸς ἐνώπιόν μου. Μηδεὶς ἔστω κενὸς, μηδὲ ὁ ἄκαρπος, μηδέ τις στεῖρα ψυχὴ καὶ ἄγονος. Ἕκαστος ἐκ τῶν παρόντων καρποφορεῖ τῷ Θεῷ, καὶ τῶν οἰκείων. –Μεταποιηθῶμεν τῆς ἐκεῖθεν λαμπρότητος· ἐν κόλποις Ἀβραὰμ ἀντὶ τῆς ἐντεῦθεν εὐσπλαγχνίας ἀναπαυσώμεθα· Κρῖμα δί καιον κρίνωμεν· ἐξελώμεθα πένητα καὶ πτωχόν· χήραν καὶ ὀρφανὸν ἐλεήσωμεν· ἐκπριώμεθα κτεινομένους· μὴ παρίδωμεν τὸν δεόμενον ἡμῶν· μὴ παραδράμωμεν τὸν ἡλκωμένον· μὴ τρυφήσωμεν ἄλλων κακοπαθούντων· μὴ βδελυξώμεθα τὸν ὁμόδουλον· μὴ φίλοι καὶ ἀδελφοὶ γενώμεθα τῆς τοῦ πλουσίου μερίδος, μηδὲ","english":"Is it not for those who perfect themselves unto unshaken cheerfulness? — He who distributes his own wealth to those in need and in poverty never becomes poor. For \"he who has mercy on the poor lends to God,\" it is said. The borrower is creditworthy, the receiver is faithful. He knows how to repay with interest what is given. Rich and generous is he who has received the deposit of the merciful lover. Do not wait to become good, but become so now. \"You shall not appear,\" it says, \"empty before me.\" Let no one be empty, nor the unfruitful, nor any barren and unproductive soul. Let each bear fruit to God from what is at hand, and from his own possessions. — Let us be transformed by the brightness from above; in the bosom of Abraham let us find rest in return for our compassion here below. Let us judge with a righteous judgment; let us rescue the needy and the poor; let us show mercy to the widow and the orphan; let us ransom those being slain; let us not overlook the one who begs of us; let us not pass by the wounded man; let us not live in luxury while others suffer hardship; let us not abhor our fellow servant; let us not become friends and brothers of the rich man's portion, nor","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":355,"ref":"p355","source":"ὀδυνηθῶμεν ἐν τῇ φλογί· μηδὲ τῷ χαρίσματι διαστῶμεν ἀπὸ τῶν ὁσίων· μηδὲ δεηθῶμεν Λαζάρου τοῦ πένητος ἄκρῳ δακτύλῳ καταψύξαι τὴν γλῶσσαν ἡμῶν φλεγομένην. Γενώμεθα χρηστοὶ, εὔσπλαγχνοι, συμπαθεῖς. Μιμησώμεθα τοῦ Δεσπότου τὴν ἀγαθότητα, ὃς ἀνατέλλει τὸν ἥλιον ἀγαθοῖς καὶ πονηροῖς, καὶ τρέφει τῇ βροχῇ πάντας ὁμοίως. Ζητήσωμεν τὴν ἐκεῖθεν ἀνάπαυσιν· ῥίψωμεν τὴν ἐντεῦθεν περιουσίαν· ὃ καλόν ἐστι ταύτης, τοῦτο μόνον κερδάνωμεν· κτησώμεθα τὰς ἑαυτῶν ψυχὰς ἐν ἐλεημοσύναις· μεταδῶμεν τῶν ὄντων τοῖς πένησιν, ἵνα τὰ ἐκεῖθεν πλουτήσωμεν· δὸς μερίδα καὶ τῇ ψυχῇ, μὴ τῇ σαρκὶ μόνον· δὸς μερίδα καὶ τῷ Θεῷ, μὴ τῷ κόσμῳ μόνον· ὕφελέ τι τῆς γαστρὸς, τῷ πνεύματι καθιέρωσον· ἅρπασόν τι τοῦ πυρός· ἀπόθου μικρὸν ἀπὸ τῆς νεμομένης φλογός· ἅρπασον τοῦ τυράννου, καὶ πίστευσον τῷ Δεσπότῃ. Δὸς ὀλίγον παρ' οὗ τὸ πλέον ἔχεις· δὸς καὶ τὸ πᾶν τῷ πάντα χαρισαμένῳ. Οὐδέποτε νικήσεις μεγαλοδωρεὰν Θεοῦ, ὅσον ἐὰν εἰσενέγκῃς, πλεῖον ἀεὶ τὸ λειπόμενον· καὶ οὐδὲν δώσεις ἴδιον, ὅτι τὰ πάντα παρὰ Θεοῦ. Καὶ ὥσπερ οὐκ ἔστιν ὑπερβῆναι τὴν ἑαυτοῦ σκιὰν, οὐδὲ ὑπὲρ τὴν κεφαλὴν γενέσθαι σώματος μέγεθος, οὕτως οὐδὲ οἷς δίδομεν νικῆσαι Θεόν. Οὐ γὰρ ἔξω τι τῶν αὐτοῦ δίδωμεν. Πόθεν σοι ταῦτα πάντα, καὶ παρά τινος; Τίς δύναται νικῆσαι Θεὸν τοῖς χαρίσμασιν;","english":"Let us not be pained in the flame; let us not stand apart from the saints by reason of a gift; let us not beg Lazarus the poor man to cool our burning tongue with the tip of his finger. Let us become kind, compassionate, sympathetic. Let us imitate the goodness of the Master, who makes the sun rise on the good and the evil, and nourishes all alike with the rain. Let us seek the rest that is there; let us cast away the abundance that is here; whatever of it is good, let us gain only this; let us acquire our own souls through almsgiving; let us share our possessions with the poor, that we may be rich in what is there. Give a portion also to the soul, not to the flesh alone; give a portion also to God, not to the world alone; subtract something from the belly, dedicate it to the spirit; snatch something from the fire; set aside a little from the flame that is spreading; snatch from the tyrant, and believe in the Master. Give a little to him from whom you have the more; give even the whole to him who has bestowed all things. You will never surpass the munificence of God: however much you bring in, what remains is always more; and you will give nothing of your own, because all things are from God. And just as it is impossible to overleap one's own shadow, or for the body's size to become greater than the head, so neither can we surpass God by what we give. For we give nothing outside of what is his. From where are all these things yours, and from whom? Who can surpass God in gifts?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":356,"ref":"p356","source":"Τίς ἔδωκέν σοι κάλλος οὐρανοῦ βλέπειν, ἡλίου δρόμον, σελήνης κύκλον, ἀστέρων πλῆθος, καὶ ἐν τούτοις πᾶσιν, ὥσπερ ἐν λύρᾳ, εὐαρμοστίαν καὶ τάξιν ὡσαύτως ἔχουσαν, ὡρῶν ἀλλαγὰς, μεταβολὰς καιρῶν, ἐνιαυτῶν περιόδους, ἡμέρας καὶ νυκτὸς ἰσομοιρίαν, γῆς ἐκφύσεις, ἀέρος χύσιν, πλάτη θαλάσσης λελυμένης καὶ ἱσταμένης, βάθη ποταμῶν, ἀνέμων ῥεύματα; Τίς ὑετοὺς, γεωργίαν, τροφὰς, τέχνας, οἰκήσεις, πόθεν σοι τῶν ζώων, τὰ μὲν ἡμέρωται καὶ ὑπέζευκται, τὰ δὲ τροφὴ παραδίδοται; Τίς σε Κύριον καὶ βασιλέα πάντων κατέστησεν ἐπὶ τῆς γῆς; εἶτα οὐκ αἰσχυνόμεθα εἰ τοσαῦτα παρ' αὐτοῦ, τὰ μὲν λαβόντες, τὰ δὲ ἐλπίζοντες, μηδὲ ἓν τοῦτο εἰσοίσομεν τῷ Δεσπότῃ, τὸ φιλάνθρωπον; Εἰ ὁ ἀτιμάζων πένητα, παροξύνει τὸν ποιήσαντα αὐτὸν, τιμᾷ τὸν ποιητὴν ὁ περιέπων τὸ ποίημα· Ὁ ἐλεῶν πτωχὸν, Θεῷ δανείζει, φησίν. Τίς οὐ δέχεται χρεώστην ἀποδώσοντα ἐν καιρῷ μετὰ τῆς ἐπικαρπίας τὸ δάνειον. Ἐλεημοσύναις καὶ πίστεσιν ἀποκαθαίρονται ἁμαρτίαι. Καθαρθῶμεν οὖν ἐλεήσαντες. Δυνατὸς ἦν ὁ Πατὴρ ποιῆσαι μηδένα πένητα· ἀλλ' εἰ τὸ εὐποιεῖν περιῃρεῖτο, συμπάσχειν οὐδεὶς ἠξίου νῦν ἀλλήλων ἕνεκα. Καὶ εὐποροῦμεν, καὶ ἀποροῦμεν, ἵνα τόπος γενώμεθα τῇ εὐποιΐᾳ. Τὸν ἐναντίον τοῖς ἄλλοις ἀνθρώποις σεαυτῷ κατάλεξον στρατὸν, ἄοπλον, ἀπόλεμον, ἀναίμακτον, ἀόργητον, ἀμίαντον· γέροντας θεοσεβεῖς, ὀρφανοὺς θεοφιλεῖς, χήρας πραότητι ὡπλισμένας, ἄνδρας ἀγάπῃ κεκοσμημένους. Τοιούτους κτῆσαι τῷ σῷ πλούτῳ, καὶ τῷ σώματι, καὶ τῇ ψυχῇ δορυφόρους, ὧν στρατηγεῖ ὁ Θεός.","english":"Who gave you the beauty of heaven to behold, the course of the sun, the circle of the moon, the multitude of stars, and in all these, as in a lyre, a harmony and order likewise maintained, the changes of the seasons, the alterations of times, the revolutions of the years, the equal measure of day and night, the sproutings of the earth, the outpouring of the air, the expanses of the sea both loosened and standing, the depths of rivers, the streams of the winds? Who gives the rains, the farming, the food, the crafts, the dwellings? From where do you have the animals—some tamed and yoked, others handed over as food? Who set you as lord and king of all things upon the earth? Then are we not ashamed, if having received so many things from him, and hoping for others, we shall not bring in even this one thing to the Master—the love of humanity? If the one who dishonors the poor provokes the one who made him, the one who honors the maker cherishes the work. He who has mercy on the poor lends to God, it says. Who does not accept a debtor who will repay in due time with the interest the loan? By almsgivings and acts of faith sins are cleansed. Let us therefore be cleansed by showing mercy. The Father was able to make no one poor; but if doing good were removed, no one would now think it right to suffer with one another for each other's sake. And we are both well-off and in want, so that we may become a place for doing good. Enlist for yourself a host contrary to other men—unarmed, unwarlike, bloodless, without anger, undefiled: godly old men, God-loving orphans, widows armed with gentleness, men adorned with love. Acquire such as these with your wealth, and with your body and your soul as bodyguards, whose commander is God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":357,"ref":"p357","source":"Ἐλεήμονας εἶναι βούλεται, οὐ μόνον τοὺς ἔλεον ποιοῦντας, ἀλλὰ καὶ τοὺς θέλοντας εὐποιεῖν, κἂν μὴ δύνωνται, οἷς κατὰ προαίρεσιν τὸ ἐνεργεῖν πάρεστι. Τῆς αὐτῆς οὖν μεθέξουσι τιμῆς τοῖς δυνηθεῖσιν οἱ βουλόμενοι, ὧν ἡ προαίρεσις ἴση, κἂν πλεονεκτῶσιν ἕτεροι τῇ περιουσίᾳ. –Ἐλεημοσύνας δεῖ ποιεῖν, ὁ λόγος φησὶν, ἀλλὰ μετὰ κρίσεως, καὶ τοῖς ἀξίοις. Καὶ ὥσπερ ὁ γεωργὸς σπείρει οὐκ εἰς ἁπλῶς τὴν γῆν, ἀλλ' εἰς ἀγαθὴν, ἵνα αὐτῷ καρποὺς κομίσῃ, οὕτω δεῖ σπείρειν τὴν εὐποιΐαν εἰς χήρας, εἰς ὀρφανοὺς, εἰς τοὺς ἀπεριστάτους, ἵνα τῆς ἀπ' αὐτῶν εὐκαρπίας διὰ τῶν εὐχῶν ἐπιτύχῃς. Ἐν ᾧ ἄν τις δύναται εὐποιεῖν τῷ πλησίον, ἢν μὴ ποιῇ, ἀλλότριος τῆς ἀγάπης τοῦ Κυρίου νομισθήσεται. Τοῦ ἐλεεῖν καὶ εὐεργετεῖν, οὔτε προτιμώτερον, οὔτε φιλανθρωπότερόν ἐστιν ἡμῖν τι ἕτερον, ἐπεὶ μηδὲ τῷ Θεῷ. Μακάριόν ἐστιν ἀληθῶς, εἰς πάντα πτωχὸν καὶ πένητα συνιέναι, ἵνα τις κατὰ σύνεσιν τὰ τῆς κοινωνίας πτωχῷ καὶ πένητι ποιήσηται, μείζονα καὶ σπουδαιότερον τὴν ἐπιμέλειαν ποιούμενος εἰς τοὺς δι' ἀρετὴν ἢ θεοσέβειαν πτωχεύσαντας ἢ πενομένους· ἄλλως εἰς τοὺς ἐκ νόσων ἢ συμπτωμάτων ἀποροῦντας, παρὰ τοὺς ἐκ κακοπραγίας ἢ ἀσωτίας","english":"He wishes us to be merciful, not only those who show mercy, but also those who wish to do good, even if they are unable, since for them the doing is present according to their purpose. Therefore those who wish shall share the same honor as those who were able, whose purpose is equal, even if others have the advantage through their abundance. Alms must be given, the word says, but with judgment, and to those who are worthy. And just as the farmer sows not simply into the earth, but into good soil, so that it may bring him fruits, so must one sow beneficence into widows, into orphans, into those without protection, so that through their prayers you may obtain fruitfulness from them. In whatever a person is able to do good to his neighbor, if he does not do it, he will be reckoned a stranger to the love of the Lord. To show mercy and to do good, there is nothing else more honorable or more philanthropic for us, since not even for God. Truly it is blessed to understand toward every poor and needy person, so that one may with understanding make provision of fellowship for the poor and needy, making the care greater and more earnest toward those who have become poor or needy through virtue or piety; and otherwise toward those who are in want from illnesses or misfortunes, as opposed to those from evildoing or profligacy","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":358,"ref":"p358","source":"πτωχεύσαντας. Ξένος καὶ πένης Θεοῦ κωλλύριον. Ὁ δεξάμενος αὐτοὺς, ταχέως ἀναβλέψει. –Λεία ὁδὸς ὑπὸ ἐλεημοσύνης γίνεται. Οἶδε τρέφεσθαι ὁ Δεσπότης τῶν ὅλων διὰ μεταδόσεως τῆς πρὸς τοὺς εὐποιουμένους. –Ἥνπερ ποιεῖς εὐεργεσίαν ἐλεημοσύνης εἰς πάντας τοὺς δεομένους, ὁ Χριστὸς σφετερίζεται. Πεπείνακα γὰρ, φησὶ, καὶ δεδώκατέ μοι φαγεῖν· ἐδίψησα, καὶ πεποτίκατέ με. Πλούτου τὸ κάλλος οὐκ ἐν βαλαντίοις, ἀλλ' ἐν τῇ τῶν χρῃζόντων ἐπικουρίᾳ. ΤΙΤΛ. Θʹ. –Περὶ τῶν ἐλεημοσύνην μὴ ποιούντων, ἀλλὰ πλεονεκτούντων, καὶ περὶ φειδώλων φιλοπλουτούντων καὶ φιλαργύρων. «Ἀδίκου στόμα ἐφράχθη. Ἃ ἐκεῖνοι ἐθέρισαν, δίκαιοι ἔδονται· αὐτοὶ δὲ ἐκ κακῶν οὐκ ἐξαιρεθήσονται.» «Ἀσεβεῖς ὅριον ὑπερέβησαν, ποίμνιον σὺν ποιμένι ἁρπάσαντες ἀπῆλθον, ὑποζύγιον ὀρφανῶν ἀπήγαγον, βοῦν χήρας ἐνεχυρίασαν. Ἐξέκλιναν δὲ ἀδυνάτους ἐξ ὁδοῦ δικαίας, ὁμοθυμαδὸν δὲ ἐκύκλωσαν πραεῖς γῆς.» «Οἱ σπείροντες τὰ ἄτοπα, ὀδύνας θεριοῦσιν ἑαυτοῖς, ἀπὸ προστάγματος Κυρίου ἀπολοῦνται, ἀπὸ δὲ πνεύματος ὀργῆς αὐτοῦ ἀφανισθήσονται.» «Αὐτὸς οἶδεν ἔργα ἀνόμων· ἰδὼν δὲ ἄτοπα οὐ παρόψεται.» «Οὐκ ἔστι τόπος τοῦ κρυβῆναι τοὺς ποιοῦντας τὰ ἄνομα. «Εἰς κενὰ καὶ μάταια ἐκοπίασε πλοῦτον, ἐξ οὗ οὐ γεύσεται. Πολλῶν γὰρ ἀδυνάτων οἴκους ἔθλασε. Δίαιταν δὲ ὀρφανῶν ἥρπασε, καὶ οὐκ ἔστησεν. Οὐκ ἔστιν αὐτοῦ σωτηρία τοῖς ὑπάρχουσιν· ἐν ἐπιθυμίᾳ αὐτοῦ οὐ σωθήσεται. Οὐκ ἀνθήσει αὐτοῦ τὰ ἀγαθά.","english":"those who have become poor. A stranger and a poor man are God's possession. He who receives them will quickly regain his sight. –The road becomes smooth through almsgiving. The Master of all knows how to be fed through the sharing of what is given to those who are well treated. –Whatever benefaction of almsgiving you perform for all who are in need, Christ takes it as his own. For he says, I was hungry and you gave me to eat; I was thirsty and you gave me to drink. The beauty of wealth is not in purses, but in the assistance of those in want. TITLE 9. –Concerning those who do not give alms but take advantage, and concerning the stingy who love wealth and love silver. “The mouth of the unjust has been stopped. What those men reaped, the righteous shall eat; but they themselves shall not be delivered from evils.” “The impious have transgressed the boundary; they have seized a flock together with its shepherd and gone off; they have led away the beast of burden of orphans; they have taken the ox of a widow as a pledge. They have turned the powerless aside from the righteous road, and with one accord they have surrounded the meek of the earth.” “Those who sow improper things shall reap pains for themselves; they shall perish by the command of the Lord, and by the spirit of his wrath they shall be destroyed.” “He himself knows the works of the lawless; and having seen improper things, he will not overlook them.” “There is no place for those who do lawless things to hide.” “He has labored for empty and vain wealth, from which he will not taste. For he has crushed the houses of many who were powerless. He has snatched away the livelihood of orphans, and has not restored it. There is no salvation for him in his possessions; in his desire he shall not be saved. His good things shall not flourish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":359,"ref":"p359","source":"Ὅταν δοκῇ ἤδη πεπληρῶσθαι, σβεσθήσεται, πᾶσα δὲ ἀνάγκη ἐπ' αὐτὸν ἐπελεύσεται.» –»Φυλάττου μὴ πρᾶξαι ἄδικα.» «Ἐνεχυρίαζες τοὺς ἀδελφούς σου διακενῆς, ἀμφίασιν δὲ γυμνῶν ἀφέλου. Οὐδὲ ὕδωρ διψῶντας ἐπότισας, ἀλλὰ πεινώντων ἐστέρησας ψωμόν. Χήρας δὲ ἐξαπέστειλας κενὰς, ὀρφανοὺς δὲ ἐκάκωσας. Τοιγαροῦν ἐκύκλωσάν σε παγίδες, καὶ ἐσπούδασέ σε πόλεμος ἐξαίσιος.» «Ἥρπασαν ὀρφανὸν ἀπὸ μαστοῦ, πεπτωκότα δὲ ἐταπείνωσαν, καὶ γυμνοὺς ἐξέβαλον ἀδίκως, πεινώντων δὲ τὸν ψωμὸν ἀφείλαντο. Ὁδὸν δικαιοσύνης οὐχ ὥδευσαν, οὐδὲ ἀτραποὺς αὐτῆς ἐπορεύθησαν. Γνοὺς δὲ αὐτῶν τὰ ἔργα, παρέδωκεν αὐτοὺς εἰς σκότος.» «Οὐαὶ καὶ ἀπώλεια τῷ ἀδίκῳ.» «Συντριβείη πᾶς ἄδικος ἴσα ξύλῳ ἀνιάτῳ.» «Πλοῦτος ἀδίκως συναγόμενος ἐξεμεθήσεται.» «Ἐὰν συναγάγῃ ὥσπερ γῆν ἀργύριον, ἴσα δὲ πηλῷ χρυσίον ἑτοιμάσῃ, ταῦτα πάντα περιποιηθήσονται, τὰ δὲ χρήματα αὐτοῦ ἀληθινοὶ καθέξουσιν. Ἀπέβη δὲ ὁ οἶκος αὐτοῦ ὥσπερ σῆτες, καὶ ὡς ἀράχνη ὁ πλοῦτος αὐτοῦ,» «Πρόσωπον Κυρίου ἐπὶ ποιοῦντας κακὰ, τοῦ ἐξολοθρεῦσαι» καὶ τὰ λοιπά. «Μὴ φοβοῦ ὅταν πλουτήσῃ ἄνθρωπος, ἢ ὅταν πληθυνθήσεται.» «Ἄνδρα ἄδικον κακὰ θηρεύσει εἰς διαφθοράν.» «Εἶπεν Ἑλισσαιὲ πρὸς Γιεζέ· Πόθεν Γιεζέ; Καὶ εἶπεν Γιεζέ· Οὐ πεπόρευται ὁ δοῦλός σου. Καὶ εἶπεν Ἑλισσαιὲ πρὸς αὐτόν· Οὐχ ἡ καρδία μου μετὰ σοῦ ἐπορεύθη, ὅτε ἐπέστρεψεν ὁ ἀνὴρ ἀπὸ τοῦ ἅρματος εἰς συνάντησίν σου; Καὶ νῦν ἔλαβες τὸ ἀργύριον καὶ τὰ ἱμάτια, καὶ νῦν λήψῃ ἑαυτῷ κήπους, καὶ ἐλαιῶνας, καὶ ἀμπελῶνας, καὶ πρόβατα, καὶ παῖδας, καὶ παιδίσκας.","english":"When it already seems to be fulfilled, it will be extinguished, and every necessity will come upon him. –»Guard yourself against doing unjust things.» «You took your brothers as pledges in vain, and you stripped the clothing from the naked. You did not give water to the thirsty, but you deprived the hungry of a morsel. You sent widows away empty, and you mistreated orphans. Therefore snares have surrounded you, and a sudden war has pressed upon you.» «They snatched the orphan from the breast, and they humbled the fallen, and they cast out the naked unjustly, and they took away the morsel from the hungry. They did not walk in the way of righteousness, nor did they travel its paths. But knowing their works, he delivered them into darkness.» «Woe and destruction to the unjust.» «Let every unjust man be crushed like incurable wood.» «Wealth gathered unjustly will be vomited up.» «If he gathers silver as dust, and prepares gold as mud, all these things will be acquired, but his wealth will be held by the truthful. But his house has come to be like moths, and his wealth like a spider's web.» «The face of the Lord is upon those who do evil, to destroy them» and the rest. «Do not fear when a man becomes rich, or when he multiplies.» «Evils will hunt an unjust man to corruption.» «Elisha said to Gehazi: Where are you from, Gehazi? And Gehazi said: Your servant has not gone anywhere. And Elisha said to him: Did not my heart go with you, when the man turned back from the chariot to meet you? And now you have taken the silver and the garments, and now you will take for yourself gardens, and olive groves, and vineyards, and sheep, and male servants, and female servants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":360,"ref":"p360","source":"Καὶ ἡ λέπρα Νεεμὰν κολληθήσεταί σοι, καὶ τῷ σπέρματί σου εἰς τοὺς αἰῶνας.» «Δώρων ὁ φειδόμενος, θυμὸν ἐγείρει ἰσχυρόν.» – «Πλοῦτος προστίθησι φίλους πολλούς.» –»Πλούσιοι πτωχῶν ἄρξουσι.» –»Σοφὸς παρ' ἑαυτῷ πλούσιος.» –»Ὕπαρξις ἐπισπουδαζομένη μετὰ ἀνομίας, ἐλάσσων γίνεται.» –»Οὐκ ὠφελήσουσι θησαυροὶ ἀνόμους.» –»Ὃς ἀποστρέψει τὸ πρόσωπον αὐτοῦ ἀπὸ πτωχοῦ, ἐν πολλῇ ἀπορίᾳ ἔσται.» – «Ἐξολλύει τὸ ἑαυτοῦ σῶμα ὁ ἀνελεήμων.» –»Τὰ σπλάγχνα τῶν ἀσεβῶν ἀνελεήμονα.» «Ὁ ἀγαπῶν ἀργύριον, οὐ πλησθήσεται ἀργυρίου.» «Τοῦ ἀργυρίου ὑπακούσεται τὰ σύμπαντα.» – «Ἔστι πονηρία ἣν εἶδον ὑπὸ τὸν ἥλιον· ἀνὴρ ᾧ δώσει αὐτῷ ὁ Θεὸς πλοῦτον, καὶ ὑπάρχοντα, καὶ δόξαν, καὶ οὐκ ἔστιν ὑστερῶν τῇ ψυχῇ αὐτοῦ ἀπὸ πάντων ὧν ἐπιθυμεῖ· καὶ ὅτι ἀνὴρ ξένος φάγεται αὐτόν.» «Χαναὰν, ἐν χερσὶν αὐτοῦ ζυγὸς\n\nἀδικίας· καταδυναστεύειν ἠγάπησεν.» «Οὐαὶ ὁ πληθύνων ἑαυτῷ τὰ οὐκ ὄντα ἑαυτοῦ, καὶ βαρύνων τὸν κλοιὸν αὐτοῦ στιβαρῶς, ὅτι ἐξαίφνης ἀναστήσονται δάκνοντες αὐτὸν, καὶ ἐκνήψουσιν. Ὁ πλεονεκτῶν πλεονεξίαν κακὴν τῷ οἴκῳ αὐτοῦ, καὶ τοῦ τάξαι νοσσιὰν αὐτοῦ.» «Οὐαὶ οἱ συνάπτοντες οἰκίαν πρὸς οἰκίαν, καὶ ἀγρὸν πρὸς ἀγρὸν ἐγγίζοντες, ἵνα τοῦ πλησίον ἀφέλωνταί τι.» «Ἡ ἁρπαγὴ τοῦ πτωχοῦ ἐν τοῖς οἴκοις ὑμῶν. Τί ὑμεῖς ἀδικεῖτε τὸν λαόν μου, καὶ τὸ πρόσωπον τῶν πτωχῶν καταισχύνετε, φησὶ Κύριος;» –»Ἐγὼ ἔδωκα εἰς τὴν χεῖρά σου· σὺ δὲ οὐ δέδωκας αὐτοῖς ἔλεος.» –»Ὅταν ἐκτείνητε τὰς χεῖρας ὑμῶν, ἀποστρέψω τοὺς ὀφθαλμούς μου ἀφ' ὑμῶν.","english":"And the leprosy of Naaman will cleave to you and to your seed forever. «He who spares gifts stirs up fierce wrath.» – «Wealth adds many friends.» – «The rich will rule over the poor.» – «The wise man is rich in himself.» – «Substance hastily gathered with lawlessness becomes less.» – «Treasures will not profit the lawless.» – «He who turns his face away from a poor man will be in great distress.» – «The merciless man destroys his own body.» – «The bowels of the ungodly are merciless.» «He who loves silver will not be filled with silver.» «All things will be subject to silver.» – «There is an evil which I saw under the sun: a man to whom God gives wealth, and substance, and glory, and he lacks nothing for his soul of all that he desires; and that a stranger will eat it.» «Canaan, in his hands is a yoke\n\nof injustice; he loved to oppress.» «Woe to him who multiplies to himself things that are not his own, and heavily weighs down his collar, because suddenly those who bite him will rise up, and they will become sober. He who grasps wicked gain for his house, and to set his nest.» «Woe to those who join house to house, and draw field near to field, that they may take away something from their neighbor.» «The plunder of the poor is in your houses. Why do you wrong my people, and shame the face of the poor, says the Lord?» – «I gave into your hand; but you did not give them mercy.» – «When you stretch out your hands, I will turn my eyes away from you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":361,"ref":"p361","source":"Αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις.» –»Δι' ὑμᾶς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσιν.» –»Οἱ ἄδικοι ὡς θάλασσα ἀναβρασσομένη, οὕτως κλυδωνισθήσονται, καὶ ἀναπαύσασθαι οὐ μὴ δύνανται.» –»Ἀπέχου ἀπὸ ἀδίκου, καὶ οὐ μὴ φοβηθήσῃ, καὶ τρόμος οὐκ ἐγγιεῖ σοι.» «Τοῦτο τὸ ἀνόμημα Σοδόμων, ὅτι ἐν ὑπερηφανίᾳ, καὶ πλησμονῇ ἄρτων, καὶ ἐν εὐθηνίᾳ οἴνου ἐσπατάλα, αὕτη καὶ θυγατέρες αὐτῆς, καὶ χεῖρα πτωχοῦ καὶ πένητος οὐκ ἀντελάβοντο, καὶ ἐμεγαλαύχουν, καὶ ἐποίησαν ἀνόμημα ἐνώπιόν μου.» «Λαὸς ἐκπιέζοντες ἀδικίαν, καὶ ἁρπάζοντες ἅρπαγμα, πτωχὸν καὶ πένητα καταδυναστεύοντες, καὶ πρὸς τὸν προσήλυτον οὐκ ἀναστρεφόμενοι μετὰ κρίματος.» «Ἡ μήτηρ σου σκύμνος λεόντων, ἐγενήθη ἐν μέσῳ λεόντων· ἐπλήθυνε σκύμνους αὐτῆς, καὶ ἀνεπήδησεν εἰς τὸν σκύμνον αὐτῆς, λέων ἐγένετο· ἔμαθεν τὸ ἁρπάζειν ἅρπαγμα.» «Τάδε λέγει Κύριος· Σὺ εἶ ἡ γῆ ἡ οὐ βρεχομένη, οὐδὲ ὑετὸς ἐγένετο ἐπὶ σὲ ἐν ἡμέρᾳ ὀργῆς. Οἱ ἀφηγούμενοι ἐν μέσῳ αὐτῆς ὡς λέοντες ὠρυόμενοι, ἁρπάζοντες ἁρπάγματα, ψυχὰς κατεσθίοντες ἐν δυναστεία.» «Πλεονέκτου ὀφθαλμὸς οὐκ ἐμπίπλαται μερίδι.» – »Συντρίψει Κύριος ὀσφὺν ἀνελεημόνων.» –»Μὴ ἐπίχαιρε ἐπὶ χρήμασιν ἀδίκοις.","english":"For your hands are full of blood. «Because of you my name is blasphemed among the nations.» «The unjust, like the boiling sea, so shall they be tossed to and fro, and they shall not be able to rest.» «Depart from the unjust man, and you shall not be afraid, and trembling shall not come near you.» «This was the iniquity of Sodom: that in pride, and fullness of bread, and in abundance of wine she reveled, she and her daughters, and they did not take hold of the hand of the poor and the needy, and they boasted greatly, and they committed iniquity before me.» «A people oppressing by injustice, and seizing plunder, tyrannizing over the poor and the needy, and not dealing with the stranger with judgment.» «Your mother was a lion's whelp, she came to be in the midst of lions; she multiplied her whelps, and one of her whelps leaped up, became a lion; it learned to seize plunder.» «Thus says the Lord: You are the land that is not watered, nor has rain come upon you in the day of wrath. Those who lead in the midst of her are like roaring lions, seizing plunders, devouring souls in power.» «The eye of the covetous man is not satisfied with a portion.» «The Lord will crush the loin of the merciless.» «Do not rejoice over unjust riches.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":362,"ref":"p362","source":"Οὐδὲν γὰρ ὠφελήσουσιν ἐν ἡμέρᾳ ἐπαγωγῆς.» –»Οὐκ ἐκφεύξεται ἐν ἁρπάγματι ἁμαρτωλός.» –»Ὁ οἰκοδομῶν τὴν οἰκίαν αὐτοῦ ἐν χρήμασιν ἀλλοτρίου, ὡς ὁ συνάγων τοὺς λίθους αὐτοῦ εἰς τὸν χειμάῤῥουν.» –»Λέων θήραν ἐνεδρεύει, οὕτως ἁμαρτία τοὺς ἐργαζομένους ἄδικα.» –»Θυσιάζων ἐξ ἀδίκων, θυσία μεμιασμένη.» – »Χρήματα ἀδίκων, ὡς ποταμοὶ ξηρανθήσεται, καὶ ὡς βροντὴ μεγάλη ἐν ὑετῷ ἐξηχήσει.» – «Θύων υἱὸν ἔναντι πατρὸς αὐτοῦ, ὁ προσάγων θυσίαν ἐκ χρημάτων πενήτων.» –»Οὐκ ἔσται ἀγαθὰ τῷ ἐνδελεχίζοντι εἰς κακὰ, καὶ τῷ ἐλεημοσύνην μὴ χαριζομένῳ.» –»Ἄρτος ἐπιδεομένων ζωὴ πτωχῶν· ὁ ἀποστερῶν αὐτὴν, ἄνθρωπος αἱμάτων. «–Ἀγαθὸς πλοῦτος ᾧ μὴ ἔστιν ἁμαρτία.» «Ἀγρυπνία πλούτου ἐκτήκει σάρκας, καὶ ἡ μέριμνα αὐτοῦ ἀφιστᾷ ὕπνον. Ὁ ἀγαπῶν χρυσίον, οὐ δικαιωθήσεται. Πολλοὶ ἐδόθησαν εἰς πτῶμα χρυσίου, καὶ ἐγενήθη ἡ ἀπώλεια αὐτῶν κατὰ πρόσωπον αὐτῶν. Ξύλον προσκόμματός ἐστι τοῖς θυσιάζουσιν αὐτῷ, καὶ πᾶς ἄφρων ἁλώσεται ἐν αὐτῷ.» «Κυνηγὸς λεόντων, ὄναγροι ἐν ἐρήμῳ, οὕτως νομαὶ πλουσίων οἱ πτωχοί. Πλουσίου σφαλέντος πολλοὶ ἀντιλήπτορες· ἐλάλησαν ἀπόῤῥητα, καὶ ἐδικαίωσαν αὐτόν. Πλούσιος ἐλάλησε, καὶ πάντες ἐσίγησαν, καὶ τὸν λόγον αὐτοῦ ἀνύψωσαν ἕως τῶν νεφελῶν.» «Κατὰ τὴν ἰσχὺν τοῦ ἀνθρώπου, οὕτως καὶ ὁ θυμὸς αὐτοῦ, καὶ κατὰ τὸν πλοῦτον ἀνυψώσει ὀργὴν αὐτοῦ.» «Μακάριος πλούσιος, ὃς εὑρέθη ἄμωμος, καὶ ὃς ὀπίσω χρυσίου οὐκ ἐπορεύθη. Τίς ἐστι; καὶ μακαριοῦμεν αὐτόν. Ἐποίησε γὰρ θαυμάσια ἐν λαῷ αὐτοῦ. Τίς ἐδοκιμάσθη ἐν αὐτῷ, καὶ ἐτελειώθη; καὶ ἔστω εἰς καύχησιν.","english":"For they will profit nothing in the day of visitation. The sinner will not escape in his plundering. He who builds his house with another's money is like one who gathers his stones into a torrent-bed. A lion lies in ambush for prey; so does sin for those who work injustice. He who sacrifices from unjust gains—the sacrifice is defiled. The wealth of the unjust will be dried up like rivers, and will resound like great thunder in the rain. He who offers a son before his father is the one who brings a sacrifice from the money of the poor. There will be no good things for the one who persists in evils, and for the one who does not grant alms. The bread of the needy is the life of the poor; he who deprives them of it is a man of blood. Good is wealth in which there is no sin. Sleeplessness over wealth wastes the flesh, and its anxiety drives away sleep. He who loves gold will not be justified. Many have been given over to a fall because of gold, and their destruction has come before their face. Wood is a stumbling block to those who sacrifice to it, and every fool will be caught by it. A hunter of lions, wild asses in the desert—so are the poor to the pastures of the rich. When a rich man stumbles, there are many to support him; they speak hidden things and justify him. A rich man speaks, and all are silent, and they lift up his word to the clouds. According to a man's strength, so is his anger, and according to his wealth he will lift up his wrath. Blessed is the rich man who is found blameless, and who has not gone after gold. Who is he? And we will call him blessed. For he has done wondrous things among his people. Who has been tested in it and perfected? And let it be for boasting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":363,"ref":"p363","source":"Τίς ἠδύνατο παραβῆναι, καὶ οὐ παρέβη, ποιῆσαι κακὰ, καὶ οὐκ ἐποίησε; Στερεωθήσεται τὰ ἀγαθὰ αὐτοῦ, καὶ ἐλεημοσύνας αὐτοῦ ἐκδιηγήσεται ἡ Ἐκκλησία.» «Ἔστι πλουτῶν ἀπὸ προσοχῆς καὶ σφιγγίας αὐτοῦ, καὶ καταλείψει αὐτὰ ἑτέροις, καὶ ἀποθανεῖται.» «Ὁ συνάγων ἀπὸ τῆς ψυχῆς αὐτοῦ, συνάγει ἄλλοις, καὶ ἐν τοῖς αὐτοῦ τρυφήσουσιν ἕτεροι. Ὁ πονηρὸς ἑαυτῷ, τίνι ἀγαθός; τέκνον, καθόσον ἔχεις, εὐποίει σεαυτῷ.» «Εἶπεν ὁ Ἰησοῦς τοῖς μαθηταῖς αὐτοῦ· Ἀμὴν λέγω ὑμῖν, ὅτι δυσκόλως πλούσιος εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν. Πάλιν δὲ λέγω ὑμῖν·\n\nΕὐκοπώτερόν ἐστι κάμηλον διὰ τρυπήματος ῥαφίδος διελθεῖν, ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ Θεοῦ εἰσελθεῖν. Ἀκούσαντες δὲ οἱ μαθηταὶ αὐτοῦ, ἐξεπλήσσοντο σφόδρα, λέγοντες· Τίς ἄρα δύναται σωθῆναι; ἐμβλέψας δὲ ὁ Ἰησοῦς, εἶπεν αὐτοῖς· Παρὰ ἀνθρώποις τοῦτο ἀδύνατόν ἐστι, παρὰ δὲ Θεῷ πάντα δυνατά.» «Ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα,» καὶ τὰ λοιπά. «Οὐαὶ ὑμῖν τοῖς πλουσίοις, ὅτι ἀπέχετε τὴν παράκλησιν ὑμῶν. Οὐαὶ ὑμῖν οἱ ἐμπεπλησμένοι, ὅτι πεινάσετε. Οὐαὶ ὑμῖν οἱ γελῶντες, ὅτι πενθήσετε καὶ κλαύσετε. «Ἀπόστητε ἀπ' ἐμοῦ, πάντες οἱ ἐργάται τῆς ἀδικίας. Ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς ὀδόντων.» «Διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; Διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε; ἀλλ' ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, καὶ ταῦτα ἀδελφούς. Ἢ οὐκ οἴδατε, ὅτι ἄδικοι βασιλείαν Θεοῦ οὐ κληρονομήσουσιν;» «Ὁ ἀδικῶν κομιεῖται ὃ ἠδίκησε. Καὶ οὐκ ἔστι προσωποληψία παρὰ τῷ Θεῷ.» «Μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν πράγματι τὸν ἀδελφὸν αὐτοῦ·","english":"Who could have transgressed and did not transgress, done evil and did not do it? His good deeds will be made firm, and the Church will recount his acts of mercy. There is one who grows rich by his carefulness and stinginess, and he will leave them to others, and he will die. He who gathers from his own soul gathers for others, and others will revel in his possessions. The wicked man is evil to himself; to whom is he good? Child, as far as you have, do good to yourself. Jesus said to his disciples: Truly I say to you, that a rich man will with difficulty enter into the kingdom of heaven. And again I say to you: It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God. And when his disciples heard this, they were greatly astonished, saying: Who then can be saved? And Jesus looked at them and said to them: With men this is impossible, but with God all things are possible. The country of a certain rich man brought forth abundantly, and the rest. Woe to you who are rich, for you have received your consolation. Woe to you who are filled, for you will hunger. Woe to you who laugh, for you will mourn and weep. Depart from me, all you workers of iniquity. There will be the weeping and the gnashing of teeth. Why are you not rather wronged? Why are you not rather defrauded? But you wrong and defraud, and that your brothers. Or do you not know that the unrighteous will not inherit the kingdom of God? He who does wrong will receive back what he did wrong. And there is no partiality with God. Not to overreach and take advantage of his brother in a matter;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":364,"ref":"p364","source":"διότι ἔκδικος ὁ Θεὸς περὶ πάντων τούτων.» «Ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα τοῦ Θεοῦ.» «Οἱ βουλόμενοι πλουτεῖν, ἐμπίπτουσιν εἰς πειρασμὸν, καὶ εἰς παγίδα, καὶ εἰς ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβερὰς, αἵτινες βυθίζουσι τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν. Ῥίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία, ἧς τινες ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως, καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς.» «Οἱ πλούσιοι, κλαύσατε ὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν ταῖς ἐπερχομέναις. Ὁ πλοῦτος ὑμῶν σέσηπε, καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα ἐγένετο. Ὁ χρυσὸς ὑμῶν, καὶ ὁ ἄργυρος κατίωται, καὶ ὁ ἰὸς αὐτῶν εἰς μαρτύριον ὑμῖν ἔσται, καὶ φάγεται τὰς σάρκας ὑμῶν ὁ ἰός. Ὡς πῦρ ἐθησαυρίσατε ἐν ἐσχάτῃ ἡμέρᾳ.» «Ἡ κρίσις ἀνέλεος τῷ μὴ ποιήσαντι ἔλεος. Ἐὰν ὁ ἀδελφὸς, ἢ ἀδελφὴ γυμνοὶ ὑπάρχουσι, καὶ λειπόμενοι τῆς ἐφημέρου τροφῆς, εἴπῃ δέ τις ἐξ ὑμῶν, Ὑπάγετε ἐν εἰρήνῃ, θερμαίνεσθε, καὶ χορτάζεσθε· μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια τοῦ σώματος, τί ὄφελος;» «Οἶδε Κύριος εὐσεβεῖς ἐκ τῶν πειρασμῶν ῥύεσθαι, ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν.» «Ὅστις ἔχει τὸν βίον τοῦ κόσμου τούτου, καὶ θεωρεῖ τὸν ἀδελφὸν αὐτοῦ χρείαν ἔχοντα, καὶ κλείσει τὰ σπλάγχνα, πῶς ἡ ἀγάπη τοῦ Θεοῦ μένει ἐν αὐτῷ;» Ἄκουσαι ἄνθρωπε, Σολομῶντος· Μὴ εἴπῃς, Ἐπανελθὼν ἐπάνηκε. καὶ αὔριον δώσω. Οὐ γὰρ οἶδας, τί τέξεται ἡ ἐπιοῦσα. Οἴων παραγγελμάτων ὑπερορᾷς! Καὶ κατηφὴς εἶ, καὶ δυσέντευκτος, ἐκκλίνων τὰς ἀπαντήσεις, μήπου τι, καὶ μικρὸν ἀναγκασθῇς τῶν χειρῶν ἐκβαλεῖν. Μίαν οἶδας φωνήν· Οὐκ ἔχω, οὐδὲ δώσω·","english":"because God is the avenger concerning all these things. Let everyone who names the name of God depart from unrighteousness. Those who wish to be rich fall into temptation and a snare and into many foolish and harmful desires, which plunge people into destruction and perdition. For the love of money is the root of all evils; some, reaching after it, have wandered away from the faith and pierced themselves with many pains. You rich, weep and wail over the miseries that are coming upon you. Your wealth has rotted, and your garments have become moth-eaten. Your gold and silver have corroded, and their rust will be a testimony against you, and the rust will eat your flesh. You have stored up treasure as fire in the last day. Judgment is merciless to the one who has not shown mercy. If a brother or sister is naked and lacking daily food, and one of you says to them, Go in peace, be warmed and be filled, but you do not give them the things needed for the body, what benefit is it? The Lord knows how to rescue the godly from temptations, and to keep the unrighteous under punishment for the day of judgment. Whoever has the livelihood of this world and sees his brother in need and shuts up his compassion, how does the love of God remain in him? Hear, O man, Solomon: Do not say, Go away and come back again, and tomorrow I will give. For you do not know what the coming day will bring forth. What commands you disregard! And you are sullen and hard to meet with, avoiding encounters, lest perhaps you be compelled to throw out something small from your hands. You know one phrase: I do not have, nor will I give.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":365,"ref":"p365","source":"πένης γάρ εἰμι. Πένης εἶ τῷ ὄντι, καὶ ἐνδεὴς παντὸς ἀγαθοῦ· πένης ἀγάπης, πένης φιλανθρωπίας, πένης πίστεως εἰς Θεὸν, πένης ἐλπίδος τῆς αἰωνίου. Συμμεριστὰς ποίησον τῶν σητῶν τοὺς ἀδελφούς σου. Τὸ αὔριον σηπόμενον, σήμερον μετάδος τοῖς δεομένοις. Πλεονεξίας εἶδος τὸ χαλεπώτατον, μηδὲν τῶν φθειρομένων τοῖς ἐνδεέσι καταμερίσαι. Τίνα, φησὶν, ἀδικῶ, συνέχων τὰ ἐμαυτοῦ; ποῖα, εἰπέ μοι, σαυτοῦ; Οὐχὶ γυμνὸς ἐξέπεσας τῆς γαστρός; οὐχὶ γυμνὸς πάλιν εἰς τὴν γῆν ἀποστρέφεις; τὰ δὲ παρόντα σοι πόθεν; Εἰ μὲν ἀπὸ ταυτομάτου λέγεις, ἄθεος εἶ, μὴ γνωρίζων τὸν Κτίσαντα, μηδὲ χάριν ἔχων τῷ δεδωκότι. Εἰ δὲ ὁμολογεῖς εἶναι παρὰ Θεοῦ, εἰπὲ τὸν λόγον δι' ὃν ἔλαβες. Μὴ ἄδικος ὁ Θεὸς, ὁ ἀνίσως ἡμῖν διαιρῶν τὰ τοῦ βίου; διὰ τί σὺ μὲν πλουτεῖς, ἐκεῖνος δὲ πένεται, ἢ πάντως ἵνα καὶ σὺ χρηστότητος καὶ πιστῆς οἰκονομίας μισθὸν ὑποδέξῃ, κἀκεῖνος τοῖς μεγάλοις ἄθλοις τῆς ὑπομονῆς τιμηθῇ; Σὺ δὲ πάντα τοῖς ἀπληρώτοις τῆς πλεονεξίας κόλποις περιλαμβάνων, οὐδένα οἴει ἀδικεῖν τοσούτοις ἀποστερῶν; τίς ἐστιν ὁ πλεονέκτης; Ὁ μὴ ἐμμένων τῇ αὐταρκείᾳ. Τίς δὲ ὁ ἀποστερητής; ὁ ἀφαιρούμενος τὰ ἑκάστων. Σὺ δὲ ὁ πλεονέκτης, σὺ δὲ ἀποστερητὴς, ἃ πρὸς οἰκονομίαν ἐδέξω, ταῦτα ἴδια σεαυτοῦ ποιούμενος. Εἰ ὁ μὲν ἐνδεδυμένον ἀπογυμνῶν, λωποδύτης ὁμολογηθήσεται, ὁ δὲ γυμνὸν μὴ ἐνδύων, δυνάμενος τοῦτο ποιεῖν, ἄλλης προσηγορίας ἐστὶ ἄξιος; Τοῦ πεινῶντός ἐστιν ὁ ἄρτος, ὃν σὺ κατέχεις·","english":"For I am poor. You are poor in reality, and in need of every good thing: poor in love, poor in philanthropy, poor in faith toward God, poor in eternal hope. Make your brothers sharers with the moths. What will rot tomorrow, give today to those in need. It is the most grievous form of greed not to distribute any of the perishable things to the needy. Whom, he says, do I wrong by keeping what is my own? What things, tell me, are your own? Did you not come forth naked from the womb? Do you not return naked again to the earth? And where are the things you have now from? If you say from chance, you are godless, not recognizing the Creator, nor giving thanks to the one who gave. But if you confess they are from God, tell the reason for which you received them. Is God unjust, who divides the things of life unequally among us? Why is it that you are rich, and that man is poor—either certainly so that you also may receive a reward for goodness and faithful stewardship, and that man may be honored for the great contests of endurance? But you, encompassing all things in the insatiable bosoms of greed, do you think you wrong no one when you deprive so many? Who is the greedy man? The one who does not abide by self-sufficiency. And who is the robber? The one who takes away what belongs to each. But you are the greedy man, you are the robber, making the things you received for stewardship your own private property. If the one who strips a clothed man is acknowledged as a clothes-stealer, is the one who does not clothe the naked, though able to do so, worthy of another name? The bread belongs to the hungry man—the bread which you hold back.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":366,"ref":"p366","source":"τοῦ γυμνητεύοντος, τὸ ἱμάτιον, ὃ σὺ φυλάττεις ἐν ἀποθήκαις· τοῦ ἀνυποδήτου, τὸ ὑπόδημα, ὃ παρὰ σοὶ κατασήπεται. Τοῦ χρῄζοντος τὸ ἀργύριον, ὃ κατώρυξας ἔχεις· ὥστε τοσούτοις ἀδικεῖς, ὅσον παρέχειν ἠδύνασο. Τί τὸ κωλύον, ὦ ἄνθρωπε, πρὸς τὴν μετάδοσιν; ὁ πεινῶν τήκεται· ὁ γυμνητεύων πήγνυται, ὁ ἀπαιτούμενος ἄγχεται, καὶ σὺ τὴν ἐλεημοσύνην εἰς τὴν αὔριον ἀναβάλλεις; Εὔχῃ τὰ πάντα πρὸς τὴν τοῦ χρυσοῦ φύσιν μεταβληθῆναι. Ποίαν δὲ μηχανὴν διὰ τὸν χρυσὸν οὐκ ἐννοεῖς; ὁ σῖτος χρυσός σοι γίνεται, ὁ οἶνος εἰς χρυσὸν μεταπήγνυται, τὰ ἔριά σοι ἀποχρυσοῦται· πᾶσα ἐπίνοια χρυσόν σοι προσάγει. Αὐτὸς ἑαυτὸν ὁ χρυσὸς ἀπογεννᾷ πολυπλασιαζόμενον ἐν δανείσμασι, καὶ κόρος οὐκ ἔστι, καὶ τὸ τέλος τῆς ἐπιθυμίας οὐκ ἐξευρίσκεται. Ὅσῳ πλεονάζεις τῷ πλούτῳ, τοσοῦτον ἐλλείπεις τῇ ἀγάπῃ. Διὰ τί ἀθυμεῖς, ὦ ἄνθρωπε, φθαρτὰ προϊέμενος, καὶ βασιλείαν οὐρανῶν ἀντιλαμβάνων; Διὰ τί ἀρνῇ τὸν αἰτοῦντα, καὶ ἀπαναίνῃ τὴν δόσιν, μυρίας προφάσεις ἀναλωμάτων ἐπινοῶν; Τί ἀποκριθήσῃ τῷ κριτῇ, ὁ τοὺς τοίχους ἀμφιεννύων, ἄνθρωπον οὐκ ἐνδύεις; ὁ τοὺς ἵππους κοσμῶν, τὸν ἀδελφὸν ἀσχημονοῦντα περιορᾷς; ὁ κατασήπων τὸν σῖτον, τοὺς πεινῶντας οὐ τρέφεις; ὁ τὸν χρυσὸν κατορύσσων, τοῦ ἀγχομένου καταφρονεῖς; Ὥσπερ οἱ τὰς κλίμακας ἀναβαίνοντες, ἀεὶ πρὸς τὴν ὑπερκειμένην βαθμίδα τὸ ἴχνος αἴροντες, οὐ πρότερον ἵστανται, πρὶν ἂν τῆς ἀρχῆς ἐφίκωνται, οὕτω οὐδὲ οἱ πλούσιοι παύονται, ἕως ἂν ὑψωθέντες, ἀπὸ τοῦ πτώματος ἑαυτοὺς καταῤῥήξωσιν. Ὅσα βλέπει ὁ ὀφθαλμὸς, τοσαῦτα ἐπιθυμεῖ ὁ πλεονέκτης.","english":"The garment of the man who goes naked is what you keep in your storehouses; the shoe of the man who goes barefoot is what rots in your possession. The silver of the man in need is what you have buried; so you wrong as many people as you were able to provide for. What is it, O man, that prevents you from sharing? The hungry man wastes away; the naked man freezes; the man being pressed for payment is choked, and do you put off your almsgiving until tomorrow? You pray that everything be changed into the nature of gold. What device for the sake of gold do you not devise? Your grain becomes gold, your wine is transformed into gold, your wool is gilded for you; every contrivance brings gold to you. Gold itself begets itself, multiplied in loans, and there is no satiety, and the end of desire is not discovered. The more you abound in wealth, the more you fall short in love. Why are you disheartened, O man, when you give away corruptible things and receive in return the kingdom of the heavens? Why do you refuse the one who asks, and reject the gift, devising countless pretexts for expenditure? What will you answer to the Judge, you who clothe the walls but do not clothe a man? You who adorn your horses, do you overlook your brother in disgrace? You who let your grain rot, do you not feed the hungry? You who bury your gold, do you despise the man being choked? Just as those who climb ladders always lift their foot to the step above and do not stop until they reach the top, so too the rich do not cease until, having been exalted, they dash themselves to pieces by their fall. As many things as the eye sees, so many things the greedy man desires.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":367,"ref":"p367","source":"Οὐ πλησθήσεται ὁ ὀφθαλμὸς τοῦ ὁρᾷν, καὶ οὐ κορεσθήσεται φιλάργυρος τοῦ λαμβάνειν. Ὁ ᾅδης οὐκ εἶπεν· Ἀρκεῖ, οὐδὲ ὁ πλεονέκτης εἶπέ ποτε τὸ, Ἀρκεῖ. Πότε χρήσῃ τοῖς παροῦσιν; πότε δὲ ἀπολαύσῃς αὐτῶν, ἀεὶ τοῖς πόνοις τῆς κτίσεως συνεχόμενος; Οὐαὶ τοῖς συνάπτουσιν οἰκίαν πρὸς οἰκίαν, καὶ ἀγρὸν πρὸς ἀγρὸν ἐγγίζουσιν, ἵνα τοῦ πλησίον ἀφέλωνταί τι. Σὺ δὲ τί ποιεῖς; Οὐ προφασίζῃ μυρία, ἵνα λάβῃς τὰ τοῦ πλησίον; Ἐπισκοτεῖ μοι, φησὶ, τοῦ γείτονος ἡ οἰκία, θορύβους ἐνίησιν, ἢ τὸ πεπλανημένον ὑποδέχεται· ἢ ὅτι ἂν τύχοι αἰτιασάμενος, περιελαύνων, καὶ ἐξωθῶν, καὶ ἕλκων ἀεὶ, καὶ σπαράσσων, οὐ πρότερον παύσεται, πρὶν ἂν ἐπαγάγῃ αὐτοῖς ἀνάγκην ἐπαναστάσεως. Τί τοίνυν Ναβουθὲ τὸν Ἰσραηλίτην ἀπέκτεινεν; οὐχὶ τοῦ Ἀχαὰβ ἐπιθυμία τοῦ ἀμπελῶνος; Πονηρὸς ἐν πόλει σύνοικος, πονηρὸς ἐν ἀγροῖς ὁ πλεονέκτης. Ἡ θάλασσα οἶδε τὰ ὅρια ἑαυτῆς, ἡ νὺξ οὐχ ὑπερβαίνει ὁροθεσίας ἀρχαίας· ὁ πλεονέκτης οὐκ αἰδεῖται χρόνον, οὐ γνωρίζει ὅρον, οὐ συγχωρεῖ ἀκολουθίᾳ διαδοχῆς, ἀλλὰ μιμεῖται τοῦ πυρὸς τὴν βίαν· πάντα ἐπιλαμβάνεται, πάντα ἐπινέμεται. Καὶ ὥσπερ οἱ ποταμοὶ ἐκ μικρᾶς τῆς πρώτης ἀρχῆς ὁρμηθέντες, εἶτα ταῖς κατ' ὀλίγον προσθήκαις ἀνυπόστατον λαβόντες τὴν αὔξησιν, τῷ βιαίῳ τῆς φορᾶς τὸ ἐνιστάμενον παρασύρουσι. Τί οὖν μετὰ ταῦτα; Οὐχὶ τρεῖς σε πήχεις ἀναμένουσιν οἱ πάντες; οὐχὶ λίθων ὀλίγων βάρος ἀρκέσει πρὸς φυλακὴν τῇ δυστήνῳ σαρκί; ὑπὲρ τίνος μοχθεῖς; ὑπὲρ τίνος παρανομεῖς; τί συνάγεις χερσὶν ἀκαρπίαν; εἶθε ἀκαρπίαν, καὶ μὴ ὕλην αἰωνίῳ πυρί. Οὐ νήψεις ποτὲ ἀπὸ τῆς μέθης ταύτης; οὐχ ὑγιανεῖς τοὺς λογισμούς;","english":"The eye will not be satisfied with seeing, and the money-lover will not be satisfied with taking. Hades has not said, \"It is enough,\" nor has the greedy man ever said, \"It is enough.\" When will you use what is present? When will you enjoy them, always beset by the toils of creation? Woe to those who join house to house and bring field near to field, so that they may take something from their neighbor. But what are you doing? Do you not invent countless pretexts in order to take what belongs to your neighbor? \"My neighbor's house,\" he says, \"casts a shadow on me, it makes noise, or it harbors the stray; or whatever cause he happens to allege, driving them out, thrusting them away, always dragging and tearing, he will not cease until he brings upon them the necessity of revolt. Why then did he kill Naboth the Israelite? Was it not Ahab's desire for the vineyard? An evil neighbor in the city, an evil greedy man in the fields. The sea knows its own boundaries, the night does not overstep the ancient limits; the greedy man does not respect time, does not recognize a boundary, does not yield to the succession of inheritance, but imitates the violence of fire: it seizes everything, it devours everything. And just as rivers, having rushed forth from a small first beginning, then by little additions receiving an irresistible increase, sweep away what stands in their way by the violence of their course. What then after this? Do not three cubits await you, all of them? Will not the weight of a few stones suffice for the protection of the wretched flesh? For what do you toil? For what do you transgress the law? Why do you gather with your hands unfruitfulness? Would that it were unfruitfulness, and not fuel for eternal fire. Will you never sober up from this drunkenness? Will you not heal your reasonings?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":368,"ref":"p368","source":"οὐ σεαυτοῦ γενήσῃ; οὐ πρὸ ὀφθαλμῶν λήψῃ τὸ τοῦ Χριστοῦ δικαστήριον; Τί ἀπολογήσῃ, ἐπειδάν σε κύκλῳ περιστάντες οἱ ἠδικημένοι καταβοῶσι ἐπὶ τοῦ δικαίου κριτοῦ; Τί οὖν ποιήσεις; ποίους συνηγόρους μισθώσεις; ποίους μάρτυρας παραστήσεις; πῶς παραπείσεις τὸν ἀπαραλόγιστον δικαστήν; οὐκ ἔνι ῥήτωρ ἐκεῖ οὐκέτι πιθανότης ῥημάτων κλέψαι δυναμένη τοῦ δικαστοῦ τὴν ἀλήθειαν. Οὐκ ἀκολουθοῦσι κόλακες, οὐ τὰ χρήματα, οὐδ' ὄγκος ἀξιώματος. Ἔρημος φίλων, ἔρημος βοηθῶν, ἀσυνηγόρητος, ἀναπολόγητος, κατῃσχυμμένος ἀπολειφθήσῃ, σκυθρωπὸς, κατηφὴς, μεμονωμένος, ἀπαῤῥησίαστος. Ὅπου γὰρ ἂν περιαγάγῃς τὸν ὀφθαλμὸν, ἐναργεῖς ὄψει τῶν κακῶν τὰς εἰκόνας· ἔνθεν τοῦ οὐρανοῦ τὰ δάκρυα, ἐκεῖθεν τῆς χήρας τὸν στεναγμὸν, ἑτέρωθεν τοὺς κατακονδυλισθέντας ἀπὸ σοῦ πένητας, τοὺς οἰκέτας οὓς κατέξαινες, γείτονας\n\nοὓς παρώργιζες, πάντα σοι ἐπαναστήσεται· πονηρὸς χορὸς τῶν κακῶν σου πράξεων περιστοιχήσεταί σοι. Ὥσπερ γὰρ ἡ σκιὰ τῷ σώματι, οὕτω ταῖς ψυχαῖς ἁμαρτίαι παρέπονται, ἐναργῶς τὰς πράξεις εἰκονίζουσαι. Διὰ τοῦτο οὐκ ἔστιν ἄρνησις ἐκεῖ, ἀλλὰ φράσσεται στόμα ἀναίσχυντον. Αὐτὰ γὰρ ἑκάστου καταμαρτυρεῖ τὰ πράγματα, οὐ φωνὴν ἀφιέντα, ἀλλὰ τοιαῦτα φαινόμενα, οἷα ὑφ' ἡμῶν κατεσκεύασται. Πῶς σοι δυνηθῶ ὑπ' ὄψιν ἀγαγεῖν τὰ φρικτά; Ἐὰν ἄρα ἀκούσῃς, ἐὰν ἄρα ἐνδῷς, μνήσθητι τῆς ἡμέρας ἐκείνης, ἐν ᾗ ἀποκαλύπτεται ἔνδοξος τοῦ Χριστοῦ παρουσία. Τότε ἀναστήσονται, οἱ μὲν τὰ ἀγαθὰ πράξαντες εἰς ἀνάστασιν ζωῆς, οἱ δὲ τὰ φαῦλα, εἰς ἀνάστασιν κρίσεως.","english":"Will you not become your own? Will you not bring before your eyes the judgment seat of Christ? What will you answer when those whom you have wronged stand around you in a circle and cry out against you before the righteous judge? What then will you do? What advocates will you hire? What witnesses will you bring forward? How will you persuade the judge who cannot be deceived? There is no orator there any longer, no persuasiveness of words able to steal the truth from the judge. Flatterers do not follow, nor wealth, nor the pomp of rank. Desolate of friends, desolate of helpers, without an advocate, without a defense, put to shame you will be left behind, sullen, downcast, isolated, without freedom of speech. For wherever you turn your eye, you will see vivid images of your evils: from here the tears of the orphan, from there the groan of the widow, from another direction the paupers beaten by you, the servants you flayed, the neighbors you provoked to anger—all will rise up against you; a wicked chorus of your evil deeds will surround you. For just as a shadow follows the body, so sins follow souls, vividly portraying their deeds. Therefore there is no denial there, but the shameless mouth is stopped. For the deeds themselves testify against each person, not uttering a voice, but appearing such as they have been fashioned by us. How can I bring those dreadful things before your eyes? If then you hear, if then you yield, remember that day on which the glorious coming of Christ is revealed. Then they will rise, those who have done good to a resurrection of life, and those who have done evil to a resurrection of judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":369,"ref":"p369","source":"Τότε αἰσχύνη αἰώνιος τοῖς ἁμαρτωλοῖς, καὶ πυρὸς ζῆλος ἐσθίειν μέλλων τοὺς ὑπεναντίους. Ἐκεῖνα λυπείτω σε, καὶ μὴ λυπείτω σε ἡ ἐντολή. Πῶς σε δυσωπήσω; τί φθέγξομαι; Βασιλείας οὐκ ἐπιθυμεῖς· γέενναν οὐ φοβῇ. Πόθεν εὑρεθῇ ἴασις τῇ ψυχῇ σου; Εἰ τὰ φρικτὰ οὐ πτοεῖ, τὰ φαιδρὰ οὐ προτρέπεται, λιθίνῃ καρδίᾳ διαλεγόμεθα. Διάβλεψον, ἄνθρωπε, πρὸς τὴν φύσιν τοῦ πλούτου. Τί τοσοῦτον ἐπτόησαι περὶ τὸν χρυσόν; λίθος ἐστὶν ὁ χρυσός· λίθος ὁ ἄργυρος· λίθος ὁ μαργαρίτης· λίθος τῶν λίθων ἕκαστος, χρυσόλιθον, καὶ βηρύλλιον, καὶ ἀχάτης, καὶ ὑάκινθος, καὶ ἀμέθυσος, καὶ ἴασπις. Ταῦτα δὴ τοῦ πλούτου τὰ ἄνθη, ὧν σὺ, τὰ μὲν ἀποτιθῇ κατακρύπτων, καὶ τοὺς διαφανεῖς τῶν λίθων τῷ σκότει κατακρύπτεις· τοὺς δὲ περιφέρεις τῶν βαρυτίμων, ἐναβρυνόμενος αὐτῶν τῇ αὐγῇ. Εἰπὲ, τί σοι ὄφελος λίθοις λαμπομένην περιστρέφειν τὴν χεῖρα; Οὐκ ἐρυθριᾷς λιθιδίων κισσῶν, ὡς γυναῖκες ὅταν κύωσιν; καὶ γὰρ ἐκεῖναι λιθίδια περιτρώγουσιν, καὶ σὺ λίχνως ἔχεις περὶ τὰ ἄνθη τῶν λίθων, σαρδόνυχας, ἰάσπιδας, καὶ ἀμεθύσους ἐπιζητῶν. Τίς καλλωπισθεὶς, μίαν ἡμέραν ἠδυνήθη τῷ βίῳ προσθεῖναι; τίνος ἐφείσατο θάνατος διὰ τὸν πλοῦτον; τίνος ἀπέσχετο νόσος διὰ τὰ χρήματα; Ἕως πότε χρυσὸς, τῶν ψυχῶν ἡ ἀγχόνη, τοῦ θανάτου τὸ ἄγκιστρον, τὸ τῆς ἁμαρτίας δέλεαρ; ἕως πότε πλοῦτος, ἡ τῶν πολέμων ὑπόθεσις, δι' ὧν χαλκεύεται ὅπλα; διὸ ἀκονᾶται ξίφη; διὰ τοῦτο συγγενεῖς ἀγνοοῦσι τὴν φύσιν, ἀδελφοὶ κατ' ἀλλήλων φονικὸν βλέπουσιν. Διὰ τὸν πλοῦτον αἱ ἐρημίαι τοὺς φονευτὰς τρέφουσι, θάλασσα τοὺς καταποντιστὰς, αἱ πόλεις τοὺς συκοφάντας.","english":"Then eternal shame comes upon sinners, and a zeal of fire that is about to devour the adversaries. Let those things grieve you, and do not let the commandment grieve you. How shall I put you to shame? What shall I say? You do not desire the Kingdom; you do not fear Gehenna. From where will healing be found for your soul? If the dreadful things do not terrify you, and the bright things do not urge you on, we are speaking to a heart of stone. Look, O man, at the nature of wealth. Why are you so fluttered about gold? Gold is a stone; silver is a stone; the pearl is a stone; each of the stones is a stone—the chrysolite, and the beryl, and the agate, and the hyacinth, and the amethyst, and the jasper. These are the flowers of wealth, of which you store some away, hiding them, and you hide the transparent stones in darkness; while others of great price you carry about, exulting in their radiance. Tell me, what profit is it to you to turn about a hand gleaming with stones? Are you not ashamed of pebbles, like women when they are pregnant? For they too nibble at little stones, and you are greedy for the flowers of stones, seeking after sardonyxes, jaspers, and amethysts. Who, having adorned himself, has been able to add one day to his life? Whom has death spared because of wealth? From whom has disease held back because of money? Until when shall gold be the noose of souls, the hook of death, the bait of sin? Until when shall wealth be the pretext of wars, by which weapons are forged? Why are swords sharpened? It is for this that kinsmen do not recognize nature, and brothers look murderously upon one another. Because of wealth, the deserts feed murderers, the sea feeds wreckers, and the cities feed informers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":370,"ref":"p370","source":"Τίς ἐστιν ὁ ψεύδους πατήρ; τίς ὁ πλαστογραφίας δημιουργός; τίς ὁ τὴν ἐπιορκίαν γεννήσας; Οὐχ ὁ πλοῦτος; οὐχ ἡ περὶ τοῦτον σπουδή; τί πάσχετε, ἄνθρωποι; τίς ὑμῖν τὰ ὑμέτερα εἰς τὴν καθ' ὑμῶν ἐπιβουλὴν περιέτρεψε, συνεργὰ πρὸς τὸ ζῇν; Μὴ γὰρ ἀφορμὴ ἀπωλείας, ἀλλ' ἀναγκαῖος ὁ πλοῦτος διὰ τοὺς παῖδας. Εὐπρόσωπος ἀφορμὴ πλεονεξίας αὕτη· τοὺς γὰρ παῖδας προβάλλεσθε, τὴν δὲ καρδίαν πληροφορεῖτε. Μὴ αἰτιῶ τὸν ἀναίτιον· ἴδιον ἔχει δεσπότην, ἴδιον οἰκονόμον. Παρ' ἄλλου τὴν ζωὴν ἐδέξατο, καὶ παρ' αὐτοῦ τὰς ἀφορμὰς ἀναμένει τοῦ βίου. Μὴ τοῖς γεγαμηκόσιν οὐκ ἐγράφη τὰ Εὐαγγέλια; Εἰ θέλεις εἶναι τέλειος, πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς. Ὅτε ᾔτεις παρὰ Κυρίου τὴν εὐπαιδίαν, ὅταν ἠξίους γενέσθαι τέκνων πατὴρ, ἆρα προσέθηκας τοῦτο· Δός μοι τέκνα, ἵνα πλεονέκτης γενόμενος τῇ προφάσει τῶν παίδων τῇ γεέννῃ παραδοθῶ· δός μοι παῖδας, ἵνα τοῦ Εὐαγγελίου καταφρονήσω; Δεῖξον τὰ ἔργα, καὶ ἀπαίτει τὰς ἀντιδόσεις. Οὐδεὶς μετὰ τὸ λυθῆναι τὴν πανήγυριν πραγματεύεται, οὐδὲ μετὰ τοὺς ἀγῶνας ἐπελθὼν στεφανοῦται, οὐδὲ μετὰ τοὺς πολέμους ἀνδραγαθεῖ· οὐ τοίνυν μετὰ τὴν ζωὴν εὐσεβεῖ δηλονότι. Ἐν μέλανι καὶ γράμμασι κατεπαγγέλλῃ τὰς εὐποιίας. Τίς οὖν ἀναγγελεῖ σοι τὸν καιρὸν τῆς ἐξόδου, τίς ἐγγυητὴς ἔσται τοῦ τρόπου τῆς τελευτῆς; Πόσοι ἀπὸ βιαίων ἡρπάσθησαν συμπτωμάτων, οὐδὲ φωνὴν ῥῆξαι συγχωρηθέντες ὑπὸ τοῦ πάθους; πόσους πυρετὸς ἐποίησεν ἔκφρονας; Τί οὖν ἀναμένεις καιρὸν, ἐν ᾧ πολλάκις οὐδὲ τῶν σεαυτοῦ λογισμῶν ἔσῃ; Νὺξ βαθεῖα, καὶ νόσος βαρεῖα, καὶ ὁ βοηθῶν οὐδαμοῦ, καὶ ὁ ἐφεδρεύων τῷ κλήρῳ ἕτοιμος.","english":"Who is the father of falsehood? Who is the maker of forgery? Who is the one who has begotten perjury? Is it not wealth? Is it not the zeal for it? What is happening to you, O people? Who has turned your own possessions into a plot against you, things that cooperate for living? For wealth is not a starting point for destruction, but is necessary for the sake of children. This is a plausible starting point for greed; for you put forward your children, but you satisfy your heart. Do not blame the innocent one; it has its own master, its own steward. It received life from another, and from him it awaits the starting points of life. Were the Gospels not written for those who are married? If you wish to be perfect, sell your possessions and give to the poor. When you were asking from the Lord for good children, when you were deeming yourself worthy to become a father of children, did you add this: Give me children, so that having become greedy under the pretext of children I may be handed over to Gehenna; give me children, so that I may despise the Gospel? Show your works, and demand the recompenses. No one does business after the festival has been dissolved, nor does one who comes forward after the contests receive a crown, nor does one act bravely after the wars; therefore, clearly, neither does one practice piety after life. In ink and letters you promise your good deeds. Who then will announce to you the time of your departure, who will be a guarantor of the manner of your death? How many have been snatched away by violent accidents, not even being allowed to utter a sound by the suffering? How many has fever made delirious? Why then do you wait for a time in which you will often not even be in control of your own thoughts? Deep night, and severe illness, and no one to help, and the one lying in wait for the lot is ready.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":371,"ref":"p371","source":"Πάντα πρὸς τὸ ἑαυτοῦ δόκιμον χρησάμενος ἄπρακτά σου τὰ βουλεύματα ποιῶν. Εἶτα περιβλεψάμενος ὧδε καὶ ὧδε, καὶ ἰδὼν τὴν περιεστῶσάν σε ἐρημίαν, τότε αἰσθήσῃ\n\nτῆς ἀβουλίας, τότε στενάξεις τὴν ἄνοιαν, εἰς οἷον καιρὸν ἐταμιεύου τὴν ἐντολήν· ὅτε ἡ μὲν γλῶσσα παρεῖται, ἡ δὲ χεὶρ ὑπότρομος ἤδη κλονουμένη ταῖς συνολκαῖς, ὡς μήτε φωνῇ, μήτε γράμμασι διασημᾶναι τὴν γνώμην. Καίτοι εἰ καὶ πάντα φανερῶς ἐγέγραπτο, καὶ πᾶσα φωνὴ διαῤῥήδην κεκήρυκτο, ἓν γράμμα παρεντεθὲν ἱκανὸν ἦν πᾶσαν μεταποιῆσαι τὴν γνώμην. Οἶδα πολλοὺς νηστεύοντας, προσευχομένους, στενάζοντας, πᾶσαν τὴν ἀδάπανον εὐλάβειαν ἐπιδεικνυμένους, ὀβολὸν δὲ ἕνα μὴ προϊεμένους τοῖς θλιβομένοις. Τί ὄφελος τούτοις τῆς λοιπῆς ἀρετῆς; οὐ γὰρ παραδέχεται αὐτοὺς ἡ βασιλεία τῶν οὐρανῶν. Πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς, ἵνα ἔχῃς ἐφόδιον πρὸς αἰωνίαν ἀπόλαυσιν. Ἀπέρχῃ λυπούμενος; Ἐὰν δὲ ἀκούσῃς, Δὸς χρήματα γυναιξὶ χλιδώσαις, δὸς λιθοξόοις, τέκτοσι, ψηφοθέταις, ζωγράφοις, χαίρεις ὡς δή τι χρημάτων τιμιώτερον κατακτώμενος. Οὐχ ὁρᾷς τοὺς τοίχους τούτους, τοὺς ὑπὸ τοῦ χρόνου καταῤῥυέντας, ὧν τὰ λείψανα ὥσπερ σκόπελοί τινες διὰ τῆς πόλεως πάσης ἀνέχουσι; Πόσοι ἦσαν κατὰ τὴν πόλιν πένητες τούτων ἐγειρομένων, οἳ διὰ τὴν περὶ ταῦτα σπουδὴν, ὑπὸ τῶν τότε πλουσίων παρεωρῶντο; Ποῦ τοίνυν ἡ λαμπρὰ τῶν ἔργων κατασκευή; ποῦ δὲ ὁ ἐπὶ τούτων μεγαλουργίᾳ ζηλούμενος; Οὐ τὰ μὲν συγκέχυται καὶ ἠφάνισται. ὥσπερ αἱ κατὰ παιδιὰν ἐν ταῖς ψάμμοις ὑπὸ τῶν παίδων φιλοτεχνούμεναι; Ὁ δὲ ἐν τῷ ᾅδῃ κεῖται, ἐπὶ τῇ σπουδῇ τῶν ματαίων μεταμελόμενος;","english":"Having employed everything for his own approval, he makes your plans ineffective. Then, looking around here and there, and seeing the desolation surrounding you, then you will perceive\n\nyour folly, then you will groan over your senselessness, at what a time you were storing up the commandment; when the tongue is idle, and the hand already trembling, shaken by its contractions, so that neither by voice nor by letters can one make known one's thought. And yet even if all things had been written openly, and every voice had been proclaimed distinctly, a single letter inserted was enough to alter the whole meaning. I know many who fast, pray, groan, displaying all inexpensive piety, yet do not give out a single obol to the afflicted. What benefit is their remaining virtue to them? For the kingdom of heaven does not receive them. Sell your possessions, and give to the poor, so that you may have provision for eternal enjoyment. Do you go away sorrowful? But if you hear, Give money to women who revel in luxury, give to stonecutters, carpenters, mosaic-makers, painters, you rejoice as though acquiring something more precious than money. Do you not see these walls, crumbling under time, whose remains stand like so many reefs throughout the whole city? How many poor people were there in the city when these were being raised, who because of the zeal for these things were overlooked by the rich of that time? Where then is the splendid construction of the works? Where is the one envied for his great achievement in these things? Are not some things confounded and obliterated, like those things children lovingly craft in play in the sands? And does he not lie in Hades, repenting of his zeal for vain things?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":372,"ref":"p372","source":"Μεγάλην ἔχε τὴν ψυχήν. Τοῖχοι δὲ, καὶ μικροὶ, καὶ μεγάλοι τὴν αὐτὴν χρείαν πληροῦσιν. Ὅταν παρέλθω εἰς οἰκίαν ἀνδρὸς ἀπειροκάλου, καὶ ἴδω αὐτὴν παντοίοις γεγανωμένην ἄνθεσιν, οἶδα ὅτι οὗτος οὐδὲν τῶν ὁρωμένων τιμιώτερον κέκτηται· ἀλλὰ τὰ μὲν ἄψυχα καλλωπίζει, τὴν δὲ ψυχὴν ἀκόσμητον ἔχει. Ποίαν, εἰπέ μοι, χρείαν περισσοτέραν παρέχουσιν ἀργυραῖ κλίναι, καὶ τράπεζαι ἀργυραῖ, ἐλεφάντιναι στιβάδες, καὶ ἐλεφάντινοι δίφροι, ὥστε τὸν πλοῦτον διὰ ταῦτα μὴ διαβαίνειν πρὸς τοὺς πτωχοὺς, καίτοι μυρίοι ἐφεστήκασι τῇ θύρᾳ ἅπασαν ἀφιέντες ἐλεεινὴν φωνὴν, σὺ δὲ ἀρνῇ τὴν δόσιν, ἀδύνατον εἶναι λέγων ἐπαρκεῖν τοῖς αἰτοῦσι· καὶ τῇ μὲν γλώσσῃ ἐξόμνυσαι, ὑπὸ δὲ τῆς χειρὸς διελέγχῃ· σιωπῶσα γὰρ ἡ χείρ σου τὴν ψευδολογίαν σου κηρύσσει, περιαστραπτομένη ὑπὸ τῆς τοῦ δακτυλίου σφενδόνης. Πόσους δύναται εἷς σου δακτύλιος χρεῶν ἀπολῦσαι! πόσους οἴκους καταπίπτοντας ὀρθῶσαι! μία σου κιβωτὸς ἱματίων δύναται δῆμον ὅλον ῥιγοῦντα περιβαλεῖν· ἀλλ' ὑπομένεις ἄπρακτον ἀποπέμψαι τὸν πένητα, οὐ φοβούμενος τὸ δίκαιον τῆς ἀνταποδόσεως τοῦ κριτοῦ. Οὐκ ἠλέησας; οὐκ ἐλεηθήσῃ. Οὐκ ἤνοιξας τὴν οἰκίαν; ἀποπεμφθήσῃ τῆς βασιλείας. Οὐκ ἔδωκας ἄρτον τῷ πεινῶντι; οὐ λήψῃ τὴν αἰωνίαν ζωήν. Ἀλλὰ πένητα λέγεις σαυτόν; κἀγὼ συντίθημι. Πένης γάρ ἐστιν ὁ πολλῶν ἐνδεής. Πολλῶν δὲ ὑμᾶς ἐνδεεῖς ποιεῖ τὸ τῆς ἐπιθυμίας ἀκόρεστον. Τοῖς δέκα ταλάντοις, δέκα ἕτερα προστιθέναι σπουδάζεις. Ἐπειδὰν εἴκοσι γένηται, ἄλλα τοσαῦτα ζητεῖς. Καὶ ἀεί σοι τὸ προστιθέμενον, οὐχὶ τὴν ὁρμὴν ἵστησιν, ἀλλὰ ἀναφλέγει τὴν ὄρεξιν.","english":"Keep a great soul. Walls, both small and great, serve the same need. When I enter the house of an ignorant man and see it adorned with flowers of every kind, I know that this man possesses nothing more valuable than what is seen; but he beautifies lifeless things while keeping his soul unadorned. Tell me, what greater need do silver couches and silver tables, ivory beds and ivory chairs serve, so that wealth on their account does not pass over to the poor, even though countless people stand at the door uttering every pitiable cry, and you refuse the gift, saying it is impossible to provide for those who ask? And with your tongue you swear an oath, but by your hand you are convicted; for your hand, though silent, proclaims your falsehood, flashing all around with the bezel of your ring. How many debts can one ring of yours cancel! How many houses on the verge of collapse can it set upright! One chest of your garments can wrap an entire people shivering with cold; but you endure to send the poor man away with nothing, not fearing the justice of the Judge's recompense. You did not show mercy? You will not receive mercy. You did not open your house? You will be sent away from the kingdom. You did not give bread to the hungry? You will not receive eternal life. But you say you are poor yourself? I agree. For poor is the one who lacks many things. But the insatiability of desire makes you lack many things. To the ten talents you strive to add ten more. When they become twenty, you seek as many again. And always what is added does not stop your impulse but inflames your appetite.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":373,"ref":"p373","source":"Ὥσπερ γὰρ τοῖς μεθύουσιν ἀφορμὴ τοῦ πίνειν ἡ προσθήκη τοῦ οἴνου γίνεται, οὕτω καὶ οἱ νεόπλουτοι, πολλὰ κτησάμενοι, πλειόνων ἐπιθυμοῦσιν. Πλούτῳ κομᾷς, καὶ ἐπὶ προγόνοις μέγα φρονεῖς; καὶ ἐπαγάλλῃ πατρίδι, καὶ κάλλει σώματος, καὶ ταῖς παρὰ πάντων τιμαῖς; Πρόσεχε σεαυτῷ, ὅτι θνητὸς εἶ· ὅτι γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ. Περίβλεψαι τοὺς πρὸ σοῦ ἐν ταῖς ὁμοίαις ἐξετασθέντας. Ποῦ οἱ τὰς πολιτικὰς δυνάμεις περιβεβλημένοι; Ποῦ οἱ δυσμαχώτατοι ῥήτορες; ποῦ οἱ τὰς πανηγύρεις διατιθέντες; οἱ λαμπροὶ ἱπποτρόφοι, οἱ στρατηγοὶ, οἱ τύραννοι; Οὐ πάντα κόνις; οὐ πάντα μῦθος; οὐκ ἐν ὀλίγοις ὀστέοις τὰ μνημόσυνα τῆς ζωῆς αὐτῶν; Ἔγκυψον τοῖς τάφοις, εἰ δυνήσῃ διακρῖναι, τίς ὁ οἰκέτης, καὶ τίς ὁ δεσπότης· ποῦ ὁ πτωχὸς, καὶ τίς ὁ πλούσιος. Διάκρινον εἴ τίς σοι δύναμις τὸν δέσμιον ἀπὸ τοῦ βασιλέως, τὸν ἰσχυρὸν ἀπὸ τοῦ ἀσθενοῦς, τὸν εὐπρεπῆ ἀπὸ τοῦ δυσειδοῦς. Μεμνημένος οὖν τῆς φύσεως οὐκ ἐπαρθήσῃ ποτέ. Τὸν πλεονέκτην τί δύναται ἐπισχεῖν; πυρός ἐστι χαλεπώτερος,","english":"For just as for drunkards the addition of wine becomes an occasion for drinking, so too the newly rich, having acquired many things, desire more. Are you elated by wealth, and do you pride yourself on your ancestors? And do you exult in your fatherland, and in beauty of body, and in the honors given by all? Pay heed to yourself, that you are mortal; that you are earth, and to earth you will depart. Look around at those before you who were examined in similar circumstances. Where are those who wrapped themselves in political powers? Where are the most formidable orators? Where are those who arranged the festivals? The splendid horse-breeders, the generals, the tyrants? Is not everything dust? Is not everything a myth? Are not the memorials of their life in a few bones? Stoop down to the tombs, if you can distinguish, who is the servant and who is the master; where is the poor man, and who is the rich. Distinguish whether you have any power to tell the prisoner from the king, the strong from the weak, the comely from the ugly. Remembering therefore your nature, you will never be puffed up. What can restrain the greedy man? He is harsher than fire,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":374,"ref":"p374","source":"πάντα διὰ συνεχείας νεμόμενος Ἔλαβε τὰ τοῦ πλησίον· ἄλλος ἀνεφάνη γείτων, καὶ τὰ ἐκείνου ἐξιδιοποιήσατο. Οὐ τοῖς κατόπιν προσέχει, ἀλλὰ λυπεῖ τὰ λειπόμενα. Οὐ τῇ ἀπολαύσει τῶν συναχθέντων προσέχει, ἀλλ' ἑαυτὸν ἐκδαπανᾷ τῇ ἐπιθυμίᾳ τῆς τοῦ πλείονος κτήσεως. Εἶτα ἀγρυπνίαι, ἐντεῦθεν αἱ μέριμναι, καὶ αἱ φροντίδες· ὅσον αὔξει ὁ πλοῦτος, τοσοῦτον φέρει τοῦ βίου τὸ μεριμνητικόν. Δικαστὴς προσδοκᾶται, καὶ ὁ πλεονέκτης περισκοπεῖ μὴ εἰς δικαστήρια κατασυρῇ, μὴ ὀρφανὸς τὸ δάκρυον αὐτοῦ ἐπὶ δικαστηρίου δημοσιεύσῃ. Βουλεύεται ἐν νυκτὶ, τίνας τῶν πικρῶν συνηγόρων παραστήσει, ἵνα ψευδεῖς μαρτυρίας ἐκμισθώσηται, πῶς ἐκπολιορκήσει τὸν ἐν ἐρημίᾳ, καταδυναστεύσει δὲ τούτου, καὶ ἐν δικαστηρίῳ τὴν ἀλήθειαν κλέψας, ἀμφοτέρους δὲ ἀναλώσει, καὶ τὸν δικαστὴν παρακρουσάμενος, καὶ τὸ νήπιον πλεονεκτήσας. Αὗται αἱ μέριμναι δαπανῶσι τοῦ πλεονέκτου τὴν ψυχήν. Κύων ὑλακτεῖ; καὶ ὁ πλούσιος νομίζει κλέπτην εἶναι. Μυὸς ψόφος, καὶ τοῦ πλουσίου ἡ καρδία πηδᾷ. Πάντα δι' ὑποψίας ἔχει. Υἱοὺς αὐξανομένους ὥσπερ ἐπιβούλους ὁρᾷ, ὅτι ἡ ἡλικία αὐτῶν τὴν διαδοχὴν κατεπείγει. Ἀνθρώπου γὰρ, φησὶ, πλουσίου ηὐφόρησεν ἡ χώρα, καὶ διελογίζετο καθ' ἑαυτόν· Τί ποιήσω; Καθελῶ μου τὰς ἀποθήκας, καὶ μείζονας οἰκοδομήσω. Διὰ τί οὖν ηὐφόρησεν ἡ χώρα ἀνθρώπου μηδὲν ἀγαθὸν ἐκ τῆς εὐφορίας ποιήσειν μέλλοντος; ἵνα μᾶλλον ἡ τοῦ Θεοῦ μακροθυμία διαφανῇ, καὶ μέχρι τῶν τοιούτων ἐκτεινομένης αὐτοῦ τῆς χρηστότητος. Βρέχει γὰρ ἐπὶ δικαίους καὶ ἀδίκους, καὶ ἀνατέλλει τὸν ἥλιον ἐπὶ πονηροὺς καὶ ἀγαθούς.","english":"Grasping everything by continual acquisition, he took what belonged to his neighbor; another neighbor appeared, and he appropriated his property too. He does not attend to what lies behind, but is grieved by what remains lacking. He does not attend to the enjoyment of what has been gathered, but exhausts himself in the desire for the possession of more. Then come sleepless nights, and from this, anxieties and cares; the more wealth increases, the more it brings of a life full of worry. A judge is expected, and the covetous man looks about lest he be dragged into court, lest an orphan publicize his tear in the courtroom. He deliberates at night whom of the bitter advocates he will station beside him, so that he may hire false testimonies, how he will besiege by siege the man in the desert and tyrannize over him, and in court steal the truth, and destroy both parties—both deceiving the judge and defrauding the infant. These cares consume the soul of the covetous man. A dog barks, and the rich man thinks it is a thief. The sound of a mouse, and the rich man's heart leaps. He holds everything under suspicion. He sees his sons growing up as plotters, because their age presses on the succession. For, it says, the country of a rich man bore abundant fruit, and he reasoned within himself: What shall I do? I will tear down my storehouses and build greater ones. Why then did the country bear abundant fruit for a man who was going to do nothing good from its fertility? So that the longsuffering of God might be more clearly shown, and his goodness extended even to such people. For he rains on the just and the unjust, and makes his sun rise on the evil and the good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":375,"ref":"p375","source":"Ἡ δὲ τοιαύτη ἀγαθότης μείζονα συνάγει τοῖς πονηρευομένοις τὴν κόλασιν. Ἤνεγκε τοῖς ὄμβροις ἐπὶ τῶν πλεονεκτικῶν χειρῶν γεωργουμένην γῆν. Ἔδωκε τὸν ἥλιον ἐκθάλπειν τὰ σπέρματα, καὶ πολυπλασιάζειν τοὺς καρποὺς διὰ τῆς εὐφορίας. Καὶ τὰ μὲν παρὰ τοῦ Θεοῦ τοιαῦτα· γῆς ἐπιτηδειότης, ἀέρων εὔκρατοι καταστάσεις, σπερμάτων ἀφθονία, βοῶν συνεργίαι, τἆλλα οἷς γεωργία πέφυκεν εὐθηνεῖσθαι. Τὰ δὲ παρὰ τοῦ ἀνθρώπου οἷα; τὸ πικρὸν τοῦ ἤθους ἡ μισανθρωπία, τὸ δυσμετάδοτον, ταῦτα τῷ εὐεργέτῃ ἀντεπεδείκνυτο. Οὐκ ἐμνήσθη τῆς κοινῆς φύσεως. Οὐχ ἡγήσατο χρῆναι τὸ περιττεῦον τοῖς ἐνδεέσι καταμερίσαι. Οὐκ ἔσχε τινὰ λόγον τῆς ἐντολῆς· Μὴ ἀπόσχῃ εὐποιεῖν ἐνδεῆ· καὶ, ἐλεημοσύναι καὶ πίστεις μὴ ἐκλειπέτωσάν σε· καὶ Διάθρυπτε πεινῶντι τὸν ἄρτον σου. Καὶ πάντες προφῆται, καὶ πάντες διδάσκαλοι ἐκβοῶντες οὐκ εἰσηκούοντο, ἀλλ' αἱ μὲν ἀποθῆκαι διεῤῥήγνυντο τῷ πλήθει τῶν ἀποκειμένων στενοχωρούμεναι. Ἡ φειδωλὸς δὲ καρδία οὐκ ἐνεπίμπλατο. Ἀεὶ γὰρ τὰ νέα τοῖς παλαιοῖς προστιθεὶς, καὶ ταῖς κατ' ἔτος προσθήκαις τὴν εὐπορίαν προσαύξων, εἰς τὴν ἀδιεξόδευτον ταύτην ἀμηχανίαν ἐνέπεσεν. Ὑποχωρεῖν μὲν τοῖς παλαιοῖς διὰ τὴν πλεονεξίαν μὴ συγχωρῶν, ὑποδέχεσθαι δὲ τὰ νέα διὰ τὸ πλῆθος μὴ ἐξαρκῶν. Διὰ τοῦτο ἀνήνυτα μὲν αὐτῶν τὰ βουλεύματα, ἄποροι δὲ αἱ φροντίδες. Τί ποιήσω; τίς οὐκ ἂν ἐλεήσειε τὸν ὄντως πολιορκούμενον; δείλαιος τῆς εὐφορίας, ἐλεεινὸς τῶν παρόντων ἀγαθῶν, ἐλεεινότερος τῶν προσδοκωμένων. Μὴ γὰρ προσόδους αὐτῷ φέρει ἡ γῆ; στεναγμοὺς αὐτῷ φύει. Μὴ γὰρ καρπῶν εὐφορίαν συνάγει;","english":"But such goodness brings greater condemnation upon those who do evil. He bore with the land cultivated by grasping hands through the rains. He gave the sun to warm the seeds and to multiply the fruits through fertility. And the things that come from God are such as these: the suitability of the land, temperate conditions of the air, abundance of seeds, the cooperation of oxen, and the other things by which farming naturally thrives. But what are the things that come from man? The bitterness of his character, his misanthropy, his unwillingness to share—these he showed in return to his Benefactor. He did not remember the common nature. He did not consider that he ought to distribute his surplus to the needy. He gave no thought to the commandment: Do not refrain from doing good to the needy; and, Let alms and faith not fail you; and, Break your bread to the hungry. And all the prophets, and all the teachers, crying out, were not heard, but the storehouses were bursting, cramped by the multitude of what was stored up. Yet the stingy heart was not filled. For always adding new things to old, and increasing his wealth by yearly additions, he fell into this inextricable perplexity: not allowing the old to give way because of his greed, yet not able to receive the new because of their multitude. Therefore their plans are unaccomplished, and their anxieties without resource. What shall I do? Who would not pity the man who is truly besieged? Wretched because of his fertility, pitiable because of the goods present, more pitiable because of those expected. For does the land not bring him revenues? It grows him groans. Does it not gather an abundance of fruits?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":376,"ref":"p376","source":"φροντίδας, καὶ λύπας, καὶ ἀμηχανίαν δεινήν. Ὅμοια τοῖς πενομένοις ὀδύρεται. Ἢ οὐχὶ ταύτην ἀφίησι τὴν φωνὴν καὶ ὁ διὰ πενίαν στενοχωρούμενος; Τί ποιήσω; πόθεν τροφαί; πόθεν ἐνδύματα; Ταῦτα καὶ ὁ πλούσιος φθέγγεται. Ὀδυνᾶται τὴν καρδίαν ὑπὸ τῆς μερίμνης διεσθιόμενος. Ὃ γὰρ τοὺς ἄλλους εὐφραίνει, τοῦτο τήκει τὸν πλεονέκτην. Οὐ γὰρ χαίρει πάντων αὐτῷ πεπληρωμένων τῶν ἔνδον, ἀλλὰ νύσσει τὴν ψυχὴν αὐτοῦ περιῤῥέων ὁ πλοῦτος, καὶ τῶν ταμιείων ὑπερχεόμενος, μήπου καὶ πρὸς τοὺς ἔξωθεν παρακύψας ἀγαθοῦ τινος ἀφορμὴ τοῖς ἐνδεέσι γένηται. Καί μοι δοκεῖ τὸ πάθος αὐτοῦ τῆς ψυχῆς τῷ τῶν γαστριμάργων προσεοικέναι, οἳ διαῤῥαγῆναι μᾶλλον ὑπὸ λαιμαργίας αἱροῦνται, ἢ τῶν λειψάνων μεταδοῦναι τοῖς ἐνδεέσι. Σύνες, ἄνθρωπε, τοῦ δεδωκότος· μνήσθητι σεαυτοῦ τίς εἶ· τί οἰκονομεῖς· παρὰ τίνος ἔλαβες· διὰ τί τῶν πολλῶν προεκρίθης. Ἀγαθοῦ Θεοῦ γέγονας ὑπηρέτης,\n\nοἰκονόμος τῶν ὁμοδούλων. Μὴ πάντα οἴου τῇ γαστρὶ τῇ σῇ παρεσκευάσθαι. Ὥσπερ ἀλλοτρίων βουλεύου τῶν ἐν χερσί. Μικρὸν εὐφραίνει σε χρόνον, εἶτα διαῤῥυέντα οἰχήσεται, τὸν δὲ ἐπ' αὐτοῖς λόγον ἀπαιτηθήσῃ μετὰ ἀκριβείας. Σὺ δὲ πάντα ὁμοῦ θύραις καὶ μοχλοῖς ἐναποκλείσας ἔχεις, καὶ καταδήσας σφραγῖσιν ἐναγρυπνεῖς ταῖς μερίμναις, καὶ βουλεύῃ κατὰ σαυτὸν, ἄφρονι συμβούλῳ σεαυτῷ κεχρημένος. Τί ποιήσω; ἕτοιμον ἦν εἰπεῖν, ὅτι Ἐμπλήσω τὰς ψυχὰς τῶν πεινώντων· ἀνοίξω τὰς ἀποθήκας, καὶ πάντας καλέσω τοὺς ἐνδεεῖς. Μιμήσομαι τὸν Ἰωσὴφ τῷ τῆς φιλανθρωπίας κηρύγματι. Φθέγξομαι φωνὴν μεγαλόψυχον·","english":"Cares, and griefs, and dreadful perplexity. He laments like the poor. Or does not the man who is straitened by poverty also utter this voice? What shall I do? Where will food come from? Where will clothing come from? The rich man too says these things. He is pained in heart, eaten away by anxiety. For what gladdens others, this melts the covetous man. For he does not rejoice when all his storehouses are filled, but his wealth, flowing around and overflowing his treasuries, pricks his soul, lest perhaps, peeping out even to those outside, it become a source of some good for the needy. And his soul's passion seems to me to resemble that of gluttons, who choose rather to burst from greed than to share the leftovers with the needy. Understand, man, who it is that gave; remember yourself, who you are; what you administer; from whom you received; why you were preferred above the many. You have become a servant of a good God, a steward of your fellow servants. Do not think that all things have been prepared for your belly. Manage what is in your hands as belonging to others. It gladdens you for a little time, then it will slip away and be gone, and the account for them will be required of you with exactness. But you have shut everything up together with doors and bars, and having bound it with seals you lie awake in anxieties, and you deliberate with yourself, using yourself as a foolish counselor. What shall I do? It was ready to say, I will fill the souls of the hungry; I will open the storehouses, and I will call all the needy. I will imitate Joseph by the proclamation of love for mankind. I will utter a great-souled voice:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":377,"ref":"p377","source":"Ὅσοι ὑστερεῖσθε ἄρτων, ἔλθετε πρός με, τῆς παρὰ Θεοῦ δεδομένης χάριτος τὸ ἀρκοῦν ἕκαστος, οἷον ἐκ κοινῶν πηγῶν, συμμεθέξοντες. Ἀλλ' οὐ τοιοῦτος σύ· πόθεν ὥς γε βασκαίνεις τοῖς ἀνθρώποις τῆς ἀπολαύσεως, πονηρὸν δὲ βουλευτήριον ἐν τῇ ψυχῇ συγκροτήσας, φροντίζεις οὐχ ὅπως μεταδῷς ἑκάστῳ τὰ πρὸς τὴν χρείαν, ἀλλ' ὅπως πάντα ὑποδεξάμενος, πάντας τῆς ἀπ' αὐτῶν ὠφελείας ἀποστερήσῃς; παρέστησαν οἱ τὴν ψυχὴν ἀπαιτοῦντες, κἀκεῖνος περὶ βρωμάτων τῇ ψυχῇ ἐλέγετο. Ταύτῃ τῇ νυκτὶ παρελαμβάνετο, καὶ εἰς ἔτη πολλὰ τὴν ἀπόλαυσιν ἐφαντάζετο. Συνεχωρήθη πάντα βουλεύσασθαι, καὶ φανερὰν ἑαυτοῦ ποιῆσαι τὴν γνώμην, ἵνα ἀξίαν τῆς προαιρέσεως δέξηται τὴν ἀπόφασιν. Ἄξια γὰρ καθαιρέσεως τὰ ταμιεῖα τῆς ἀδικίας. Κατάσκαπτε ταῖς ἑαυτοῦ χερσὶν ἃ κακῶς ᾠκοδόμησας. Λύε τὰ σιτοδοχεῖα, ὅθεν οὐδεὶς ἀπῆλθέ ποτε παραμυθίας τυχών. Ἀφάνισον πάντα οἶκον πλεονεξίας φύλακα. Ἀποσκεύασον ὀρόφους, περίελε τοίχους, δεῖξον ἡλίῳ τὸν εὐρωτιῶντα σῖτον. Ἐξάγαγε ἐκ φυλακῆς τὸν δέσμιον πλοῦτον, θριάμβευσον τὰ σκοτεινὰ τοῦ μαμωνᾶ καταγώγια. Διὰ σὲ καὶ τὴν συμφορὰν κατεδίκασεν, ὅτι ἔχων οὐκ ἐδίδως· ἐπειδὴ παρέτρεχες τοὺς πεινῶντας· ἐπειδὴ πρὸς τοὺς ὀδυρομένους οὐκ ἐπεστρέφου· ἐπειδὴ προσκυνούμενος οὐκ ἠλέεις. Ἔρχεται καὶ δι' ὀλίγους ἐπὶ δῆμον κακὰ, καὶ μοχθηρίας ἑνὸς παραπήλαυσε δῆμος. Ἀχὰρ ἱεροσύλησεν, καὶ ὅλη ἡ παράταξις ἐμαστίζετο. Ὁ Ζαμβρὶ πάλιν εἰς τὰς Μαδιανίτιδας ἐξεπόρνευσε, καὶ ὁ Ἰσραὴλ ἔπιπτεν εἰς δίκην. Πάντες τοίνυν, καὶ ἰδίᾳ, καὶ κοινῇ τοὺς βίους ἑαυτῶν ἐξετάσωμεν. Λαοὶ ἀκούσατε·","english":"All you who lack bread, come to me, each to partake of the grace given by God, sufficient for each, as from common springs. But you are not such a man; how is it that you envy men their enjoyment, and having assembled a wicked council-chamber in your soul, you take thought not how to share with each one what is needful, but how, having received all things, you may deprive all of the benefit from them? Those who demand the soul stood by, and that man was spoken of as concerned about food for his soul. In that night it was taken from him, and he imagined enjoyment for many years. He was permitted to plan all things and to make his opinion manifest, so that he might receive a sentence worthy of his choice. For the treasuries of injustice are worthy of demolition. Tear down with your own hands what you built badly. Loose the granaries, from which no one ever departed having obtained consolation. Make to vanish every house that guards covetousness. Strip off the roofs, remove the walls, show the moldering grain to the sun. Lead the imprisoned wealth out of its prison, triumph over the dark dwellings of mammon. Because of you, even the misfortune was condemned, because having, you did not give; because you ran past the hungry; because you did not turn to those who lamented; because being worshipped, you did not have mercy. There comes even because of a few upon a people evil, and a people has tasted the wretchedness of one man. Achar committed sacrilege, and the whole army was scourged. Zambri again fornicated with the Midianite women, and Israel fell into judgment. Let us all, then, both privately and publicly, examine our own lives. Hear, you peoples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":378,"ref":"p378","source":"Χριστιανοὶ ἐνωτίσασθε, ὅτι τάδε λέγει Κύριος, οὐ δημηγορῶν αὐτοφώνως, τοῖς δὲ τῶν δούλων στόμασιν ἐνηχῶν ὡς ὀργάνοις· μὴ φανῶμεν οἱ λογικοὶ τῶν ἀλόγων ὠμότεροι. Ἐκεῖνα γὰρ τοῖς ἐκ τῆς γῆς φυομένοις παρὰ τῆς φύσεως ὡς κοινῇ κέχρηται, καὶ προβάτων ἀγέλαι ἓν καὶ τὸ αὐτὸ καταβόσκονται ὄρος. Ἵπποι δὲ παμπληθεῖς μίαν καὶ τὴν αὐτὴν κατανέμονται πεδιάδα, καὶ πάντα τὰ καθ' ἕκαστον οὕτως ἀλλήλοις ἀντιπαραχωρεῖ τῆς ἀναγκαίας τῶν χρειῶν ἀπολαύσεως. Ἡμεῖς δὲ ἐγκολπιαζόμεθα τὰ κοινά· τὰ τῶν πολλῶν μόνοι ἔχομεν. Αἰδεσθῶμεν Ἑλλήνων φιλάνθρωπα διηγήματα. Παρό τισιν ἐκείνων νόμος φιλάνθρωπος, μία τράπεζα, καὶ κοινὰ τὰ σιτία, μία ἑστία σχεδὸν τὸν πολυάνθρωπον δῆμον ἀπεργάζεται. Καταλείψωμεν τοὺς ἔξωθεν, καὶ ἀπέλθωμεν εἰς τὸ τῶν τρισχιλίων ὑπόδειγμα· τὸ πρῶτον τῶν Χριστιανῶν ζηλώσωμεν σύνταγμα, ὅπως ἦν αὐτοῖς ἅπαντα κοινά· ὁ βίος, ἡ ψυχὴ, ἡ συμφωνία, ἡ τράπεζα κοινή· ἀδιαίρετος ἀδελφότης, ἀγάπη ἀνυπόκριτος, τὰ πολλὰ σώματα ἓν ἐργαζόμενα, τὰς διαφόρους ψυχὰς εἰς μίαν ὁμόνοιαν συναρμοῦσα. Πολλὰ τῆς φιλαδελφίας ἔχεις ἐκ Παλαιᾶς Διαθήκης καὶ ἐκ τῆς Νέας τὰ ὑποδείγματα. Πρεσβύτην ἐὰν ἴδῃς λιμώττοντα, μετάστειλαι καὶ θρέψον ὡς Ἰωσὴφ τὸν Ἰακώβ. Ἐχθρὸν ἐὰν εὕρῃς στενούμενον, μὴ ἐπιβάλλῃς τῇ ὀργῇ τῇ κατεχούσῃ τὴν ἄμυναν, ἀλλὰ θρέψον αὐτὸν ὡς ἐκεῖνος τοὺς ἀδελφοὺς τοὺς πωλήσαντας. Ἐὰν ἐντύχῃς νεωτέρῳ καταπονουμένῳ, οὕτως δάκρυσον ὡς ἐκεῖνος τὸν Βενιαμὶν τὸν τοῦ γήρως υἱόν· πειράζει καὶ σὲ τυχὸν ἡ πλεονεξία, ὡς τὸν Ἰωσὴφ ἡ δέσποινα εἵλκυσε τῶν ἱματίων, ἵνα τῆς ἐντολῆς καταφρονήσῃς; πρόσριψον τὰ ἱμάτια·","english":"Christians, give ear, because thus says the Lord, not speaking publicly in his own voice, but sounding in the mouths of his servants as instruments: let us who are rational not appear more savage than the irrational beasts. For they use what grows from the earth by nature as common, and flocks of sheep graze on one and the same mountain. And countless horses pasture on one and the same plain, and all creatures thus yield to one another the enjoyment of necessary needs. But we hug common things to our bosoms; we alone possess the things of the many. Let us be ashamed at the humane tales of the Greeks. Among some of them there is a humane law, one table, and common food; one hearth, so to speak, makes the populous people. Let us leave those outside, and go to the example of the three thousand; let us emulate the first assembly of the Christians, how all things were common to them: their life, their soul, their concord, their common table; an undivided brotherhood, unfeigned love, many bodies working as one, joining diverse souls into one concord. You have many examples of brotherly love from the Old Testament and from the New. If you see an elder starving, summon him and feed him as Joseph fed Jacob. If you find an enemy in distress, do not apply anger that holds vengeance, but feed him as that man fed the brothers who sold him. If you meet a younger man in distress, weep thus as that man wept for Benjamin, the son of his old age; perhaps greed also tempts you, as the mistress drew Joseph by his garments, so that you might despise the commandment? Cast away your garments;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":379,"ref":"p379","source":"φύλαξον τῷ Κυρίῳ τὴν πίστιν, ὡς ἐκεῖνος τῷ Πετεφρή. Ἐν ἐνιαυτῷ τὴν ἔνδειαν οἰκονόμησον, ὡς ἐκεῖνος ἐν τοῖς ἑπτά. Τί ὑποτίθῃ ἀφορμὴν εὐπρόσωπον εἰς\n\nτὴν ἁμαρτίαν; ὁ τὸν παῖδα ποιήσας, καὶ σὲ ἐποίησεν. Ὅ σοι τὰς ἀφορμὰς παρεχόμενος, καὶ τῷ παιδὶ παρέξει τὰς τοῦ βίου διεξαγωγάς. Μὴ προφασίζου τοὺς παῖδας, ὁ πλεονέκτης. Παῖδές εἰσιν; θησαύριζε αὐτοῖς θησαυρὸν αἰώνιον. Θησαυρὸς δέ ἐστιν εὐσέβεια χρημάτων. Κατάλειπε παισὶν ἀγαθὴν μνήμην, ἢ πλοῦτον πολύν. Πάντας ποίησον τοῦ παιδὸς τοῦ σοῦ πατέρας διὰ τῆς εὐνοίας. Ἀνάγκη σέ ποτε ἀπελθεῖν τοῦ βίου· εἶτα τὸν σὸν παῖδα ἐν τῇ ἀνηλικίᾳ καταλείψεις τῶν προεστώτων δεόμενον. Ἐὰν καλὸς ᾖς καὶ ἀγαθὸς, ἕκαστος τὸν σὸν ἔγγονον ὥσπερ ἴδιον ἐκθρέψει. Μεμνήσεται, γὰρ ὅτι καὶ σὺ ὀρφανῶν ἐγένου πατήρ. Ἐὰν δὲ ἐν πονηρίᾳ ζήσας, καὶ πολλοὺς λυπήσας, καὶ παντὸς θηρίου χαλεπώτερος γενόμενος τοῖς συντυγχάνουσιν, εἶτα ὑπεξῆλθες τοῦ βίου, κατέλιπες τὸν σὸν ἔγγονον κοινὸν ἐχθρὸν τῶν ζώντων. Ὥσπερ γὰρ τέκνον σκορπίου ὁ θεασάμενος φοβεῖται, μήποτε εἰς ἡλικίαν ἐλθὼν μιμήσηται τὸν πατέρα, οὕτω καὶ τὰ σὰ ἔγγονα πονηρίας πατρικῆς εἶναι κληρονόμα, πρὶν εἰς ἡλικίαν ἐλθεῖν παρὰ πάντων ἐπιβουλευθήσονται. Τί οὖν πολλοὺς ἐπιβούλους καὶ ἐχθροὺς συνάγεις τοῖς σεαυτοῦ τέκνοις; Δοῦλοι ὄντες ἐλευθερούμεθα, καὶ τοὺς ὁμοδούλους οὐκ οἰκτείρομεν. Πεινῶντες τρεφόμεθα, καὶ τὸν ἐνδεῆ παρατρέχομεν ἀνενδεῆ, χορηγὸν καὶ ταμίαν Θεὸν ἔχοντες, φειδωλοὶ ἐγενόμεθα καὶ ἀκοινώνητοι πρὸς τοὺς πένητας. Πολύτοκα ὑμῶν τὰ πρόβατα, καὶ οἱ γυμνοὶ τῶν προβάτων πλείους.","english":"Keep faith with the Lord, as he did with Potiphar. Manage the shortage in the year, as he did in the seven. Why do you set before yourself a fair-seeming occasion for sin? He who made the servant also made you. He who provides you with occasions will also provide the servant with the means of living. Do not use your servants as a pretext, you covetous man. Are they servants? Store up for them an eternal treasure. And the treasure is godliness more than money. Leave to your children a good memory, or great wealth. Make all men fathers to your child through your goodwill. You must one day depart from this life; then you will leave your child in his minority, needing guardians. If you are good and kind, each man will raise your offspring as his own. For he will remember that you too became a father to orphans. But if you lived in wickedness, and grieved many, and became more savage to those you met than any beast, and then slipped away from life, you have left your offspring a common enemy of the living. For just as one who sees a scorpion's child fears lest, when it comes of age, it imitate its father, so too your offspring, being heirs of their father's wickedness, will be plotted against by all before they come of age. Why then do you gather many plotters and enemies for your own children? Being servants, we are set free, and we do not pity our fellow servants. Being hungry, we are fed, and we pass by the needy man as though he had no need, having God as our provider and steward; yet we have become stingy and unwilling to share with the poor. Your sheep are prolific, and the naked are more numerous than the sheep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":380,"ref":"p380","source":"Αἱ ἀποθῆκαι τῶν ἀποκειμένων στενοῦνται, καὶ τὸν ἐστενωμένον οὐκ ἐλεοῦμεν. Διὰ τοῦτο ἡμῖν ἀπειλεῖ τὸ δίκαιον κριτήριον· διὰ τοῦτο καὶ ὁ Θεὸς οὐκ ἀνοίγει τὴν χεῖρα, ἐπειδὴ τὴν φιλαδελφίαν ἡμεῖς ἀπεκλείσαμεν· διὰ τοῦτο ξηραὶ αἱ ἄρουραι, ἐπειδὴ ἡ ἀγάπη ἐψύχη. Ὁ δεῖνα τὸν πλοῦτον θηριομάχοις προσαναλίσκων. καὶ ταῖς ματαίαις τῶν δήμων φωναῖς ἐπαγαλλόμενος, φυσᾶται τοῖς ἐπαίνοις, καὶ μεγαλοφρονεῖ, τὴν δόξαν ἔχων ἐν τῇ αἰσχύνῃ αὐτοῦ. Διδάσκαλον λέγεις, καὶ τῶν μαθητῶν οὐ φρονεῖς. Ἀγαθὸν ὁμολογεῖς, καὶ τὰ διδόμενα παραπέμπῃ. Τί ἰδέ σοι χαλεπὸν, ἢ βαρὺ, ἢ ὑπέρογκον ῥῆμα ὁ διδάσκαλος προετείνατο· Πώλησόν σου τὰ ὑπάρχοντα, καὶ δὸς πτωχοῖς; Εἴ σοι προέβαλε πόνους γεωργικοὺς, ἢ τοὺς ἐξ ἐμπορίας κινδύνους, καὶ ὅσα τοῖς χειμαζομένοις ἐπίπονα πρόσεστιν, ἔδει σε λυπηθῆναι. Εἰ δὲ οὕτως διὰ ῥᾳδίας ὁδοῦ, καὶ οὐδένα πόνον ἐχούσης, οὐδὲ ἱδρῶτα, ἐπαγγέλλεταί σε κληρονόμον τῆς αἰωνίου ζωῆς ἀποδείξειν, οὐ χαίρεις τῇ εὐκολίᾳ τῆς σωτηρίας, ἀλλ' ἀπέρχῃ ὀδυνώμενος τῇ ψυχῇ καὶ πενθῶν, καὶ ποιεῖς σεαυτῷ ἄχρηστα πάντα ὅσα σοι προπεπόνηται. Εἰ γὰρ οὐκ ἐφόνευσας, ὡς σὺ ἔφης, οὐδὲ ἐμοίχευσας, οὔτε ἔκλεψας, οὔτε κατεμαρτύρησάς τινος μαρτυρίαν ψευδῆ, ἀνόνητον σεαυτῷ ποιεῖς τὴν περὶ πάντων σπουδὴν, μὴ προστιθεὶς τὸ λεῖπον, δι' οὗ μόνου δυνήσῃ εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν. Καὶ εἰ μὲν ἰατρὸς ἐπηγγείλατο κολοβώματα μελῶν ἐκ φύσεως ἢ ἀῤῥωστίας προσόντα σοι διορθώσασθαι, οὐκ ἂν ἠθύμεις ἀκούων.","english":"The storehouses of what is laid up are cramped, and we do not pity the one who is cramped. Therefore the just judgment threatens us; therefore God also does not open his hand, since we have shut out brotherly love; therefore the fields are dry, since love has grown cold. So-and-so, squandering his wealth on beast-fighters and exulting in the vain shouts of the crowds, is puffed up by praises and thinks proudly, having his glory in his shame. You say \"teacher,\" and you do not heed the disciples. You confess \"good,\" and you wave away what is given. What harsh or burdensome or excessive word did the teacher set before you: \"Sell your possessions and give to the poor\"? If he had proposed to you agricultural labors, or the dangers that come from trade, and all the toils that attend those storm-tossed, you would have had to be grieved. But if by so easy a road, having no toil nor sweat, he promises to show you an heir of eternal life, do you not rejoice at the ease of salvation, but go away distressed in soul and mourning, and make all your former labors useless for yourself? For if you did not murder, as you said, nor commit adultery, nor steal, nor bear false witness against anyone, you make your zeal concerning all things profitless for yourself, not adding the thing that is lacking, through which alone you will be able to enter the kingdom of heaven. And if a physician had promised to correct maimings of limbs present in you by nature or illness, you would not be disheartened at hearing it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":381,"ref":"p381","source":"Ἐπειδὴ δὲ ὁ μέγας τῶν ψυχῶν ἰατρὸς τέλειόν σε βούλεται ποιῆσαι τοῖς καιριωτάτοις ἐλλείποντα, οὐδὲ ἔχῃ τὴν χάριν, ἀλλὰ πενθεῖς καὶ σκυθρωπάζεις, ἐκείνης τῆς ἐντολῆς δῆλον μακρὰν ὑπάρχων, καὶ ψεῦδος ἑαυτῷ προσμαρτυρήσας, ὅτι ἠγάπησας τὸν, πλησίον ὡς σεαυτὸν, καὶ ὅτι ἐφύλαξας ἐκ νεότητος τὴν ἐντολὴν τῆς ἀγάπης, καὶ τοσοῦτον ἀπέδωκας ἑκάστῳ. Πόθεν σοι ἡ τῶν χρημάτων αὕτη περιουσία; δαπανητικὸν γὰρ πλούτου, ἡ θεραπεία τῶν δεομένων. Τί πάσχετε, ἄνθρωποι; τίς ὑμῖν τὰ ὑμέτερα εἰς τὴν καθ' ἡμῶν ἐπιβουλὴν περιέτρεψεν, συνεργὰ πρὸς τὸ ζῇν; μὴ γὰρ ἐφόδια κακῶν ἐδόθη τὰ χρήματα, λύτρον ψυχῆς; μὴ γὰρ ἀφορμὴ ἀπωλείας; ὅρα μὴ μετὰ μυρίων πόνων πλοῦτον ἀθροίσας, ὕλην ἁμαρτημάτων ἑτέροις παρασκευάσῃς, εἶτα εὑρεθῇς διπλᾶ τιμωρούμενος. Πάντα χρυσὸν βλέπεις· πάντα χρυσὸν φαντάζῃ. Τοῦτό σοι καθεύδοντι ἐνύπνιον, καὶ ἐγρηγορότι ἐνθύμιον. Ὥσπερ γὰρ οἱ ἀπὸ μανίας παράφοροι, οὐ τὰ πράγματα βλέπουσιν, ἀλλὰ τὰ ἐκ τοῦ πάθους φαντάζονται, οὕτως σου ἡ ψυχὴ τῇ φιλοχρηματίᾳ κατασχεθεῖσα, πάντα χρυσὸν, πάντα ἄργυρον βλέπει.","english":"Since the great physician of souls wishes to make you perfect, and you are lacking in the most essential things, you do not even have gratitude, but you mourn and look sullen, clearly being far from that commandment, and having borne false witness to yourself, that you have loved your neighbor as yourself, and that from your youth you have kept the commandment of love, and that you have given back so much to each. From where do you have this abundance of possessions? For the care of the needy is the spending of wealth. What are you suffering, O people? Who has turned your own possessions for you into a plot against us, things that cooperate toward living? For surely possessions were not given as provisions for evils, as a ransom for the soul? Surely not as an occasion for destruction? See that you do not, after gathering wealth with countless labors, prepare material for sins for others, and then be found receiving double punishment. You see all things as gold; you imagine all things as gold. This is your dream when you sleep, and your thought when you are awake. For just as those deranged by madness do not see the things as they are, but imagine them from their affliction, so your soul, possessed by the love of money, sees all things as gold, all things as silver.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":382,"ref":"p382","source":"Ἥδιον ἂν ἴδοις τὸν χρυσὸν, ἢ τὸν ἥλιον. Ἀλληλοφάγοι τῶν ἰχθύων οἱ πλεῖστοι, καὶ ὁ μικρότερος παρ' ἐκείνοις βρῶμά ἐστι τοῦ μείζονος. Κἄν ποτε συμβῇ τὸν τοῦ ἐλάττονος κρατήσαντα ἑτέρου γενέσθαι θήραμα, ὑπὸ τὴν μίαν ἄγονται γαστέρα τοῦ τελευταίου. Τί οὖν ἡμεῖς οἱ ἄνθρωποι, ἄλλο τι ποιοῦμεν τῇ καταδυναστείᾳ τῶν ὑποδεεστέρων; τί διαφέρει τοῦ τελευταίου ἰχθύος ὁ τῇ λαιμάργῳ φιλοπλουτίᾳ τοῖς ἀπληρώτοις τῆς πλεονεξίας αὐτοῦ κόλποις ἐναποκρύπτων τοὺς ἀσθενεῖς; ἐκεῖνος εἶχε τὰ τοῦ πένητος, σὺ τούτων λαβὼν μέρος ἐποιήσω τῆς περιουσίας, ἀδίκων ἀδικώτερος, πλεονέκτου πλεονεκτικώτερος. Ὅρα μή σε τὸ αὐτὸ πέρας ἐκδέξηται, ἄγκιστρόν που, ἢ κύρτος, ἢ δίκτυον. Πάντως γὰρ καὶ ἡμεῖς πολλὰ τῶν ἀδίκων διεξελθόντες, τὴν τελευταίων τιμωρίαν οὐκ ἀποδρασόμεθα. Ὁ τὸν ἐξ ἀδικίας ἠθροισμένον πλοῦτον, ἱκανὴν ἑαυτῷ πρὸς τὸ ἰσχύειν καὶ κρατεῖν ἀφορμὴν εἶναι κρίνων, ὅμοιός ἐστιν ἀῤῥώστῳ ἐν τῇ περουσίᾳ τῆς νόσου τὴν εὐεξίαν τιθεμένῳ. Ἐὰν ἴδῃς τινὰ τῶν ὑπερπλουτούντων, μὴ μακαρίσῃς τὴν ζωήν. Ἐὰν πολλαχόθεν ἐξ ἀφθόνων πηγῶν περιῤῥέηται χρήματα, μὴ προσδέξῃ αὐτοῦ τὴν περιουσίαν. Ῥευστὴ ἡ φύσις τοῦ πλούτου, χειμάῤῥου ὀξύτερον τοὺς ἔχοντας παρατρέχει· ἄλλοτε ἄλλον πέφυκε παραμείβεσθαι. Ὥσπερ ποταμὸς ἀφ' ὑψηλοῦ φερόμενος, ἐγγίζει μὲν τοῖς παρεστῶσι τῇ ὄχθῃ, ὁμοῦ δὲ ἥψατο, καὶ εὐθὺς ἀπεχώρησεν, οὕτω καὶ ἡ τοῦ πλούτου εὐκολία, ὀξυτάτην ἔχει καὶ ὀλισθηρὰν τὴν παρουσίαν, ἄλλους ἐξ ἄλλων παραμείβεσθαι πεφυκυῖα. Σήμερον τοῦδε ὁ ἀγρὸς, καὶ αὔριον ἑτέρου, καὶ μετ' ὀλίγον ἑτέρου.","english":"You would more gladly see gold than the sun. Most fish devour one another, and among them the smaller is food for the larger. And if it ever happens that the one which has overpowered the lesser becomes in turn the prey of another, they are all brought into the one belly of the last. What then do we men do, but the very same, in our tyrannizing over those weaker than ourselves? How does he differ from the last fish, who in his gluttonous love of wealth hides the weak in the insatiable folds of his greed? That fish had the possessions of the poor; you, having taken a share of these, have made them part of your own estate—more unjust than the unjust, more grasping than the grasping. See that the same end does not await you—a hook somewhere, or a weel, or a net. For surely we too, having passed through many unjust deeds, will not escape the punishment of the last. He who judges wealth gathered from injustice to be a sufficient resource for himself to have strength and power is like a sick man who places his good health in the abundance of his disease. If you see one of those who are exceedingly rich, do not call his life blessed. If money flows around him from many sides and from abundant springs, do not accept his abundance. The nature of wealth is fluid; it runs past its possessors more swiftly than a winter torrent; it is its nature to pass by one after another. Just as a river borne from on high touches those standing by the bank, and no sooner has it touched than it has straightway withdrawn, so also the ease of wealth has a most swift and slippery presence, being by nature such as to pass by one after another. Today the field is this man's, and tomorrow another's, and shortly after another's.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":383,"ref":"p383","source":"Ἀπόβλεψον πρὸς τὰς ἐν τῇ πόλει οἰκίας, πόσα ἤδη ἀφ' οὗ γεγόνασιν ὀνόματα μετειλήφασιν, ἄλλοτε ἐπ' ἄλλου τῶν κεκτημένων ὀνομαζόμεναι, καὶ χρυσὸς ἀεὶ τὰς τοῦ ἔχοντος χεῖρας διαῤῥέων ἐφ' ἕτερον διαβαίνει, καὶ ἀπ' ἐκείνου πρὸς ἄλλον. Μᾶλλον δύνασαι ὕδωρ τῇ χειρὶ περιβαλὼν κατασχεῖν, ἢ πλοῦτον σεαυτῷ διαρκῶς συντηρῆσαι Πᾶς ὁ ἀδικῶν, εἰς ἀπολογίαν ἕτοιμος Πένης προσῆλθεν, εἶτ' ἀπῆλθε μὴ τυχών. Δέδοικα, Χριστὲ, μὴ κἀγὼ τῆς σῆς χερὸς, Χρῄζων ἀπέλθοιμ' ἐνδεὴς ἐμοῖς νόμοις Ὃ γάρ τις οὐ δέδωκε, μηδ' ἐλπιζέτω Μὴ ἀγαπήσῃς τὸν πλοῦτον, εἰ μὴ βοηθεῖν πένησι. Μὴ μίξωμεν τὸν ἡμέτερον πλοῦτον ἀλλοτρίοις δάκρυσιν, ὑφ' ὧν ὡς ἰοῦ καὶ σητὸς δαπανηθήσεται, ἢ, τὸ τῆς Γραφῆς εἰπεῖν, ἐξεμεθήσεται. Ὁ τὰ πολλὰ ἔχων, ἴσως καὶ παρ' ἐλπίδα· τοῦτο γὰρ ἤδη τὸ ἀδικώτατον· καὶ ταῖς πολλαῖς ἀποθήκαις στενοχωρούμενος, καὶ τὰς μὲν πληρῶν, τὰς δὲ καθαιρῶν, ἵνα τοῖς μέλλουσι καρποῖς οἰκοδομήσῃ μείζονας, ἀγνοῶν ὅτι τῶν ἐλπίδων προαναρπάζεται, καὶ λόγον ὑφέξει τῆς εὐπορίας καὶ τῆς φαντασίας, κακὸς οἰκονόμος ἀγαθῶν ἀλλοτρίων γενόμενος. Ἐπιγνῶμεν τοῦ κακοῦ τὴν ὑπόθεσιν· πόθεν ἐξηράνθησαν γεωργίαι, ᾐσχύνθησαν ἀποθῆκαι, καὶ νομὴ ποιμνίων ἐξέλιπεν· ὠλιγώθη τὰ ὡραῖα τῆς γῆς· οὐκ ἐπλήσθη τὰ πεδία πιότητος, ἀλλὰ κατηφείας· οὐκ ἐπλήθυναν αἱ κοιλάδες σῖτον, ἀλλ' ἐκλαύσθησαν· οὐκ ἐστάλαξαν τὰ ὄρη γλυκασμὸν ὡς ὕστερον τοῖς δικαίοις, ἀλλὰ τὴν Γελβουὲ κατάραν ἐκ τῶν ἐναντίων ἐδέξατο. Τοιοῦτος ὁ πλοῦτος τῶν ἀσεβῶν. Τοιαῦτα τῶν κακῶς σπειρόντων τὰ γεώργια.","english":"Look at the houses in the city, how many names they have already received since they came to be, being called now after one owner and now after another, and gold, always flowing through the hands of its possessor, passes over to another, and from that one to another. You can sooner hold water by enclosing it in your hand than keep wealth securely for yourself. Everyone who does wrong is ready with a defense. A poor man came and went away without obtaining his request. I fear, O Christ, that I too may depart from your hand in need, empty because of my own laws. For let no one hope for what he has not given. Do not love wealth, except to help the poor. Let us not mix our wealth with the tears of others, by which it will be consumed like rust and moth, or, to speak in the words of Scripture, vomited out. He who has many things perhaps has them even beyond expectation; for this is already the most unjust thing of all: he is cramped by his many storehouses, filling some and tearing down others, so that he may build greater ones for the fruits to come, not knowing that he is snatched away before his hopes, and will give an account of his prosperity and his imagination, having become a bad steward of other people's goods. Let us recognize the cause of the evil: from where have farms dried up, storehouses been put to shame, and the grazing of flocks failed? The beautiful things of the earth have been diminished; the plains have not been filled with fatness, but with dejection; the valleys have not multiplied grain, but have been wept over; the mountains have not dripped sweetness as afterward for the righteous, but have received the curse of Gilboa from their adversaries. Such is the wealth of the impious. Such are the farms of those who sow badly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":384,"ref":"p384","source":"Ὁ μέντοι ἡμῶν ἐξέθλιψε πένητα, καὶ μοῖραν γῆς παρεσπάσατο, καὶ ὅριον ὑπερέβη κακῶς, ἢ κλέψας, ἢ τυραννήσας, καὶ συνῆψεν οἰκίαν πρὸς οἰκίαν, καὶ ἀγρὸν πρὸς ἀγρὸν, ἵνα τοῦ πλησίον ἀφέληταί τι, καὶ μηδένα ἔχειν ἐφιλονείκησε, ὡς μόνως οἰκήσων ἐπὶ τῆς γῆς. Ὁ δὲ τόκοις, καὶ πλεονασμοῖς τὴν γῆν ἐμίανε, συνάγων ὅθεν οὐκ ἔσπειρεν, καὶ θερίζων ὅπου μηδ' ἐσκόρπισε· γεωργῶν, οὐ τὴν γῆν, ἀλλὰ τὴν χρείαν τῶν δεομένων· ὁ δὲ ἀπαρχὰς ἅλωνος καὶ ληνοῦ τὸν πάντα δεδωκότα Θεὸν ἀπεστέρησε, καὶ γέγονεν ἀχάριστός τε ὁμοῦ καὶ ἀνόητος, μήτε ὑπὲρ ὧν ἔσχεν εὐχαριστήσας, οὐδὲ τὸ μέλλον διὰ τῆς εὐγνωμοσύνης πραγματευσάμενος. Ὁ δὲ χήραν καὶ ὀρφανὸν οὐκ ἠλέησεν, οὐδὲ μετέδωκεν ἄρτου καὶ τροφῆς ὀλίγης τῷ δεομένῳ, μᾶλλον δὲ Χριστῷ τῷ τρεφομένῳ διὰ τῶν μικρῶν τρεφομένων. Ὁ δὲ ὁδὸν ταπεινῶν ἐξέκλινε, καὶ ἐπλαγίασεν ἐν ἀδίκοις δίκαιον. Ὁ δὲ ἔθυσε τῇ ἑαυτοῦ σαγήνῃ πολλὰ συναγούσῃ, καὶ\n\nτὴν ἁρπαγὴν τοῦ πτωχοῦ ἐν τοῖς οἰκοῖς ἔχων, ἢ οὐκ ἐμνήσθη Θεοῦ, ἢ κακῶς ἐμνήσθη. Εὐλογητὸς Κύριος, εἰπὼν, ὅτι πεπλουτήκαμεν· καὶ ὑπέλαβεν ἀνομίαν ὡς παρ' αὐτοῦ πάντα ἔχων, ἐξ ὧν κολασθήσεται. Διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας. Διὰ ταῦτα ἢ κλείεται ὁ οὐρανὸς, ἢ κακῶς ἀνοίγεται. Τί πρὸς ταῦτα οἱ προσκυνοῦντες τὸν χρυσὸν καὶ τὸν ἄργυρον ὡς τὴν Βαάλ; Οἱ περιέποντες τῶν λίθων τὰς πολυτελείας καὶ διαυγείας, καὶ τὴν ἐσθῆτα τὴν μαλακήν τε καὶ περιῤῥέουσαν, σητῶν δαπάνην καὶ λῃστῶν, καὶ τυράννων, καὶ κλεπτῶν θησαυρίσματα; οἱ πλήθει γαυριῶντες ἀνδραπόδων καὶ τετραπόδων;","english":"But our man oppressed the poor, wrested away a portion of land, and wickedly overstepped a boundary, either by stealing or by tyrannizing, and joined house to house and field to field, so as to take something from his neighbor, and he strove to have no one else, as though he alone would dwell on the earth. Another polluted the earth with interest and usury, gathering where he did not sow and reaping where he did not even scatter; farming not the earth but the need of those in want. Another deprived God, who gives all things, of the firstfruits of the threshing floor and the winepress, and became at once ungrateful and foolish, neither giving thanks for what he had nor securing the future through gratitude. Another did not have mercy on the widow and the orphan, nor share bread and a little food with the needy—or rather with Christ, who is fed through the little ones who are fed. Another turned aside from the path of the humble and perverted the righteous among the unjust. Another sacrificed to his own net because it gathered much, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":385,"ref":"p385","source":"οἱ τοῖς πεδίοις ἐμπλατυνόμενοι, καὶ τοῖς ὄρεσι, καὶ τὰ μὲν ἔχοντες, τὰ δὲ προσλαμβάνοντες; Τί δὲ οἱ τοῖς ὑψηλοῖς θρόνοις ἐπικαθεζόμενοι, καὶ τὴν ἀρχικὴν σκηνὴν αἴροντες, καὶ μὴ λογιζόμενοι τὸν ἐπὶ πᾶσι Θεὸν, καὶ τὸ ἀπρόσιτον ὕψος τῆς ἀληθινῆς βασιλείας, ἵνα ὡς ὁμοδούλων τῶν ὑπηκόων ἄρχωσιν, οἱ τῆς ἴσης δεόμενοι φιλανθρωπίας; σκόπει δέ μοι καὶ τοὺς κατασπαταλῶντας ἐπὶ κλινῶν ἐλεφαντίνων, ὧν καλῶς ὁ θεῖος Ἀμὼς καθάπτεται, καὶ τὰ πρῶτα μύρα χριομένους. Ἄξιόν σοι τῆς σπορᾶς τὸ θέρος· Πικρίαν ἔσπειρας; δρέπου τὰ δράγματα· τὸ ἀνελεὲς ἐτίμησας; ἔχε ὅπερ ἠγάπησας. Ἔφυγες τὸν ἔλεον; φεύξεταί σε τὸ ἔλεος. Ἐβδελύξω τὸν πτωχόν; βδελύσσεταί σε ὁ δι' ἡμᾶς πτωχεύσας. Οὐδεὶς πότε κερδαίνειν γίνεται κόρος, ἀλλὰ τὸ ἀεὶ λαμβανόμενον, ὕλη καὶ ὑπέκκαυμα τῆς τοῦ πλείονος ἐπιθυμίας καθίσταται. Μὴ ἀπόρει τοὺς πένητας. Εἰσέρχεται ὁ πένης εἰς τὴν αὐλήν σου ζητῶν ἐντολὴν, καὶ ἀναλίσκει δύο ὥρας μηδὲν λαβών. Καὶ ἐνίοτε ἐπιτάττεις τῷ δούλῳ σου βαλεῖν αὐτὸν ἔξω. Οὐκ ἤκουσας τοῦ Χριστοῦ λέγοντος· Εἰς ἣν δ' ἂν πόλιν εἰσέρχεσθε ἢ οἰκίαν, εἴπατε τῷ οἴκῳ ἐκείνῳ· Εἰρήνη ὑμῖν. Καὶ ἂν μὲν ᾖ ἡ οἰκία ἀξία εἰρήνης, ἡ εἰρήνη ὑμῶν ἐπ' αὐτήν· εἰ δὲ μὴ, ἐκτινάξατε καὶ τὸν κονιορτὸν τῶν ποδῶν ὑμῶν. Ἀμὴν λέγω ὑμῖν· ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόῤῥων ἐν τῇ ἡμέρᾳ ἐκείνῃ, ἢ τῷ οἴκῳ ἐκείνῳ. Εἰσέρχεται πένης εἰς τὴν αὐλήν σου, καὶ ἐπιτάττεις τῷ δούλῳ σου βαλεῖν αὐτὸν ἔξω. Ἀλλ' οὐκ οἶδας, ὅτι ἐὰν βάλῃς τὸν πένητα ἔξω, τὸν Χριστὸν ἐδίωξας; Αὐτὸς γὰρ εἶπεν· Ὅ τι ἑνὶ τούτων τῶν ἀδελφῶν μου ἐποιήσατε, ἐμοὶ ἐποιήσατε.","english":"Those who spread themselves out over the plains and the mountains, both holding some things and taking others besides? And what of those who sit upon lofty thrones and set up the princely tent, and do not consider the God who is over all, and the unapproachable height of the true kingdom, so that they may rule their subjects as fellow servants—they who themselves need equal compassion? Consider also for me those who live in luxury upon ivory couches, whom the divine Amos rightly attacks, and who anoint themselves with the finest perfumes. The harvest is worthy of your sowing: did you sow bitterness? Reap the sheaves. Did you honor mercilessness? Have what you loved. Did you flee mercy? Mercy will flee from you. Did you loathe the poor man? The one who became poor for our sake loathes you. No one ever becomes satisfied with gaining, but what is always received becomes matter and fuel for the desire of more. Do not turn away the poor. The poor man enters your courtyard seeking a command, and spends two hours having received nothing. And sometimes you order your servant to throw him out. Have you not heard Christ saying: Into whatever city or house you enter, say to that house, Peace to you. And if the house is worthy of peace, your peace will rest upon it; but if not, shake off even the dust of your feet. Truly I say to you: it will be more tolerable for the land of Sodom and Gomorrah in that day than for that house. A poor man enters your courtyard, and you order your servant to throw him out. But you do not know that if you throw the poor man out, you have driven out Christ? For he himself said: Whatever you did to one of these my brothers, you did to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":386,"ref":"p386","source":"Ὁρᾷς, ὅτι ἐὰν ὑβρίσῃς τὸν πένητα, τὸν Χριστὸν ἠτίμασας; Ταῦτα λέγω, καὶ λέγων οὐ παύσομαι· ἐμοὶ μὲν τὸ λέγειν οὐκ ὀκνηρὸν, ὑμῖν δὲ ἀσφαλές. Οὐ παύσομαι ὑμᾶς παιδεύων, ἕως οὗ βελτίους γίνεσθε. Βλέπεις πένητα, καὶ οὐκ ἐλεεῖς; Πῶς εἰσέρχῃ εἰς τὴν ἐκκλησίαν, καὶ εὔχῃ; πῶς τὸ στόμα σου ἀνοίγεις, καὶ ἐπικαλῇ τὸν Θεόν σου; Οὐ φοβῇ; οὐ τρέμεις; οὐ δέδοικας; Εἰσέρχῃ εἰς τὴν ἐκκλησίαν εὔξασθαι; ποίησον ἐλεημοσύνην, ἵνα ὑπογραφῇ σου ἡ δέησις. Ἐνίοτέ τινες εἰσβάλλουσι δέησιν βασιλέως καὶ ἀναλίσκουσι διακοσίους ἢ τριακοσίους χρυσίνους. καὶ πολλάκις εἰς οὐδὲν αὐτοῖς προχωρεῖ, ἀλλ' ὡς χιδάριον κατέχουσιν αὐτόν· καὶ σὺ δύο ὀβολῶν οὐ θέλεις ὑπογραφῆναι τὴν δέησίν σου; Ἐνταῦθα μὲν βασιλεὺς ὁ ἐπίγειος ὑπογράφε καὶ πολλάκις ἐναντία ἐστὶν ἡ ὑπογραφή· ὁ δὲ Βασιλεὺς τῶν βασιλευόντων ἐὰν ὑπογράψῃ, κεκύρωται καὶ βεβεβαίωται. Εἶδες δέησιν δύο ὀβόλων ὑπογραφομένην; διὰ τοῦτο δύο κρατῆρες πρὸ τῶν θυρῶν εἰσι τῆς ἐκκλησίας, μία τοῦ ὕδατος, ἐν ᾗ νίπτῃ τὰς χεῖρας, καὶ ἑτέρα ἡ χεὶρ τοῦ πένητος, ἐν ᾗ ἀποσμήχεις τὴν ψυχήν σου. Εἰσέρχῃ εἰς τὴν ἐκκλησίαν, καὶ νίπτῃ τὰς χεῖράς σου· ἐπίδος εἰς χεῖρα τοῦ πένητος ὀβολὸν, καὶ ἀποσμήχεις τὴν ψυχήν σου. Ἐὰν εἰσέλθῃς, καὶ εὔξῃ, καὶ νίψῃ, τῷ δὲ πένητι μὴ δῷς, τί ὄφελος; πλοῦτον ἔχεις, καὶ κρύπτεις αὐτὸν ἐπὶ τῆς γῆς, καὶ ἐνίοτε ἔρχονται νυκτὸς κλέπται, καὶ ὀρύσσουσι, καὶ κλέπτουσι τὸν θησαυρόν· καὶ ἀνίστασαι πρωῒ, καὶ βλέπεις αὐτὸν σεσυλημένον. Θέλεις μὴ συληθῆναι; ὃ λέγω σοι, τοῦτο ποίησον, καὶ οὐδέποτε συλᾶσαι εἰς τὸν αἰῶνα.","english":"Do you see that if you insult the poor man, you have dishonored Christ? These things I say, and in saying them I will not cease; for me, speaking is not burdensome, but for you it is safe. I will not cease instructing you until you become better. Do you see a poor man and not have mercy? How do you enter the church and pray? How do you open your mouth and call upon your God? Are you not afraid? Do you not tremble? Do you not stand in dread? You enter the church to pray? Give alms, so that your petition may be signed. Sometimes some people submit a petition to the emperor and spend two or three hundred gold pieces, and often it comes to nothing for them, but they hold on to him like a wild goat; and you are unwilling for your petition to be signed for two obols? Here the earthly king signs, and often the signature is contrary; but the King of kings, if he signs, it is ratified and confirmed. Did you see a petition of two obols being signed? For this reason there are two basins before the doors of the church, one of water, in which you wash your hands, and the other the hand of the poor man, in which you cleanse your soul. You enter the church and wash your hands; put an obol into the hand of the poor man, and you cleanse your soul. If you enter and pray and wash, but do not give to the poor man, what is the benefit? You have wealth, and you hide it upon the earth, and sometimes thieves come by night and dig and steal the treasure; and you rise in the morning and see it plundered. Do you wish not to be plundered? What I tell you, do this, and you will never be plundered for ever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":387,"ref":"p387","source":"Χῶσον αὐτὸν εἰς τὴν κοιλίαν τῶν πτωχῶν τῷ κινδύνῳ μου, καὶ οὐδέποτε δύναται συληθῆναι. Ἐὰν δὲ χώσῃς αὐτὸν εἰς τὴν γῆν, ἀπολεῖς αὐτόν. Καὶ ἐὰν ἀπολέσῃς, φυλαχθήσεται· καὶ ἐὰν μετὰ τὴν τελευτήν σου ἐκτὸς αὐτοῦ ᾖς, τί σοι τὸ ὄφελος; τί κάμνεις καὶ πλουτεῖς; καὶ ἄλλοι εἰσέρχονται εἰς τὰ ὑπάρχοντά σου,\n\nκαὶ κατατρυφῶσιν. Οὐκ ἤκουσας τοῦ προφήτου λέγοντος· Θησαυρίζει ὁ πλούσιος, καὶ οὐκ οἶδεν τίνι συνάξει αὐτά; Καὶ πάλιν ἀλλαχοῦ λέγει· «Ἄφρων καὶ ἄνους ἀπολοῦνται· καὶ καταλείψουσιν ἀλλοτρίοις τὸν πλοῦτον αὐτῶν.» Ὁρᾷς τί πάσχουσιν οἱ θησαυρίζοντες ἐπὶ τῆς γῆς; ἀλλὰ θησαυρίζετε ἐν οὐρανῷ, ὅπου οὐκ ἔστιν ἡ σῆς, οὐδὲ σκώληξ κατεσθίων, οὐδὲ λῃστὴς διορύσσων. Ὦ ἄθλιε καὶ ταλαίπωρε· τῇ γῇ πιστεύεις τὸν θησαυρόν σου, καὶ τῷ Θεῷ οὐ πιστεύεις τῷ εἰπόντι· Ὃ ἑνὶ τούτων τῶν ἀδελφῶν σου ἐποιήσατε, ἐμοὶ ἐποιήσατε; Ποίαν συγγνώμην ἕξεις; Χρυσὸν φιλεῖς τὸν αἱμοβόρον, τὸν πᾶσι πολέμιον, καὶ πᾶσι ποθεινὸν, τὸν ὑπὸ πάντων φιλούμενον, καὶ πᾶσιν ἐπιβουλεύοντα, τὸν δραπέτην, τὸν οἰκέτην, τὸν ἀγνώμονα; Οὐκ οἶδας οἷός ἐστιν ὁ πλοῦτος; καθάπερ πόρνη ἀσυνείδητος, τούτῳ ὁμιλεῖ, ἐκεῖθεν ἐκείνῳ νεύει, ἄλλῳ συντίθεται. Τί εἶ, ἄνθρωπε; Σήμερον ἄρχων, καὶ αὔριον ἀρχόμενος· σήμερον πλούσιος, καὶ αὔριον πένης· σήμερον δικάζεις, καὶ αὔριον δικάζῃ. Ὁρᾷς τὴν τοῦ βίου μεταβολήν· οὐχ ὡς σκιὰ παρατρέχει; οὐ κάπνου εὐτελέστερος; οὐχ ὡς ἀράχνη διασπᾶται; Οὐ παύσομαι ὑμᾶς παιδεύων; κἄν τε μὴ ποιῆτε. Γέγραπται γάρ· Λάλει εἰς ὦτα ἀκουόντων. Παρακοὴ θάνατον ἐργάζεται.","english":"Bury it in the belly of the poor, at my peril, and it can never be plundered. But if you bury it in the earth, you will destroy it. And if you destroy it, it will be kept safe; and if after your death you are outside it, what profit is it to you? Why do you toil and grow rich, while others enter into your possessions\n\nand revel in luxury? Have you not heard the prophet saying: The rich man stores up treasure, and does not know for whom he will gather it? And again elsewhere he says: \"The foolish and senseless shall perish; and they shall leave their wealth to strangers.\" Do you see what those who store up treasure on the earth suffer? But store up treasure in heaven, where there is no moth, nor worm devouring, nor thief breaking in. O wretched and miserable man: you entrust your treasure to the earth, and you do not trust God who said: What you did to one of these your brothers, you did to me? What excuse will you have? You love gold, the blood-drinker, the enemy of all, and desired by all, loved by all, and plotting against all, the runaway, the servant, the thankless one? Do you not know what wealth is like? Like a shameless prostitute, it converses with this one, nods from there to that one, makes an agreement with another. What are you, man? Today a ruler, and tomorrow ruled; today rich, and tomorrow poor; today you judge, and tomorrow you are judged. Do you see the change of life? Does it not pass by like a shadow? Is it not cheaper than smoke? Is it not torn apart like a spider's web? Will I not cease instructing you? Even if you do not do it. For it is written: Speak into the ears of those who hear. Disobedience works death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":388,"ref":"p388","source":"Μιμήσασθε καὶ τὴν χήραν ἐκείνην τὴν τοὺς δύο ὀβολοὺς δώσασαν, πῶς ἐδικαιώθη. Δύο ὀβολοὺς οὐκ ἔχεις; ἕνα δός. Ὃ ἔχεις, κἂν ἄρτον· κἂν στέναξον ἰδὼν τὸν πένητα, καὶ δέδεκται ἡ δέησις. Ὁ γὰρ ἐπιστάμενος τὰ ἀπόῤῥητα τῆς διανοίας ἑκάστου, ὁ τὰ πάντα ἐπιγνοὺς πρὶν γενέσεως, οἶδεν ὅτι εἰ εἶχες, ἐδίδους. Τὴν γὰρ καρδίαν ἐξερευνᾷ καὶ οἶδεν. Ἄνθρωπος γὰρ ὄψεται εἰς πρόσωπον, Θεὸς δὲ εἰς καρδίαν. ματαιοπονεῖς, ὦ πλούσιε, τὰ τῶν πενήτων ἐν τοῖς σοῖς ἀποκρύπτων; τί αἰτούμενος παρ' αὐτῶν, ἀγανακτεῖς ὡς οἴκοθεν ἀναλίσκων; τὰ πατρῷα θέλουσιν, οὐ τὰ σά· τὰ ἐγχειρισθέντα σοι δι' αὐτοὺς, οὐ μετὰ σοῦ γεννηθέντα ἔλαβες. Δὸς καὶ τὴν χρῆσιν· κέρδανον, καὶ ἀρκεῖ σοι, ὅτι διδόναι οὐ λαμβάνειν προσετάχθης. Αὐτοῦ αἱ ἁρπαγαὶ καὶ ἄλλων αἱ ἡδοναί. Αὐτοῦ αἱ κατάραι, καὶ ἄλλων αἱ θεραπεῖαι. Κατ' αὐτοῦ οἱ στεναγμοὶ, καὶ παρ' ἑτέροις οἱ πλεονασμοί. Κατ' αὐτοῦ τὰ δάκρυα, καὶ παρ' ἑτέροις τὰ χρήματα· Αὐτὸς ἐν ᾅδῃ κολάζεται, καὶ ἄλλοι πολλάκις ἐν τοῖς αὐτοῦ τρυφῶντες ψάλλουσιν. Λέοντες μὲν, καὶ ἄρκτοι, καὶ παρδάλεις, ἐν μέσαις ταῖς πόλεσι, τίνος χάριν φιλοτίμως σιτίζονται, ὁ δὲ πτωχὸς ἐπὶ τοῦ ἐδάφους ἕρπει συντετηκώς; Καὶ ὁ λέων θαλπόμενος τῶν δημοσίων κρεῶν τὴν κνίσσαν ἐρεύγεται. Οὗτινος τὴν χρείαν ἐὰν ἐρωτήσω, μᾶλλον ἐγκαλυφθήσομαι. Θηρίων γὰρ ὀδόντας ἀκονῶσιν οἱ ἄνθρωποι κατὰ ἀνθρώπων. Μή μοι λέγε, ὅτι Πενίαν φοβοῦμαι. Πενίαν φοβῇ, καὶ ἁμαρτίαν οὐ φοβῇ; Πενίαν μὴ φοβηθῇς, ἀλλ' ἁμαρτίαν τὴν μητέρα τῆς κολάσεως. Ὁ Δεσπότης αἰτεῖ ἐντολὴν, καὶ οὐ δίδως αὐτῷ. Ὅταν γὰρ ἀκούσῃς αὐτοῦ λέγοντος·","english":"Imitate also that widow who gave the two obols, how she was justified. You do not have two obols? Give one. What you have, even if it is bread; even if you groan when you see the poor man, and the petition is accepted. For he who knows the secrets of each one's mind, who knows all things before their coming to be, knows that if you had, you would give. For he searches the heart and knows. For man looks on the face, but God on the heart. You labor in vain, O rich man, hiding the things of the poor among your own? What are you asking of them, that you are indignant as though spending from your own house? They want the things of the father, not yours; what was entrusted to you on their account, not what was born with you, you received. Give also the use; gain profit, and it suffices for you that you were commanded to give, not to receive. His are the plunderings, and others' the pleasures. His are the curses, and others' the services. Against him are the groanings, and with others the abundances. Against him are the tears, and with others the money; he is punished in Hades, and others often reveling in his goods sing psalms. Lions indeed, and bears, and leopards, in the midst of the cities, for whose sake are they lavishly fed, while the poor man crawls on the ground, wasted away? And the lion, warmed, belches the fat-smoke of the public meats. If I ask whose need this is, I shall rather be covered in shame. For men sharpen the teeth of beasts against men. Do not tell me, \"I fear poverty.\" You fear poverty, and do you not fear sin? Do not fear poverty, but sin, the mother of punishment. The Master asks for a commandment, and you do not give it to him. For when you hear him saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":389,"ref":"p389","source":"Ὅ τι ἑνὶ ἐκ τούτων τῶν ἀδελφῶν μου ἐποιήσατε, ἐμοὶ ἐποιήσατε, ὅρα, ὅ τι ἂν δῷς τῷ πένητι, τῷ Χριστῷ δίδως. Ἐὰν οὖν μὴ δῷς αὐτῷ, πῶς σὺ αἰτήσῃ ἐν ἐκείνῃ τῇ ἡμέρᾳ, ἵνα ἐλεήσῃ σε; Ἆρα σοι οὐκ ἐγκαλεῖ, ὅτι Πεινῶντά με εἶδες, καὶ οὐκ ἔθρεψας; Διψῶντά με εἶδες, καὶ οὐκ ἐπότισας; γυμνόν με εἶδες, καὶ οὐκ ἐνέδυσας; Τί ἆρα ἐρεῖς αὐτῷ, ἢ ποίαν συγγνώμην ἔχεις; Σὺ μὲν σηρικὰ, καὶ λαγῷα, καὶ αἴγεια περιβέβλησαι, καὶ ὁ πένης ῥάκος οὐκ ἔχει. Καὶ σὺ τρώγεις φασιανοὺς καὶ χῆνας, καὶ ὅσα εἰσὶν ἐν ἐδέσμασι, καὶ ὁ πένης οὐκ ἰσχύει τὴν ἑαυτοῦ κοιλίαν ἄρτων χορτάσαι. Σὺ ἔχεις τοίχους χρυσορόφους καὶ μάρμαρα Λακεδαιμόνια ποικίλα, καὶ κίονας, καὶ περικεφαλαίας κιόνων χρυσᾶς, καὶ ὁ πένης καλύβην οὐκ ἔχει. Καὶ ἐνίοτε ἔχεις τὸν οἶκον ἀπὸ ἁρπαγῆς, ἀπὸ πλεονεξίας. Καὶ συντελευτᾷς, καὶ ἀπάγεις μηδὲν ἔχων, καὶ μένει ὁ οἶκός σου διηνεκὴς κατήγορος, ἐλέγχων τὰς σὰς πράξεις. Ἕκαστος γὰρ ὁ παρερχόμενος μέλλει λέγειν· οὗτος ὁ οἶκος τοῦ ἅρπαγος, τοῦ πλεονέκτου. Πόσας χήρας ἐκάκωσε; πόσους ὀρφανοὺς ἐποίησε; πόσα ὑπάρχοντα καθήρπασε; πόσους πένητας ἐπλεονέκτησε; Μή μοι λέγε, ὅτι Ὕπατός εἰμι, ἢ ὅτι Ὕπαρχός εἰμι. Οὐκ οἶδα ἀξίωμα· οὐ διαβάλλω πλοῦτον· ἀλλὰ τοὺς τῷ καλῷ κακῶς κεχρημένους. Οὐ γὰρ κακὸν τὸ","english":"Whatever you did for one of these my brothers, you did for me. See: whatever you give to the poor, you give to Christ. If, then, you do not give to him, how will you ask in that day that he have mercy on you? Does he not accuse you, saying: I was hungry and you did not feed me; I was thirsty and you did not give me drink; I was naked and you did not clothe me? What then will you say to him, or what excuse will you have? You are clothed in silks and furs and goatskins, and the poor man does not have a rag. And you eat pheasants and geese and all that is in the way of delicacies, and the poor man cannot fill his own belly with bread. You have walls with golden ceilings and varied Lacedaemonian marble, and columns, and golden capitals of columns, and the poor man does not have a hut. And sometimes you have your house from robbery, from greed. And you die and depart having nothing, and your house remains a perpetual accuser, convicting your deeds. For each one who passes by will say: This is the house of the robber, of the greedy man. How many widows did he maltreat? How many orphans did he make? How many possessions did he plunder? How many poor men did he defraud? Do not tell me, \"I am a consul,\" or \"I am a prefect.\" I do not know rank; I do not slander wealth, but those who use what is good badly. For the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":390,"ref":"p390","source":"πλουτεῖν· εἴ τι γὰρ ἐποίησεν ὁ Θεὸς, καλὰ λίαν Διὰ τὰ χρήματα τὰ ἐλεύθερα στοιχεῖα πεπράκαμεν. Αἱ ὁδοὶ τελωνοῦνται· τὰ ὕδατα δεσποτεύονται· ὁ ἀὴρ φωναῖς ὑποβάλλεται. Πολυλόγοι, καὶ φορολόγοι, καὶ τελῶναι, τὰς πόλεις συνέχουσιν. Οἱ πλούσιοι ταῖς φροντίσιν ἐκτήκονται· οἱ δανεισταὶ ταῖς μερίμναις μαραίνονται· οἱ ἅρπαγες τὸν βίον ταράσσουσιν· οἱ φιλοχρήματοι τὰ δικαστήρια κατατρίβουσιν· οἱ συκοφάνται τὸ ψεῦδος πιπράσκουσιν· οἱ κερδέμποροι τὰς συμφορὰς πραγματεύονται, ἀλλήλους ψευδόμενοι τοὺς ὅρκους ἀνηλώσαμεν, εἰς τὸ ὀμνύειν μόνον τὸν Θεὸν ἐπιστάμενοι. Ἡ γῆ λοιπὸν τὰ κακὰ βαστάζειν οὐ δύναται. Ὁ ἀὴρ μέχρις αὐτοῦ τοῦ αἰθέρος μεμόλυνται. Οὕτω δὴ πάντων ἐν κακοῖς σεσοβημένων ἡμῶν, ὁ προφήτης τὸν βίον ἐκπτυόμενος βοᾷ λέγων· Πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος ζῶν. Ἄνθρωπος μόνον, ὦ προφῆτα, ταράσσεται; ἢ λογικὴ μόνον πλάσις κατηγορεῖται, ὦ προφῆτα; Οὐδὲν ἕτερον τῶν ἐν ζώοις ταρασσόμενον εὗρες; Ναὶ, ταράσσεται, φησὶ, καὶ τὰ ὕδατα, καὶ πάλιν ἀποκαθίσταται. Σαλεύεται ἡ γῆ, καὶ πάλιν ἑδράζεται. Κινοῦνται οἱ ἄνεμοι, καὶ πάλιν ἡσυχάζουσι. Θοβυρεῖται πᾶν θηρίον, καὶ κορεννύμενον παύεται. Διεγείρεται φλὸξ, καὶ τὴν ὑποκειμένην ὕλην ἀναλώσασα σβέννυται· ἄνθρωπος δὲ ταρασσόμενος ἐπὶ χρήμασι οὐδέποτε παύεται. Ἔλαβε τοῦτο, καὶ πρὸς ἕτερον ἀποβλέπει. Ἐκράτησεν ἐκεῖνο, καὶ προσέτι κέχηνεν. Τὰ ἑκατὸν διπλασιάζειν ἐπείγεται, καὶ τὰ διαπλασιασθέντα πάλιν δεκαπλασιάζειν φιλονεικῶν, ἐπὶ τοσούτοις αὖθις τοσαῦτα σωρεύειν ἐπειγόμενος, καὶ οὐδέποτε σωρεύων παύεται, ἕως τὸ τέλος αὐτοῦ σωρευθῇ.","english":"To be rich; for if God made anything, it was very good. Because of money we have sold the free elements. The roads are taxed; the waters are held in ownership; the air is subjected to voices. Babbler and tax-collectors and publicans fill the cities. The rich are consumed by anxieties; lenders wither with cares; robbers disturb life; lovers of money wear out the courts; informers sell falsehood; profiteers traffic in disasters; deceiving one another, we have exhausted our oaths, knowing only to swear by God. The earth can no longer bear the evils. The air is polluted even up to the aether itself. Since we are thus driven headlong in evils, the prophet, spitting out his life, cries aloud saying: Nevertheless, every man living is troubled in vain. Is man alone troubled, O prophet? Or is only the rational creature accused, O prophet? Did you find nothing else among living things troubled? Yes, he says, the waters are troubled, and again are restored. The earth is shaken, and again is settled. The winds are moved, and again are at rest. Every beast is disturbed, and when satisfied ceases. Flame is kindled, and having consumed the underlying matter is quenched; but man, troubled over money, never ceases. He has taken this, and looks to another. He has grasped that, and still gapes for more. He hastens to double the hundred, and striving to multiply tenfold what has been doubled, eager again to heap up as much upon so much, he never ceases heaping until his end is heaped up.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":391,"ref":"p391","source":"Κατάδικός ἐστι, τῷ πυρετῷ τῆς φιλαργυρίας συνεχόμενος, ὠχρότερος τοῦ χρυσίου περιέρχεται, διὰ τὸν πολυπόθητον πλοῦτον, τὸν ἀβέβαιον φίλον, πλοῦτον τὸν ἄπιστον σύνοικον, τὸν ἐπίβουλον πόθον, τὸν ὑποδέσποτον ἐμπαίκτην, τὸν πολυέραστον χλευαστὴν, τὸν ἕτοιμον μεταβάτην, τὸν ὑπόπτερον δέσμιον, τὸν πάσης ὀνείρων φαντασίας κουφότερον, τὸν πολεμοποιὸν, τὸν πάσης ἐλπίδος ὀξυτέρως φεύγοντα, τὸν ἐν τῷ κρατεῖσθαι ἀφιπτάμενον ἄνεμον, πλοῦτον τὸν πάσης ἀσωτίας γεννήτορα τὸν πάσης ἀκολασίας συνήγορον, τὸν πάσης κακίας εὑρέτην, τὸν συνεργὸν πάσης ψυχοφθόρου τροφῆς, τὸν ἀντίπαλον τῆς ἐγκρατείας, τὸν πολέμιον τῆς σωφροσύνης, τὸν πάσης ἀρετῆς λανθάνοντα κλέπτην. Ἀλλὰ τί, φησὶ, διαβάλλω τὸν πλοῦτον τοὺς κεκτημένους ἀφείς; ἀδικεῖται καὶ αὐτὸς ὁ πλοῦτος, δέσμιος ὑπ' αὐτῶν καὶ πεπηδημένος κατεχόμενος. Ἔοικέ μοι πρὸς αὐτοὺς τοιαύτην ἀφιέναι φωνήν· Τί με τὸν πλοῦτον, ὦ φιλοχρήμονες, συμποδίζετε; τί με καθάπερ δραπέτην μυρίοις δεσμοῖς περισφίγγετε; ἀπὸ μετάλλων εἰς μέταλλα, εἰς τὰς ὑμῶν χεῖρας παραπέμπετε εἰ θέλετέ με κἂν μικρὸν εἰς τὸ φῶς ἀνανεῦσαι, ἐάσατέ με κἂν μικρὸν εἰς τὰς τῶν πενήτων δεξιὰς μεταβῆναι ἐπειγόμενον. Ἀλλὰ, φησὶ, τέκνοις συνάγω τὸν θησαυρὸν, ἵνα μὴ πενίας γένωνται κληρονό μοι μοι. Καλῶς, ὁ πολυφάνταστος πλούσιος τὰ παρόντα οὐκ οἶδε, καὶ περὶ τῶν μελλόντων φροντίζει. Τὰ κατ' αὐτὸν ἀγνοεῖ, καὶ τὰ περὶ τῶν τέκνων ψηφίζει· εἰ θάπτεται, οὐκ ἐπίσταται, καὶ περὶ κληρονόμων βουλεύεται. Ἄφρον, εἰπέ μοι τὸ σὸν τέλος, καὶ τότε περὶ τῶν τέκνων ἀσφάλισαι.","english":"He is a condemned man, gripped by the fever of love of money; he goes about paler than gold, because of much-desired wealth, the unstable friend, wealth the faithless housemate, the plotting desire, the slavish mocker, the much-loved scoffer, the ready deserter, the winged prisoner, lighter than every dream-fancy, the war-maker, who flees more swiftly than every hope, the wind that flies away when it is held, wealth the begetter of all prodigality, the advocate of all licentiousness, the inventor of all vice, the accomplice of all soul-destroying food, the adversary of self-control, the enemy of chastity, the secret thief of every virtue. But why, he says, do I slander wealth, leaving aside those who possess it? Wealth itself is wronged, held prisoner by them and bound fast. It seems to me that it sends forth such a voice against them: Why, O lovers of money, do you fetter me, wealth? Why do you bind me round with countless bonds as though I were a runaway? From mine to mine, into your hands you pass me on; if you wish me to look up even a little into the light, let me go, even a little, hastening to pass over into the right hands of the poor. But, he says, I gather treasure for children, so that they may not become heirs of poverty. Well said, O wealthy man of many fancies: you do not know what is present, and you take thought for what is to come. You are ignorant of your own affairs, and you calculate about your children; you do not know whether you will be buried, and you deliberate about heirs. Fool, tell me your own end, and then secure things for your children.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":392,"ref":"p392","source":"Εἰπέ μοι τὰ τῆς σήμερον, καὶ τότε σοι πιστεύσω τὰ τῆς αὔριον. Τί σεαυτὸν καὶ μετὰ θάνατον ἀπατᾷς; τί θέλεις εἶναι νεκρὸς χλευαζόμενος; Τί διορίζεις τοῦ Θεοῦ τὰ πρακτέα; τί νομοθετεῖς τὴν πρόνοιαν; Τὰ σοὶ δεδομένα, αὐτὰ μερίμνα. Οὐδὲν πρὸς σὲ περὶ τῶν μετὰ σέ. Οὐ δύνασαι καὶ νεκρὸς εἶναι, καὶ διοικέτης ζώντων. Οὐδεὶς τῶν ἐν ᾄδου τῶν ὑπὲρ γῆς ἐπετρόπευσεν. Εἷς ἐστιν ὁ ζώντων καὶ νεκρῶν κριτὴς, καὶ ζυγοστατῶν ἑκάστου τὸ δίκαιον. Θησαυρίζει γὰρ, φησὶν ὁ προφήτης, καὶ οὐ γινώσκει τίνι συνάγει αὐτά. Τί τῶν πενήτων ὡς ὀρφανῶν κατατρέχεις; τί αἰτούμενος παρ' αὐτῶν ἀγανακτεῖς, ὡς οἴκοθεν ἀναλίσκων. Τὰ πατρῷα θέλουσιν, οὐχὶ τὰ σά· τὰ πιστευθέντα σοι δι' αὐτοὺς, καὶ οὐχὶ μετὰ σοῦ γεννηθέντα. Ἃ ἔλαβες, δὸς, καὶ τὴν χρῆσιν κέρδανον. Ἀρκεῖ σοι, ὅτι διδόναι, οὐ λαμβάνειν προσετάχθης. Ἀρκεῖ σοι, ὅτι διὰ πτωχοῦ ὁ Θεὸς τὴν δεξιάν σοι προτείνει. Βρέχων τὴν ὑπ' οὐρανὸν\n\nχαλκοῦ ψεκάδα σε προσαιτεῖ. Ὁ βροντῶν καὶ ἀστράπτων, Ἐλέησον, σοὶ λέγει. Ὁ περιβάλλων τὸν οὐρανὸν νεφέλαις, ῥάκιον αἰτεῖ παρὰ σοῦ. Ἀρκεῖ σοι, ὅτι οἱ πένητες ὡς Θεόν σε λιτανεύουσι καὶ ἱκετεύουσιν· Οἰκτίρμων ἐλέησον· ἐλεήμων οἴκτειρον. Σὺ δὲ τὰς ὀφρύας ἀνασπᾷς, καὶ μόγις λιτανευόμενος ἐπικάμπτῃ. Δὸς αὐτοῖς τὰ αὐτῶν, πρὶν ἐπιστῇς τῷ λογοθεσίῳ. Δὸς αὐτοῖς τὰ αὐτῶν· πατέρα ἔχουσι βασιλέα. Δὸς αὐτοῖς τὰ αὐτῶν, καὶ λάβε παρὰ τοῦ πατρὸς αὐτῶν ἀμεριμνίαν. Ποίαν ἀμεριμνίαν, φησίν; Ἐφ' ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. Ὁ γὰρ ἐλεῶν πτωχὸν, δανείζει Θεῷ, φησὶν ὁ προφήτης. Ἴδετε τὸν πλοῦτον, τὸν δραπέτην·","english":"Tell me the things of today, and then I will entrust to you the things of tomorrow. Why do you deceive yourself even after death? Why do you wish to be a dead man mocked? Why do you define what God must do? Why do you legislate for Providence? Take care of the things given to you. Nothing concerns you about the things after you. You cannot be both dead and the administrator of the living. No one among those in Hades has governed the things above the earth. There is one judge of the living and the dead, who weighs the justice of each. For he stores up, says the prophet, and does not know for whom he gathers them. Why do you run down the poor as though they were orphans? Why are you vexed when asked by them, as though you were spending from your own house? They want their father's things, not yours; the things entrusted to you on their account, and not born with you. What you received, give, and gain the use of it. It is enough for you that you were commanded to give, not to receive. It is enough for you that through a poor man God stretches out his right hand to you. He who rains down upon the earth under heaven\n\nasks you for a drop of copper. He who thunders and flashes lightning says to you, Have mercy. He who clothes the heaven with clouds asks a rag from you. It is enough for you that the poor entreat and supplicate you as a god: O merciful one, have mercy; O compassionate one, pity. But you raise your brows, and barely bend when supplicated. Give them their own things, before you stand at the reckoning. Give them their own things; they have a father, a king. Give them their own things, and receive from their father freedom from care. What freedom from care, he says? Inasmuch as you did it to one of these least, you did it to me. For he who has mercy on the poor lends to God, says the prophet. See the wealth, the runaway—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":393,"ref":"p393","source":"οὐ δραπέτην δὲ μόνον, ἀλλὰ καὶ ἀνδροφόνον. Οὐ γὰρ καταλιμπάνει μόνον τοὺς ἔχοντας αὐτὸν, ἀλλὰ καὶ σφάζει αὐτούς. Πίστιν γὰρ οὐκ ἔχει. Θηρίον ἐστὶν ὁ πλοῦτος ἰοβόλον· ἐὰν κατέχεται, φεύγει· ἐὰν σκορπίζεται, παραμένει. Ἐσκόρπισεν, ἔδωκεν τοῖς πένησιν· ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος. Σκόρπισον οὖν αὐτὸν, ἵνα μένῃ. Θησαυρίσατε αὐτὸν ἐν τοῖς οὐρανοῖς, ὅπου κλέπτης οὐκ ἐγγίζει, οὐδὲ σὴς διαφθείρει. Ποῦ οἱ πλουτήσαντες πρὸ ἡμῶν; ἐλησμονήθησαν. Ἡδέως ἂν ἐροίμην τοὺς ἀποθανόντας, καὶ ἠρώτων αὐτούς· Ποῦ ὁ πλοῦτος, καὶ οἱ στρατιῶται, καὶ τὰ ξίφη τὰ ἀστράπτοντα ἐκ τῆς ἀκόνης; Ποῦ τὰ ἀργυρώματα, καὶ αἱ κλίναι αἱ ἀργυραῖ; ποῦ οἱ οἰκέται; ποῦ οἱ εὐνοῦχοι; ποῦ οἱ φίλοι; ποῦ αἱ οἰκίαι; Τί κατέχεις πλοῦτον τὸν ἐν καιρῷ ἀνάγκης οὐδέν σε ὠφελοῦντα; Ἐγὼ οὐ κεκόλλημαι τοῖς πλουσίοις, ἀλλὰ τοῖς κακῶς τῷ πλούτω κεχρημένοις. Οὐ τὸν πλού σιον διαβάλλω ἢ λοιδορῶ, μὴ γένοιτο, ἀλλὰ τὸν ἅρπαγα. Ἄλλο πλούσιος, ἄλλο ἅρπαξ, καὶ ἄλλο πλεονέκτης. Δίελε τὰ πράγματα· μὴ μίσγε τὰ ἄμικτα. Πλούσιος εἶ; οὐ κωλύω, οὐ ζηλεύω. Ἁρπάζεις τὰ ἀλλότρια; κατηγορῶ. Ἔχεις τὰ σά; ἀπόλαυε αὐτῶν. Λαμβάνεις τὰ ἀλλότρια; οὐ σιωπῶ, ἀλλὰ κράζω. Θέλεις με λιθάσαι; ἕτοιμός εἰμι. Ἀποτεμεῖν τὴν κεφαλὴν θέλεις; οὐ παραιτοῦμαι. Τὸ αἷμα ἕτοιμός εἰμι ἐκχεῖν, μόνον τὴν ἁμαρτίαν σου κερδήσω, καὶ κωλύσω αὐτὴν ἀπὸ σοῦ. Ἐμοὶ μέλει, ἐπειδή σε βλάπτει· ἑνός μοι μόνον μέλει, τῆς προκοπῆς τῶν ἀκουόντων. Καὶ οἱ πένητες ἐμὰ τέκνα, καὶ οἱ πλούσιοι ἐμὰ τέκνα εἰσίν. Ἡ αὐτὴ γὰρ γαστὴρ ἀμφοτέρους ὠδίνησεν·","english":"Not only a runaway slave, but also a murderer. For it does not merely abandon those who possess it, but also slaughters them. For it has no faith. Wealth is a venomous beast: if it is held, it flees; if it is scattered, it remains. He scattered, he gave to the poor; his righteousness remains forever and ever. Scatter it, then, so that it may remain. Store it up in the heavens, where no thief approaches, nor does moth destroy. Where are those who grew rich before us? They have been forgotten. I would gladly ask the dead, and I did ask them: Where is the wealth, and the soldiers, and the swords flashing from the whetstone? Where are the silver vessels, and the silver couches? Where are the servants? Where are the eunuchs? Where are the friends? Where are the houses? Why do you hold on to wealth that helps you nothing in the time of need? I have not attached myself to the rich, but to those who use wealth badly. I do not slander or revile the rich man—may it not be—but the robber. One thing is a rich man, another a robber, and another a covetous man. Distinguish the matters; do not mix the unmixable. Are you rich? I do not forbid it, I do not envy it. Do you seize what belongs to others? I accuse you. Do you have what is your own? Enjoy it. Do you take what belongs to others? I do not keep silent, but I cry out. Do you wish to stone me? I am ready. Do you wish to cut off my head? I do not refuse. I am ready to pour out my blood, if only I may win your sin, and prevent it from you. It matters to me, since it harms you; one thing only matters to me, the progress of those who hear. Both the poor are my children, and the rich are my children. For the same womb labored to bring forth both.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":394,"ref":"p394","source":"αἱ αὐταὶ ὠδῖνες, καὶ οἱ αὐτοὶ πόνοι ἀμφοτέρους ἔτεκον. Ἐὰν κεκόλλησαι τῷ πένητι, κατηγορῶ σου, οὐ τοῦ πένητος τοσοῦτον ὅσον τοῦ πλουσίου. Ὁ πένης γὰρ οὐδὲν μέγα ἀδικεῖται. Τί ἔχεις γὰρ αὐτοῦ ἁρπάσαι, εἰ μήτιγε ἐὰν εἶχε χρήματα; Σὺ δὲ εἰς τὴν ψυχήν σου ἐπιβουλεύεις τὴν βλάβην, ἁρπάζων πένητα. Μέχρι πότε χρήματα; μέχρι πότε ἀργυρώματα; μέχρι πότε κολακεῖαι οἰκετῶν; μέχρι πότε οἶνος ἐκχεόμενος; μέχρι πότε κρατῆρες ἐστεμμένοι; μέχρι πότε συμπόσια Σατανικὰ, καὶ διαβολικῆς γέμοντα ἐνεργείας; Οὐκ οἶσθα, ὅτι ὁ παρὼν βίος ὁδός ἐστιν; οὐκ οἶσθα ὅτι ἀποδημοῦμεν; μὴ γὰρ πολίτης εἶ· ὁδίτης εἶ. Οὐκ ἐσμὲν πολῖται, ἀλλ' ὁδῖται καὶ ὁδοιπόροι. Μὴ εἴπῃς, Ἔχω τήνδε τὴν πόλιν· οὐκ ἔχεις οὐδὲν ἐνταῦθα. Ἡ πόλις ἡμῶν ἄνω ἐστί. Τὰ παρόντα οὐδέν ἐστιν· ὁδός εἰσι τὰ παρόντα. Ὁδεύομεν καθ' ἡμέραν. Ἡ φύσις τρέχει. Ἔστι τις ἐν ὁδῷ οἰκοδομῶν οἰκίαν; Ἔστι τις ὁδῷ χρήματα ἀποτιθέμενος; Ὅταν ὁδεύῃς, καὶ εἰσέρχῃ εἰς πανδοχεῖον, μὴ τὸ πανδοχεῖον καλλωπίζεις ἢ κτίζεις; οὒ, φησίν· ἀλλὰ τρώγεις, πίνεις, καὶ ἐπείγῃ τοῦ ἐξελθεῖν; Πανδοχεῖον οὖν ἐστιν ὁ παρὼν βίος. Οὕτως εἰσήλθομεν, καὶ καταλύομεν εἰς τὸν παρόντα βίον· σπεύσωμεν ἐξελθεῖν μετὰ καλῆς ἐλπίδος. Μηδὲν ἀφῶμεν, οὐδὲ μὴ ἀπολέσωμεν. Ὅτε εἰσέλθῃς εἰς τὸ πανδοχεῖον, λέγεις· Ποίησον ἡμῖν ἕτοιμα τὰ ψυκτὰ, ὅτι τὴν νύκτα ὁδεύομεν. Ὡσαύτως δὲ καὶ τῷ παιδαρίῳ· Ἀσφάλισαι τὰ ἱμάτια, ἵνα μηδὲν λησμονήσῃς, μή τι ἀπόληται, ἀλλὰ πάντα εἰς τὴν οἰκίαν ἐπαγάγωμεν. Οὕτω καὶ ἡμεῖς βλέπωμεν πανδοχεῖον τὸν παρόντα βίον. Μηδὲν ὧδε καταλίπωμεν ἐν τῷ πανδοχείῳ·","english":"The same pangs and the same labors gave birth to both. If you have attached yourself to the poor man, I accuse you, not so much of the poor man as of the rich man. For the poor man suffers no great injustice. For what do you have of his to seize, unless indeed he had money? But you plot harm against your own soul by seizing the poor man. Until when money? Until when silver vessels? Until when flatteries of servants? Until when wine poured out? Until when garlanded mixing bowls? Until when Satanic drinking parties, full of diabolical activity? Do you not know that the present life is a road? Do you not know that we are away from home? For you are not a citizen; you are a traveler. We are not citizens, but travelers and wayfarers. Do not say, \"I have this city\"; you have nothing here. Our city is above. The things present are nothing; the things present are a road. We travel day by day. Nature runs on. Is anyone building a house on the road? Is anyone depositing money on the road? When you travel and enter an inn, do you not beautify or build up the inn? No, he says; but you eat, you drink, and you hurry to leave? The present life, then, is an inn. Thus we entered and lodge in the present life; let us hasten to depart with good hope. Let us leave nothing behind, nor let us lose anything. When you enter the inn, you say: \"Make the cool drinks ready for us, because we travel by night.\" And likewise to the servant: \"Secure the garments, so that you forget nothing, lest anything be lost, but let us bring everything into the house.\" So let us also regard the present life as an inn. Let us leave nothing here in the inn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":395,"ref":"p395","source":"πάντα εἰς τὴν μητρόπολιν ἀπενέγκωμεν. Ὁδίτης εἶ καὶ ὁδοιπόρος, μᾶλλον δὲ καὶ ὁδίτου εὐτελέστερος. Πῶς ἐγὼ λέγω; Ὁ ὁδίτης οἶδεν πότε εἰσέρχεται ἐν τῷ πανδοχείῳ, καὶ οἶδεν πότε ἐξέρχεται. Ἐγὼ δὲ εἰσέρχομαι εἰς τὸ πανδοχεῖον τοῦ\n\nβίου τούτου, καὶ οὐκ οἶδα πότε ἐξέρχομαι. Ἐνίοτε δὲ καὶ ἑτοιμάζομαι πολλοῦ χρόνου διὰ τροφὰς, καὶ ὁ δεσπότης μου παραχρῆμα καλεῖ με· Ἄφρον, ἃ ἡτοίμασας, τίνι ἔσται; τὴν νύκτα ταύτην λαμβάνουσι τὴν ψυχήν σου ἀπὸ σοῦ. Ἄδηλος ἡ ἔξοδος ἡμῶν· ἄστατος ἡ κτίσις· ἐπίβουλος ἡ ἀπόλαυσις· μυρίοι κρημνοὶ, καὶ πανταχόθεν κύματα. Τί μένῃ, καὶ θορυβεῖς σε περὶ τὰς σκιάς; Τί ἄφεις τὴν ἀλήθειαν, καὶ τρέχεις ἐπὶ τὴν σκιάν; μίσησον χρήματα, καὶ ἀγάπα σου τὴν ζωήν. Ῥίψον τὰ ὄντα τοῦ βίου κακὰ, ἵνα τὰ ἐκεῖ ἀγαθὰ κληρονομήσῃς. Οἷόν τι λέγω· Μὴ ἁρπάσῃς πένητα, μὴ ἐπιθυμήσῃς τὰ τοῦ πλησίον· τὴν χήραν μὴ γυμνώσῃς· τὸν ὀρφανὸν μὴ ἁρπάσῃς· τὴν οἰκίαν μὴ λάβῃς τοῦ πένητος. Εἴ τινος ἐπιλαμβάνεται τὸ συνειδὸς, αὐτός ἐστιν ὁ αἴτιος. Τί ἁρπάζεις πένητα; τί ἁρπάζεις, ὅπου φθόνος καὶ κατάραι, Ἅρπασον ὅπου στέφανος ἀφθαρσίας. Μὴ ἅρπαζε τὰ τῆς γῆς, μηδὲ τὴν γῆν, ἀλλὰ ἅρπασον τὸν οὐρανόν. Βιαστὴ γάρ ἐστι, φησὶν, ἡ βασιλεία τῶν οὐρανῶν, καὶ βιασταὶ ἁρπάζουσιν αὐτήν. Ἁρπάζεις τὸν πένητα, τὸν ἐντυγχάνοντα κατὰ σοῦ τῷ Θεῷ νύκτα καὶ ἡμέραν, καὶ βοῶντα; Ἅρπασον τὸν Χριστὸν, τὸν ἐπαινοῦντά σε. Τὴν κάτω βασιλείαν ἐὰν ζητήσῃς ἁρπάσαι, κἂν νοηθῇς, κολάζει· τὴν δὲ ἄνω ἐὰν μὴ ἁρπάσῃς, τότε χεῖρον κολάζει. Ἧψας λύχνον ἐν τῇ ἐκκλησίᾳ;","english":"Let us carry everything off to the metropolis. You are a traveler and a wayfarer, or rather even more insignificant than a wayfarer. How do I mean? The traveler knows when he enters the inn, and he knows when he departs. But I enter the inn of this life, and I do not know when I depart. Sometimes I even make preparations for a long time by means of provisions, and my master calls me at once: Fool, the things you have prepared, whose will they be? This night they take your soul from you. Our departure is uncertain; creation is unstable; enjoyment is treacherous; countless are the precipices, and waves on every side. Why do you remain and trouble yourself about shadows? Why do you leave the truth and run after the shadow? Hate money, and love your life. Throw away the evils of this life, so that you may inherit the good things there. What do I mean? Do not rob a poor man, do not covet your neighbor's goods; do not strip a widow bare; do not rob an orphan; do not take the house of the poor man. If anyone's conscience takes hold of him, he himself is the guilty one. Why do you rob a poor man? Why do you rob where there is envy and curses? Rob where there is a crown of incorruption. Do not rob the things of the earth, nor the earth itself, but rob heaven. For the kingdom of heaven, it says, is taken by force, and the violent seize it. Do you rob the poor man, who appeals against you to God night and day, and cries out? Seize Christ, who praises you. If you seek to seize the kingdom below, even if you are understood, it punishes; but if you do not seize the kingdom above, then it punishes worse. Have you lit a lamp in the church?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":396,"ref":"p396","source":"ἀλλ' εἰσῆλθεν ὁ πένης ὁ ὑπὸ σοῦ ἀδικηθεὶς, καὶ διὰ τῶν δακρύων κατεντυγχάνων τῷ Θεῷ, ἔσβεσε τὸν λύχνον σου. Ἔδωκας τῷ πένητι ἄρτον; ἀλλ' ἡ ἀγέλη τῶν βοῶν καὶ τῶν προβάτων σου ὁλόκληρον θέρος τοῦ πένητος κατενεμήσατο. Μὴ ἀδικήσῃς πολλὰ, καὶ καλλοποιήσῃς ὀλίγα. Μὴ ἀδικήσῃς τὸν πλησίον σου· μὴ κονδυλίσῃς τὸν ὀρφανόν· μὴ καταδυναστεύσῃς τὴν χήραν· μὴ φθονήσῃς τὸν γείτονα. Ὁ πρὸς τοὺς ἐν ὑπεροχῇ βλέπων, τῆς οὔσης αὐτῷ εὐπορίας οὐ δυνήσεται λαβεῖν αἴσθησιν· οἷον ὁ κεκτημένος ἑκατὸν χρυσίνους, ἐὰν νοήσῃ τὸν διακοσίους ἔχοντα, οὐδὲν ἡγήσεται ἔχειν, τῆς ἐπιθυμίας τῶν πλειόνων αὐτὸν κεντούσης. Κἂν αὐτὰ λάβῃ, τὴν ἐπιθυμίαν οὐδὲ οὕτως ἀποθήσεται, ἑτέρων πλειόνων ἐφιέμενος. Καὶ ἡ τῶν οὐδέπω κτησθέντων ἐπιθυμία διηνεκῶς αὐτὸν ἐνοχλοῦσα, τῶν ἤδη συνηγμένων τὴν ἡδονὴν οὐκ ἀφίησι φαίνεσθαι. Ἐπισφαλὴς ὁ βίος τοῖς πλουτοῦσι, καὶ δυσμεταχείριστος ἡ μεταβολή. Ἔτι δὲ λέγεις· πολλοὺς οἰκέτας περιάγει, καὶ πολλὰ κέκτηται πλέθρα γῆς ὁ πλουτῶν. Πρῶτον μὲν χαλεπὰς ἕξει τὰς εὐθύνας, πάντων τῷ Θεῷ τὸν λόγον ὑπέχων. Οὐ γὰρ ὅπως ἀπολαύσειε, μόνον ἔλαβεν, ἀλλ' ὅπως καὶ ἑτέροις γένοιτο χρήσιμος. Δεύτερον δὲ, ὅτι πλέον οὐδὲν ἀπὸ τῆς περιουσίας αὐτῷ γίνεται ταύτης, ἢ φροντίδες, καὶ μέριμναι, καὶ ὀργαὶ καθημεριναὶ, καὶ ἀγανακτήσεις, καὶ τὸ διὰ παντὸς εἶναι ἐν ταραχαῖς καὶ θορύβοις. Οὗτος μὲν γὰρ μυρίας πληροῖ γαστέρας· ὁ δὲ πένης μίαν πληροῖ μόνον· ἀλλὰ καὶ οὗτος κἀκεῖνος μίαν, καὶ ἓν ἀμφότεροι θεραπεύουσι σῶμα·","english":"But the poor man whom you wronged entered in, and pleading with God through his tears, he extinguished your lamp. Did you give bread to the poor man? But your herd of cattle and your flocks devoured the poor man's entire harvest. Do not wrong greatly and then embellish a little. Do not wrong your neighbor; do not strike the orphan with your fist; do not oppress the widow; do not envy your neighbor. He who looks to those in positions of superiority will not be able to perceive the prosperity that is his own; for example, the man who possesses a hundred gold pieces, if he thinks of the man who has two hundred, will consider that he has nothing, since the desire for more stings him. And even if he obtains them, not even thus will he put away his desire, since he longs for others in greater number. And the desire for things not yet acquired, troubling him continually, does not allow the pleasure of what has already been gathered to appear. The life of the rich is precarious, and their change of fortune is hard to handle. And yet you say: The rich man leads many servants about, and possesses many plethra of land. First, he will face harsh accounts, giving a reckoning to God for all things. For he received them not only so that he might enjoy them, but so that he might also be useful to others. Second, that from this wealth nothing more comes to him than cares, and anxieties, and daily angers, and vexations, and being continually in tumults and confusions. For this man fills countless stomachs; but the poor man fills only one; yet both this man and that man fill one, and both tend one body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":397,"ref":"p397","source":"ἀλλ' ὁ μὲν χωρὶς ἀγωνίας καὶ δέους, ὁ δὲ μετὰ τοῦ τρέμειν καὶ δεδοικέναι τὰς ἐπαναστάσεις, καὶ μυρίων δεῖσθαι τῶν συνεφαψομένων αὐτῷ τῆς τῶν πραγμάτων οἰκονομίας. Μὴ τοίνυν εἶδε, ὡς πολλὴν ἔχει περιουσίαν, ἀλλ' εἰ πλέον τι τῆς πολλῆς ταύτης ἀπολαύει. Ὁ καταμαλακισθεὶς, καὶ τοῖς παροῦσιν ἑαυτὸν προσηλώσας, ἀποσπώμενος καὶ χωριζόμενος, μειζόνως δάκνεται, καὶ μᾶλλον ὀδύρεται καὶ θρηνεῖ. Ὁ δὲ πένης οὐχ οὕτως, ἀλλὰ πολλὰ φιλοσοφήσας κατὰ τὸν ἔμπροσθεν χρόνον, οὐ μετὰ τοσαύτης δέξεται τῆς ἀθυμίας τὸν θάνατον, ὥστε καὶ παρὼν, καὶ προσδοκώμενος, ἐκείνῳ μᾶλλόν ἐστι φοβερὸς ἢ τούτῳ. Πάντως ὁ ἀδικούμενος, καταφλέγεται μὲν ὑπὸ λύπης, ἀμύνασθαι δὲ οὐκ ἔχων, ἢ διὰ τῶν ἴσων ἐλθεῖν, ἔσθ' ὅτε διὰ τοῦτο τῆς ἄνωθεν δίκης τὸ κέντρον καλεῖ πρὸς ἐπικουρίαν. Πέφυκεν ἕκαστος τῶν κακουργῶν ἀνδρῶν, τὸ δίκαιον εἶναι νομίζειν κακόν. Πώλησόν σου τὰ ὑπάρχοντα. Τί οὐ προχείρως δέχονταί τινες τὴν ὑπάρχουσαν οὐσίαν ἀποῤῥίψαι, τὴν πρὸς αὐτὰ συμπάθειαν, τὴν ὑπεράγαν ἐπιθυμίαν, τὴν περὶ αὐτὴν ἀγρυπνίαν, τὴν νόσον, τὰς μερίμνας, τὰς ἀκάνθας τοῦ βίου, αἳ τὸ σπέρμα τῆς ζωῆς συμπνίγουσιν; Μέγα τοῖς πρὸς ἀρετὴν ἐπειγομένοις ἐμπόδιον ἡ τῶν κοσμικῶν πραγμάτων συμπάθεια, καὶ ψυχῇ καὶ σώματι","english":"But the one [acts] without struggle and fear, while the other [acts] with trembling and dreading uprisings, and needing countless people to take hold with him of the management of affairs. Let him not, then, have seen it as having great abundance, but [consider] whether he enjoys something more than this great abundance. The one who has been softened and has nailed himself to present things, when torn away and separated, is bitten more severely, and laments and wails more. But the poor man is not so, but having philosophized much in the former time, he will not receive death with so much despondency, so that both when present and when expected it is more fearful to that one than to this one. Certainly the wronged man is set ablaze by grief, but being unable to avenge himself or to come through equal measures, sometimes for this reason he calls the sting of the justice from above to his aid. It is natural for each of the wicked men to think that the just thing is evil. Sell your possessions. Why do some not readily accept to cast away the substance they possess—the sympathy toward them, the excessive desire, the wakefulness concerning it, the sickness, the cares, the thorns of life, which choke the seed of life? A great obstacle to those hastening toward virtue is the sympathy for worldly affairs, and for soul and body","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":398,"ref":"p398","source":"πολλάκις ὄλεθρον προξενοῦσα. Τί γὰρ Ναβουθαὶ τὸν Ἰσραηλίτην ἀπώλεσεν; οὐκ ἄμπελος ἐπίφθονος αἴτιος αὐτῷ θανάτου γεγένηται, πρὸς φόνον αὐτοῦ κινήσας τὸν γείτονα Ἀχαάβ; Τί δὲ τὰς δύο ἥμισυ φυλὰς ἔξω τῆς ἐπαγγελλομένης γῆς μεῖναι παρεσκεύασεν; οὐ πλῆθος κτηνῶν; Τί δὲ καὶ τὸν Λὼτ ἀπὸ τοῦ Ἀβραὰμ ἐχώρισεν; οὐχ ὁ τῶν βοσκημάτων πολὺς ἀριθμὸς, συνεχεῖς τοῖς ποιμέσι κινήσας τὰς ἔριδας, ἕως αὐτοὺς τέλεον ἀπέῤῥηξεν ἀπ' ἀλλήλων; Πᾶσαν ἀθέμιτον ὁδὸν ποιεῖ τὸ κέρδος. Ἴσως οὐκ ἐπέστησας τῷ προσφυῶς χρησμοδοτοῦντι, καὶ λέγοντι· Μὴ σπεῦδε πλουτεῖν, μὴ ταχὺ πένης γένῃ. Τοῖς τὴν ἄκραν φιλοχρηματίαν καὶ φειδωλίαν ἐξησκηκόσιν ἀνθρώποις, πολλὰς πρὸς ζημίαν ἀφορμὰς ἡ Πρόνοια περιποιεῖν εἴωθεν. Πλούτου τὸ κάλλος οὐκ ἐν βαλαντίοις, ἀλλ' ἐν τῇ τῶν χρῃζόντων ἐπικουρίᾳ. Οὐδὲν πάμπαν σπουδάζεται παρὰ σοῦ, οὐ βίος λαμπρὸς, οὐ λόγος ὀρθὸς, οὐ προστασία τῶν θλιβομένων, οὐ τὰ ἑξῆς, πλὴν τοῦ φιλεῖν, καὶ δι' εὐχῆς ποιεῖσθαι, καὶ συλλέγειν τὰ ὁλοκωνίτιδα ΤΙΤΛ. Ιʹ. –Περὶ ἔργων καὶ πράξεων· καὶ ὅτι ὁποῖά τις δρᾷ, τοσαῦτα καὶ ὑφίσταται· καὶ ὡς κατὰ τὰ ἔργα ἡμῶν καὶ ὁ μισθὸς ἐξομοιοῦται παρὰ τοῦ Θεοῦ ἡμῶν. «Ἐάν τις δῷ μῶμον τῷ πλησίον, ὡς ἐποίησεν αὐτῷ, ὡσαύτως ἀντιποιηθήσεται αὐτῷ· σύντριμμα ἀντὶ συντρίμματος· ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ· ὀδόντα ἀντὶ ὀδόντος. Καθότι ἂν δῷ μῶμον ἀνθρώπῳ, οὕτω δοθήσεται αὐτῷ.» «Κατέδραμον ὀπίσω Ἀδωνιβεζὲκ, καὶ κατέλαβον αὐτὸν, καὶ ἀπέκοψαν τὰ ἄκρα τῶν χειρῶν αὐτοῦ, καὶ τῶν ποδῶν αὐτοῦ. Καὶ εἶπεν Ἀδωνιβεζέκ·","english":"Often bringing destruction. For what destroyed Naboth the Israelite? Was it not a enviable vineyard that became the cause of death for him, stirring his neighbor Ahab to his murder? And what prepared the two and a half tribes to remain outside the promised land? Was it not a multitude of cattle? And what also separated Lot from Abraham? Was it not the great number of livestock, stirring up continuous quarrels among the herdsmen, until it completely tore them apart from one another? Gain makes every unlawful path. Perhaps you did not attend to the one who prophesies aptly and says: Do not hasten to be rich, lest you quickly become poor. For men who have practiced extreme love of money and stinginess, Providence is accustomed to procure many occasions for loss. The beauty of wealth is not in purses, but in the assistance of those in need. Nothing at all is earnestly pursued by you—not a splendid life, not right speech, not the protection of the oppressed, not the things that follow—except loving, and making it a matter of prayer, and collecting whole-woolen TITLE 10. —Concerning works and deeds; and that whatever a person does, so much he also undergoes; and that according to our works our reward also is made like by our God. \"If anyone gives a blemish to his neighbor, as he did to him, so it will be done to him in return: fracture for fracture, eye for eye, tooth for tooth. According to whatever a person gives as a blemish to a man, so it will be given to him.\" \"They ran down after Adonibezek, and they overtook him, and they cut off the extremities of his hands and of his feet. And Adonibezek said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":399,"ref":"p399","source":"Ἑβδομήκοντα βασιλεῖς τὰ ἄκρα τῶν ποδῶν αὐτῶν καὶ τῶν χειρῶν αὐτῶν ἀποκεκομμένοι, ἦσαν συλλέγοντες τὰ ὑποκάτω τῆς τραπέζης μου. Καθὼς οὖν ἐποίησα, οὕτως ἀνταπέδωκέν μοι ὁ Θεός.» «Οἱ σπείροντες τὰ ἄτοπα, ὀδύνας θεριοῦσιν ἑαυτοῖς.» «Ἀποδοθείη αὐτῷ ἃ ἔπραξεν.» «Κενὰ κενοῖς ἀποβήσεται.» «Ἀνταπόδομα χειλέων αὐτοῦ δοθήσεται αὐτῷ.» «Ἔδονται τῆς ἑαυτῶν ὁδοῦ τοὺς καρποὺς, καὶ τῆς ἑαυτῶν ἀσεβείας πλησθήσονται. Ἐξετασμὸς γὰρ ἀσεβεῖς ὀλεῖ.» «Τεκταινόμενος ἀγαθὰ, ζητεῖ χάριν· ἐκζητοῦντα δὲ κακὰ καταλήψεται αὐτόν.» Ὁ σπείρων φαῦλα, θερίσει κακά· ματαιότητα δὲ ἔργων αὐτοῦ συντελέσει.» «Δότε αὐτῇ ἀπὸ τῶν καρπῶν χειρῶν αὐτῆς.» «Ὃν τρόπον ἐποίησας, οὕτως ἔσται σοι. Τὸ ἀνταπόδομά σου ἀνταποδοθήσεται εἰς κεφαλήν σου.» «Τὰ γεννήματα τῶν ἔργων αὐτῶν φάγωνται.» «Οὐαὶ τῷ ἀνόμῳ· πονηρὰ κατὰ τὰ ἔργα τῶν χειρῶν αὐτοῦ δοθήσεται αὐτῷ.» «Ἐγὼ Κύριος ἐτάζων καρδίας, καὶ δοκιμάζων νεφροὺς, τοῦ δοῦναι ἑκάστῳ κατὰ τὰς ὁδοὺς αὐτοῦ, καὶ κατὰ τοὺς καρποὺς τῶν ἐπιτηδευμάτων αὐτοῦ.» «Καθὼς ἐποίησε, ποιήσατε αὐτῇ.» «Κατὰ τὰς ὁδοὺς αὐτῶν ποιήσω αὐτοῖς, καὶ τοῖς κρίμασιν αὐτῶν ἐκδικήσω αὐτοὺς, καὶ γνώσονται ὅτι ἐγὼ Κύριος.» «Δι' ὧν τις ἁμαρτάνει, διὰ τούτων κολάζεται.» «Οἱ φυλάξαντες ὁσιότητα, ὁσιωθήσονται.» «Μὴ ποίει κακὰ, καὶ οὐ μή σε καταλάβῃ κακά. Ἀπόστηθι ἀπὸ ἀδίκου, καὶ ἔκκλινε ἀπὸ ἁμαρτίας.» «Ἀγαθὰ τοῖς ἀγαθοῖς ἐκτίσθη ἀπ' ἀρχῆς· οὕτω τοῖς ἁμαρτωλοῖς κακά.» «Ἄνδρα κατὰ τὰ ἔργα αὐτοῦ κρινεῖ, καὶ ἕκαστος κατὰ ἔργα αὐτοῦ εὐρήσει.» «Ὁ ὀρύσσων βόθρον, ἐμπεσεῖται, καὶ ὁ ἱστῶν παγίδα, ἐν αὐτῇ ἁλώσεται.","english":"Seventy kings with the tips of their feet and their hands cut off were gathering what was under my table. As therefore I did, so God has repaid me. Those who sow improper things will reap pains for themselves. Let it be repaid to him for what he did. Empty things will come to empty things. The recompense of his lips will be given to him. They will eat the fruits of their own way, and they will be filled with their own impiety. For examination will destroy the impious. One who is pregnant with good things seeks favor; but things seeking evil will overtake him. The one who sows worthless things will reap evil things; and he will accomplish the vanity of his works. Give to her from the fruits of her hands. In the manner you did, so it will be to you. Your recompense will be repaid into your head. Let the produce of their works be eaten. Woe to the lawless one; evil things according to the works of his hands will be given to him. I am the Lord who examines hearts and tests kidneys, to give to each according to his ways and according to the fruits of his pursuits. As she did, do to her. According to their ways I will do to them, and by their judgments I will avenge them, and they will know that I am the Lord. By the things through which one sins, through these he is punished. Those who have guarded holiness will be made holy. Do not do evil things, and evil things will certainly not overtake you. Depart from the unjust, and turn aside from sin. Good things were created for the good from the beginning; so also evil things for sinners. He will judge a man according to his works, and each will find according to his works. The one who digs a pit will fall in, and the one who sets a trap will be caught in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":400,"ref":"p400","source":"Ὁ ποιῶν πονηρὰ, εἰς αὐτὰ ἐγκυλισθήσεται, καὶ οὐ μὴ ἐπιγνῷ πόθεν ἤκει αὐτῷ.» «Μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε· μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθῆτε. Ἀπολύετε, καὶ ἀπολυθήσεσθε. Δίδοτε, καὶ δοθήσεται ὑμῖν. Μέτρον καλὸν, πεπιεσμένον, καὶ σεσαλευμένον, καὶ ὑπερεκχυνόμενον δώσουσιν εἰς τὸν κόλπον ὑμῶν. Ὧ γὰρ μέτρῳ μετρῆτε, ἀντιμετρηθήσεται ὑμῖν.» «Μὴ πλανᾶσθε· Θεὸς οὐ μυκτηρίζεται. Ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει. Ὅτι ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ, ἐκ τῆς σαρκὸς θερίσει φθοράν· ὁ δὲ σπείρων εἰς τὸ πνεῦμα, ἐκ τοῦ πνεύματος θερίσει ζωὴν\n\nαἰώνιον.» «Ἕκαστος ὃ ἐὰν ποιήσῃ ἀγαθὸν, τοῦτο κομιεῖται παρὰ Κυρίου, εἴτε δοῦλος, εἴτε ἐλεύθερος.» Ἀγαθὸν ἐλπὶς τοῦ ἐλέους. Τὸ γὰρ κράτος τοῦ Θεοῦ, καὶ παρ' αὐτοῦ τὸ ἔλεος· ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. Ὧ μέτρῳ, φησὶ, μετρῆτε, μετρηθήσεται ὑμῖν. Ἔθλιψας τὸν ἀδελφόν; ἐκδέχου τὸ ἶσον. Ἥρπασας τὰ τῶν ὑποδεεστέρων; κατεκονδύλισας πένητας; κατῄσχυνας ἐν λοιδορίαις; ἐσυκοφάντησας; κατεψεύσω; ἀλλοτρίοις ἐπεβούλευσας γάμοις; ἐπιώρκησας; ὅρια πατέρων μετέθηκας; κτήμασιν ὀρφανῶν ἐπῆλθες; χήρας ἐξέθλιψας; τὴν παροῦσαν ἡδονὴν τῶν ἐν Εὐαγγελίοις ἀγαθῶν προετίμησας; ἐκδέχου τούτων τὴν ἀντιμέτρησιν. Οἷα γὰρ σπείρει ἕκαστος, τοιαῦτα καὶ θερίσει. Καὶ εἰ μέν τι τῶν ἀγαθῶν πέπρακταί σοι, κἀκείνων ἐκδέχου πολυπλασίως τὰς ἀντιδόσεις. Ἡ τοῦ Θεοῦ δικαιοκρισία ταῖς ἡμετέραις διαθέσεσιν ἐξομοιοῦται, καὶ οἷάπερ ἂν τὰ παρ' ἡμῶν ᾖ, τοιαῦτα ἡμῖν ἐκ τῶν ὁμοίων ἀντιπαρέχεται. Χρὴ γὰρ πάντως θερίσαι τινὰ ἅπερ ἔσπειρεν, καὶ οὐκ ἔστιν ἄλλως.","english":"The one who does evil will be rolled up in it, and he will surely not know from where it comes to him. Do not judge, and you will surely not be judged; do not condemn, and you will surely not be condemned. Release, and you will be released. Give, and it will be given to you. A good measure, pressed down and shaken and overflowing, they will give into your bosom. For with the measure you measure, it will be measured back to you. Do not be deceived; God is not mocked. For whatever a man sows, this he will also reap. Because the one who sows to his own flesh will reap corruption from the flesh, but the one who sows to the Spirit will reap eternal life from the Spirit. Each one, whatever good he does, this he will receive from the Lord, whether slave or free. Good is the hope of mercy. For the power of God, and from him is mercy; for you will repay each one according to his works. With the measure, he says, you measure, it will be measured to you. Have you oppressed your brother? Expect the same. Have you plundered the possessions of those weaker? Have you struck the poor? Have you shamed them with insults? Have you slandered? Have you lied? Have you plotted against another's marriage? Have you sworn falsely? Have you moved the boundaries of the fathers? Have you encroached on the property of orphans? Have you oppressed widows? Have you preferred present pleasure to the good things in the Gospels? Expect the measuring back of these things. For whatever each one sows, such things he will also reap. And if you have done any good, expect the returns of those things many times over. The righteous judgment of God is made like our dispositions, and whatever things are from us, such things he provides to us from the like. For it is necessary in every way to reap certain things that one has sown, and it is not otherwise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":401,"ref":"p401","source":"Σπορὰ δ' ἐστὶν ἡ ἀνθρωπίνη προαίρεσις· θέρος δὲ, ἡ ἐπὶ προαιρέσει ἀνταπόδοσις. Ἄξιόν σοι τῆς σπορᾶς τὸ θέρος. Πικρίαν ἔσπειρας, δρέπου τὰ δράγματα.\n\nΤΙΤΛ. ΙΑʹ. –Περὶ εὐπραγίας, καὶ δυσπραγίας· καὶ ὅτι οὐ χρὴ ἐπαίρεσθαι ἐν ταῖς εὐπραγίαις, καὶ συστέλλεσθαι ἐν τῇ δυσπραγίᾳ. «Πλοῦτον καὶ πενίαν μή μοι δῷς· σύνταξον δέ μοι τὰ δέοντα καὶ τὰ αὐταρκῆ, ἵνα μὴ πλησθεὶς, ψευδὴς γένωμαι, καὶ εἴπω, Τίς με ὁρᾷ; ἢ πενηθεὶς κλέψω, καὶ ὀμόσω τὸ ὄνομα τοῦ Θεοῦ.» «Ἐν ἡμέρᾳ ἀγαθῶν μὴ ἀμνημονήσῃς κακῶν, καὶ ἐν ἡμέρᾳ κακῶν, μὴ ἀμνημονήσῃς ἀγαθῶν.» «Μνήσθητι καιρὸν λιμοῦ ἐν καιρῷ πλησμονῆς· πτωχείαν καὶ ἔνδειαν ἐν ἡμέρᾳ πλούτου. Ἀποπρωΐθεν ἕως ἑσπέρας μεταβαλεῖ καιρός· καὶ πάντα ἐστὶ ταχινὰ ἔναντι Κυρίου. Ἄνθρωπος γὰρ σοφὸς ἐν παντὶ εὐλαβηθήσεται.» «Ἐν ἀγαθοῖς ἀνδρὸς οἱ ἐχθροὶ αὐτοῦ ἐν λύπῃ, καὶ ἐν κακοῖς αὐτοῦ καὶ ὁ φίλος διαχωρισθήσεται.» «Πᾶν ὃ ἐὰν ἐπαχθῇ σοι, δέξαι, καὶ ἐν ἀλαλάγματι ταπεινώσεώς σου μακροθύμησον, ὅτι δοκιμάζεται ἐν πυρὶ χρυσὸς, καὶ ἄνθρωποι δεκτοὶ ἐν καμίνῳ ταπεινώσεως.» Κυβερνήτου χρεία, ἵνα καὶ ἐν γαλήνῃ τοῦ βίου πάντων αὐτῷ κατὰ ῥοῦν προϊόντων, τὰς μεταβολὰς ἐκδέχηται, καὶ μὴ ὡς ἀθανάτοις ἐπαναπαύηται τοῖς παροῦσι, καὶ ἐν ταῖς σκυθρωποτέραις καταστάσεσι μὴ ἀπελπίζῃ ἑαυτὸν, μηδὲ τῇ περισσοτέρᾳ λύπῃ καταποθεὶς ὑποβρύχιος φέρηται. Οὔτε γὰρ ὑγεία σώματος, οὔτε νεότητος ἄνθος, οὔτε εὐθήνεια οἴκου, οὐχ ἡ λοιπὴ τοῦ βίου εὐημερία ἐπιπολὺ διαμένει. Ἀλλ' ἐν τῇ εὐδίᾳ ταύτῃ τοῦ βίου ἐκδέχου ποτὲ καὶ χειμῶνα πραγμάτων.","english":"The sowing is human free choice; the harvest is the recompense for that choice. The harvest is worthy of your sowing. You sowed bitterness; gather the sheaves.\n\nTITLE 11. — On prosperity and adversity; and that one ought not to be elated in prosperity, nor to be cast down in adversity. \"Give me neither wealth nor poverty, but appoint for me what is necessary and sufficient, lest being filled I become false and say, Who sees me? or being impoverished I steal and swear the name of God.\" \"In the day of good things do not forget evils, and in the day of evils do not forget good things.\" \"Remember the time of famine in the time of plenty; poverty and want in the day of wealth. From morning until evening the time changes; and all things are swift before the Lord. For a wise man will be cautious in everything.\" \"In a man's good fortune his enemies are in grief, and in his misfortunes even his friend will be separated from him.\" \"Whatever is brought upon you, accept it, and in the clamor of your humiliation be long-suffering, for gold is tested in fire, and acceptable men in the furnace of humiliation.\" A pilot is needed, so that even in the calm of life, when all things proceed smoothly for him, he may expect changes, and not rest upon present things as though they were immortal, and in gloomier circumstances not despair of himself, nor, swallowed up by excessive grief, be carried under. For neither health of body, nor the bloom of youth, nor the prosperity of a household, nor the rest of life's well-being remains for long. But in this fair weather of life, expect sometime also a winter of affairs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":402,"ref":"p402","source":"Ἥξει γὰρ νόσος, καὶ ἥξει πενία, οὐκ ἀεὶ κατὰ πρύμναν ἱσταμένου τοῦ πνεύματος, ἀλλὰ καὶ τὸν ὑπέρβλεπτον ἐν πᾶσι, ζηλωτὸν ἀδόκητοι πολλάκις ἀδοξίαι καταλαμβάνουσι, καὶ πᾶσαν εὐημερίαν βίου, οἷον σπιλάδες τινὲς περιστάσεσιν ἀβουλήτοις συνετάραξαν. Καὶ συνέχεια τῶν κακῶν ὥσπερ κύματά ἐστιν, ἄλλα ἐπ' ἄλλοις ἐπειγόμενα, τραχύνοντά σου τὸν βίον, καὶ περιϊστῶντα φοβερόν σοι τῆς ζωῆς τὸν κλυδῶνα, ἀλλ' ὄψει ποτὲ καὶ τοῦτον παραδραμόντα πρὸς ἱλαρότητα, καὶ λευκὴν ὄντως εἰς γαλήνην τὸν βίον μεταβληθέντα. Οὗτος οὖν ἐστιν ὁ νοήμων κυβερνήτης, ὁ στοχαζόμενος τῆς ὑποκειμένης φύσεως, μεταχειριζόμενος τὰ συμπίπτοντα, καὶ ὅμοιος ἑαυτῷ διαμένων, μήτε ἐπαιρόμενος ἐν ταῖς εὐθυμίαις, μήτε καταπίπτων ἐν ταῖς συμφοραῖς. Νόσον, καὶ πενίαν, καὶ ἀδοξίαν, καὶ θάνατον, καὶ ὅσα λυπηρὰ τοῖς ἀνθρώποις, οὔπω ἐν τῇ μοίρᾳ τῶν κακῶν καταλογίζεσθαι ἄξιον, διὰ τὸ μηδὲ τὰ ἀντικείμενα τούτοις ἐν τοῖς μεγίστοις ἡμᾶς τῶν ἀγαθῶν ἀριθμεῖν, ὡς τὰ μὲν ἐκ φύσεώς ἐστι, τὰ δὲ καὶ συμφερόντως πολλοῖς ἀπαντήσαντα φαίνεται. Ἄνω νεύωμεν, ἀδελφοί· ἐν παντὶ καιρῷ καὶ περιστάσει πάσῃ προβαλλώμεθα τὴν καλὴν ἐλπίδα, μήτε ἐν ταῖς ἐπιθυμίαις ἀποβάλλωμεν τὸν φόβον, μήτε ἐν τοῖς λυπηροῖς τὸ εὔελπι. Μνησθῶμεν καὶ ἐν εὐδίᾳ τῆς ζάλης, καὶ ἐν χειμῶνι","english":"For disease will come, and poverty will come, when the wind does not always stand astern, but even the man who is most admired in all things, the object of envy, is often overtaken by unexpected disgraces, and some circumstances, like hidden reefs, have thrown into confusion every prosperity of life with unwanted troubles. And the succession of evils is like waves, one urged on after another, roughening your life and making the surge of life fearful around you; but you will one day see even this pass by into cheerfulness, and your life changed into truly white calm. This, then, is the prudent helmsman, who takes thought for the nature that lies before him, handles whatever befalls, and remains like himself, neither exalted in times of good cheer nor cast down in misfortunes. Disease, poverty, disgrace, death, and all that is grievous to men ought not yet to be counted in the lot of evils, because we do not count their opposites among the greatest of goods either, since some of these things are by nature, and others have been shown to befall many for their benefit. Let us look upward, brothers; at every time and in every circumstance let us set before us the good hope, and let us neither cast away fear in our desires nor good hope in our sorrows. Let us remember the storm even in fair weather, and in winter","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":403,"ref":"p403","source":"τοῦ κυβερνήτου. Ἀλλὰ μὴ ταῖς θλίψεσιν ἐκκακήσωμεν, μηδὲ γενώμεθα δοῦλοι κακοί. Ἀγαθύνοντι μὲν ἐξομολογούμενοι τῷ Δεσπότῃ, παιδεύοντι δὲ μὴ προστιθέμενοι· καίτοι ποτὲ κρείσσων ὑγείας νόσος, καὶ ὑπόμνησις ἀνέσεως, καὶ ἐπίσκεψις ἀμελείας, καὶ ἐπιστροφὴ συγχωρήσεως. Μήτε διὰ τὰς συμφορὰς πίπτωμεν, μήτε διὰ τὸν κόρον ὑβρίζωμεν. Μήτε ὑγείαν πᾶσαν θαυμάζωμεν, μήτε νόσον δια πτύωμεν, μηδὲ πλούτῳ ῥέοντι προστιθώμεθα, μήτε πενίας κατεξανιστώμεθα, ὡς ἀποπτύστου πάντη, καὶ κατακρίτου, καὶ τῆς μισουμένης μερίδος· ἀλλ' εἴδωμεν καὶ ὑγείαν περιφρονεῖν ἀσύνετον, ἧς καρπὸς ἁμαρτία, καὶ νόσον τιμᾷν ὁσίαν, αἰδούμενοι τοὺς διὰ πάθους νικήσαντας. Μήτε ἀθυμῶν ἀπελπίσῃς εὐημερίαν, μήτε εὖ καὶ καλῶς πράττων, ἀθυμίαν. Εἷς ἐνιαυτὸς τέσσαρας ὥρας φέρει, καὶ μία ῥοπὴ καιροῦ πολλὰς πραγμάτων μεταβολάς. Ἕως ἐξουρίας πλεῖς, φοβήθητι τὸ ναυάγιον, καὶ ἧττον ναυαγήσεις, τῇ δειλίᾳ βοηθῷ χρώμενος. Μὴ μέγα εἴπῃς εὐπλοῶν πρὸ πείσματος. Πολλοῖς πρὸς ὅρμον εὐπλοοῦν ἔδυ σκάφος Πολλοὶ προσωρμίσθησαν ἐκ τρικυμίας. Μήτε τὸ ἀλγεινὸν ἀπαραμύθητον, Μήτε τὸ εὖ πράττειν ἀπαιδαγώγητον. Ὅτ' εὐπλοεῖς μάλιστα μέμνησο ζάλης. Μὴ σφόδρα ἐπαίνει τοῦ βίου τὸ εὔδρομον, Ὁ μεῖζον εἰδὼς τῶν ὁρωμένων φρονεῖν, Μήπως ἐμοὶ μὲν ὕψος ᾖ τὸ δύσβατον, Σοὶ δὲ ἐπίκρημνον τοῦ βίου τὸ εὐπετές. Ἐμοῦ τὸ λυπηρὸν κρεῖσσον ἢ τὸ σὸν καλόν. Βοῶν ποτε ἴδες, τὸν μὲν ἐν φάτνῃ μέγαν, Ἐπηρμένον, στίλβοντα τῇ εὐπραγίᾳ. Τραχηλιῶντα, τὸν κάτω νενευκότα. Ῥικνὸν δὴ συμβόλοις γεωργίας· Ἔπειτα τὸν μὲν εἰς σφαγὴν τηρούμενον, Τὸν δὲ τρέφοντα αὐτόν τε καὶ δεσπότην.","english":"of the helmsman. But let us not grow faint in afflictions, nor become wicked slaves. Let us give thanks to the Master when he is good to us, and not add to our sins when he disciplines us; and yet sometimes sickness is better than health, a reminder of relaxation, a visitation for negligence, and a turning back for forgiveness. Let us neither fall because of misfortunes, nor wax insolent because of satiety. Let us neither admire all health, nor spit upon all sickness, nor attach ourselves to flowing wealth, nor rise up against poverty as wholly to be spat out, condemned, and the hated portion; but let us know how to despise senseless health, whose fruit is sin, and to honor holy sickness, reverencing those who conquered through suffering. Neither despair of prosperity when you are disheartened, nor, when you fare well and nobly, despair. One year brings four seasons, and one turn of time brings many changes of affairs. While you sail with a fair wind, fear shipwreck, and you will be shipwrecked less, using fear as a helper. Do not speak boastfully while sailing well, before the storm. Many a ship has sunk while sailing well toward harbor; many have been brought to anchor out of a rough sea. Neither let pain be without consolation, nor let prosperity be without instruction. When you sail well, remember the storm most of all. Do not greatly praise the smooth course of life, you who know how to think greater things than what is seen, lest for me the height be hard to climb, while for you the ease of life is a precipice. My sorrow is better than your fine state. You once saw oxen, one great in the stall, exalted, gleaming with prosperity, arching its neck, and the other bowed down, wrinkled with the marks of farming; then the one kept for slaughter, the other feeding both itself and its master.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":404,"ref":"p404","source":"Τούτων τίς ἐστιν εὐτυχέστερος, Εἰπέ. Οὐχ ὁ στενός τε καὶ ζυγῷ τετριμμένος; Εὔδηλον· ἀλλὰ σοί γε τὸ πλάτος φίλον, Κἂν ᾖ κακόν τε καὶ κακῶς συγκείμενον. Ἢ καὶ τὸν ὄγκον ὑδεριῶντος αἰνέσεις, Ἢ καὶ φρενοπλὴξ ἰσχύειν σοι φαίνεται. Τὸ δὲ ἡδὺ πάντων φάρμακον σωτήριον, Οὗ καὶ τὸ πικρὸν ἐξέωσε πολλάκις. Τὸ δὲ ἡδὺ πρὸς τὸ χεῖρον ὡς τὰ πολλὰ ἄγει, Δέον μὴ δέχεσθαι πᾶσαν οἴακος στροφὴν, Ἕως ἂν ὅρμοις εὐδίοις προσορμίσῃ. Τάφος, καὶ φθορὰ, καὶ κόνις, τὸ τῆς βιωτικῆς εὐημερίας συμπέρασμα. Χρὴ μήτε ἀγαθά τινα προστεθεικέναι τούτοις ἀνθρώποις οὖσιν, μήτε αὖ κακὰ ἀπεχθάνεσθαι αὐτοῖς, ἀλλ' ἐπάνω εἶναι ἀμφοῖν, τὰ μὲν πατοῦντα, τὰ δὲ τοῖς δεομένοις παραπέμποντα. Πλέκει ταῦτα δι' ἀλλήλων ὁ Θεὸς, ἐμοὶ δοκοῦν, ἵνα μήτε τὸ λυποῦν ἀθεράπευτον ᾖ, μήτε τὸ εὐφραῖνον ἀπαιδαγώγητον· καὶ ἵνα τὸ τούτοις ἄστατον καὶ ἀνώμαλον θεωρήσαντες, πρὸς αὐτὸν μόνον βλέπωμεν. Αἰσχρὸν εὐλογεῖν μὲν ἡμᾶς ἐπὶ τοῖς χρηστοτέροις, σιωπᾷν δὲ ἐπὶ τοῖς σκυθρωποτέροις καὶ ἐπιπόνοις πράγμασιν· ἀλλὰ τότε καὶ πλέον εὐχαριστεῖν δεῖ, εἰδότας, ὅτι ὃν ἀγαπᾷ Κύριος, παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν, ὃν παραδέχεται. Τάφος διαδέξεται τὸ τῆς δόξης τέλος. Ὥσπερ ἀπειροκάλων τὸ λίαν ἐπαίρεσθαι ταῖς εὐσπλαγχνίαις, οὕτως ἀνάνδρων τὸ καταπτήσσειν ἐν τοῖς πταίσμασιν. Ὀξεῖα γὰρ ἐν ἀμφοτέροις ἡ μεταβολή. Καθάπερ ἴδιόν ἐστι τοῦ φωτὸς τὸ φωτίζειν, οὕτως ἴδιον Θεοῦ τὸ ἐλεεῖν καὶ οἰκτείρειν τὰ οἰκεῖα ποιήματα. Ἐλεήμων γὰρ καὶ οἰκτίρμων ὁ Κύριος, κατὰ τὴν φωνὴν Δαβίδ. Μήτε οὖν ἀπογνῷς, μήτε καταφρονήσῃς.","english":"Who is happier than these? Tell me. Is it not the one who is narrow and worn down by the yoke? It is evident; but you love breadth, even if it be evil and evilly composed. Or will you praise the bulk of one who is dropsical, or does one stricken in mind seem to you to be strong? But the sweet thing is the saving remedy of all, whose bitterness has often driven it out. But the sweet thing leads for the most part toward the worse, when one ought not to accept every turn of the helm until one has come to anchor in calm harbors. A tomb, and corruption, and dust, the conclusion of worldly prosperity. One must neither add any good things to these, since they are human beings, nor again hate them for evils, but be above both, trampling on the one and sending the other on to those in need. God weaves these things through one another, it seems to me, so that neither the painful may be without remedy, nor the cheerful without discipline; and so that, having observed their instability and unevenness, we may look to him alone. It is shameful for us to bless in the more favorable things, but to be silent in the gloomier and more painful matters; but then one must give thanks even more, knowing that whom the Lord loves he disciplines, and scourges every son whom he receives. A tomb will succeed the end of glory. As it is the mark of the tasteless to be excessively elated by compassions, so it is the mark of the cowardly to cower in failings. For the change is swift in both. Just as it is proper to light to illuminate, so it is proper to God to have mercy and pity on his own creatures. For the Lord is merciful and compassionate, according to the voice of David. Therefore neither despair nor despise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":405,"ref":"p405","source":"Πάντων σου τῶν πραγμάτων κατευοδουμένων, ἐκδέχου μεταβολήν. Καὶ πάλιν ὑπὸ ἀπροσδοκήτων συμφορῶν κυκλούμενος, φαντάζου τὰ χρηστὰ, καὶ τὰ κρείττονα. Οὐ χρὴ δυσφορεῖν ἐπὶ τοῖς συμβαίνουσιν, ἀλλὰ μᾶλλον ἐπιθυμεῖν ἐπὶ ταῖς πολλαῖς θλίψεσι. Διὰ τοῦτο γὰρ, φησὶν, ἔθλιψά σε καὶ ἐλιμαγχόνησά σε, ἵνα ψωμισθῇς τὸ μάννα τῆς γνώσεως, καὶ ἐπ' ἐσχάτων εὖ σε ποιήσω. Ὁ τῶν ἀνθρώπων βίος ὁμοιούμενος πελάγει, κυματώσεις καὶ στροφὰς παντοίας προσδέχεται, κατά τε εὐπραγίας καὶ κακοπραγίας. Ἵδρυται γὰρ οὐδὲν τῶν γηγενῶν, ἀλλὰ ὧδε κἀκεῖσε διαφέρεται, οἷα σκάφος θαλαττεῦον ὑπ' ἐναντίων πραγμάτων.\n\nΤΙΤΛ. ΙΒʹ. –Περὶ εὐθηνίας καὶ εὐπορίας· καὶ ὅτι ἐν ταῖς εὐπορίαις φιλεῖ τὰ ἁμαρτήματα γίνεσθαι.\n\n«Ἔφαγεν Ἰακὼβ, καὶ ἐνεπλήσθη, καὶ ἀπελάκτισεν ὁ ἠγαπημένος.» «Φαγὼν καὶ ἐμπλησθεὶς, πρόσεχε σεαυτῷ, μὴ ἐπιλάθῃ Κυρίου τοῦ Θεοῦ σου.» «Μὴ φαγὼν, καὶ ἐμπλησθεὶς, καὶ οἰκίας καλὰς οἰκοδομήσας, καὶ κατοικήσας ἐν αὐταῖς, καὶ τῶν προβάτων σου, καὶ τῶν βοῶν σου πληθυνθέντων, ἀργυρίου καὶ χρυσίου πληθυνθέντων σοι, μὴ ὑψωθῇς ἐν τῇ καρδίᾳ σου.» «Φαγὼν καὶ πιὼν πρόσεχε σεαυτῷ, μὴ πλανηθῇ ἡ καρδίᾳ σου, μὴ ἀπατηθῇς ἐν χορτασίᾳ κοιλίας.» «Ἐμεγαλύνθησαν καὶ ἐπλούτησαν·","english":"When all your affairs are prospering, expect a change. And again, when you are surrounded by unexpected calamities, picture to yourself the good things, and the better. One must not be vexed at what happens, but rather desire many afflictions. For this reason, he says, I afflicted you and made you hungry, so that you might be fed the manna of knowledge, and in the last times I will do you good. The life of men, likened to the sea, admits of billowings and turnings of every kind, both in prosperity and in adversity. For nothing of those born of the earth is fixed, but it is carried here and there, like a boat at sea driven by contrary things.\n\nTITLE 12. — Concerning prosperity and wealth; and that in times of wealth sins are wont to occur.\n\n\"Jacob ate, and was filled, and the beloved one kicked.\" \"Having eaten and been filled, take heed to yourself, lest you forget the Lord your God.\" \"Lest, having eaten and been filled, and having built fine houses and dwelt in them, and your sheep and your cattle having multiplied, and silver and gold having multiplied for you, you be lifted up in your heart.\" \"Having eaten and drunk, take heed to yourself, lest your heart be led astray, lest you be deceived in the filling of the belly.\" \"They were magnified and grew rich;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":406,"ref":"p406","source":"ἐλιπάνθησαν, ἐστεατώθησαν, καὶ παρέβησαν λόγους μου εἰς πονηρόν.» «Τοῦτο ἀνόμημα Σοδόμων, ὅτι ἐν ὑπερηφανίᾳ καὶ πλησμονῇ ἄρτων, καὶ ἐν εὐθηνίᾳ οἴνου ἐσπατάλων αὕτη καὶ αἱ θυγατέρες αὐτῆς, καὶ χειρὸς πτωχοῦ, καὶ πένητος οὐκ ἀντελαμβάνοντο, καὶ ἐποίησαν ἀνόμημα ἐνώπιόν μου.» «Πρόσεχε μὴ ἀποπλανηθῇς, καὶ ταπεινωθῇς ἐν εὐφροσύνῃ σου.» Αἱ εὐθηνίαι τοῦ βίου ἀντὶ πειρατηρίων γίνονται τοῖς πολλοῖς. Φιλοῦσι τὰ ἁμαρτήματα ἐκ πλήθους ὄχλων, καὶ εὐθηνίας τῶν ἀναγκαίων τίκτεσθαι. ΤΙΤΛ. ΙΓʹ. –Περὶ ἐπιβουλῆς, καὶ τῶν ἐπιβουλευόντων τοῖς πλησίον. «Λάκκον ὤρυξεν, καὶ ἀνέσκαψεν αὐτὸν, καὶ ἐμπεσεῖται εἰς βόθρον.» «Ἐν παγίδι ταύτῃ ᾖ ἔκρυψαν, συνελήφθη ὁ ποῦς αὐτῶν.» «Ὤρυξαν πρὸ προσώπου μου βόθρον, καὶ ἐνέπεσαν εἰς αὐτόν.» «Πεσοῦνται ἐν ἀμφιβλήστρῳ αὐτῶν οἱ ἁμαρτωλοί.» «Ὁ ὀρύσσων βόθρον τῷ πλησίῳ, ἐμπεσεῖται εἰς αὐτόν. Ὁ δὲ κυλίων λίθον, ἐφ' ἑαυτὸν κυλιεῖ.» «Ὃς παρασκευάζεται ἐπὶ πρόσωπον τοῦ ἑαυτοῦ φίλου δίκτυον, περιβάλλει τοῖς ἑαυτοῦ ποσίν.» «Ὁ ὀρύσσων βόθρον, εἰς αὐτὸν ἐμπεσεῖται, καὶ καθαιροῦντα φραγμὸν, δήξεται αὐτὸν ὄφις· ἐξαιρῶν λίθους διαπονηθήσεται ἐν αὐτοῖς.» «Ὁ ὀρύσσων βόθρον εἰς αὐτὸν ἐμπεσεῖται, καὶ ὁ ἱστῶν παγίδα, ἐν αὐτῇ ἁλώσεται. Ὁ ποιῶν πονηρὰ, εἰς αὐτὰ κυλισθήσεται, καὶ οὐ μὴ ἐπιγνῷ πόθεν ἥκει.» Διὰ τί μαθητής; διὰ τί καὶ ἐπίβουλος, τῷ ἰδίῳ διδασκάλῳ ἐπιβουλεύων, καὶ τὸν Ἰούδαν ἐκεῖνον μιμούμενος, τοῦ ἰδίου διδασκάλου προδότην γενόμενον;» ΤΙΤΛ. ΙΔʹ. –Περὶ ἐχθρῶν καὶ πτώσεως αὐτῶν· καὶ ὅτι οὐ δεῖ χαίρειν ἐπὶ τῇ κακοπραγίᾳ τῶν ἐχθρῶν.","english":"They were fattened, they were filled with food, and they transgressed my words unto evil. This was the iniquity of Sodom: that in pride and abundance of bread, and in prosperity of wine, she and her daughters reveled, and they did not take hold of the hand of the poor and the needy, and they committed iniquity before me. Take heed lest you be led astray and be brought low in your gladness. The prosperities of life become temptations for many. They love sins to be born from crowds of people and from abundance of necessities. TITLE 13. — Concerning plots, and those who plot against their neighbors. He dug a pit and scooped it out, and he shall fall into the ditch. In this snare which they hid, their foot was caught. They dug a pit before my face, and they fell into it. The sinners shall fall in their net. He who digs a pit for his neighbor shall fall into it. And he who rolls a stone, rolls it upon himself. Whoever prepares a net for the face of his own friend, wraps it around his own feet. He who digs a pit shall fall into it, and a serpent shall bite him who tears down a fence; he who removes stones shall be troubled by them. He who digs a pit shall fall into it, and he who sets a snare shall be caught in it. He who does evil shall be rolled into them, and he shall not know from where it comes. Why a disciple? Why also a plotter, plotting against his own teacher, and imitating that Judas, who became a betrayer of his own teacher? TITLE 14. — Concerning enemies and their fall; and that one must not rejoice at the misfortune of enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":407,"ref":"p407","source":"«Ἐὰν πέσῃ ὁ ἐχθρός σου, μὴ ἐπιχαρῇς αὐτῷ, ἐν δὲ τῷ ὑποσκελίσματι αὐτοῦ μὴ ἐπαίρου. Ὅτι ὄψεται Κύριος, καὶ οὐκ ἀρέσει αὐτῷ, καὶ ἀποστρέψει τὸν θυμὸν αὐτοῦ ἀπ' αὐτοῦ. Μὴ ἐπίχαιρε ἐπὶ κακοποιοῖς.» «Ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτὸν, καὶ ἐὰν διψᾷ, πότιζε αὐτόν. Τοῦτο γὰρ ποιῶν, ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ, καὶ Κύριος ἀνταποδώσει σοι ἀγαθά.» «Μὴ ἐπίχαιρέ μοι, ἡ ἐχθρά μου, ὅτι πέπτωκα· καὶ γὰρ ἀναστήσομαι.» «Μὴ ἐπίχαιρε ἐπὶ τοῖς υἱοῖς Ἰούδα ἐν ἡμέρᾳ ἀπωλείας αὐτῶν, καὶ μὴ μεγαλοῤῥημονήσῃς ἐν ἡμέρᾳ θλίψεως.» «Τάδε λέγει Κύριος· Ἀνθ' ὧν ἐπεκρότησας τῇ χειρί σου, καὶ ἐπεψόφησας τῷ ποδί σου, καὶ ἐπέχαρας ἐκ ψυχῆς σου ἐπὶ τὴν γῆν τοῦ Ἰσραὴλ, διὰ τοῦτο ἰδοὺ ἐγὼ ἐκτενῶ τὴν χεῖρά μου ἐπὶ σὲ, καὶ δώσω σε εἰς διαρπαγὴν ἐν τοῖς ἔθνεσι, καὶ ἐξολοθρεύσω σε ἐκ τῶν λαῶν, καὶ ἀπολέσω σε ἀπωλείᾳ.» «Τάδε λέγει Κύριος· Ἀνθ' ὧν ἐπεχάρητε ἐπὶ τὰ ἅγιά μου, ὅτι ἐβεβηλώθη, καὶ ἐπὶ τὸν οἶκον Ἰούδα ὅτι ἐπορεύθησαν ἐν αἰχμαλωσίᾳ· διὰ τοῦτο ἐγὼ δίδωμι ὑμᾶς τοῖς υἱοῖς Κέδεμ εἰς κληρονομίαν, καὶ κατασκηνώσουσιν ἐν σοὶ σὺν τῇ ἀπαρτίᾳ αὐτῶν, καὶ δώσουσιν ἐν σοὶ τὰ σκηνώματα αὐτῶν. Αὐτοὶ φάγονται τοὺς καρπούς σου, καὶ αὐτοὶ πίονται τὴν πιό τητά σου. Καὶ δώσω τὴν πόλιν τοῦ Ἀμὼν εἰς νομὰς καμήλων, καὶ τοὺς υἱοὺς Ἀμὼν εἰς νομέας προβάτων.» Νουθετεῖσθαι δεῖ τῇ τῶν πλησίων πληγῇ, καὶ διὰ τῶν ἀλλοτρίων κακῶν τὰ οἰκεῖα εὖ τίθεσθαι. Φύλασσε σαυτὸν, πτῶμα δ' ἄλλου μὴ γέλα. Μὴ γελάσῃς πτῶμα","english":"If your enemy falls, do not rejoice over him, and do not exult when he is tripped up. For the Lord will see it, and it will not please him, and he will turn his wrath away from him. Do not rejoice over evildoers. If your enemy is hungry, feed him, and if he is thirsty, give him drink. For by doing this, you will heap coals of fire on his head, and the Lord will repay you with good things. Do not rejoice over me, my enemy, because I have fallen; for I shall rise again. Do not rejoice over the sons of Judah in the day of their destruction, and do not boast greatly in the day of distress. Thus says the Lord: Because you clapped your hand and stamped your foot and rejoiced from your soul over the land of Israel, therefore behold, I will stretch out my hand against you, and I will give you for plunder among the nations, and I will destroy you from among the peoples, and I will destroy you with destruction. Thus says the Lord: Because you rejoiced over my holy things, that they were profaned, and over the house of Judah, that they went into captivity; therefore I give you to the sons of Kedem as an inheritance, and they shall dwell in you with their baggage, and they shall set their tents in you. They shall eat your fruits, and they shall drink your fatness. And I will give the city of Ammon as pastures for camels, and the sons of Ammon as shepherds of sheep. One must be admonished by the blow that falls on one's neighbors, and through the misfortunes of others set one's own affairs well. Guard yourself, and do not laugh at another's fall. Do not laugh at a fall","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":408,"ref":"p408","source":"τοῦ πέλας. Διάβαινε δὲ ἀσφαλὴς, ὅση σοι δύναμις, ἀλλὰ καὶ δίδου χεῖρα χαμαὶ κειμένῳ. Χρηστοὺς εἶναι χρὴ τοῖς προεμπεσοῦσι, καὶ τῷ ἐλέῳ κτᾶσθαι τὸν ἔλεον. Ἐν ταῖς ἀλλοτρίαις συμφοραῖς τὰ οἰκεῖα εὖ τίθεσθαι χρὴ, καὶ δανείζειν Θεῷ τὸν ἔλεον ἐλέους χρῄζοντας, καὶ μὴ καταφρονεῖν τῶν ἀνθρώπων, ἀνθρώπους ὄντας. Ὅταν ἴδῃς τὸν ἐχθρὸν ἐμπεσόντα εἰς τὰς χεῖρας τὰς σὰς, μὴ νόμιζε τιμωρίας, ἀλλὰ σωτηρίας ἐκεῖνον εἶναι τὸν καιρόν. Διὰ τοῦτο τότε μάλιστα φείδεσθαι δεῖ τῶν ἐχθρῶν, ὅταν αὐτῶν γενώμεθα κύριοι. Πολλοὶ βασιλεῖς ἐπὶ τὴν ἀρχὴν ἐλθόντες, τοὺς πάλαι λελυπηκότας λαβόντες, ἄξιον αὐτῶν εἶναι ἐνόμισαν δίκην μὴ ἀπαιτῆσαι τῶν πεπλημμελημένων, καὶ τῆς ἐξουσίας ἡ περιουσία καταλλαγῆς ὑπόθεσις γέγονεν. Οὐδὲν ἀσφαλέστερον τοῦ φείδεσθαι τῶν ἐχθρῶν· οὐδὲν σφαλερώτερον τοῦ βούλεσθαι διεκδικεῖν ἑαυτὸν καὶ ἀμύνεσθαι. Πολλῷ μεῖζον καὶ κερδαλεώτερον τὸ φείσασθαι τοῦ διαφθεῖραι. Ὁ μὲν γὰρ διαφθείρας τὸν ἐχθρὸν, καὶ καταγνώσεται πολλάκις ἑαυτοῦ, καὶ πονηρὸν ἕξει συνειδὸς, καθ' ἑκάστην ἡμέραν καὶ ὥραν ὑπὸ τῆς ἁμαρτίας ἐκείνης διωκόμενος. Ὁ δὲ φεισάμενος, μικρὸν καρτερήσας χρόνον, γάννυται μετὰ ταῦτα καὶ τρυφᾷ, χρηστὰς καὶ ἀμείνους κτησάμενος ἐλπίδας, καὶ τὰς ἀμοιβὰς τῆς ἀνεξικακίας παρὰ τοῦ Θεοῦ προσδοκᾷ. Καὶ εἴ ποτε παραπέσῃ τινὶ δεινῷ, μετὰ πολλῆς παῤῥησίας ἀπαιτήσει τὸν Θεὸν τὴν ἀντίδοσιν. Περιφανὴς καὶ ἀξιοζήλωτος ἀγαθότης ἐστὶν, δηλαδὴ τὸ ὀρέγειν ἔλεον τοῖς μισοῦσιν ἡμᾶς αἱρουμένοις, καὶ τὴν χεῖρα φέρειν ἐπίκουρον·","english":"of your neighbor. Cross over safely, as far as you are able, but also give a hand to one lying on the ground. We must be kind to those who have fallen before us, and acquire mercy by mercy. In the misfortunes of others we must set our own affairs well, and lend mercy to God—we who need mercy—and not despise human beings, being human ourselves. When you see your enemy fallen into your hands, do not think that this is a time for punishment, but for salvation. For this reason, we must especially spare our enemies when we become their masters. Many kings, upon coming to power, took those who had long since wronged them and thought it unworthy of themselves not to exact the penalty for their offenses, and the abundance of their authority became an occasion for reconciliation. Nothing is safer than sparing enemies; nothing more perilous than wishing to avenge oneself and retaliate. It is far greater and more profitable to spare than to destroy. For the one who destroys his enemy will often condemn himself and have an evil conscience, pursued by that sin every day and hour. But the one who spares, after enduring a short time, afterward rejoices and luxuriates, having acquired good and better hopes, and expects the rewards of forbearance from God. And if ever he falls into some terrible circumstance, he will demand the recompense from God with great boldness. Conspicuous and enviable is the goodness—namely, to extend mercy to those who hate us and choose it, and to offer a helping hand;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":409,"ref":"p409","source":"βούλεσθαι δὲ καὶ σώζειν αὐτοὺς, οὐκ ἐμβαίνοντας μᾶλλον, καὶ οἷον κειμένοις ἐποχουμένους, καὶ τῆς ἐνούσης αὐτοῖς ἀθλιότητος καταμειδιῶντας ἀφιλοικτιρμόνως, δρῶντας δὲ μᾶλλον ἐκεῖνα, τὰ δι' ὧν ἔξω γένοιντο παγίδος, ποιουμένους δὲ καὶ λιτὰς ὑπὲρ αὐτῶν πρὸς τὸν τῶν ὅλων ἐξουσιάζοντα. Τὰς συμφορὰς ἐλεεῖν, οὐ μισεῖν προσῆκεν. Οὐ χρὴ ἐπὶ παντὶ πτώματι καὶ πάσῃ ἁμαρτίᾳ ἀνθρώπου ἐπαίρεσθαι, οὐδὲ ἐπιχαίρειν ποτὲ τῷ ὑποσχετλιασθέντι, κἀνεὶ δοκῇ ὁ τοιοῦτος ἐχθρὸς φόνιος εἶναι· μᾶλλον δὲ συμπάσχειν καὶ συναλγεῖν, καὶ εὐχὴν ὑπὲρ αὐτοῦ πρὸς τὸν Θεὸν ποιεῖσθαι, δεδιότα, καὶ πεφρικότα, καὶ διαλογιζόμενον, μήποτε ὁ μὲν ὑποσκελισθεὶς, τροπαιοφόρος ἀναδειχθῇ, ὁ δὲ νομίσας ἵστασθαι, ἐξαίσιον ὕστερον πτῶμα καταῤῥαγῇ παρὰ τὴν προσδοκίαν, καὶ ἐναποθάνῃ τῷ πτώματι. Διὰ τοῦτο τότε μάλιστα δεῖ φείδεσθαι τῶν ἐχθρῶν, ὅταν αὐτῶν γενώμεθα κύριοι. Κἄν πού τινα σπανίως συμβῇ ἀποκλῖναι τῆς ἀρετῆς, καὶ τῷ διαβόλῳ παραπεσεῖν, μὴ θέλε τοῦτον δικάζειν, καὶ κατακρίνειν. Φοβοῦ δὲ μᾶλλον, μὴ καὶ συμπτωματισθῇς. Χαίρειν ἐπὶ ταῖς τῶν ἐχθρῶν ἀτυχίαις, εἰ καὶ δίκαιόν ποτε, ἀλλ' οὐκ ἀνθρώπινον.","english":"To wish also to save them, not rather by trampling on them, and, as it were, riding over those lying down, and smiling on the misery that is in them without compassion, but rather by doing those things through which they might get out of the snare, and by making supplications on their behalf to the one who has authority over all things. It is fitting to pity misfortunes, not to hate them. One must not be elated at every fall and every sin of a human being, nor ever rejoice over one who has been brought to lamentation, even if such a person seems to be a murderous enemy; but rather to suffer with him and grieve with him, and to make prayer on his behalf to God, fearing and trembling and reasoning that perhaps the one who has been tripped up may be shown forth as a trophy-bearer, while the one who thinks he stands may afterward, contrary to expectation, be dashed down by a extraordinary fall and die in that fall. For this reason one must especially spare one's enemies when we become masters of them. And if ever it happens that someone rarely swerves from virtue and falls to the devil, do not wish to judge and condemn this person. Rather fear, lest you too be overtaken by misfortune. To rejoice at the misfortunes of enemies, even if it is ever just, is nevertheless not human.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":410,"ref":"p410","source":"ΤΙΤΛ. ΙΕʹ. –Περὶ εὐεργεσίας, ἢ προσφορᾶς ἐξ ἀδίκων γινομένης. «Εἶπεν Δαβὶδ τῷ Ὀρνᾶ· Δός μοι τόπον τῆς ἄλω, καὶ οἰκοδομήσω ἐν αὐτῇ θυσιαστήριον τῷ Κυρίῳ· ἀργυρίου δός μοι αὐτὸν, καὶ παύσεται ἡ πληγὴ ἐκ τοῦ λαοῦ. Καὶ εἶπεν Ὀρνᾶ πρὸς Δαβίδ· Λάβε σεαυτῷ, καὶ ποιησάτω ὁ κύριός μου ὁ βασιλεὺς τὸ ἀγαθὸν ἐνώπιον αὐτοῦ. Καὶ εἶπεν ὁ βασιλεύς· Οὐχί· ἀλλ' ἢ ἀγοράσω ἀργυρίου ἀξίου, ὅτι οὐ μὴ λάβω τὰ σὰ τῷ Κυρίῳ ἀνενεγκεῖν ὁλοκαύτωσιν δωρεὰν Κυρίῳ τῷ Θεῷ. Καὶ ἔδωκε Δαβὶδ τῷ Ὀρνᾶ περὶ τόπου αὐτοῦ σίκλους χρυσίου ὁλκῆς ἑξακοσίους.» «Θυσιάζων ἐξ ἀδίκων θυσία μεμωκημένη, καὶ οὐκ εἰς εὐδοκίαν δωρήματα ἀνόμων. Θύων υἱὸν ἔναντι πατρὸς αὐτοῦ, οὕτως ὁ προσάγων θυσίαν ἐκ χρημάτων πενήτων. Εἷς οἰκοδομῶν, καὶ εἷς καθαιρῶν· τίς ὠφέλεια πλέων ἢ κόπος; εἷς εὐχόμενος, καὶ εἷς καταρώμενος· τίνος φωνῆς εἰσακούσεται ὁ Δεσπότης;» Ὁ τὰ ἑτέρου λαμβάνων, καὶ ἑτέρῳ διδοὺς οὐκ ἠλέησεν, ἀλλὰ καὶ ἠδίκησεν ἀδικίαν τὴν ἐσχάτην. Εἰ μὲν γὰρ ἐλεεῖς ἐξ ὧν ἀδικεῖς, ἐλέησον οὓς ἀδικεῖς. Εὐσεβὴς γὰρ ἐκεῖνος, οὐχ ὁ πολλοὺς ἐλεῶν, ἀλλ' ὁ μηδὲν ἀδικῶν. Ἔτι [φ. εἴ τι] δὲ καὶ πάλιν ἐλεεῖν βούλῃ, ἐλέησον ἀπὸ","english":"TITLE 15. — On beneficence, or an offering made from unjust things. \"David said to Ornan: Give me the place of the threshing floor, and I will build on it an altar to the Lord; give it to me for silver, and the plague will cease from the people. And Ornan said to David: Take it for yourself, and let my lord the king do what is good in his eyes. And the king said: No; but I will buy it for a worthy price of silver, for I will not take your things to bring up a burnt offering to the Lord God for nothing. And David gave to Ornan for his place six hundred shekels of gold by weight.\" \"He who sacrifices from unjust things, the sacrifice is a mockery, and the gifts of the lawless are not for good pleasure. He who sacrifices a son before his father, so is he who offers a sacrifice from the money of the poor. One builds, and another tears down: what profit is there in sailing or in toil? One prays, and another curses: whose voice will the Master hear?\" He who takes another's things and gives to another has not shown mercy, but has also committed the ultimate injustice. For if you show mercy from the things by which you do injustice, show mercy to those whom you wrong. For that man is pious, not the one who shows mercy to many, but the one who wrongs no one. And further, if you wish again to show mercy, show mercy from","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":411,"ref":"p411","source":"σῶν καρπῶν δικαιοσύνης. Εἰ σπείρεις πτωχοῖς, τὰ σεαυτοῦ σπεῖρον. Τὰ γὰρ ἀλλότρια ζιζανίων πικρότερα· γεωργεῖς γὰρ ἀγρὸν, ὃν θερίσαι οὐ δύνασαι. ΤΙΤΛ. Ιςʹ. –Περὶ ἐργολαβῶν, καὶ ἐντολέων, εἰς ἀλλοτρίας δίκας ἑαυτοὺς ἐμβαλλόντων.\n\n«Ὥσπερ ὁ κρατῶν κέρκου κυνὸς, οὕτως ὁ προεστὼς ἀλλοτρίας κρίσεως.» «Βουλὴ τῶν πονηρῶν ἄνομα βούλεται, καταφθεῖραι ταπεινοὺς ἐν λόγοις ἀδίκοις, καὶ διασκεδάσαι λόγους πενήτων ἐν κρίσει.» Ὁ διώκων ἐργολάβειαν, ἐμπεσεῖται εἰς κρίσιν.» «Περὶ πράγματος οὗ οὐκ ἔστι σοι χρεία, μὴ ἐρέθιζε.» ΤΙΤΛ. ΙΖʹ. –Περὶ ἐπισκόπων χρηστῶν, καὶ φυλαττόντων τὰς ἐντολὰς τοῦ Θεοῦ.\n\n«Πᾶς ἄνθρωπος, ᾧ ἂν ᾖ μῶμος ἐν αὐτῷ, οὐ προσελεύσεται προσφέρειν. Ἄνθρωπος τυφλὸς, ἢ χωλὸς, ἢ κολοβόριν, ἢ ἀπότμητος, ἢ ᾧ ἂν ᾖ σύντριμμα χειρὸς ἢ ποδὸς, ἢ κυρτὸς, ἢ ἔφηλος τοὺς ὀφθαλμοὺς, ἢ πτιλλὸς, ἢ ᾧ ἂν ᾖ ἐν αὐτῷ ψώρα ἀγρία, ἢ λειχὴν, ἢ μονόρχις, οὐ προσεγγιεῖ τοῦ προσενεγκεῖν θυσίας Κυρίῳ, ὅτι μῶμος ἐν αὐτῷ. Ἀπὸ τῶν δώρων τῶν ἁγίων φάγεται, πλὴν πρὸς τὸ καταπέτασμα οὐ προσελεύσεται, καὶ πρὸς τὸ θυσιαστήριόν μου οὐκ ἐγγίζει. Γυναῖκα πόρνην καὶ βεβηλωμένην οὐ λήψονται, ὅτι ἅγιοι εἰσίν.» «Οἱ ἱερεῖς σου ἐνδύσονται δικαιοσύνην, καὶ οἱ ὅσιοί σου ἀγαλλιάσει ἀγαλλιάσονται.» «Γνωστῶς ἐπιγνώσῃ ψυχὰς ποιμνίου σου, καὶ ἐπιστήσεις καρδίαν σου σαῖς ἀγέλαις.» «Ποιμαίνετε τὰ πρόβατα τῆς σφαγῆς, ἃ οἱ κτησάμενοι κατέσφαζον, καὶ οὐ μετεμελοῦντο, καὶ οἱ πωλοῦντες αὐτὰ ἔλεγον· Εὐλογητὸς Κύριος, καὶ πεπλουτήκαμεν, καὶ οἱ ποιμένες αὐτῶν οὐκ ἔπασχον οὐδὲν ἐπ' αὐτοῖς.","english":"of your fruits of righteousness. If you sow for the poor, sow your own things. For the things of others are more bitter than tares; for you till a field that you cannot reap. TITLE 16. — On contractors and those who take commissions, who thrust themselves into others' lawsuits.\n\n\"As he who grasps a dog by the tail, so is he who presides over another's judgment.\" \"The counsel of the wicked devises lawless things, to destroy the lowly with unjust words, and to scatter the words of the poor in judgment.\" \"He who pursues a commission shall fall into judgment.\" \"Concerning a matter for which you have no need, do not provoke.\" TITLE 17. — On good bishops, and those who keep the commandments of God.\n\n\"Every man in whom there is a blemish shall not come near to offer. A man blind, or lame, or with a maimed nose, or mutilated, or in whom there is a fracture of hand or foot, or crooked, or with a blemish in his eyes, or with a squint, or in whom there is a wild scab, or a lichen, or one with a single testicle, shall not come near to offer sacrifices to the Lord, because there is a blemish in him. He shall eat of the holy gifts, but he shall not come near to the veil, and he shall not approach my altar. They shall not take a woman who is a harlot and defiled, because they are holy.\" \"Your priests shall be clothed with righteousness, and your holy ones shall rejoice with exultation.\" \"You shall surely know the souls of your flock, and you shall set your heart upon your herds.\" \"Shepherd the sheep of slaughter, which those who possessed them were slaughtering, and did not repent, and those who sold them said: Blessed is the Lord, and we have become rich, and their shepherds suffered nothing for them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":412,"ref":"p412","source":"«Υἱὲ ἀνθρώπου, σκοπὸν δέδωκά σε τῷ οἴκῳ Ἰσραὴλ, καὶ ἀκοῦσαι ἐκ τοῦ στόματός μου λόγον, καὶ διαστεῖλαι αὐτοῖς παρ' ἐμοῦ. Ἐν τῷ λέγειν με τῷ ἀνόμῳ, ἀποστρέψαι ἀπὸ τῶν ὁδῶν αὐτοῦ τοῦ ζῇν αὐτόν· ἐὰν ὁ ἄνομος ἐκεῖνος τῇ ἀδικίᾳ αὐτοῦ ἀποθάνηται, τὸ αἷμα αὐτοῦ ἐκ τῆς χειρός σου ἐκζητήσω. Καὶ σὺ ἐὰν διαστείλῃ τῷ ἀνόμῳ, καὶ μὴ ἀποστρέψῃ ἀπὸ τῆς ἀνομίας αὐτοῦ, ἐν τῇ ἀδικίᾳ αὐτοῦ ἀποθανεῖται, καὶ σὺ τὴν ψυχήν σου ῥύσῃ. Καὶ ἐν τῷ ἀποστρέφειν δίκαιον, καὶ ποιήσει παράπτωμα, ἐν ταῖς ἁμαρτίαις αὐτοῦ ἀποθανεῖται, διότι οὐ μὴ μνησθῶσιν αἱ δικαιοσύναι αὐτοῦ, καὶ τὸ αἷμα ἐκ τῆς χειρός σου ἐκζητήσω. Ἐὰν δὲ διαστείλῃ τῷ δικαίῳ τοῦ μὴ ἁμαρτάνειν, σὺ τὴν σεαυτοῦ ψυχὴν ῥύσῃ.» «Οἶνον οὐ μὴ πίωσι πᾶς ἱερεὺς ἐν τῷ εἰσπορεύεσθαι αὐτὸν εἰς τὴν αὐλὴν ἐσωτέραν. Ἐκ πάντων τῶν ἀπαρχῶν ὑμῶν τοῖς ἱερεῦσιν ἔσται.» «Οἱ φυλάξαντες ὁσίως τὰ ὅσια, ὁσιωθήσονται, καὶ οἱ διδαχθέντες αὐτὰ, εὑρήσουσιν ἀπολογίαν.» «Μὴ ζήτει παρὰ κυρίου κηδεμονίαν, μηδὲ παρὰ βασιλέως καθέδραν δόξης. Ἐν ὅλῃ ψυχῇ σου εὐλαβοῦ τὸν Κύριον, καὶ τοὺς ἱερεῖς αὐτοῦ θαύμαζε, Ἐν ὅλῃ δυνάμει σου δόξαζε τὸν ποιήσαντά σε, καὶ τοὺς λειτουργοὺς αὐτοῦ μὴ ἐγκαταλίπῃς. Φοβοῦ τὸν Κύριον, καὶ δόξασον ἱερέα, καὶ δὸς τὴν μερίδα αὐτῶν, καθὼς ἐνετείλατό σοι.» «Ἡγούμενόν σε κατέστησαν; μὴ ἐπαίρου. Γίνου ἐν αὐτοῖς ὡς εἷς ἐξ αὐτῶν. Φρόντισον αὐτῶν, καὶ οὕτως κάθισον, καὶ πᾶσαν τὴν χρείαν σου ποιήσας ἀνάπεσον, ἵνα εὐφρανθῇς δι' αὐτοὺς, καὶ εὐδοκίας χάριν λάβῃς τὸν στέφανον.» «Ἐλθὼν ὁ Ἰησοῦς εἰς τὰ μέρη Καισαρείας τῆς Φιλίππου,» καὶ τὰ λοιπά.","english":"Son of man, I have given you as a watchman to the house of Israel, and to hear a word from my mouth, and to declare it to them from me. When I say to the lawless man, 'Turn back from his ways, that he may live'—if that lawless man dies in his injustice, I will require his blood at your hand. And if you declare it to the lawless man, and he does not turn back from his lawlessness, he shall die in his injustice, and you shall deliver your own soul. And when a righteous man turns back and commits a transgression, he shall die in his sins, because his righteous deeds shall not be remembered, and I will require the blood at your hand. But if you declare it to the righteous man not to sin, you shall deliver your own soul.\" \"No priest shall drink wine when he enters the inner court. From all your firstfruits it shall belong to the priests.\" \"Those who have kept the holy things holily shall be made holy, and those who have been taught them shall find a defense.\" \"Do not seek from the Lord a guardianship, nor from a king a seat of glory. With your whole soul revere the Lord, and marvel at his priests. With all your strength glorify the one who made you, and do not forsake his ministers. Fear the Lord, and glorify the priest, and give them their portion, as he commanded you.\" \"They appointed you as a leader? Do not exalt yourself. Be among them as one of them. Care for them, and so sit down, and having done all your business, recline, that you may be glad because of them, and for the sake of good favor receive the crown.\" \"When Jesus came into the parts of Caesarea Philippi,\" and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":413,"ref":"p413","source":"«Εἶπεν ὁ Κύριος τῷ Πέτρῳ· Σίμων Ἰωνᾶ, ἀγαπᾷς με;» «Ἐγένετο φιλονείκεια ἐν τοῖς μαθηταῖς, τίς αὐτῶν δοκεῖ εἶναι μείζων. Ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· Οἱ βασιλεῖς τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν, καὶ οἱ ἐξουσιάζοντες αὐτῶν εὐεργέται καλοῦνται. Ὑμεῖς δὲ οὐχ οὕτως· ἀλλὰ ὁ μείζων ἐν ὑμῖν γενέσθω ὡς ὁ νεώτερος, καὶ ὁ ἡγούμενος ὡς ὁ διακονῶν. Τίς γὰρ μείζων, ὁ ἀνακείμενος, ἢ ὁ διακονῶν; οὐχὶ ὁ ἀνακείμενος· Ἐγὼ δέ εἰμι ἐν μέσῳ ὑμῶν ὡς ὁ διακονῶν.» «Μακάριοι οἱ δοῦλοι ἐκεῖνοι, οὓς ἐλθὼν ὁ κύριος εὑρήσει\n\nγρηγοροῦντας. Ἀμὴν λέγω ὑμῖν, ὅτι περιζώσεται, καὶ ἀνακλινεῖ αὐτοὺς, καὶ παρελθὼν διακονήσει αὐτοῖς. Εἶπε δὲ Κύριος· Τίς ἄρα ἐστὶν ὁ πιστὸς οἰκονόμος καὶ φρόνιμος, ὃν καταστήσει ὁ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ τοῦ δοῦναι ἐν καιρῷ τὸ σιτομέτριον; Μακάριος ὁ δοῦλος ἐκεῖνος ὃν ἐλθὼν ὁ κύριος, αὐτὸν εὑρήσει ποιοῦντα οὕτως. Ἀληθῶς λέγω ὑμῖν, ὅτι ἐπὶ πᾶσι τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν.» «Διαμαρτύρομαι ὑμῖν ἐν τῇ σήμερον ἡμέρᾳ, ὅτι καθαρός εἰμι ἀπὸ τοῦ αἵματος πάντων ὑμῶν. Οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι ὑμῖν πᾶσαν τὴν βουλὴν τοῦ Θεοῦ. Προσέχετε οὖν ἑαυτοῖς, καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶς τὸ Πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους ποιμαίνειν τὴν Ἐκκλησίαν τοῦ Θεοῦ, ἣν περιεποιήσατο διὰ τοῦ ἰδίου αἵματος. Καὶ τανῦν παρατίθημι ὑμᾶς, ἀδελφοὶ, τῷ Θεῷ, καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ, τῷ δυναμένῳ καὶ δοῦναι ὑμῖν κληρονομίαν ἐν τοῖς ἡγιασμένοις.» «Οὕτως λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες, ἀλλὰ τῷ Θεῷ τῷ δοκιμάζοντι τὰς καρδίας ἡμῶν.","english":"The Lord said to Peter: \"Simon son of Jonah, do you love me?\" \"A dispute arose among the disciples, as to which of them seemed to be greater. And Jesus said to them: The kings of the nations lord it over them, and those who exercise authority over them are called benefactors. But you are not so; rather, let the greater among you become as the younger, and the leader as the one who serves. For who is greater, the one reclining at table, or the one serving? Is it not the one reclining? But I am in the midst of you as the one who serves.\" \"Blessed are those servants whom the lord, when he comes, will find watching. Amen I say to you, that he will gird himself, and have them recline, and coming he will serve them. And the Lord said: Who then is the faithful and prudent steward, whom the lord will set over his household, to give the measure of grain in due season? Blessed is that servant whom the lord, when he comes, will find doing so. Truly I say to you, that he will set him over all his possessions.\" \"I testify to you on this day, that I am clean from the blood of all of you. For I did not shrink from declaring to you the whole counsel of God. Take heed therefore to yourselves, and to all the flock, in which the Holy Spirit has placed you as overseers, to shepherd the Church of God, which he obtained through his own blood. And now, brothers, I commend you to God, and to the word of his grace, which is able also to give you an inheritance among those who have been sanctified.\" \"So we speak, not as pleasing men, but God, who tests our hearts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":414,"ref":"p414","source":"Οὔτε γάρ ποτε ἐν λόγῳ κολακείας ἐγενήθημεν, καθὼς οἴδατε, οὔτε ἐν προφάσει πλεονεξίας, Θεὸς μάρτυς, οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφ' ὑμῶν, οὔτε ἀπὸ ἄλλων, δυνάμενοι ἐν βάρει εἶναι, ὡς Χριστοῦ ἀπόστολοι· ἀλλ' ἐγενήθημεν ἐν μέσῳ ὑμῶν ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα.» «Εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. Δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίληπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, κόσμιον, φιλόξενον, διδακτικὸν, μὴ πάροινον, μὴ πλήκτην, ἀλλ' ἐπιεικῆ μᾶλλον, ἀφιλάργυρον, τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ πολλῇ μετὰ πάσης σεμνότητος. Εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς Ἐκκλησίας Θεοῦ ἐπιμελήσεται; Οὐ νεόφυτον, ἵνα μὴ τυφωθεὶς, εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου. Δεῖ δὲ καὶ μαρτυρίαν καλὴν ἔχειν αὐτὸν ἀπὸ τῶν ἔξωθεν, ἵνα μὴ εἰς ὀνειδισμὸν ἐμπέσῃ καὶ παγίδα τοῦ διαβόλου.» «Χεῖρας ταχέως μηδενὶ ἐπιτίθει, μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις. Ἑαυτὸν ἁγνὸν τήρει.» «Δεῖ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι, ὡς Χριστοῦ ἀπόστολον καὶ οἰκονόμον· μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, ἀλλὰ φιλόξενον, φιλάγαθον σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ.» «Μηδείς σου περιφρονείτω τῆς νεότητος. Ὑπομίμνησκε αὐτοὺς ἀρχαῖς καὶ ἐξουσίαις ὑποτάττεσθαι, πειθαρχεῖν, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι.» «Ἐπισκοποῦντες, μὴ ἀναγκαστῶς, ἀλλ' ἑκουσίως, μηδὲ αἰσχροκερδῶς, ἀλλὰ προθύμως κατὰ Θεόν·","english":"For we were never at any time with words of flattery, as you know, nor with a pretext for greed—God is witness—nor seeking glory from men, neither from you nor from others, though we could have been a burden as apostles of Christ; but we were in the midst of you as a nurse cherishes her own children. If anyone aspires to the office of overseer, he desires a good work. Therefore the overseer must be blameless, the husband of one wife, sober, orderly, hospitable, able to teach, not given to wine, not a striker, but rather gentle, not a lover of money, managing his own household well, having children in all submission with all dignity. But if anyone does not know how to manage his own household, how will he care for the Church of God? Not a new convert, lest being puffed up he fall into the judgment of the devil. And he must also have a good testimony from those outside, lest he fall into reproach and the snare of the devil. Lay hands hastily on no one, nor share in the sins of others. Keep yourself pure. The overseer must be blameless, as an apostle and steward of Christ: not self-willed, not angry, not given to wine, not a striker, not greedy for shameful gain, but hospitable, a lover of good, self-controlled, just, holy, temperate. Let no one despise your youth. Remind them to be subject to rulers and authorities, to obey, to be ready for every good work. Overseeing, not under compulsion, but willingly, nor for shameful gain, but eagerly according to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":415,"ref":"p415","source":"μηδὲ ὡς κατακυριεύοντες τῶν κλήρων, ἀλλὰ τύπος γινόμενοι τοῦ ποιμνίου.» Τὸν προεστῶτα μὴ ἐπαιρέτω τὸ ἀξίωμα, ἵνα μὴ ἐκπέσῃ τοῦ μακαρισμοῦ τῆς ταπεινοφροσύνης, ἢ καὶ αὐτὸς τυφλωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου. Ἀλλ' ἐκεῖνο πεπείσθω, ὅτι ἡ τῶν πλειόνων ἐπιμέλεια πλειόνων ἐστὶν ὑπηρεσία. Ὡς οὖν ὁ πολλοῖς μὲν ὑπηρετῶν τετραυματισμένοις, καὶ ἀποξύων μὲν τοὺς ἰχῶρας ἑκάστου τραύματος, προσάγων δὲ τὰ βοηθήματα κατὰ τὴν ἰδιότητα τῆς ὑποκειμένης κακώσεως, οὐχὶ ἐπάρσεως ἀφορμὴν τὴν ὑπηρεσίαν λαμβάνει, ἀλλὰ μᾶλλον ταπεινώσεως καὶ ἀγωνίας· καὶ πολὺ πλέον οὗτος ὁ τὰ ἀσθενήματα ἰᾶσθαι τῆς ἀδελφότητος πιστευθεὶς, ὡς πάντων ὑπηρέτης, καὶ ὑπὲρ πάντων λόγον ἔχων δοῦναι, διανοεῖσθαι καὶ ἀγωνιᾷν ὀφείλει. Τούτῳ γὰρ τῷ τρόπῳ κατορθωθήσεται ὁ σκοπὸς τοῦ Κυρίου εἰπόντος· Εἴ τις θέλει ἐν ὑμῖν εἶναι πρῶτος, ἔστω πάντων ἔσχατος, καὶ πάντων διάκονος. Ὁ τὴν κοινὴν φροντίδα πεπιστευμένος, ὡς ὀφείλων λόγον δοῦναι περὶ ἑκάστου τῶν ἐμπεπιστευμένων, οὕτω διακείσθω. Μανθάνειν ἀνεπαισχύντως, καὶ διδάσκειν ἀνεπιφθόνως, καὶ εἴ τι παρ' ἑτέρου δεδίδακται, μὴ ἐπικρύπτειν, ὥσπερ αἱ φαῦλαι τῶν γυναικῶν, αἱ τὰ νόθα ὑποβαλλόμεναι· ἀλλὰ κηρύσσειν εὐγνωμόνως τὸν Πατέρα τοῦ Λόγου. Ἀνθρώπῳ, χαλεποῦ ὄντος τοῦ εἰδέναι ἄρχεσθαι, κινδυνεύει μᾶλλον χαλεπώτερον εἶναι τὸ εἰδέναι ἄρχειν ἀνθρώπων· καὶ μάλιστα ἀρχὴν ταύτην τὴν ἡμετέραν, τὴν ἐν νόμῳ θείῳ καὶ πρὸς Θεὸν ἄγουσαν, ἧς ὅσον τὸ ὕψος καὶ τὸ ἀξίωμα, τοσοῦτον καὶ ὁ κίνδυνος. Αὕτη μοι","english":"nor as lording it over the lots, but becoming examples to the flock. Let not the office exalt the one who presides, lest he fall from the blessing of humility, or himself, blinded, fall into the judgment of the devil. But let him be persuaded of this, that the care of the many is a service of the many. As therefore the one who serves many who are wounded, and cleans away the pus of each wound, and applies remedies according to the particular nature of the affliction, does not take his service as an occasion for exaltation, but rather for humility and struggle—so much more this one who has been entrusted to heal the infirmities of the brotherhood, as a servant of all and one who must give an account for all, ought to think and struggle. For in this way the purpose of the Lord will be achieved, who said: If anyone wishes to be first among you, let him be last of all and servant of all. Let the one entrusted with the common care, as one who must give an account for each of those entrusted to him, be so disposed. To learn without shame, and to teach without envy, and if he has been taught anything by another, not to conceal it, like worthless women who substitute bastard children; but to proclaim with good will the Father of the Word. For a man, since it is difficult to know how to be ruled, the danger is that it is even more difficult to know how to rule men; and especially this rule of ours, the one in the divine law and leading to God, whose danger is as great as its height and dignity. This to me","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":416,"ref":"p416","source":"φαίνεται τῷ ὄντι τέχνη τις εἶναι τεχνῶν, καὶ ἐπιστήμη ἐπιστημῶν, ἄνθρωπον ἄγειν τὸ πολυτροπώτατον ζῶον καὶ ποικιλώτατον. Ὥσπερ τοῖς σώμασιν, οὐ τὴν αὐτὴν φαρμακείαν καὶ τροφὴν προσφέρονται ἅπαντες, ἄλλοι δὲ ἄλλην, ἢ εὐεκτοῦντες, ἢ κάμνοντες, οὕτω καὶ τὰς ψυχὰς διαφόρῳ λόγῳ καὶ ἀγωγῇ θεραπευτέον. Μάρτυρες δὲ τῆς θεραπείας, ὧν καὶ τὰ πάθη. Τοὺς μὲν ἄγει λόγος, οἱ δὲ ῥυθμίζονται παραδείγματι. Οἱ μὲν δέονται κέντρου, οἱ δὲ χαλινοῦ. Καὶ οἱ μὲν γάρ εἰσι νωθεῖς καὶ δυσκίνητοι πρὸς τὸ καλὸν, οὓς τῇ πληγῇ τοῦ λόγου διεγερτέον, οἱ δὲ θερμότεροι τοῦ μετρίου τῷ πνεύματι καὶ δυσκάθεκτοι ταῖς ὁρμαῖς, καθάπερ πῶλοι γενναῖοι ἔξω τῆς νύσσης θέοντες. Τοὺς μὲν ἔπαινος ὤνησεν, τοὺς δὲ ψόγος· ἀμφότερα μετὰ τοῦ καιροῦ καὶ τοῦ λόγου. Τοὺς μὲν παράκλησις κατορθοῖ, τοὺς δὲ ἐπιτίμησις· καὶ αὖθις, τοὺς μὲν ἐν τῷ κοινῷ διελεγχομένους, τοὺς δὲ κρύβδην. Φιλοῦσι γὰρ οἱ μὲν καταφρονεῖν τῶν ἰδίων νουθετημάτων, πλήθους καταγνώσει σωφρονιζόμενοι· οἱ δὲ πρὸς ἐλευθερίαν τῶν ἐλέγχων ἀναισχυντεῖν, τῷ τῆς ἐπιτιμήσεως μυστηρίῳ παιδαγωγούμενοι, καὶ ἀντιδιδόντες τῆς συμπαθείας τὴν εὐπάθειαν. Τῶν μὲν παρατηρεῖν ἐπιμελῶς ἀναγκαῖον, μέχρι καὶ τῶν σμικροτάτων, ὅσον τὸ οἴεσθαι λανθάνειν· τῶν δὲ ἔστιν ἃ καὶ παρορᾷν ἄμεινον, ὥστε ὁρῶντας μὴ ὁρᾷν, καὶ ἀκούοντας μὴ ἀκούειν· μήτε τῇ χρηστότητι μαλακίζειν, μήτε τραχύνειν τῇ χαλεπότητι. Οὗτος ὅρος πάσης πνευματικῆς προστασίας, πανταχοῦ τὸ καθ' ἑαυτὸν παρορᾷν πρὸς τὸ τῶν ἄλλων συμφέρον. Παίδων φείδεσθαι πατρικὸς νόμος. Τροφὴ καὶ τοῦ τρέφοντός ἐστιν ἡ δίδαξις.","english":"It appears in truth to be a certain art of arts, and a science of sciences, to lead man, the most versatile and most varied of living creatures. Just as not all bodies receive the same remedy and nourishment, but different ones receive different things, whether they are in good health or ill, so too souls must be treated with different reasoning and guidance. And the passions of those who are treated are witnesses to the treatment. Some are led by reason, others are regulated by example. Some need a goad, others a bridle. For some are sluggish and slow to move toward the good, who must be stirred up by the stroke of reason; others are more fervent in spirit than is fitting and hard to restrain in their impulses, like noble colts running outside the course. Some have been helped by praise, others by blame—both with due season and reason. Some are set right by encouragement, others by rebuke; and again, some by being reproved in public, others privately. For some are inclined to despise their own admonitions, being brought to their senses by the condemnation of the crowd; others are inclined to grow shameless toward freedom of reproof, being disciplined by the mystery of rebuke, and returning in exchange for sympathy a good disposition. It is necessary to observe some carefully, even down to the smallest things, as much as they think they escape notice; but in the case of others, some things are better overlooked, so that seeing they do not see, and hearing they do not hear; neither softening them by kindness, nor making them harsh by severity. This is the boundary of all spiritual oversight: everywhere to overlook one's own interest for the benefit of others. It is a fatherly law to spare children. Instruction is also the nourishment of the one who nourishes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":417,"ref":"p417","source":"Ἐπιτιμῆσαι γαληνῶς, ἐπαινέσαι παιδευτικῶς, καὶ μηδέτερον τῇ ἀμετρίᾳ λυμαίνεσθαι, ἀλλὰ ποιῆσαι καὶ τὴν ἐπιτίμησιν πατρικὴν, καὶ τὸν ἔπαινον ἀρχικόν· μήτε τὸ ἁπαλὸν ἔκλυτον, μήτε στύφον τὸ αὐστηρόν· ἀλλὰ τὸ μὲν ἐπιείκειαν, τὸ δὲ φρόνησιν, καὶ φιλοσοφίαν ἀμφότερα. Ὅσον τὸ ὕψος καὶ τὸ ἀξίωμα, τοσοῦτον καὶ ὁ κίνδυνος. Οἱ ἱερεῖς, ἐνδύσασθε δικαιοσύνην. Μὴ διασπείρωμεν τὰ πρόβατα τῆς νομικῆς, καὶ διαφθείρωμεν, ὑπὲρ ὧν ἔθηκε τὴν ψυχὴν ὁ ποιμὴν ὁ καλὸς, ὁ γινώσκων τὰ ἴδια, καὶ γινωσκόμενος ὑπὸ τῶν ἰδίων, καὶ καλῶν κατ' ὄνομα, καὶ εἰσάγων αὐτὰ, καὶ ἐξάγων ἀπό τε ἀπιστίας εἰς πίστιν, καὶ ἀπὸ τῆς ζωῆς ταύτης εἰς τὴν ἐκεῖθεν ἀνάπαυσιν· φοβηθῶμεν μὴ ἀφ' ἡμῶν ἄρξηται τὸ κρίμα καὶ τὴν ἀπειλήν· μὴ λάβωμεν ἐκ χειρὸς Κυρίου διπλᾶ τὰ ἁμαρτήματα, αὐτοί τε οὐκ εἰσιόντες, καὶ τοὺς εἰσελθεῖν δυναμένους κωλύοντες. Τὰ πρόβατα, μὴ ποιμαίνετε τοὺς ποιμένας, μηδὲ ὑπὲρ τοὺς ἑαυτῶν ὅρους ἐπαίρεσθε. Ἀρκεῖ γὰρ ὑμῖν ἂν καλῶς ποιμαίνησθε. Μὴ κρίνετε τοὺς κριτὰς, μηδὲ νομοθετῆτε τοῖς νομοθέταις. Οὐ γάρ ἐστιν ὁ Θεὸς ἀκαταστασίας καὶ ἀταξίας, ἀλλ' εἰρήνης καὶ τάξεως. Καὶ ὀφθαλμὸς παιδευτοῦ σιωπῶσα διδασκαλία. Ὅσον κρείττων ἡ ψυχὴ τοῦ σώματος, τοσούτῳ τιμιώτερος τῶν τὰ σώματα θεραπευόντων ὁ τὰς ψυχὰς ἐξιώμενος. Τοσοῦτον ἀνώτερον βασιλείας ἕστηκεν ἱερωσύνη, ὅσον πνεύματος καὶ σαρκὸς τὸ μέσον. Οὐ γὰρ ἔστι τὰ τῶν ἱερέων κρύπτεσθαι ἐλαττώματα, ἀλλὰ καὶ τὰ σμικρότατα ταχέως κατάδηλα γίνεται.","english":"To rebuke calmly, to praise instructively, and to corrupt neither by excess, but to make both the rebuke fatherly and the praise authoritative; neither the gentle lax, nor the austere harsh; but the one mildness, the other prudence, and both philosophy. As great as the height and the dignity, so great also is the danger. Priests, clothe yourselves in righteousness. Let us not scatter the sheep of the law and destroy them, for whom the good shepherd laid down his soul, who knows his own and is known by his own, and calls them by name, and leads them in and leads them out from unbelief to faith, and from this life to the rest yonder; let us fear lest the judgment and the threat begin with us; let us not receive from the hand of the Lord double for our sins, both not entering ourselves and hindering those who are able to enter. Sheep, do not shepherd the shepherds, nor exalt yourselves beyond your own bounds. For it is enough for you if you are well shepherded. Do not judge the judges, nor legislate for the legislators. For God is not of disorder and confusion, but of peace and order. And the eye of the teacher is a silent teaching. As much as the soul is better than the body, by so much is he who heals souls more honored than those who tend bodies. The priesthood stands as much higher than kingship as the difference between spirit and flesh. For the failings of priests cannot be hidden, but even the smallest quickly become manifest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":418,"ref":"p418","source":"Οὐ χρὴ τὴν σύνεσιν ἡλικίᾳ κρίνειν, οὐδὲ τὸν πρεσβύτην ἀπὸ τῆς πολιᾶς δοκιμάζειν, οὐδὲ τὸν νέον πάντως ἀπείργειν τῆς τοιαύτης διακονίας, ἀλλὰ τὸν νεόφυτον. Πολὺ δὲ ἀμφοτέρων τὸ μέσον. Οἱ πολλοὶ ὅταν τινὰ ἴδωσι χρημάτων κρείττονα, εὐθέως αὐτὸν ἐπιτήδειον εἶναι πρὸς ταύτην ἀποφαίνονται οἰκονομίαν. Ὁ τοιοῦτος λυμεὼν ἂν εἴη προστάτης, καὶ λύκος ἀντὶ ποιμένος. Μηδεὶς μήτε νέον διαβάλλῃ, μήτε γέροντα ἐγκωμιάζῃ. Οὔτε γὰρ ἡ πολιὰ ἀρετὴ, οὔτε ἡ νεότης κακία. Πολλοὶ καὶ ἐν νεότητι φιλοσοφίαν ὑπεδείξαντο· πολλοὶ καὶ γὰρ ἐν γήρει ὑπεσκελίσθησαν. Καὶ γὰρ οἱ τρεῖς παῖδες ἐν τῇ καμίνῳ ἦσαν, καὶ τὴν φλόγα δρόσον εἰργάσαντο· καὶ Δανιὴλ δωδεκαέτης ὢν, τῷ δήμῳ τῷ Ἑβραϊκῷ διελέγετο, καὶ τοὺς λέοντας πρόβατα ἐποίησεν· οὐ τὴν φύσιν μεταβαλὼν, ἀλλὰ τὴν θηριωδίαν αὐτῶν τῇ πίστει χαλινώσας. Καὶ Παῦλος γεγηρακὼς ἦν καὶ πεπολιωμένος, καὶ σκυλευτὴς γέγονε τῶν Ἐκκλησιῶν. Καὶ μετὰ ταῦτα τὸ βραβεῖον τῆς πίστεως\n\nἥρπασεν, καὶ πρόβατον γέγονεν ἀγαθότητος, καὶ κήρυξ, καὶ ἀπόστολος. Μὴ οὖν τὸν νέον διάβαλλε, μηδὲ τὸν γεγηρακότα ἐπαίνει. Οὐ γὰρ ἐν τῇ διαφορᾷ τῆς ἡλικίας ἀρετὴ καὶ κακία, ἀλλὰ ἐν τῇ διαφορᾷ τῆς γνώμης. Κἂν ᾖς νηφάλιος, οὐδέν σε καταβλάψει τὸ ἄωρον τῆς ἡλικίας· κἂν ᾖς ῥᾴθυμος, οὐδέν σε ὠφελήσει τὸ γῆρας. Πολιὰ γὰρ οὐ τρίχες λευκαὶ, ἀλλὰ ψυχῆς ἀρετή. Οὗτος τοίνυν ὁ Δαβὶδ νέος ὢν, ὥριμον τὸν καρπὸν τῆς ἀρετῆς ἐκέκτητο. Ἦλθεν ὁ Σαμουὴλ πρὸς τὸν Ἰεσσαὶ, ἔχων τὸ κέρας, ἔνθα τὸ ἔλαιον ἦν τὸ ἅγιον. Καὶ τί φησιν; Ἔπεμψέ με ὁ Θεὸς ποιῆσαι βασιλέα τῶν υἱῶν σου ἕνα.","english":"One should not judge understanding by age, nor test an elder by gray hair, nor altogether exclude the young from such a ministry—but rather the newly planted. Yet the middle course of both is great. Most people, when they see someone superior to money, immediately declare him fit for this stewardship. Such a one would be a destructive protector, and a wolf instead of a shepherd. Let no one slander the young, nor praise the old. For neither is gray hair virtue, nor youth vice. Many have displayed philosophy even in youth; many indeed have been tripped up even in old age. For the three children were in the furnace, and they made the flame into dew; and Daniel, being twelve years old, conversed with the Hebrew people, and made the lions sheep—not changing their nature, but bridling their beastliness by faith. And Paul had grown old and was gray-haired, and had been a plunderer of the Churches. And after these things he seized the prize of faith, and became a sheep of goodness, and a herald, and an apostle. Do not therefore slander the young, nor praise the aged. For virtue and vice are not in the difference of age, but in the difference of disposition. Even if you are sober-minded, the untimeliness of your age will harm you in nothing; even if you are slack, old age will profit you nothing. For gray hair is not white hairs, but the virtue of the soul. This David, then, being young, had possessed the ripe fruit of virtue. Samuel came to Jesse, holding the horn where the holy oil was. And what does he say? God sent me to make one of your sons king.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":419,"ref":"p419","source":"Ὁ Ἰεσσαὶ ἀκούσας βασιλέα, νομίσας ἐκείνῳ ἐπιτήδειον εἶναι τὸ ἀξίωμα, ἄγει τὸν πρῶτον υἱὸν, καί φησιν ὁ προφήτης· Πάραγε αὐτὸν, οὐκ ηὐδόκησεν ὁ Θεὸς ἐν αὐτῷ. Ἄγει τὸν δεύτερον· οὐδὲ οὗτος. Τὸν τρίτον· οὐδὲ οὗτος· τὸν τέταρτον, τὸν πέμπτον. Ἀνηλώθη ὁ χορὸς τῶν παίδων, καὶ ὁ ζητούμενος οὐχ ηὑρίσκετο. Λέγει αὐτῷ· Ἔχεις ἄλλον; ᾐσχύνθη ὁ πατήρ· Ἔχω ἕνα, φησὶν, μικρὸν, εὐτελῆ· βασιλέα ζητεῖς, μικρὸν, εὐτελῆ, ποιμένα. Ἄνθρωπος, ἐξουθενεῖ, ἀλλ' ὁ Θεὸς στεφανοῖ. Οὐ γὰρ ὡς ὄψεται ἄνθρωπος, ὄψεται Θεός. Ἄνθρωπος εἰς πρόσωπον, Θεὸς δὲ εἰς καρδίαν. Μὴ γὰρ πολυσαρκίαν ζητοῦμεν, ψυχῆς εὐγένειαν ἐπιθυμοῦμεν. Βούλει μαθεῖν, ὅση τῶν ἱερέων ἐστὶν ἡ δύναμις; Ἐννόησον τὸ βάπτισμα, τῶν ἁμαρτημάτων τὴν ἄφεσιν, τὴν υἱοθεσίαν, τὰ μυρία ἀγαθὰ, ἃ διὰ τῆς ἐπιθέσεως τῶν χειρῶν τούτων σοι παραγίνεται, καὶ διὰ τῆς ἐπικλήσεως τῆς ὑπὸ τούτων σοι γινομένης. Ἀλλ' ἐπειδὴ ῥᾳθύμως αὐτοῖς προσερχόμεθα, καὶ ἠμελημένῳ λογισμῷ, διὰ τοῦτο ἅπας ὁ βίος ἡμῶν ἀνατέτραπται. Εἰ ὁ πατριάρχης Ἰακὼβ θρεμμάτων προεστὼς, πρόβατα ἄλογα βόσκων, καὶ ἀνθρώπῳ μέλλων εὐθύνας διδόναι, καὶ νύκτας ἀΰπνους διήνυσεν, καὶ καύματα, καὶ κρύος, καὶ πᾶσαν ἀέρων ἀνωμαλίαν ἔφερεν, ὥστε μηδὲν παραπολέσθαι τῶν θρεμμάτων ἐκείνων, πολλῷ μᾶλλον ἡμᾶς τοὺς οὐκ ἀλόγοις ἐφεστῶτας, ἀλλὰ πνευματικοῖς προβάτοις, καὶ οὐκ ἀνθρώποις, ἀλλὰ τῷ Θεῷ μέλλοντας τὰς εὐθύνας διδόναι, πρὸς οὐδὲν ὀκνεῖν καὶ ἀναδύεσθαι χρὴ τῶν δυναμένων ὠφελῆσαι τὰ ποίμνια·","english":"Jesse, when he heard the king, thinking the office suited that one, brought his first son, and the prophet says: Bring him forward; God was not well pleased in him. He brings the second; nor this one. The third; nor this one; the fourth, the fifth. The chorus of the children was exhausted, and the one sought was not found. He says to him: Do you have another? The father was ashamed: I have one, he says, small, of little worth. You seek a king—small, of little worth, a shepherd. Man rejects, but God crowns. For not as man sees does God see. Man looks at the face, but God at the heart. For let us not seek fatness of flesh; we desire nobility of soul. Do you wish to learn how great is the power of priests? Consider baptism, the remission of sins, the adoption as sons, the countless good things which come to you through the laying on of these hands, and through the invocation made over you by them. But since we approach them carelessly and with negligent reasoning, for this reason our whole life has been overturned. If the patriarch Jacob, set over flocks, pasturing irrational sheep, and about to give account to a man, passed sleepless nights and endured heat and cold and every irregularity of the airs, so that none of those flocks should be lost, how much more must we, who are set over not irrational but spiritual sheep, and are about to give account not to men but to God, shrink from and hold back from nothing of the things able to benefit the flocks.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":420,"ref":"p420","source":"ἀλλ' ὅσον βελτίων αὕτη ἡ ποίμνη ἐκείνης, καὶ ἀλόγων ἄνθρωποι, καὶ ἀνθρώπων Θεὸς, οὕτω καὶ ἡμᾶς πλείω, καὶ σφοδροτέραν τὴν σπουδὴν καὶ τὴν προθυμίαν ἐπιδείκνυσθαι χρή. Τοιαῦτα τῶν ἁγίων τὰ σπλάγχνα, [ὥστε] τὸν μετὰ τῶν τέκνων θάνατον τῆς χωρὶς αὐτῶν ζωῆς γλυκύτερον νομίζειν Πάντες τῷ ἐπισκόπῳ ἀκολουθεῖτε, ὡς Ἰησοῦς Χριστὸς τῷ Πατρὶ, καὶ τῷ πρεσβυτερίῳ ὡς τοῖς ἀποστόλοις· τοὺς δὲ διακόνους ἐντρέπεσθε, ὡς Θεοῦ ἐντολὴν διακονοῦντας. Μηδεὶς χωρὶς ἐπισκόπου τι πρασσέτω τῶν ἀνηκόντων εἰς τὴν Ἐκκλησίαν. Ἐκείνη βεβαία εὐχαριστία ἡγείσθω, ἡ ὑπὸ τῶν ἐπισκόπων οὖσα. Ὅπου ἂν φανῇ ὁ ἐπίσκοπος, ἐκεῖ τὸ πλῆθος ἤτω, ὥσπερ ὅπου ἂν ὁ Χριστὸς, ἐκεῖ ἡ καθολικὴ Ἐκκλησία. Οὐκ ἐξόν ἐστι χωρὶς τοῦ ἐπισκόπου οὔτε βαπτίζειν, οὔτε ἀγάπην ποιεῖν· ἀλλ' ὃ ἂν ἐκεῖνος δοκιμάσῃ, τοῦτο τῷ Θεῷ εὐάρεστον. Ὁ τιμῶν ἐπίσκοπον, ὑπὸ Θεοῦ τετίμηται· ὁ λάθρα ἐπισκόπου τὶ πράσσων, τῷ διαβόλῳ λατρεύει. Πάντας βάσταζε, ὡς καὶ σὲ ὁ Κύριος. Πάντων ἀνέχου ἐν ἀγάπῃ· προσευχαῖς σχόλαζε ἀδιαλείπτοις. Αἰτοῦ σύνεσιν πλείονα ἧς ἔχεις. Γρηγόρει, ἀκοίμητον ὄμμα κεκτημένος. Πάντων τὰς νόσους βάσταζε ὡς τέλειος ὁ ἀθλητής. Ὅπου πλείων κόπος, πολὺ κέρδος. Καλοὺς μαθητὰς ἐὰν φιλῇς, χάρις σοι οὐκ ἔσται· μᾶλλον τοὺς ἀπειθεστέρους ἐν πραότητι ὑπότασσε. Οὐ πᾶν τραῦμα τῇ αὐτῇ ἐμπλάστρῳ θεραπεύεται. Τοὺς παροξυσμοὺς ἐμβροχαῖς παῦε. Διὰ τοῦτο σαρκικὸς εἶ, καὶ πνευματικὸς, ἵνα τὰ φαινόμενά σοι εἰς πρόσωπον κολακεύῃς· τὰ δὲ ἀόρατα αἴτει ἵνα σοι φανερωθῇ, ἵνα μηδενὸς λείπῃ.","english":"But to the extent that this flock is better than that one—and humans than irrational animals, and God than humans—so also ought we to show greater and more fervent zeal and readiness. Such were the hearts of the saints, so as to consider death with their children sweeter than life without them. All of you, follow the bishop as Jesus Christ follows the Father, and the presbytery as the apostles; and respect the deacons as those serving the commandment of God. Let no one do anything pertaining to the Church without the bishop. Let that Eucharist be considered valid which is held by the bishops. Wherever the bishop appears, let the multitude be there, just as wherever Christ is, there is the catholic Church. It is not permitted to baptize or to hold a love-feast without the bishop; but whatever he approves, this is pleasing to God. Whoever honors the bishop has been honored by God; whoever does something secretly without the bishop serves the devil. Bear with all, as the Lord also bears with you. Endure all in love; devote yourself to unceasing prayers. Ask for greater understanding than you have. Be watchful, having acquired an unsleeping eye. Bear the sicknesses of all as a perfect athlete. Where there is more toil, there is much gain. If you love good disciples, it will bring you no credit; rather, subdue the more disobedient in gentleness. Not every wound is healed by the same plaster. Stop the paroxysms with fomentations. For this reason you are fleshly and spiritual, so that you may flatter the things that appear to your face; but ask for the invisible things to be revealed to you, so that you may lack nothing.","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":421,"ref":"p421","source":"Χρὴ τὸν προεστῶτα ἀνεπίληπτον μελετᾷν καὶ ἀσκεῖσθαι βίον, καὶ μηδὲν ἀνεπιτήδευτον ἔχειν τῶν ἀρεσκόντων Θεῷ. Δεῖ τὸν λειτουργὸν τῆς Ἐκκλησίας πρὸ πάντων ἐκτὸς ὀργῆς εἶναι, καὶ μὴ ἐπιπλήττειν, ἀλλὰ παρακαλεῖν. Τότε ἀνύει διδάσκαλος, καὶ πιστεύεται λέγων, ὅταν ἀφ' ὧν πράττει παιδεύῃ, κατὰ τὸ, Ὧν ἤρξατο ὁ Ἰησοῦς ποιεῖν τε καὶ διδάσκειν. Ἱερέα\n\nφρόνησις, καὶ βίος, καὶ εὐγένεια ποιεῖ. Λόγῳ μὲν τὴν ἀρετὴν δίδασκε, ἔργῳ δὲ αὐτὴν κήρυσσε. Ἀλέξανδρος πόῤῥωθεν ἰδὼν, τὸ μὲν πλῆθος ἐν λευκαῖς ἐσθῆσι, τοὺς δὲ ἱερεῖς προεστῶτας ἐν ταῖς βυσσίναις αὐτῶν, τὸν δὲ ἀρχιερέα ἐν τῇ ὑακίνθῳ καὶ διαχρύσῳ στολῇ, καὶ ἐπὶ τῆς κεφαλῆς ἔχοντα τὴν κίδαριν, καὶ τὸ χρυσοῦν ἐπ' αὐτῆς ἔλασμα, ᾧ τὸ τοῦ Θεοῦ ὄνομα ἐγέγραπτο, προσελθὼν μόνος προσεκύνησε τὸ ὄνομα καὶ τὸν ἀρχιερέα. Παρμενίονος δὲ πυθομένου, τί δή ποτε προσκυνούντων αὐτὸν ἁπάντων, αὐτὸς προσκυνήσειεν τὸν Ἰουδαίων ἀρχιερέα, Οὐ τοῦτον, εἶπε, προσεκύνησα, τὸν δὲ Θεόν· οὗ τὴν ἀρχιερωσύνην οὗτος τετίμηται. ΤΙΤΛ. ΙΗʹ. –Περὶ ἐπισκόπων πονηρῶν, καὶ μὴ φυλαττόντων τὰς ἐντολὰς τοῦ Θεοῦ.","english":"It is necessary for the one who presides to cultivate and practice a blameless life, and to have nothing unbecoming of the things that please God. The minister of the Church ought, before all things, to be free from anger, and not to rebuke but to exhort. Then a teacher succeeds and is believed when he speaks, when he instructs by what he does, according to the saying, \"What Jesus began to do and to teach.\" Prudence, and life, and nobility make a priest. Teach virtue by word, but proclaim it by deed. Alexander, seeing from afar the multitude in white garments, and the priests presiding in their linen vestments, and the high priest in the hyacinth and gold-embroidered robe, and on his head the headdress, and the golden plate upon it, on which the name of God was inscribed, came forward alone and worshiped the name and the high priest. And when Parmenion asked why, when all were worshiping him, he himself worshiped the high priest of the Jews, he said, \"It was not this man that I worshiped, but God, by whose honor this man has been honored with the high priesthood.\" TITLE 18. — Concerning wicked bishops, and those who do not keep the commandments of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":422,"ref":"p422","source":"«Οἱ ἱερεῖς αὐτῶν ἐν ῥομφαίᾳ ἔπεσαν.» «Ἔκρυψαν οἱ ἱερεῖς ὁδὸν Κυρίου.» «Οἱ ἡγούμενοι αὐτῆς μετὰ δώρων ἔκριναν, καὶ οἱ ἱερεῖς αὐτῆς μετὰ μισθοῦ ἀπεκρίναντο, καὶ οἱ προφῆται αὐτῆς μετὰ ἀργυρίου ἐμαντεύοντο. Οὐχ ὑμῶν ἐστι γνῶναι κρῖμα, οἱ μισοῦντες τὰ καλὰ, καὶ ζητοῦντες τὰ πονηρά. Ἁρπάζοντες τὰ δέρματα αὐτῶν, καὶ τὰς σάρκας ἀπὸ τῶν ὀστέων αὐτῶν.» «Οἱ ἱερεῖς αὐτῆς βεβηλοῦσι τὰ ἅγια, καὶ ἀσεβοῦσι νόμον.» «Ὦ οἱ ποιμαίνοντες μάταια, καὶ οἱ καταλελοιπότες τὰ πρόβατα! μάχαιρα ἐπὶ βραχίονος αὐτοῦ. Ἐγὼ οὐ ποιμαίνω ὑμᾶς· τὸ ἀποθνῆσκον ἀποθνησκέτω, καὶ τὸ ἐκλεῖπον ἐκλειπέτω, καὶ τὰ κατάλοιπα κατεσθιέτωσαν, ἕκαστος τὰς σάρκας τοῦ πλησίον αὐτοῦ. Ἰδοὺ ἐγὼ ἐξεγερῶ ποιμένα ἄπειρον ἐπὶ τὴν γῆν· τὸ ἐκλεῖπον οὐκ ἐπιστρέψεται, καὶ τὸ ἐσκορπισμένον οὐ μὴ ἰάσηται, καὶ τὸ ὁλόκληρον οὐ μὴ κατευθύνῃ, καὶ τὰ κρέα τῶν ἐκλεκτῶν φάγεται, καὶ τοὺς ἀστραγάλους αὐτῶν ἐκστρέψει.» «Ἐπλανήθησαν διὰ τὰ σίκερα, ἱερεὺς καὶ προφήτης. Ἐξέστησαν διὰ τὸν οἶνον· ἐσείσθησαν ἀπὸ τῆς μέθης τοῦ σίκερα.» «Ὦ οἱ ποιμένες οἱ διασκορπίζοντες καὶ ἀπολοῦντες τὰ πρόβατα τῆς ποίμνης. Διὰ τοῦτο τάδε λέγει Κύριος ἐπὶ τοὺς ποιμένας τοὺς ποιμαίνοντας τὸν λαόν μου· Ὑμεῖς διεσκορπίσατε τὰ πρόβατά μου, καὶ ἐξώσατε αὐτὰ, καὶ οὐκ ἐπεσκέψασθε αὐτά. Ἰδοὺ ἐγὼ ἐκδικῶ ὑμᾶς κατὰ τὰ πονηρὰ ἐπιτηδεύματα ὑμῶν.» «Πρόβατα ἀπολωλότα ἐγενήθη ὁ λαός μου·","english":"Their priests fell by the sword. The priests hid the way of the Lord. Her rulers judged for gifts, and her priests answered for hire, and her prophets divined for silver. It is not for you to know judgment, you who hate the good and seek the evil, who seize their skins and their flesh from their bones. Her priests profane the holy things and do wickedly against the law. Woe to those who shepherd vain things and have abandoned the sheep! A sword upon his arm. I will not shepherd you: let the dying die, and let the failing fail, and let the remnant devour, each the flesh of his neighbor. Behold, I will raise up an ignorant shepherd upon the earth: the failing he will not restore, and the scattered he will not heal, and the whole he will not set straight, and he will eat the flesh of the chosen and twist their ankles. They went astray through strong drink, priest and prophet. They were beside themselves through wine; they were shaken by the drunkenness of strong drink. Woe to the shepherds who scatter and destroy the sheep of the flock. Therefore thus says the Lord against the shepherds who shepherd my people: You have scattered my sheep, and driven them out, and not visited them. Behold, I will avenge you according to your evil practices. My people have become lost sheep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":423,"ref":"p423","source":"οἱ ποιμαίνοντες αὐτὸν ἔξωσαν αὐτοὺς, ἐπὶ τὰ ὄρη, ἀπεπλάνησαν αὐτούς.» «Οἱ ἀφηγούμενοι αὐτῶν λέοντες ὠρυόμενοι, οἱ ἁρπάζοντες ἅρπαγμα, ψυχὰς κατεσθίοντες ἐν δυναστείᾳ, καὶ τιμὰς λαμβάνοντες ἐν ἀδικίᾳ.» «Καὶ ἱερεῖς ἠθέτησαν νόμον μου, καὶ ἐβεβήλουν τὰ ἅγιά μου· ἀναμέσον ἀκαθάρτου καὶ καθαροῦ οὐ διέστελλον, καὶ ἐβεβήλουν με ἐν μέσῳ αὐτῶν. Οἱ ἄρχοντες αὐτῶν ἐν μέσῳ αὐτῆς ὡς λύκοι, ἁρπάζοντες ἅρπαγμα, τοῦ ἐκχέαι αἷμα, ὅπως πλεονεξίᾳ πλεονεκτῶσιν· καὶ οἱ προφῆται αὐτῆς ἀλείφοντες αὐτούς.» «Τάδε λέγει Κύριος· Ὦ οἱ ποιμένες Ἱερουσαλήμ! μὴ βόσκουσιν οἱ ποιμένες ἑαυτούς; οὐ τὰ πρόβατα βόσκουσιν οἱ ποιμένες; Ἰδοὺ τὸ γάλα κατεσθίετε καὶ τὰ ἔρια περιβάλλεσθε, καὶ τὸ παχὺ σφάζεσθε, καὶ τὰ πρόβατά μου οὐ βόσκετε. Τὸ ἠσθενηκὸς οὐκ ἐνισχύσατε, καὶ τὸ πλανώμενον οὐκ ἐπεστρέψατε, καὶ τὸ ἀπολωλὸς οὐκ ἐζητήσατε, καὶ τὸ ἰσχυρὸν κατειργάσασθε, καὶ διεσπάρη τὰ πρόβατά μου διὰ τὸ μὴ εἶναι ποιμένας. Ἔβοσκον οἱ ποιμένες ἑαυτοὺς, τὰ δὲ πρόβατά μου οὐκ ἔβοσκον. Ἀντὶ τούτου ἰδοὺ ἐγὼ ἐπὶ τοὺς ποιμένας καὶ ἐκζητήσω τὰ πρόβατά μου ἐκ τῶν χειρῶν αὐτῶν.» «Μάθετε δικασταὶ περάτων τῆς γῆς, ὅτι ἐδόθη παρὰ Κυρίου ἡ κράτησις ὑμῶν. Ὃς ἐξετάσει ὑμῶν τὰ ἔργα, καὶ τὰς βουλὰς διερευνήσει, ὅτι ὑπηρέται ὄντες τῆς αὐτοῦ βασιλείας, οὐκ ἐκρίνατε ὀρθῶς, οὐδὲ ἐφυλάξατε νόμον, οὐδὲ κατὰ τὴν βουλὴν τοῦ Θεοῦ ἐπορεύθητε. Φρικτῶς καὶ ταχέως ἐπιστήσεται ὑμῖν ὄλεθρος, ὅτι κρίσις ἀπότομος ἐν τοῖς ὑπερέχουσι γίνεται. Ὁ γὰρ ἐλάχιστος συγγνωστός ἐστιν ἐλέους· δυνατοὶ δὲ δυνατῶς ἐτασθήσονται.","english":"Those who shepherded him drove them out; they led them astray upon the mountains. Their leaders are roaring lions, those who seize plunder, devouring souls in power, and receiving honors in injustice. And the priests rejected my law, and profaned my holy things; they did not distinguish between the unclean and the clean, and they profaned me in their midst. Her rulers in her midst are like wolves, seizing plunder, to shed blood, so that they might gain by greed; and her prophets anointed them. Thus says the Lord: O shepherds of Jerusalem! Do the shepherds not feed themselves? Do the shepherds not feed the sheep? Behold, you eat the milk and clothe yourselves with the wool, and you slaughter the fat, and my sheep you do not feed. The weak you did not strengthen, and the straying you did not turn back, and the lost you did not seek, and the strong you oppressed, and my sheep were scattered because there are no shepherds. The shepherds fed themselves, but my sheep they did not feed. Therefore behold, I am against the shepherds and I will require my sheep from their hands. Learn, judges of the ends of the earth, that your dominion was given by the Lord. He who will examine your works and search out your counsels, because being servants of his kingdom, you did not judge rightly, nor did you keep the law, nor did you walk according to the counsel of God. Swiftly and with terror destruction will come upon you, because a sharp judgment comes upon those in high places. For the least is worthy of pardon through mercy; but the mighty will be examined mightily.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":424,"ref":"p424","source":"Οὐ γὰρ ὑποστελεῖται πρόσωπον ὁ πάντων Δεσπότης, οὐδὲ ἐντραπήσεται μέγεθος.» Καὶ πάλιν· «Τοῖς κραταιοῖς ἰσχυρὰ ἐφίσταται ἔρευνα.» «Τότε ὁ Ἰησοῦς ἐλάλησε τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ,\n\nλέγων· Ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ Γραμματεῖς καὶ Φαρισαῖοι. Πάντα οὖν ὅσα ἂν λέγωσιν ὑμῖν τηρεῖν, τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε. Λέγουσι γὰρ, καὶ οὐ ποιοῦσι. Δεσμεύουσι γὰρ φορτία βαρέα καὶ δυσβάστακτα, καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, τῷ δὲ δακτύλῳ αὐτῶν οὐ κινοῦσιν αὐτά. Πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις. Πλατύνουσι γὰρ τὰ φυλακτήρια αὐτῶν, καὶ μεγαλύνουσι τὰ κράσπεδα τῶν ἱματίων αὐτῶν, φιλοῦσί τε τὰς πρωτοκλισίας ἐν τοῖς δείπνοις, καὶ τὰς πρωτοκαθέδρας ἐν ταῖς συναγωγαῖς, καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς, καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων Ῥαββί. Ὑμεῖς δὲ μὴ κληθῆτε, Ῥαββί. Εἷς γὰρ ὑμῶν ἐστιν ὁ καθηγητὴς ὁ Χριστὸς, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε. Καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς. Εἷς γάρ ἐστιν ὁ Πατὴρ ὑμῶν ὁ ἐν οὐρανοῖς. Ὁ δὲ μείζων ὑμῶν ἔστω ὑμῶν διάκονος. Ὅστις δὲ ὑψώσει ἑαυτὸν, ταπεινωθήσεται, καὶ ὅστις ταπεινώσει ἑαυτὸν, ὑψωθήσεται. Οὐαὶ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι ὑποκριταὶ, ὅτι κατεσθίετε τὰς οἰκίας τῶν χηρῶν, καὶ προφάσει μακρὰ προσευχόμενοι· διὰ τοῦτο λήψεσθε περισσότερον κρῖμα. Οὐαὶ δὲ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι ὑποκριταὶ, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν, ὑμεῖς δὲ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε ἐλθεῖν.","english":"For the Master of all will not show partiality, nor will he be awed by greatness. And again: “A stern inquiry awaits the mighty.” “Then Jesus spoke to the crowds and to his disciples, saying: The scribes and Pharisees have seated themselves on Moses’ seat. Therefore all things whatsoever they tell you to observe, observe, but do not do according to their works. For they say, and do not do. For they bind heavy burdens and hard to bear, and lay them on the shoulders of men, but with their finger they do not move them. And all their works they do to be seen by men. For they widen their phylacteries, and enlarge the fringes of their garments, and they love the first places at feasts, and the chief seats in the synagogues, and greetings in the marketplaces, and to be called by men Rabbi. But you, do not be called Rabbi. For one is your teacher, the Christ, and you are all brothers. And call no man your father upon the earth. For one is your Father, who is in the heavens. But let the greater among you be your servant. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted. Woe to you, scribes and Pharisees, hypocrites, because you devour the houses of widows, and for a pretense make long prayers; for this you will receive a greater judgment. Woe to you, scribes and Pharisees, hypocrites, because you shut the kingdom of the heavens, and you do not enter, nor do you allow those who are entering to come in.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":425,"ref":"p425","source":"Οὐαὶ δὲ ὑμῖν, ὅτι ἀποδεκατοῦτε τὸν ἡδύοσμον, καὶ τὸ ἄνηθον, καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν, καὶ τὸν ἔλεον, καὶ τὴν πίστιν· οἱ διυλίζοντες τὸν κώνωπα, τὸν δὲ κάμηλον καταπίνοντες. Οὐαὶ δὲ ὑμῖν, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου, καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξαρπαγῆς καὶ πλεονεξίας. Φαρισαῖε τυφλὲ, καθάρισον πρῶτον τὸ ἐντὸς τοῦ ποτηρίου καὶ τῆς παροψίδος, ἵνα γένηται καὶ τὸ ἐκτὸς αὐτοῦ καθαρόν. Οὐαὶ δὲ ὑμῖν, ὅτι παρομοιάζετε τάφοις κεκονιαμένοις, οἵτινες ἔξωθεν μὲν φαίνονται ὡραῖοι. Ἔξωθεν μὲν φαίνεσθε τοῖς ἀνθρώποις δίκαιοι, ἔσωθεν δὲ μεστοί ἐστε ὑποκρίσεως καὶ ἀνομίας. «Ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὑτοῦ, Χρονίζει ὁ κύριός μου ἐλθεῖν, καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ, ἐσθίειν δὲ καὶ πίνειν μετὰ τῶν μεθυόντων· ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ, καὶ ἐν ὥρᾳ, ᾗ οὐ γινώσκει, καὶ διχοτομήσει αὐτὸν, καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει.» «Ἰδὼν Σίμων, ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα τὸ ἅγιον, προσήνεγκε αὐτοῖς χρήματα λέγων· Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην, ἵνα ᾧ ἂν ἐπιθῶ τὰς χεῖράς μου, λαμβάνῃ Πνεῦμα ἅγιον. Εἶπεν δὲ ὁ Πέτρος πρὸς αὐτόν· Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ Θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. Οὐκ ἔστι σοι μερὶς, οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ.» Πόσον κακόν ἐστιν ἀντὶ ὁδηγίας πλάνης αἴτιον γενέσθαι τοῖς ὑποχειρίοις! Οὐδεὶς περιορᾷ τὸ ἑαυτοῦ τέκνον μέλλον καταπίπτειν εἰς βόθυνον, ἢ ἐμπεσὸν ἐναφίησι τῷ πτώματι.","english":"Woe to you, because you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice, and mercy, and faith; you strain out the gnat, but swallow the camel. Woe to you, because you cleanse the outside of the cup and the dish, but inside they are full of extortion and greed. Blind Pharisee, first cleanse the inside of the cup and the dish, so that its outside also may become clean. Woe to you, because you are like whitewashed tombs, which outwardly appear beautiful. Outwardly you appear righteous to men, but inwardly you are full of hypocrisy and lawlessness. “But if that wicked servant says in his heart, My master is delayed in coming, and begins to beat his fellow servants, and to eat and drink with the drunkards, the master of that servant will come on a day he does not expect, and at an hour he does not know, and will cut him in two, and will place his portion with the hypocrites.” “Simon, seeing that through the laying on of the hands of the apostles the Holy Spirit was given, brought them money, saying: Give me also this authority, so that whomever I lay my hands on may receive the Holy Spirit. But Peter said to him: May your silver be with you unto destruction, because you thought to acquire the gift of God through money. You have no part, nor lot, in this matter.” How great an evil it is to become, instead of a guide, a cause of error to those under one’s charge! No one overlooks his own child when he is about to fall into a pit, or, once fallen, abandons him in the fall.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":426,"ref":"p426","source":"Πόσον δὲ δεινότερον ψυχὴν εἰς βάθος κακῶν ἐμπίπτουσαν ἐναφεῖναι τῇ ἀπωλείᾳ; Μὴ ἔστω τις κεφαλὴ μόλις που χεὶρ τυγχάνων, ἢ ποῦς, ἢ ἄλλο τι τῶν εὐτελεστέρων τοῦ σώματος. Ἕκαστος ἐν ᾗ ἐκλήθη τάξει, ἀδελφοὶ, ἐν ταύτῃ μενέτω. Ὑμῖν λέγω μάλιστα τοῖς τοῦ βήματος, Ὀφθαλμὸν εἶναι μὴ σκότους πεπλησμένον, Μηδὲ πρόεδροι τοῦ κακοῦ φαινώμεθα. Εἰ γὰρ τὸ φῶς τοιοῦτον, τὸ σκότος πόσον; Τίς ἂν τοὺς ἄλλους πείσειεν μετριάζειν, οὕτω τῶν προεστώτων διακειμένων; τί ὄφελος κυβερνήτην εἶναι χρηστὸν, πονηροῖς χρώμενον ἐρέταις; Πόθεν, εἰπέ μοι, νομίζεις τὰς τοσαύτας ἐν ταῖς Ἐκκλησίαις τίκτεσθαι ταραχάς; Ἐγὼ μὲν γὰρ οὐκ ἄλλοθεν οἶμαι, ἢ ἐκ τοῦ τὰς τῶν προεστώτων αἱρέσεις καὶ ἐκλογὰς ἁπλῶς, καὶ ὡς ἔτυχεν γίνεσθαι. Οὐδὲν διδασκάλου ψυχρότερον ἐν λόγοις φιλοσοφοῦντος μόνον. Τοῦτο οὐ διδάσκαλος, ἀλλὰ ὑποκριτής. Ἄρχοντος μηδὲν τοὺς ἀρχομένους ὠφελοῦντος, οὐδὲν ἀθλιώτερον. Ὅσον πρὸς μείζονα ὄγκον τῆς ἀρχιερωσύνης ἀναβέβηκεν ὁ τὴν ἐπισκοπὴν λαχὼν, τοσούτῳ πλείονα ἀπαιτηθήσεται λόγον, οὐχὶ διδασκαλίας μόνον, ἀλλὰ καὶ πενήτων προστασίας. Καθάπερ γὰρ ἡμεῖς ἀργύ ρια τοῖς οἰκέταις ἐμπιστεύοντες,","english":"How much more terrible is it for a soul falling into the depth of evils to be abandoned to destruction? Let no one be a head who is scarcely a hand, or a foot, or any other of the more worthless parts of the body. Let each one remain in the rank in which he was called, brothers. I speak especially to you who are of the judgment seat: do not be an eye filled with darkness, nor let us appear as leaders of evil. For if the light is such as this, how great is the darkness? Who could persuade others to be moderate when those who preside are so disposed? What profit is it to be a good helmsman when one uses wicked rowers? From where, tell me, do you think such great disturbances are born in the Churches? For I think it is from nowhere else than from the fact that the choices and elections of those who preside are made simply and as it happens. Nothing is colder than a teacher who philosophizes in words only. This is not a teacher, but a hypocrite. Nothing is more wretched than a ruler who benefits those he rules in no way. To the extent that the one who has obtained the episcopacy has ascended to the greater bulk of the high priesthood, to that extent he will be required to give a greater account, not only of teaching, but also of the protection of the poor. For just as we, entrusting silver to household servants,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":427,"ref":"p427","source":"ἁπάντων ἀπαιτοῦμεν αὐτοὺς λόγον· οὕτως καὶ ὁ Θεὸς ῥήματα ἡμῖν ἐμπιστεύσας, τὰ αὐτοῦ ζητήσει, καὶ τῆς δαπάνης τὸν τρόπον. Ἀδύνατον τὰ οὕτως μεγάλα καὶ θεῖα τοὺς μὴ πρότερον παρὰ τῶν εἰδότων μεμαθηκότας, ἢ αὐτοὺς εἰδέναι, ἢ ἑτέρους δύνασθαι διδάσκειν ὀρθῶς. Ἡ τοῦ διδασκάλου ἀπειρία ἀπόλλυσι τοὺς μαθητευομένους, καὶ ἡ τῶν μαθητευομένων ἀμέλεια κίνδυνον φέρει τῷ διδασκάλῳ, καὶ μάλιστα ὅταν παρὰ τὴν αὐτοῦ ἀνεπιστημοσύνην ῥᾳθυμοῖεν ἐκεῖνοι. Μὴ νομιζέτωσαν ἀνέσεως καὶ ἀπολαύσεως εἶναι πρόφασιν τὸ πρᾶγμα. Πάντων γάρ ἐστιν ἐπιπονώτερον ἄρχειν ψυχῶν. Καὶ δεῖ τοὺς ἐπὶ ταῦτα ἐρχομένους ἀλείψασθαι ὡς πρὸς ἀγῶνα ἐπίπονον εἰσβάλλοντας. Σχίζων ξύλα κινδυνεύσει ἐν αὐτοῖς, ἐὰν ἐκπέσῃ τὸ σιδήριον. Ὁ γὰρ διαιρῶν τῷ λόγῳ τὰ πράγματα, ἐὰν μὴ πανταχόθεν ἔχῃ προησφαλισμένον τὸν λόγον, κινδυνεύσει ἐν τοῖς ἀκούουσι, σκανδάλου ἀφορμὴν τῷ λόγῳ τοῖς μαθητευομένοις παρεχόμενος. Ἐκεῖνο μὴ ἀγνοήσῃς, ὅτι πολλοὶ τῶν ἐπισκόπων ἔχουσι κατακοσμῆσαι τὴν κάμινον τοῦ πυρός. Ἑκάστου ἱερέως, καὶ διδασκάλου τὸ ἔργον, ὁποῖόν ἐστιν, τὸ πῦρ δοκιμάσει τὸ αἰώνιον. Ἡ γὰρ ἡμέρα ἐκείνη τὰ πάντα ἐκκαλύψει καὶ φανεροποιήσει, διότι ἐν πυρὶ ἀποκαλυφθήσεται. Οὐκ οἶσθα, ὅτι καὶ ἐπίσκοποί ποτε ὑφίστανται ὀλέθρου καὶ πτώματος; Ἄτοπόν ἐστι διώκοντα τὰς τιμὰς, φεύγειν τοὺς πόνους δι' ὧν αἱ τιμαί. Νόμος ἔστω κατὰ τῶν τὰ σεμνὰ καὶ θεῖα μὴ σεμνῶς, καὶ θεοπρεπῶς ὁρᾷν ἀξιούντων, κόλασιν ἐπιφέρειν ἀορασίας.","english":"We demand an account from them all; so too God, having entrusted words to us, will require what is his, and the manner of our expenditure. It is impossible for those who have not first learned from those who know to know these things, great and divine as they are, or to be able to teach others rightly. The inexperience of the teacher destroys the disciples, and the negligence of the disciples brings danger to the teacher, especially when they grow careless because of his own ignorance. Let them not think that this matter is a pretext for ease and enjoyment. For to rule souls is more laborious than all things. And those who come to these things must anoint themselves as men entering upon a laborious contest. He who splits wood will be in danger among it, if the iron falls out. For he who divides matters by reason, if he does not have his reason safeguarded on every side, will be in danger among his hearers, providing to the disciples an occasion of stumbling in his speech. Do not be ignorant of this, that many of the bishops have it in their power to adorn the furnace of fire. The work of each priest and teacher, whatever it is, the eternal fire will test. For that day will uncover and make manifest all things, because it will be revealed in fire. Do you not know that even bishops sometimes undergo destruction and a fall? It is absurd, while pursuing honors, to flee the labors through which honors come. Let it be a law against those who deem it right to look upon the venerable and divine things not venerably and in a manner worthy of God, that it bring upon them the punishment of blindness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":428,"ref":"p428","source":"ΤΙΤΛ. ΙΘʹ. –Περὶ ἐγγύης.\n\nΤΙΤΛ. Κʹ. –Περὶ ἐπιθυμίας· καὶ ὅτι οὐ δεῖ ἡμᾶς ἐξακολουθεῖν ταῖς πονηραῖς ἐπιθυμίαις.\n\n«Οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου, οὔτε τὴν οἰκίαν, οὔτε τὸν ἀγρὸν, οὔτε τὸν παῖδα, οὔτε τὴν παιδίσκην, οὔτε τοῦ βοὸς αὐτοῦ, οὔτε τοῦ ὑποζυγίου αὐτοῦ, οὔτε πᾶν ὅσα τῷ πλησίον σού ἐστιν.» «Ἐπεθύμησε Δαβὶδ ἐπιθυμίαν, καὶ εἶπεν· Τίς ποτιεῖ με ὕδωρ ἐκ τοῦ λάκκου, τοῦ ἐν Βηθλεέμ; Καὶ ἔλαβον οἱ τρεῖς δυνατοὶ, καὶ παρεγένοντο πρὸς Δαβίδ· καὶ οὐκ ἐθέλησε πιεῖν αὐτὸ, καὶ ἔσπεισεν αὐτὸ τῷ Κυρίῳ, καὶ εἶπεν· Ἵλεώς μοι, Κύριε, τοῦ ποιῆσαι τοῦτο, εἰ αἷμα τῶν ἀνθρώπων τῶν πορευθέντων ἐν ταῖς ψυχαῖς αὐτῶν πίομαι. «Δένδρον ζωῆς ἐπιθυμία ἀγαθή.» «Ὀπίσω τῶν ἐπιθυμιῶν σου μὴ πορεύου, καὶ ἀπὸ τῶν ὀρέξεών σου κωλύου.» «Ῥεμβασμὸς ἐπιθυμίας μεταλλεύει νοῦν ἄκακον.» «Ὃς ἐὰν ἴδῃ γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.» «Πᾶν τὸ ἐν τῷ κόσμῳ ἡ ἐπιθυμία τῆς σαρκὸς, καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν, καὶ ἡ ἀλαζονεία τοῦ βίου, ἣ οὐκ ἔστιν ἐκ τοῦ Πατρὸς, ἀλλ' ἐκ τοῦ κόσμου ἐστίν.» «Παρακαλῶ ὑμᾶς ὡς παροίκους καὶ παρεπιδήμους ἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες πρωτεύονται κατὰ τῆς ψυχῆς.» «Ἐγὼ ὁ δημιουργὸς ἐνέταξα τῷ πλάσματι ἐπιθυμίαν, καὶ οὐ τὸ φυσικὸν κίνημα διαβάλλω. Οὐ λέγω γάρ· Οὐκ ἐπιθυμήσεις. Οὐκ ἀνασπῶ τοῦ καλῶς φυτευθέντος τὴν ῥίζαν, ἀλλὰ τοῦ προφθαρέντος φυτοῦ τὰ νόθα πρέμνα κλαδεύω. Οὐ λέγω οὖν τὴν ἐπιθυμίαν αὐτὴν ἐξορίσαι τῆς ψυχῆς, ἀλλὰ τοῦ μαχικοῦ πάθους τὰς παραφυάδας ἔτι βλαστανούσας ἐκκόπτω. Τίς τῇ καλῇ ἀρούρᾳ ζιζάνια παρασπείρει;","english":"TITLE 19. — On surety.\n\nTITLE 20. — On desire; and that we must not follow evil desires.\n\n\"You shall not desire your neighbor's wife, nor his house, nor his field, nor his male servant, nor his female servant, nor his ox, nor his beast of burden, nor all that belongs to your neighbor.\" \"David desired a desire, and said: Who will give me water to drink from the cistern that is in Bethlehem? And the three mighty men took it and came to David; and he was unwilling to drink it, and poured it out to the Lord, and said: Be merciful to me, O Lord, that I should do this, if I drink the blood of the men who went at the risk of their lives.\" \"A good desire is a tree of life.\" \"Do not go after your desires, and restrain yourself from your appetites.\" \"The rushing of desire wears away an innocent mind.\" \"Whoever looks at a woman to desire her has already committed adultery with her in his heart.\" \"Everything in the world is the desire of the flesh, and the desire of the eyes, and the vainglory of life, which is not from the Father, but is from the world.\" \"I exhort you, as sojourners and strangers, to abstain from fleshly desires, which wage war against the soul.\" \"I, the Creator, implanted desire in the creature, and I do not slander the natural motion. For I do not say: You shall not desire. I do not tear up the root of what was well planted, but I prune the bastard shoots of the plant that has been corrupted. I do not say, then, to banish desire itself from the soul, but I cut off the offshoots of the fighting passion that are still sprouting. Who sows weeds alongside the good field?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":429,"ref":"p429","source":"Σπέρμα καλὸν ἔσπειρα· πόθεν τῶν ζιζανίων ὁ ὄλεθρος; ἔκτριψον, πάτησον, ἀπόπνιξον τὸ σπέρμα τὸ πονηρὸν, καὶ οὐ πονέσεις ἁδρυνομένου τοῦ ζιζανίου. Πᾶς δὲ ὃς ἐὰν ἐμβλέψῃ γυναικὶ πρὸς τὸ ἐπιθυμῆσαι αὐτὴν, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. Ὥσπερ τῷ στρουθῷ τῶν πτερῶν ὄφελος οὐδὲν ὑπὸ τῆς παγίδος ἁλόντι, ἀλλ' εἰκῆ καὶ μάτην πτερύσεται· οὕτω καὶ ἐπὶ τῶν λογισμῶν οὐδὲν ὄφελος, ἐὰν κατὰ κράτος ὑπὸ τῆς πονηρᾶς ἐπιθυμίας ἁπλῶς, ἀλλ' ὅσα ἐὰν σκιρτήσῃς, ἑάλως.\n\nΔιὰ τοῦτο πτερὰ τοῖς στρουθίοις, ἵνα ἐκφύγῃ παγίδας· διὰ τοῦτο λογισμοὶ τοῖς ἀνθρώποις, ἵνα ἐκφύγωσι τὰ ἁμαρτήματα.\n\nΤΙΤΛ. ΚΑʹ. –Περὶ ἑκουσίων καὶ ἀκουσίων ἁμαρτημάτων. «Ἐὰν πατάξῃ τίς τινα, καὶ ἀποθάνῃ, θανάτῳ θανατούσθω. Ὁ δὲ οὐχ ἑκὼν, ἀλλ' ὁ Θεὸς παρέδωκεν εἰς τὰς χεῖρας αὐτοῦ, δώσω σοι τόπον, οὗ φεύξεται ἐκεῖ ὁ φονεύσας.» «Ἐκεῖνος ὁ δοῦλος ὁ γνοὺς τὸ θέλημα τοῦ κυρίου αὐτοῦ, καὶ μὴ ποιήσας, δαρήσεται πολλάς. Ὁ δὲ μὴ γνοὺς, δαρήσεται ὀλίγας.» «Χάριν ἔχω τῷ ἐνδυναμώσαντί με Χριστῷ, ὅτι πιστόν με ἡγήσατο, θέμενος εἰς τὴν διακονίαν τὸν πρότερον ὄντα βλάσφημον, καὶ διώκτην, καὶ ὑβριστήν· ἀλλ' ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ. Ὑπερεπλεόνασε δὲ ἡ χάρις τοῦ Κυρίου μετὰ πίστεως, καὶ ἀγάπης τῆς ἐν Χριστῷ Ἰησοῦ.» «Ἑκουσίως ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία, φοβερὰ δέ τις ἐκδοχὴ κρίσεως, καὶ πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους.» Τῶν ἁμαρτημάτων, τὰ μὲν ἀκούσιά ἐστιν, τὰ δὲ ἀπὸ γνώμης πονηρᾶς γίνεται.","english":"I sowed good seed; whence the destruction of the tares? Root out, trample down, choke the evil seed, and you will not suffer when the tare grows rank. But everyone who looks at a woman to desire her has already committed adultery with her in his heart. As the sparrow's wings are of no use to it when caught by the snare, but it will flutter in vain and to no purpose, so also with thoughts there is no benefit if you are simply caught by force by evil desire, but however much you may leap about, you are caught.\n\nFor this reason sparrows have wings, that they may escape snares; for this reason men have thoughts, that they may escape sins.\n\nTITLE 21. — On voluntary and involuntary sins. \"If anyone strikes someone and he dies, he shall surely be put to death. But he who did it not willingly, but God delivered him into his hands, I will give you a place where the slayer may flee there.\" \"That servant who knew his master's will and did not do it will be beaten with many blows. But he who did not know will be beaten with few.\" \"I give thanks to Christ who strengthened me, because he considered me faithful, appointing me to the ministry, though I was formerly a blasphemer and a persecutor and an insolent man; but I was shown mercy, because I did it ignorantly in unbelief. But the grace of the Lord abounded exceedingly with faith and love that is in Christ Jesus.\" \"If we sin willingly after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and a zeal of fire that is about to devour the adversaries.\" Of sins, some are involuntary, and some come from an evil disposition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":430,"ref":"p430","source":"Ὑποθώμεθα γὰρ πορνείαν εἶναι τὸ κρινόμενον, καὶ πόρνας δύο· ἀλλ' ἡ μὲν πορνοβοσκῷ πραθεῖσα, πρὸς ἀνάγκην ἐστὶν ἐν τῷ κακῷ, τὴν ἐκ τοῦ σώματος ἐργασίαν τῷ πονηρῷ δεσπότῃ παρεχομένη· ἡ δὲ διὰ τὴν ἡδονὴν ἑκουσίως ἑαυτὴν ἐπιδοῦσα τῇ ἁμαρτίᾳ. Ἄλλως οὖν τὰ ἀκούσια τυγχάνει συγγνώμης, καὶ ἄλλως τὰ ἐκ μοχθηρᾶς προαιρέσεως κατακρίνεται. Τὸ ἀκούσιον οὐ κρίνεται. Διττὸν δὲ τοῦτο· τὸ μὲν γινόμενον μετὰ ἀγνοίας, τὸ δὲ δι' ἀνάγκην. Εἰ πρῶτον ἀγνοίᾳ σφάλλεταί τις, οὐ κολαστέος, ἐκείνου κολαστέου τοῦ καθ' ἕξιν ἁμαρτάνοντος. Τὰ μὲν ἀκούσια ἁμαρτήματα καὶ νόμος συγχωρεῖ, καὶ Θεὸς παρορᾷ, φιλάνθρωπος ὢν, καὶ οὐκ ἀπηνὴς, καὶ τῶν ἑκουσίως. Ὡς τὸ ἑκουσίως ἁμαρτάνειν ἐστὶν ἄδικον, οὕτω τὸ ἀκουσίως καὶ κατ' ἄγνοιαν, οὐκ εὐθὺς δίκαιον, ἀλλὰ ταχύ που μεθόριον ἀμφοῖν, δικαίου καὶ ἀδίκου, τὸ ὑπό τινων καλούμενον ἀδιάφορον. Ἁμάρτημα γὰρ οὐδὲν, ἔργον δικαιοσύνης. Τῷ μὲν ἀγνοίᾳ τοῦ κρείττονος διαμαρτάνοντι, συγγνώμη δίδοται· ὁ δὲ ἐξ ἐπιστήμης ἀδικῶν, ἀπολογίαν οὐκ ἔχει, προεαλωκὼς ἐν τῷ τοῦ συνειδότος δικαστηρίῳ.","english":"For let us suppose that the matter under judgment is fornication, and there are two prostitutes; but the one, having been sold to a brothel-keeper, is in evil by necessity, supplying the labor of her body to her wicked master; the other, for the sake of pleasure, willingly gave herself over to sin. In one way, then, involuntary acts obtain pardon, and in another way acts from a corrupt choice are condemned. The involuntary is not judged. And this is twofold: what happens through ignorance, and what happens through necessity. If someone first errs through ignorance, he is not to be punished, while that one is to be punished who sins by habit. Involuntary sins both the law pardons and God overlooks, being humane and not harsh, and so too with those committed willingly. As sinning willingly is unjust, so sinning involuntarily and through ignorance is not immediately just, but somewhere quickly between the two, the just and the unjust, is what some call the indifferent. For no sin is a work of righteousness. To the one who errs through ignorance of the better, pardon is given; but the one who does wrong from knowledge has no defense, having been condemned beforehand in the court of conscience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":431,"ref":"p431","source":"ΤΙΤΛ. ΚΒʹ. –Περὶ εὐχαριστούντων καὶ εὐγνωμονούντων· καὶ ὅτι χρὴ τοὺς εὐεργέτας κηρύσσειν.\n\n«Τοῖς δύο νεανίσκοις τοῖς κατασκοπήσασιν εἶπεν Ἰησοῦς· Εἰσέλθετε εἰς τὴν οἰκίαν τῆς γυναικὸς, καὶ ἐκβάλετε αὐτὴν, καὶ πάντα τὰ αὐτῆς. Καὶ εἰσῆλθον, καὶ ἐξήγαγον τὴν Ῥαὰβ τὴν πόρνην, καὶ τὸν πατέρα, καὶ τὴν μητέρα, καὶ τοὺς ἀδελφοὺς αὐτῆς.» «Τὰ ἐλέη σου, Κύριε, εἰς τὸν αἰῶνα ᾄσομαι.» «Τί ἀνταποδώσω τῷ Κυρίῳ περὶ πάντων ὧν ἀνταπέδωκεν ἡμῖν;» «Ἐὰν ἐπιλάθωμαί σου, Ἱερουσαλὴμ, ἐπιλησθείη ἡ δεξιά μου.» «Φρονήσεώς ἐστιν καὶ τὸ εἰδέναι τίνος ἡ χάρις.» «Ὁ ἀνταποδιδοὺς χάριτας, μέμνηται εἰς τὸ μετὰ ταῦτα, καὶ ἐν καιρῷ πτώσεως αὐτοῦ εὑρήσει στήριγμα.» «Χάριν ἀνθρώπου ὡς κόρην συντήρησον.» «Εἶπε Μαριάμ· Μεγαλύνει ἡ ψυχή μου τὸν Κύριον.» «Εἰσερχομένου αὐτοῦ εἰς τὴν πόλιν, ὑπήντησαν αὐτῷ δέκα λεπροὶ ἄνδρες, καὶ ἦραν φωνὴν λέγοντες· Ἰησοῦ ἐπιστάτα, ἐλέησον ἡμᾶς. Καὶ ἰδὼν εἶπεν αὐτοῖς· Πορευθέντες ἐπιδείξατε ἑαυτοὺς τοῖς ἱερεῦσιν. Καὶ ἐν τῷ ὑπάγειν αὐτοὺς ἐκαθαρίσθησαν. Εἷς δὲ ἐξ αὐτῶν, ἰδὼν ὅτι ἰάθη, ὑπέστρεψεν μετὰ φωνῆς μεγάλης δοξάζων τὸν Θεὸν, καὶ ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ εὐχαριστῶν αὐτῷ· καὶ αὐτὸς Σαμαρείτης. Ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν· Οὐχὶ οἱ δέκα ἐκαθαρίσθησαν; οἱ δὲ ἐννέα ποῦ; Οὐχ εὑρέθησαν ὑποστρέψαντες δοῦναι δόξαν τῷ Θεῷ, εἰ μὴ ὁ ἀλλογενὴς οὗτος. Καὶ εἶπεν αὐτῷ· Ἀναστὰς πορεύου, ἡ πίστις σου σέσωκέν σε.» «Ἐν παντὶ εὐχαριστεῖτε· τοῦτο γὰρ θέλημά ἐστιν Θεοῦ ἐν Χριστῷ","english":"TITLE 22. — Concerning those who give thanks and are grateful; and that benefactors must be proclaimed.\n\n«To the two young men who had gone to spy, Jesus said: Enter into the woman's house, and cast her out, and all that is hers. And they entered, and brought out Rahab the harlot, and her father, and her mother, and her brothers.» «I will sing of your mercies, O Lord, forever.» «What shall I render to the Lord for all that he has rendered to us?» «If I forget you, Jerusalem, let my right hand be forgotten.» «It is a mark of prudence also to know whose the grace is.» «He who repays graces is remembered in after times, and in the time of his fall he will find support.» «Keep a man's grace as you would a maiden.» «Mary said: My soul magnifies the Lord.» «As he was entering into the city, ten leprous men met him, and they raised their voice saying: Jesus, Master, have mercy on us. And seeing them he said to them: Go, show yourselves to the priests. And as they were going, they were cleansed. But one of them, seeing that he was healed, turned back with a loud voice glorifying God, and fell on his face giving thanks to him; and he was a Samaritan. And Jesus answered and said: Were not the ten cleansed? But where are the nine? Were none found returning to give glory to God except this foreigner? And he said to him: Rise and go; your faith has saved you.» «In everything give thanks; for this is the will of God in Christ","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:46","text":"The English carries the scriptural phrase “my soul magnifies the lord”, which matches Luke 1:46. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":432,"ref":"p432","source":"Ἰησοῦ εἰς ὑμᾶς» Πρέπουσα δοξολογίας ὑπόθεσις, ἡ τῶν εὐεργετημάτων διήγησις. Ἀποδώσωμεν τοίνυν σὺν τόκῳ τὸ χρέος, ἂν ἄρα τοσοῦτον εὐποροῦντες φανῶμεν. ΤΙΤΛ. ΚΓʹ. –Περὶ ἐκδικήσεως· καὶ ὡς ἀπηγόρευται δὶς περὶ τοῦ αὐτοῦ πράγματος εὐθύνας εἰσπράττεσθαι.\n\n«Οὐκ ἐκδικήσεις δὶς ἐπὶ τὸ αὐτό.»«Τί λογίζεσθε ἐπὶ τὸν Κύριον; συντέλειαν αὐτὸς ποιήσει, καὶ οὐκ ἐκδικήσει δὶς ἐπὶ τὸ αὐτὸ ἐν θλίψει.» ΤΙΤΛ. ΚΔʹ. –Περὶ ἐπικοίνων πραγμάτων· καὶ ὅτι χρὴ φεύγειν τὰ ἐπίκοινα καταγώγια, διότι μάχας καὶ διαστάσεις προξενοῦνται. «Εἶπεν Ἀβραὰμ πρὸς Λώτ· μὴ ἔστω μάχη ἀναμέσον ἐμοῦ, καὶ ἀναμέσον σου, καὶ ἀναμέσον τῶν ποιμένων μου, καὶ τῶν ποιμένων σου, ὅτι ἄνθρωποι ἀδελφοὶ ἡμεῖς ἐσμεν. Οὐκ ἰδοὺ πᾶσα ἡ γῆ ἐναντίον σού ἐστιν; Διαχωρίσθητι ἀπ' ἐμοῦ. Εἰ σὺ εἰς ἀριστερὰ, ἐγὼ εἰς δεξιά· εἰ σὺ εἰς δεξιὰ, ἐγὼ εἰς ἀριστερά. Καὶ ἐπάρας Λὼτ τοὺς ὀφθαλμοὺς αὐτοῦ, εἶδεν τὴν περίχωρον τοῦ Ἰορδάνου, ὅτι πᾶσα ἦν ποτιζομένη, πρὸ τοῦ καταστρέψαι τὸν Θεὸν Σόδομα καὶ Γόμοῤῥα, ὡς παράδεισος τοῦ Θεοῦ, καὶ ὡς ἡ γῆ Αἰγύπτου. Καὶ ἐξελέξατο ἑαυτῷ Λὼτ τὴν περίχωρον τοῦ Ἰορδάνου, καὶ ἀπῆρεν Λὼτ ἀπὸ ἀνατολῶν, καὶ ἐχωρίσθησαν.» «Κρεῖσσον οἰκεῖν ἐπὶ γωνίας ὑπαίθρου, ἢ ἐν οἴκῳ κοινῷ.» «Ἰσχυροτέρῳ σου καὶ πλουσιωτέρῳ σου μὴ κοινώνει.» Ἔχουσιν αἱ τῶν κοινῶν ἐπιμέλειαι λαβὰς εἰς τὸ μεμφθῆναι.","english":"Jesus into you.\" A fitting occasion for glorification is the narration of benefits. Let us therefore repay the debt with interest, if indeed we are shown to be so well supplied. TITLE 23. — Concerning vengeance; and that it is forbidden to exact penalties twice for the same matter.\n\n\"You shall not avenge twice for the same thing.\" \"Why do you reason against the Lord? He himself will bring about the consummation, and he will not avenge twice for the same thing in affliction.\" TITLE 24. — Concerning things held in common; and that one must flee common lodgings, because they produce fights and dissensions. \"Abraham said to Lot: Let there be no strife between me and you, and between my shepherds and your shepherds, for we are brothers. Is not the whole land before you? Separate yourself from me. If you go to the left, I will go to the right; if you go to the right, I will go to the left. And Lot lifted up his eyes and saw the whole region of the Jordan, that it was all watered, before God destroyed Sodom and Gomorrah, like the paradise of God, and like the land of Egypt. And Lot chose for himself the region of the Jordan, and Lot departed from the east, and they were separated.\" \"Better to dwell on a corner in the open air than in a common house.\" \"Do not share with one stronger and richer than yourself.\" The cares of common things have handles for blame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":433,"ref":"p433","source":"ΤΙΤΛ. ΚΕʹ. –Περὶ εὐδοκιμίας· ὅτι εὐχῆς ἄξιον τὸ κατόρθωμα. «Ἐπὶ μικρῷ καὶ μεγάλῳ εὐδοκιμίαν ἔχε.» «Σπούδασον σεαυτὸν εὐδόκιμον παραστῆσαι τῷ Θεῷ, ἐργάτην ἀνεπαίσχυντον.» ΤΙΤΛ. Κςʹ. –Περὶ ἐμπόρων. «Μόλις ἐξελεῖται ἔμπορος ἀπὸ πλημμελείας. ΤΙΤΛ. ΚΖʹ. –Περὶ εὐνούχων.\n\n«Μακάριος ὁ εὐνοῦχος, ὁ μὴ ἐργασάμενος ἐν χερσὶν ἀνόμημα, μηδὲ ἐνθυμηθεὶς κατὰ τοῦ Κυρίου πονηρά. Δοθήσεται αὐτῷ τῆς πίστεως χάρις ἐκλεκτὴ, καὶ κλῆρος ἐν ναῷ Κυρίου θυμηδέστερος.» «Ἐπιθυμία εὐνούχου ἀποπαρθενῶσαι νεᾶνιν.» «Εἰσὶν εὐνοῦχοι, οἵτινες ἐκ κοιλίας μητρὸς αὐτῶν ἐγεννήθησαν οὕτως· καὶ εἰσὶν εὐνοῦχοι, οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων· καὶ εἰσὶν εὐνοῦχοι, οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν.» Ἄτιμον τὸ τῶν εὐνούχων γένος καὶ πανώλεθρον. Τοῦτο δὴ τοῦτο ἄθηλυ, ἄνανδρον, γυναικομανὲς, καὶ ἐπίζηλον, ἀμετάδοτον, πάνδοχον, ἀπροσκορὲς, κλαυσίδειπνον, ὀξύθυμον, χρυσομανὲς, κακόμισθον, ἀπηνὲς, θηλυδρῶδες, γαστρίδουλον· καὶ τί γὰρ εἴπω; σὺν αὐτῇ τῇ γεννήσει, σιδηροκατάδικον. Πῶς γὰρ ὀρθὴ γνώμη τούτων, ὧν οἱ πόδες στρεβλοί; οὗτοι μὲν οὖν σωφρονοῦσιν ἄμισθα διὰ σιδήρου· μένουσι δὲ ἄκαρποι δι' οἰκείαν αἰσχρότητα. Ἀπόστησον ἀπὸ τῆς συμβίου σου τὸν εὐνούχων σμάραγον. Κἂν γὰρ δοκοίη τῶν κάτω διδύμων ἐκτετμῆσθαι, ἀλλ' ἄνω ἔχει ἐν τῷ προσώπῳ τοὺς διδύμους ὀφθαλμοὺς ἐμπαθῶς βλέποντας, καὶ ἐπισυρόμενον ἤδη πονηρὰς μαρτυρίας.","english":"TITLE 25. — Concerning good repute; that the achievement is worthy of prayer. \"For small and great, hold good repute.\" \"Be diligent to present yourself approved to God, a worker unashamed.\" TITLE 26. — Concerning merchants. \"A merchant shall scarcely be delivered from transgression. TITLE 27. — Concerning eunuchs.\n\n\"Blessed is the eunuch who has not wrought lawlessness with his hands, nor thought evil things against the Lord. To him shall be given the chosen grace of faith, and a portion in the temple of the Lord more delightful.\" \"The desire of a eunuch is to deflower a young maiden.\" \"There are eunuchs who were born so from their mother's womb; and there are eunuchs who were made eunuchs by men; and there are eunuchs who have made themselves eunuchs for the kingdom of heaven.\" Dishonorable is the race of eunuchs and utterly ruinous. This very thing is unmanly, unwomanly, mad after women, and enviable, unsociable, all-receiving, unabashed, tearful at feasts, quick-tempered, mad after gold, ill-paid, harsh, womanish, slave to the belly; and what shall I say? together with their very birth, condemned to iron. For how can right judgment be in those whose feet are twisted? These then are temperate without reward, by means of iron; but they remain fruitless through their own shamefulness. Put away from your wife the emerald of the eunuchs. For even if he may seem to have been cut off from the lower twins, yet above he has in his face the twin eyes looking passionately, and already dragging along evil testimonies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":434,"ref":"p434","source":"ΤΙΤΛ. ΚΗʹ. –Περὶ ἐγκωμίων καὶ τῶν χαιρόντων ἐν αὐτοῖς· καὶ ὅτι οὐ δεῖ πρὸ πείρας ἐπαινεῖν τινα.\n\n«Δόκιμον ἀργύριον καὶ χρυσίον πυρώσεις· ἀνὴρ δὲ δοκιμάζεται διὰ στόματος ἐγκωμιαζόντων αὐτόν.» «Τὸν αὐτὸν ἐπαινεῖν καὶ ψέγειν οὐκ ἀνδρὸς ἀγαθοῦ.» «Πρὸ λογισμοῦ μὴ ἐπαινέσῃς ἄνδρα. Οὗτος γὰρ πειρασμὸς ἀνθρώπου.» «Οὐαὶ ὑμῖν ὅταν\n\nκαλῶς εἴπωσιν ὑμᾶς πάντες οἱ ἄνθρωποι. Κατὰ ταῦτα γὰρ ἐποίουν τοῖς ψευδοπροφήταις οἱ πατέρες αὐτῶν.» «Κἂν ἐῤῥωμένος ὦ κατὰ τὸν Θεὸν, πλεῖόν με δεῖ φοβεῖσθαι καὶ προσέχειν τοῖς εἰκῆ φυσῶσίν με. Ἐπαινοῦντες γάρ με μαστιγοῦσιν.» Μὴ πρὸς ἐπαίνους χαυνωθῶμεν τοὺς ὑπὲρ τὴν ἀλήθειαν. Πολλοὶ τὸν παρὰ τῶν πολλῶν ἔπαινον θηρώμενοι, ἔργῳ μὲν τὴν ἀδικίαν καὶ πλεονεξίαν ὡς ὠφέλιμον προτιμῶσι, σχήματι δὲ καὶ λόγῳ, τὴν ἰσότητα καὶ τὴν δικαιοσύνην ὑπερθαυμάζουσιν. Ὁ δεῖνα τὸν πλοῦτον τοῖς θηριομάχοις προσαναλίσκων, καὶ ταῖς ματαίαις τῶν δήμων φωναῖς ἐπαγαλλόμενος, φυσᾶται τοῖς ἐπαίνοις, καὶ μέγα φρονεῖ, τὴν δόξαν ἔχων ἐν τῇ αἰσχύνῃ αὐτοῦ· ὅς γε καὶ ἔγγραφον τοῖς περιφανέσι τῆς πόλεως τὴν ἑαυτοῦ ἁμαρτίαν ἐπὶ τῶν πινάκων δεικνύει. ΤΙΤΛ. ΚΘʹ. –Περὶ ἐκδικήσεως Θεοῦ τοῖς ἀδικουμένοις γενομένης· ὅτι χρὴ τῷ Θεῷ ἐπιτρέπειν τὰ τῆς ἐκδικήσεως.","english":"TITLE 28. — Concerning praises and those who rejoice in them; and that one must not praise anyone before testing.\n\n\"Tested silver and gold you shall purify by fire; but a man is tested through the mouth of those who praise him.\" \"To praise and to blame the same person is not the mark of a good man.\" \"Do not praise a man before deliberation. For this is a temptation of man.\" \"Woe to you when\n\nall men speak well of you. For according to these things their fathers did to the false prophets.\" \"Even if I am strong in God, I must fear all the more and beware of those who puff me up at random. For in praising me they scourge me.\" Let us not be softened toward praises beyond the truth. Many, hunting after the praise that comes from the many, in deed prefer injustice and greed as profitable, but in appearance and word they marvel exceedingly at equality and justice. So-and-so, spending his wealth on beast-fighters and exulting in the vain shouts of the crowds, is puffed up by the praises and thinks greatly of himself, having his glory in his shame; who even displays his own sin in writing on tablets to the distinguished men of the city. TITLE 29. — Concerning the vengeance of God that comes upon those who are wronged; and that one must entrust matters of vengeance to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":435,"ref":"p435","source":"«Θεὸς ἐκδικήσεων Κύριος, Θεὸς ἐκδικήσεων ἐπαῤῥησιάσατο.» «Ποιῶν ἐλεημοσύνας ὁ Κύριος, καὶ κρῖμα πᾶσι τοῖς ἀδικουμένοις.» «Ἔγνων ὅτι ποιήσει Κύριος τὴν κρίσιν τῶν πτωχῶν, καὶ τὴν δίκην.» «Μὴ εἴπῃς, Τίσομαι τὸν ἐχθρὸν, ἀλλ' ὑπόμεινον τὸν Κύριον, ἵνα σε βοηθήσῃ.» «Σκόλοψ πικρίας καὶ ἄκανθα ὀδύνης ἀπὸ τῶν περικύκλῳ αὐτῶν. Καὶ ποιήσω κοῖμα ἐν πᾶσι τοῖς ἀτιμάζουσιν αὐτούς.» «Κριτής τις ἦν ἔν τινι πόλει τὸν Θεὸν μὴ φοβούμενος, καὶ ἄνθρωπον μὴ ἐντρεπόμενος. Χήρα δὲ ἦν ἐν τῇ πόλει ἐκείνῃ, καὶ ἤρχετο πρὸς αὐτὸν λέγουσα· Ἐκδίκησόν με ἀπὸ τοῦ ἀντιδίκου μου. Καὶ οὐκ ἤθελεν ἐπὶ χρόνου. Μετὰ δὲ ταῦτα εἶπεν ἐν ἑαυτῷ· Εἰ καὶ τὸν Θεὸν οὐ φοβοῦμαι, καὶ ἄνθρωπον οὐκ ἐντρέπομαι, διά γε τὸ παρέχειν μοι κόπον τὴν χήραν ταύτην, ἐκδικήσω αὐτὴν, ἵνα μὴ εἰς τέλος ἐρχομένη ὑποπιάζῃ με. Εἶπεν δὲ ὁ Κύριος· Ἀκούσατε τί ὁ κριτὴς τῆς ἀδικίας λέγει. Ὁ δὲ Θεὸς οὐ μὴ ποιήσῃ τὴν ἐκδίκησιν τῶν ἐκλεκτῶν αὐτοῦ, τῶν βοώντων πρὸς αὐτὸν νυκτὸς καὶ ἡμέρας, καὶ μακροθυμῶν ἐπ' αὐτοῖς; Λέγω ὑμῖν, ὅτι ποιήσει τὴν ἐκδίκησιν αὐτῶν ἐν τάχει.» «Μὴ ἑαυτοὺς ἐκδικοῦντες, ἀλλὰ δότε τόπον τῇ ὀργῇ. Γέγραπται γάρ· Ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει Κύριος.» Πάντως ὁ ἀδικούμενος, καταφλέγεται μὲν ὑπὸ λύπης, ἀμύνασθαι δὲ οὐκ ἔχων, ἢ διὰ τῶν ἴσων ἐλθεῖν ἔσθ' ὅτε, διὰ τὸ ἡττᾶσθαι τῆς τοῦ ἀδικοῦντος χειρὸς, τῆς ἄνωθεν μισοπονηρίας τὸ κέντρον καλεῖ πρὸς ἐπικουρίαν. Δεῖν, οἶμαι, τοὺς χωρίον ἱερὸν νεμομένους ἐπιτρέπειν πάντα τῷ Θεῷ δικάζειν, καὶ καταφρονεῖν τῆσδε χειρὸς ἀνθρωπίνης, ὅταν αὐτοὶ τὸν ἄνω δικαστὴν περισκοπῶσιν. ΤΙΤΛ. Λʹ.","english":"God of vengeance is the Lord, God of vengeance has spoken boldly.\" \"The Lord who performs acts of mercy, and judgment for all who are wronged.\" \"I know that the Lord will execute judgment for the poor, and their cause.\" \"Do not say, I will repay the enemy, but wait for the Lord, that he may help you.\" \"A thorn of bitterness and a sting of pain from those around them. And I will make a resting place among all who dishonor them.\" \"There was a certain judge in a certain city who did not fear God and did not respect man. And there was a widow in that city, and she kept coming to him saying, Avenge me against my adversary. And for a time he was unwilling. But after these things he said to himself, Even if I do not fear God and do not respect man, yet because this widow keeps causing me trouble, I will avenge her, so that she does not wear me out by coming to the end. And the Lord said, Hear what the unjust judge says. And will God not execute the vengeance of his elect, who cry out to him night and day, and is he long-suffering toward them? I tell you that he will execute their vengeance quickly.\" \"Do not avenge yourselves, but give place to wrath. For it is written: Vengeance is mine, I will repay, says the Lord.\" Certainly the one who is wronged is set ablaze by grief, and being unable to defend himself, or sometimes to come through equal measures, because he is defeated by the hand of the wrongdoer, he calls the sting of the hatred of evil from above to his aid. It is necessary, I think, for those who inhabit a sacred place to entrust everything to God to judge, and to despise this human hand, whenever they themselves look to the judge above. TITLE 30.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":436,"ref":"p436","source":"–Περὶ εὐθυνομένων καὶ δίκας εἰσπραττομένων· καὶ ὡς οὐδαμῶς ἄλλος ἀντὶ ἄλλου εὐθυνθήσεται.\n\n«Οὐκ ἀποθανοῦνται πατέρες ὑπὲρ τέκνων, οὔτε υἱοὶ ὑπὲρ πατέρων· ἕκαστος τῇ ἑαυτοῦ ἁμαρτίᾳ ἀποθανεῖται.» «Ἀδελφὸς οὐ λυτροῦται, λυτρώσεται ἄνθρωπος;» «Ἐν ταῖς ἡμέραις ἐκείναις οὐ μὴ εἴπωσι· Πατέρες ἔφαγον ὄμφακας, καὶ οἱ ὀδόντες τῶν τέκνων ᾑμωδίασαν· ἀλλ' ἕκαστος ἐν τῇ ἑαυτοῦ ἁμαρτίᾳ ἀποθανεῖται, καὶ τοῦ φαγόντος αἱμωδιάσουσιν οἱ ὀδόντες.» «Οἱ πατέρες ἔφαγον ὄμφακας, καὶ οἱ ὀδόντες τῶν τέκνων ᾑμωδίασαν. Ζῶ ἐγὼ, λέγει Κύριος, ἡ ψυχὴ ἡ ἁμαρτάνουσα, αὐτὴ καὶ ἀποθανεῖται. Ὁ δὲ ἄνθρωπος ἔσται δίκαιος, ὁ ποιῶν δικαιοσύνην. Υἱὸς οὐ λήψεται τὴν ἀδικίαν τοῦ υἱοῦ. Δικαιοσύνη δὲ δικαίου ἐπ' αὐτὸν ἔσται, καὶ ἀνομία ἀνόμου ἐπ' αὐτὸν ἔσται.» «Ἕκαστος τὸ ἴδιον φορτίον βαστάζει. ΤΙΤΛ. ΛΑ. –Περὶ ἐλεγμῶν «Πληγαὶ καὶ ἔλεγχοι διδόασι σοφίαν.» «Ὁ ἐλέγχων ἀνθρώπου ὁδοὺς, χάριτας μᾶλλον ἕξει τοῦ γλωσσοχαριτοῦντος.» «Κρείσσων ἀνὴρ ἐλέγχων, ἀνδρὸς σκληροτραχήλου.» «Οἱ ἐλέγχοντες, βελτίους φανοῦνται, ἐπ' αὐτοὺς δὲ ἥξει εὐλογία","english":"Concerning those who are called to account and exact penalties; and that in no way will one be called to account in place of another.\n\n\"Fathers shall not die for children, nor sons for fathers; each shall die for his own sin.\" \"A brother does not redeem; shall a man redeem?\" \"In those days they shall by no means say, 'The fathers ate sour grapes, and the children's teeth were set on edge'; but each shall die in his own sin, and the teeth of the one who ate shall be set on edge.\" \"The fathers ate sour grapes, and the children's teeth were set on edge. As I live, says the Lord, the soul that sins, it shall die. But the man shall be righteous, the one who does righteousness. A son shall not take upon himself the injustice of the son. But the righteousness of the righteous shall be upon him, and the lawlessness of the lawless shall be upon him.\" \"Each bears his own burden. TITLE 31. Concerning reproofs. \"Stripes and reproofs give wisdom.\" \"He who reproves a man's ways will have more favor than the one who flatters with the tongue.\" \"Better is a man who reproves than a stiff-necked man.\" \"Those who reprove shall appear better, and blessing shall come upon them","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":437,"ref":"p437","source":"ἀγαθή.» «Ὁ ἐλέγχων μετὰ παῤῥησίας εἰρηνοποιεῖ.» «Μὴ ἔλεγχε κακοὺς, ἵνα μὴ μισήσωσί σε.» «Ἐν συμποσίῳ οἴνου μὴ ἐλέγξῃς τὸν πλησίον σου.» «Μὴ ἐκκαίῃς ἄνθρακας, ἁμαρτωλοὺς ἐλέγχων, μὴ ἐμπυρισθῇς ἐν φλογὶ πυρὸς ἁμαρτιῶν.» «Τοὺς ἁμαρτάνοντας ἐνώπιον πάντων ἔλεγχε, ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσιν.» ΣΤΟΙΧΕΙΟΝ Ζ.\n\nΤΙΤΛ. Αʹ. –Περὶ τοῦ ζητεῖν τὸν Θεὸν, καὶ ἀκολουθεῖν αὐτῷ, καὶ ὅτι ἐπὶ τῷ ὀνόματι αὐτοῦ πάντα χρὴ ἡμᾶς πράττεσθαι.\n\n«Ἐν τοῖς ἐγγίζουσί με ἁγιασθήσομαι.» «Κύριον τὸν Θεόν σου φοβηθήσῃ, καὶ αὐτῷ μόνῳ λατρεύσεις, καὶ πρὸς αὐτὸν κολληθήσῃ, καὶ ἐπὶ τῷ ὀνόματι αὐτοῦ ὀμῇ. Οὗτος καύχημά σου, καὶ οὗτος ζωή σου.» «Οὐκ ἐγκατέλιπες τοὺς ἐκζητοῦντάς σε, Κύριε.» «Ἐν κημῷ καὶ χαλινῷ τὰς σιαγόνας αὐτῶν ἄγξαι, τῶν μὴ ἐγγιζόντων πρὸς σέ.» «Ἐξεζήτησα τὸν Κύριον, καὶ ἐπήκουσέ μου, καὶ ἐκ πασῶν τῶν θλίψεών μου ἐῤῥύσατό με.» «Οἱ μακρύνοντες ἑαυτοὺς ἀπὸ σοῦ, ἀπολοῦνται.» «Πλούσιοι ἐπτώχευσαν, καὶ ἐπείνασαν, οἱ δὲ ἐκζητοῦντες τὸν Κύριον, οὐκ ἐλαττωθήσονται παντὸς ἀγαθοῦ.» «Ἀγαλλιάσθωσαν, καὶ εὐφρανθήτωσαν ἐπὶ σοὶ πάντες οἱ ζητοῦντές σε, Κύριε.» «Ἐκζητήσατε τὸν Θεὸν, καὶ ζήσεται ἡ ψυχὴ ὑμῶν.» «Εὐφρανθήτω καρδία ζητούντων τὸν Κύριον.» «Ὁ ζητῶν τὸν Κύριον, εὑρήσει γνῶσιν μετὰ δι καιοσύνης.","english":"Good.\" \"He who reproves with boldness makes peace.\" \"Do not reprove the wicked, lest they hate you.\" \"At a banquet of wine do not reprove your neighbor.\" \"Do not kindle coals by reproving sinners, lest you be set on fire in the flame of the fire of sins.\" \"Reprove those who sin before all, so that the rest also may have fear.\" Letter Z.\n\nTITLE 1. — Concerning seeking God, and following him, and that we must do all things in his name.\n\n\"I will be sanctified among those who draw near to me.\" \"You shall fear the Lord your God, and him only shall you serve, and to him shall you cleave, and in his name shall you swear. This is your boast, and this is your life.\" \"You have not forsaken those who seek you, Lord.\" \"With bit and bridle bind their jaws, of those who do not draw near to you.\" \"I sought the Lord, and he heard me, and from all my afflictions he delivered me.\" \"Those who keep themselves far from you shall perish.\" \"The rich have become poor and have hungered, but those who seek the Lord shall not lack any good thing.\" \"Let all those who seek you rejoice and be glad in you, Lord.\" \"Seek God, and your soul shall live.\" \"Let the heart of those who seek the Lord rejoice.\" \"He who seeks the Lord will find knowledge with righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":438,"ref":"p438","source":"Οἱ δὲ ὀρθῶς ζητοῦντες αὐτὸν, εὑρήσουσιν εἰρήνην.» «Ὡς ἔτι καιρὸς, ἐκζητήσατε τὸν Κύριον.» «Ἔλεον καὶ κρῖμα φυλάσσου, καὶ ἔγγιζε πρὸς τὸν Θεόν σου διὰ παντός.» «Ἀκούσατέ μου, καὶ φάγεσθε ἀγαθὰ, καὶ τρυφήσει ἐν ἀγαθοῖς ἡ ψυχὴ ὑμῶν.» «Αἰσχυνθήσονται πάντες οἱ ἀφορίζοντες ἑαυτοὺς ἀπὸ Κυρίου.» «Ἐκζητήσατέ με ἐν ὅλῃ καρδίᾳ ὑμῶν, καὶ ἐπιφανοῦμαι ὑμῖν.» «Τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης ὁ Θεὸς γίνεται, «Ἐγγίσατε τῷ Θεῷ, καὶ ἐγγιεῖ ὑμῖν.» Ἀμήχανον ἐκτραπῆναι τῆς δικαίας ὁδοῦ, μὴ λήθην Θεοῦ ταῖς ψυχαῖς νοσήσαντας. Ὅσον ἀφίστατο τῆς ζωῆς ὁ Ἀδὰμ, τοσοῦτον προσήγγιζεν τῷ θανάτῳ. Ζωὴ γὰρ ὁ Θεός· στέρησις δὲ ζωῆς ὁ θάνατος. Ὥστε τὸν θάνατον ὁ Ἀδὰμ διὰ τῆς ἀναχωρήσεως τοῦ Θεοῦ κατεσκεύασεν, κατὰ τὸ γεγραμμένον, ὅτι Ἰδοὺ οἱ μακρύνοντες ἑαυτοὺς ἀπὸ σοῦ, ἀπολοῦνται. Ἀνάγκη τὴν ἐρημωθεῖσαν ψυχὴν τῆς οἰκειώσεως τοῦ Θεοῦ, οἰκητήριον γενέσθαι πνευμάτων ἀκαθάρτων. Τάξις ἀρίστη παντὸς ἀρχομένου, καὶ λόγου, καὶ πράγματος, ἐκ Θεοῦ τε ἄρχεσθαι, καὶ εἰς Θεὸν ἀναπαύεσθαι. Ἀρχὴν ἁπάντων καὶ τέλος ποιοῦ Θεόν.","english":"Those who seek him rightly will find peace. \"While there is still time, seek the Lord.\" \"Keep mercy and judgment, and draw near to your God always.\" \"Listen to me, and you shall eat good things, and your soul shall delight in good things.\" \"All those who separate themselves from the Lord shall be put to shame.\" \"Seek me with your whole heart, and I will appear to you.\" \"To those who seek him, God becomes a rewarder.\" \"Draw near to God, and he will draw near to you.\" It is impossible to turn aside from the righteous path unless, in their souls, they have suffered forgetfulness of God. As far as Adam departed from life, so far did he draw near to death. For God is life, and death is the deprivation of life. So that Adam brought about death through his withdrawal from God, according to what is written: Behold, those who distance themselves from you shall perish. It is necessary that a soul made desolate of its intimacy with God become a dwelling place of unclean spirits. The best order for everything that begins, whether word or deed, is to begin from God and to rest in God. Make God the beginning and the end of all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":439,"ref":"p439","source":"ΤΙΤΛ. Βʹ. –Περὶ ζώων ἀλόγων, τῶν φυσικῇ σοφίᾳ κεκοσμημένων. «Ἢ σὺ περιέθηκας ἵππῳ δύναμιν, ἐνέδυσας δὲ τραχήλῳ αὐτοῦ φόβον; πόῤῥωθεν δὲ ὀσφραίνεται πολέμους. Ἐκ δὲ τῆς σῆς ἐπιστήμης ἕστηκεν ἱέραξ, ἀναπετάσας τὰς πτέρυγας αὐτοῦ, ἀκίνητος ὁρῶν πρὸς νότον; Γὺψ ἐπὶ νοσσιὰν αὐτοῦ καθεσθεὶς, αὐλίζεται ἐπ' ἐξοχῇ πέτρας, καὶ ἀποκρύφῳ; ἐκεῖ ὢν ζητεῖ τὰ σῖτα· πόῤῥωθεν δὲ οἱ ὀφθαλμοὶ αὐτοῦ σκοπεύουσι.» «Τίς ἡτοίμασε κόρακι βοράν; νεοσσοὶ γὰρ αὐτοῦ πρὸς Κύριον κεκράγασι, πλανώμενοι, τὰ σῖτα ζητοῦντες. Εἰ ἔγνως καιρὸν τοκετοῦ τραγελάφου ἐπὶ πέτρας, ἐφύλαξας δὲ ὠδῖνας ἐλάφων; Ἠρίθμησας δὲ μῆνας αὐτῶν πλήρεις τοκετοῦ, ὠδῖνας δὲ αὐτῶν ἔλυσας; Ἐξέθρεψας δὲ αὐτῶν τὰ παιδία ἄνευ φόβου; Τίς δέ ἐστιν ὁ ἀφεὶς ὄνον ἄγριον ἐλεύθερον; δεσμοὺς δὲ αὐτοῦ τίς ἔλυσεν; ἐθέμην δὲ τὴν δίαιταν αὐτοῦ ἔρημον.» «Ἴθι πρὸς μύρμηκα, ὦ ὀκνηρὲ, καὶ ζήλωσον ἰδὼν τὰς ὁδοὺς αὐτοῦ, καὶ γενοῦ ἐκείνου σοφώτερος. Ἐκεῖνος γὰρ γεωργίου μὴ ὑπάρχοντος, μηδὲ τὸν ἀναγκάζοντα ἔχων, μηδὲ ὑπὸ δεσπότην ὢν, ἑτοιμάζεται θέρους τὴν τροφὴν, πολλήν τε ἐν τῷ ἀμητῷ ποιεῖται τὴν","english":"TITLE 2. — Concerning irrational animals, which are adorned with natural wisdom. \"Or have you clothed the horse with strength, and put fear upon his neck? And from afar he scents battles. And by your knowledge does the hawk stand, spreading his wings, motionless, looking toward the south? The vulture, sitting upon his nest, lodges on the edge of a rock, and in a hidden place; being there he seeks his food; and from afar his eyes look out.\" \"Who has prepared food for the raven? For his young cry out to the Lord, wandering, seeking their food. If you knew the time of the birth of the mountain-goat on the rock, and have you watched the pangs of the deer? And have you numbered their months full of birth, and loosed their pangs? And have you nourished their young without fear? And who is he who sent the wild ass free? And who loosed his bonds? And I set his dwelling in the wilderness.\" \"Go to the ant, O sluggard, and be zealous, seeing his ways, and become wiser than he. For he, though there is no farm, nor has he one who compels him, nor is he under a master, prepares his food in summer, and makes a great harvest in the reaping","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":440,"ref":"p440","source":"παράθεσιν. Ἢ πορεύθητι πρὸς τὴν μέλισσαν, καὶ μάθε ὅτι ἐργάτις ἐστί· τὴν δὲ ἐργασίαν ὡς σεμνὴν ποιεῖ. Ἧς τοὺς πόνους βασιλεῖς καὶ ἰδιῶται πρὸς ὑγείαν προσφέρονται. Ποθεινὴ δέ ἐστι πᾶσι, καὶ ἐπίδοξος, καίπερ οὖσα ἐν ῥώμῃ ἀσθενής.» «Τέσσαρά ἐστιν ἐλάχιστα ἐπὶ τῆς γῆς· ταῦτα δέ ἐστι σοφώτερα τῶν σοφῶν· οἱ μύρμηκες, οἷς μή ἐστιν ἰσχὺς, καὶ ἑτοιμάζεται θέρους τὴν τροφήν· καὶ οἱ χοιρόγρυλλοι ἔθνος οὐκ ἰσχυρὸν, οἳ ἐποιήσαντο ἐν πέτραις τοὺς ἑαυτῶν οἴκους. Ἀβασίλευτός ἐστιν ἡ ἀκρὶς, ἐκστρατεύει ἀφ' ἑνὸς κελεύσματος· καὶ καλαβώτης χερσὶν ἐρειδόμενος, καὶ εὐάλωτος ὢν, κατοικεῖ ἐν ὀχυρώμασι βασιλέων. Τρία ἐστὶν ἃ εὐόδως πορεύονται, καὶ τὸ τέταρτον ὃ καλῶς διαβαίνει· σκύμνος λέοντος ἰσχυρότερος κτηνῶν, ὃς οὐκ ἀποστρέψεται, οὐδὲ καταπτήσσει κτῆνος, καὶ ἀλεκτρυὼν ἐμπεριπατῶν ἐν θηλείαις εὔψυχος, καὶ τράγος ἡγούμενος αἰπολίου.» Τὸ κώνειον οἱ ψάρες βόσκονται, διὰ τὴν κατασκευὴν τοῦ σώματος τὴν ἐκ τοῦ δηλητηρίου βλάβην ἀποδιδράσκοντες. Λεπτοὺς γὰρ ἔχοντες τοὺς ἐπὶ τὴν καρδίαν πόρους, φθάνουσιν ἐκπέμψασθαι. Ἐλλέβορος δὲ ὀρτύγων ἐστὶ τροφὴ, ἰδιότητι κράσεως τὴν βλάβην ἀποφευγόντων. Ἔστι δὲ αὐτὰ ταῦτα ἐν καιρῷ ποτε καὶ ἡμῖν χρήσιμα. Ἔχιδνα τὸ χαλεπώτατον τῶν ἑρπετῶν πρὸς γάμον ἀπαντᾷ τῆς θαλασσίας μυραίνης, καὶ συριγμῷ τὴν παρουσίαν σημήνασα, ἐκκαλεῖται αὐτὴν ἐκ τῶν βυθῶν πρὸς γαμικὴν συμπλοκήν. Ἡ δὲ ὑπακούει, καὶ ἑνοῦται τῷ ἰοβόλῳ. Τινὲς ἀποδημητικοὶ τῶν ἰχθύων, ὥσπερ ἀπὸ κοινοῦ βουλευτηρίου πρὸς τὴν ὑπερορίαν στελλόμενοι, ὑφ' ἑνὶ συνθήματι πάντες ἀπαίρουσιν.","english":"A comparison. Or go to the bee, and learn that she is a worker; and she makes her work as something venerable. Kings and commoners bring her labors for health. And she is desirable to all, and illustrious, though she is weak in strength. \"There are four things least upon the earth; but these are wiser than the wise: the ants, which have no strength, and prepare their food in summer; and the rock-badgers, a nation not strong, which made their houses in the rocks. The locust is without a king, yet it marches out at a single command; and the gecko, supported by its hands, and though easily caught, dwells in the strongholds of kings. There are three things which go well, and the fourth which passes over finely: a lion's cub, stronger than beasts, which will not turn back, nor does any beast frighten it; and a rooster walking about among the females, stout-hearted; and a he-goat leading the flock.\" The wrasse feed on hemlock, escaping the harm of the poison through the constitution of their body. For having narrow passages to the heart, they manage to expel it first. And hellebore is the food of quails, which avoid the harm by the peculiarity of their temperament. And these very things are at times also useful to us. The viper, the most savage of serpents, comes to mate with the sea moray, and having signaled its presence by a hiss, it calls her out from the depths to the marital coupling. And she obeys, and is united with the venomous one. Some migratory fish, as if sent out from a common council to a foreign land, all set out at a single signal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":441,"ref":"p441","source":"Ἐπειδὰν ὁ τεταγμένος καιρὸς τῆς κυήσεως καταλάβοι, ἄλλοι αἰγιαλῶν κόλπων μεταστάντες, τῷ κοινῷ τῆς φύσεως νόμῳ διεγερθέντες ἐπὶ τὴν βορεινὴν ἐπείγονται θάλασσαν. Καὶ ἴδοις ἂν κατὰ τὸν καιρὸν τῆς ἀνόδου, ὥσπερ τι ῥεῦμα, τοὺς ἰχθύας ἡνωμένους, καὶ ἐκ τῆς Προποντίδος ἐπὶ τὸν Εὔξεινον ῥέοντας. Τίς ὁ κινῶν; ποῖον πρόσταγμα βασιλέως; ποῖα διατάγματα κατ' ἀγορὰν ἡπλωμένα δηλοῖ; οἱ ξεναγοῦντες τίνες; ὁρᾷς τὴν θείαν διάταξιν πάντα πληροῦσαν, καὶ διὰ τῶν σμικροτάτων διήκουσαν; ἰχθὺς οὐκ ἀντιλέγει νόμῳ Θεοῦ, καὶ ἄνθρωποι σωτηρίων δογμάτων οὐκ ἀνεχόμεθα; μὴ καταφρόνει τῶν ἰχθύων, ἐπειδὴ ἄλογα καὶ ἄφωνα παντελῶς· ἀλλὰ φοβοῦ, μὴ καὶ τούτων ἀλογώτερος ᾖς, τῇ διατάξει τοῦ Κτίσαντος ἀντιστάμενος. Ἄκουε τῶν ἰχθύων, μονονουχὶ φωνὴν ἀφιέντων, δι' ὧν ποιοῦσιν, ὅτι εἰς διαμονὴν τοῦ γένους, τὴν μακρὰν ταύτην ἀποδημίαν στελλόμεθα. Οὐκ ἔχουσιν ἴδιον λόγον, ἀλλ' ἔχουσι τὸν τῆς φύσεως νόμον ἰσχυρῶς ἐνιδρυμένον, καὶ τὸ πρακτέον ὑποδεικνύντα. Βαδίσωμεν, φησὶν, ἐπὶ τὸ βορεινὸν πέλαγος. Γλυκύτερον γὰρ τῆς λοιπῆς θαλάσσης ἐκεῖνο τὸ ὕδωρ, διότι ἐπ' ὀλίγων αὐτῇ προσδιατρίβων ὁ ἥλιος, οὐκ ἐξάγει αὐ τῆς ὅλον διὰ τῆς ἀκτῖνος τὸ πότιμον. Χαίρει δὲ τοῖς γλυκέσι καὶ τὰ θαλάσσια· ὅθεν καὶ ἐπὶ ποταμοὺς ἀνανήχεται πολλάκις, καὶ πόῤῥωθεν θαλάσσης φέρεται. Ἐκ τούτου προτιμώτερος αὐτοῖς ὁ Πόντος τῶν λοιπῶν ἐστι κόλπος, ὡς ἐπιτήδειος ἐναποκυῆσαι καὶ ἐκθρέψαι τὰ ἔγγονα. Ἐπειδὰν δὲ τὰ σπουδαζόμενα ἀρκούντως ἐκπληρωθῇ, πάλιν πανδημεὶ πάντες ὑποστρέφουσιν οἴκαδε.","english":"When the appointed time of their spawning arrives, others, having moved from the bays of the shores, stirred by the common law of nature, hasten to the northern sea. And you would see at the time of their ascent, like a stream, the fish united and flowing from the Propontis to the Euxine. Who is it that moves them? What royal command? What decrees displayed in the marketplace make this clear? Who are their guides? Do you see the divine ordinance fulfilling all things and pervading even the smallest creatures? The fish does not contradict the law of God, and do we not endure the doctrines of salvation? Do not despise the fish because they are irrational and wholly voiceless; but fear lest you be more irrational than they, resisting the ordinance of the Creator. Hear the fish, all but uttering a voice through what they do, that for the preservation of their kind we are sent on this long journey abroad. They have no reason of their own, but they have the law of nature firmly implanted, indicating what must be done. Let us go, it says, to the northern sea. For that water is sweeter than the rest of the sea, because the sun, lingering over it but briefly, does not draw out all its fresh water through its ray. Sea creatures too rejoice in what is sweet; whence they often swim up into rivers and are carried far from the sea. For this reason the Pontus is more preferred by them than the other bays, as being suitable for spawning and rearing their offspring. And when their endeavors have been sufficiently fulfilled, again all together in a body they return home.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":442,"ref":"p442","source":"Ἤκουσα, ὅτι θαλάσσιος ἐχῖνος, τὸ μικρὸν παντελῶς καὶ εὐκαταφρόνητον ζῶον, διδάσκαλος πολλάκις γαλήνης καὶ κλύδωνος τοῖς πλέουσι γίνεται. Ὃς ὅταν προΐδῃ ταραχὴν ἀνέμου, ψηφίδα τινὰ ὑπελθὼν γενναίαν, ἐπ' αὐτῇ ὥσπερ ἐπ' ἀγκύρας βεβαίως σαλεύει, κατεχόμενος τῷ βάρει πρὸς τὸ μὴ ῥᾳδίως τοῖς κύμασιν ἀποσύρεσθαι. Τοῦτο ὅταν ἴδωσιν οἱ ναυτικοὶ τὸ σημεῖον, ἴσασι τὴν προσδοκωμένην βιαίαν κίνησιν τῶν ἀνέμων. Ὁ καρκῖνος τῆς σαρκὸς ἐπιθυμεῖ τοῦ ὀστρέου, ἀλλὰ δυσάλωτος ἡ ἄγρα αὐτῷ διὰ τὴν περιβολὴν τοῦ ὀστράκου γίνεται. Ἀῤῥαγεῖ γὰρ ἕρκει τὸ ἁπαλὸν τῆς σαρκὸς ἡ φύσις κατησφαλίσατο. Διὸ καὶ ὀστρακόδερμον προσηγόρευται. Καὶ ἐπειδὴ δύο κοιλότητες ἀκριβῶς ἀλλήλαις προσηρμοσμέναι τῷ ὀστρέῳ περιπτύσσονται, ἀναγκαίως ἄπρακταί εἰσιν αἱ χηλαὶ τοῦ καρκίνου. Τί οὖν ποιεῖ; ὅταν ἴδῃ ἐν ἀπηνέμοις χωρίοις μεθ' ἡδονῆς\n\nδιαθαλπόμενον, καὶ πρὸς τὰς ἀκτῖνας τοῦ ἡλίου τὰς πτύχας ἑαυτοῦ διαπλώσαντα, τότε λάθρα ψηφίδα παρεμβαλὼν ὁ καρκῖνος, διακωλύει τὴν σύμπτυξιν, καὶ εὑρίσκεται τὸ ἐλλεῖπον τῆς δυνάμεως διὰ τῆς ἐπινοίας περιγινόμενον. Αὕτη ἡ κακία τῶν μήτε λόγου, μήτε φωνῆς μετεχόντων. Οὐκ ἂν παρέλθοι μοι τὸ τοῦ πολύποδος δολερὸν καὶ ἐπίπλοκον, ὃ ὁποίᾳ ποτὲ ἂν πέτρᾳ περιπλακῇ, τὴν ἐκείνης ὑπέχεται χρόαν, ὥστε τοὺς πολλοὺς τῶν ἰχθύων ἀπροόπτως νηχομένους τῷ πολύποδι περιπίπτειν, τῇ πέτρᾳ δῆθεν, καὶ ἕτερον γενέσθαι θήραμα τῷ πανούργῳ. Γαῦρον ὁ ἀλεκτρυὼν, φιλόκαλον ὁ ταὼς, λάγνοι περιστεραὶ, καὶ αἱ κατοικίδιοι ὄρνεις ἐπὶ παντὸς καιροῦ τὸ συνουσιακὸν ἔχουσαι·","english":"I heard that the sea urchin, a creature altogether small and easily despised, often becomes a teacher of calm and of swelling waves to those who sail. When it foresees a disturbance of wind, it slips beneath some stout pebble and rides at anchor upon it as if securely, held by the weight so as not to be easily swept away by the waves. When the sailors see this sign, they know the violent motion of the winds that is expected. The crab desires the flesh of the oyster, but the hunt becomes difficult for it because of the oyster's surrounding shell. For nature has secured the tender flesh with a strong fence. Therefore it is also called shell-skinned. And since two valves fitted closely to one another enclose the oyster, the crab's claws are necessarily ineffective. What then does it do? When it sees it in windless places warming itself with pleasure and spreading out its folds toward the rays of the sun, then the crab secretly inserts a pebble and prevents it from closing, and the deficiency of strength is found to be overcome by cunning. This is the wickedness of those that share in neither reason nor voice. The crafty and entangled nature of the octopus would not escape me either, which, whatever rock it clings to, takes on that rock's color, so that many fish swimming unawares fall in with the octopus, thinking it a rock, and become another prey for the cunning one. The rooster is proud, the peacock loves beauty, doves are lustful, and domestic fowls have the power of mating at every season.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":443,"ref":"p443","source":"δολερὸν ὁ πέρδιξ καὶ ζηλότυπον, κακούργως συμπράττων τοῖς θηρευταῖς πρὸς τὴν ἄγραν. Τῶν μελισσῶν κοινὴ μὲν ἡ οἴκησις, ἐργασία δὲ πάντων μία· καὶ τὸ μέγιστον ὅτι ὑπὸ βασιλεῖ καὶ ἐξάρχῳ τινὶ τῶν ἔργων ἅπτονται, οὐ πρότερον καταδεχόμενοι ἐπὶ τοὺς λειμῶνας ἐλθεῖν, πρὶν ἂν ἴδωσιν κατάρξαντα τὸν βασιλέα τῆς πτήσεως. Καὶ ἔστιν αὐταῖς οὐ χειροτόνητος ὁ βασιλεύς· πολλάκις γὰρ καὶ ἀκρασία δήμου τὸν χείριστον εἰς ἀρχὴν προεστήσατο· οὐδὲ κληρωτὴν ἔχων τὴν ἐξουσίαν· ἄλογοι γὰρ αἱ συντυχίαι τῶν κλήρων, ἐπὶ τὸν πάν των ἔσχατον πολλάκις τὸ κράτος ἀκρισίᾳ φέρουσαι· οὐδὲ ἐκ πατρικῆς διαδοχῆς τοῖς βασιλείοις ἐγκαθεζόμενος· καὶ γὰρ οὗτοι ἀπαίδευτοι καὶ ἀμαθεῖς πάσης ἀρετῆς διὰ τρυφὴν καὶ κολακείαν ὡς τὰ πολλὰ γίνονται· ἀλλ' ἐκ φύσεως ἔχων τὸ κατὰ πάντων πρωτεῖον. Ἔστι μὲν γὰρ τῷ βασιλεῖ κέντρον, ἀλλ' οὐ κέχρηται τούτῳ πρὸς ἄμυναν. Ἀκουέτωσαν οἱ Χριστιανοὶ, οἷς πρόσταγμά ἐστι, κακὸν ἀντὶ κακοῦ μηδενὶ ἀποδιδόναι, ἀλλὰ νικᾷν ἐν τῷ ἀγαθῷ τὸ κακόν. Μιμήσασθε τῆς μελίσσης τὸ ἰδιότροπον· ὅτι τοῦ βασιλέως δίχα οὐδὲν λυμαινομένη, οὐδὲ καρπὸν ἀλλότριον διαφθείρουσα, τὰ κηρία συμπήγνυσιν. Αὗται δὲ οὔτε ἅπασι τοῖς ἄνθεσιν παραπλησίως ἐπέρχονται, καὶ οἷς ἂν ἐπιτήδειον πρὸς τὴν ἐργασίαν λαβοῦσαι, τὸ λοιπὸν χαίρειν ἀφῆκαν. Τὸν μὲν κηρὸν ἀπὸ τῶν ἀνθῶν φανερῶς συναγείρει, τὸ δὲ μέλι τὴν δροσοειδῶς ἐσπαρμένην νοτίδα τοῖς ἄνθεσιν ἐπισπασαμένη τῷ στόματι, ταύτην ταῖς κοιλότησι τῶν κηρίων ἐνίησιν. Ὅθεν καὶ ὑγρὸν παρὰ τὴν πρώτην ἐστίν· εἶτα τῷ χρόνῳ συμπεφθὲν, πρὸς τὴν οἰκείαν σύστασιν καὶ ἡδονὴν ἐπανέρχεται.","english":"The partridge is deceitful and jealous, villainously cooperating with the hunters for the catch. Among the bees the dwelling is common, and the work of all is one; and the greatest thing is that they set about their works under a king and some leader, not venturing to come to the meadows before they see the king leading the flight. And their king is not one chosen by vote; for often even the licentiousness of a people has set the worst man over the rule; nor does he hold his authority by lot; for the chances of lots are irrational, often by lack of judgment bringing power to the very last of all; nor does he sit upon the throne by paternal succession; for these too become uneducated and ignorant of every virtue through luxury and flattery for the most part; but he has the primacy over all by nature. For the king has a sting, but he does not use it for defense. Let the Christians hear, to whom it is a command to repay no one evil for evil, but to overcome evil with good. Imitate the peculiar nature of the bee: that without the king she destroys nothing, nor corrupts another's fruit, but fashions the honeycombs. And these do not approach all flowers alike, and those which they have taken as suitable for their work, they let the rest alone. The wax from the flowers she openly gathers, but the honey, having drawn to herself with her mouth the dew-like moisture scattered upon the flowers, she puts this into the hollows of the combs. Whence it is also liquid at first; then, being digested by time, it returns to its proper consistency and sweetness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":444,"ref":"p444","source":"Οὕτω δὲ σοφῶς φιλοτεχνοῦσα τὰς ἀποθήκας τοῦ μέλιτος, εἰς λεπτὸν ὑμένα τὸν κηρὸν διατείνασα, πυκνὰς καὶ συνεχεῖς ἀλλήλαις συνοικοδομεῖ τὰς κοιλότητας, ὡς τὸ πυκνὸν τῆς τῶν μικροτάτων πρὸς ἄλληλα δέσεως ἔρεισμα γενέσθαι τῷ παντί. Ἑκάστη γὰρ φρεάτια, τῆς ἑκατέρας ἔχεται· λεπτῷ γὰρ πρὸς αὐτῆς διισταμένη τε ὁμοῦ καὶ συναπτομένη τῷ διαφράγματι. Ἔπειτα διόροφοι καὶ τριόροφοι σύριγγες αὐταὶ ἀλλήλαις ἐπῳκοδόμηνται. Ἐφυλάξαντο γὰρ μίαν ποιῆσαι διαμπερὲς τὴν κοιλότητα, ἵνα μὴ τῷ βάρει τὸ ὑγρὸν πρὸς τὰ ἐκτὸς διαπίπτῃ. Κατάμαθε πῶς τὰ τῆς γεωμετρίας εὑρέματα πάρεργά ἐστι τῆς σοφωτάτης μελίσσης. Ἑξάγωνοι γὰρ πᾶσαι καὶ ἰσόπλευροι τῶν κηρίων αἱ σύριγγες, οὐκ ἐπ' εὐθείας ἀλλήλων κατεπικείμεναι, ἵνα μὴ κάμωσιν οἱ πυθμένες τοῖς διακένοις ἐφηρμοσμένοι, ἀλλ' αἱ γωνίαι τῶν κάτωθεν ἑξάγωνοι, βάθρον καὶ ἔρεισμα ταῖς τῶν ὑπερκειμένων ἐστὶν, ὡς ἀσφαλῶς ὑπὲρ αὐτῶν μετεωρίζειν τὰ βάρη, καὶ ἰδιαζόντως ἑκάστῃ κοιλότητι τὸ ὑγρὸν ἐγκατέχεσθαι. Πῶς μὲν αἱ γέρανοι τὰς ἐν τῇ νυκτὶ προφυλακὰς ἐκπεριστροφῆς ὑποδέχονται; καὶ αἱ μὲν καθεύδουσιν, ἡ δὲ κύκλῳ περιιοῦσα, πᾶσαν αὐταῖς ἐν τῷ ὕπνῳ παρέχεται τὴν ἀσφάλειαν; εἶτα τοῦ καιροῦ τῆς φυλακῆς πληρουμένου, ἡ μὲν βοήσασα πρὸς ὕπνον τρέπεται, ἡ δὲ τὴν διαδοχὴν δεξαμένη, ἧς ἔτυχεν ἀσφαλείας, ἀντέδωκεν. Ταύτην καὶ ἐν τῇ πτήσει τὴν εὐταξίαν κατόψει. Ἄλλοτε γὰρ ἄλλη τὴν ὁδηγίαν διαδέχεται, καὶ τακτόν τινα χρόνον προκαθηγησαμένη τῆς πτήσεως, εἰς τὸ κατόπιν περιελθοῦσα, τῇ μετ' αὐτὴν τὴν ἡγεμονίαν τῆς ὁδοῦ παραδίδωσι. Τὸ δὲ τῶν πελαργῶν οὐδὲν πόῤῥω ἐστὶ συνέσεως λογικῆς·","english":"Thus wisely, loving craftsmanship, she stores up the granaries of honey, stretching the wax into a thin membrane, and builds the hollows close and continuous with one another, so that the density of the binding of the smallest things to one another becomes a support for the whole. For each cell is joined to the other; for, separated by a thin partition and at the same time joined together by it. Then two-storied and three-storied tubes are built up by them upon one another. For they took care not to make one hollow continuous throughout, lest the liquid, by its weight, fall out toward the outside. Consider how the discoveries of geometry are mere byworks of the most wise bee. For all the tubes of the honeycombs are hexagonal and equilateral, not set directly upon one another, lest the bases, fitted to the empty spaces, be strained, but the angles of the lower hexagons are a base and support for those above, so as safely to raise the weights above them, and so that the liquid is held in each hollow separately. How do the cranes receive the night watches by rotation? And some sleep, while one going around in a circle provides them all with safety in sleep? Then, when the time of the watch is fulfilled, the one having cried out turns to sleep, and the other, having received the succession, gives back the safety she happened to receive. You will observe this same order also in flight. For at one time one, at another another, receives the leadership, and having led the flight for a fixed time, going to the rear, hands over the leadership of the way to the one after her. And the matter of the storks is nothing far from rational understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":445,"ref":"p445","source":"οὕτω μὲν οὖν κατὰ ἕνα καιρὸν πάντας ἐπι δημεῖν τοῖς τῇδε χωρίοις, οὕτω δὲ ὑφ' ἑνὶ συνθήματι πάντας\n\nἀπαίρειν. Δορυφοροῦσι δὲ αὐτοὺς αἱ παρ' ἡμῖν κορῶναι, καὶ παραπέμπουσιν, ἐμοὶ δοκεῖ, καὶ συμμαχίαν τινὰ ποιούμεναι πρὸς ὄρνιθας πολεμίους. Σημεῖον δὲ πρῶτον μὲν τὸ μὴ φαίνεσθαι ὑπὸ τὸν καιρὸν ἐκεῖνον κορώνην παντάπασιν· ἔπειτα δὲ ὅτι μετὰ τραυμάτων ἐπανερχόμεναι, ἐναργῆ τοῦ συνασπισμοῦ καὶ τῆς συμμαχίας τὰ σημεῖα κομίζουσι. Τίς παρ' αὐταῖς τοὺς τῆς φιλοξενίας διώρισε νόμους; Τίς αὐταῖς ἠπείλησεν λειποταξίου στρατοῦ γραφὴν, ὡς μηδεμίαν ἀπολείπεσθαι τῆς προπομπῆς; Ἀκουέτωσαν οἱ κακόξενοι, οἱ τὰς θύρας κλείοντες, καὶ μηδὲ στέγης ἐν χειμῶνι καὶ νυκτὶ τοῖς ἐπιδημοῦσι μεταδιδόντες. Ἡ δὲ περὶ τοὺς γηράσαντας τῶν πελαργῶν πρόνοια ἐξαρκεῖ τοὺς παῖδας ἡμῶν, εἰ προσέχειν βούλοιντο, φιλοπάτορας καταστῆσαι. Πάντως γὰρ οὐδεὶς οὕτως ἐλλείπων κατὰ τὴν φρόνησιν, ὡς μὴ αἰσχύνης ἄξιον κρίνειν τῶν ἀλογωτάτων ὀρνίθων ὑστερίζειν κατ' ἀρετήν. Ἐκεῖνοι γὰρ τὸν πατέρα ὑπὸ γήρως πτεροῤῥυήσαντα ἐν κύκλῳ τοῖς οἰκείοις πτεροῖς περιθάλπουσιν, καὶ τὰς τροφὰς ἀφθόνως παρασκευάζοντες, τὴν δυνατὴν καὶ ἐν τῇ πτήσει παρασκευάζουσι βοήθειαν, ἠρέμα τῷ πτερῷ κουφίζοντες ἑκατέρωθεν. Καὶ οὕτω τοῦτο παρὰ πᾶσι διαβεβόηται, ὥστε ἤδη τινὲς τὴν τῶν εὐεργετημάτων ἀνταπόδοσιν ἀντιπελάργωσιν ὀνομάζειν. Μηδεὶς πενίαν ὀδυρέσθω, μηδὲ ἀπογινωσκέτω ἑαυτοῦ τὴν ζωὴν, ὁ μηδεμίαν οἴκοι περιουσίαν καταλιπὼν, πρὸς τὸ τῆς χελιδόνος εὐμήχανον ἀποβλέπων.","english":"Thus at one signal season all are to be present in these regions, and at one signal all are to depart. The crows among us escort them and accompany them, it seems to me, making a kind of alliance against hostile birds. The first sign is that no crow at all appears during that season; then, that they return with wounds, bringing clear proofs of their close order and alliance. Who established among them the laws of hospitality? Who threatened them with indictment for deserting the army, so that none should be left behind from the escort? Let those who are inhospitable hear, who shut their doors and do not share even a roof in winter and night with those who sojourn among them. The forethought of storks for their aged parents is enough to make our children lovers of their fathers, if they wish to pay attention. For surely no one is so deficient in understanding as not to judge it worthy of shame to fall short in virtue of the most irrational birds. For they, when their father has lost his feathers from old age, warm him all around with their own wings, and preparing food abundantly, they provide the help that is possible even in flight, gently lifting him on either side with their wing. And this has been so celebrated among all that some already call the repayment of benefits \"stork-repayment.\" Let no one bewail poverty, nor despair of his life, if he has left no abundance at home, looking to the resourcefulness of the swallow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":446,"ref":"p446","source":"Ἐκείνη γὰρ τὴν καλιὰν πηγνυμένη, τὰ μὲν κάρφη τῷ στόματι διακομίζει, πηλὸν δὲ τοῖς ποσὶν ἆραι μὴ δυναμένη, τὰ ἄκρα τῶν ποδῶν ὕδατι καταβρέξασα, εἶτα τῇ λεπτοτάτῃ κόνει ἐνειληθεῖσα, οὕτως ἐπινοεῖ τοῦ πηλοῦ τὴν χρείαν, καὶ κατὰ μικρὸν ἀλλήλοις τὰ κάρφη οἷον κόλλῃ τινὶ τῷ πηλῷ συνδήσασα, ἐν αὐτῇ τοὺς νεοσσοὺς ἐκτρέφει. Ὧν ἐάν τις ἐκκεντήσῃ τὰ ὄμματα, ἔχει τινὰ παρὰ τῆς φύσεως ἰατρείαν, δι' ἧς πρὸς ὑγείαν ἐπαναγάγῃ τῶν ἐγγόνων τὰς ὄψεις. Ταῦτά σε νουθετείτω μὴ διὰ πενίαν πρὸς κακουργίαν τρέπεσθαι, μηδὲ ἐν τοῖς χαλεπωτάτοις πάθεσιν πᾶσαν ἐλπίδα ἀποῤῥίψαντα ἄπρακτον κεῖσθαι καὶ ἀνενέργητον, ἀλλ' ἐπὶ Θεὸν καταφυγεῖν, ὃς εἰ χελιδόνι τοιαῦτα χαρίζεται, πόσῳ μεῖζον ἀποδώσει τοῖς ἐξ ὅλης καρδίας ἐπιβοωμένοις αὐτόν; Ἀλκυὼν ἐπιθαλάττιον ὄρνεον· αὕτη παρ' αὐτοὺς νοσσεύειν τοὺς αἰγιαλοὺς πέφυκεν, ἐπ' αὐτῆς τὰ ὠὰ τῆς ψάμμου καταθεμένη, καὶ νοσσεύει κατὰ μέσον που τοῦ χειμῶνος, ὅτε πολλοῖς καὶ βιαίοις ἀνέμοις ἡ θάλασσα τῇ γῇ προσ[α]ράσσεται· ἀλλ' ὅμως κοιμίζονται πάντες ἄνεμοι, ἡσυχάζει δὲ πᾶν κῦμα θαλάσσιον, ὅταν ἀλκυὼν ἐπωάζει τὰς ἑπτὰ ἡμέρας. Ἐν τοσαύταις γὰρ μόναις ἐκλέπει τοὺς νεοττούς. Ἐπειδὴ καὶ τροφῆς αὐτῇ χρεία, ἄλλας ἑπτὰ ἡμέρας πρὸς τὴν τῶν νεοττῶν αὔξησιν ὁ μεγαλόδωρος Θεὸς τῷ μικροτάτῳ ζώῳ παρέσχετο. Ὥστε καὶ ναυτικοὶ πάντες ἴσασι τοῦτο, καὶ ἀλκυωνίδας τὰς ἑπτὰ ἡμέρας ἐκείνας προσαγορεύουσι. Ταῦτά σοι εἰς προπομπὴν τοῦ αἰτεῖν παρὰ Θεοῦ τὸ πρὸς σωτηρίαν, διὰ τῆς περὶ τὰ ἄλογα τοῦ Θεοῦ προνοίας νενομοθέτηται. Τί οὐκ ἂν γένοιτο τῶν παραδόξων ἕνεκεν σοῦ, ὃς κατ' εἰκόνα γέγονας Θεοῦ;","english":"For she, when building her nest, carries the twigs with her mouth, but since she cannot lift clay with her feet, she moistens the tips of her feet with water, then rolls them in the finest dust, and thus contrives the use of clay, and little by little binding the twigs to one another with the clay as with a kind of glue, she rears her nestlings in it. If anyone puts out the eyes of these, she has a certain remedy from nature, by which she restores the eyes of her offspring to health. Let these things admonish you not to turn to wickedness because of poverty, nor in the most grievous sufferings to cast away all hope and lie idle and inactive, but to flee for refuge to God, who, if he grants such things to a swallow, how much greater will he give to those who call upon him with their whole heart? The halcyon is a sea bird; it is its nature to nest beside the very shores, laying its eggs on the sand itself, and it nests somewhere in the middle of winter, when the sea is dashed against the land by many violent winds; yet nevertheless all the winds are lulled to rest, and every wave of the sea is still, whenever the halcyon broods over its eggs for the seven days. For in so many days alone it hatches its young. Since it also has need of food, for another seven days for the growth of its young, God the great giver granted to the smallest creature. So that all sailors also know this, and they call those seven days halcyon days. These things have been ordained for you as an encouragement to ask of God what is for your salvation, through God's providence over irrational creatures. What would not happen for your sake, you who have been made in the image 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":447,"ref":"p447","source":"ὅπου γε ὑπὲρ ὄρνιθος οὕτω μικρᾶς ἡ μεγάλη καὶ φοβερὰ κατέχεται θάλασσα, ἐν μέσῳ χειμῶνι γαλήνην ἐπιταχθεῖσα; Τὴν τρυγόνα φασὶν διαζευχθεῖσάν ποτε τοῦ ὁμοζύγου, μηκέτι τὴν πρὸς ἕτερον δέχεσθαι κοινωνίαν, ἀλλὰ μένειν ἀσυνδύαστον, μνήμῃ τοῦ ποτε συζευχθέντος τὴν πρὸς ἕταιρον κοινωνίαν ἀπαρνουμένην. Ἀκουέτωσαν αἱ γυναῖκες, ὅπως τὸ σεμνὸν τῆς χηρείας καὶ παρὰ τοῖς ἀλόγοις τοῦ ἐν ταῖς πολυγαμίαις ἀπρεποῦς προτιμότερον. Ἀδικώτατος περὶ τὴν τῶν ἐγγόνων ἐκτροφὴν ὁ ἀετός. Δύο γὰρ ἐξαγαγὼν νεοσσοὺς, τὸν ἕτερον αὐτῶν εἰς γῆν καταῤῥήγνυσιν, ταῖς πληγαῖς τῶν πτερύγων ἀπωθούμενος· τὸν δὲ ἕτερον μόνον ἀναλαβὼν οἰκειοῦται, διὰ τὸ τῆς τροφῆς ἐπίπονον ἀποποιούμενος ὃν ἐγέννησεν. Ἀλλ' οὐκ ἐᾷ τοῦτον διαφθαρῆναι ἡ φήνη, ἀλλ' ὑπολαβοῦσα αὐτὸν, τοῖς οἰκείοις ἑαυτῆς νεοττοῖς συνεκτρέφει. Τοιοῦτοι τῶν γονέων οἱ ἐπὶ προφάσει πενίας ἐκτιθέμενοι τὰ νήπια. Μὴ μιμήσῃ τῶν καμψονύχων ὀρνίθων τὸ ἀπηνὲς, οἳ ἐπειδὰν εἴδωσι τοὺς ἑαυτῶν νεοττοὺς","english":"when even over a bird so small the great and fearsome sea is held in check, commanded to be calm in the midst of a storm? They say that the turtle-dove, once separated from its mate, no longer accepts union with another, but remains unpaired, refusing fellowship with a partner in memory of the one once yoked to it. Let women hear this, that the dignity of widowhood is preferred even among irrational creatures to the indecency of multiple marriages. Most unjust in the rearing of its offspring is the eagle. For having brought forth two nestlings, it casts one of them down to the ground, thrusting it away with blows of its wings; and taking up the other alone, it acknowledges it as its own, rejecting the one it begot because of the toil of feeding it. But the osprey does not allow this one to perish, but taking it up, it rears it together with its own nestlings. Such are those parents who expose their infants on the pretext of poverty. Do not imitate the cruelty of the hook-taloned birds, which, when they see their own nestlings","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":448,"ref":"p448","source":"κατατολμῶντας λοιπὸν τῆς πτήσεως, ἐκβάλλουσι τῆς καλιᾶς, τύπτοντες τοῖς πτεροῖς, καὶ ὠθοῦντες, καὶ οὐδεμίαν ἐπιμέλειαν ποιοῦνται πρὸς τὸ λοιπόν. Ἐπαινετὸν τῆς κορώνης τὸ φιλότεκνον, ἣ καὶ πετομένων ἤδη παρέπεται, σιτίζουσα αὐτοὺς καὶ ἐκτρέφουσα μέχρι πλείστου. Πῶς ἐπ' ἔργα σε διεγείρει ὁ σύνοικος ὄρνις, ὀξείᾳ τῇ φωνῇ ἐκβοῶν, καταμηνύων πόῤῥωθεν; ὡς ἄγρυπνον τὸ τῶν χηνῶν γένος, καὶ πρὸς τὴν τῶν λανθανόντων αἴσθησιν ὀξύτατον· οἵ γέ ποτε καὶ τὴν βασιλίδα πόλιν περιεσώσαντο, πολεμίους τινὰς ὑπὸ γῆς δι' ὑπονόμων ἀφανῶν ἤδη μέλλοντας τὴν ἄκραν τῆς Ῥώμης καταλαμβάνειν καταμηνύσαντες. Ἐν ποίῳ γένει τῶν ὀρνίθων οὐκ ἰδιόν τι θαῦμα ἡ φύσις δείκνυσι; Τίς ὁ τοῖς γυψὶ παραγγέλλων τῶν ἀνθρώπων τὸν θάνατον, ὅταν ἐπ' ἀλλήλων ἐπιστρατεύσωσιν; Ἴδοις γὰρ ἂν μυρίας ἀγέλας γυπῶν τοῖς στρατοπέδοις παρεπομένας, ἐκ τῆς τῶν ὅπλων παρασκευῆς τεκμαιρομένων τὴν ἔκβασιν. Πῶς σοι τὰς φοβερὰς τῆς ἀκρίδος διηγήσομαι; ὑφ' ἑνὶ συνθήματι πᾶσα ἀρθεῖσα, καὶ στρατοπεδευσαμένη κατὰ τὸ πλάτος τῆς χώρας, οὐ πρότερον ἅπτεται τῶν καρπῶν, πρὶν ἢ ἐνδοθῆναι αὐτῇ τὸ θεῖον πρόσταγμα. Τίς ὁ τρόπος τῆς μελῳδίας τοῦ τέττιγος; Ἐὰν καταμάθῃς, πῶς εἰς βάθος ὁ κύκνος, καθιεὶς τὸν αὐχένα κάτωθεν, ἑαυτῷ τὴν τροφὴν ἀναφέρει, τότε εὑρήσεις τὴν σοφίαν τοῦ Κτίσαντος· ὅτι διὰ τοῦτο μακρότερον τῶν ποδῶν τὸν αὐχένα προσέθηκεν, ἵνα ὥσπερ τινὰ ὁρμιὰν καταγαγὼν, τὴν ἐν τῷ βάθει κεκρυμμένην τροφὴν ἐκπορίζῃ. Διαφόροις ἰδιώμασιν ἕκαστον τῶν ζώων κέκριται.","english":"daring to fly, they cast them out of the nest, striking them with their wings and pushing them, and take no further care of them. Praiseworthy is the love of offspring of the crow, which even follows them when they are already flying, feeding them and rearing them for the longest time. How does the bird that shares your home rouse you to work, crying out with its shrill voice, giving notice from afar? How watchful is the race of geese, and most keen for the perception of things hidden; they once even preserved the imperial city, giving notice of certain enemies who were already about to seize the citadel of Rome through hidden underground passages. In what kind of birds does nature not display some peculiar wonder? Who is it that signals to the vultures the death of men, when they have made war upon one another? For you would see countless flocks of vultures following the armies, inferring the outcome from the preparation of their weapons. How shall I describe to you the fearsome things of the locust? Raised all together at a single signal, and encamped across the breadth of the land, it does not touch the crops before the divine command is given to it. What is the manner of the cicada's song? If you learn how the swan, lowering its neck down into the depth, brings up food for itself, then you will find the wisdom of the Creator: that for this reason he attached the neck longer than the feet, so that, letting it down like a fishing line, it might procure the food hidden in the depth. Each of the animals is distinguished by different peculiarities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":449,"ref":"p449","source":"Εὐσταθὴς μὲν ὁ βοῦς, νωθὴς δὲ ὁ ὄνος, θερμὸς ὁ ἵππος πρὸς ἐπιθυμίαν τοῦ θήλεως, ἀτιθάσσευτος ὁ λύκος, καὶ δολερὸν ἡ ἀλώπηξ, δειλὸν ἡ ἔλαφος, ὁ μύρμηξ φιλόπονος, εὐχάριστον ὁ κύων καὶ πρὸς φιλίαν μνημονευτικόν. Ὁμοῦ τε γὰρ ἐκτίσθη ἕκαστον, καὶ συνεπηγάγετο ἑαυτῷ τῆς φύσεως τὸ ἰδίωμα· συναπεγεννήθη θυμὸς τῷ λέοντι, τὸ μοναστικὸν αὐτοῦ τῆς ζωῆς, τὸ ἀκοινώνητον πρὸς τὸ ὁμόφυλον. Οἷον γάρ τις τύραννος τῶν ἀλόγων διὰ τὴν ἐκ φύσεως ὑπεροψίαν, τὴν πρὸς τοὺς πολλοὺς ὁμοτιμίαν οὐ καταδέχεται. Ὧ καὶ τοιαῦτα φωνῆς ὄργανα ἡ φύσις ἐνέθηκεν, ὥστε τὰ πολλὰ τῶν ζώων ὑπερβάλλοντα τῇ ταχύτητι, μόνῳ πολλάκις ἁλίσκεσθαι τῷ βρυχήματι. Ῥαγδαῖον πάρδαλις, καὶ ὀξύῤῥοπον ταῖς ὁρμαῖς ἐπιτήδειον αὐτῆς τὸ σῶμα συνέζευκται, τῇ ὑγρότητι καὶ τῷ κούφῳ τοῖς τῆς ψυχῆς κινήμασι συνεπόμενον. Νωθρὰ ἡ φύσις τῆς ἄρκτου, ἰδιότροπον καὶ τὸ ἦθος, ὕπουλον, βαθὺ, ἐνδεδυκός. Ὁ μύρμηξ θέρει τὴν χειμέριον τροφὴν θησαυρίζει, ἕως ἂν τὴν ἀρκοῦσαν αὐτῷ τροφὴν ἐναπόθηται τοῖς ταμιείοις, καὶ οὐδὲ τοῦτο ῥᾳθύμως, ἀλλὰ σοφῇ τινι ἐπινοίᾳ τὴν τροφὴν ἐνδιαρκεῖν μηχανησάμενος. Διακόπτει γὰρ ταῖς ἑαυτοῦ χηλαῖς τῶν καρπῶν τὸ μεσαίτατον, ὡς ἂν μὴ ἐκφυέντων ἄχρηστοι τὴν τροφὴν αὐτῷ γένοιντο. Τίς ἐφίκοιτο λόγοις; ποία χωρήσει ἀκοή; τίς ἐξαρκέσει χρόνος πάντα εἰπεῖν καὶ διηγήσασθαι τοῦ τεχνίτου τὰ θαύματα; Λέαινα στέργει τὰ ἑαυτῆς τέκνα, καὶ λύκος ὑπὲρ σκυλάκων μάχεται. Ἀμήχανος γάρ ἐστιν ἡ στοργὴ τοῖς ἀλόγοις τέκνων καὶ γονέων πρὸς ἄλληλα.","english":"The ox is steady, the donkey sluggish, the horse hot with desire for the female, the wolf untameable, the fox crafty, the deer timid, the ant industrious, the dog grateful and mindful of friendship. For each was created together with its own peculiarity of nature brought along with it: anger was born together with the lion, its solitary manner of life, its unsociability toward its own kind. For like some tyrant among the irrational creatures, through its natural disdain, it does not accept equality of honor with the many. To it nature has implanted such instruments of voice that, surpassing most animals in speed, it is often captured by its roar alone. The leopard is swift, and its body is joined as well-suited for its sharp-turning impulses, following the movements of the soul by its moisture and lightness. The nature of the bear is sluggish, and its character is peculiar, crafty, deep, secretive. The ant stores up winter food in summer, until it lays up in its storehouses food sufficient for itself, and not even this carelessly, but by some wise device contriving that the food should last. For it cuts through the very middle of the fruits with its claws, so that, if they do not sprout, they may not become useless as food for it. Who could attain it in words? What hearing could contain it? What time would suffice to tell and recount all the wonders of the craftsman? The lioness loves her own offspring, and the wolf fights for its whelps. For the affection of the irrational creatures for their children, and of parents for one another, is beyond contrivance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":450,"ref":"p450","source":"Διότι ὁ δημιουργήσας αὐτὰ Θεὸς τὴν τοῦ λόγου ἔλλειψιν διὰ τῆς τῶν αἰσθητηρίων περιουσίας παρεμυθήσατο. Πόθεν ἐν μυρίοις προβάτοις ἀρνὸς τῶν σηκῶν ἐξαλλόμενος, οἶδεν μὲν τὴν φωνὴν τῆς μητρὸς, καὶ πρὸς αὐτὴν ἐπείγεται, ἐπιζητεῖ δὲ τὰς οἰκείας πηγὰς τοῦ γάλακτος· κἂν πενιχραῖς μητρῴαις περιτύχῃ θηλαῖς, ἐκείναις ἀρκεῖται; Καὶ ἡ μήτηρ ἐν μυρίοις ἄρνασιν ἐπιγινώσκει τὸ ἴδιον γέννημα. Λόγου ἄμοιρος ὁ κύων, ἰσοδυναμοῦσαν δὲ ὅμως τῷ λόγῳ τὴν αἴσθησιν ἔχει. Τὸ δὲ μνημονευτικὸν τῆς χάριτος τοῦ ζώου, τίνα τῶν ἀχαρίστων πρὸς εὐεργέτας οὐ καταισχύνῃ; ὅπου γε καὶ φονευθεῖσι κατ' ἐρημίαν πολλοὶ τῶν κυνῶν ἐπαποθανόντες μνημονεύονται. Ἤδη δέ τινες καὶ θερμῷ τῷ πάθει ὁδηγοὶ τοῖς ἐκζητοῦσι τοὺς φονέας ἐγένοντο, καὶ ὑπὸ τὴν δίκην ἀχθῆναι τοὺς κακούργους ἐποίησαν. Τὸν χαμαιλέοντα πάσας μεταλαμβάνειν χρόας, πλὴν μιᾶς τῆς λευκότητος. Τίς ὁ κύκνῳ συνυφαίνων ᾠδὴν, ὅταν ἐκπετάσῃ τὸ πτερὸν ταῖς αὔραις, καὶ ποιῇ\n\nμέλος τὸ σύριγμα; Πόθεν ταὼς ὁ ἀλαζὼν καὶ Μηδικὸς οὕτως φιλόκαλος καὶ φιλότιμος; Καὶ γὰρ αἰσθάνεται τοῦ οἰκείου κάλλους· ὅταν ἴδῃ τινὰ πλησιάζοντα ταῖς θηλείαις, ὥς φασι, καλλωπίζεται τὸν αὐχένα διάρας, καὶ τὸ πτερὸν κυκλοτερῶς περιστήσας, τὸ χρυσαυγὲς καὶ κατάστερον θεατρίζει τὸ κάλλος τοῖς ἐρασταῖς μετὰ σοβαροῦ τοῦ, βαδίσματος. Πόθεν μελίσσαις τε καὶ ἀράχναις τὸ φιλεργὸν, καὶ φιλότεχνον, ἵνα ταῖς μὲν τὰ κηρία πλέκηται καὶ συνέχηται δι' ἑξαγώνων συρίγγων καὶ ἀντιστρόφων, καὶ τὸ ἑδραῖον αὐταῖς διὰ τοῦ μέσου τοῦ τειχίσματος καὶ ἀλλαγῆς ἐπιπλεκομένων ταῖς εὐθείαις τῶν γωνιῶν πραγματεύηται·","english":"For God, who created them, compensated for their lack of reason by the abundance of their senses. How is it that among countless sheep a lamb, leaping out of the fold, knows its mother's voice and hastens to her, and seeks out the familiar fountains of milk; and even if it encounters a mother's meager teats, it is content with them? And the mother, among countless lambs, recognizes her own offspring. The dog is without reason, yet it has perception equal in power to reason. And the dog's remembrance of kindness—whom among the ungrateful toward benefactors would it not put to shame? Since indeed many dogs are recorded to have died with those slain in a desolate place. Already some have even become, with warm affection, guides to those seeking murderers, and have caused the criminals to be brought to justice. The chameleon takes on all colors except one, whiteness. Who is it that weaves a song with the swan, when it spreads its wing to the breezes and makes its hissing a melody? How is the peacock, the boastful and Median bird, so fond of beauty and so ambitious? For it perceives its own beauty; when it sees someone approaching the females, as they say, it adorns itself, stretching up its neck, and having set its plumage in a circle, it displays its golden-shining and starry beauty to its admirers with a stately gait. How is it that bees and spiders have their love of work and love of craft, so that for the bees the honeycombs are woven and held together by hexagonal tubes and counter-facing cells, and their stability is secured through the middle of the wall and by the interweaving of the angles with the straight lines?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":451,"ref":"p451","source":"αἱ δὲ διὰ λεπτῶν καὶ ἀερίων σχεδὸν τῶν νημάτων πολυειδῶς διατεταμένων, πολυπλόκους τοὺς ἱστοὺς ἐξυφαίνουσι, καὶ ταῦτα ἐξ ἀφανῶν ἀρχῶν; Τετήρηνται οἱ τῶν λεόντων σκύμνοι, καθάπερ καὶ οἱ κύνες, τίκτεσθαι τυφλοί. Κοπτομένων τῶν λεοντίων ὀστέων, καθάπερ ἐκ τῶν πυριτῶν λίθων πῦρ ἐξάπτεται. Ἀλεξιτήριον ἐν τῇ καλιᾷ τίθησιν ὁ ἀετὸς, ἐλαύνων ἀπὸ τῶν νεοσσῶν τὸν ὄφιν, λίθον τὸν καλούμενον ἀετίτην. Γίνεται θηρίον, ὃ καλεῖται τάρανδρος, μέγεθος μὲν βοὸς, ἐλάφῳ δὲ τὸν τοῦ προσώπου τύπον ἐμφερέστατον. Λόγος ἔχει τοῦτον μεταβάλλειν ἀεὶ τὰς τρίχας πρός τε τὰ χωρία, καὶ τὰ δένδρα οἷς ἂν ἐγγὺς ἵσταται, ὡς διὰ τὴν τῆς χροιᾶς ὁμοιότητα λανθάνειν τοὺς ἐντυγχάνοντας, καὶ ταύτῃ μᾶλλον ἢ τῇ περὶ τὸ σῶμα ἀλκῇ δυσθήρατον. ΤΙΤΛ. Γʹ. –Περὶ ζυγῶν, καὶ σταθμῶν, καὶ μέτρων δικαίων. «Οὐ ποιήσεις ἄδικον κρίσιν ἐν μέτροις, καὶ ἐν σταθμοῖς, καὶ ἐν ζυγοῖς. Ζυγὰ δίκαια, καὶ μέτρα δίκαια, καὶ χοῖνιξ δίκαιος ἔσται ὑμῖν.» «Οὐκ ἔσται ἐν τῷ μαρσίππῳ σου στάθμιον μέγα ἢ μικρόν· καὶ οὐκ ἔσται ἐν τῇ οἰκίᾳ σου μέγα ἢ μικρόν. Στάθμιον ἀληθινὸν καὶ δίκαιον ἔστω σοι, ἵνα πολυήμερος γένῃ ἐπὶ τῆς γῆς ἧς Κύριος ὁ Θεός σου δίδωσί σοι ἐν κλήρῳ, ὅτι βδέλυγμα Κυρίῳ τῷ Θεῷ σου πᾶς ποιῶν ταῦτα.» «Ζυγὸς δίκαιος, καὶ μέτρον δίκαιον, καὶ χοῖνιξ δίκαιος ἔσται ὑμῖν.» ΤΙΤΛ. Δʹ. –Περὶ ζυγῶν, καὶ σταθμῶν, καὶ μέτρων ἀδίκων. «Ψευδεῖς υἱοὶ τῶν ἀνθρώπων ἐν ζυγοῖς, τοῦ ἀδικῆσαι.» «Ζυγοὶ δόλιοι βδέλυγμα ἐνώπιον Κυρίου· στάθμιον δὲ δίκαιον δεκτὸν αὐτῷ.» «Στάθμιον μέγα καὶ μικρὸν, καὶ μέτρα δισσὰ, ἀκάθαρτα ἐνώπιον Κυρίου ἀμφότερα·","english":"But those [spiders], by means of fine and almost airy threads stretched in many ways, weave their many-twisted webs, and that from invisible beginnings. The cubs of lions have been observed to be born blind, just as dogs are. When lions' bones are struck, fire is kindled from them as from flint stones. The eagle places in its nest a stone called the aetites as a remedy, driving the serpent away from its nestlings. There is a beast called the tarandros, in size like an ox, but most closely resembling a deer in the form of its face. Report has it that this creature always changes the color of its hair according to the places and trees near which it stands, so that through the similarity of its color it escapes the notice of those who encounter it, and by this means is harder to hunt than by the strength of its body. TITLE 3. — On just scales, weights, and measures. You shall not make an unjust judgment in measures, and in weights, and in scales. Just scales, and just measures, and a just choinix shall be yours. There shall not be in your bag a weight great or small; and there shall not be in your house a great or a small. A true and just weight shall you have, that you may be long-lived upon the land which the Lord your God gives you as an inheritance, because everyone who does these things is an abomination to the Lord your God. A just scale, and a just measure, and a just choinix shall be yours. TITLE 4. — On unjust scales, weights, and measures. The sons of men are false in scales, to do wrong. Deceitful scales are an abomination before the Lord, but a just weight is acceptable to him. A great and a small weight, and double measures, are both unclean before the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":452,"ref":"p452","source":"καὶ ὁ ποιῶν αὐτὰ, ἐν τοῖς ἐπιτηδεύμασιν αὐτοῦ συμποδισθήσεται.» «Βδέλυγμα Κυρίῳ δισσὸν στάθμιον· καὶ ζυγὸς δόλιος οὐ καλὸν ἐνώπιον αὐτοῦ.» «Χαναὰν, ἐν χερσὶν αὐτοῦ ζυγὸς ἄδικος, καταδυναστεύειν ἠγάπησεν. Πάντες οἱ πόνοι αὐτοῦ οὐχ εὑρεθήσονται αὐτῷ, δι' ἁμαρτίας ἃς ἥμαρτεν.» «Ἀκούσατε ταῦτα, οἱ ἐκτρίβοντες εἰς τὸ πρωῒ πέ νητα, καὶ καταδυναστεύοντες πτωχοὺς ἐπὶ τῆς γῆς· οἱ λέγοντες Πότε διελεύσεται ὁ μὴν, καὶ ἐμπωλήσομεν, καὶ Σάββατα, καὶ ἀνοίξομεν θησαυροὺς, τοῦ ποιῆσαι μικρὸν τὸ μέτρον, καὶ τοῦ μεγαλῦναι στάθμια, καὶ ποιῆσαι ζυγὸν ἄδικον, τοῦ κτᾶσθαι ἐν ἀργυρίῳ πτωχοὺς, καὶ ταπεινοὺς ἀντὶ ὑποδημάτων, καὶ ἀπὸ παντὸς γεννήματος ἐμπορευθησόμεθα.» «Ἐξ ὧν τὸν πλοῦτον αὐτῶν ἀσεβείας ἔπλησαν.» ΤΙΤΛ. Εʹ. –Περὶ ζήλου ἀγαθοῦ ἢ πονηροῦ.\n\n«Μὴ παραζήλου ἐν πονηρευομένοις, μηδὲ ζήλου τοὺς ποιοῦντας τὴν ἀνομίαν. Μὴ παραζήλου ἐν τῷ κατευοδουμένῳ ἐν τῇ ὁδῷ αὐτοῦ, ἐν ἀνθρώπῳ ποιοῦντι ἀνομίαν. Μὴ παραζήλου ὥστε πονηρεύεσθαι· ὅτι οἱ πονηρευόμενοι ἐξολοθρευθήσονται.» «Μὴ ζηλούτω σου ἡ καρδία τοὺς ἁμαρτωλούς.» «Υἱὲ, μὴ ζηλώσῃς κακοὺς ἄνδρας, μηδὲ ἐπιθυμήσῃς εἶναι μετ' αὐτῶν.» «Μὴ χαῖρε, ἐπὶ κακοῖς, μηδὲ ζήλου ἁμαρτωλούς.» «Μὴ ζηλώσῃς δόξαν ἁμαρτωλῶν.» «Ζηλοῦτε τὰ χαρίσματα τὰ κρείττονα.» Μὴ φρονῇ τῶν κακῶν φαίνεσθαι κρείττων· λυποῦ δὲ τῶν ἀγαθῶν ἡττώμενος.","english":"And the one who does them will be entangled in his own pursuits. A double weight is an abomination to the Lord, and a deceitful balance is not good before him. Canaan, in his hands is an unjust balance, he loved to oppress. All his labors will not be found for him, because of the sins which he sinned. Hear these things, you who trample the poor in the morning and oppress the needy on the earth; you who say, When will the month pass, and we will sell, and the Sabbaths, and we will open treasuries, to make the measure small and the weights great, and to make an unjust balance, to acquire the poor for silver and the humble for sandals, and we will trade from every offspring. From these things they filled their wealth with ungodliness. TITLE 5. — On good or evil zeal.\n\nDo not be zealous among those who do evil, nor be zealous for those who commit lawlessness. Do not be zealous for the one who prospers in his way, in a man who commits lawlessness. Do not be zealous so as to do evil, for those who do evil will be utterly destroyed. Do not let your heart be zealous for sinners. Son, do not be zealous for evil men, nor desire to be with them. Do not rejoice over evils, nor be zealous for sinners. Do not be zealous for the glory of sinners. Be zealous for the better gifts. Do not think to appear better than the wicked, but be grieved when you are surpassed by the good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":453,"ref":"p453","source":"ΣΤΟΙΧΕΙΟΝ Η.\n\nΤΙΤΛ. Αʹ. –Περὶ ἡμέρας ἀγαθῆς.\n\n«Αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ Κύριος· ἀγαλλιασώμεθα, καὶ εὐφρανθῶμεν ἐν αὐτῇ.» «Ἐν ἡμέρᾳ ἀγαθωσύνης ζῆθι ἐν ἀγαθῷ.» «Ἐν ἡμέρᾳ ἀγαθῇ, ἀμνησία κακῶν.» «Μὴ ἀφυστερήσῃς ἀπὸ ἀγαθῆς ἡμέρας.»\n\nΤΙΤΛ. Βʹ. –Περὶ ἡμέρας κακῆς.\n\n«Ἐν ἡμέρᾳ κακῶν οὐ μνησθήσεται ἀγαθῶν.» «Μὴ μεριμνήσετε εἰς τὴν αὔριον. Ἡ γὰρ αὔριον μεριμνήσει τὰ αὐτῆς. Ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. ΤΙΤΛ. Γʹ. –Περὶ ἡμέρας καὶ νυκτός. «Ἔθου σκότος, καὶ ἐγένετο νύξ· ἐν αὐτῇ διελεύσονται πάντα τὰ θηρία τοῦ ἀγροῦ.» Τίς δὲ ἡμέρα καὶ νὺξ ἰσομοιρίαν πρὸς ἀλλήλας λαχοῦσαι, καὶ περιτροπὴν ἔμμετρον, καὶ ἡ μὲν εἰς ἔργον ἡμᾶς ἐγείρουσα, ἡ δὲ ἀναπαύουσα. Νύκτα καὶ ἡμέραν ἀλλήλαις εἴκειν ἠπίως ἔταξας, νόμον τιμῶν ἀδελφότητος καὶ φιλίας. Καὶ τῇ μὲν ἔπαυσας κόπους τῆς πολυμόχθου σαρκὸς, τῇ δὲ ἤγειρας εἰς ἔργον καὶ πράξεις τάς σοι φίλας.» «Νὺξ καὶ ἄνθρωπος ὕπνῳ συστέλλεται, καὶ τὰ θηρία παῤῥησιάζεται, καὶ ζητεῖ τροφὴν ἕκαστον τὴν διδομένην παρὰ τοῦ Κτίσαντος. Ἡμέρᾳ καὶ τὰ θηρία συνάγεται, καὶ ἄνθρωπος ἐπὶ τὴν ἐργασίαν ἐπείγεται, καὶ ἀλλήλοις ὑποχωροῦμεν ἐν τάξει. Οὐκ ἐθέλει περιμεῖναι ἄλληλα τὸ φῶς καὶ τὸ σκότος, ἀλλὰ νόμῳ φύσεως ἀντιπερίστανται.","english":"ELEMENT H.\n\nTITLE 1. — On a good day.\n\n\"This is the day which the Lord has made; let us rejoice and be glad in it.\" \"In a day of goodness, live in good.\" \"On a good day, forgetfulness of evils.\" \"Do not fall short of a good day.\"\n\nTITLE 2. — On a bad day.\n\n\"On a day of evils he will not remember good things.\" \"Do not be anxious about tomorrow. For tomorrow will be anxious about its own things. Sufficient for the day is its own evil.\"\n\nTITLE 3. — On day and night.\n\n\"You made darkness, and night came to be; in it all the beasts of the field will pass through.\" But what is day and night, having received an equal share with each other, and a measured turning, the one rousing us to work, the other giving rest. Night and day you appointed to yield to each other gently, honoring the law of brotherhood and friendship. And by the one you put an end to the labors of the much-toiling flesh, and by the other you roused us to work and to deeds dear to you. \"Night and man are drawn together by sleep, and the beasts take courage, and each seeks the food given by the Creator. By day the beasts too are gathered, and man hastens to his labor, and we yield to one another in order. Light and darkness do not wish to wait for each other, but by the law of nature they stand over against one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Psalm 118:24","text":"The English carries the scriptural phrase “this is the day which the lord has made”, which matches Psalm 118:24. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":454,"ref":"p454","source":"ΣΤΟΙΧΕΙΟΝ Θ.\n\nΤΙΤΛ. Αʹ. –Περὶ τῆς θείας μυσταγωγίας.\n\n«Τὸ μυστήριον ἐμοὶ καὶ τοῖς ἐμοῖς.» «Μὴ δότε τὸ ἅγιον τοῖς κυσὶν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων· μήποτε καταπατήσωσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν, καὶ στραφέντες ῥήξωσιν ὑμᾶς.» «Οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς. Εἰ δὲ μὴ, ῥήξει ὁ νέος τοὺς ἀσκοὺς, καὶ αὐτὸς ἐκχυθήσεται, καὶ οἱ ἀσκοὶ ἀπολοῦνται. Ἀλλ' οἶνον νέον εἰς ἀσκοὺς καινοὺς βλητέον, καὶ ἀμφότεροι συντηροῦνται.» Τὸ εἰς τοὺς τυχόντας ῥίπτειν τὰ τῆς σωτηρίας μυστήρια, καὶ πάντας ὁμοίως παραδέχεσθαι, τοὺς μήτε βίῳ καθαρῷ, μήτε λόγῳ ἐξητασμένῳ καὶ ἀκριβεῖ κεχρημένους, ὅμοιόν ἐστιν ὥσπερ ἄν τις ἐν ἀγγείῳ ῥυπαρῷ τὸ πολυτίμητον μύρον ἐμβάλῃ. Γλυκύτητα μέλιτος πῶς ἀναγγελῶ τοῖς ἀγνοοῦσιν; Μυστικῶς τὰ μυστικὰ φθεγξώμεθα, καὶ ἁγίως τὰ ἅγια· καὶ μὴ ῥίπτωμεν εἰς βεβήλους ἀκοὰς τὰ μὴ ἔκφορα, μηδὲ σεμνοτέρους ἡμῶν ἀποφαίνωμεν τοὺς προσκυνοῦντας τοῖς δαίμοσιν, καὶ τῶν αἰσχρῶν μύθων καὶ πραγμάτων θεραπευτάς. Οὐ θέμις τὰ ἱερὰ μυστήρια ἐκλαλεῖν ἀμυήτοις.","english":"ELEMENT H.\n\nTITLE 1. — On the divine mystagogy.\n\n\"The mystery is for me and for those who are mine.\" \"Do not give what is holy to the dogs, nor cast your pearls before the swine, lest they trample them under their feet, and turning, they tear you to pieces.\" \"No one puts new wine into old wineskins. Otherwise, the new wine will burst the wineskins, and it will be poured out, and the wineskins will be destroyed. But new wine must be put into new wineskins, and both are preserved.\" To cast the mysteries of salvation upon just anyone, and to receive all alike—those who have neither a pure life nor a tested and exact word—is like someone putting precious myrrh into a filthy vessel. How shall I proclaim the sweetness of honey to those who do not know it? Let us speak the mystical things mystically, and the holy things holily; and let us not cast abroad what is not for utterance into profane ears, nor make those who worship demons, and are servants of shameful myths and deeds, appear more reverent than we are. It is not lawful to divulge the sacred mysteries to the uninitiated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":455,"ref":"p455","source":"ΤΙΤΛ. Βʹ. –Περὶ θυσιῶν· καὶ ὅτι κιβδήλους θυ σίας ὁ Θεὸς οὐ παραδέχεται. «Εἶπε Κύριος ὁ Θεὸς τῷ Κάϊν· Ἵνα τί περίλυπος ἐγένου; καὶ ἵνα τί συνέπεσεν τὸ πρόσωπόν σου; Οὐκ ἂν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ [μὴ] διέλῃς, ἥμαρτες; ἡσύχασον. Πρὸς σὲ ἀποστροφὴ αὐτοῦ, καὶ σὺ αὐτοῦ ἄρξεις.» «Πάντα ὅσα ἔχει μῶμον ἐν ἑαυτῷ, οὐ προσάξουσι Κυρίῳ, διότι οὐ δεκτὰ ἔσται.» «Ἐὰν προσαγάγητε τυφλὸν εἰς θυσίαν, οὐ κακόν; καὶ ἐὰν προσαγάγητε χωλὸν ἢ ἄῤῥωστον, οὐ κακόν;\n\nπροσάγαγε δὲ αὐτὸ τῷ ἡγουμένῳ σου· εἰ προσδέξεται ἢ λήψεται πρόσωπόν σου, λέγει Κύριος ὁ παντοκράτωρ;» «Ἐπικατάρατος ὃς ἦν δυνατὸς, καὶ ὑπῆρχεν ἐν τῷ ποιμνίῳ αὐτοῦ ἄρσεν, καὶ ἡ εὐχὴ αὐτοῦ ἐν αὐτῷ, καὶ θύει διεφθαρμένα τῷ Κυρίῳ.» ΤΙΤΛ. Γʹ. –Περὶ θείων λογίων· καὶ ὅτι χρὴ ἀκροᾶσθαι αὐτῶν, καὶ διὰ μελέτης ἔχειν αὐτά.\n\n«Θήσετε τὰ ῥήματα ταῦτα ἐπὶ τὰς καρδίας ὑμῶν, καὶ εἰς τὴν ψυχὴν ὑμῶν, καὶ ἐφάψατε αὐτὰ εἰς σημεῖον ἐπὶ τῆς χειρὸς ὑμῶν, καὶ ἔσται ἀσάλευτον πρὸ ὀφθαλμῶν. Καὶ διδάξατε αὐτὰ τὰ τέκνα ὑμῶν λαλεῖν ἐν αὐτοῖς καθημένους ἐν οἴκῳ, καὶ πορευομένους ἐν ὁδῷ, καὶ καθεύδοντας, καὶ διανισταμένους· καὶ γράψεις αὐτὰ ἐπὶ τῶν φλιῶν τοῦ οἴκου σου καὶ τῶν πυλῶν σου, ἵνα πληθυνθῶσιν αἱ ἡμέραι ὑμῶν, καὶ αἱ ἡμέραι τῶν υἱῶν ὑμῶν ἐπὶ τῆς γῆς.» «Τὰ λόγια Κυρίου, λόγια ἁγνά· ἀργύριον πεπυρωμένον, δοκίμον τῇ γῇ,» καὶ τὰ λοιπά. «Τὰ λόγια Κυρίου πεπυρωμένα.» «Ὁ νόμος Κυρίου ἄμωμος, ἐπιστρέφων ψυχάς· ἡ μαρτυρία Κυρίου πιστὴ, σοφίζουσα νήπια.» «Μακάριοι οἱ ἐξερευνῶντες τὰ μαρτύρια αὐτοῦ. Ἐν τῇ ὁδῷ τῶν μαρτυρίων σου ἐτέρφθην ὡς ἐν παντὶ πλούτῳ.","english":"TITLE 2. — On sacrifices; and that God does not accept counterfeit sacrifices. \"The Lord God said to Cain: Why have you become deeply grieved? And why has your face fallen? If you offer rightly, but do not divide rightly, you have sinned; be still. To you is his turning, and you shall rule over him.\" \"All that have any blemish in themselves they shall not bring near to the Lord, because they will not be acceptable.\" \"If you bring a blind animal for sacrifice, is it not evil? And if you bring a lame or sick one, is it not evil? Bring it to your ruler; will he accept it, or will he show favor to you? says the Lord Almighty.\" \"Cursed is he who was able, and there was in his flock a male, and his vow was in it, and he sacrifices corrupted things to the Lord.\" TITLE 3. — On the divine oracles; and that one must listen to them and keep them in meditation.\n\n\"You shall place these words upon your hearts, and in your souls, and you shall bind them as a sign upon your hand, and it shall be immovable before your eyes. And you shall teach your children to speak in them when sitting in the house, and when walking in the way, and when sleeping, and when rising up; and you shall write them on the doorposts of your house and on your gates, so that your days may be multiplied, and the days of your sons, upon the earth.\" \"The oracles of the Lord, oracles are pure; silver tried, tested in the earth,\" and the rest. \"The oracles of the Lord are tried.\" \"The law of the Lord is blameless, converting souls; the testimony of the Lord is faithful, making infants wise.\" \"Blessed are those who search out his testimonies. In the way of your testimonies I delighted as in all wealth.","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":456,"ref":"p456","source":"Ὡς γλυκέα τῷ λάρυγγί μου τὰ λόγιά σου, ὑπὲρ μέλι τῷ στόματί μου! Ἀγαλλιάσομαι ἐγὼ ἐπὶ τὰ λόγιά σου, ὡς εὑρίσκων σκῦλα πολλά. Λύχνος τοῖς ποσί μου ὁ νόμος, καὶ φῶς ταῖς τρίβοις μου.» «Λύχνος ἐντολὴ νόμου, καὶ φῶς. Τὸ γνῶναι νόμον, διανοίας ἐστὶν ἀγαθῆς.» «Σοφὸς καρδίᾳ δέξεται ἐντολάς.» «Πάντες λόγοι Θεοῦ πεπυρωμένοι.» «Πᾶσαν διήγησιν Θεοῦ θέλε ἀκροᾶσθαι, καὶ παροιμίαι συνέσεως μὴ ἐκφυγέτωσάν σε.» –»Διανοοῦ ἐν τοῖς προστάγμασι Κυρίου, καὶ ἐν ταῖς ἐντολαῖς αὐτοῦ μελέτα διὰ παντός.» «Πᾶσα διήγησίς σου ἐν νόμῳ Ὑψίστου.» «Ἐρευνᾶτε τὰς Γραφὰς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ· καὶ οὐ θέλετε πρός με ἐλθεῖν, ἵνα ζωὴν αἰώνιον ἔχητε.» «Πᾶσα Γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμὸν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐκ δικαιοσύνης, ἵνα ἄρτιος ᾖ ὁ τοῦ Θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἐξηρτισμένος.» Λόγου πνευματικοῦ βρύοντος ἐν Ἐκκλησίᾳ, καὶ καρδίας εὐσεβοῦς ἐκ τῶν χαρισμάτων τοῦ Πνεύματος πηγαζούσης, δέχου μετ' εὐφροσύνης τὰ λεγόμενα. καὶ εὐχαρίστως τὸν ἐκ τῆς ὠφελείας καρπὸν τρύγησον. Οὐδεὶς γὰρ ἡλίου λάμψαντος ἐπικαλύπτει ὄψεις. Πᾶσα Γραφὴ θεόπνευστος καὶ ὠφέλιμος, διὰ τοῦτο συγγραφεῖσα παρὰ τοῦ Πνεύματος, ἵνα ὥσπερ ἐν κοινῷ τῶν ψυχῶν ἰατρείῳ πάντες ἄνθρωποι τὸ ἴαμα τοῦ οἰκείου πάθους ἕκαστος ἐκλεγώμεθα· ἴαμα γὰρ, φησὶ, καταπαύσει ἁμαρτίας μεγάλας· καὶ ἁπαξαπλῶς κοινὸν ταμεῖόν ἐστιν ἀγαθῶν διδαγμάτων, τὸ ἑκάστῳ πρόσφορον κατὰ τὴν ἐπιμέλειαν ἐξευρίσκουσα.","english":"How sweet are your words to my throat, sweeter than honey to my mouth! I will rejoice at your words, as one who finds great spoils. The law is a lamp to my feet, and a light to my paths. A commandment of the law is a lamp, and a light. To know the law is the mark of a good understanding. The wise in heart will receive commandments. All the words of God are tried in fire. Be willing to listen to every account of God, and let not the proverbs of understanding escape you. Meditate on the precepts of the Lord, and ponder his commandments continually. Let your every account be in the law of the Most High. Search the Scriptures, because you think that in them you have eternal life; and it is they that testify concerning me; and you are unwilling to come to me, so that you may have eternal life. Every Scripture is inspired by God and profitable for teaching, for reproof, for correction, for instruction in righteousness, so that the man of God may be complete, equipped for every good work. When a spiritual word gushes forth in the Church, and a devout heart wells up from the gifts of the Spirit, receive what is said with gladness, and gratefully gather the fruit of the benefit. For no one covers his eyes when the sun has shone. Every Scripture is inspired by God and profitable; for this reason it was written by the Spirit, so that, as in a common infirmary of souls, all people might each choose the healing of their own passion. For healing, it says, will put an end to great sins; and, simply put, it is a common treasury of good teachings, finding out for each person what is suitable according to his diligence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":457,"ref":"p457","source":"Τά τε γὰρ παλαιὰ τραύματα τῶν ψυχῶν ἐξιᾶται, καὶ τῷ νεοτρώτῳ ταχεῖαν ἐπανάγει τὴν ἐπανόρθωσιν, καὶ τὸ ἀκέραιον διασώζει· καὶ ὅλως ἐξαίρει τὰ πάθη, ὅσον οἷόν τε, τὰ ποικίλως ταῖς ψυχαῖς τῷ βίῳ τῶν ἀνθρώπων ἐνδυναστεύοντα. Τί οὖν οὐκ ἂν μάθοις ἐντεῦθεν; οὐ τῆς ἀνδρείας τὸ μεγαλοπρεπές; οὐ τῆς δικαιοσύνης τὸ ἀκριβές; οὐ σωφροσύνης τὸ σεμνόν; οὐ τὸ τῆς φρονήσεως τέλειον; οὐχὶ μετανοίας τρόπον; οὐχ ὑπομονῆς μέτρα; οὐχ ὅ τι ἂν εἴπῃς τῶν ἀγαθῶν; Ἐνταῦθα ἔνι θεολογία τελεία, πρόῤῥησις τῆς διὰ σαρκὸς ἐπιδημίας τοῦ Χριστοῦ, ἀπειλὴ κρίσεως, ἀναστάσεως ἐλπὶς, φόβος κολάσεων, ἐπαγγελίαι δόξης, μυστηρίων ἀποκάλυψις· πάντα ὥσπερ ἐν μεγάλῳ τινὶ καὶ κοινῷ ταμείῳ τῇ θείᾳ Γραφῇ τεθησαύρισται. Τῆς αὐτῆς δυνάμεως δεῖται προφητεύουσί τε καὶ ἀκροωμένοις προφητῶν, καὶ οὐκ ἂν ἀκούσῃ προφήτου, ὅτῳ μὴ αὐτῷ προφητεῦσαν Πνεῦμα τὴν σύνεσιν τῶν αὐτοῦ λόγων ἐδωρήσατο. Ἀκόρεστος ἡ γλυκύτης τῶν πνευματικῶν ῥημάτων. –Εἰκόνα τις ἄψυχον ἀναθεὶς παιδὸς, ἢ φίλου, ἢ συγγενοῦς, νομίζει παρεῖναι ἐκεῖνον τὸν ἀπελθόντα, καὶ διὰ τῆς εἰκόνος αὐτὸν φαντάζεται τῆς ἀψύχου. Πολλῷ μᾶλλον ἡμεῖς διὰ τῶν θείων Γραφῶν τῆς τῶν ἁγίων παρουσίας ἀπολαύομεν,","english":"For it heals the old wounds of souls and brings swift correction to the newly wounded, and preserves what is whole; and in general it removes the passions, as far as is possible, which in various ways lord it over souls in the life of men. What then would you not learn from this? Not the magnificence of courage? Not the exactness of justice? Not the dignity of temperance? Not the perfection of prudence? Not the manner of repentance? Not the measures of endurance? Not whatever good thing you might name? Here is complete theology, the foretelling of the coming of Christ in the flesh, the threat of judgment, the hope of resurrection, the fear of punishments, the promises of glory, the revelation of mysteries; all things are stored up as in some great and common treasury in the divine Scripture. The same power is needed by those who prophesy and by those who hear the prophets, and one would not hear a prophet unless the Spirit that prophesied had granted him understanding of his words. Insatiable is the sweetness of spiritual words. – If someone sets up a lifeless image of a child, or a friend, or a relative, he thinks that the one who has departed is present, and through the lifeless image he pictures him. Much more do we, through the divine Scriptures, enjoy the presence of the saints,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":458,"ref":"p458","source":"οὐχὶ τῶν σωμάτων αὐτῶν, ἀλλὰ τῶν ψυχῶν τὰς εἰκόνας ἔχοντες· τὰ γὰρ παρ' αὐτῶν εἰρημένα, τῶν ψυχῶν αἱ εἰκόνες εἰσίν. –Ὥσπερ γῆν μὴ βρεχομένην οὐκ ἔστι, κἂν μυρία τις βάλλῃ σπέρματα, στάχυας ἐξενεγκεῖν· οὕτω ψυχὴν οὐκ ἔστιν μὴ ταῖς Γραφαῖς ποτισθεῖσαν πρότερον, κἂν μυρία τις ἐκχέῃ ῥήματα, καρπόν τινα ἐπιδείξασθαι. –Ἀγαπητὲ, ὅμως αὐτὰ τὰ ῥήματα κάτεχε· καὶ γὰρ ἁγιάζει ψυχὴν καὶ ψιλὴ τῶν Γραφῶν ἡ ἀνάγνωσις. Οὐ τοῦτο δὲ μόνον ἔσται τὸ κέρδος ὑμῖν, ἀλλὰ καὶ τῷ χρόνῳ πλείονα οἴσῃ τῇ συνεχείᾳ τῆς ἀναγνώσεως, αὐτομάτως σου τῆς διανοίας ἀνοιγομένης. Εἰ σώματος εἰκόνες παραμυθίαν φέρουσιν τοῖς ὁρῶσιν, πολλῷ μᾶλλον αἱ τῆς θείας Γραφῆς εἰκόνες. Κἀκεῖναι μὲν οὐ δυνατὸν πανταχοῦ ὁρᾷν, ἀλλ' ἀνάγκη διηνεκῶς ἐφ' ἑνὸς ἱδρῦσθαι τόπου. Ταύτην δὲ ὅπουπερ ἂν ἀπέλθῃς, περιαγαγεῖν οὐδὲν τὸ κωλύον. Ἐναποθέμενος γὰρ αὐτὴν τοῖς τῆς διανοίας ταμιείοις, ὅπουπερ ἂν [ᾖς], συνεχῶς αὐτὴν ὁρᾷν δυνήσῃ, καὶ πολλὴν ἔστι παρ' αὐτῆς καρποῦσθαι τὴν ὠφέλειαν. Ἐντυγχάνειν δεῖ ταῖς θείαις Γραφαῖς. Ὥσπερ γὰρ οἶνος πινόμενος καταπαύ[σ]ει λύπην, καὶ μεταβάλλει τὴν καρδίαν εἰς εὐφροσύνην, οὕτως ὁ πνευματικὸς οἶνος εἰς χαρὰν μεταβάλλει τὴν ψυχήν. Ὡς δὲ ἡ θάλασσα ἀνεῖται πᾶσιν, καὶ ὁ μὲν νήχεται, ὁ δὲ ἐμπορεύεται, ὁ δὲ ἀγρεύει τοὺς ἰχθύας· καὶ ὡς ἡ γῆ κοινὴ, ἄλλος μὲν ὁδεύει, ἄλλος δὲ ἀροῖ, ὁ δὲ οἰκοδομεῖ· οὕτως καὶ τῆς Γραφῆς ἀναγινωσκομένης, ὁ μὲν εἰς πίστιν, ὁ δὲ εἰς ἦθος ὠφελεῖται· ἀφαιρεῖται δὲ ἄλλου δεισιδαιμονία διὰ τῆς ἐπιγνώσεως τῶν γραμμάτων.","english":"not having the images of the bodies themselves, but of the souls; for the things said by them are the images of the souls. —Just as it is not possible for earth that is not watered, even if one throws countless seeds upon it, to bring forth ears of grain; so it is not possible for a soul that has not first been watered by the Scriptures, even if one pours out countless words, to show forth any fruit. —Beloved, nevertheless hold fast to the very words; for even the bare reading of the Scriptures sanctifies the soul. And this will not be your only gain, but in time you will bear more through the continuity of reading, your understanding opening of itself. If images of the body bring comfort to those who see them, much more do the images of the divine Scripture. For those cannot be seen everywhere, but one must continually be fixed in one place. But there is nothing to prevent you from carrying this one around wherever you may go. For having stored it in the treasuries of your understanding, wherever you may be, you will be able to see it continually, and it is possible to reap great benefit from it. One must engage with the divine Scriptures. For just as wine, when drunk, puts an end to grief and turns the heart to gladness, so the spiritual wine turns the soul to joy. And as the sea is open to all, and one swims, another trades, and another catches fish; and as the earth is common, one travels, another plows, and another builds; so also when the Scripture is read, one is benefited unto faith, another unto character; and another's superstition is removed through the knowledge of the letters.","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":459,"ref":"p459","source":"Ὁ δὲ ἀθλητὴς γνωρίσας τὸ στάδιον Ὀλυμπιακὸν, ἐπαποδύεται τῇ διδασκαλίᾳ, καὶ ἀγωνίζεται, καὶ νικηφόρος γίνεται, τοὺς ἀντιπάλους καὶ κατατρέχοντας τῆς γνωστικῆς ὁδοῦ παρακρουσάμενος καὶ καταγωνισάμενος.\n\nΤΙΤΛ. Δʹ. –Περὶ θείων μυστηρίων.\n\n«Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς, ὁ ἐκ τοῦ οὐρανοῦ καταβάς. Ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου, ζήσεται εἰς τὸν αἰῶνα· καὶ ὁ ἄρτος ὃν ἐγὼ δώσω, ἡ σάρξ μού ἐστιν, ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς. Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. Ὁ τρώγων μου τὴν σάρκα, καὶ πίνων μου τὸ αἷμα, ἔχει ζωὴν αἰώνιον· καὶ ἐγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. Ἡ γὰρ σάρξ μου ἀληθῶς ἐστι βρῶσις, καὶ τὸ αἷμα ἀληθῶς ἐστι πόσις· ὁ τρώγων μου τὴν σάρκα, καὶ πίνων μου τὸ αἷμα, ἐν ἐμοὶ μένει, κἀγὼ ἐν αὐτῷ. Καθὼς ἀπέστειλέν με ὁ ζῶν Πατὴρ, κἀγὼ ζῶ διὰ τὸν Πατέρα· καὶ ὁ τρώγων με, κἀκεῖνος ζήσεται δι' ἐμέ. Οὗτός ἐστιν ὁ ἄρτος ἐκ τοῦ οὐρανοῦ καταβάς. Οὐ καθὼς ἔφαγον τὸ μάννα καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον, ζήσεται εἰς τὸν αἰῶνα.» «Οὐ δύνασθε ποτήριον Κυρίου πίνειν, καὶ ποτήριον δαιμονίων. Οὐ δύνασθε τραπέζης Κυρίου μετέχειν, καὶ τραπέζης δαιμονίων. Παραζηλοῦμεν τοῦ Κυρίου; μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν;» «Ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ Κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ Κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδοτο, ἔλαβεν ἄρτον, καὶ εὐχαριστήσας, ἔκλασε, καὶ εἶπεν· Τοῦτό μού ἐστι σῶμα, τὸ ὑπὲρ ὑμῶν κλώμενον. Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. Ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων·","english":"But the athlete, having recognized the Olympian stadium, strips for the contest in the teaching, and struggles, and becomes victorious, having outwitted and overthrown the opponents and assailants of the gnostic way.\n\nTITLE 4. – On the divine mysteries.\n\n\"I am the bread of life, which came down from heaven. If anyone eats of this bread, he will live forever; and the bread which I will give is my flesh, which I will give for the life of the world. Amen, amen I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in yourselves. He who eats my flesh and drinks my blood has eternal life; and I will raise him up on the last day. For my flesh is truly food, and my blood is truly drink; he who eats my flesh and drinks my blood remains in me, and I in him. Just as the living Father sent me, and I live because of the Father, so he who eats me will also live because of me. This is the bread which came down from heaven. Not as they ate the manna and died; he who eats this bread will live forever.\" \"You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. Do we provoke the Lord to jealousy? Are we stronger than he?\" \"For I received from the Lord what I also delivered to you, that the Lord Jesus, on the night in which he was being delivered up, took bread, and having given thanks, broke it, and said: This is my body, which is being broken for you. Do this in remembrance of me. Likewise also the cup after supper, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":460,"ref":"p460","source":"Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. Ὁσάκις γὰρ ἐσθίητε τὸν ἄρτον τοῦτον, καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ Κυρίου καταγγέλλετε ἄχρις οὗ ἔλθῃ. Ὥστε ὃς ἐὰν ἐσθίῃ τὸν ἄρτον, ἢ πίνῃ τὸ ποτήριον τοῦ Κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος τοῦ Κυρίου. Δοκιμαζέτω δὲ ἑαυτὸν ἄνθρωπος, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω, καὶ ἐκ τοῦ ποτηρίου πινέτω. Ὁ γὰρ ἐσθίων καὶ πίνων ἀναξίως, κρῖμα ἑαυτῷ ἐσθίει καὶ πίνει, μὴ διακρίνων τὸ σῶμα τοῦ Κυρίου.» Ὁ Μωϋσῆς φησιν· Θύσατε ἀμνὸν προβάτων ἄμωμον, καὶ τὸ αἷμα αὐτοῦ ἐπιχρίσατε ἐπὶ ταῖς θύραις. Τί λέγεις; αἷμα ἀλόγου σώζειν ἀνθρώπους λογικοὺς οἶδεν; Ναὶ, φησί. Καθάπερ οἱ\n\nἀνδριάντες οἱ βασιλικοὶ, ἄψυχοι καὶ ἀναίσθητοι ὄντες, τοὺς καταφεύγοντας εἰς αὐτοὺς, ἀνθρώπους ἐμψύχους, καὶ αἴσθησιν ἔχοντας, διασώζουσιν αἱ ἄψυχοι καὶ ἀναίσθητοι, οὐκ ἐπειδὴ χαλκός ἐστιν, ἀλλ' ἐπειδὴ εἰκὼν τοῦ βασιλέως ἐστίν· οὕτω δῂ καὶ τὸ αἷμα ἐκεῖνο τὸ ἀναίσθητον καὶ ἄψυχον, τοὺς ψυχὰς ἔχοντας ἀνθρώπους ἔσωσεν· οὐκ ἐπειδὴ αἷμα ἦν, ἀλλ' ἐπειδὴ τοῦ αἵματος τούτου τύπος ἦν. Ὅτε εἶδεν ὁ ὀλοθρεύων ταῖς θύραις ἐπικεχρισμένον τὸ αἷμα, καὶ οὐκ ἐτόλμησεν ἐπιπηδῆσαι. Νῦν ἂν ἴδῃ σε ὁ διάβολος, οὐχὶ ταῖς θύραις ἐπικεχρισμένον τὸ αἷμα τοῦ σώματος, ἀλλὰ τῷ στόματι τῶν πιστῶν ἐπικεχρισμένον τὸ αἷμα τῆς ἀληθείας, τὸ αἷμα τοῦ ναοῦ τοῦ Χριστοφόρου, οὐ πολλῷ μᾶλλον καθέξει; Εἰ γὰρ ἄγγελος ἰδὼν τὸν τύπον ᾐδέσθη, πολλῷ μᾶλλον ὁ διάβολος ἰδὼν τὴν ἀλήθειαν φεύξεται.","english":"This cup is the new covenant in my blood; do this in remembrance of me. For as often as you eat this bread and drink this cup, you proclaim the death of the Lord until he comes. Therefore whoever eats the bread or drinks the cup of the Lord unworthily will be guilty of the body of the Lord. Let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks unworthily eats and drinks judgment to himself, not discerning the body of the Lord. Moses says: Sacrifice an unblemished lamb of the sheep, and smear its blood on the doors. What do you say? Does the blood of a irrational creature know how to save rational men? Yes, he says. Just as the royal statues, being lifeless and senseless, preserve those who flee to them—living men, possessing sensation—the lifeless and senseless statues save them, not because they are bronze, but because they are the image of the king; so too that blood, senseless and lifeless, saved men who have souls—not because it was blood, but because it was a type of this blood. When the destroyer saw the blood smeared on the doors, he did not dare to leap upon them. Now if the devil sees the blood of the body smeared not on the doors but on the mouths of the faithful—the blood of the truth, the blood of the temple of the Christ-bearer—will he not much more hold back? For if an angel, seeing the type, was ashamed, much more will the devil, seeing the truth, flee.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":461,"ref":"p461","source":"Ἔνυξε τὴν πλευρὰν ὁ στρατιώτης ἐκεῖνος, καὶ ὤρυξε τὸν τοῖχον τοῦ ἁγίου ναοῦ, κἀγὼ τὸν θησαυρὸν εὗρον, καὶ τὸν πλοῦτον ἔλαβον. Οὕτω καὶ ἐπὶ τοῦ ἀμνοῦ γέγονεν. Ἰουδαῖοι ἔσφαζον τὸ πρόβατον, κἀγὼ τὴν θυσίαν ἐκαρπωσάμην, ἐκ τῆς πλευρᾶς αἷμα καὶ ὕδωρ. – Ὥσπερ γυνὴ τὸ τεχθὲν οἰκείῳ τρέφει αἵματι καὶ γάλακτι, οὕτω καὶ ὁ Χριστὸς οὓς ἐγέννησεν, αὐτὸς οἰκείῳ τρέφει διηνεκῶς αἵματι. Τί ποιεῖς, ἄνθρωπε; τοῦ Χριστοῦ παρόντος, ἀγγέλων παρισταμένων, τῆς τραπέζης προ[σ]κειμένης, τῶν ἀδελφῶν σου μυσταγωγουμένων ἔτι, αὐτὸς καταλιμπάνων ἀποπηδᾷς; καὶ ἐπὶ δεῖπνον μὲν κληθεὶς, κἂν πρότερον κορεσθῇς, οὐ τολμᾷς τῶν ἄλλων κατακειμένων ἀναχωρῆσαι πρὸ τῶν φίλων· ἐνταῦθα δὲ τῶν μυστηρίων ἐπιτελουμένων, τῆς ἱερᾶς τελετῆς συνεστώσης ἔτι, καταλιμπάνεις ἐν μέσῳ πάντα, καὶ ἀναχωρεῖς; Καὶ ποῦ ταῦτα συγγνώμης ἄξια; ποίας δὲ ἀπολογίας; Βούλεσθε εἴπω, τίνος ἔργον ποιοῦσιν οἱ πρὸ τῆς ἐσχάτης Εὐχαριστίας ἀναχωροῦντες, καὶ τὰς εὐχαριστηρίους ᾠδὰς οὐκ ἐπιφέροντες τῷ τέλει τῆς τραπέζης; Τάχα φορτικόν ἐστι τὸ μέλλον λεχθῆναι, ἀλλ' ὅμως ἀναγκαῖον εἰπεῖν διὰ τὴν τῶν πολλῶν ῥᾳθυμίαν. Ὅτε ἐκοινώνησεν τὸ ἔσχατον δεῖπνον ὁ Ἰούδας κατὰ τὴν τελευταίαν νύκτα, τῶν ἄλλων ἁπάντων ἀνακειμένων, αὐτὸς προπηδήσας ἐξῆλθεν. Ἐκεῖνον μιμοῦνται καὶ οὗτοι οἱ πρὸ τῆς ἐσχάτης ἀποπηδήσαντες. Ἐκεῖνος εἰ μὴ ἐξῆλθεν, οὐκ ἂν ἐγένετο προδότης. Εἰ μὴ κατέλιπεν τοὺς μαθητὰς, οὐκ ἂν ἀπολώλει. Εἰ μὴ τῆς ἀγέλης ἑαυτὸν ἀπέῤῥηξεν, οὐκ ἂν αὐτὸν μόνον εὗρεν ὁ λύκος, καὶ κατέφαγεν αὐτόν. Εἰ μὴ τοῦ ποιμένος ἑαυτὸν ἐχώρισεν, οὐκ ἂν θηριάλωτος γέγονεν.","english":"That soldier pierced the side and dug through the wall of the holy temple, and I found the treasure and took the wealth. So it happened also with the lamb. The Jews slaughtered the sheep, and I reaped the sacrifice—blood and water from the side. As a woman nourishes the child she has borne with her own blood and milk, so Christ continually nourishes those he has begotten with his own blood. What are you doing, man? While Christ is present, angels stand by, the table is set before you, your brothers are still being initiated into the mysteries—do you yourself leave and leap away? And when invited to a dinner, even if you have been satisfied earlier, you do not dare to withdraw before your friends while the others are reclining at table; but here, while the mysteries are being performed and the sacred rite is still in progress, you abandon everything in the middle and withdraw? And where are these things worthy of pardon? Of what defense? Do you wish me to say whose work they do who withdraw before the final Eucharist and do not bring the thanksgiving hymns to the end of the table? Perhaps what is about to be said is burdensome, but nevertheless it must be said because of the negligence of the many. When Judas partook of the last supper on the final night, while all the others were reclining, he himself sprang up and went out. These who leap away before the final [thanksgiving] imitate him. If he had not gone out, he would not have become a traitor. If he had not left the disciples, he would not have perished. If he had not torn himself away from the flock, the wolf would not have found him alone and devoured him. If he had not separated himself from the shepherd, he would not have become a prey to the beast.","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":462,"ref":"p462","source":"Διὰ τοῦτο ἐκεῖνος μὲν μετὰ Ἰουδαίων, οὗτοι δὲ μετὰ τοῦ Δεσπότου, καὶ ὑμνήσαντες, φησὶν, εὐθέως. Ὁρᾷς ὅτι ἡ ἐσχάτη μετὰ τὴν θυσίαν εὐχὴ κατ' ἐκεῖνον γίνεται τὸν τύπον. Ταῦτα δὲ ἐννοῶμεν· ταῦτα λογιζώμεθα. Φοβηθῶμεν τὸ κείμενον ἐπὶ τοῦτο κρῖμα. Αὐτός σοι τῆς σαρκὸς μεταδίδωσι, σὺ δὲ οὐδὲ λόγοις αὐτὸν ἀμείβῃ, οὐδὲ εὐχαριστεῖς ὑπὲρ ὧν ἔλαβες· ἀλλὰ σωματικῆς μὲν τροφῆς ἀπολαύων, μετὰ τὴν τράπεζαν εἰς εὐχὴν τρέπῃ, πνευματικῆς δὲ τῆς ὑπερβαλλούσης τὴν κτίσιν ἅπασαν, τήν τε ὁρατὴν καὶ ἀόρατον, μετέχων, ἄνθρωπος ὢν καὶ τῆς εὐτελοῦς φύσεως, οὐ μένεις εὐχαριστῶν, καὶ ῥήμασι, καὶ πράγμασι; Πῶς οὐκ ἐσχάτης κολάσεως ταῦτα ἄξια; Ταῦτα λέγω οὐχ ἵνα θορυβηθῆτε καὶ κράζητε, ἀλλ' ἵνα τὴν προσήκουσαν εὐταξίαν ἐπιδείξησθε. Μυστήρια καὶ λέγεται καὶ ἔστιν. Ἔνθα δὲ μυστήρια, πολλὴ σιγή· μετὰ πολλῆς τοίνυν κατανύξεως, μετὰ πολλῆς εὐκοσμίας, μετὰ τῆς προσηκούσης ἡμῖν εὐλαβείας, τῆς ἱερᾶς ταύτης ἁψώμεθα θυσίας, ἵνα εἰς πλείονα εὔνοιαν τὸν Θεὸν ἐπισπασώμεθα, καὶ τὴν ψυχὴν ἐκκαθάραντες, οὕτως δυνηθῶμεν τῶν αἰωνίων τυχεῖν [τῶν] ἀγαθῶν. ΤΙΤΛ. Εʹ. –Περὶ θλιβομένων, καὶ φροντιζόντων, καὶ λύπης. «Ἵνα τί δέδοται τοῖς ἐν πικρίᾳ φῶς, ζωὴ δὲ ταῖς ἐν ὀδύναις ψυχαῖς; οἳ ἱμείρονται θάνατον, καὶ οὐ τυγχάνουσιν. Θάνατος ἀνδρὶ ἀνάπαυσις.» «Ἐκφοβεῖς με ἐνυπνίοις, καὶ ἐν ὁράμασί με καταπλήττεις. Ἐὰν κοιμηθῶ, λέγω, Πότε ἡμέρα; καὶ ἐὰν ἀναστῶ, πάλιν λέγω, Πότε ἑσπέρα; Πλήρης δὲ γίνομαι ὀδυνῶν.» «Αἱ ἡμέραι μου","english":"For this reason, while that man was with the Jews, these were with the Master, and having sung hymns, he says, immediately. Do you see that the final prayer after the sacrifice is made according to that type? Let us consider these things; let us reason on these things. Let us fear the judgment that lies upon this. He himself imparts to you of his flesh, but you do not repay him even with words, nor do you give thanks for what you have received; but while you enjoy bodily food, after the table you turn to prayer, yet partaking of the spiritual food that surpasses all creation, both visible and invisible, being a man and of lowly nature, do you not remain giving thanks, both in words and in deeds? How are these things not worthy of the utmost punishment? I say these things not so that you may be disturbed and cry out, but so that you may display the order that is fitting. It is both called and is a mystery. And where there are mysteries, there is great silence; with great compunction, then, with great decorum, with the reverence that is fitting for us, let us approach this sacred sacrifice, so that we may draw God to greater favor, and having cleansed the soul, thus may we be able to attain the eternal goods. TITLE 5. — Concerning those who are afflicted, and those who are anxious, and concerning grief. \"Why is light given to those in bitterness, and life to souls in pain? Who long for death, and do not obtain it. Death is rest to a man.\" \"You terrify me with dreams, and you overwhelm me with visions. If I lie down, I say, When will it be day? And if I rise up, I say again, When will it be evening? And I am filled with pains.\" \"My days","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":463,"ref":"p463","source":"παρῆλθον ἐν βρόμῳ. Θάνατον προσεκαλεσάμην πατέρα μου εἶναι.» «Ὁμοθυμαδὸν ἦλθεν τὰ πειρατήρια ἐπ' ἐμέ.» «Κατελείφθην ὑπὸ πάντων, ἀπωλόμην, καὶ ἔξοικος ἐγενόμην.» «Νῦν κατεγέλασάν μου ἐλάχιστοι. Νῦν νουθετοῦσί με ἐν μέρει, οὓς οὐχ ἡγησάμην ἀξίους εἶναι κυνῶν ἐμῶν νομάδων.» «Ἀδελφοί μου ἀπέστησαν ἀπ' ἐμοῦ. Ἔγνωσαν ἀλλοτρίους ἢ ἐμέ. Φίλοι δέ μου ἀνελεήμονες γεγόνασιν. Θεράποντά μου ἐκάλεσα, καὶ οὐχ ὑπήκουσέ μου. Στόμα μου ἐδέετο, καὶ ἱκέτευον τὴν γυναῖκά μου. Ἐλεήσατέ με, οἱ φίλοι· χεὶρ γὰρ Κυρίου ἐστὶν ἡ ἁψαμένη μου.» «Ἡ κοιλία μου ἐξέζεσεν, καὶ οὐ σιωπήσομαι.» «Ἐκοπίασα ἐν τῷ στεναγμῷ μου, λούσω καθ' ἑκάστην νύκτα τὴν κλίνην μου.» «Ἕως πότε, Κύριε, ἐπιλήσῃ μου εἰς τέλος;» καὶ τὰ λοιπά. «Περιέσχον με ὠδῖνες θανάτου,» καὶ τὰ λοιπά. «Ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος.» «Αἱ θλίψεις τῆς καρδίας μου ἐπληθύνθησαν,» καὶ τὰ λοιπά. «Οὐκ ἔστιν ἴασις ἐν τῇ σαρκί μου,» καὶ τὰ λοιπά. «Ἡ καρδία μου ἐταράχθη, ἐγκατέλιπέν με ἰσχύς μου.» «Ἔθου ἡμᾶς ὄνειδος τοῖς γείτοσιν ἡμῶν,» καὶ τὰ λοιπά. «Ἐταπείνωσας ἡμᾶς ἐν τόπῳ κακῷ,» καὶ τὰ λοιπά. «Ἐταπεινώθη εἰς χοῦν ἡ ψυχὴ ἡμῶν,» καὶ τὰ λοιπά. «Ἐλυπήθην ἐν τῇ ἀδολεσχίᾳ μου, καὶ ἐταράχθην,» καὶ τὰ λοιπά. «Σῶσόν με, ὁ Θεὸς, ὅτι εἰσήλθοσαν ὕδατα,» καὶ τὰ λοιπά. «Ἐπληθύνθησαν ὑπὲρ τὰς τρίχας,» καὶ τὰ λοιπά. «Ἀπηλλοτριωμένος ἐγενήθην τοῖς ἀδελφοῖς,» καὶ τὰ λοιπά. –»Ἐγενήθη εἰς ὀνειδισμοὺς ἐμοί· καὶ ἐθέμην,» καὶ τὰ λοιπά. «Πτωχὸς καὶ ἀλγῶν εἰμι ἐγώ· ἡ σωτηρία σου.» «Ταχὺ προκαταλαβέτωσαν ἡμᾶς οἱ,» καὶ τὰ λοιπά.","english":"I passed by in the stench. I called upon Death to be my father. The robber bands came upon me with one accord. I was abandoned by all, I perished, and I became an outcast. Now the least have laughed me to scorn. Now they admonish me in turn, those whom I did not deem worthy to be my wandering dogs. My brothers have stood aloof from me. They have known strangers rather than me. And my friends have become merciless. I called my servant, and he did not obey me. My mouth pleaded, and I besought my wife. Have mercy on me, you my friends; for the hand of the Lord is what has touched me. My belly has boiled over, and I will not be silent. I have labored in my groaning; every night I will wash my bed. How long, O Lord, will you forget me to the end? and the rest. The pangs of death surrounded me, and the rest. My heart has become like wax melting. The afflictions of my heart have been multiplied, and the rest. There is no healing in my flesh, and the rest. My heart has been troubled, my strength has forsaken me. You have made us a reproach to our neighbors, and the rest. You have humbled us in a place of evil, and the rest. Our soul has been humbled to the dust, and the rest. I was grieved in my meditation, and I was troubled, and the rest. Save me, O God, for the waters have come in, and the rest. They have been multiplied beyond the hairs, and the rest. I have become estranged to my brothers, and the rest. He has become a reproach to me; and I set, and the rest. I am poor and in pain; your salvation. Let them quickly come upon us, and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":464,"ref":"p464","source":"«Ἐπλήσθη κακῶν ἡ ψυχή μου, καὶ ἡ ζωή μου,» καὶ τὰ λοιπά. «Ὠλιγώθησαν, καὶ ἐκακώθησαν ἀπὸ θλίψεως,» καὶ τὰ λοιπά. «Ἀνδρὸς λυπηροῦ ξηραίνεται ὀστᾶ.» «Δότε μέθην τοῖς ἐν λύπαις, καὶ οἶνον πίνειν τοῖς ἐν ὀδύναις, ἵνα ἐπιλάθωνται τῆς πενίας, καὶ τῶν πόνων μὴ μνησθῶσιν ἔτι.» «Ὥσπερ σὴς ἱματίῳ, καὶ σκώληξ ξύλῳ, οὕτως λύπη ἀνδρὸς βλάπτει καρδίαν.» «Ἐγὼ καθεύδω, καὶ ἡ καρδία μου ἀγρυπνεῖ.» «Οἴμοι, ψυχὴ, ὅτι ἐγενόμην ὡς συνάγων καλάμην ἐν ἀμήτῳ, καὶ ὡς ἐπιφυλλίδα ἐν τρυγητῷ, οὐχ ὑπάρχοντος βότρυος τοῦ φαγεῖν τὰ πρωτόγονα.» «Εἶπεν Ἰωνᾶς πρὸς αὐτούς· Ἄρατέ με, καὶ ἐμβάλετε εἰς τὴν θάλασσαν, καὶ κοπάσει ἡ θάλασσα, διότι ἔγνωκα ὅτι δι' ἐμὲ ὁ κλύδων οὗτος.» «Ἐβόησα ἐν θλίψει.» «Δέσποτα Κύριε, λάβε τὴν ψυχήν μου ἀπ' ἐμοῦ, ὅτι καλὸν τὸ ἀποθανεῖν με μᾶλλον ἢ ζῇν με.» «Κύριε, ἐν θλίψει ἐμνήσθημέν σου, ἐν θλίψει μικρᾷ ἡ παιδεία σου ἡμῖν.» «Τὴν κοιλίαν μου ἀλγῶ, καὶ τὰ αἰσθητήρια τῆς καρδίας μου μαιμάσσει με.» «Τίς δώσει ἐν κεφαλῇ μου ὕδωρ, καὶ ὀφθαλμοῖς μου πηγὴν δακρύων; καὶ κλαύσομαι τὸν λαὸν τοῦτον ἡμέρας καὶ νυκτός.» «Οἴμοι ἐγὼ, μῆτερ, ὡς τίνα με ἔτεκες, ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ; Οὔτε ὠφέλησα, οὔτε ὠφέλησέν με οὐδείς. Ἡ ἰσχύς μου ἐξέλιπεν ἐν τοῖς καταρωμένοις με.» «Ἐπικατάρατος ἡ ἡμέρα ἐν ᾗ ἐτέχθην ἐν αὐτῇ· ἡ ἡμέρα ᾗ ἔτεκέν με ἡ μήτηρ μου, μὴ ἔστω ἐπευκτή. Ἵνα τί τοῦτο ἐξῆλθον ἐκ μήτρας τοῦ βλέπειν κόπους καὶ πόνους, καὶ διετέλεσαν ἐν αἰσχύνῃ αἱ ἡμέραι μου;» «Συνετρίβη ἡ καρδία μου ἐν ἐμοὶ, ἐσαλεύθη πάντα τὰ ὀστᾶ μου·","english":"My soul was filled with evils, and my life, and the rest. They were brought low, and they were afflicted by affliction, and the rest. The bones of a sorrowful man are dried up. Give drunkenness to those in grief, and wine to drink to those in pain, so that they may forget their poverty, and remember their toils no more. As a moth to a garment, and a worm to wood, so grief harms a man's heart. I sleep, and my heart keeps watch. Woe to me, O soul, that I have become as one gathering stubble in the harvest, and as a gleaning in the vintage, when there is no cluster to eat the first-fruits. Jonah said to them: Take me up, and cast me into the sea, and the sea shall cease, for I know that this tempest is because of me. I cried out in affliction. Master, Lord, take my soul from me, for it is better for me to die than to live. Lord, in affliction we remembered you; in a little affliction your discipline was upon us. I am in pain in my belly, and the senses of my heart rage within me. Who will give water to my head, and a fountain of tears to my eyes? And I will weep for this people day and night. Woe to me, O mother, that you bore me as a man striving and contending in all the earth. Neither have I profited, nor has anyone profited me. My strength has failed among those who curse me. Cursed be the day on which I was born in it; the day on which my mother bore me, let it not be desired. Why did I come forth from the womb to see toils and pains, and my days have been spent in shame? My heart is crushed within me, all my bones are shaken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":465,"ref":"p465","source":"ἐγενήθην ὡς ἀνὴρ συντετριμμένος, καὶ ὡς ἄνθρωπος συνεχόμενος.» «Ναβουχοδονόσωρ βασιλεὺς Βαβυλῶνος κατέφαγέ με ὡς δράκων· ἔπλησεν τὴν κοιλίαν αὐτοῦ ἀπὸ τῆς τροφῆς μου. Ἔξωσάν με οἱ μόχθοι μου εἰς Βαβυλῶνα.» «Ψυχὴ λυπουμένη καὶ ψυχὴ πεινῶσα δώσουσι δόξαν καὶ δικαιοσύνην, Κύριε.» «Μηδεὶς ἐπιχαιρέτω μοι τῇ χήρᾳ τῇ καταλειφθείσῃ ὑπὸ πολλῶν. Βαδίζετε, τέκνα, βαδίζετε· ἐγὼ γὰρ κατελείφθην ἔρημος. Ἐξεδυσάμην τὴν στολὴν τῆς εἰρήνης, ἐνεδυσάμην δὲ σάκκους τῆς δεήσεως.» «Ἴδε, Κύριος, τὴν ταπείνωσίν μου, ὅτι ἐμεγαλύνθη ὁ ἐχθρός. Ἴδε, Κύριος, ὅτι θλίβομαι, καὶ ἡ καρδία μου ἐταράχθη, καὶ ἡ καρδία μου ἐστράφη ἐν ἐμοί. Ἐχόρτασέ με πικρίας, ἐμέθυσε χολῆς, ἐξέβαλε ψήφῳ ὀδόντας μου. Ἐψώμισέ με σποδόν· ἀπώσατο ἐξ εἰρήνης ψυχήν μου.» «Μὴ παροξύνῃς ἄνδρα ἐν ἀπορίᾳ αὐτοῦ. Καρδίαν παρωργισμένην μὴ προσταράξῃς.» «Μὴ καταγελάσῃς ἄνθρωπον ἐν πικρίᾳ ψυχῆς\n\nαὐτοῦ· ἔστι γὰρ ὁ ταπεινῶν, καὶ ὁ ἀνυψῶν.» «Κάκωσις ὥρας ἐπιλησμονὴν ποιεῖ τρυφῆς.» «Κρείσσων θάνατος ὑπὲρ ζωὴν πικρὰν, ἢ ἀῤῥώστημα ἔμμονον. Μὴ δὸς εἰς λύπην τὴν ψυχήν σου, καὶ λύπην μακρὰν ἀπόστησον ἀπὸ σοῦ. Πολλοὺς γὰρ ἀπώλεσεν ἡ λύπη, καὶ οὐκ ἔστιν ὄφελος ἐν αὐτῇ.» «Ἀπὸ λύπης ἐκβαίνει θάνατος, καὶ λύπη καρδίας κάμψει ἰσχύν. Μὴ δὸς εἰς λύπην τὴν καρδίαν σου, ἀπόστησον αὐτὴν μνησθεὶς τὰ ἔσχατα.» «Διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν.» «Ἐλθόντων ἡμῶν εἰς Μακεδονίαν, οὐδεμίαν ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν, ἀλλ' ἐν παντὶ θλιβόμενοι· ἔξωθεν μάχαι, ἔσωθεν φόβοι.","english":"I became like a man broken in pieces, and like a man held fast. Nebuchadnezzar king of Babylon devoured me like a dragon; he filled his belly with my food. My labors thrust me out into Babylon. A grieving soul and a hungry soul will give glory and righteousness, O Lord. Let no one rejoice over me, the widow left by many. Walk, children, walk; for I was left desolate. I stripped off the robe of peace, and put on sackcloth of supplication. See, O Lord, my humiliation, for the enemy has been magnified. See, O Lord, that I am afflicted, and my heart is troubled, and my heart is turned within me. He filled me with bitterness, made me drunk with gall, knocked out my teeth with a stone. He fed me with ashes; he thrust my soul away from peace. Do not provoke a man in his distress. Do not strike a heart that is angered. Do not laugh at a man in the bitterness of his soul; for there is one who humbles and one who exalts. The misery of the hour brings forgetfulness of luxury. Better is death than a bitter life, or a lingering sickness. Do not give your soul over to grief, and put far from you grief. For grief has destroyed many, and there is no profit in it. From grief comes death, and grief of heart bends strength. Do not give your heart over to grief; put it away by remembering the last things. Through many afflictions we must enter the kingdom of heaven. When we came to Macedonia, our flesh had no rest, but we were afflicted in every way: without, fightings; within, fears.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":466,"ref":"p466","source":"Ἀλλ' ὁ παρακαλῶν τοὺς ταπεινοὺς, παρεκάλεσεν ἡμᾶς ὁ Θεὸς ἐν τῇ παρουσίᾳ Τίτου.» «Ἔκρινα ἐμαυτῷ τοῦτο, τὸ μὴ πάλιν ἐν λύπῃ ἐλθεῖν πρὸς ὑμᾶς. Εἰ γὰρ ἐγὼ λυπῶ ὑμᾶς, καὶ τίς ὁ εὐφραίνων με, εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ; Καὶ ἔγραψα τοῦτο, ἵνα μὴ ἐλθὼν λύπην ἔχω ἀφ' ὧν ἔδει με χαίρειν.» Φίλον Θεῷ ἐκ τῆς καθ' ὑπερβολὴν θλίψεως χαρίζεσθαι τοῖς ἐκζητοῦσιν αὐτὸν τὴν βοήθειαν. Νοσεῖς; εὐθύμει. Ὃν γὰρ ἀγαπᾷ Κύριος, παιδεύει. Πτωχεύεις; εὐφραίνου, ὅτι Λαζάρου σε τὰ ἀγαθὰ διαδέξεται. Ἀτιμάζῃ διὰ τὸ ὄνομα τοῦ Θεοῦ; μακάριος εἶ, ὅτι σου ἡ αἰσχύνη εἰς δόξαν ἀγγέλου μεταβληθήσεται. Πείσωμεν οὖν ἑαυτοὺς, ἀδελφοὶ, ἐν καιρῷ πειρασμοῦ μὴ πρὸς ἀνθρωπίνας ἐλπίδας ἀποτρέχειν, καὶ ἑαυτοῖς τὰς βοηθείας θηρᾶσθαι, ἀλλ' ἐν δάκρυσι καὶ στεναγμοῖς, καὶ φιλοπόνῳ προσευχῇ, καὶ ἀγρυπνίᾳ εὐτόνῳ τὰς δεήσεις ποιεῖσθαι. Οὗτος γὰρ λαμβάνει βοήθειαν ἐκ θλίψεως, ὁ τῆς ἀνθρωπίνης βοηθείας ὡς ματαίας καταφρονῶν. –Φέρει παραμυθίαν ὀδυνωμένῳ ἡ κοινωνία τῶν στεναγμῶν. –Φορτικὸν τοῖς ὑπὸ λύπης τὴν ψυχὴν κεκακωμένοις ἡ ἐπιτίμησις. –Ἔστιν ὅτε καὶ τοῦτο φάρμακον ἀγαθὸν εἰς σωτηρίαν, ἡ θλῖψις. –Ποιεῖ καὶ βασιλέας ταπεινοὺς πάθος. Μὴ σφόδρα δάκνου τοῖς λυπηροῖς. Ἂν γὰρ ἧττον λυπούμεθα, ἧττόν ἐστι λυπηρά. Ὑπὲρ ὧν πάθωμεν κακῶς, ἢ ἁμαρτήματα διαλύομεν, ἢ λαμπροτέρους λαμβάνομεν τοὺς στεφάνους, ἂν μὴ ἁμαρτήματα τοσαῦτα ἔχωμεν. –Ἐὰν γλίχῃ εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν, τὴν θλῖψιν ἐπίσπασαι. Ὁ γὰρ μὴ θλιβόμενος, οὐδαμῶς εἰσελεύσεται, διότι στενή ἐστιν ἡ πύλη.","english":"But God, who comforts the humble, comforted us by the presence of Titus. I decided this for myself, not to come to you again in sorrow. For if I grieve you, who then is the one who gladdens me, if not the one who is grieved by me? And I wrote this, so that when I come I may not have sorrow from those from whom I ought to have joy. It is the mark of a friend of God to bestow help out of exceeding affliction on those who seek him. Are you sick? Be of good cheer, for the Lord disciplines whom he loves. Are you poor? Rejoice, for the good things of Lazarus will come to you in turn. Are you dishonored for the name of God? Blessed are you, for your shame will be changed into the glory of an angel. Let us persuade ourselves, then, brothers, in the time of trial not to run away to human hopes and hunt for helps for ourselves, but with tears and groans, and with diligent prayer, and with strenuous vigil, to make our supplications. For that man receives help out of affliction who despises human help as vain. The fellowship of groans brings consolation to one in pain. Rebuke is burdensome to those whose soul is afflicted by grief. Sometimes affliction too is a good medicine for salvation. Passion makes even kings humble. Do not be too much bitten by grievous things. For if we grieve less, they are less grievous. For the evils we suffer, either we dissolve our sins, or we receive brighter crowns, if we do not have so many sins. If you long to enter the kingdom of heaven, draw affliction upon yourself. For the one who is not afflicted will in no way enter, because the gate is narrow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":467,"ref":"p467","source":"Ὁ ἐκθλίβων ἑαυτὸν ἐν τῇ στενῇ, οὗτος εὔδηλον ὅτι τεύξεται τῆς θείας ἐκείνης εὐρυχωρίας, καὶ τῆς ἀναπαύσεως τῆς ἐν ταῖς ἐπουρανίοις αὐλαῖς. Ὁ δὲ ἐμπλατύνων ἑαυτὸν ἐν τῷ παρόντι βίῳ διὰ σπατάλης, καὶ μέθης, καὶ δόξης ἀπανθούσης, οὐκ ἂν εἰσέλθοι σφηνούμενος. –Προσέταξέ σοι ὁ Κύριος, ἵνα ἐπικαλέσῃ αὐτὸν ἐν ἡμέρᾳ θλίψεως. Διὸ οὐ χρὴ κατοκνεῖν, ἀλλὰ παντὶ μὲν καιρῷ ἐπικαλεῖσθαι Θεὸν, μάλιστα δὲ ἐν τοῖς τῶν θλίψεων, ἵνα δείξωμεν τοῖς ἐχθροῖς, ὅτι οὐ κατεπόθημεν ὑπὸ τῶν περιστάσεων, ἀλλὰ μετὰ πεποιθήσεως πρὸς Θεὸν ἀναβλέπομεν. Πέμπτος ἡμῖν ἀγὼν, κατὰ τοῦ πνεύματος τῆς λύπης, τοῦ ἐπισκοτοῦντος τὴν ψυχὴν ἀπὸ πάσης πνευματικῆς θεωρίας, καὶ κωλύοντος αὐτὴν ἀπὸ πάσης ἀγαθῆς ἐργασίας. Ὅταν γὰρ πονηρὸν τοῦτο πνεῦμα περιδράξηται τῆς ψυχῆς, καὶ ὅλην αὐτὴν σκοτώσῃ, οὐκ εὐχὰς ἐκτελεῖν μετὰ προθυμίας συγχωρεῖ, οὐ τῶν ἱερατικῶν ἀναγνωσμάτων τῇ ὠφελείᾳ ἐγκαρτερεῖν. Πρᾶον καὶ εὐκατάμικτον πρὸς τοὺς ἀδελφοὺς τὸν ἄνθρωπον εἶναι οὐκ ἀνέχεται. Καὶ πρὸς αὐτὴν τοῦ βίου τὴν ἐπαγγελίαν μῖσος ἐμποιεῖ. Διὰ τοῦτο εἷς σκοπὸς ἡμῖν ἐστιν ἀγωνίσασθαι τὸν πνευματικὸν ἀγῶνα, καὶ πάσῃ φυλακῇ τηρήσωμεν τὴν ἑαυτῶν καρδίαν ἀπὸ τοῦ πνεύματος τῆς λύπης. Ὥσπερ γὰρ σὴς ἱμάτιον, καὶ σκώληξ ξύλον, οὕτως ἡ λύπη τὴν τοῦ ἀνθρώπου ψυχὴν κατεσθίει, ἐκκλίνειν πείθουσα πᾶσαν ἀγαθὴν συντυχίαν· καὶ οὐδὲ παρὰ τῶν γνησίων φίλων συμβουλίας δέχεσθαι συγχωροῦσα, οὐδὲ χρηστὴν ἀπόκρισιν καὶ εἰρηνικὴν ἐπιτρέπουσα μεταδοῦναι, ἀλλὰ πᾶσαν τὴν ψυχὴν παραλαβοῦσα, πικρίας αὐτὴν καὶ ἀηδίας πληροῖ.","english":"The one who presses himself into the narrow place, it is evident that he will obtain that divine spaciousness and the rest that is in the heavenly courts. But the one who widens himself in the present life through luxury, and drunkenness, and fading glory, would not enter, being squeezed out. The Lord commanded you, that you should call upon him in the day of affliction. Therefore one must not be slack, but call upon God at every time, and especially in times of affliction, so that we may show our enemies that we have not been swallowed up by circumstances, but with confidence we look up to God. The fifth contest for us is against the spirit of sorrow, which darkens the soul from all spiritual contemplation and hinders it from every good work. For when this evil spirit has seized the soul and darkened it wholly, it does not permit it to accomplish prayers with zeal, nor to persevere in the benefit of the sacred readings. It does not endure that a man be gentle and easily moved toward his brothers. And it implants hatred toward the very promise of life. Therefore this is our one aim, to strive the spiritual contest, and with all guard let us keep our own heart from the spirit of sorrow. For as the moth eats a garment, and the worm wood, so sorrow eats the soul of man, persuading it to turn away from every good encounter; and it does not permit it to receive counsel even from genuine friends, nor allow it to impart a kind and peaceful answer, but having taken over the whole soul, it fills it with bitterness and unpleasantness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":468,"ref":"p468","source":"Καὶ λοιπὸν ὑποβάλλει τοὺς ἀνθρώπους ὡς αἰτίους αὐτῇ τῆς ταραχῆς γενομένους. Ἥντινα λύπην οὕτως ὀφείλομεν ἐκκλίνειν, ὡς τὴν πορνείαν\n\nκαὶ φιλαργυρίαν, καὶ τὸν θυμὸν, καὶ τὰ λοιπὰ τῶν παθῶν. Αὕτη δὲ θεραπεύεται διὰ προσευχῆς, καὶ τῆς εἰς Θεὸν ἐλπίδος, καὶ μελέτης τῶν θείων λογίων. ΤΙΤΛ. ςʹ. –Περὶ θανάτου, καὶ τῆς ἐν τῷ ᾅδῃ καταστάσεως. «Ἐὰν ἄνθρωπος καταβῇ εἰς ᾅδην, οὐ μὴ ἀναβῇ ἔτι, οὐδὲ μὴ ἐπιγνῷ αὐτὸν ὁ τόπος αὐτοῦ.» «Γῆ σκοτεινὴ καὶ ζοφερὰ, γῆ σκότους αἰωνίου, οὗ οὐκ ἔστι φέγγος, οὐδὲ ὁρᾷν ζωὴν βροτῶν.» «Οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου,» καὶ τὰ λοιπά. «Τίς ὠφέλεια ἐν τῷ αἵματί μου, ἐν τῷ καταβαίνειν με;» καὶ τὰ λοιπά. «Μὴ διηγήσεταί τις ἐν τῷ τάφῳ τὸ ἔλεός σου;» καὶ τὰ λοιπά. «Οὐ νεκροὶ αἰνέσουσί σε, Κύριε, οὐδὲ πάντες,» καὶ τὰ λοιπά. «Ὕψιστον τίς αἰνέσει ἐν ᾅδῃ; ἀπὸ νεκροῦ ὡς μηδὲ ὄντος ἀπόλλυται ἐξομολόγησις.» «Οὐκ ἔστιν ἐν τῷ ᾅδῃ ἐλεγμὸς ζωῆς. Ὦ θάνατε, ὡς πικρόν σου τὸ μνημόσυνόν ἐστιν ἀνθρώπῳ εἰρηνεύοντι ἐν τοῖς ὑπάρχουσιν αὐτῷ, ἀνδρὶ ἀπερισπάστῳ, καὶ εὐοδουμένῳ ἐν πᾶσιν, καὶ ἔτι ἰσχύοντι ἐπιδέξασθαι τροφήν! Ὦ θάνατε, καλόν σου τὸ κρῖμά ἐστιν ἀνθρώπῳ ἐπιδεομένῳ καὶ ἐλασσουμένῳ ἰσχύϊ, ἐσχάτῳ γήρᾳ, καὶ περισπωμένῳ περὶ πάντων καὶ ἀπειθοῦντι, καὶ ἀπολωλεκότι ὑπομονήν.» «Ἅδης καὶ ἀπώλεια οὐκ ἐμπίπλανται.» Τὰ ἐν ᾅδῃ κακὰ οὐχὶ Θεὸν ἔχει τὸν αἴτιον, ἀλλ' ἡμᾶς αὐτούς. Ἅδης κοινὸν πανδοχεῖόν ἐστι, καὶ θρήνων ἐργαστήριον.","english":"And for the rest, he subjoins that men are the causes of the disturbance to her. Which grief we ought thus to shun as fornication and love of money, and anger, and the rest of the passions. But this is healed through prayer, and hope in God, and meditation on the divine oracles. TITLE 6. — On death, and the state in Hades. \"If a man goes down to Hades, he shall not come up again, neither shall his place know him any more.\" \"A land dark and gloomy, a land of eternal darkness, where there is no light, nor to see the life of mortals.\" \"In death there is none who remembers you,\" and the rest. \"What profit is there in my blood, in my going down?\" and the rest. \"Shall anyone declare your mercy in the grave?\" and the rest. \"The dead shall not praise you, O Lord, nor all,\" and the rest. \"Who shall praise the Most High in Hades? From the dead, as from one who is not, confession perishes.\" \"In Hades there is no reproof of life. O death, how bitter is your remembrance to a man at peace in his possessions, to a man undistracted and prospering in all things, and still strong to receive food! O death, good is your judgment to a man in need and failing in strength, in extreme old age, and distracted about all things and disobedient, and having lost patience.\" \"Hades and destruction are not filled.\" The evils in Hades have not God as their cause, but ourselves. Hades is a common inn, and a workshop of lamentations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":469,"ref":"p469","source":"ΤΙΤΛ. Ζʹ. –Περὶ θανόντων· καὶ ὅτι οὐ δεῖ ἐπὶ τῷ προαπελθόντι πενθεῖν. «Ἐπὶ νεκρῷ τὰς σάρκας αὐτῶν οὐ κατατεμοῦσιν.» «Ἀλγῶ ἐπὶ σὲ, ἀδελφὲ Ἰωνάθαν· ὡραιώθης μοι σφόδρα. Ἐθαυμαστώθη ἡ ἀγάπησίς σου ἐμοὶ ὑπὲρ ἀγάπησιν γυναικῶν.» «Ἀνέστη Δαβὶδ ἐκ τῆς γῆς, καὶ ἐλούσατο, καὶ ἠλείψατο, καὶ ἤλλαξεν τὰ ἱμάτια αὐτοῦ, καὶ εἰσῆλθεν εἰς τὸν οἶκον τοῦ Θεοῦ, καὶ προσεκύνησεν αὐτῷ. Καὶ ᾔτησεν ἄρτον φαγεῖν, καὶ παρέθηκαν αὐτῷ ἄρτον, καὶ ἔφαγεν. Καὶ εἶπαν οἱ παῖδες αὐτοῦ πρὸς αὐτόν· Τί τὸ ῥῆμα τοῦτο ὃ ἐποίησας; ἔτι ζῶντος τοῦ παιδαρίου ἐνήστευες, καὶ ἔκλαιες, καὶ ἠγρύπνεις· καὶ ἡνίκα ἀπέθανεν, ἀνέστης, καὶ ἔφαγες ἄρτον καὶ πέπωκας. Καὶ εἶπε Δαβίδ· Ἐν τῷ τὸ παιδάριον ἔτι ζῇν ἐνήστευσα, καὶ ἔκλαυσα, ὅτι εἶπα, Τίς οἶδεν εἰ ἐλεήσει με Κύριος, καὶ ζήσεται τὸ παιδάριον; Καὶ νῦν τέθνηκεν, ἵνα τί τοῦτο ἐγὼ νηστεύσω; μὴ δυνήσομαι ἐπιστρέψαι αὐτὸν ἔτι; Ἐγὼ πορεύσομαι πρὸς αὐτὸν, καὶ αὐτὸς οὐκ ἀναστρέψει πρός με.» «Συνετέλεσαν ἐν ἀγαθοῖς τὸν βίον αὐτῶν, ἐν δὲ ἀναπαύσει ᾅδου ἐκοιμήθησαν.» «Ἐκεῖ ἀναπαύσονται κατάκοποι τῷ σώματι, ὁμοθυμαδὸν οἱ αἰώνιοι οὐκ ἤκουσαν φωνὴν φορολόγου. Μικρὸς καὶ μέγας ἐκεῖ ἐστιν, καὶ θεράπων δεδοικὼς τὸν κύριον αὐτοῦ.» «Ἐὰν ἀποθάνῃ ἄνθρωπος, ζήσεται, συντελέσας ἡμέρας βίου αὐτοῦ.» «Ἐλεύσῃ ἐν τάφῳ, ὥσπερ σῖτος ὥριμος κατὰ καιρὸν θεριζόμενος.» «Θάνατος ἀνδρὶ ἀνάπαυσις.» «Εὐλογία ἀπολλυμένου ἐπ' ἐμὲ ἔλθοι.» «Ἀγαθὸν πορευθῆναι εἰς οἶκον πένθους, ἢ εἰς οἶκον πότου. Καρδία σοφῶν ἐν οἴκῳ πένθους·","english":"TITLE 7. Concerning the dead; and that one ought not to mourn for one who has departed before us. \"They shall not make cuts in their flesh for the dead.\" \"I grieve for you, brother Jonathan; you were very beautiful to me. Your love to me was wonderful, beyond the love of women.\" \"David arose from the ground, and washed, and anointed himself, and changed his clothes, and went into the house of God, and worshipped him. And he asked for bread to eat, and they set bread before him, and he ate. And his servants said to him, What is this thing that you have done? While the child was still alive, you fasted, and wept, and kept watch; and when he died, you arose, and ate bread and drank. And David said, While the child was still alive, I fasted and wept, because I said, Who knows whether the Lord will have mercy on me, and the child will live? But now he is dead, why should I fast for this? Can I bring him back again? I shall go to him, but he will not return to me.\" \"They finished their life in good things, and they slept in the rest of Hades.\" \"There the weary in body shall rest, who with one accord, the eternal ones, have not heard the voice of the tax-gatherer. Small and great are there, and the servant who fears his master.\" \"If a man dies, shall he live again, having completed the days of his life?\" \"You shall come to the grave, like ripe grain harvested in its season.\" \"Death is rest to a man.\" \"Let the blessing of the perishing one come upon me.\" \"It is better to go to the house of mourning than to the house of drinking. The heart of the wise is in the house of mourning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":470,"ref":"p470","source":"καρδία δὲ ἀφρόνων ἐν οἴκῳ εὐφροσύνης.» «Ὅτι ἐπορεύθη ἄνθρωπος εἰς οἶκον αἰῶνος αὐτοῦ, καὶ ἐκύκλωσαν ἐν ἀγορᾷ οἱ κοπτόμενοι.» «Καθὼς ἐξῆλθεν ἀπὸ γαστρὸς μητρὸς αὐτοῦ γυμνὸς, ἐπιστρέψει τοῦ πορευθῆναι ὡς ἥκει, καὶ οὐδὲν λήψεται ἐν μόχθῳ αὐτοῦ, ἵνα πορευθῇ ἐν χειρὶ αὐτοῦ.» «Ἀγαθὴ ἡμέρα θανάτου ὑπὲρ ἡμέραν γεννήσεως αὐτοῦ.» «Τελειωθεὶς ἐν ὀλίγῳ ἐπλήρωσε χρόνους μακρούς. Ἀρεστὴ γὰρ ἦν Κυρίῳ ἡ ψυχὴ αὐτοῦ· διὰ τοῦτο ἔσπευδεν ἐκ μέσου πονηρίας.» «Μὴ ὑστέρει ἀπὸ κλαιόντων, καὶ μετὰ πενθούντων πένθησον.» «Μὴ ἐπίχαιρε ἐπὶ νεκρῷ· μνήσθητι ὅτι πάντες τελευτῶμεν.» «Μουσικὴ ἐν πένθει ἄκαιρος διήγησις. Ἐπὶ νεκρῷ κλαῦσον· ἐξέλιπε γὰρ φῶς. Πένθος νεκροῦ ἑπτὰ ἡμέρας.» «Τέκνον, ἐπὶ νεκρῷ κατάγαγε δάκρυα, καὶ ποίησον τὸ πένθος κατὰ τὴν τάξιν αὐτοῦ ἡμέραν μίαν, καὶ δύο χάριν διαβολῆς· καὶ παρακλήθητι λύπης ἕνεκα. Γνῶθι γὰρ ὅτι οὐκ ἔστιν ἐπάνοδος. Καὶ τοῦτον γὰρ οὐκ ὠφελήσεις, καὶ σεαυτὸν κακώσεις. Ἀπὸ γὰρ\n\nλύπης ἐκβαίνει θάνατος.» «Ἐν τῷ ἀποθανεῖν ἄνθρωπον, κληρονομήσει ἑρπετὰ, καὶ θηρία, καὶ σκώληκας.» Οὔτε γυναιξὶν, οὔτε ἀνδράσιν ἐπιτέτραπται τὸ φιλοπενθὲς καὶ φιλόδακρυ, ἀλλ' ὅσον ἐπιστυγνάσαι τοῖς λυπηροῖς, καὶ μικρόν τι δάκρυον ἀποστάξαι, καὶ τοῦτο ἡσυχῆ, μηδὲ ἀναβρασσόμενον, μηδὲ ὀλολύζοντα, μηδὲ καταῤῥηγνύντα χιτῶνα, ἢ κόνιν καταχεόμενον, μηδὲ ἄλλο τι τῶν τοιούτων ἀσχημόνως ἐπιτηδευομένων παρὰ τῶν ἀπαιδεύτως ἐχόντων πρὸς τὰ ἀνθρώπινα. Ἀνάνδρου γὰρ ψυχῆς, καὶ οὐδένα τόνον ἐκ τῆς ἐπὶ Θεὸν ἐλπίδος ἐχούσης, τὸ σφοδρῶς καταπίπτειν, καὶ ὑποῤῥήγνυσθαι τοῖς λυπηροῖς.","english":"But the heart of fools is in the house of gladness. \"For a man has gone to his eternal home, and the mourners have gone about in the marketplace.\" \"As he came out naked from his mother's womb, he will return to go as he came, and he will take nothing from his toil to carry away in his hand.\" \"Better is the day of death than the day of his birth.\" \"Being made perfect in a little while, he fulfilled long years. For his soul was pleasing to the Lord; therefore he hastened to depart from the midst of wickedness.\" \"Do not fail those who weep, and mourn with those who mourn.\" \"Do not rejoice over a dead man; remember that we all die.\" \"Music in mourning is an untimely tale. Weep over the dead, for the light has failed. Mourning for the dead lasts seven days.\" \"Child, shed tears over the dead, and make the mourning according to its order for one day, and two for the sake of reproach; and be comforted for the sake of grief. For know that there is no return. For you will not benefit him, and you will harm yourself. For from grief comes death.\" \"When a man dies, he will be inherited by reptiles, and beasts, and worms.\" Neither to women nor to men is the love of mourning and the love of tears permitted, but only to be saddened by sorrowful things, and to shed a small tear, and this quietly, neither being agitated, nor wailing, nor tearing one's tunic, nor pouring dust upon oneself, nor shamelessly practicing any other such thing, as is done by those who are untrained in the face of human affairs. For it belongs to a cowardly soul, one that has no tension from hope in God, to fall violently and to be broken down by sorrowful things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":471,"ref":"p471","source":"Ὥσπερ οἱ σκώληκες ἐν τοῖς ἁπαλωτέροις τῶν ξύλων ἐκτίκτονται μάλιστα, οὕτως αἱ λύπαι ἐν τοῖς μαλακωτέροις ἤθεσι τῶν ἀνθρώπων ἐμφυτεύονται. Μὴ τοίνυν ἀπίδῃς εἰς ἐκεῖνον τὸν νεκρὸν, τὸν μεμυκότα τοὺς ὀφθαλμοὺς, καὶ ἄφωνον κείμενον, ἀλλὰ τὸν ἀνιστάμενον ἀπόβλεπε, καὶ ἀπολαμβάνοντα δόξαν ἀκήρατον καὶ φρικώδη. Ἀλλὰ συνήθειαν καὶ ὁμιλίαν ζητεῖς, καὶ διὰ τοῦτο ὀδύρῃ, καὶ κλαίεις, καὶ θρηνεῖς; Καὶ πῶς οὐκ ἄτοπον εἴη τοῦτο; Εἰ γὰρ νυμφίῳ δέδωκας τὸ θυγάτριόν σου, εἶτα λαβὼν αὐτὸ ὁ νυμφίος εἰς μακρὰν ἀπεδήμησε χώραν, καὶ καλῶς πράττων διατελοίη, οὐδὲν ἡγῇ δεινὸν τὸ γεγενημένον ἐπὶ [τῷ] παραμυθῆσαι τὴν ἀθυμίαν. Ἐνταῦθα δὲ οὐκ ἀνθρώπου, οὐ φίλου, οὐ συγγενοῦς λαβόντος αὐτὸ, ἀλλ' αὐτοῦ τοῦ Δεσπότου, ἀλγεῖν καὶ ὀδύρεσθαι ὀφείλομεν, Καὶ πῶς δυνατὸν, φησὶ, μὴ κλαίειν καὶ ὀδύρεσθαι ἄνθρωπον ὄντα; Οὔτε ἐγὼ τοῦτο λέγω, ἀλλὰ τὴν ἐπίτασιν τῆς ἀθυμίας ἀναιρῶ. Τὸ μὲν γὰρ ἀθυμεῖν τῆς φύσεώς ἐστι, τὸ δὲ πέρα τοῦ μέτρου, μανίας καὶ διαβολικῆς ἐστιν ἐνεργείας, καὶ γυναικώδους ψυχῆς. Ἄλγησον, δάκρυσον, ἀλλὰ μὴ ἀποδυσπετήσῃς, μὴ δυσχεράνῃς, μὴ ἀγανακτήσῃς. Εὐχαρίστησον τῷ λαβόντι, ἵνα κοσμήσῃς τὸν ἀπελθόντα, καὶ λαμπρὰ αὐτῷ ποιήσῃς τὰ ἐντάφια. Ἐὰν γὰρ δυσχεράνῃς ἢ ἀγανακτήσῃς, κἀκεῖνον καθύβρισας, καὶ τὸν λαβόντα παρώξυνας, καὶ σεαυτὸν διέβλαψας. Ἐὰν δὲ εὐχαριστήσῃς, κἀκεῖνον ἐκόσμησας, καὶ τὸν λαβόντα ἐδόξασας, καὶ σεαυτὸν ὠφέλησας. Δάκρυσον ὡς ὁ Δεσπότης σου ἐδάκρυσε τὸν Λάζαρον, μέτρα τιθεὶς ἡμῖν, καὶ σταθμοὺς, καὶ ὅρους τῆς ἀθυμίας, οὓς ὑπερβαίνειν οὐ δεῖ. Οὕτω καὶ Παῦλος εἶπεν·","english":"Just as worms are especially bred in the softer kinds of wood, so griefs are implanted in the softer characters of men. Do not, then, look at that dead body, with its eyes closed and lying speechless, but look to the one who is rising again and receiving incorruptible and awe-inspiring glory. But do you seek his company and conversation, and for this reason lament and weep and wail? And how would this not be absurd? For if you have given your daughter to a bridegroom, and then the bridegroom, having taken her, has departed to a distant land and continues to fare well, you consider nothing that has happened to be terrible, so as to console your despondency. But here it is not a man, not a friend, not a relative who has taken her, but the Master himself; and should we grieve and lament? And how is it possible, he says, for a man not to weep and lament? I do not say this either, but I remove the intensification of despondency. For to be despondent is natural, but to go beyond measure is the work of madness and of diabolical activity, and of a womanish soul. Grieve, weep, but do not despair, do not be vexed, do not be indignant. Give thanks to the one who has taken her, so that you may adorn the one who has departed and make her burial splendid. For if you are vexed or indignant, you have both insulted her and provoked the one who has taken her, and harmed yourself. But if you give thanks, you have both adorned her and glorified the one who has taken her, and benefited yourself. Weep as your Master wept for Lazarus, setting for us measures and standards and bounds of despondency, which we must not overstep. So too Paul said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":472,"ref":"p472","source":"Περὶ δὲ τῶν κεκοιμημένων, ἀδελφοὶ, οὐ θέλομεν ὑμᾶς ἀγνοεῖν, ἵνα μὴ λυπῆσθε, ὡς καὶ οἱ λοιποὶ μὴ ἔχοντες ἐλπίδα. Λυποῦ, ἀλλὰ μὴ ὡς Ἕλλην ὁ ἀπογινώσκων τῆς ἑαυτοῦ ζωῆς, ὁ μὴ βλέπων εἰς τὴν μέλλουσαν ἀνάστασιν. Πιστεύσατέ μοι, ἀγαπητοὶ, ὅτι αἰσχύνομαι διερχόμενος διὰ τῆς πλατείας, καὶ ἀκούων χοροὺς γυναικῶν ἀσχημονουσῶν, τρίχας τιλλομένας, παρειὰς σπαραττομένας, βραχίονας κατατεμνομένους. Τί οὖν ἐροῦσιν οἱ Ἕλληνες καθ' ἡμῶν; Τί οὖν; Οὐχ οὗτοί εἰσιν οἱ περὶ ἀναστάσεως φιλοσοφοῦντες, καὶ ἐν τοῖς ἔργοις τὰ τῶν ἀπεγνωσμένων ἐργαζόμενοι; Εἰ γὰρ ἐθάῤῥουν οὗτοι ὅτι ἀληθῶς ἀνάστασις νεκρῶν ἐστιν, οὐκ ἂν οὕτως ἐθρήνουν. Τίνος ἕνεκεν οὕτως δακρύεις, εἰπέ μοι, τὸν ἀπελθόντα; Πονηρὸς ἦν; Οὐκοῦν διὰ τοῦτο ὀφείλεις εὐχαριστεῖν, ὅτι τάχιον ἡρπάγη, πρὶν ἢ ἀλλαγῇ αὐτῷ τὰ τῆς χρηστότητος, καὶ προσελάβετο αὐτὸν ὁ Θεὸς εἰς χωρίον, ἔνθα μετὰ ἀσφαλείας λοιπὸν διάγει, καὶ μεταβολὴν οὐκ ἔστιν ὑποπτεῦσαι οὐκέτι. Ἀλλὰ νέος ἦν; Καὶ διὰ τοῦτο εὐχαρίστησον τῷ λαβόντι αὐτὸν, ὅτι τάχιον πρὸς τὴν ἄνω πολιτείαν αὐτὸν ἐκάλεσεν. Ἀλλὰ γέρων ἦν; Καὶ διὰ τοῦτο πλείονα δόξασον τὸν λαβόντα αὐτὸν, καὶ εὐχαρίστησον πάλιν. Αἰσχυνθῶμεν τὸ σχῆμα τῆς ἐκφορᾶς. Διὰ τοῦτο εὐχαὶ, καὶ ψαλμοὶ, καὶ δοξολογία Θεῷ, ἵνα μὴ κλαίῃς καὶ θρηνῇς, ἀλλὰ μᾶλλον ἵνα εὐχαριστῇς τῷ λαβόντι αὐτὸν Θεῷ. Ὃν γὰρ τρόπον τοὺς ἐπ' ἀρχὴν καλουμένους μετὰ πολλῆς προπέμπουσιν ἅπαντες τῆς τιμῆς, οὕτω καὶ τοῦτο μετὰ πολλῆς τῆς τιμῆς, ὡς ἐπὶ μείζονα κληθέντα ἀξίαν, καὶ τιμὴν, καὶ πολιτείαν. Ἀνάπαυσίς ἐστιν ὁ θάνατος, ἱδρώτων καὶ φροντίδων βιωτικῶν ἀπαλλαγή.","english":"But concerning those who have fallen asleep, brothers, we do not want you to be ignorant, so that you may not grieve, as the rest do who have no hope. Grieve, but not as a Greek who despairs of his own life, who does not look to the coming resurrection. Believe me, beloved, that I am ashamed as I pass through the street and hear the choruses of unseemly women, tearing their hair, lacerating their cheeks, cutting their arms. What then will the Greeks say against us? What then? Are not these the ones who philosophize about the resurrection, and in their deeds do the deeds of those who have despaired? For if they were confident that there truly is a resurrection of the dead, they would not lament in this way. For what reason, tell me, do you weep thus for the one who has departed? Was he wicked? Then for this very reason you ought to give thanks, that he was taken away more quickly, before the things of his goodness were changed for him, and God received him into a place where he now lives in safety, and no change can any longer be suspected. But he was young? Then for this also give thanks to the one who took him, that he called him more quickly to the citizenship above. But he was old? Then for this glorify the one who took him all the more, and give thanks again. Let us be ashamed of the appearance of the funeral procession. For this reason there are prayers, and psalms, and doxologies to God, so that you may not weep and lament, but rather that you may give thanks to God who took him. For just as all escort those who are called to office with great honor, so also this one is escorted with great honor, as one called to a greater dignity, and honor, and citizenship. Death is a rest, a release from sweats and worldly cares.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":473,"ref":"p473","source":"Μὴ δυσχεράνῃς, μὴ ἀποδυσπετήσῃς, ἀλλ' εὐχαρίστει τῷ Θεῷ. Διὰ τί οὐχὶ θνητὰ φρονεῖν περὶ τοῦ θνητοῦ προηθίσθης, ἀλλ' ἀπροσδόκητον τοῦ παιδὸς τὸν\n\nθάνατον προσεδέξω; Ὅτε σοι πρῶτον προσηγγέλθη τοῦ υἱοῦ ἡ γέννησις, εἴ τίς σε ἤρετο, ποταπόν ἐστι τὸ τεχθέν· τί ποτε ἂν ἀπέκρινες; ἆρα ἄλλο τι ἂν εἶπες, ἢ ὅτι ἄνθρωπός ἐστι τὸ γεννηθέν; Εἰ δὲ ἄνθρωπος, καὶ θνητός. Οὐχ ὁρᾷς ἥλιον ἀνατέλλοντα, καὶ πάλιν δυόμενον; σελήνην αὔξουσαν, εἶτα φθίνουσαν; οὐ τὴν γῆν θάλλουσαν, εἶτα ξηραινομένην; Τί τῶν περὶ ἡμᾶς ἕστηκεν; τί ἀκίνητον ἔχει τὴν φύσιν καὶ ἀμετάπτωτον; Ἀνάβλεψον εἰς τὸν οὐρανὸν, καὶ ἴδε τὴν γῆν· οὐδὲ ταῦτα διαιωνίζει. Ὁ γὰρ οὐρανὸς καὶ ἡ γῆ παρελεύσεται, φησὶν, οἱ ἀστέρες ἐκ τοῦ οὐρανοῦ πεσοῦνται, ὁ ἥλιος σκοτισθήσεται, ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς. Τί οὖν θαυμαστὸν, εἰ καὶ ἡμεῖς μέρος ὄντες τοῦ κόσμου ἀπολαύομεν τῶν ἐκ τοῦ κόσμου; Ἔθους γὰρ χωρισμὸς καὶ τοῖς ἀλόγοις ἐστὶ δυσφορώτατος. Καὶ τότε εἶδον ἐγὼ βοῦν ἐπὶ φάτνης δακρύοντα τοῦ συννόμου αὐτοῦ καὶ ὁμοζύγου τελευτήσαντος, καὶ τὰ λοιπὰ τῶν ἀλόγων σφοδρῶς τῆς συνηθείας ἔστιν ἰδεῖν ἀντεχόμενα. Σὺ δὲ οὐχ οὕτως ἔμαθες, οὐδὲ ἐδιδάχθης. Ἀλλ' ἀρχὴν μὲν φιλίαν λαμβάνειν ἐκ μακρᾶς ὁμιλίας καὶ χρονίου ἔθους, οὐδὲν ἀπεικός· ὀδύρεσθαι δὲ χωρισμὸν διὰ τὴν ἐπὶ πλεῖστον ἡμῖν γενομένην διατριβὴν, παντελῶς ἄλογον. Οἷον, γυνὴ συνεκληρώθη σοι κατὰ τὴν κοινωνίαν τοῦ βίου, πᾶσαν ἡδονήν σοι κατὰ τὸν βίον παρεχομένη, εὐθυμίας δημιουργὸς, θυμηδίων πρόξενος, τὰ χρηστὰ συναυξάνουσα, ἐν ταῖς λοιπαῖς τὸ πλεῖστον μέρος τῶν ἀνιαρῶν ἀφαιρουμένη.","english":"Do not be vexed, do not be exasperated, but give thanks to God. Why were you not disposed beforehand to think mortal thoughts concerning a mortal, but received the death of your child as something unexpected? When the birth of your son was first announced to you, if someone had asked you what sort of thing the one born was, what would you have answered? Would you have said anything other than that the one born is a human being? And if a human being, then also mortal. Do you not see the sun rising and again setting? The moon waxing, then waning? Do you not see the earth flourishing, then drying up? What among the things around us stands still? What has a nature immovable and unchangeable? Look up to heaven and see the earth: not even these endure forever. For heaven and earth will pass away, it says, the stars will fall from heaven, the sun will be darkened, the moon will not give its light. What then is wonderful, if we too, being a part of the world, enjoy the things that come from the world? For separation from habit is most grievous even to irrational animals. And at that time I saw an ox at the manger weeping when its companion and yoke-fellow had died, and the rest of the irrational animals may be seen vigorously clinging to their accustomed ways. But you have not learned thus, nor been taught so. Yet to begin friendship from long association and lengthy habit is nothing unreasonable; but to bewail a separation because of the time we have spent together to the greatest extent is altogether irrational. For instance, a wife was allotted to you in the partnership of life, providing you every pleasure in life, a creator of cheerfulness, a cause of delights, increasing good things, and in the remaining troubles taking away the greater part of what is painful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":474,"ref":"p474","source":"Αὕτη δὲ ἐξαίφνης ἀναρπασθεῖσα οἴχεται. Μὴ ἀγριαίνῃ τῷ πάθει, μηδ' αὐτόματόν τινα εἴπῃς εἶναι συντυχίαν τὸ γινόμενον, ὡς μηδενὸς προστάτου τὸν κόσμον οἰκονομοῦντος· μηδὲ ἐκπέσῃς τῶν ὅρων τῆς εὐσεβείας. Ἐπειδὴ γὰρ ὅλως ἐγένεσθε οἱ δύο εἰς σάρκα μίαν, πολλὴ συγγνώμη τῷ τὴν διχοτομίαν καὶ τὴν τῆς συναφείας διαίρεσιν μετ' ἀλγημάτων δεχομένῳ· οὐ μὴν τούτου ἕνεκεν, ἢ διανοεῖσθαί τι τῶν οὐ προσηκόντων, ἢ φθέγγεσθαί σοι λυσιτελές. Ἐννόησον γὰρ ὅτι ὁ πλάσας ἡμᾶς καὶ ψυχώσας Θεὸς, ἰδίαν ἔδωκεν ἑκάστῃ ψυχῇ τὴν διαγωγὴν, καὶ ἄλλους ὅρους ἔπηξε τῆς ἐξόδου. Τὸν μὲν γὰρ ἐπὶ πλεῖον παραμεῖναι τῇ παρουσίᾳ τῆς σαρκὸς ᾠκονόμησε, τὸν δὲ θᾶττον ἀπολυθῆναι τῶν δεσμῶν τοῦ σώματος διετάξατο, κατὰ τοὺς ἀῤῥήτους τῆς σοφίας αὐτοῦ καὶ τῆς δικαιοσύνης λόγους. Ὥσπερ οὖν οἱ ἐν ταῖς εἱρκταῖς ἐπιπίπτοντες, οἱ μὲν ἐπὶ πλείονα χρόνον τῇ κακώσει δεσμωτηρίων ἐναποκλείονται, οἱ δὲ ταχυτέραν εὑρίσκουσι τῆς κακοπαθείας ἀπαλλαγήν· οὕτω καὶ αἱ ψυχαὶ, αἱ μὲν ἐπὶ πολὺ προσκατέχονται τῇ ζωῇ ταύτῃ, αἱ δὲ ἐπ' ἔλαττον κατὰ τὴν ἀναλογίαν τῆς ἀξίας ἑκάστου, σοφῶς καὶ βαθέως, καὶ ὡς οὐκ ἂν ἐφίκοιτο νοῦς ἀνθρώπων, τὰ περὶ ἐσχάτων ἡμῶν τοῦ Κτίσαντος προβλεπομένου. Οὐκ ἀκούεις λέγοντος τοῦ Δαβίδ; Ἐξάγαγε ἐκ φυλακῆς τὴν ψυχήν μου; Οὐκ ἤκουσας περὶ τοῦ ἁγίου, ὅτι ἀπελύθη αὐτοῦ ἡ ψυχή; Τί δὲ Συμεὼν, ὅτε ἐνηγκαλίσατο τὸν Κύριον ἡμῶν, ποίαν ἀφῆκε φωνήν; Οὐχ ὅτι Νῦν ἀπολύεις τὸν δοῦλόν σου, Δέσποτα; Τῷ γὰρ ἐπειγομένῳ πρὸς τὴν ἄνω διαγωγὴν βαρυτέρα πάσης κολάσεως καὶ δεσμωτηρίου παντὸς ἡ μετὰ τοῦ σώματός ἐστι διατριβή.","english":"But she has been snatched away suddenly and is gone. Do not be exasperated by the suffering, nor say that what has happened is some spontaneous chance, as if no protector were governing the world; nor fall away from the bounds of piety. For since you two altogether became one flesh, there is great forgiveness for the one who receives the severing and the division of the union with grief; yet it is not profitable for you, on account of this, either to think anything improper or to utter it. For consider that God, who formed us and gave us souls, gave to each soul its own manner of life, and fixed other limits for its departure. For he has arranged for one to remain longer in the presence of the flesh, and he has ordained that another be released sooner from the bonds of the body, according to the ineffable reasons of his wisdom and righteousness. Just as those who fall into prisons—some are shut up in the misery of dungeons for a longer time, while others find a quicker release from their hardship—so also souls: some are held back in this life for a long time, others for less, in proportion to the worth of each, while the Creator foresees wisely and deeply, and as the mind of men could not attain, the things concerning our last end. Do you not hear David saying, Bring my soul out of prison? Have you not heard concerning the saint, that his soul was released? And what of Symeon, when he embraced our Lord, what voice did he utter? Was it not, Now you release your servant, Master? For to one who is hastening toward the life above, dwelling with the body is heavier than every punishment and every prison.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":475,"ref":"p475","source":"Μὴ τοίνυν τῇ σεαυτοῦ ἀπολαύσει ἐπιζήτει τὰς περὶ τῶν ψυχῶν διατάξεις ἀκολουθεῖν, ἀλλὰ λογίζου περὶ τῶν συναφθέντων κατὰ τὸν βίον, εἶτα θανάτῳ διισταμένων, ὅτι παραπλήσιοί εἰσιν ὁδοιπόροις μίαν ὁδὸν πορευομένοις. Οὔτε ἀωρίαι θανάτου, οὔτε ἄλλαι τινὲς δυσκληρίαι ἀδοκήτως ἐπιοῦσαι ἐκπλήξουσιν ἡμᾶς ποτε, τοὺς παιδευομένους τῷ λόγῳ τῆς εὐσεβείας. Οἷον, παῖς μοι ἦν νεανίας, μόνος τοῦ γένους διάδοχος, παραμύθιον γήρως, ἐγκαλλώπισμα γένους, ἄνθος τῶν ὁμηλίκων, στήριγμα τῆς οἰκίας, αὐτὸ τῆς ἡλικίας ἄγων τὸ χαριέστατον, οὗτος ἀνάρπαστος οἴχεται· καὶ γῆ καὶ κόνις γέγονεν, ὁ πρὸ βραχέος ἡδὺ μὲν ἄκουσμα φθεγγόμενος, ἥδιστον δὲ θέαμα ὢν τοῖς τοῦ γεννήσαντος ὀφθαλμοῖς. Τί οὖν ποιήσομεν; Καταῤῥήξομαι τὴν ἐσθῆτα, καὶ καταδέξομαι κυλινδεῖσθαι χαμαὶ, καὶ ποτνιᾶσθαι, καὶ δυσανασχετεῖν, καὶ δεικνύειν ἐμαυτὸν τοῖς παροῦσιν, οἱονεὶ παῖδά τινα ὑπὸ πληγῶν ἐκβοῶντα καὶ ἀποσπαίροντα; Ἢ τῷ ἀναγκαίῳ τῶν γινομένων προσχὼν, ὅτι ἀπαραίτητος ὁ τοῦ θανάτου νόμος,","english":"Do not, then, seek to follow the ordinances concerning souls according to your own pleasure, but reason concerning those who have been joined together in life and then separated by death, that they are like travelers journeying on one road. Neither untimely deaths nor any other misfortunes that come upon us unexpectedly will ever astonish us, who are being trained by the word of piety. For example, I had a son, a young man, the only successor of my family, the comfort of my old age, the ornament of my family, the flower of his peers, the support of my house, himself in the most gracious prime of his age; he has been snatched away and is gone, and has become earth and dust—he who a little while ago uttered a sweet sound to hear and was a most delightful sight to his father's eyes. What then shall we do? Shall I tear my garments and consent to roll on the ground and wail and be indignant and show myself to those present like some child crying out and gasping under blows? Or, attending to the necessity of what happens, that the law of death is inexorable,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":476,"ref":"p476","source":"διὰ πάσης ὁμοίως ἡλικίας χωρῶν, καὶ πάντα ἐφεξῆς τὰ σύνθετα διαλύων, οὐ ξενισθήσομαι τῷ συμβάντι; οὐκ ἀνατραπήσομαι τὸν νοῦν ὡς ὑπὸ πληγὰς ἀπροσδοκήτους καταῤῥαχθείς; πάλαι προπεπαιδευμένος ὅτι θνητὸς ὢν, θνητὸν εἶχον τὸν παῖδα, καὶ ὅτι οὐδὲν τῶν ἀνθρωπίνων βέβαιον, οὐδὲ εἰς τὸ παντελὲς παραμένειν τοῖς κτησαμένοις πέφυκεν. Ἀλλὰ καὶ πόλεις μεγάλαι, καὶ ἐπιφανεῖς τῇ τε τῶν κατασκευασμάτων λαμπρότητι, καὶ τῇ δυνάμει τῶν ἐνοικούντων, καὶ τῇ λοιπῇ κατὰ τὴν χώραν καὶ τὴν ἀγορὰν εὐθηνίᾳ διαπρέπουσαι ἐν ἐρειπίοις νῦν μόνοις τῆς παλαιᾶς σεμνότητος τὰ σύμβολα φέρουσι. Καὶ πλοῖον πολλάκις ἐκ θαλάττης διασωθὲν, καὶ μυριάκις μὲν ταχυναυτῆσαν, μυρίον δὲ φόρτον τοῖς ἐμπορευομένοις διακομίσαν, μιᾷ προσβολῇ πνεύματος ἠφανίσθη· στρατόπεδα δὲ κρατήσαντα μάχης πολλάκις τῶν ἐναντίων, περιτραπείσης αὐτοῖς τῆς εὐημερίας, ἐλεεινὸν θέαμα καὶ διήγημα γέγονεν. Ἔθνη δὲ ὅλα καὶ νῆσοι ἐπὶ μέγα δυνάμεως προελθοῦσαι, καὶ πολλὰ μὲν κατὰ γῆν, πολλὰ δὲ κατὰ θάλατταν ἐγείρασαι τρόπαια, πολὺν δὲ πλοῦτον ἐκ λαφύρων ἀθροίσασαι, καὶ χρόνῳ καταναλώθησαν, καὶ αἰχμάλωτοι γενόμενοι, δουλείας τῆς ἐλευθερίας ἠλλάξαντο. Καὶ ὅλως ὅπερ ἂν εἴπῃς, τῶν μεγίστων καὶ ἀφορήτων κακῶν ἤδη προλαβὼν ὁ βίος ἔχει τὰ ὑποδείγματα. Ὅρα εἰς τὴν πρὸς Θεσσαλονικεῖς Ἐπιστολὴν πῶς γράφει περὶ τῶν κεκοιμημένων· καὶ οὐκ εἶπε, περὶ τῶν ἀποθανόντων· Ἵνα μὴ λυπῆσθε ὡς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. Τὸ κατακόπτεσθαι τοίνυν ἐπὶ τοῖς ἀπελθοῦσι, τῶν οὐκ ἐχόντων ἐστὶν ἐλπίδα.","english":"Passing through every age alike, and dissolving all composite things in succession, shall I be estranged by what has happened? Shall I not be overturned in my mind, as though dashed down by unexpected blows? I was long beforehand instructed that, being mortal, I had a mortal child, and that nothing human is secure, nor is it natural for possessions to remain with their owners forever. But indeed great cities too, distinguished by the splendor of their buildings, by the power of their inhabitants, and by the rest of the prosperity throughout their land and marketplace, now bear the symbols of their ancient dignity only in ruins. And a ship often saved from the sea, having sailed swiftly ten thousand times and carried countless freight for the merchants, was destroyed by a single blast of wind; and armies that often prevailed in battle over their enemies, when their prosperity was overturned, became a pitiable sight and tale. And whole nations and islands that advanced to great power, and raised many trophies on land and many on sea, and gathered much wealth from spoils, were consumed in time, and becoming captives, exchanged freedom for slavery. And in general, whatever you may mention, life already possesses beforehand the examples of the greatest and most unbearable evils. Observe in the Epistle to the Thessalonians how he writes concerning those who have fallen asleep; and he did not say, concerning those who have died: that you may not grieve as the rest who have no hope. To be cut to the heart, then, over those who have departed belongs to those who have no hope.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":477,"ref":"p477","source":"Ψυχὴ γὰρ περὶ ἀναστάσεως οὐδὲν ἐπισταμένη, ἀλλὰ τὸν θάνατον τοῦτον ἀθάνατον εἶναι νομίζουσα, εἰκότως περὶ ἀπολωλεκότων κόπτεται καὶ θρηνεῖ, καὶ ἀφορήτως πενθεῖ. Σὺ δὲ ὁ προσδοκῶν ἀνάστασιν, τίνος χάριν ὀδύρῃ; Τῶν μὴ ἐχόντων ἐλπίδα ἐστὶν τὸ ὀδύρεσθαι. Ἀκούσατε τῶν γυναικῶν ὅσαι φιλόθρηνοι, ὅσαι πρὸς τὰ πάθη ἀφορήτως φέρεσθε. ὅτι τὰ τῶν ἐθνικῶν πράττετε. Εἰ δὲ τὸ ἀλγεῖν ἐπὶ τοῖς ἀπελθοῦσιν ἐθνικὸν, τὸ κατακόπτεσθαι καὶ καταξαίνειν τὰς παρειὰς, τίνων ἆρά ἐστιν, εἰπέ μοι; Τίνος ἕνεκεν θρηνεῖς; εἰ πιστεύεις ὅτι ἀναστήσεται, οὐκ ἀπόλωλεν. Ὅταν οὖν παῖδα ἀποβάλῃς ἐν ἀώρῳ ἡλικίᾳ, οὐδὲν οὐδέπω πρᾶξαι δυνάμενον, τίνος ἕνεκεν θρηνεῖς; τί ἐπιζητεῖς; Ἐλπίδας, φησὶ, χρηστὰς ἀνέφαινεν, καὶ προσεδόκων ὅτι μου προστήσεται. Διὰ τοῦτο ζητῶ μου τὸν ἄνδρα, διὰ τοῦτο τὸν υἱόν· καὶ διὰ τοῦτο κόπτομαι καὶ θρηνῶ, οὐκ ἀπιστοῦσα τῇ ἀναστάσει, ἀλλ' ἔρημος βοηθείας γενομένη, καὶ προστάτην ἀπολωλεκυῖα, τὸν σύνοικον, τὸν ἐν πᾶσι κοινωνοῦντα, τὸν παρηγοροῦντα· ταῦτα πενθῶ. Οἶδα ὅτι ἀναστήσεται, ἀλλ' οὐ φέρω τὸν μεταξὺ χωρισμόν. Πολὺς τῶν πραγμάτων ὁ ὄχλος ἐπιῤῥεῖ· πᾶσι πρόκειμαι τοῖς βουλομένοις ἀδικεῖν. Ταῦτα οὐκ ἀφίησί με τὴν χηρείαν φέρειν πράως. Διὰ ταῦτα κόπτομαι, διὰ ταῦτα θρηνῶ. Εἰ ταῦτα πενθεῖς, τί δευτέροις ὁμιλεῖς γάμοις; Μὴ φίλει τὸν ἄνδρα τοῦ Θεοῦ πλέον, καὶ οὐκ αἰσθήσῃ χηρείας ποτέ. Διὰ τί; ὅτι προστάτην ἔχεις τὸν μᾶλλον φιλοῦντα ἀθάνατον. Αὐτὸν τίς σοι ἔδωκεν, ὦ γύναι; οὐχὶ αὐτός; σὲ δὲ τίς ἐποίησεν; οὐχὶ αὐτός; πόσης ταῦτα ὀργῆς τὰ ῥήματα; Τί τοιοῦτον ἔσχες παρὰ τοῦ ἀνδρός;","english":"For the soul, knowing nothing about the resurrection, but thinking this death to be immortal, reasonably beats her breast and laments over those who have perished, and mourns unbearably. But you who expect the resurrection, for what reason do you wail? It belongs to those who have no hope to wail. Listen, all you women who are fond of lamentation, all who bear yourselves unbearably in the face of sufferings, that you are doing the things of the Gentiles. But if grieving for the departed is Gentile, tell me, whose is it to cut oneself and tear the cheeks? For what reason do you lament? If you believe that he will rise, he has not perished. When, then, you lose a child at an untimely age, able as yet to do nothing, for what reason do you lament? What do you seek? He showed, she says, good hopes, and I expected that he would stand by me. For this I seek my husband, for this my son; and for this I beat my breast and lament, not disbelieving the resurrection, but having become destitute of help and having lost a protector, the companion of my house, the one who shared in all things, the one who comforted me; these things I mourn. I know that he will rise, but I cannot bear the separation in the meantime. The great crowd of affairs rushes in; I lie open to all who wish to do wrong. These things do not allow me to bear my widowhood gently. For these things I beat my breast, for these things I lament. If you mourn these things, why do you engage in second marriages? Do not love your husband more than God, and you will never feel widowhood. Why? Because you have as protector the immortal one who loves you more. Who gave him to you, O woman? Was it not he himself? And who made you? Was it not he himself? Of how much anger are these words? What such thing did you have from your husband?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":478,"ref":"p478","source":"εἰ γάρ τι καὶ εὐεργέτησεν, ἀλλ' εὐπαθῶν. Ἐπὶ δὲ Θεοῦ οὐδὲν τοιοῦτον ἂν ἔχοις λέγειν. Οὐ γὰρ εὐπαθῶν παρ' ἡμῶν ὁ Θεὸς, οὕτως ἡμᾶς εὐεργετεῖ, ἀλλ' ἀνενδεὴς ὢν, ἐξ ἀγαθότητος μόνης εὐποιεῖ τὸ τῶν ἀνθρώπων γένος. Βασιλείας σοι ἐπηγγείλατο, ζωὴν ἀθάνατον, δόξαν, υἱοθεσίαν ἔδωκεν, συγκληρονόμον τοῦ Μονογενοῦς ἐποίησεν. Σὺ δὲ τὸν ἄνδρα πενθεῖς; τί τοιοῦτον ἐκεῖνος ἐχαρίσατο; Τὸν ἥλιον αὐτοῦ ἀνέτειλεν· τὸν ὑετὸν ἔδωκεν· ταῖς ἐτησίοις τροφαῖς τρέφει. Οὐαὶ ἡμῖν ἐκ τῆς πολλῆς ἀχαριστίας. Διὰ τοῦτο λαμβάνει τὸν ἄνδρα, ἵνα αὐτὸν μὴ ζητῇς· δέον εὐχαριστεῖν, δέον πάντα ἐπ' αὐτὸν ἐπιῤῥίπτειν. Τί γάρ ἐστιν ὧν παρὰ τοῦ ἀνδρὸς ἔτυχες; ὠδῖνες, καὶ πόνοι, καὶ ὕβρεις, καὶ λοιδορίαι, καὶ ἐπιτιμήσεις πολλάκις καὶ ἀγανακτήσεις. Οὐ ταῦτα παρὰ τῶν ἀνδρῶν; Ἀλλ' ἔστι, φησὶ, καὶ ἕτερα χρηστά. Ποῖα δὴ ταῦτα; ἐκαλλώπισέ σε ἱματίοις πολυτελέσι· χρυσία\n\nπεριέθηκε τῷ προσώπῳ· αἰδέσιμον πᾶσιν ἐποίησεν. Ἔχει καὶ οὗτος ὁ βασιλεὺς ἱμάτια, οὐ τοιαῦτα· ἱματισμός ἐστιν διάχρυσον κόσμον ἔχων. Ἐὰν θέλῃς, περίβαλε τὴν ψυχήν. Ἀλλ' οὐκ ἐποίησεν εὐκαταφρόνητον ἀνθρώποις ἐκεῖνος. Τί τοῦτο μέγα; ἡ μέντοι χηρεία οὐκ ἀφίησί σε γενέσθαι εὐκαταφρόνητον τοῖς δαίμοσιν. Τότε τῶν οἰκετῶν ἐκράτεις τῶν σῶν, εἴ γε πάντως ἐκράτεις· νυνὶ δὲ ἀντὶ τῶν οἰκετῶν, ἀσωμάτων δυνάμεων, τῶν ἀρχῶν, τῶν ἐξουσιῶν, τοῦ κοσμοκράτορος. Ἀλλὰ τὰ καταλειφθέντα παιδία θρέψαι μεριμνᾷς; ὁ πατὴρ τῶν ὀρφανῶν αὐτῶν προνοήσεται. Τίς αὐτὰ δέδωκεν, εἰπέ μοι; Οὐκ ἀκούεις τοῦ λέγοντος ἐν τοῖς Εὐαγγελίοις, ὅτι Ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος;","english":"For if he ever did any good, it was while enjoying pleasure. But in the case of God you could say nothing of the kind. For God does not benefit us because he enjoys pleasure, but being in need of nothing, from goodness alone he does good to the race of men. He promised you a kingdom, gave you immortal life, glory, adoption as sons, made you a co-heir of the Only-Begotten. And you mourn for a man? What did that man ever grant you like these things? He caused his sun to rise; he gave the rain; he nourishes with yearly food. Woe to us for our great ingratitude. For this reason he takes the man, so that you may not seek him; you ought to give thanks, you ought to cast all things upon him. For what is there among the things you obtained from the man? Pangs, and toils, and insults, and abuses, and often rebukes and indignations. Are not these from men? But there are, he says, also other good things. What sort of things are these? He adorned you with costly garments; he placed gold ornaments\n\nupon your face; he made you respected by all. This king too has garments, not such as these; his is a garment having golden adornment. If you wish, clothe your soul. But that man did not make you contemptible among men. What is this great thing? Yet widowhood does not allow you to become contemptible to the demons. Then you ruled over your own household servants, if indeed you ruled over them at all; but now, instead of household servants, you rule over incorporeal powers, the principalities, the authorities, the ruler of this world. But do you care to nourish the children left behind? The father of the orphans will provide for them. Who gave them, tell me? Do you not hear the one saying in the Gospels, that the soul is more than food, and the body than clothing?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":479,"ref":"p479","source":"Ὁρᾷς ὅτι ἀπὸ συνηθείας, ἀλλὰ ἀπιστίας ἡμῖν ὁ θρῆνος γίνεται; Ἀλλ' οὐκ ἔστι λαμπρὰ τὰ παιδία τοῦ πατρὸς τετελευτηκότος; Διὰ τί τὸν Θεὸν ἔχει πατέρα, καὶ οὐκ ἔστι λαμπρά; Πόσους σοι δείξω ὑπὸ χηρῶν ἀνατραφέντας καὶ γενομένους εὐδοκίμους; πόσους δὲ ὑπὸ πατράσιν ὄντας καὶ διεφθαρμένους καὶ ἀπολωλότας; Μὴ πρὸς ἐκείνους ἴδῃς διεζωσμένους τὰς ζώνας τὰς χρυσᾶς, μηδὲ τοὺς ἐφ' ἵππων φερομένους, μηδὲ τοὺς ἐν τοῖς βασιλείοις λάμποντας διὰ τοὺς πατέρας, μηδὲ τοὺς ἀκολουθοῦντας ἔχοντας καὶ παιδαγωγούς. Ταῦτα γὰρ ἴσως τὰς χήρας ἐπὶ τοῖς ὀρφανοῖς κόπτεσθαι ποιεῖ, ἐννοουμένας, ὅτι Καὶ οὗτος ὁ ἐμὸς παῖς, εἴ γε ὁ πατὴρ αὐτοῦ περιῆν, τοσαύτης ἂν ἀπήλαυσεν μακαριότητος· νῦν δὲ ἐν κατηφείᾳ καὶ ἀτιμίᾳ, καὶ οὐδενὸς λόγου ἄξιός ἐστιν. Μηδὲ ταῦτα ἐννοήσῃς, ὦ γύναι, ἀλλὰ ἀναπέτασον τοῦ οὐρανοῦ τὰς πύλας· τῷ λογισμῷ κατάμαθε τὰ ἐκεῖ βασίλεια. Ἴδε τὸν ἐκεῖ καθήμενον βασιλέα. Ἔξεστιν, ἐὰν θέλῃς, ἐπὶ τοῖς οὐρανοῖς αὐτὸν στρατεῦσαι· εἰς ἐκείνην κατάλεξαι τὴν στρατολογίαν. Οἱ γὰρ ἐκεῖ καταλεγόμενοι οὐκ ἐφ' ἵππων φέρονται, ἀλλ' ἐν νεφέλαις· οὐκ ἐπὶ γῆς βαδίζουσιν, ἀλλ' εἰς τὸν οὐρανὸν ἁρπάζονται· οὐ παῖδας ἔχουσι τοὺς προηγουμένους, ἀλλὰ τοὺς ἀγγέλους αὐτούς· οὐ βασιλεῖ παρεστήκασι θνητῷ, ἀλλὰ ἀθανάτῳ βασιλεῖ τῶν βασιλευόντων· οὐ ζώνην δερματίνην περὶ τὴν ὀσφὺν ἔχοντες, ἀλλὰ τὴν δόξαν ἐκείνην τὴν ἄῤῥητον, καὶ βασιλέων γίνονται λαμπρότεροι. Ἐν γὰρ τοῖς βασιλείοις ἐκείνοις, οὐ πλοῦτος, οὐκ εὐγένεια, οὐδὲν ἄλλο ἢ ἀρετῂ ζητεῖται. Ἀπεσχίσθης τοῦ ἀνδρὸς, ἀλλ' ἡνώθης τῷ Χριστῷ.","english":"Do you see that our lamentation comes from habit, but not from faith? But are the children of a father who has died not splendid? Why is it that he has God as father, and is not splendid? How many shall I show you who were raised by widows and became distinguished? And how many who were under fathers and were corrupted and ruined? Do not look at those girded with golden belts, nor those carried on horses, nor those shining in palaces because of their fathers, nor those who have attendants and tutors. For perhaps these things make widows beat themselves over their orphans, thinking, \"And this son of mine, if only his father were alive, would have enjoyed such great blessedness; but now he is in dejection and dishonor, and is worthy of no account.\" Do not think these things, O woman, but throw open the gates of heaven; with your reason understand the kingdom there. See the king seated there. It is possible, if you wish, for you to serve as a soldier in the heavens; enlist in that army. For those enlisted there are not carried on horses, but on clouds; they do not walk on earth, but are caught up into heaven; they do not have boys going before them, but the angels themselves; they do not stand beside a mortal king, but beside the immortal King of kings; not wearing a leather belt around their waist, but that ineffable glory, and they become more splendid than kings. For in those palaces, neither wealth nor noble birth nor anything else is sought, but virtue. You have been separated from your husband, but you have been united to Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":480,"ref":"p480","source":"Οὐκ ἔχεις συνόμιλον τὸν ὁμόδουλον, ἀλλ' ἔχεις τὸν Δεσπότην. Ὅταν εὔχῃ, οὐχὶ τῷ Θεῷ διαλέγεις; ὅταν ἀναγινώσκεις, ἀκούεις αὐτοῦ σοι διαλεγομένου. Τί δέ σοι διαλέγεται; πολλῷ τοῦ ἀνδρὸς προσηνέστερα ῥήματα. Ὁ μὲν γὰρ ἀνὴρ, κἂν κολακεύῃ, οὐ πολλὴ ἡ τιμή· ὁμόδουλος γάρ ἐστιν. Ὅταν οὖν ὁ Δεσπότης τὴν δούλην κολακεύῃ, τότε πολλὴ ἡ θεραπεία. Πῶς οὖν ἡμᾶς οὐ θεραπεύει; Ἄκουσον. Δεῦτε, φησὶ, πρός με, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Καὶ πάλιν διὰ τοῦ προφήτου βοᾷ λέγων· Μὴ ἐπιλήσεται γυνὴ ἐλεῆσαι τὰ ἔγγονα τῆς κοιλίας αὐτῆς; Εἰ δὲ καὶ ἐπιλάθοιτο γυνὴ, ἀλλ' ἐγὼ οὐκ ἐπιλήσομαι, λέγει Κύριος. Πόσου ταῦτα φίλτρου τὰ ῥήματα; Ἐπίστρεψον πρός με, καὶ σωθήσῃ. Τί τούτων τῶν ῥημάτων ἥδιον; ὁρᾷς διάλεξιν Θεοῦ πρὸς ἀνθρώπους. Ὑπόμεινον οὖν, ἵνα τῶν αἰωνίων ἀπολαύσῃς ἀγαθῶν. Μὴ γὰρ ἀδαμάντινος ἦν Ἰὼβ τὴν καρδίαν; μὴ γὰρ ἐκ λίθου ἦν πεποιημένα αὐτῷ τὰ σπλάγχνα; Ἔπεσον αὐτῷ δέκα παῖδες ἐν βραχείᾳ καιροῦ ῥοπῇ, μιᾷ πληγῇ συντριβέντες ἐν τῷ οἴκῳ τῆς θυμηδίας, ἐν καιρῷ τῆς ἀπολαύσεως ἐπικατασείσαντος αὐτοῖς τοῦ διαβόλου τὸ οἴκημα. Εἶδεν τράπεζαν αἵματι μεμιγμένην· εἶδεν παῖδας, διαφόρως μὲν κατὰ τὸν χρόνον ἀποτεχθέντας, κοινῇ δὲ ὑπελθόντας τοῦ βίου τὸ τέλος. Οὐκ ᾤμωξεν· οὐ κατετίλατο τὴν κόμην οὐκ ἀφῆκέ τινα φωνὴν ἀγενῆ, ἀλλὰ τὴν ἀοίδιμον ἐκείνην, καὶ παρὰ πᾶσιν ἀνυμνουμένην ἐν παῤῥησίᾳ ἐφθέγξατο· Ὁ Κύριος ἔδωκεν, ὁ Θεὸς ἀφείλατο· ὡς τῷ Κυρίῳ ἔδοξεν, οὕτως καὶ ἐγένετο· εἴη τὸ ὄνομα Κυρίου εὐλογημένον εἰς τοὺς αἰῶνας. Μὴ ἀσυμπαθὴς ὁ ἄνθρωπος;","english":"You do not have a fellow servant as a companion, but you have the Master. When you pray, are you not conversing with God? When you read, you are hearing him conversing with you. And what does he say to you? Words far more gentle than a man's. For a man, even if he flatters, the honor is not great, for he is a fellow servant. When, then, the Master flatters the servant, then the service is great. How, then, does he not care for us? Listen. Come, he says, to me, all you who labor and are burdened, and I will give you rest. And again through the prophet he cries out, saying: Will a woman forget to have mercy on the offspring of her womb? Even if a woman should forget, yet I will not forget, says the Lord. Of how much love are these words? Turn to me, and you shall be saved. What is sweeter than these words? You see the conversation of God with men. Endure, then, that you may enjoy eternal goods. For was Job's heart made of adamant? Were his inward parts made of stone? Ten children fell for him in a brief moment of time, crushed by a single blow in the house of gladness, when the devil caused the dwelling to fall upon them in the time of enjoyment. He saw a table mixed with blood; he saw children, born at different times, yet together passing to the end of life. He did not wail; he did not tear his hair; he did not let out any ignoble sound, but he uttered that famous and by all men hymned word with boldness: The Lord gave, God has taken away; as it seemed good to the Lord, so it has come to pass; may the name of the Lord be blessed forever. Was the man without compassion?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":481,"ref":"p481","source":"καὶ πῶς, ὅς γε περὶ ἑαυτοῦ λέγει, Ἐγὼ ἔκλαυσα ἐπὶ παντὶ ἀδυνάτῳ; Ἠτιμάσθης; ἀλλὰ πρὸς τὴν δόξαν τὴν διὰ τῆς ὑπομονῆς ἐν οὐρανοῖς ἀποκειμένην ἀπόβλεψον. Ἐζημιώθης; ἀλλ'\n\nἐνατένισον τῷ πλούτῳ τῷ ἐπουρανίῳ, καὶ τῷ θησαυρῷ ὃν ἀπέθου σεαυτῷ διὰ τῶν ἀγαθῶν πράξεων. Ἐξέπεσας τῆς πατρίδος; ἀλλ' ἔχεις πατρίδα τὴν ἐπουράνιον Ἱερουσαλήμ. Τέκνον ἀπέβαλες; ἀλλ' ἀγγέλους ἔχεις μεθ' ὧν χωρεύσεις περὶ τὸν οὐρανὸν τοῦ Θεοῦ, καὶ εὐφρανθήσῃ τὴν αἰώνιον εὐφροσύνην. Οὕτως ἀνατιθεὶς τοῖς παροῦσιν ἀνιαροῖς τὰ προσδοκώμενα ἀγαθὰ, φυλάξεις σεαυτῷ τὸ ἄλυπον τῆς ψυχῆς καὶ ἀτάραχον, ἐφ' ᾧ προσκαλεῖται ἡμᾶς ἡ νομοθεσία τοῦ Ἀποστόλου. –Μήτε τὰ φαιδρὰ τῶν ἀνθρώπων περιχαρείας ἀμέτρους ἐμποιείτω σου ψυχῇ, μήτε τὰ λυπηρὰ κατηφείαις, καὶ συστολαῖς τὸ γαῦρον αὐτῆς ταπεινούτω. Ἐπιστυγνάζειν ταῖς συμφοραῖς τῶν πενθούντων ἀκόλουθον. Οὕτω γὰρ σεαυτὸν οἰκειώσῃ τοῖς πάσχουσιν μὴ καθιλαρευόμενος τῶν συμφορῶν, μηδὲ ἐναδιαφορῶν τοῖς ἀλλοτρίοις ἀλγήμασιν. Οὐ μὴν περαιτέρω γε συνεκφέρεσθαι τοῖς λυπουμένοις προσῆκεν, ὥστε ἢ συνεκβοᾷν, ἢ συνθρηνεῖν τῷ πεπονθότι, ἢ ἐν τοῖς μὲν ἄλλοις μιμεῖσθαι καὶ ζηλοῦν τὸν ἐσκοτωμένον ὑπὸ τοῦ πάθους. Ἐκ τούτων ἐπιτείνειν μᾶλλον ἔστι τὴν συμφορὰν, ἢ πραΰνειν. Ὁ τὸν κείμενον ἐγεῖραι βουλόμενος, ὑψηλότερος εἶναι τοῦ πεπτωκότος πάντως ὀφείλει. Ὁ δὲ ἐξ ἴσου καταπεσὼν, ἑτέρου καὶ αὐτὸς τοῦ ἀνιστῶντος δεῖται, ἀλλὰ δάκνεσθαι μὲν ὑπὸ τῶν γινομένων, καὶ ἡσυχῆ τοῖς λυπουμένοις ἐπιστυγνάζειν προσῆκον.","english":"And how is it, when he says of himself, \"I wept over every helpless person\"? Were you dishonored? But look to the glory laid up in the heavens through endurance. Were you deprived of property? But fix your gaze on the heavenly wealth, and on the treasure you have stored up for yourself through good deeds. Have you fallen from your homeland? But you have a homeland, the heavenly Jerusalem. Have you lost a child? But you have angels with whom you will dance around the heaven of God, and you will be gladdened with eternal gladness. Thus, by setting the expected good things against present troubles, you will preserve for yourself the painlessness and calm of your soul, to which the Apostle's legislation calls us. Let neither the cheerful things of men produce immoderate rejoicing in your soul, nor let the sorrowful things, by gloom and dejection, humble its exultation. To grieve at the misfortunes of those who mourn is fitting. For in this way you will make yourself akin to those who suffer, not exulting over their misfortunes, nor taking pleasure in the pains of others. Yet it is not fitting to be carried along with the sorrowing any further, so as either to cry out with them, or to lament with the one who has suffered, or in other respects to imitate and emulate one darkened by passion. From these things it is possible to intensify the misfortune rather than to soften it. One who wishes to raise up the fallen ought certainly to be higher than the one who has fallen. But one who has fallen to the same level himself also needs another to raise him up. It is fitting, however, to be stung by what happens, and quietly to grieve with those who sorrow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":482,"ref":"p482","source":"Τί οὐκ ἐπιτρέπομεν τὰ ἑαυτῶν κτήματα πρὸς τὸ δοκοῦν διατίθεσθαι τῷ φρονίμῳ Δεσπότῃ, ἀλλ' ὡς οἰκείων στερούμενοι ἀγανακτοῦμεν, καὶ τοῖς ἀποθνήσκουσιν ὡς ἀδικηθεῖσιν συμπάσχομεν. Λυπηθῶμεν, ὅτι βραδύνομεν τοῖς τάφοις, οἷς περιφέρομεν, ὅτι ὡς ἄνθρωποι ἀποθνήσκομεν τὸν τῆς ἁμαρτίας θάνατον, θεοὶ γεγονότες. Πόσον ἔτι τὸν ἀπελθόντα πενθήσομεν; οὐ πρὸς τὴν αὐτὴν ἐπειγόμεθα μονήν; οὐ τὸν αὐτὸν ὑποδυσόμεθα λίθον αὐθίκα; οὐχὶ αὐτὴ κόνις μετὰ μικρὸν ἐσόμεθα. Τοιοῦτος ὁ βίος ἡμῶν, ἀδελφοί· τοιοῦτον ἐπὶ γῆς παίγνιον, οὐκ ὄντας γενέσθαι, καὶ γενομένους ἀναλυθῆναι. Μὴ φθόνει τῇ ἀναπαύσει τοῦ υἱοῦ σου, ἄνθρωπε, ἀλλὰ γνῶθι, ὅτι εἰς βελτίονα χαρὰν μετέστη, καὶ πρὸς ἀμείνω λῆξιν ἀπεδήμησεν ὁ τελευτήσας· καὶ οὐκ ἀπώλεσας τὸν υἱόν σου, ἀλλ' ἐν ἀσύλῳ λοιπὸν ἀπέθου χωρίῳ. Μὴ τοίνυν λέγε, ὅτι Οὐκέτι καλοῦμαι πατήρ. Διὰ τί, εἰπέ μοι, τοῦ υἱοῦ μένοντος; μὴ γὰρ ἀπέβαλες τὸ παιδίον; μὴ γὰρ ἀπώλεσας τὸν υἱόν; μᾶλλον ἐκτήσω, καὶ ἀσφαλέστερον ἔσχες. Διὰ τοῦτο οὐκέτι ἐνταῦθα μόνον καλεῖ πατὴρ, ἀλλὰ καὶ ἐν οὐρανῷ. Μὴ θρήνει ἐπὶ νεκρῷ. Κοινὴ γὰρ ἡ ὁδὸς, καὶ ὁ φθάσας, μακάριος. ΤΙΤΛ. Ηʹ. –Περὶ θανάτου, καὶ φόβου ἐξ αὐτοῦ γενομένου. «Ἐγένετο λιμὸς ἐπὶ τῆς γῆς, καὶ κατέβη Ἄβραμ εἰς Αἴγυπτον παροικῆσαι. Καὶ εἶπεν τῇ γυναικὶ αὐτοῦ· Γινώσκω ἐγὼ ὅτι γυνὴ εὐπρόσωπος εἶ ἔσται οὖν ὡς ἂν ἴδωσί σε οἱ Αἰγύπτιοι, ἐροῦσιν ὅτι Γυνὴ αὐτοῦ αὕτη, καὶ ἀποκτενοῦσί με, σὲ δὲ περιποιήσονται. Εἰπὲ δὲ, ὅτι Ἀδελφὴ αὐτοῦ εἰμι, ὅπως ἂν εὖ μοι γέ νηται διὰ σὲ, καὶ ζήσεται ἡ ψυχή μου ἕνεκεν σου.","english":"Why do we not permit our own possessions to be disposed of as seems good to the wise Master, but instead are indignant as though deprived of things that are our own, and feel compassion for the dying as though they had been wronged? Let us grieve that we are slow to reach the tombs, which we carry about with us; that as men we die the death of sin, though we have become gods. How long shall we mourn for the departed? Are we not hastening to the same dwelling? Shall we not immediately be laid under the same stone? Shall we not shortly be that same dust? Such is our life, brothers; such is the play upon earth—to come into being when we were not, and, having come to be, to be dissolved. Do not begrudge your son his rest, O man, but know that he has passed over to a better joy, and that the one who has died has departed to a better portion; and you have not lost your son, but have henceforth laid him up in a place of safety. Therefore do not say, \"I am no longer called a father.\" Tell me, why, when your son remains? For did you cast off the child? Did you lose the son? Rather, you have gained him, and you hold him more securely. For this reason he is no longer called father only here, but also in heaven. Do not lament over the dead. For the road is common, and he who has arrived first is blessed. TITLE 8. — On death, and the fear that arises from it. \"There was a famine upon the earth, and Abram went down into Egypt to sojourn. And he said to his wife, 'I know that you are a woman fair to look upon; it shall be, then, that when the Egyptians see you, they will say, \"This is his wife,\" and they will kill me, but they will keep you alive. Say, then, that I am his sister, so that it may go well with me because of you, and my soul shall live for your sake.'","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":483,"ref":"p483","source":"Ἐγένετο δὲ ἡνίκα εἰσῆλθεν Ἄβραμ εἰς Αἴγυπτον, ἰδόντες οἱ Αἰγύπτιοι τὴν γυναῖκα ὅτι καλὴ ἦν σφόδρα, ἐπῄνεσαν αὐτὴν πρὸς Φαραώ. Καὶ τῷ Ἄβραμ εὖ ἐχρήσαντο δι' αὐτήν. Καὶ ἤτασεν ὁ Θεὸς τὸν Φαραὼ ἐτασμοῖς μεγάλοις καὶ πονηροῖς, καὶ τὸν οἶκον αὐτοῦ περὶ Σάρας τῆς γυναικὸς Ἄβραμ. Καὶ καλέσας δὲ Φαραὼ τὸν Ἄβραμ, εἶπεν αὐτῷ· Τί τοῦτο ἐποίησάς μοι, καὶ οὐκ ἀπήγγειλάς μοι ὅτι γυνή σού ἐστιν; καὶ ἔλαβον αὐτὴν ἐμαυτῷ εἰς γυναῖκα· καὶ ἰδοὺ ἡ γυνή σου, καὶ λαβὼν ἀπότρεχε.» «Παρῴκησεν Ἀβραὰμ ἐν Γεράροις. Εἶπεν δὲ Ἀβραὰμ περὶ τῆς γυναικὸς αὐτοῦ, ὅτι Ἀδελφή μού ἐστιν. Ἐφοβήθη γὰρ εἰπεῖν, ὅτι Γυνή μού ἐστιν, μήποτε κτείνωσιν αὐτὸν οἱ ἄνδρες τῆς πόλεως. Εἶπεν Ἀβιμέλεχ τῷ Ἀβραάμ· Τί ἐποίησάς μοι τοῦτο; εἶπεν δὲ Ἀβραάμ· Εἶπα· Ἄρα οὐκ ἔστι θεοσέβεια ἐν τῷ τόπῳ τούτῳ, καὶ ἀποκτενοῦσί με δι' αὐτήν.» Ὁμοίως Ἰσαὰκ παρῴκησεν ἐν Γεράροις, καὶ εἶπε τῇ Ῥεβέκκᾳ ὁμοίως. «Ἐφοβήθη Δαβὶδ ἀπὸ προσώπου Ἀγχοὺς βασιλέως Γὲθ, καὶ ἠλλοίωσεν τὸ πρόσωπον αὐτοῦ· καὶ παρεφέρετο, καὶ ἔπιπτε, καὶ τὰ σίελα αὐτοῦ","english":"And it came to pass, when Abram entered Egypt, the Egyptians saw that the woman was very beautiful, and they praised her to Pharaoh. And they dealt well with Abram for her sake. And God plagued Pharaoh with great and grievous plagues, and his house, because of Sarai, Abram's wife. And Pharaoh called Abram and said to him: What is this you have done to me, and why did you not tell me that she is your wife? And I took her for myself as a wife; and behold, your wife, take her and depart. Abraham sojourned in Gerar. And Abraham said of his wife, She is my sister. For he feared to say, She is my wife, lest the men of the city kill him. Abimelech said to Abraham: What is this you have done to me? And Abraham said: I said, Surely there is no fear of God in this place, and they will kill me because of her. Likewise Isaac sojourned in Gerar, and said the same of Rebekah. David feared before the face of Achish king of Gath, and changed his countenance; and he was carried about, and fell, and his saliva","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":484,"ref":"p484","source":"κατέῤῥει ἐπὶ τὸν πώγωνα αὐτοῦ.» «Ἀπέστειλεν Ἰεζάβελ πρὸς Ἠλίου, καὶ εἶπεν· Τάδε ποιήσειάν μοι οἱ θεοὶ, καὶ τάδε προθείησαν, ὅτι αὔριον θήσομαι τὴν ψυχήν σου ὡς ψυχὴν ἑνὸς ἐξ αὐτῶν. Καὶ ἐφοβήθη, καὶ ἐπορεύθη ὁδὸν ἡμερῶν τεσσαράκοντα.» «Τότε οἱ μαθηταὶ ἀφέντες τὸν Ἰησοῦν ἔφυγον.» Ἔνεστιν ἀνθρώπῳ παντὶ τὸ δεδιέναι τὸν θάνατον.\n\nΤΙΤΛ. Θʹ. –Περὶ θαλάσσης.\n\n«Ἰσχύϊ κατέπαυσε τὴν θάλασσαν· ἐπιστήμῃ δὲ ἔστρωσε τὸ κῦτος αὐτῆς.» «Ἔφραξα θάλασσαν ἐν πύλαις, ἡνίκα ἐμαιοῦτο, καὶ ἐκ κοιλίας μητρὸς αὐτῆς ἐξεπορεύετο. Ἐθέμην δὲ αὐτῇ νέφος ἀμφίασιν, ὁμίχλην δὲ αὐτὴν ἐσπαργάνωσα. Ἐθέμην δὲ ὅρια, περιθεὶς κλεῖθρα καὶ πύλας, εἶπον αὐτῇ· Μέχρι τούτου ἐλεύσῃ, καὶ οὐχ ὑπερβήσῃ, ἀλλ' ἐν σεαυτῇ συντριβήσεταί σου τὰ κύματα.» «Συνάγων ὡσεὶ ἀσκὸν ὕδατα θαλάσσης,» καὶ τὰ λοιπά. «Ὁ συνταράσσων τὸ κῦτος τῆς θαλάσσης,» καὶ τὰ λοιπά. «Σὺ ἐκραταίωσας ἐν τῇ δυνάμει σου τὴν θάλασσαν, σὺ συνέτριψας,» καὶ τὰ λοιπά. «Αὕτη ἡ θάλασσα μεγάλη, καὶ εὐρύχωρος,» καὶ τὰ λοιπά. «Οἱ καταβαίνοντες εἰς θάλασσαν ἐν πλοίοις,» καὶ τὰ λοιπά. «Πάντες οἱ χείμαῤῥοι πορεύονται εἰς τὴν θάλασσαν, καὶ ἡ θάλασσα οὐκ ἔστι πιμπλαμένη.» «Ἐν τῷ τιθέναι τῇ θαλάσσῃ ἀκριβασμὸν αὐτοῦ, καὶ ὕδατα οὐ παρελεύσεται τὸ στόμα αὐτοῦ.» «Κύριος ὁ δοὺς ὁδὸν ἐν θαλάσσῃ, καὶ ἐν ὕδατι ἰσχυρῷ τρίβον.» «Ὁ τάξας ἄμμον ὅριον τῇ θαλάσσῃ προστάγματι αἰωνίῳ, καὶ οὐχ ὑπερβήσεται αὐτὸ, καὶ ταραχθήσεται, καὶ ἠχήσουσι τὰ κύματα αὐτῆς, καὶ οὐχ ὑπερβήσεται αὐτό. Ὁ δοὺς κραυγὴν ἐν θαλάσσῃ, καὶ ἐκοίμισεν τὰ κύματα αὐτῆς.","english":"it ran down upon his beard. Jezebel sent to Elijah and said, May the gods do thus to me and add this besides, that tomorrow I will set your life as the life of one of them. And he was afraid, and went a journey of forty days. Then the disciples left Jesus and fled. It is possible for every man to fear death.\n\nTITLE 9. — On the sea.\n\nBy strength he calmed the sea, and by understanding he spread out its depth. I shut up the sea with gates when it was in travail, and when it came forth from its mother's womb. I made a cloud its clothing, and wrapped it in mist. I set boundaries, placing bolts and gates around it; I said to it, You shall come this far, and you shall not go beyond, but in yourself your waves shall be broken. Gathering the waters of the sea as in a wineskin, and the rest. He who stirs up the depth of the sea, and the rest. You strengthened the sea in your power, you shattered, and the rest. This is the great and wide sea, and the rest. Those who go down to the sea in ships, and the rest. All the torrents go into the sea, and the sea is not filled. When he set his boundary for the sea, and the waters shall not pass the mouth of it. The Lord who gave a way in the sea, and a path in the mighty water. He who appointed sand as a boundary for the sea by an everlasting command, and it shall not pass it, and it shall be troubled, and its waves shall roar, and it shall not pass it. He who gives a cry in the sea, and calmed its waves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":485,"ref":"p485","source":"Κύριος ὁ παντοκράτωρ ὄνομα αὐτοῦ.» «Τὴν μὲν ὁλκάδα ὀρέξει πορισμῶν ἐπενόησαν ἄνθρωποι, τεχνίτης δὲ σοφίᾳ κατεσκεύασεν. Ἡ δὲ σὴ, Πάτερ, διακυβερνᾷ πρόνοια· ὅτι καὶ ἐν θαλάσσῃ ἔδωκας ὁδὸν, καὶ ἐν ὕδασι τρίβον ἀσφαλῆ, δεικνὺς ὅτι δύνασαι ἐκ παντὸς σώζειν, εἰ καὶ ἄνευ τέχνης τις ἐπιβῇ. Θέλεις δὲ μὴ ἀργὰ εἶναι τὰ τῆς σοφίας ἔργα, καὶ διὰ τοῦτο καὶ ἐλαχίστῳ ξύλῳ πιστεύουσιν ἄνθρωποι ψυχὰς, καὶ διελθόντες κλύδωνας σχεδίᾳ ἐσώθησαν.» «Οἱ πλέοντες τὴν θάλασσαν, διηγήσαντο τὸν κίνδυνον αὐτῆς, καὶ ἀκοῇ ὠτίων ἡμῶν θαυμάζομεν. Καὶ ἐκεῖ τὰ θαυμάσια καὶ παράδοξα ἔργα, ἐποικία παντὸς ζώου, κτίσις κητῶν.» Μαινομένη πολλάκις ἐξ ἀνέμων θάλασσα, καὶ εἰς ὕψος μέγιστον διανισταμένη τοῖς κύμασιν, ἐπειδὰν μόνον τῶν αἰγιαλῶν ἅψηται, εἰς ἀφρὸν διαλύσασα τὴν ὁρμὴν, ἐπανῆλθεν. Ἢ ἐμὲ οὐ φοβηθήσεσθε, λέγει Κύριος, τὸν τιθέντα ἄμμον ὅριον τῇ θαλάσσῃ; τῷ ἀσθενεστάτῳ πάντων, τῇ ψάμμῳ, ἡ ταῖς βίαις τῶν ἀνέμων ἀφόρητος χαλινοῦται θάλασσα. Ἡδὺ δὴ θέαμα, λευκαινομένη θάλασσα, γαλήνης αὐτὴν σταθερᾶς κατεχούσης· ἡδὺ δὲ καὶ ὅταν πραείαις αὐραῖς τραχυνομένη τὰ νῶτα, πορφυροῦσαν χρόαν, ἢ κυανὴν τοῖς ὁρῶσιν προσβάλῃ· ὅτε οὐδὲ τύπτει βιαίως τὴν γείτονα χέρσον, ἀλλ' οἷον εἰρηνικαῖς τισι περιπλοκαῖς ἀσπάζεται. Θάλασσα συνάπτει δι' ἑαυτῆς ἀκώλυτον τοῖς ναυτιλομένοις τὴν ἐπιμιξίαν παρεχομένη, καὶ πλούτου πρόξενος ἐμπόροις γίνεται, καὶ τὰς τοῦ βίου χρείας ἐπανορθοῦται ῥᾳδίως· ἐξαγωγὴν μὲν τῶν περιττῶν τοῖς εὐθηνουμένοις παρεχομένη, ἐπανόρθωσιν δὲ τοῦ λείποντος χαριζομένη τοῖς ἐνδεέσιν.","english":"The Lord Almighty is his name. Men devised the hull by the desire of gain, but a craftsman built it by wisdom. But your providence, Father, steers it; for you gave a way even in the sea, and a safe path in the waters, showing that you are able to save out of everything, even if one should embark without skill. But you will that the works of wisdom not be idle, and for this reason men entrust their lives even to a very small piece of wood, and having passed through the surges they were saved on a raft. Those who sail the sea recounted its danger, and by the hearing of our ears we marvel. And there are the wondrous and strange works, the dwelling-place of every living creature, the creation of sea-monsters. The sea, often raging from the winds and raised up to a very great height by its waves, whenever it has only touched the shores, dissolving its rush into foam, has returned. Will you not fear me, says the Lord, who set the sand as a boundary to the sea? By the weakest of all things, the sand, the sea that is unbearable by the violence of the winds is bridled. Pleasant indeed is the sight, the sea growing white, when steadfast calm holds it; and pleasant also when, ruffled on its back by gentle breezes, it casts a purple hue or dark blue upon those who look; when it does not even strike the neighboring land violently, but as it were greets it with certain peaceful embraces. The sea joins together, providing unhindered intercourse for those who sail through itself, and becomes a procurer of wealth for merchants, and easily sets right the necessities of life; providing an export of surplus for the prosperous, and granting a restoration of what is lacking to the needy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":486,"ref":"p486","source":"Θαλάσσης, εἰ μὲν τὸ μέγεθος οὐκ εἶχον θαυμάσαι, ἐθαύμασα ἂν τὸ ἥμερον, καὶ πῶς ἵσταται λελυμένη τῶν ἰδίων ὅρων ἐντός· εἰ δὲ μὴ τὸ ἥμερον, πάντως τὸ μέγεθος. Ἐπεὶ δὲ ἀμφότερα, τὴν ἐν ἀμφοτέροις δύναμιν ἐπαινέσωμεν. Τί τὸ συναγαγόν; τί τὸ δῆσαν; πῶς ἐπαίρεται καὶ ἵσταται, λελυμένη τῶν ἰδίων ὅρων ἐντὸς, ὥσπερ αἰδουμένη τὴν γείτονα γῆν; Πῶς δέχεται ποταμοὺς πάντας, καὶ ἡ αὐτὴ διαμένει διὰ πλήθους περιουσίαν; πῶς ψάμμος ὅριον αὐτῇ; πηλίκον τῷ στοιχείῳ πρόσταγμα ἐγύρωσεν ἐπὶ πρόσωπον ὕδατος; τοῦτο τῆς ὑγρᾶς φύσεως ὁ δεσμός. Πῶς δὲ τὸν χερσαῖον ναυτίλον ἄγει ξύλῳ μικρῷ καὶ πνεύματι; τοῦτο οὐ θαυμάζεις ὁρᾷν; οὐδὲν ἐξίστατό σου ἡ διάνοια, ἵνα γῆ καὶ\n\nθάλασσα δεθῶσιν ταῖς χρείαις διὰ τῆς ἐπιμιξίας, εἰς ἓν ἔλθῃ τῷ ἀνθρώπῳ, τὰ τοσοῦτον ἀλλήλων διεστηκότα κατὰ τὴν φύσιν. Τί δὲ θάλασσα καὶ γῆ πράως ἀλλήλαις ἐπιμιγνύμενα, καὶ διαδόντα χρηστῶς, καὶ ἀντιλαμβάνοντα, καὶ φιλανθρώπως τὸν ἄνθρωπον τρέφει, καὶ τῷ ἀνθρώπῳ τὰ παρ' ἑαυτῶν χορηγοῦντα πλουσίως καὶ φιλοτίμως. Οἱ καταβαίνοντες εἰς θάλασσαν ἐν πλοίοις, αὐτοὶ εἶδον τὰ θαυμάσια Κυρίου ἐν τῷ βυθῷ. Ποῖα θαυμάσια; Πέλαγος ἄχρι νεφῶν ἀνοιδαῖνον, γῆν ἐν μέσοις ὕδασιν ὑπολάμπουσαν, τὸ σκάφος ἀπὸ μετεώρου κρεμάμενον κύματος, καὶ νῦν μὲν καθάπερ κρημνοῖς τοῖς κοιλώμασι τῶν ὑδάτων ἐνολισθαῖνον, νῦν δὲ κορυφουμένου τοῦ κύματος ἀνασφενδονούμενον εἰς ἀέρα. Ταρασσομένη θάλασσα ταῖς ἐμβολαῖς τῶν πνευμάτων ἐκ πυθμένος, καὶ ὠθουμένη βιαίως τῆς ψάμμου τοὺς ὅρους οὐχ ὑπερβάλλεται. Ὅριον γὰρ ἔθου, φησὶν, ὃ οὐ παρελεύσεται.","english":"If I could not marvel at the sea's size, I would marvel at its gentleness, and how it stands, though loosed, within its own bounds; and if not at its gentleness, then surely at its size. But since both, let us praise the power in both. What gathered it? What bound it? How is it lifted up and yet stands, loosed within its own bounds, as though ashamed before the neighboring land? How does it receive all rivers, and yet remain the same through the abundance of its plenty? How is sand a boundary for it? How great a command did he set around the face of the water for the element? This is the bond of the wet nature. And how does it guide the landsman sailor with a small piece of wood and wind? Do you not marvel to see this? Was your mind not struck with wonder, that land and sea should be bound together for needs through mutual exchange, that things so greatly separated from each other by nature should come into one for man? And how sea and land gently mingle with each other, and impart kindly, and receive in turn, and nourish man in a humane way, and supply man from their own stores richly and generously. Those who go down to the sea in ships, they have seen the wonders of the Lord in the deep. What wonders? A sea swelling up to the clouds, land shining beneath in the midst of waters, the vessel hanging from a lofty wave, and now slipping down as if into cliffs in the hollows of the waters, now, as the wave crests, being hurtled into the air. The sea is stirred from its bottom by the blasts of the winds, and though driven violently, it does not overstep the boundaries of the sand. For you set a boundary, it says, which it shall not pass.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":487,"ref":"p487","source":"Ἀλλ' ὅταν ἐκ πελάγους κυλιόμενον διαδράμῃ τὸ κῦμα, καὶ παφλάζον κοιλανθῇ, καὶ βρυχώμενον, καὶ εὐθὺς ἀνακλᾶται καὶ ἀνελίττεται, καὶ ὥσπερ ἐπὶ κεφαλῆς παλαιόμενον ὑποκύπτει αἰδοῖ καὶ δέει, καὶ εἰς ἑαυτὸ διαλύεται, καὶ ὁροθέσιον οὐχ ὑποτρέχει τῆς ψάμμου. Ὢ τοῦ θαύματος! τὴν μεγάλην καὶ φοβερὰν θάλασσαν ἡ εὔριπος ψάμμος ἀποτειχίζει, καὶ γῆ λεπτὴ, καὶ χνοώδης ἡ ὑπὸ τῶν πνευμάτων τῇδε κἀκεῖσε διαχεομένη, μαινομένοις κύμασι γίνεται χαλινός. Ἄξιον θαυμάσαι θάλασσαν, δι' ἧς τὰς ἀντιδόσεις τῶν ἀγαθῶν αἱ χῶραι ἀλλήλαις ἀντεκτείνουσιν, καὶ τὰ μὲν ἐνδέοντα λαμβάνουσιν, ὧν δὲ ἀργοῦσι, περιουσίαν ἀναπέμπουσι. ΤΙΤΛ. Ιʹ. –Περὶ θυγατέρων.\n\n«Ἐὰν γυνὴ εὔξηται εὐχὴν, καὶ ὁρίσηται ὁρισμῷ ἐν τῷ οἴκῳ πατρὸς αὐτῆς ἐν τῇ νεότητι αὐτῆς, καὶ ἀκούσῃ ὁ πατὴρ αὐτῆς τὰς εὐχὰς αὐτῆς, καὶ τοὺς ὁρισμοὺς αὐτῆς, οὓς ὡρίσατο κατὰ τῆς ψυχῆς αὐτῆς, καὶ παρασιωπήσῃ αὐτῆς ὁ πατὴρ, καὶ στήσονται πᾶσαι αἱ εὐχαὶ αὐτῆς, μενοῦσιν αὐτῇ. Ἐὰν δὲ ἀνανεύων ἀνανεύῃ ὁ πατὴρ αὐτῆς πάσας τὰς εὐχὰς αὐτῆς, καὶ τοὺς ὁρισμοὺς οὓς ὡρίσατο, οὐ στήσονται· καὶ Κύριος καθαριεῖ αὐτὴν, ὅτι ἀνένευσεν ὁ πατὴρ αὐτῆς.» «Θυγατέρες σοι εἰσίν; πρόσεχε τῷ σώματι αὐτῶν, καὶ μὴ ἱλαρώσῃς πρὸς αὐτὰς τὸ πρόσωπόν σου. Ἐκδίδου θυγατέρα, καὶ ἔσῃ τετελεκὼς ἔργον μέγα, καὶ ἀνδρὶ συνετῷ δώρησαι αὐτήν.» «Θυγάτηρ πατρὶ, ἀπόκρυφος ἀγρυπνία, καὶ ἡ μέριμνα αὐτῆς ἀφιστᾷ ὕπνον.» «Ἐπὶ θυγατρὶ ἀδιατρόπῳ στερέωσον φυλάκην.» «Θυγάτηρ ἐπ' ἐλαττώσει γίνεται. Θυγάτηρ φρονί μη κληρονομήσει ἄνδρα αὐτῆς, καὶ ἡ καταισχύνουσα, εἰς λύπην γεννήσαντος.","english":"But when the wave, rolled from the deep, runs its course, and seething sinks into the hollow, and roaring, is straightway bent back and rolled away, and as if wrestling upon its head bows down in shame and fear, and dissolves into itself, and does not steal past the boundary line of the sand. O the wonder! The great and fearful sea the sand of the strait walls off, and fine earth, and downy, scattered hither and thither by the winds, becomes a bridle to the raging waves. Worthy of wonder is the sea, through which the countries extend to one another the exchanges of goods, and receive what they lack, and send back the abundance of what they have in surplus. TITLE 10. — Concerning Daughters.\n\n\"If a woman vows a vow, and binds herself by a bond in her father's house in her youth, and her father hears her vows and her bonds which she bound upon her soul, and her father keeps silent about her, then all her vows shall stand, and they shall remain for her. But if her father utterly disallows her on the day he hears, all her vows and the bonds which she bound shall not stand; and the Lord shall forgive her, because her father disallowed her.\" \"You have daughters? Take heed to their body, and do not make your face cheerful toward them. Give a daughter in marriage, and you will have accomplished a great work, and give her to a prudent man.\" \"A daughter is to her father a hidden wakefulness, and her care drives away sleep.\" \"Over a shameless daughter set a guard.\" \"A daughter becomes a loss. A prudent daughter will inherit a husband, and she who brings shame, to the grief of him who begot her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":488,"ref":"p488","source":"Πατέρα καὶ ἄνδρα καταισχύνει ἡ θρασεῖα, καὶ ὑπὸ ἀμφοτέρων ἀτιμασθήσεται.» «Βούλομαι τὰς νεωτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν.» ΤΙΤΛ. ΙΑʹ. –Περὶ τοῦ μὴ θαῤῥεῖν τινι ὡς ἔτυχεν. «Μὴ καταπιστεύετε ἐν φίλοις, μηδὲ ἐλπίζετε ἐπὶ ἡγουμένοις. Ἀπὸ τῆς συγκοίτου σου, φύλαξον τοῦ ἀναθέσθαι αὐτῇ, τὶ ποιῶν. Διότι υἱὸς ἀτιμάζει πατέρα, καὶ θυγάτηρ ἐπανέστηκεν ἐπὶ μητέρα αὐτῆς, νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς. Ἐχθροὶ ἀνδρὸς πάντες οἱ ἐν τῷ οἴκῳ αὐτοῦ.» «Ἕκαστος ἀπὸ τοῦ πλησίον αὐτοῦ φυλάξασθε, καὶ ἐπ' ἀδελφῆς μὴ πεποίθετε· ὅτι πᾶς ἀδελφὸς πτέρνῃ πτερνιεῖ, καὶ πᾶς φίλος δολίαν πορεύεται· ἕκαστος τῶν ἀδελφῶν αὐτοῦ καταπαίζεται.» «Ἐνώπιον ἀλλοτρίου μὴ ποιήσῃς κρυπτόν· οὐ γὰρ οἶδας τί τέξεται. Παντὶ ἀνθρώπῳ μὴ ἔκφαινε καρδίαν σου, ἵνα μὴ ὀνειδίσῃ σε.» «Μὴ συμβολεύου μετὰ τοῦ ὑποβλεπομένου σε· ἀπὸ τῶν ζηλούντων ἔγκρυψον βουλήν σου. Μὴ παντὶ ἀνθρώπῳ ἔκφαινε καρδίαν σου.» ΤΙΤΛ. ΙΒʹ. –Περὶ θερισμοῦ καὶ τρυγητοῦ.","english":"The bold woman shames both father and husband, and she will be dishonored by both. \"I wish the younger women to marry, to bear children, to manage the household.\" TITLE 11. — On not trusting anyone at random. \"Do not put your trust in friends, nor place your hope in leaders. From your bedfellow, be on guard against confiding in her what you are doing. For a son dishonors his father, and a daughter has risen up against her mother, a daughter-in-law against her mother-in-law. All the men of his house are a man's enemies.\" \"Let each of you be on guard against his neighbor, and do not trust in a sister; for every brother will trip up with the heel, and every friend walks with deceit; each is mocked by his brothers.\" \"Do not do a secret thing in the presence of a stranger, for you do not know what it will bring forth. Do not reveal your heart to any man, lest he reproach you.\" \"Do not take counsel with one who looks at you askance; hide your counsel from those who envy you. Do not reveal your heart to any man.\" TITLE 12. — On harvest and vintage.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":489,"ref":"p489","source":"«Ἐκθεριζόντων ὑμῶν τὸν θερισμὸν τῆς γῆς ὑμῶν, οὐ συντελέσετε τὸν θερισμὸν ὑμῶν τοῦ ἀγροῦ τοῦ ἐκθερίσαι, καὶ τὰ ἀποπίπτοντα τοῦ θερισμοῦ σου οὐ\n\nσυλλέξεις, καὶ τὸν ἀμπελῶνά σου οὐκ ἐπανατρυγήσεις, οὐδὲ ῥάγας τοῦ ἀμπελῶνός σου συλλέξεις. Τῷ πτωχῷ καὶ τῷ προσηλύτῳ ἀφέσεις αὐτά.» ΤΙΤΛ. ΙΓʹ. –Περὶ θηρευτῶν.\n\n«Ἐὰν συναντήσῃς νοσσιὰν ὀρνέου ἐν τῇ ὁδῷ ἐπὶ παντὶ δένδρῳ, καὶ ἡ μήτηρ θάλπῃ ἐπὶ τῶν νεοσσῶν, ἢ ἐπὶ τῶν ὠῶν, οὐ λήψῃ τὴν μητέρα μετὰ τῶν τέκνων. Ἀποστολῇ ἀποστελεῖς τὴν μητέρα, τὰ δὲ παιδία λήψῃ ἑαυτῷ, ἵνα εὖ σοι γένηται, καὶ πολυήμερος ἔσῃ.»\n\nΣΤΟΙΧΕΙΟΝ Ι.\n\nΤΙΤΛ. Αʹ. –Περὶ ἰαμάτων ὑπὸ Κυρίου καὶ προφητῶν γινομένων. «Παρεγένετο Νεεμὰν σὺν τοῖς ἅρμασιν αὐτοῦ, καὶ ἔστη ἐπὶ τῆς θύρας τοῦ οἴκου Ἑλισαιέ. Καὶ ἐπέστειλεν πρὸς αὐτὸν Ἑλισαιὲ ἄγγελον, λέγων· Πορευθεὶς λοῦσαι ἐν τῷ Ἰορδάνῃ ἑπτάκις, καὶ ἐπιστρέψει ἡ σάρξ σου ἐπὶ σοὶ, καὶ καθαρισθήσῃ. Καὶ ἐθυμώθη Νεεμὰν, καὶ εἶπεν· Ἰδοὺ Ἔλεγον, ἐξελεύσεται πρός με καὶ ἐπικαλέσεται ἐν ὀνόματι Κυρίου τοῦ Θεοῦ αὐτοῦ, καὶ ἐπιθήσει τὴν χεῖρα αὐτοῦ ἐπὶ τὸ λεπρὸν, καὶ ἐπισυνάξει αὐτὸ ἀπὸ τῆς σαρκός μου. Οὐκ ἀγαθὸς Ἀρβάνα καὶ Φαρφὰδ ποταμοὶ Δαμασκοῦ ὑπὲρ τὸν Ἰορδάνην, καὶ ὑπὲρ πάντα τὰ ὕδατα Ἰσραήλ; οὐχὶ πορευθεὶς λούσομαι ἐν αὐτοῖς, καὶ καθαρισθήσομαι; Καὶ προσῆλθον οἱ παῖδες αὐτοῦ καὶ εἶπον αὐτῷ· Πάτερ, εἰ μέγαν λόγον ἐλάλησεν πρὸς σὲ ὁ προφήτης, οὐκ ἂν ἐποίησας; καθότι εἶπεν πρὸς σὲ, Λοῦσαι, καὶ καθαρίσθητι;","english":"When you reap the harvest of your land, you shall not complete the reaping of your field to reap it, and you shall not gather the fallen gleanings of your harvest, and you shall not glean your vineyard a second time, nor shall you gather the grapes of your vineyard. You shall leave them for the poor and the stranger.\" TITLE 13. — On hunters.\n\n\"If you come upon a bird's nest on the road in any tree, and the mother is warming the nestlings or the eggs, you shall not take the mother with the children. You shall surely send the mother away, but the young you shall take for yourself, so that it may go well with you, and you may be long-lived.\"\n\nLETTER I.\n\nTITLE 1. — On healings wrought by the Lord and the prophets. \"Naaman came with his chariots and stood at the door of the house of Elisha. And Elisha sent a messenger to him, saying: Go and wash in the Jordan seven times, and your flesh shall be restored to you, and you shall be cleansed. And Naaman was enraged and said: Behold, I said, he will come out to me and call upon the name of the Lord his God, and he will place his hand upon the leprous spot and gather it up from my flesh. Are not Abana and Pharphar, the rivers of Damascus, better than the Jordan, and than all the waters of Israel? Shall I not go and wash in them and be cleansed? And his servants came near and said to him: Father, if the prophet had spoken a great word to you, would you not have done it? Since he said to you, Wash, and be cleansed?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":490,"ref":"p490","source":"Καὶ κατέβη Νεεμὰν, καὶ ἐβαπτίσατο ἐν τῷ Ἰορδάνῃ ἑπτάκις κατὰ τὸ ῥῆμα τοῦ ἀνθρώπου τοῦ Θεοῦ.» «Ἦν Ἡσαΐας ἐν τῇ αὐλῇ, καὶ ῥῆμα Κυρίου ἐγένετο πρὸς αὐτὸν, λέγων· Ἐπίστρεψον, καὶ ἐρεῖς πρὸς Ἐζεκίαν ἡγούμενον τοῦ λαοῦ· Τάδε λέγει Κύριος ὁ Θεὸς Δαβὶδ πατρός σου· Ἤκουσα τῆς προσευχῆς σου, καὶ εἶδον τὰ δάκρυά σου· ἰδοὺ ἐγὼ ἰάσομαί σε ἐν τῇ ἡμέρᾳ τῇ τρίτῃ, καὶ ἀναβήσῃ εἰς τὸν οἶκον Κυρίου, καὶ προσθήσω ἐπὶ τὰς ἡμέρας σου ἔτη δεκαπέντε, καὶ ἐκ χειρὸς βασιλέως Ἀσσυρίων ῥύσομαί σε, καὶ τὴν πόλιν ταύτην.» «Μεταβαίνοντι αὐτῷ ἀπὸ τοῦ ὄρους, ἠκολούθησαν αὐτῷ ὄχλοι πολλοί. Καὶ ἰδοὺ λεπρὸς προσελθὼν προσεκύνει αὐτῷ, λέγων· Κύριε, ἐὰν θέλῃς, δύνασαί με καθαρίσαι. Καὶ ἐκτείνας τὴν χεῖρα ἥψατο αὐτοῦ, λέγων· Θέλω, καθαρίσθητι. Καὶ εὐθέως ἐκαθαρίσθη.» «Εἰσελθόντι αὐτῷ εἰς Καπερναοὺμ, προσῆλθεν αὐτῷ ἑκατοντάρχης, παρακαλῶν αὐτὸν, καὶ λέγων· Κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικὸς, δεινῶς βασανιζόμενος. Καὶ λέγει αὐτῷ ὁ Ἰησοῦς· Ἐγὼ ἐλθὼν θεραπεύσω αὐτόν. Καὶ ἀποκριθεὶς ὁ ἑκατόνταρχος, ἔφη· Κύριε, οὐκ εἰμὶ ἱκανὸς, ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς· ἀλλὰ μόνον εἰπὲ λόγον, καὶ ἰαθήσεται ὁ παῖς μου. Καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν, ἔχων ὑπ' ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ· Πορεύθητι, καὶ πορεύεται· καὶ ἄλλῳ, Ἔρχου, καὶ ἔρχεται· καὶ τῷ δούλῳ μου, Ποίησον τοῦτο, καὶ ποιεῖ. Ἀκούσας δὲ ὁ Ἰησοῦς, εἶπεν[τοῖς ἀκολουθοῦσιν]· Ἀμὴν λέγω ὑμῖν, οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον. Καὶ εἶπεν τῷ σοι.» «Ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν Πέτρου, εἶδε τὴν πενθερὰν αὐτοῦ πυρέσσουσαν·","english":"And Naaman went down and washed himself in the Jordan seven times, according to the word of the man of God. Isaiah was in the court, and the word of the Lord came to him, saying: Turn back, and you shall say to Hezekiah, the leader of the people: Thus says the Lord, the God of David your father: I have heard your prayer, and I have seen your tears; behold, I will heal you on the third day, and you shall go up to the house of the Lord, and I will add fifteen years to your days, and I will deliver you and this city from the hand of the king of the Assyrians. As he was coming down from the mountain, great crowds followed him. And behold, a leper came to him and worshiped him, saying: Lord, if you are willing, you are able to cleanse me. And he stretched out his hand and touched him, saying: I am willing; be cleansed. And immediately he was cleansed. When he entered Capernaum, a centurion came to him, beseeching him and saying: Lord, my servant lies at home paralyzed, grievously tormented. And Jesus says to him: I will come and heal him. And the centurion answered and said: Lord, I am not worthy that you should enter under my roof; but only speak a word, and my servant will be healed. For I also am a man under authority, having soldiers under me, and I say to this one: Go, and he goes; and to another: Come, and he comes; and to my servant: Do this, and he does it. And when Jesus heard it, he said to those who followed him: Truly I say to you, not even in Israel have I found such faith. And he said to the one. When Jesus came into Peter's house, he saw his mother-in-law sick with fever;","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":491,"ref":"p491","source":"καὶ ἥψατο τῆς χειρὸς αὐτῆς, καὶ ἀφῆκεν αὐτὴν ὁ πυρετός.» «Παράγοντι τῷ Ἰησοῦ ἠκολούθησαν αὐτῷ δύο τυφλοὶ κράζοντες καὶ λέγοντες· Ἐλέησον ἡμᾶς, Κύριε, υἱὸς Δαβίδ. Λέγει αὐτοῖς ὁ Ἰησοῦς· Πιστεύετε, ὅτι δύναμαι τοῦτο ποιῆσαι; Λέγουσιν αὐτῷ· Ναὶ, Κύριε. Τότε ἥψατο τῶν ὀφθαλμῶν αὐτῶν λέγων· Κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν. Καὶ ἀνεῴχθησαν αὐτῶν οἱ ὀφθαλμοί. Αὐτῶν δὲ ἐξερχομένων, ἰδοὺ προσήνεγκαν αὐτῷ ἄνθρωπον κωφὸν δαιμονιζόμενον· καὶ ἐκβληθέντος τοῦ δαιμονίου, ἐλάλησεν ὁ κωφός.» «Μεταβὰς ὁ Ἰησοῦς ἐκεῖθεν, ἦλθεν εἰς τὴν συναγωγὴν αὐτῶν. Καὶ ἰδοὺ\n\nἄνθρωπος ἦν τὴν χεῖρα ἔχων ξηράν. Τότε λέγει τῷ ἀνθρώπῳ· Ἔκτεινον τὴν χεῖρά σου, καὶ ἐξέτεινεν, καὶ ἀποκατεστάθη ὑγιὴς ὡς ἡ ἄλλη.» «Προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας. Καὶ παρεκάλουν αὐτὸν, ἵνα μόνον ἅψωνται τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ. Καὶ ὅσοι ἥψαντο, διεσώθησαν.» «Ἰδοὺ γυνὴ Χαναναία ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα,» καὶ τὰ λοιπά. «Προσῆλθον αὐτῷ ὄχλοι πολλοὶ ἔχοντες μεθ' ἑαυτῶν χωλοὺς, τυφλοὺς, κωφοὺς, κυλλούς. Καὶ ἔῤῥιψαν αὐτοὺς παρὰ τοὺς πόδας Ἰησοῦ, καὶ ἐθεράπευσεν αὐτούς.» «Προσῆλθεν αὐτῷ ἄνθρωπος γονυπετῶν αὐτὸν, καὶ λέγων· Κύριε, ἐλέησόν μου τὸν υἱὸν, ὅτι σεληνιάζεται, καὶ πολλάκις πίπτει εἰς τὸ πῦρ, καὶ πολλάκις εἰς τὸ ὕδωρ. Καὶ εἶπεν ὁ Ἰησοῦς· Φέρετέ μοι αὐτὸν ὧδε. Καὶ ἐπετίμησεν αὐτῷ, καὶ ἐξῆλθεν ἀπ' αὐτοῦ τὸ δαιμόνιον.» «Ἰδοὺ δύο τυφλοὶ καθήμενοι παρὰ τὴν ὁδὸν, καὶ ἔκραξαν λέγοντες· Ἐλέησον ἡμᾶς, Κύριε, υἱὲ Δαβίδ. Καὶ ἐφώνησεν αὐτοὺς, καὶ εἶπεν· Τί θέλετε ποιήσω ὑμῖν; Λέγουσιν αὐτῷ·","english":"And he touched her hand, and the fever left her. As Jesus was passing by, two blind men followed him, crying out and saying: Have mercy on us, Lord, Son of David. Jesus says to them: Do you believe that I am able to do this? They say to him: Yes, Lord. Then he touched their eyes, saying: According to your faith let it be done to you. And their eyes were opened. And as they were going out, behold, they brought to him a man who was mute and demon-possessed; and when the demon had been cast out, the mute man spoke. Jesus, departing from there, came into their synagogue. And behold, there was a man with a withered hand. Then he says to the man: Stretch out your hand; and he stretched it out, and it was restored sound like the other. They brought to him all who were sick. And they begged him that they might only touch the fringe of his garment. And as many as touched it were healed. Behold, a Canaanite woman came out from those borders, and the rest. Many crowds came to him having with them the lame, the blind, the mute, the maimed. And they cast them at the feet of Jesus, and he healed them. A man came to him, kneeling before him and saying: Lord, have mercy on my son, for he is moonstruck, and often he falls into the fire, and often into the water. And Jesus said: Bring him to me here. And he rebuked him, and the demon came out of him. Behold, two blind men sitting by the road, and they cried out, saying: Have mercy on us, Lord, Son of David. And he called them and said: What do you want me to do for you? They say to him:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":492,"ref":"p492","source":"Κύριε, ἵνα ἀνεωχθῶσιν ἡμῶν οἱ ὀφθαλμοί. Σπλαγχνισθεὶς δὲ ὁ Ἰησοῦς, ἥψατο τῶν ὀφθαλμῶν αὐτῶν, καὶ ἀνέβλεψαν.» «Ἦν ἄνθρωπος, καὶ εἶχεν τριάκοντα ὀκτὼ ἔτη ἐν τῇ ἀσθενείᾳ αὑτοῦ· καὶ λέγει αὐτῷ ὁ Ἰησοῦς· Θέλεις ὑγιὴς γενέσθαι;» καὶ τὰ ἑξῆς. «Ταῦτα εἰπὼν, ἔπτυσεν χαμαὶ, καὶ ἐποίησε πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐνέχρισεν ἐπὶ τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ, καὶ εἶπεν αὐτῷ· Ὕπαγε, νίψαι εἰς τὴν κολυμβήθραν τοῦ Σιλοάμ. Καὶ νιψάμενος ἦλθε βλέπων.» «Ἰδοὺ ἀνὴρ Ἰάειρος πεσὼν παρὰ τοὺς πόδας τοῦ Ἰησοῦ, παρεκάλει αὐτὸν εἰσελθεῖν εἰς τὸν οἶκον αὐτοῦ, ὅτι θυγάτηρ μονογενὴς ἦν αὐτῷ ὡς ἐτῶν δώδεκα, καὶ αὕτη ἀπέθνησκεν. Ἐν δὲ τῷ ὑπάγειν αὐτὸν γυνὴ οὖσα ἐν ῥύσει αἵματος, ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ, καὶ παραχρῆμα ἔστη ἡ ῥύσις τοῦ αἵματος αὐτῆς.» «Ἔτι λαλοῦντος, ἐπορεύθη τις ἀπὸ τοῦ ἀρχισυναγώγου, λέγων αὐτῷ, ὅτι Τέθνηκεν ἡ θυγάτηρ σου· μὴ σκύλλε τὸν διδάσκαλον. Καὶ ἐλθὼν εἰς τὴν οἰκίαν, καὶ κρατήσας τῆς χειρὸς αὐτῆς, ἐφώνησε λέγων· Ἡ παῖς, ἐγείρου. Καὶ ἐπέστρεψεν τὸ πνεῦμα αὐτῆς.» «Ἰδοὺ γυνὴ ἔχουσα πνεῦμα ἀσθενείας ἔτη δεκαπέντε, καὶ ἦν συγκύπτουσα, καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές. Εἶπεν δὲ αὐτῇ ὁ Ἰησοῦς· Γύναι, ἀπολέλυσαι τῆς ἀσθενείας σου· καὶ παραχρῆμα ἀνωρθώθη.» «Ἦν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν λέγων· Ἔα, τί ἡμῖν καὶ σοὶ, Ἰησοῦ Ναζαρηνέ; Ἦλθες ἀπολέσαι ἡμᾶς. Καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς· Φιμώθητι, καὶ ἔξελθε ἀπ' αὐτοῦ.","english":"Lord, that our eyes may be opened. And Jesus, moved with compassion, touched their eyes, and they received their sight. There was a man who had been in his infirmity thirty-eight years; and Jesus says to him: Do you wish to be made well? and so on. Having said this, he spat on the ground and made clay from the spittle, and he anointed the eyes of the blind man, and said to him: Go, wash in the pool of Siloam. And having washed, he came seeing. Behold, a man named Jairus fell at the feet of Jesus and implored him to enter his house, because he had an only daughter about twelve years old, and she was dying. And as he was going, a woman who had a flow of blood touched the fringe of his garment from behind, and immediately the flow of her blood stopped. While he was still speaking, someone came from the ruler of the synagogue, saying to him: Your daughter has died; do not trouble the teacher. And having come into the house and taken her by the hand, he called out, saying: Child, arise. And her spirit returned. Behold, a woman who had a spirit of infirmity for eighteen years, and she was bent over and could not straighten up at all. And Jesus said to her: Woman, you are released from your infirmity; and immediately she was made straight. There was a man with an unclean spirit, and he cried out, saying: Ah, what have we to do with you, Jesus of Nazareth? Have you come to destroy us. And Jesus rebuked him: Be silent, and come out of him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":493,"ref":"p493","source":"Καὶ ἐξῆλθεν ἀπ' αὐτοῦ.» «Ἔρχονται πρὸς αὐτὸν παραλυτικὸν φέροντες, καὶ ἀπεστέγασαν τὴν στέγην, καὶ χαλῶσι τὸν κράββατον ἐφ' ᾧ ὁ παραλυτικὸς κατέκειτο. Ἰδὼν δὲ ὁ Ἰησοῦς τὴν πίστιν αὐτῶν, λέγει τῷ παραλυτικῷ· Ἀφέωνταί σοι αἱ ἁμαρτίαι σου. Ἔγειρε, καὶ ἆρον τὸν κράββατόν σου, καὶ περιπάτει. «Ἦλθεν ὁ Ἰησοῦς εἰς τὴν χώραν τῶν Γαδαρηνῶν, καὶ ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐξερχόμενος ἐν πνεύματι ἀκαθάρτῳ. Ἰδὼν δὲ τὸν Ἰησοῦν μακρόθεν, ἔδραμεν καὶ προσεκύνησεν αὐτὸν, καὶ κράξας φωνῇ μεγάλῃ λέγει· Τί ἐμοὶ καὶ σοὶ, υἱὲ τοῦ Θεοῦ τοῦ Ὑψίστου; Ὁρκίζω σε τὸν Θεὸν, μή με βασανίσῃς. Καὶ ἐπηρώτησεν αὐτόν· Τί ὄνομά σοι; Καὶ λέγει αὐτῷ· Λεγεὼν ὄνομά μοι. Καὶ παρεκάλουν αὐτὸν, ἵνα μὴ ἐξαποστείλῃ αὐτοὺς ἔξω τῆς χώρας. Ἦν δὲ ἐκεῖ ἀγέλη χοίρων βοσκομένη, καὶ παρεκάλουν αὐτὸν οἱ δαίμονες λέγοντες· Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν. Καὶ ἐπέτρεψεν αὐτοῖς ὁ Ἰησοῦς. Καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα, εἰσῆλθον εἰς τοὺς χοίρους· ἦσαν δὲ δισχίλιοι.» «Φέρουσι δὲ αὐτῷ κωφὸν μογίλαλον καὶ παρακαλοῦσιν αὐτὸν, ἵνα ἐπιθῇ αὐτῷ τὴν χεῖρα. Καὶ ἔβαλε τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ, καὶ ἥψατο τῆς γλώσσης αὐτοῦ, καὶ ἰάθη εὐθέως.» «Φέρουσιν αὐτῷ τυφλὸν, καὶ ἔθηκε τὰς χεῖρας αὐτοῦ ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ ἀνέβλεψεν.» «Εἶπε Πέτρος· Ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι· ὃ δὲ ἔχω, τοῦτό σοι δίδωμι· Ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ περιπάτει. Καὶ παραχρῆμα ἐστερεώθησαν αὐτοῦ αἱ βάσεις, καὶ τὰ σφυρὰ, καὶ περιεπάτει.» «Διὰ τῶν χειρῶν τῶν ἀποστόλων ἐγένετο σημεῖα καὶ τέρατα ἐν τῷ λαῷ","english":"And he went out from him. They come to him carrying a paralytic, and they uncovered the roof, and they let down the bed on which the paralytic lay. And Jesus, seeing their faith, says to the paralytic: Your sins are forgiven you. Rise, and take up your bed, and walk. Jesus came into the country of the Gadarenes, and there met him out of the tombs a man coming forth with an unclean spirit. And seeing Jesus from afar, he ran and worshipped him, and crying out with a loud voice he says: What have I to do with you, Son of God Most High? I adjure you by God, do not torment me. And he asked him: What is your name? And he says to him: Legion is my name. And they besought him that he would not send them out of the country. Now there was there a herd of swine feeding, and the demons besought him saying: Send us into the swine, that we may enter into them. And Jesus permitted them. And the unclean spirits went out and entered into the swine; and they were two thousand. And they bring to him a deaf man who spoke with difficulty, and they beseech him that he would lay his hand on him. And he put his fingers into his ears, and touched his tongue, and he was healed immediately. They bring to him a blind man, and he placed his hands upon his eyes, and he received his sight. Peter said: Silver and gold have I none; but what I have, this I give you: In the name of Jesus Christ, walk. And immediately his feet and ankles were made strong, and he walked. Through the hands of the apostles signs and wonders were done among the people","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":494,"ref":"p494","source":"πολλά· ὥστε κατὰ τὰς πλατείας ἐκφέρειν τοὺς ἀσθενοῦντας, ἵνα διερχομένου Πέτρου, κἂν ἡ σκιὰ ἐπισκιάσῃ τινὶ αὐτῶν.» «Ἐγένετο Πέτρον διερχόμενον διὰ πάντων, κατελθεῖν καὶ πρὸς τοὺς ἁγίους εἰς Λύδδαν. Καὶ εὗρεν ἐκεῖ ἄνθρωπον Αἰνέαν ὀνόματι, ἐξ ἐτῶν ὀκτὼ κατακείμενον ἐπὶ κραββάτου, ὃς ἦν παραλελυμένος. Καὶ εἶπεν αὐτῷ Πέτρος· Αἰνέα, ἰᾶταί σε Ἰησοῦς ὁ Χριστὸς, καὶ εὐθέως ἰάθη.» «Ἀνήρ τις ἀδύνατος τοῖς ποσὶν ἐκάθητο, χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ, ὃς οὐδέποτε περιπεπατήκει. Εἶπεν δὲ ὁ Παῦλος· Ἀνάστηθι ἐπὶ τοὺς πόδας σου ὀρθὸς, καὶ ἥλατο, καὶ περιεπάτει.» «Παιδίσκη ἔχουσα πνεῦμα Πύθωνος, παραπορευομένων αὐτῶν ἔκραζεν, λέγουσα· Οὗτοι ἄνθρωποι δοῦλοι τοῦ Θεοῦ Ὑψίστου εἰσίν· εἶπεν δὲ ὁ Παῦλος· Παραγγέλλω σοι ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ, Ἔξελθε ἐξ αὐτῆς.» «Ἐγένετο πατέρα Πουπλίου πυρετοῖς καὶ δυσεντερίᾳ συνεχόμενον κατακεῖσθαι. Πρὸς ὃν ὁ Παῦλος εἰσελθὼν καὶ προσευξάμενος, ἐπιθεὶς τὰς χεῖρας, ἰάσατο αὐτόν.» ΤΙΤΛ. Βʹ. –Περὶ ἱερατικῶν· καὶ ὅτι οὐκ ἔξεστιν ἰδιωτεύοντι ἅπτεσθαι ἱερατικοῦ σκεύους.","english":"many, so that they carried the sick out into the streets, so that as Peter passed by, even his shadow might overshadow some of them. And it came to pass that Peter, passing through all, went down also to the saints at Lydda. And there he found a man named Aeneas, who had been lying on a bed for eight years, and he was paralyzed. And Peter said to him: Aeneas, Jesus the Christ heals you; and immediately he was healed. A certain man, powerless in his feet, was sitting, lame from his mother's womb, who had never walked. And Paul said: Stand up on your feet upright; and he leaped up and walked. A slave girl having a spirit of Python, as they were passing by, cried out, saying: These men are servants of God Most High. And Paul said: I command you in the name of Jesus Christ, come out of her. It came to pass that the father of Publius was lying down afflicted with fevers and dysentery. Paul went in to him, and having prayed and laid his hands on him, he healed him. TITLE 2. — Concerning priestly things; and that it is not permitted for a private person to touch a priestly vessel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":495,"ref":"p495","source":"«Ἐξέτεινεν Ὀζᾶ τὴν χεῖρα αὐτοῦ ἐπὶ τὴν κιβωτὸν τοῦ Θεοῦ, κατασχεῖν, ὅτι περιέσπασαν αὐτὴν οἱ μόσχοι· καὶ ἐθυμώθη Κύριος τῷ Ὀζᾶ, καὶ ἐπάταξεν αὐτὸν ὁ Θεὸς, καὶ ἀπέθανεν παρὰ τὴν κιβωτὸν τοῦ Κυρίου.» «Εἶπεν Δαβίδ· Οὐκ ἔσται ἆραι τὴν κιβωτὸν τοῦ Θεοῦ, ἀλλ' ἢ τοὺς Λευΐτας, ὅτι αὐτοὺς ἐξελέξατο Κύριος λειτουργεῖν αὐτοὺς ἕως αἰῶνος.» «Ἔστησαν οἱ ἱερεῖς ἐπὶ Ὀζίαν τὸν βασιλέα, καὶ εἶπον αὐτῷ· Οὔ σοι, Ὀζία, θυμιᾶσαι. Ἔξελθε ἐκ τοῦ ἀγιάσματος, ὅτι ἀπέστης ἀπὸ τοῦ Κυρίου, καὶ οὐκ ἔσται σοι τοῦτο εἰς δόξαν παρὰ Κυρίου τοῦ Θεοῦ. Καὶ ἐθυμώθη Ὀζίας, καὶ ἐν τῇ χειρὶ αὐτοῦ τὸ θυμιατήριον, τοῦ θυμιᾶσαι ἐν τῷ ναῷ. Καὶ ἐν τῷ θυμωθῆναι αὐτὸν πρὸς τοὺς ἱερεῖς, καὶ λέπρα ἀνέτειλεν ἐν τῷ μετώπῳ αὐτοῦ ἐναντίον τῶν ἱερέων ἐν οἴκῳ Κυρίου.»\n\nΤΙΤΛ. Γʹ. –Περὶ ἱκετευόντων· καὶ ὅτι χρὴ τὰς ἱκεσίας τῶν δεομένων προσίεσθαι.\n\n«Σεμεὶ υἱὸς Γερὰ ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ ἐναντίον τοῦ βασιλέως, διαβαίνοντος αὐτοῦ τὸν Ἰορδάνην, καὶ εἶπεν· Μὴ λογιζέσθω ὁ Κύριός μου ἀνομίαν· μὴ μνησθῇς ὅσα ἠδίκησεν ὁ παῖς σου ἐν τῇ ἡμέρᾳ ᾗ ἐξεπορεύετο ὁ κύριός μου βασιλεὺς, ὅτι ἐγὼ ἥμαρτον. Καὶ εἶπεν ὁ βασιλεύς· Οὐ μὴ ἀποθάνῃς. Καὶ ὤμοσεν αὐτῷ.» «Ἐξέτεινε τὴν χεῖρα αὐτοῦ Ἱεροβοὰμ, λέγων· Συλλάβετε αὐτόν. Καὶ ἐξηράνθη ἡ χεὶρ αὐτοῦ, ἣν ἐξέτεινεν πρὸς αὐτὸν, καὶ τὸ θυσιαστήριον ἐῤῥάγη, καὶ ἐξεχύθη ἡ πιότης ἡ ἐπ' αὐτῷ. Καὶ εἶπεν ὁ βασιλεὺς τῷ ἀνθρώπῳ τοῦ Θεοῦ· Δεήθητι τοῦ Θεοῦ σου, καὶ ἐπιστρεψάτω ἡ χείρ μου πρός με. Καὶ ἐδεήθη ὁ ἄνθρωπος τοῦ Θεοῦ, καὶ ἐπέστρεψε τὴν χεῖρα τοῦ βασιλέως πρὸς αὐτόν·","english":"Uzzah stretched out his hand to the ark of God to steady it, because the oxen had pulled it aside; and the Lord was angered at Uzzah, and God struck him, and he died beside the ark of the Lord. David said: There shall be none to carry the ark of God except the Levites, for the Lord chose them to minister to him forever. The priests stood against Uzziah the king and said to him: It is not for you, Uzziah, to burn incense. Come out of the sanctuary, for you have departed from the Lord, and this shall not be for your glory before the Lord God. And Uzziah was angered, and the censer was in his hand to burn incense in the temple. And when he was angered against the priests, leprosy rose on his forehead before the priests in the house of the Lord.\n\nTITLE 3. — Concerning suppliants; and that the supplications of those who beg ought to be accepted.\n\nShimei the son of Gera fell on his face before the king as he was crossing the Jordan, and said: Let not my lord reckon iniquity; do not remember all that your servant did wrong on the day when my lord the king went out, for I have sinned. And the king said: You shall not die. And he swore to him. Jeroboam stretched out his hand, saying: Seize him. And his hand withered, which he had stretched out against him, and the altar was split, and the fatness upon it was poured out. And the king said to the man of God: Entreat your God, and let my hand be restored to me. And the man of God entreated, and restored the king's hand to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":496,"ref":"p496","source":"καὶ ἐγένετο καθὼς ἦν.» «Ἦλθε πρὸς Ἠλιοῦ πεντηκόνταρχος ὁ τρίτος, καὶ ἔκαμψεν τὰ γόνατα αὐτοῦ κατέναντι Ἠλιοῦ, καὶ ἐλάλησε πρὸς αὐτὸν, καὶ εἶπεν· Ἄνθρωπε τοῦ Θεοῦ, ἐντιμηθήτω δὴ ἡ ψυχή μου, καὶ ἡ ψυχὴ τῶν δούλων σου τούτων τῶν πεντήκοντα. Καὶ ἐλάλησεν ἄγγελος Κυρίου πρὸς Ἠλιοῦ, καὶ εἶπεν· Κατάβηθι, μὴ φοβηθῇς. Καὶ ἀνέστη Ἠλιοῦ, καὶ κατέβη πρὸς τὸν βασιλέα.» «Μὴ ἐκκλίνῃ ὁ νοῦς σου ἑκὼν δεήσεως ἐν ἀνάγκῃ ἀδυνάτων.» «Ἱκέτην δεόμενον μὴ ἀπαναίνου, καὶ ἀπὸ δεομένου μὴ ἀποστρέψῃς ὀφθαλμόν.» Ὡς αἰσχρὸν ταῦτα καὶ ἡμᾶς ἀπαιτεῖν, καὶ μὴ παρέχειν ἡμᾶς. –Συμμετρεῖσθαι δεῖ τῷ αἰτουμένῳ τὴν αἴτησιν. Ὁμοίως γὰρ ἄτοπον παρὰ μικροῦ μεγάλα ζητεῖν, καὶ παρὰ μεγάλου μικρά. Τὸ μὲν γὰρ ἄκαιρον, τὸ δὲ σμικρόλογον. –Δέχου τὸν ἱκέτην, ἐπίκουρον ἔχοντα τὴν ἡμέραν.\n\nΤΙΤΛ. Δʹ. –Περὶ ἰσότητος· καὶ ὅτι χρὴ τὰ πρὸς ἀξίαν νεμεῖν. «Μετὰ ὁσίου ὅσιος ἔσῃ, καὶ μετὰ ἀνδρὸς ἀθώου ἀθῶος ἔσῃ.\n\n«Ἀπόδοτε τὰ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ.» «Ἀπόδοτε πᾶσι τὰς ὀφειλὰς, τῷ τὸν φόρον, τὸν φόρον, τῷ τὸ τέλος, τὸ τέλος, τῷ τὴν τιμὴν, τὴν τιμὴν, τῷ τὸν φόβον, τὸν φόβον.» Οὐχ ἁπλῶς ὁ ἀγωνοθέτης τοῖς ἐθέλουσι τῶν ἀθλητῶν τὰς ἐξαιρέτους χαρίζεται τιμὰς, ἀναλόγως δὲ μᾶλλον ταῖς τῶν ἀθλητῶν εὐδοκιμήσεσι διανέμει τὰ γέρα. –Ἰσότης πηγὴ δικαιοσύνης. Τὸ νέμειν ἴσα τοῖς ἀνίσοις, τῆς μεγίστης ἐστὶν ἀδικίας. Τὸ μηδένα ἀδικεῖν, ἀλλ' ἰσότητι τιμᾷν, ἰσχυρὰ δύναμις. –Πᾶν τὸ ἄνισον, ἀγάπης ἀλλότριον. ΤΙΤΛ. Εʹ. –Περὶ ἰατρῶν, καὶ ἰατρείας.","english":"And it came to pass as it was. The third captain of fifty came to Elijah, and bent his knees before Elijah, and spoke to him, and said: Man of God, let my life now be honored, and the life of these your fifty servants. And the angel of the Lord spoke to Elijah, and said: Go down, do not be afraid. And Elijah arose, and went down to the king. Do not let your mind willingly turn aside from a petition in the necessity of the helpless. Do not reject a suppliant who begs, and do not turn your eye away from one who asks. How shameful it is that we too demand these things and do not ourselves provide them. One must measure the request to the one who asks. For it is equally out of place to seek great things from a small man and small things from a great man. For the one is untimely, the other petty. Receive the suppliant, having the day as his helper.\n\nTITLE 4. On equality; and that one must distribute according to worth. With the holy you shall be holy, and with the innocent man you shall be innocent.\n\nRender to Caesar the things of Caesar, and to God the things of God. Render to all their dues: to whom tribute is due, tribute; to whom custom, custom; to whom honor, honor; to whom fear, fear. The president of the games does not simply grant the prizes of distinction to such athletes as wish it, but distributes the rewards rather in proportion to the athletes' good repute. Equality is the source of justice. To distribute equal things to those who are unequal is the greatest injustice. To wrong no one, but to honor with equality, is a strong power. Everything unequal is alien to love. TITLE 5. On physicians, and healing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":497,"ref":"p497","source":"«Ὑμεῖς ἐστε ἰατροὶ ἄδικοι, καὶ ἰαταὶ κακῶν πάντες.» «Τίμα ἰατρὸν πρὸς τὰς χρείας τιμῆς αὐτοῦ· καὶ γὰρ αὐτὸν ἔκτισεν ὁ Κύριος. Παρὰ Ὑψίστου ἐστὶν ἴασις, καὶ παρὰ βασιλέως λήψεται δόματα. Ἐπιστήμη ἰατροῦ ἀνυψώσει κεφαλὴν αὐτοῦ, καὶ ἔναντι μεγιστάνων θαυμασθήσεται. Ἰατρῷ δὸς τόπον· καὶ γὰρ αὐτὸν ἔκτισεν ὁ Κύριος. Ὁ ἁμαρτάνων ἔναντι τοῦ ποιήσαντος αὐτὸν, ἐμπεσεῖται εἰς χεῖρας ἰατροῦ.» Οἱ τῶν σωμάτων θεραπευταὶ, τοὺς μὲν ὑγιαίνοντας τοῖς προφυλακτικοῖς βοηθήμασιν ἀσφαλίζονται· τοὺς δὲ κεκρατημένους ὑπὸ τοῦ πάθους οὐκ ἐγχειροῦσιν. –Ἀνεπιστήμων ἰατρὸς πρὸς κάμνοντας εἰσιὼν, ἀντὶ τοῦ εἰς ὑγείαν αὐτοὺς ἐπαναγαγεῖν, καὶ τὸ μικρὸν λείψανον τῆς δυνάμεως ἀφαιρεῖται. –Οἱ τῶν ἰατρῶν σοφοὶ τῶν φαρμάκων τὰ αὐστηρότερα πίνειν διδόντες τοῖς κακοσίτοις, μέλιτι πολλάκις τὴν κύλικα περιχρίουσιν. Οἶμαι τοὺς ἀρχαίους τῶν ἰατρῶν, οὐχ ἁπλῶς, οὐδ' ἀλόγως νομοθετῆσαι δημοσιεύεσθαι τὴν τῶν ποικίλων ἐργαλείων ἐπίδειξιν, ἀλλ' ἵνα τοὺς ὑγιαίνοντας ἀσφαλίζωνται, προσδεικνύντες αὐτοὺς ὁπόσων ἀτακτοῦντες δεήσονται. Τέλειον ἰατρὸν λέγομεν, τὸν μηδὲν τῶν εἰς ὠφέλειαν ἀνηκόντων καὶ θεραπείαν παραλιπόντα. Ἀγαθὸς ἰατρὸς οὐ μιᾷ ἡμέρᾳ τῷ νοσοῦντι πάντα ἀθρόα τὰ ὑγεινὰ ἐπιφέρειν ἂν θελήσειεν, εἰδὼς βλάβην ἐργασόμενος μᾶλλον ἢ ὠφέλειαν· ἀλλὰ διαμετρησάμενος τοὺς καιροὺς ἐπιδιανέμει τὰ σωτήρια, καὶ ἄλλο τι ἄλλα προστιθεὶς, πρᾴως ὑγείαν ἐμποιεῖ.","english":"You are unjust physicians, and all healers of evils.\" \"Honor a physician for the needs of his honor; for the Lord created him. Healing is from the Most High, and he shall receive gifts from the king. The knowledge of the physician shall lift up his head, and he shall be admired before the great. Give a place to the physician; for the Lord created him. He who sins before the one who made him shall fall into the hands of a physician.\" Those who treat bodies secure the healthy with preventive aids; but those mastered by the disease they do not take in hand. – An unskilled physician entering in to the sick, instead of leading them back to health, takes away even the small remnant of their strength. – The wise among physicians, giving the harsher of the drugs to drink to those with a bad appetite, often smear the cup round with honey. I think the ancients among physicians legislated that the display of the various instruments be made public, not simply nor irrationally, but that they might secure the healthy, showing them beforehand how many things they will need if they are disorderly. We call a physician perfect who has left out nothing of what contributes to benefit and treatment. A good physician would not wish to bring all wholesome things upon the sick man at once in a single day, knowing that he would produce harm rather than benefit; but measuring out the times, he distributes the saving remedies, and adding other things at other times, gently produces health.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":498,"ref":"p498","source":"ΤΙΤΛ. ςʹ. –Περὶ ἱματίων· καὶ ὅτι οὐ δεῖ ἱματισμῷ πολυτελεῖ κεχρῆσθαι, ἢ ἄνδρα, ἢ γυναῖκα.\n\n«Ἐνδύσεται ὁ ἱερεὺς χιτῶνα λινοῦν, καὶ περισκελὲς λινοῦν ἐνδύσεται περὶ τὸ σῶμα αὐτοῦ.» «Ἱμάτιον ὑφασμένον ἔκδυε· κίβδηλον οὐκ ἐπιβαλεῖς σεαυτῷ.» «Οὐκ ἔσται σκεύη ἀνδρὸς ἐπὶ γυναικὶ, οὐδὲ μὴ ἐνδύσεται ἀνὴρ στολὴν γυναικείαν, ὅτι βδέλυγμά ἐστι Κυρίῳ πᾶς ποιῶν ταῦτα. Οὐκ ἐνδύσῃ κίβδηλον, ἔρια καὶ λῖνον ἐν τῷ αὐτῷ.» «Ἐν παντὶ καιρῷ ἔστωσαν τὰ ἱμάτιά σου λευκά.» «Ἐν περιβολῇ ἱματίων μὴ καυχήσῃ.» «Τάδε λέγει Κύριος· Ἀνθ' ὧν ὑψώθησαν αἱ θυγατέρες Σιὼν, καὶ ἐπορεύθησαν ὑψηλῷ τραχήλῳ, καὶ νεύμασιν ὀφθαλμῶν, καὶ τῇ πορείᾳ τῶν ποδῶν, ἅμα σύρουσαι τοὺς χιτῶνας, καὶ τοῖς ποσὶν ἅμα παίζουσαι· καὶ ταπεινώσει ὁ Θεὸς ἀρχούσας θυγατέρας Σιών. 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 δακτυλίους, καὶ τὰ περιδέξια, καὶ τὰ ἐνώτια, καὶ τὰ περιπόρφυρα, καὶ τὰ ἐπιβλήματα τὰ κατὰ τὴν οἰκίαν, καὶ τὰ διαφανῆ Λακωνικὰ, καὶ τὰ βύσσινα, καὶ σὰ ὑακίνθινα, καὶ τὴν βύσσον σὺν χρυσίῳ, καὶ ὑακίνθῳ συγκαθυφασμένην, καὶ τὰ θέριστρα, καὶ τὰ κλιτὰ τοῦ χρυσίου. Καὶ ἔσται σοι ἀντὶ ὀσμῆς τῆς ἡδείας κονιορτὸς, καὶ ἀντὶ ζώνης σχοινίῳ ζώσῃ, καὶ ἀντὶ τοῦ κόσμου τῆς κεφαλῆς φαλάκρωμα ἕξεις, καὶ ἀντὶ τοῦ χιτῶνος τοῦ μεσοπορφύρου περιζώσῃ","english":"TITLE 6. — Concerning garments; and that one must not use costly clothing, whether man or woman.\n\n\"The priest shall put on a linen tunic, and he shall put on linen breeches around his body.\" \"Put off a woven garment; you shall not put a counterfeit one upon yourself.\" \"There shall not be a man's article upon a woman, nor shall a man put on a woman's robe, for everyone who does these things is an abomination to the Lord. You shall not put on a counterfeit garment, wool and linen together.\" \"At all times let your garments be white.\" \"Do not boast in the wrapping of garments.\" \"Thus says the Lord: Because the daughters of Zion were lifted up, and walked with a high neck, and with nods of the eyes, and with the gait of their feet, dragging their tunics along, and playing with their feet at the same time; therefore 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 clothing, and their ornament, and the headbands, and the rings, and the bracelets, and the earrings, and the purple-bordered garments, and the wrappings about the house, and the transparent Laconian garments, and the fine linen, and the hyacinth-colored things, and the fine linen with gold, and woven together with hyacinth, and the summer garments, and the embroidered things of gold. And it shall be to you instead of sweet fragrance, dust, and instead of a belt, you shall be girded with a rope, and instead of the ornament of the head you shall have baldness, and instead of the purple-bordered tunic you shall gird yourself","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":499,"ref":"p499","source":"σάκκον. Ταῦτά σοι ἀντὶ καλλωπισμοῦ.» «Αὐτὸς ὁ Ἰωάννης εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχὸς καμήλου, καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ.» Τὸν σκοπὸν τῆς χρήσεως τοῦ ἐνδύματος ὑπέβαλεν ἡμῖν ὁ Ἀπόστολος διὰ μιᾶς λέξεως, εἰπών· Ἔχοντες δὲ τροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα· ὡς τῆς σκεπῆς ἡμῶν προσδεομένων μόνης, οὐκέτι μέντοι καὶ τῆς ποικιλίας τοῦ ἀπ' αὐτῆς καλλωπισμοῦ εἰς τὴν ἀπηγορευμένην περπερείαν ἐκπιπτόντων, ἵνα μή τι χεῖρον λέγω. Ταῦτα γὰρ ὕστερον ἐπεισήχθη διὰ τῆς περιέργου ματαιοτεχνίας. Δηλοῖ δὲ καὶ ἡ πρώτη τῶν σκεπασμάτων χρῆσις, ἣν αὐτὸς ὁ Θεὸς τοῖς ἐπιδεηθεῖσι δέδωκεν. Ἐποίησε γὰρ αὐτοῖς ὁ Θεὸς χιτῶνας δερματίνους, καὶ ἐνέδυσεν αὐτούς. Πρὸς γὰρ τὴν τῶν ἀσχημόνων ἐπικάλυψιν ἐξήρκει ἡ τοιαύτη τῶν χιτώνων χρῆσις. Ἐπειδὴ καὶ ἕτερος σκοπὸς συνεισέρχεται, τὸ θάλπεσθαι διὰ τῶν σκεπασμάτων, ἀνάγκη ἀμφοτέρων ἐστοχασμένως τὴν χρῆσιν εἶναι, τοῦ τε περιστέλλειν ἡμῶν τὰ ἀσχήμονα, καὶ τοῦ ἀλεξήματα εἶναι πρὸς τὴν ἐκ τῶν ἀέρων βλάβην. –Τῆς χρήσεως τὸ μέτρον, ἡ ἀπαραίτητος ἀνάγκη τῆς χρείας. Εἰ δὲ ὑπὲρ τὴν χρείαν, πλεονεξίας, ἢ φιληδονίας, ἢ κενοδοξίας ἔχει τὴν νόσον. –Σκοπὸς ἐσθῆτος εἷς, κάλυμμα εἶναι σαρκὸς πρὸς χειμῶνα καὶ θέρος αὐταρκές. Μὴ ἐσθῆτι μαλακισθῶμεν, ἁπαλῇ τε καὶ περιῤῥεούσῃ, καὶ ἧς τὸ κάλλιστον ἀχρηστία. Οὐ χρυσὸς ἐκείνῃ ἦν κόσμος, ἐν τέχνῃ ποιηθεὶς εἰς κάλλους περιουσίαν· οὐ ξανθαὶ πλοκαμῖδες, διαφαινόμεναί τε καὶ ὑποφαινόμεναι, καὶ βοστρύχων ἕλικες, σοφίσματα σκηνοποιούντων τὴν τιμίαν κεφαλὴν, ἀτιμότατα·","english":"sackcloth. \"These things are to you instead of adornment.\" \"John himself had his garment of camel's hair, and a leathern girdle about his waist.\" The Apostle set before us the purpose of the use of clothing in a single word, saying: \"But having food and coverings, with these we shall be content\"—as though we need only covering, and no longer the variety of the adornment that comes from it, falling into the forbidden vanity—not to say something worse. For these things were introduced later through elaborate, vain craftsmanship. And the first use of coverings, which God himself gave to those in need, makes this clear. For God made them tunics of skin, and clothed them. For such use of tunics sufficed for the covering of what is shameful. Since another purpose also enters in—being warmed by coverings—it is necessary that the use of both be aimed at both ends: both the wrapping of our shameful parts and being a defense against harm from the air. —The measure of use is the unavoidable necessity of need. But if it goes beyond need, it has the disease of greed, or love of pleasure, or vainglory. —The one purpose of clothing is to be a covering for the flesh, sufficient for winter and summer. Let us not be softened by clothing, both soft and flowing, whose finest quality is uselessness. Gold was not its adornment, wrought by craft for an abundance of beauty; nor golden tresses, showing through and peeking out, and curls of ringlets, sophistries that make a tent of the precious head—most dishonorably.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":500,"ref":"p500","source":"οὐκ ἐσθῆτος περιῤῥεούσης καὶ διαφανοῦς πολυτελεία· οὐ λίθων αὐγαὶ καὶ χάριτες χρωννῦσαι τὸν πλησίον ἀέρα, καὶ τὰς μορφὰς περιλάμπουσαι· οὐ ζωγράφων τέχναι καὶ γοητεύματα, καὶ τὸ εὔωνον κάλλος, ἀλλὰ τὴν ῥέουσαν εὐμορφίαν ταῖς ἐπὶ θεάτρων παρῆκεν καὶ τριόδων, καὶ ὅσαις αἰσχύνη καὶ ὄνειδος τὸ αἰσχύνεσθαι. Τὸ εὐϊματεῖν μειρακιῶδές ἐστι μόνον, καὶ ἐν μόνῃ δοκήσει τὸ ἡδὺ ἔχει, καὶ τοὺς ὀφθαλμοὺς διαπαίζει. Αἱ τῶν ἀναγκαίων κτήσεις, οὐ τὴν ποιότητα βλαβερὰν ἔχουσιν, ἀλλὰ τὴν παρὰ τὸ μέτρον ποσότητα. –Οὐ κατὰ πάντα σκορακιστέον τὴν χρίσιν, ἀλλ' ὥσπερ φαρμάκῳ καὶ βοηθήματι χρηστέον τῷ μύρῳ. ΤΙΤΛ. Ζʹ. –Περὶ ἰσότητος· καὶ ὅτι ἴση τάξις παρὰ Θεῷ πάντων. «Μικρὸν καὶ μέγαν οὗτος ἐποίησεν, αὐτός τε προνοεῖται περὶ πάντων.» Οὐκ ἐθέλει γὰρ Χριστὸς ἄναξ τεκέων, τῶν μὲν πατὴρ ἤπιος εἶναι, τῶν δὲ βαρυφρενέων. Οὐκ ἔστι προσωποληψία παρὰ τῷ Θεῷ, κατὰ τὸ γεγραμμένον, ἀλλ' εἴτε τις εἴη μέγας καὶ σοβαρὸς, πλούτῳ τε καὶ δόξῃ τῇ κατὰ τὸν κόσμον εἰς ὕψος ἠρμένος, τὴν ἀκλεᾶ καὶ ἀγέραστον ἀποίσεται ψῆφον, τοῖς τῆς φαυλότητος αἰτιάμασιν ἐνεχόμενος· εἴ τέ τις εἴη μικρὸς, πτωχείᾳ τε καὶ ἀδοξίᾳ συζῶν, καταδικασθήσεται πρὸς ἀκαθαρσίαν, εἰ μὴ τοῖς εἰς ἀρετὴν ἐπαυχοίη τρόποις.","english":"Not the extravagance of flowing and transparent clothing; not the rays of stones and graces that dye the neighboring air and shine around the forms; not the arts and enchantments of painters, and the cheap beauty—but the flowing comeliness he has left to those in theaters and crossroads, and to all for whom to be ashamed is shame and reproach. To dress finely is merely childish, and has its pleasure in mere appearance, and mocks the eyes. The possessions of necessities do not have their quality harmful, but their quantity beyond measure. —One must not wholly reject the use of anointing, but use perfume as a medicine and remedy. TITLE 7. —On equality; and that there is an equal order with God of all. \"This one made the small and the great, and he himself takes thought for all.\" For Christ the king does not wish to be a gentle father to some of his children, and to others of heavy mind. There is no partiality with God, according to what is written, but whether one be great and haughty, lifted on high by wealth and glory in this world, he will receive the inglorious and dishonored verdict, entangled in the charges of baseness; or whether one be small, living with poverty and dishonor, he will be condemned to uncleanness, unless he boasts in the ways of virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":501,"ref":"p501","source":"ΣΤΟΙΧΕΙΟΝ Κ.\n\nΤΙΤΛ. Αʹ. –Περὶ κριμάτων Θεοῦ· καὶ ὅτι οὐ χρὴ δυσφορεῖν ἐφ' οἷς δίκαιοι μὲν δυσπραγοῦσιν, ἄδικοι δὲ εὐπαθοῦσιν.\n\n«Εἶπε Κύριος πρὸς Ἰώβ· Μὴ ἀποποιοῦ μοι τὸ κρῖμα; οἴει δέ με ἄλλως σοι κεχρηματικέναι, ἢ ἵνα ἀναφανῇς δίκαιος;» «Διὰ τί ἀσεβεῖς ζῶσιν, πεπαλαίωνται δὲ καὶ ἐν πλούτῳ; Ὁ σπόρος αὐτῶν κατ' ἐπιθυμίαν ψυχῆς, τὰ δὲ τέκνα αὐτῶν ἐν ὀφθαλμοῖς· οἱ οἶκοι αὐτῶν εὐθηνοῦσιν, φόβος δὲ οὐδαμοῦ· μάστιξ δὲ παρὰ Κυρίου οὐκ ἔστιν ἐπ' αὐτοῖς. Μένουσι δὲ ὥσπερ πρόβατα αἰώνια, τὰ δὲ παιδία αὐτῶν προσπαίζουσιν, ἀναλαμβάνοντα ψαλτήριον καὶ κιθάραν. Συνετέλεσαν ἐν ἀγαθοῖς τὸν βίον αὐτῶν.» «Ἡ δικαιοσύνη σου ὡς ὄρη Θεοῦ, τὰ κρίματά σου ἄβυσσος πολλή.»\n\n«Μὴ παραζήλου ἐν τῷ κατευοδουμένῳ ἐν τῇ ὁδῷ αὐτοῦ, ἐν ἀνθρώπῳ ποιοῦντι παρανομίαν. Εἶδον τὸν ἀσεβῆ ὑπερυψούμενον, καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου· καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν.» «Παρ' ὀλίγον ἐξεχύθη τὰ διαβήματά μου· ὅτι ἐζήλωσα,» καὶ τὰ λοιπά. –»Ἰδοὺ οὗτοι οἱ ἁμαρτωλοὶ, καὶ οἱ εὐθηνοῦντες εἰς τὸν αἰῶνα.» «Θεὸς κριτής ἐστι· τοῦτον ταπεινοῖ, καὶ τοῦτον ὑψοῖ.» «Μὴ ζηλούτω σου ἡ καρδία ἁμαρτωλοὺς, ἀλλ' ἐν φόβῳ Κυρίου ἴσθι ὅλην τὴν ἡμέραν.» «Θησαυρίζεται δικαίοις πλοῦτον ἀσεβῶν.» «Ἔσται ὡς κονιορτὸς ἀπὸ τροχοῦ ὁ πλοῦτος τῶν ἀσεβῶν, καὶ ὡς χοῦς φερόμενος· καὶ ἔσται ὡς στιγμὴ, καὶ ἔσται ὡς ἐνυπνιαζόμενος καθ' ὕπνον ὁ πλοῦτος τῶν ἐθνῶν· καὶ ἔσονται ἐν τῷ ὕπνῳ πίνοντες καὶ ἐσθίοντες, καὶ ἐξαναστάντων αὐτῶν μάταιον τὸ ἐνύπνιον.","english":"STOICHEION K.\n\nTITLE 1. — On the judgments of God; and that one ought not to be vexed at the things in which the righteous fare ill and the unrighteous fare well.\n\n\"The Lord said to Job: Do you not set aside my judgment? Do you think that I have dealt with you in any other way than that you might appear righteous?\" \"Why do the ungodly live, and are they grown old and in wealth? Their seed is according to the desire of their soul, and their children are before their eyes; their houses prosper, and fear is nowhere; and the scourge from the Lord is not upon them. They remain like eternal sheep, and their children play, taking up the psaltery and the lyre. They have completed their life in good things.\" \"Your righteousness is as the mountains of God, your judgments are a great deep.\"\n\n\"Do not be envious of one who prospers in his way, of a man who does lawlessness. I saw the ungodly exalted exceedingly, and lifted up as the cedars of Lebanon; and I passed by, and behold, he was not.\" \"My steps had well nigh slipped, because I was envious,\" and the rest. — \"Behold, these are the sinners, and those who prosper forever.\" \"God is a judge: he humbles this one, and exalts this one.\" \"Let not your heart envy sinners, but be in the fear of the Lord all the day long.\" \"The wealth of the ungodly is laid up as treasure for the righteous.\" \"The wealth of the ungodly shall be as dust from a wheel, and as chaff carried along; and it shall be as a moment, and the wealth of the nations shall be as one dreaming in sleep; and in sleep they shall be drinking and eating, and when they have risen up, their dream is vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":502,"ref":"p502","source":"Καὶ ὃν τρόπον ἐνυπνιάζεται ὁ διψῶν ὡς ὁ πίνων, καὶ ἐξαναστὰς ἔτι διψᾷ, ἡ δὲ ψυχὴ αὐτοῦ εἰς κενὸν ἤλπισεν, οὕτως ἔσται ὁ πλοῦτος πάντων τῶν ἐθνῶν.» «Δίκαιος εἶ, Κύριε, ὅτι ἀπολογήσομαι· πλὴν κρίματα λαλήσω πρὸς σέ. Τί ὅτι ὁδὸς ἀσεβῶν εὐοδοῦται; εὐθήνησαν πάντες οἱ ἀθετοῦντες ἀθέτημα. Ἐφύτευσας αὐτοὺς, καὶ ἐῤῥιζώθησαν· ἐτεκνοποίησαν, καὶ ἐποίησαν καρπόν. Ἐγγὺς εἶ σὺ τοῦ στόματος αὐτῶν, καὶ πόῤῥω ἀπὸ τῶν νεφρῶν αὐτῶν.» «Μὴ ζηλώσῃς δόξαν ἁμαρτωλῶν.» «Δι' ὧν ἐκολάσθησαν οἱ ἐχθροὶ αὐτῶν, διὰ τοῦτο αὐτοὶ ἀποροῦντες εὐεργετήθησαν.» «Καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα Ἰσαὰκ τοῦ πατρὸς ἡμῶν, μήπω γεννηθέντων, μηδὲ πραξάντων τι ἀγαθὸν, ἢ κακὸν, ἐῤῥήθη αὐτῇ, ὅτι Ὁ μείζων δουλεύσει τῷ ἐλάσσονι, καθὼς γέγραπται· Τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἡσαῦ ἐμίσησα. Τί οὖν ἐροῦμεν; Μὴ ἀδικία παρὰ τῷ Θεῷ; Μὴ γένοιτο. Τῷ Μωσῇ γὰρ λέγει· Ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω. Ἄρα οὖν οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ. Λέγει γὰρ ἡ Γραφὴ τῷ Φαραῶ, ὅτι Εἰς αὐτὸ τοῦτο ἐξέγειρά σε, ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου. Ἄρα οὖν ὃν θέλει, ἐλεεῖ, ὃν δὲ θέλει σκληρύνει. Ἐρεῖς οὖν μοι, Τί ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν; Μενοῦν γε, ὦ ἄνθρωπε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ; Μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι, Τί με ἐποίησας οὕτως; ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι, ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν;» «Ὦ βάθος πλούτου, καὶ σοφίας, καὶ γνώσεως Θεοῦ!","english":"And just as the thirsty man dreams as though he were drinking, and when he rises he is still thirsty, and his soul has hoped in vain, so shall be the wealth of all the nations. \"You are righteous, O Lord, that I should plead my case; yet I will speak judgments with you. Why is it that the way of the ungodly prospers? All those who commit transgression have prospered. You planted them, and they took root; they bore children, and they produced fruit. You are near to their mouth, and far from their reins.\" \"Do not be envious of the glory of sinners.\" \"By the very things through which their enemies were punished, they themselves, being in want, were benefited.\" \"And Rebecca, having conceived from one bed by Isaac our father, before the children were yet born, or had done anything good or evil, it was said to her, The greater shall serve the lesser, as it is written: I loved Jacob, but I hated Esau. What then shall we say? Is there injustice with God? By no means. For to Moses he says: I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. So then it is not of him who wills, nor of him who runs, but of God who shows mercy. For the Scripture says to Pharaoh, that For this very purpose I raised you up, that I might show in you my power. So then he has mercy on whom he wills, and he hardens whom he wills. You will say to me then, Why does he still find fault? For who has resisted his will? Nay but, O man, who are you that answers back to God? Shall the thing formed say to him who formed it, Why have you made me thus? Or does not the potter have authority over the clay, from the same lump to make one vessel for honor, and another for dishonor?\" \"O the depth of the riches, and of the wisdom, and of the knowledge of God!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":503,"ref":"p503","source":"ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ, καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ!» Κἂν οἱ λόγοι τῶν παρὰ Θεοῦ οἰκονομουμένων διαφεύγωσιν ἡμᾶς, πάντως γε παρὰ τοῦ σοφοῦ καὶ ἀγαπῶντος ἡμᾶς οἰκονομηθὲν, ἀποδεκτόν ἐστι, κἂν ἐπίπονον ᾖ. Ἡ παρὰ τοῦ δικαιοκρίτου οὐρανόθεν ἐπαγομένη ἡμῖν δικαιοσύνη, ἐπανορθωτικὴ οὖσα καὶ ἀνταποδοτικὴ, πολὺ ἔχει τὸ δυσθεώρητον, διὰ τὸ ὕψος τῶν ἐναποκειμένων αὐτῇ δογμάτων. Τοῦτο γὰρ οἶμαι λέγειν τὸν ψαλμῳδὸν, Ἡ δικαιοσύνη σου ὡς ὄρη Θεοῦ. Ἀμαθεῖς ἐσμεν, ὥστε τὰ ἄῤῥητα τοῦ Θεοῦ κρίματα δοκιμάζειν. –Ἄλλοι μὲν εὐπλοοῦσι τῶν Θεῷ φίλων, ἄλλοι δὲ δυσπλοοῦσιν οὐδὲν χείρονες. Τίς οἶδε τούτων τοὺς λόγους, πλὴν σοῦ, Λόγε; Τίς οἶδεν, εἰ ὁ μὲν διὰ κακίαν κολάζεται, ὁ δὲ ὡς ἐπαινούμενος αἴρεται, ἀλλὰ μὴ τοὐναντίον, ὁ μὲν διὰ πονηρίαν ὑψοῦται, ὁ δὲ δι' ἀρετὴν δοκιμάζεται· Ὁ μὲν πλεῖον ἐπαιρόμενος, ἵνα καὶ πέσῃ χαλεπώτερον, ὅλην ἐώμενος πρότερον ὥσπερ τινὰ νόσον ἐκρῆξαι τὴν ἑαυτοῦ κακίαν, ἵνα καὶ κολασθῇ δικαιότερον· ὁ δὲ καὶ παρὰ δόξαν πιεζόμενος, ἵνα ὥσπερ χρυσὸς ἐν καμίνῳ δοκιμασθεὶς, τῆς κακίας, εἴ τι καὶ μικρὸν εἶχε, τοῦτο ἐκτήξῃ. Κύκλος τίς ἐστιν, ἀδελφοὶ, τῶν ἀνθρωπίνων πραγμάτων, καὶ παιδεύει διὰ τῶν ἐναντίων ἡμᾶς ὁ Θεός. Ὥσπερ συνεστήσατο τὰ πάντα σοφῶς, καὶ συνέδησεν, οὕτω σοφῶς τὰ πάντα διεξάγων, καὶ κυβερνῶν τοῖς ἀνεφίκτοις αὐτοῦ καὶ ἀνεξιχνιάστοις αὐτοῦ κρίμασιν. Ἓν μόνον πεπεῖσθαι χρὴ, ὅτι συμφερόντως ἡμῖν ἅπαντα οἰκονομεῖται παρὰ Θεοῦ, τὸν δὲ τρόπον μηκέτι ζητεῖν, μήτε ἀγνοοῦντας ἀσχάλλειν ἢ ἀθυμεῖν.","english":"How unsearchable are his judgments, and his ways past finding out! Even if the words of those who are governed by God escape us, yet certainly what has been ordered by the One who is wise and loves us is acceptable, even if it be painful. The righteousness brought down upon us from heaven by the righteous Judge, being corrective and retributive, has much that is hard to contemplate, because of the height of the doctrines stored up in it. For this, I think, is what the psalmist says: Your righteousness is like the mountains of God. We are ignorant, so as to scrutinize the unutterable judgments of God. Some of God's friends sail with a fair voyage, others with a rough one, though they are no worse. Who knows the reasons for these things, except you, O Word? Who knows whether the one is punished because of vice, while the other is taken up as one who is praised—and not the opposite: that the one is exalted because of wickedness, and the other is tested because of virtue? The one, being lifted up the more so that he may also fall the more grievously, is first allowed to burst forth with all his wickedness like some disease, so that he may also be punished more justly; while the other, even contrary to expectation, is pressed hard so that, tested like gold in a furnace, he may melt away whatever small trace of wickedness he had. There is a kind of cycle, brothers, in human affairs, and God trains us through opposites. Just as he established all things wisely and bound them together, so he wisely directs and governs all things by his unattainable and unsearchable judgments. Only one thing must be believed: that all things are ordered for our benefit by God; but the manner of it we must no longer inquire into, nor, being ignorant of it, be vexed or disheartened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":504,"ref":"p504","source":"Οὔτε γὰρ δυνατὸν ταῦτα εἰδέναι, οὔτε συμφέρον, τὸ μὲν διὰ τὸ θνητοὺς εἶναι, τὸ δὲ διὰ τὸ ταχέως εἰς ἀπόνοιαν αἴρεσθαι. Φασί τινες· Διὰ τί Δίκαιοι\n\nἀσθενοῦσι, καὶ πένονται, ἄδικοι δὲ ῥώννυνται καὶ πλουτοῦσι; διὰ τί τοῦτο, ἵνα οἱ μὲν στεφανωθῶσιν, οἱ δὲ τιμωρηθῶσιν εἰς αἰῶνα; Εἴρηκας, διὰ τί ὁ Θεὸς τοῦτον κέκρικεν ἀθυμεῖν καὶ θλίβεσθαι ἀγαθὸν ὑπάρχοντα, καὶ ἄλλον ἱλαρεύεσθαι καὶ πλουτεῖν πάνυ φαῦλον τυγχάνοντα; καὶ διὰ τί ἄλλος ἐν πᾶσιν εὐοδοῦται, καὶ ἄλλος ἐν πᾶσιν ἀποτυγχάνει; διὰ τί οὗτος ἔῤῥωται, κἀκεῖνος νοσηλεύεται, καὶ ἄλλος χρηστός τις ἀνὴρ ἐν τῷ δαιμονίῳ συντρίβεται, ὁ δὲ πονηρὸς ζῇ; Μὴ περιεργάζου τὰ ὑπὲρ σὲ, μόνον δὲ γίνωσκε, ὅτι βουλήσει τοῦ Κρείττονος καὶ ψήφῳ ταῦτα πάντα γίνεται· μὴ μέντοι καταζητήσῃς τὸν λόγον τῆς ἀκριβείας. Παῦλος ὁ τηλικοῦτος ἀπεφήνατο ἀνεξερεύνητα εἶναι τὰ κρίματα τοῦ Θεοῦ. Οὐκ ἔστι τοίνυν δυνατὸν καταλαβεῖν τὰ ἴχνη τῶν ποδῶν Κυρίου, καὶ τῶν αὐτοῦ βουλημάτων. Τὰ γὰρ κρίματα αὐτοῦ ἄβυσσος πολλὴ, καθά φησιν ὁ Προφήτης. Ἐάν τις ἀπελθὼν, βούλεται περᾶσαι ποταμὸν, καὶ ὁρᾷ αὐτὸν παφλάζοντα [ρ. καχλάζοντα], καὶ κατασυρόμενον φοβερῶς, καὶ μηδενὸς ἄλλου ἐπιχειροῦντος διελθεῖν δι' αὐτοῦ, παραβουλεύσηται δὲ καὶ εἰσέλθῃ, θέλων ἐπιδείξασθαι ἑαυτὸν ὡς γενναῖον καὶ δυνατὸν, καὶ ἀποθάνῃ ἐν τῷ ποταμῷ, μετὰ τῶν παραβούλων κρίνεται ἡ ψυχὴ αὐτοῦ, ἐπειδὴ βλέπων τὸν θάνατον αὐτοῦ, παρήκουσε τῆς Γραφῆς λεγούσης· Μὴ βιάζου ῥοῦν ποταμοῦ.","english":"For it is neither possible to know these things nor profitable—the one because we are mortal, the other because we are quickly carried away into folly. Some say: Why do the righteous fall sick and live in poverty, while the unrighteous are strong and rich? Why is this, if not that the one may be crowned and the other punished forever? You have asked why God has judged this man, though he is good, to be discouraged and afflicted, and another, though he is utterly worthless, to be glad and very rich; and why one prospers in all things and another fails in all things; why this man is healthy and that man is sick, and another, a good man, is crushed by the demon, while the wicked man lives. Do not pry into what is beyond you, but only know that all these things come about by the will and decree of the Superior; do not, however, seek out the exact reason. Paul, great as he was, declared that the judgments of God are unsearchable. It is not possible, then, to grasp the footsteps of the Lord and of his counsels. For his judgments are a great deep, as the Prophet says. If someone goes and wishes to cross a river, and sees it boiling and terribly sweeping things away, and no one else attempts to pass through it, but he takes bad counsel and enters, wishing to show himself brave and strong, and dies in the river, his soul is judged with the transgressors, since, seeing his own death, he disobeyed the Scripture which says: Do not force the current of a river.","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":505,"ref":"p505","source":"Ἐὰν δὲ ἴδῃ τὸν ποταμὸν ἡσύχως ῥέοντα, καὶ μὴ ἀπειλοῦντα βρυγμοὺς θανατηφόρους, ἀλλὰ πραῢν καὶ εὐμαρῆ, καὶ πολλοὺς διερχομένους, καὶ εἰσέλθῃ τοῦ διελθεῖν δι' αὐτοῦ, καὶ ἐπαγάγῃ αὐτῷ ὁ Σατανᾶς κῦμα κατὰ συγχώρησιν Θεοῦ, ἢ καὶ τὸν πόδα αὐτοῦ σκάσῃ, καὶ πεσὼν ἐν τῷ ὕδατι αὐτοῦ ἀποθάνῃ, μαρτυρικὸς αὐτοῦ ὁ θάνατος λογισθήσεται. Πλὴν καὶ ἡ ὥρα τοῦ θανάτου παρῆν αὐτῷ, ἀλλ' οὐ μέντοι ἐν τῷ οὕτως ἀποθανεῖν αὐτόν. Ὁ γὰρ διάβολος βλέπων τὴν ὥραν τοῦ θανάτου, προλαβὼν ἑτοιμάζει τὸ πτῶμα, ἵνα τῇ παγίδι ἐπιγραφῇ ὁ θάνατος. Ὁμοίως καὶ οἱ ἀπὸ θηρίων ἀποθνήσκοντες. Ἐάν τις ἐν τῇ οἰκείᾳ προαιρέσει ἀπέλθῃ σφάξαι τὸ θηρίον, ἐπιδεικνύμενος τὴν αὐτοῦ δύναμιν, καὶ ἐγείρῃ τὸ θηρίον, καὶ ἀποθάνῃ ἐξ αὐτοῦ, μετὰ τῶν παραβούλων κρίνεται ἡ ψυχὴ αὐτοῦ. Ἐὰν δὲ αἰφνιδίως ἐπέλθῃ τὸ θηρίον, καὶ διαῤῥήξῃ τὸν ἄνθρωπον, μαρτυρικῷ θανάτῳ τέθνηκεν ὁ τοιοῦτος· ὁμοίως καὶ εἰς τὴν θάλασσαν, καὶ εἰς τὴν γῆν. ΤΙΤ. Βʹ. –Περὶ καταλαλιᾶς· καὶ ὅτι καταλαλιά ἐστι λόγος ψευδὴς κατά τινος λεγόμενος.","english":"But if he sees the river flowing quietly, and not threatening deadly roaring, but gentle and easy, and many passing through, and he enters to cross through it, and Satan, by God's permission, brings a wave upon him, or even dashes his foot, and falling into its water he dies, his death shall be reckoned as a martyr's. Yet the hour of his death was also present to him, but not in his dying in this way. For the devil, seeing the hour of death, goes before and prepares the fall, so that death may be inscribed upon the snare. Likewise also those who die by wild beasts. If someone of his own choice goes out to slay the beast, displaying his own strength, and rouses the beast, and dies by it, his soul is judged with the transgressors. But if the beast comes upon him suddenly and tears the man apart, such a one has died a martyr's death; likewise also in the sea, and on the land. TITLE 2. — On slander; and that slander is a false word spoken against someone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":506,"ref":"p506","source":"Ἐλάλησε Μαριὰμ καὶ Ἀαρὼν κατὰ Μωσέως ἕνεκεν τῆς γυναικὸς τῆς Αἰθιοπίσσης, ἣν ἔλαβε Μωσῆς ὅτι γυναῖκα Αἰθιοπίσσαν ἔλαβεν. Καὶ εἶπον· Μὴ Μωσῇ μόνον ἐλάλησεν Κύριος; οὐχὶ καὶ ἡμῖν ἐλάλησε Κύριος; καὶ εἶπε Κύριος πρὸς αὐτούς· Ἀκούσατε τὸν λόγον μου, ἀμφότεροι. Ἐὰν γένηται προφήτης ὑμῶν Κυρίῳ, ἐν ὁράματι γνωσθήσομαι, καὶ ἐν ὕπνῳ λαλήσω αὐτῷ. Οὐχ οὕτως ὡς ὁ θεράπων μου Μωσῆς· ἐν ὅλῳ τῷ οἴκῳ μου πιστός ἐστιν στόμα κατὰ στόμα λαλήσω αὐτῷ, ἐν εἴδει, καὶ οὐ δι' αἰνιγμάτων, καὶ τὴν δόξαν Κυρίου εἶδεν. Καὶ διὰ τί οὐκ ἐφοβήθητε λαλῆσαι κατὰ τοῦ θεράποντός μου Μωσῆ; καὶ ὠργίσθη θυμῷ Κύριος· καὶ ἰδοὺ Μαριὰμ λεπρῶσα ὡσεὶ χιών. «Ἄλαλα γενηθήτω τὰ χείλη τὰ δόλια,» καὶ τὰ λοιπά. «Καθήμενος κατὰ τοῦ ἀδελφοῦ σου,» καὶ τὰ λοιπά. «Κατελάλησαν τοῦ Θεοῦ, καὶ εἶπαν,» καὶ τὰ λοιπά. «Τὸν καταλαλοῦντα λάθρα τὸν πλησίον,» καὶ τὰ λοιπά. «Λαλῶν ἄδικα οὐ κατεύθυνεν ἐνώπιον,» καὶ τὰ λοιπά. «Μὴ ἀγάπα καταλαλεῖν, ἵνα μὴ ἐξαρθῇς,» καὶ τὰ λοιπά. «Φυλάξασθε γογγυσμὸν ἀνωφελῆ, καὶ ἀπὸ καταλαλιᾶς φείσασθε γλώσσης· ὅτι φθέγμα λαθραῖον κενὸν οὐ πορεύεται.» «Μὴ καταλαλεῖτε ἀλλήλων, ἀδελφοί. Ὁ καταλαλῶν ἀδελφοῦ, ἢ κρίνων τὸν ἀδελφὸν αὐτοῦ, καταλαλεῖ νόμον, καὶ κρίνει νόμον. Εἰ δὲ νόμον κρίνεις, οὐκέτι εἶ ποιητὴς νόμου, ἀλλὰ κριτής. Εἷς ἐστιν ὁ νομοθέτης καὶ ὁ κριτὴς, ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι.» «Ὀφθαλμὸν καταλαλοῦντα πατρὸς, καὶ ἀτιμάζοντα γῆρας μητρὸς, ἐκκόψειαν αὐτὸν κόρακες ἐκ τῶν φαράγγων, καὶ καταφάγοισαν αὐτὸν νεοσσοὶ ἀετῶν.» Καταλαλιά","english":"Miriam and Aaron spoke against Moses because of the Ethiopian woman whom Moses had taken, for he had taken an Ethiopian woman as wife. And they said, \"Has the Lord spoken only to Moses? Has he not also spoken to us?\" And the Lord said to them, \"Hear my words, both of you. If there is a prophet among you for the Lord, I will be known to him in a vision, and I will speak to him in a dream. Not so with my servant Moses; he is faithful in all my house. I will speak to him mouth to mouth, in form, and not through riddles, and he has seen the glory of the Lord. And why were you not afraid to speak against my servant Moses?\" And the Lord was angry with wrath; and behold, Miriam was leprous like snow. \"Let the deceitful lips become dumb,\" and the rest. \"You sat and spoke against your brother,\" and the rest. \"They spoke against God, and said,\" and the rest. \"Him who speaks secretly against his neighbor,\" and the rest. \"He who speaks unjust things did not set them straight before,\" and the rest. \"Do not love to speak against others, lest you be taken away,\" and the rest. \"Guard against useless murmuring, and refrain your tongue from speaking against others; for a secret utterance does not go forth empty.\" \"Do not speak against one another, brothers. He who speaks against a brother, or judges his brother, speaks against the law, and judges the law. But if you judge the law, you are no longer a doer of the law, but a judge. There is one lawgiver and judge, who is able to save and to destroy.\" \"The eye that speaks against a father, and dishonors the old age of a mother, let the ravens from the valleys pluck it out, and let the young of eagles devour it.\" Speaking against others","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":507,"ref":"p507","source":"ἐστι, τὸ κατὰ ἀπόντος ἀδελφοῦ λαλεῖν, σκοπῷ τοῦ διαβάλλειν αὐτὸν, εἰ καὶ ἀληθὲς ᾖ τὸ λεγόμενον. Ἐάν τίς σε εἶπε κακῶς, εἰ μὲν ἀληθὲς λέγει, διορθῶσαι· εἰ δὲ ψευδῆ, καταγέλασον. Εἰ μὲν σύν οιδας σεαυτῷ τὰ εἰρημένα, σωφρόνησον· εἰ δὲ μὴ σύνοιδας, καταφρόνησον. Τῶν κακῶς λεγόντων ἡμᾶς τότε χρὴ καταφρονεῖν, ὅταν ἡμεῖς μὴ παρέξωμεν λαβάς. Μᾶλλον δὲ μηδὲ τότε, ἀλλ' ἐπειδὰν δυνώμεθα ἐπιστομίζειν αὐτούς. Ὅταν δὲ ἐξ ἡμῶν γίνηται τὸ πᾶν, ἐπὶ τὴν ἡμετέραν κεφαλὴν τρέπεται πᾶν τὸ πῦρ. –Οὐχ οἱ κακῶς λέγοντες μόνον, ἀλλὰ καὶ οἱ τὰς αἰτίας εἰκῆ παρέχοντες, τῆς ἐπὶ τῇ κατηγορίᾳ κειμένης εἰσὶν ὑπεύθυνοι τιμωρίας. Ὁ κακῶς ἕτερον διατιθέναι βουλόμενος, πρότερον ἑαυτὸν οὕτω διατίθησιν. Συμφέρει σοι πίνειν οἶνον, καὶ τρώγειν κρέα, καὶ μὴ κατεσθίειν ἐν καταλαλιᾷ σάρκας ἀδελφῶν. ΤΙΤΛ. Γʹ. –Περὶ καιροῦ· ὅτι δεῖ τὸν καιρὸν ἐξαγοράζειν, καὶ ὅτι πάντα καιρὸν ἔχει τοῦ λέγεσθαι καὶ γίνεσθαι.\n\n«Καιρὸς τῷ πάντι πράγματι ὑπὸ τὸν ἥλιον. Καιρὸς τοῦ τεκεῖν, καὶ καιρὸς τοῦ ἀποθανεῖν. Καιρὸς τοῦ φυτεῦσαι, καὶ καιρὸς τοῦ ἐκτῖλαι τὸ πεφυτευμένον. Καιρὸς τοῦ καθελεῖν, καὶ καιρὸς τοῦ οἰκοδομεῖν. Καιρὸς τοῦ κλαῦσαι, καὶ καιρὸς τοῦ γελᾶσαι. Καιρὸς τοῦ ζητῆσαι, καὶ καιρὸς τοῦ ἀπολέσαι. Καιρὸς τοῦ φυλάξαι, καὶ καιρὸς τοῦ ἐκβαλεῖν. Καιρὸς τοῦ ῥῆξαι, καὶ καιρὸς τοῦ ῥάψαι. Καιρὸς τοῦ λαλεῖν, καὶ καιρὸς τοῦ σιγᾷν. Καιρὸς τοῦ φιλῆσαι, καὶ καιρὸς τοῦ μισῆσαι.","english":"it is characteristic of speaking against an absent brother with the aim of slandering him, even if what is said is true. If anyone has spoken ill of you, if he speaks the truth, correct yourself; but if falsely, laugh it to scorn. If you are conscious of what was said, be sober-minded; but if you are not conscious of it, despise it. We ought to despise those who speak ill of us only when we ourselves give them no occasion. Or rather, not even then, but when we are able to stop their mouths. But when everything comes from us, all the fire turns upon our own head. Not only those who speak ill, but also those who provide occasions rashly, are liable to the punishment laid up for accusation. He who wishes to dispose another badly first disposes himself so. It is better for you to drink wine and eat meat than to devour the flesh of brothers in slander. TITLE 3. On time: that one must redeem the time, and that every time has its season for being spoken and coming to pass.\n\nThere is a season for every matter under the sun. A season to beget, and a season to die. A season to plant, and a season to pluck up what has been planted. A season to pull down, and a season to build. A season to weep, and a season to laugh. A season to seek, and a season to destroy. A season to keep, and a season to cast out. A season to tear, and a season to sew. A season to speak, and a season to be silent. A season to love, and a season to hate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":508,"ref":"p508","source":"Καιρὸς πολέμου, καὶ καιρὸς εἰρήνης.» «Ἵνα τί παρεσιωπήσατε ἀσέβειαν, καὶ τὰς ἀδικίας αὐτῆς ἐτρυγήσατε;» «Κύριος δίδωσί μοι γλῶσσαν παιδείας, τοῦ γνῶναι ἡνίκα δεῖ εἰπεῖν λόγον.» «Συντήρησον καιρὸν, καὶ φύλαξαι ἀπὸ τοῦ πονηροῦ.» –»Ἀκαίρως μὴ σοφίζου.» –»Μὴ κωλύσῃς λόγον ἐν καιρῷ σωτηρίας.» «Ἄνθρωπος σοφὸς σιγήσει ἕως καιροῦ. Ἀπὸ στόματος μωροῦ ἀποδοκιμασθήσεται παραβολή· οὐ γὰρ μὴ εἴπῃ αὐτὴν ἐν καιρῷ αὐτῆς.» «Χαίρειν μετὰ χαιρόντων, καὶ κλαίειν μετὰ κλαιόντων. Βλέπετε πῶς περιπατεῖτε, μὴ ὡς ἄσοφοι, ἀλλ' ὡς σοφοί· ἐξηγορασμένοι τὸν καιρὸν, ὅτι αἱ ἡμέραι πονηραί εἰσιν. Διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ συνίετε, τί τὸ θέλημα τοῦ Θεοῦ.» «Ἐν σοφίᾳ περιπατεῖτε πρὸς τοὺς ἔξω, τὸν καιρὸν ἐξαγοραζόμενοι. Ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι ἅλατι ἠρτυμένος, εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνασθαι.» Σφοδρὸς ὁ πόθος; λαβοῦ τοῦ ποθουμένου. Ἕως θερμὸς ὁ σίδηρος, τῷ ψυχρῷ στομωθήτω, μή τι παρεμπέσῃ μέσον, καὶ διακόψῃ τὸν πόθον. Τὸ μὲν ἁπλῶς παῤῥησιάσασθαι, καὶ τῶν τυχόν των πολλάκις ἐστίν· τὸ δὲ εἰς δέον καὶ καιρῷ τῷ προσήκοντι, καὶ μετὰ τῆς ἁρμοζούσης συμμετρίας καὶ συνέσεως τῷ πράγματι χρήσασθαι, μεγάλης λίαν καὶ θαυμαστῆς δεῖται ψυχῆς. Βέλτιον λίθον βαλεῖν εἰκῆ, ἢ λόγον. Λάλει ἃ δεῖ, καὶ ὅτε δεῖ, καὶ οὐκ ἀκούσεις ἃ μὴ δεῖ. –Χρόνου φείδεσθαι καλόν.»","english":"There is a time of war, and a time of peace. Why have you kept silent about ungodliness, and harvested its injustices? The Lord gives me a tongue of instruction, to know when one ought to speak a word. Preserve the time, and guard yourself from the evil one. Do not be wise out of season. Do not hinder a word in a time of salvation. A wise man will keep silent until the right time. From the mouth of a fool a parable will be rejected, for he will not speak it in its own time. Rejoice with those who rejoice, and weep with those who weep. See how you walk, not as unwise but as wise, redeeming the time, because the days are evil. Therefore do not become foolish, but understand what the will of God is. Walk in wisdom toward those outside, redeeming the time. Let your speech always be with grace, seasoned with salt, to know how you ought to answer each one. Is the desire intense? Take hold of what is desired. While the iron is hot, let it be sharpened by the cold, lest something fall in between and cut off the desire. To speak boldly in a simple manner is often within the reach of just anyone; but to use the matter as needed, at the fitting time, and with the appropriate measure and understanding, requires a very great and wonderful soul. It is better to throw a stone at random than a word. Speak what is needed, and when it is needed, and you will not hear what is not needed. It is good to spare time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":509,"ref":"p509","source":"ΤΙΤΛ. Δʹ. –Περὶ κολάκων, καὶ παρασίτων, καὶ γελοιαστῶν· καὶ ὅτι χρὴ φεύγειν αὐτούς.\n\n«Ὁ Θεὸς διεσκόρπισεν ὀστᾶ ἀνθρωπαρέσκων.» «Ἐν γέλωτι ἄφρων πράττει κακά.» «Λόγοι κερκώπων μαλακοί· οὗτοι δὲ τύπτουσιν εἰς ταμεῖα σπλάγχνων.» «Τοὺς σοφοὺς καὶ συνετοὺς φαύλους καλοῦσιν· οἱ δὲ γλυκεῖς ἐν λόγῳ πλείονα ἀκουσθήσονται.» «Πολλοὶ θεραπεύουσι πρόσωπα βασιλέων.» «Ἀγαθὸν θυμὸς ὑπὲρ γέλωτα, ὅτι ἐν κακίᾳ προσώπου ἀγαθυνθήσεται καρδία.» –»Ὥσπερ φωνὴ ἀκανθῶν ὑπὸ τὸν λέβητα, οὕτως ὁ γέλως τῶν ἀφρόνων.» «Οἱ μακαρίζοντες ὑμᾶς, πλανῶσιν ὑμᾶς, καὶ τὴν τρίβον τῶν ποδῶν ὑμῶν ταράσσουσιν.» «Ἔσονται οἱ μακαρίζοντες τὸν λαὸν τοῦτον, πλανῶντες καὶ πλανώμενοι, ὅπως ἂν καταπίνωσιν αὐτούς. Ἀφελεῖ Κύριος ἀπὸ Ἱερουσαλὴμ κεφαλὴν καὶ οὐρὰν, μέγαν καὶ μικρὸν ἐν μιᾷ ἡμέρᾳ, καὶ τοὺς τὰ πρόσωπα θαυμάζοντας.» «Οὐαὶ τοῖς συῤῥάπτουσι τὰ προσκεφάλαια ὑπὸ\n\nπάντα ἀγκῶνα χειρὸς, καὶ ποιοῦντες ἐπιβόλαια ἐπὶ πᾶσαν κεφαλὴν ἡλικίας, τοῦ διαστρέφειν ψυχὰς, ἐν τῷ ἀποφθέγγεσθαι ὑμᾶς λαῷ εἰσακούοντι μάταια φθέγματα.» «Ἠπάτησάν σε, καὶ ἠδυνήθησάν σοι ἄνδρες εἰρηνικοί σου· κατίσχυσάν σου ἐν ὀλισθήματι ποδός σου.» «Ὁ σοφιζόμενος ἐν λόγοις, μισητὸς, οὗτος πάσης χρείας ὑστέρησεν. Οὐ γὰρ ἐδόθη αὐτῷ χάρις παρὰ Κυρίου.» «Εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην.» «Οὐαὶ ὑμῖν οἱ γελῶντες νῦν, ὅτι κλαύσετε.» «Οὗτοί εἰσι γογγυσταὶ, μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας αὐτῶν πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέροχα·","english":"TITLE 4. — Concerning flatterers, and parasites, and buffoons; and that one ought to flee from them.\n\n\"God has scattered the bones of those who please men.\" \"In laughter a fool does evil.\" \"The words of monkeys are soft, but these strike into the chambers of the entrails.\" \"They call the wise and understanding worthless; but those who are sweet in speech shall be heard the more.\" \"Many court the faces of kings.\" \"A good temper is better than laughter, for in the wickedness of the face the heart shall be made glad.\" — \"As the voice of thorns under the pot, so is the laughter of fools.\" \"Those who bless you, lead you astray, and trouble the path of your feet.\" \"Those who bless this people shall be leading astray and being led astray, so that they may swallow them up. The Lord shall take away from Jerusalem head and tail, great and small in one day, and those who admire faces.\" \"Woe to those who sew cushions under every elbow of the hand, and make coverings upon every head of age, to pervert souls, when you speak to a people that hears vain utterances.\" \"They have deceived you, and peaceful men have prevailed against you; they have strengthened themselves against you in the slipping of your foot.\" \"He who is wise in words is hateful; he has lacked all need. For grace was not given to him from the Lord.\" \"If I were still pleasing men, I would not be a servant of Christ.\" \"Woe to you who laugh now, for you shall weep.\" \"These are murmurers, complainers, walking according to their own desires, and their mouth speaks arrogant things;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":510,"ref":"p510","source":"καὶ θαυμάζοντες πρόσωπα, ὠφελείας χάριν.» Φύγωμεν κολακείας καὶ θωπείας, καὶ τῆς Ἀρχιλόχου ἀλώπεκος τὸ κερδαλέον καὶ ποικίλον. Οὐδὲν γὰρ χαλεπώτερον τοῖς εὖ φρονοῦσι τοῦ πρὸς δόξαν ζῇν, καὶ τὰ τοῖς πολλοῖς δοκοῦντα περισκοπεῖν, καὶ μὴ τὸν ὀρθὸν λόγον ἡγεμόνα ποιεῖσθαι τοῦ βίου. Τὸ γέλωτι ἀκρατεῖ καὶ ἀσχέτῳ κατέχεσθαι, ἀκρασίας σημεῖον. Ἄχρι μὲν γὰρ μειδιάματος φαιδροῦ τὴν διάχυσιν τῆς ψυχῆς ὑποφαίνειν οὐκ ἀπρεπὲς, ὅσον δεῖξαι μόνον τὸ γεγραμμένον· Καρδίας εὐφραινομένης θάλλει πρόσωπον. Ἐκκαχάζειν δὲ τῇ φωνῇ, καὶ ἀναβράζεσθαι τὸ σῶμα, οὐ τοῦ κατεσταλμένου τὴν ψυχὴν, οὐδὲ τοῦ δοκίμου, οὐδὲ τοῦ περικρατῶς ἔχοντος ἑαυτοῦ. Βεβαιοῖ γὰρ τὸν λόγον ὁ σοφώτατος Σολομῶν, ὅτι Ὁ μωρὸς ἐν γέλωτι ἀνυψώσει φωνὴν αὐτοῦ· ἀνὴρ δὲ σοφὸς μόλις ἡσυχῆ μειδιάσει. –Ἀνθρωπάρεσκός ἐστιν, ὁ πρὸς τὸ θέλημα ἀνθρώπου τινὸς, ἢ ἀρέσκειαν αὐτοῦ ποιῶν τι, κἂν ἀτιμίας ἄξιον ᾖ τὸ γινόμενον. Μὴ ἐν ῥήμασιν εὐτραπέλων καὶ γελοιαστῶν ἀνθρώπων ἡδυνθῶμεν, ἃ μάλιστα λύειν τῆς ψυχῆς τὸν τόνον πέφυκεν. –Πεφύκασί πως ταῖς μεγάλαις δυναστείαις αἱ ἀπελεύθεροι αὗται παραφύεσθαι θεραπεῖαι. Οἳ διὰ τὸ ἀπορεῖν οἰκείου ἀγαθοῦ, δι' οὗ γνωρισθῶσιν, ἐκ τῶν ἀλλοτρίων κακῶν ἑαυτοὺς συνιστῶσιν· καὶ σχεδὸν ὥσπερ ἡ ἐρυσίβη τοῦ σίτου ἐστὶ φθορὰ, ἐν αὐτῷ γινομένη τῷ σίτῳ, οὕτω καὶ ἡ κολακεία τὴν φιλίαν ὑποδυομένη, λύμη ἐστὶ τῆς φιλίας. Γέλως γέλωτος εὖ φρονοῦσιν ἄξιος, Μάλιστα μὲν πᾶς, τὸ πλέον δ' ὁ πορνικός. Γέλως ἄτακτος συλλέγει καὶ δάκρυον. Κρεῖσσον κατηφὲς ἦθος, ἢ τεθρυμμένον.","english":"and admiring persons for the sake of gain. Let us flee from flattery and fawning, and from the gainful and crafty fox of Archilochus. For nothing is harder for the right-minded than to live for reputation, and to look around at what seems right to the many, and not to make right reason the guide of life. To be possessed by unrestrained and ungovernable laughter is a sign of intemperance. For up to a cheerful smile, to reveal the diffusion of the soul is not unseemly, only so far as to show what is written: When the heart is glad, the face flourishes. But to guffaw with the voice, and for the body to boil up, is not the mark of one whose soul is composed, nor of the approved, nor of one who has firm command of himself. For the most wise Solomon confirms the saying, that The fool in laughter will lift up his voice; but a wise man will scarcely smile quietly. — A man-pleaser is one who does something toward the will of some man, or for his pleasing, even if what is done is worthy of dishonor. Let us not be sweetened by the words of witty and jesting men, which are especially apt to loosen the tension of the soul. — These servile attentions naturally grow, as it were, alongside great powers. Those who, through lacking a good of their own by which they might be known, establish themselves from the evils of others; and almost as rust is the corruption of grain, arising in the grain itself, so also flattery, creeping under friendship, is a bane of friendship. Laughter, for the right-minded, is worthy of laughter—every kind, but especially the wanton. Disorderly laughter also gathers tears. Better a downcast character than one dissolved in mirth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":511,"ref":"p511","source":"Ὁ ἀνθρώποις ἀρέσκων, τοὺς παρ' αὐτῶν ἐπαίνους ἔχοι ἂν εἰκότως εἰς ἀντιμισθίας δύναμιν. Λήψεταί γε μὴν τῶν παρὰ Θεοῦ σύμπαν οὐδέν. Στωμύλον τὸ στόμα καὶ φράσις εὐεπὴς τέρψιν παρέχει καὶ ἔπαινον πρὸς κενὴν δόξαν ἀθλίοις ἀνθρώποις, ἔχουσι τὸν νοῦν κατεφθαρμένον. Μιμητὰς δὲ ἀνθρώπων γελοίων, μᾶλλον δὲ καταγελάστων παθῶν, τῆς ἡμετέρας ἐξελαστέον πολιτείας· τοὺς γελωτοποιοὺς ἐξοικιστέον τῆς ἡμεδαπῆς πολιτείας. –Οὐκ ἂν ἔχοι τις ἕταιρον τὸν κόλακα. Νόσος γὰρ φιλίας ἡ κολακεία. Τὰς τῶν ἀρχόντων εὐπραγίας, μᾶλλον ἢ τοὺς ἄρχοντας αὐτοὺς εἰώθασι θεραπεύειν οἱ πλεῖστοι Μὴ τοῖς ἐπαίνοις θέλγοντας καὶ φρεναπατῶντάς σε ἀποδέχου. Μισεῖν γὰρ τοὺς κόλακας οἱ σοφοὶ παρεγγυῶσιν ὡς μεγάλα βλάπτοντας. Εἶδον ἀσυνετοῦντας, καὶ ἐξετηκόμην, ἐλάλει ὁ μακάριος Δαβίδ. Ἐχρῆν οὖν στυγνάζειν σε μᾶλλον, καὶ κατηφεῖν ἐπὶ τοῖς ἐνθυμήμασι τῆς ἀτοπίας, ἅ τινα γεννήματα ἐχιδνῶν τυγχάνουσιν ψυχῆς τῆς κατημελημένης. Καὶ δέον δάκρυσιν ἐκτήκειν τοὺς ἔξωθεν ὀφθαλμοὺς, καὶ τοὺς ἔσω, αὐτὸς νῦν τοὐναντίον ποιεῖς, γελοιάζων, καὶ ἀναβρασσόμενος, καὶ πᾶσαν ὡς εἰπεῖν, ὥραν χαίρεις τοῖς σκιρτήμασι τῆς ἀλογίας καὶ τῆς ἀπαιδευσίας· θαῤῥῶν δὲ, καὶ πεποι θὼς, καὶ ἀναπαυόμενος τῇ πρὸς ὀλίγον χρόνον ἀποχῇ τῶν βρωμάτων, καὶ τῷ δοκεῖν ἀφιστάναι γυναικός. Ἀλλ' οὐδὲ τοῦτο μόνον. Καὶ γὰρ δαίμονες πλέον τι ἐν τούτῳ σου ἔχουσιν, μηδὲ ὅλως πώποτε ἐσθίοντες, μηδὲ καθεύδοντες. ΤΙΤΛ. Εʹ. –Περὶ κλεπτῶν.","english":"The one who pleases men would reasonably have the praises they give him as a form of recompense. Yet he will receive nothing at all of the things that come from God. A glib mouth and a fluent style provide delight and praise toward empty glory for wretched men whose mind is corrupted. But imitators of ridiculous men—or rather of laughable passions—must be driven out of our commonwealth; the buffoons must be expelled from our own commonwealth. —No one could have a flatterer as a companion. For flattery is a disease of friendship. Most people are accustomed to court the successes of rulers rather than the rulers themselves. Do not accept those who charm you with praises and deceive your mind. For the wise enjoin us to hate flatterers as those who do great harm. I saw those who lack understanding, and I was consumed, said the blessed David. You ought, then, rather to be sullen and downcast at the thoughts of folly, which are offspring of vipers belonging to a neglected soul. And while you ought to melt away with tears the outer eyes, and the inner ones too, you now do the opposite, laughing and seething, and, so to speak, rejoicing at every hour in the leaps of unreason and want of instruction; and being confident, and trusting, and resting easy because of your brief abstention from foods, and because you seem to abstain from a woman. But not even this alone. For in this the demons have something more than you, never eating at all, nor sleeping. TITLE 5. —On thieves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":512,"ref":"p512","source":"«Ἐάν τις κλέψῃ μόσχον ἢ πρόβατον, καὶ σφάξῃ αὐτὸ, πέντε μόσχους ἀποτίσει ἀντ' αὐτοῦ. Ἐὰν δὲ καταληφθῇ, διπλᾶ ἀποτίσει.» «Ἐὰν ἁλῷ ἄνθρωπος κλέπτων ψυχὴν ἐκ τῶν ἀδελφῶν αὐτοῦ, ἀποθανεῖται ὁ κλέπτης ἐκεῖνος.» «Ἐὰν ἐν τῷ\n\nδιορύγματι εὑρεθῇ ὁ κλέπτης, καὶ πληγεὶς ἀποθάνῃ, οὐκ ἔστιν αὐτῷ φόνος. «Ἐπανέστησαν μοι κλέπται, ὧν οἱ οἶκοι αὐτῶν ἦσαν τρῶγλαι πετρῶν.» «Ὃς μερίζεται κλέπτῃ, μισεῖ τὴν ἑαυτοῦ ψυχήν.» «Εἶπε Κύριος πρός με· Τί ὁρᾷς; καὶ εἶπα· Ὁρῶ δρέπανον μῆκος πηχέων εἴκοσι, καὶ πλάτος πηχέων δέκα. Καὶ εἶπε πρός με· Ἐπελεύσεται εἰς τὸν οἶκον τοῦ κλέπτου, καὶ καταλύσει ἐν μέσῳ τοῦ οἴκου αὐτοῦ, καὶ συντελέσει αὐτόν. Καὶ πᾶς κλέπτης ἐκ τούτου ἕως θανάτου ἐκδικηθήσεται.» «Τίς πιστεύσει εὐζώνῳ λῃστῇ ἀφαλλομένῳ ἀπὸ πόλεως εἰς πόλιν;» «Ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω, ἐργαζόμενος ταῖς ἰδίαις χερσὶν τὸ ἀγαθὸν, ἵνα ἔχῃ μεταδοῦναι τῷ χρείαν ἔχοντι.» Χαλεπαὶ νύκτες τῶν ἐπαγρυπνούντων ταῖς ἀδικίαις. Ὅ τε γὰρ φόβος τοῦ φωραθῆναι, καὶ ἡ τοῦ οἴστρου ἀκολασία, πᾶσαν ἀνάπαυσιν αὐτῶν ἀπελαύνει, ΤΙΤΛ. ςʹ. –Περὶ κτηνῶν καὶ προνοίας αὐτῶν. «Ἡ ψυχὴ πάσης σαρκὸς, αἷμα αὐτοῦ ἐστιν.» «Δίκαιος οἰκτείρει ψυχὰς κτηνῶν αὐτοῦ.» «Κτήνη σοί εἰσιν; ἐπισκέπτου αὐτὰ, καὶ εἰ ἔστι σοι χρήσιμα, ἐμμενέτω σοι.» ΤΙΤΛ. Ζʹ. –Περὶ καυχήσεως καὶ τῆς ἐπάρσεως· καὶ ὅτι ἐπ' οὐδενὶ τῶν ἐν βίῳ χρὴ καυχᾶσθαι καὶ ἐπαίρεσθαι.","english":"If anyone steals an ox or a sheep and slaughters it, he shall pay five oxen for it. But if he is caught, he shall pay double.\" \"If a man is caught stealing a person from among his brothers, that thief shall die.\" \"If the thief is found in the act of breaking in, and is struck and dies, there is no bloodguilt for him.\" \"Thieves rose up against me, whose houses were caves of rock.\" \"Whoever shares with a thief hates his own soul.\" \"The Lord said to me: What do you see? And I said: I see a sickle twenty cubits long and ten cubits wide. And he said to me: It shall come into the house of the thief, and it shall lodge in the midst of his house, and it shall consume it. And every thief from this time forth shall be punished unto death.\" \"Who will trust a well-girded robber who flits from city to city?\" \"Let the one who steals steal no longer, but rather let him labor, working with his own hands what is good, so that he may have something to give to the one who has need.\" Grievous are the nights of those who keep watch for injustices. For both the fear of being detected and the licentiousness of the sting drive away all their rest. TITLE 6. — Concerning cattle and providence over them. \"The soul of all flesh is its blood.\" \"The righteous man has compassion on the souls of his cattle.\" \"Do you have cattle? Look after them, and if they are useful to you, let them remain with you.\" TITLE 7. — Concerning boasting and arrogance; and that one must not boast or be arrogant about anything in life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":513,"ref":"p513","source":"«Μὴ καυχᾶσθε, καὶ μὴ λαλεῖτε ὑψηλὰ εἰς ὑπεροχήν· μηδὲ ἐξελθέτω μεγαλοῤῥημοσύνη ἐκ τοῦ στόματος ὑμῶν.» «Μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ.» «Μὴ λέγε· Καθαρός εἰμι τοῖς ἔργοις, καὶ ἄμεμπτος ἐναντίον αὐτοῦ.» «Ἐπὶ τῇ σοφίᾳ μὴ ἐπαίρου.» «Μὴ καυχῶ τὰ εἰς αὔριον· οὐ γὰρ οἶδας τί τέξεται ἡ ἐπιοῦσα.» «Ἐν περιβολῇ ἱματίων μὴ καυχήσῃ, καὶ ἐν ἡμέρᾳ δόξης μὴ ἐπαίρου.» «Μὴ εἴπῃς· Τῷ πλήθει τῶν δώρων μου ἐπόψεται, καὶ ἐν τῷ προσενέγκαι με Θεῷ ὑψίστῳ, προσδεχθήσομαι.» «Ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω. Οὐ γὰρ ὁ ἑαυτὸν συνιστῶν, ἐκεῖνος δόκιμός ἐστιν, ἀλλ' ὃν ὁ Κύριος συνίστησιν.» «Καυχάσθω ὁ ἀδελφὸς ὁ ταπεινὸς ἐν τῷ ὕψει αὐτοῦ· ὁ δὲ πλούσιος ἐν τῇ ταπεινώσει αὐτοῦ.» Πολλὰ φρονῶ ἐν Θεῷ, ἀλλ' ἐμαυτὸν μετρῶ, ἵνα μὴ ἐν καυχήσει ἀπόλωμαι. Καὶ Ἀδάμ ποτε τὸν προπάτορα ὁ ἐχθρὸς παρασκευάσας ἰσοθεΐαν φαντασθῆναι, ἐξήνεγκε παραδείσου, καὶ μέχρις ᾅδου πυθμένων κατήγαγε.\n\nΤΙΤΛ. Ηʹ. –Περὶ κάλλους σώματος, καὶ ὡραιότητος. «Δαβὶδ ἦν πυῤῥακίζων μετὰ κάλλους ὀφθαλμῶν, καὶ ἀγαθὸς ὁράσει Κυρίῳ.» «Ὡς Ἀβεσσαλὼμ οὐκ ἦν ἀνὴρ ἐν παντὶ Ἰσραὴλ,ἀπὸ ἴχνους ποδὸς αὐτοῦ ἕως κορυφῆς.» «Ὥσπερ ἐνώτιον ἐν ῥινὶ ὑὸς, οὕτως γυναικὶ κακόφρονι κάλλος.» «Μὴ αἰνέσῃς ἄνδρα ἐν κάλλει αὐτοῦ.» «Λύχνος ἐκλάμπων ἐπὶ λυχνίας ἁγίας, κάλλος προσώπου ἐν ἡλικίᾳ στασίμῃ.» «Κάλλος γυναικὸς ἱλαρύνει πρόσωπον αὐτῆς.» Ὁ σήμερον εὐθαλὴς τῷ σώματι, κατασεσαρκωμένος ἀπὸ τροφῆς, ἐπανθοῦσαν ἔχων τὴν εὔχροιαν ὑπὸ τῆς κατὰ τὴν ἡλικίαν ἀκμῆς, σφριγῶν καὶ σύντονος, αὔριον αὐτὸς οὗτος ἐλεεινὸς, ἢ τῷ χρόνῳ μαρανθεὶς, ἢ νόσῳ ἀπομαραίνεται.","english":"Do not boast, and do not speak lofty things in your superiority; nor let great swelling words come out of your mouth. Let not the wise man boast in his wisdom. Do not say, I am clean in my works, and blameless before him. Do not be lifted up because of wisdom. Do not boast about tomorrow, for you do not know what the coming day will bring forth. Do not boast in the wrapping of garments, and in the day of glory do not be lifted up. Do not say, By the multitude of my gifts he will look upon me, and when I offer to God Most High, I shall be accepted. Let the one who boasts boast in the Lord. For it is not the one who commends himself who is approved, but the one whom the Lord commends. Let the lowly brother boast in his exaltation, and the rich man in his humiliation. I think great things in God, but I measure myself, lest I be destroyed in boasting. And once the enemy, having prepared Adam the forefather to imagine equality with God, brought him out of paradise and led him down to the very depths of Hades.\n\nTITLE 8. — On beauty of body, and comeliness. David was ruddy with beauty of eyes, and good in appearance to the Lord. There was no man in all Israel as handsome as Absalom, from the sole of his foot to his head. Like an earring in a pig's snout, so is beauty to a foolish woman. Do not praise a man for his beauty. A lamp shining on a holy lampstand, so is beauty of face in the prime of life. A woman's beauty cheers her face. He who today is flourishing in body, made fat with food, having a complexion blooming from the peak of his age, vigorous and taut, tomorrow this very man is pitiable, either withered by time or wasting away by disease.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":514,"ref":"p514","source":"Ἐὰν αἰσχρὸς τὸ φαινόμενον ᾖς, ἔσω εὐφανὴς τὸ κρυπτόμενον, ὥσπερ ἐν κάλυκι ῥόδον ἀνθηρόν. ΤΙΤΛ. Θʹ. –Περὶ κομπαζόντων καὶ φημιζόντων. «Κρείσσων ἀνὴρ ἐν ἀτιμίᾳ δουλεύων, ἢ ὁ τιμὴν ἑαυτῷ περιτιθεὶς, καὶ προσδεόμενος ἄρτου.» «Εἰσὶν οἱ πλουτίζοντες ἑαυτοὺς, μηδὲν ἔχοντες.» «Μὴ γίνου πτωχὸς συμβολοκοπῶν ἐκ δανεισμάτων, καὶ οὐδέν σοι ἐν μαρσυππίῳ. Ἔσῃ γὰρ ἐπίβουλος τῆς ἰδίας ζωῆς.» Τὸ ἐπὶ πλούτῳ κομπάζειν, ἢ γενέσει σεμνύνεσθαι, δι' ὧν αἱ ἀνθρώπιναι πληροῦνται τιμαὶ, ταῦτα πάντα καθαίρεσις τῆς ἀνθρωπίνης ζωῆς, καὶ τιμῆς, καὶ ὄνειδος γίνονται. Τίς χάρις ἐὰν πίθηκον ἔχῃς, ἀνθρωπόμορφον ὕβριν,\n\nχρυσοῖς σχοινίοις τὸν τράχηλον περικυκλωθέντα; Οὐ γὰρ ὁ καλλωπισμὸς ἤλλαξε τὸ γέλωτος ἄξιον σχῆμα καὶ μωρόν. Ποία δὲ χάρις τῷ ὄνῳ βαστάζειν χρυσοῦ τάλαντα; Ὁ ὄνος καὶ πολύχρυσος ὑπάρχων ὀγκᾶσθαι οἶδεν· οὐδὲ χάρις ἀπὸ μολίβδου κατεσκευασμένα ξίφη κρύπτειν ἀργυραῖς θήκαις, ἅπερ μὴ τοῖς πολέ μοις ὠφελεῖ. Τοιοῦτός ἐστιν ἄνθρωπος, ὅταν τοῖς ἔξωθεν ἐπαρθῇ καὶ κουφισθῇ. ΤΙΤΛ. Ιʹ. –Περὶ κρειττόνων· καὶ ὅτι οὐ δεῖ πρὸς κρείττους φιλονεικεῖν. «Ἀσεβὴς, ὃς οὐκ αἰσχυνθῇ πρόσωπον τίμιον, οὐδὲν οἶδεν τιμὴν θέσθαι τούτοις.» «Μὴ διαμάχου μετὰ ἀνθρώπου δυνάστου, μήποτε ἐμπέσῃς εἰς τὰς χεῖρας αὐτοῦ.» «Βάρος ὑπὲρ σὲ μὴ ἄρῃς, καὶ ἰσχυροτέρῳ σου καὶ πλουσιωτέρῳ μὴ κοινώνει. Τί κοινωνήσει χύτρα πρὸς λέβητα;","english":"If you are ugly in appearance, be beautiful within in what is hidden, like a rose in bloom within its bud. TITLE 9. — On those who boast and brag. \"Better is a man in dishonor serving, than one who puts honor upon himself and is in need of bread.\" \"There are those who enrich themselves, having nothing.\" \"Do not become a poor man who scrapes together tokens from loans, and there is nothing for you in your purse. For you will be a plotter against your own life.\" To boast in wealth, or to pride oneself on birth, through which human honors are fulfilled—all these things become the destruction of human life and honor, and a reproach. What credit is it if you have an ape, a man-shaped outrage, with golden cords wrapped around its neck? For its adornment has not changed its laughable and foolish shape. And what credit is it to a donkey to carry talents of gold? The donkey, even being very rich, knows only how to bray; nor is there credit in hiding swords made of lead in silver cases, which are of no use in wars. Such is a man, when he is puffed up and made light by outward things. TITLE 10. — On betters; and that one must not strive against betters. \"The impious man, who is not ashamed before a honorable face, knows nothing of how to assign honor to these.\" \"Do not fight with a powerful man, lest you fall into his hands.\" \"Do not lift a burden beyond yourself, and do not share with one stronger and richer than you. What fellowship will a pot have with a cauldron?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":515,"ref":"p515","source":"αὕτη προσκρούσει, καὶ αὕτη συντριβήσεται.» «Μεγιστᾶνι κλῖνον τὴν κεφαλήν σου.» –»Ἐν μέσῳ μεγιστάνων μὴ ἐξισάζου.» –»Ὁ βάλλων λίθον, ἐπὶ τὴν κεφαλὴν αὐτοῦ βάλλει.» «Σκληρόν σοι πρὸς κέντρα λακτίζειν.» Καλὸν ἀεὶ τὸ χεῖρον ὑπὸ κρείττονος ἄγεσθαι. Τὸ ὑποτάσσεσθαι τοῖς κρείττοσιν ὠφελιμώτατον. –Οὐδεὶς οὕτως μέμηνεν, ὡς δοῦλος ὢν ἐναντιοῦσθαι δεσπότῃ. Μὴ κρῖνε τοὺς κριτὰς, ὁ χρῄζων τῆς ἰατρείας. Ἄλλος μὲν ἄλλου κρείττων ἢ ταπεινότερος· σοῦ δὲ πᾶς ὑψηλότερος.\n\nΤΙΤΛ. ΙΑʹ. –Περὶ κρίματος καὶ δικαιοσύνης Θεοῦ, καὶ ὅτι τὰ πρὸς ἀξίαν ἑκάστῳ νέμει, καὶ πρόσωπον ἀνθρώπου οὐ λαμβάνει. «Κύριος ὁ Θεὸς ὑμῶν, οὗτος Θεὸς τῶν θεῶν, καὶ Κύριος τῶν κυρίων· ὁ Θεὸς ὁ μέγας, καὶ ὁ ἰσχυρὸς, καὶ ὁ φοβερός· ὅστις οὐ θαυμάζει πρόσωπον, οὐδὲ μὴ λάβῃ δῶρον.» «Θεὸς, ἀληθινὰ τὰ ἔργα αὐτοῦ, καὶ πᾶσαι αἱ ὁδοὶ αὐτοῦ κρίσις. Θεὸς πιστὸς, καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ· ἀνθέξεται κρίματος ἡ χείρ μου, καὶ ἐκδικήσω, καὶ ἀνταποδώσω δίκην τοῖς ἐχθροῖς, καὶ τοῖς μισοῦσιν.» «Κύριος ἀνέβη εἰς οὐρανοὺς, καὶ ἐβρόντησεν. Αὐτὸς κρίνει ἄκρα γῆς, δίκαιος ὤν.» «Μὴ ὁ Κύριος ἀδικήσει κρίνων; ἢ ὁ τὰ πάντα ποιήσας ταράξει τὸ δίκαιον;» «Ὁ καταλαμβάνων σοφοὺς ἐν τῇ φρονήσει, βουλὴν δὲ πολυπλόκων ἐξέστησεν.» «Ἐκάθισας ἐπὶ θρόνου, ὁ κρίνων δικαιοσύνην.» «Δίκαιος Κύριος, καὶ δικαιοσύνας ἠγάπησεν·","english":"This one will strike, and this one will be crushed. \"Bow your head to a great man.\" — \"Do not make yourself equal in the midst of great men.\" — \"He who throws a stone throws it at his own head.\" \"It is hard for you to kick against the goads.\" It is always good that the worse be led by the better. To be subject to those who are better is most beneficial. — No one has ever been so mad as, being a slave, to oppose his master. Do not judge the judges, you who need healing. One man is better or lowlier than another; but everyone is higher than you.\n\nTITLE 11. — On the judgment and righteousness of God, and that he distributes to each according to worth, and does not take up the person of a man. \"The Lord your God, he is God of gods, and Lord of lords; the God who is great, and mighty, and fearful; who does not marvel at a person, nor shall he take a gift.\" \"God, his works are true, and all his ways are judgment. God is faithful, and there is no injustice in him; my hand shall hold fast to judgment, and I will avenge, and I will repay justice to my enemies, and to those who hate.\" \"The Lord has gone up into the heavens, and he has thundered. He judges the ends of the earth, being righteous.\" \"Will not the Lord do injustice when he judges? Or will he who made all things disturb justice?\" \"He who takes hold of the wise in their prudence, and has driven out the counsel of the crafty.\" \"You sat upon a throne, you who judge righteousness.\" \"The Lord is righteous, and he has loved righteousnesses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":516,"ref":"p516","source":"εὐθύτητας εἶδεν τὸ πρόσωπον αὐτοῦ.» «Τὰ κρίματα Κυρίου ἀληθινὰ, δεδικαιωμένα ἐπὶ τὸ αὐτό.» «Ἀγαπᾷ ἐλεημοσύνην καὶ κρίσιν ὁ Κύριος.» «Δικαιοσύνης πλήρης ἡ δεξιά σου.» «Δικαιοσύνη καὶ κρῖμα, ἑτοιμασία τοῦ θρόνου σου.» «Κρίσιν καὶ δικαιοσύνην ἐν Ἰακὼβ σὺ ἐποίησας.» «Κύριος δίκαιος συνέκοψεν αὐχένας ἁμαρτωλῶν.» «Πάντα τὰ ἔργα Κυρίου μετὰ δικαιοσύνης. Ῥοπὴ ζυγοῦ, δικαιοσύνη παρὰ Κυρίου, τὰ δὲ ἔργα αὐτοῦ στάθμια δίκαια.» «Πολλοὶ θεραπεύουσι πρόσωπα ἡγουμένων· παρὰ δὲ Κυρίου γίνεται τὸ δίκαιον.» «Ὁ πλάσας πνοὴν πᾶσαν, αὐτὸς οἶδε πάντα, καὶ ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ.» «Οὐχ ὑποστελεῖται πρόσωπον ὁ πάντων Δεσπότης, οὐδὲ ἐντραπήσεται μέγεθος.» –»Παρὰ Κυρίου πάντα δίκαια.» «Ἰσχύσατε, μὴ φοβεῖσθε, ἰδοὺ ὁ Θεὸς ἡμῶν κρίσιν ἀνταποδίδωσιν.» «Ὑψωθήσεται Κύριος Σαβαὼθ ἐν κρίματι, καὶ ὁ Θεὸς ὁ ἅγιος δοξασθήσεται ἐν δικαιοσύνῃ.» «Ἔδωκα τὸ Πνεῦμά μου ἐπ' αὐτὸν, κρίσιν τοῖς ἔθνεσιν ἐξοίσει· οὐ κεκράξεται, οὐδὲ ἀνανεύσει, οὐδὲ ἀκουσθήσεται ἔξω ἡ φωνή. Κάλαμον τεθραυσμένον οὐ συντρίψει, καὶ λίνον καπνιζόμενον οὐ σβέσει, ἀλλ' εἰς ἀλήθειαν ἐξοίσει κρίσιν. Ἀναλάμψει, καὶ οὐ θραυσθήσεται, ἕως οὗ θῇ ἐπὶ τῆς γῆς κρίσιν, καὶ ἐπὶ τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν.» «Ἐγὼ τὴν κρίσιν σου κρινῶ, καὶ ἐγὼ τοὺς υἱούς σου ῥύσομαι·","english":"His face saw uprightness. The judgments of the Lord are true, justified together. The Lord loves mercy and judgment. Your right hand is full of righteousness. Righteousness and judgment are the preparation of your throne. You executed judgment and righteousness in Jacob. The Lord is righteous; he has cut off the necks of sinners. All the works of the Lord are with righteousness. The turning of the scale, righteousness is from the Lord, and his works are just weights. Many court the faces of rulers, but the just comes from the Lord. He who formed every breath, he himself knows all things, and will repay each one according to his works. The Master of all will not show partiality, nor will he be ashamed before greatness. All things just are from the Lord. Be strong, do not fear; behold, our God repays judgment. The Lord Sabaoth will be exalted in judgment, and the holy God will be glorified in righteousness. I have given my Spirit upon him; he will bring forth judgment to the nations. He will not cry out, nor lift up his voice, nor will his voice be heard outside. He will not break a bruised reed, and he will not quench a smoldering flax, but he will bring forth judgment in truth. He will shine forth, and he will not be broken, until he sets judgment on the earth, and in his name the nations will hope. I will judge your judgment, and I will deliver your sons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":517,"ref":"p517","source":"καὶ φάγονται οἱ θλίβοντές σε τὰς σάρκας αὐτῶν, καὶ πίονται ὡς οἶνον νέον τὸ αἷμα αὐτῶν.» «Ἐγώ εἰμι Κύριος, ὁ λαλῶν δικαιοσύνην, καὶ ἀγγέλλων ἀλήθειαν.» «Πᾶσαι αἱ κρίσεις σου ἀλήθεια, καὶ κρίματα ἀληθείας ἐποίησας.» «Σὺ δεσπόζων ἰσχύος, ἐν ἐπιεικείᾳ κρίνεις, καὶ μετὰ πολλῆς φειδοῦς διοικεῖς ἡμᾶς. Δίκαιος ὢν, δικαίως πάντα\n\nδιέπεις.» «Μεγάλαι σου αἱ κρίσεις, καὶ δυσδιήγητοι.» «Τούτους μὲν γὰρ ὡς πατὴρ νουθετῶν παρεκάλεσας· ἐκείνους δὲ ὡς ἀπότομος βασιλεὺς καταδικάζων ἐζήτησας.» «Κύριος κριτής ἐστι, καὶ οὐκ ἔστι παρ' αὐτῷ δόξα ἀνθρώπου. Οὐ λήψεται πρόσωπον.» «Φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας Θεοῦ ζῶντος.» «Πρόσωπον ὁ Θεὸς ἀνθρώπων οὐ λαμβάνει.» «Προσωποληψία οὐκ ἔστι παρ' αὐτῷ.» «Θεὸς ὁ δικαιῶν· τίς ὁ κατακρίνων;» Οὔτε τὸ ἔλεος τοῦ Θεοῦ ἄκριτον, οὔτε ἡ κρίσις ἀνελεήμων· ἀλλὰ καὶ ἐλεῶν, κεκριμένως τοῖς ἀξίοις ἐπιμετρεῖ τοὺς οἰκτιρμοὺς, καὶ κρίνων, ἐστοχασμένος τῆς ἀσθενείας ἡμῶν, ἐπάγει τὴν κρίσιν. Ἡ δικαία τοῦ Θεοῦ κρίσις ταῖς ἡμετέραις διαθέσεσιν ἐξομοιοῦται, καὶ οἷά περ ἂν τὰ παρ' ἡμῖν ᾖ, τοιαῦτα ἡμῖν ἐκ τῶν ὁμοίων ἀντιπαρέχει. Χρὴ γὰρ πάντως θερίσαι τινὰ ὅπερ ἔσπειρεν, καὶ οὐκ ἔστιν ἄλλως. Σπορὰ δέ ἐστιν ἡ ἀνθρωπίνη προαίρεσις· θέρος δὲ, τὸ ἐπὶ τῇ προαιρέσει ἀνταπόδομα. Ὥσπερ πᾶσι τοῖς γενομένοις σώμασιν ὑπὸ τοῦ Θεοῦ συνυπάρχει καὶ τὸ σκιὰν ἔχειν, οὕτως καὶ τῷ Θεῷ, δικαίῳ ὄντι, τοῖς τὰ καλὰ ἑλομένοις, καὶ τοῖς τὰ κακὰ προτιμήσασιν, ἀκόλουθόν ἐστι τὸ κατ' ἀξίαν ἑκάστῳ ἀπονεῖμαι. Οὐδὲν ὅλως τῶν ἀγαθῶν, κἂν μικρὸν ᾖ, παροφθήσεται παρὰ τοῦ κριτοῦ.","english":"And those who afflict you will eat their own flesh, and they will drink their own blood as new wine. I am the Lord, who speaks righteousness and announces truth. All your judgments are truth, and you have executed judgments of truth. You, ruling over strength, judge with equity, and with great forbearance you govern us. Being just, you administer all things justly. Great are your judgments, and hard to recount. For those you admonished as a father and exhorted; but those you sought out as a stern king condemning. The Lord is judge, and with him there is no glory of man. He will not accept a person. It is a fearful thing to fall into the hands of the living God. God does not accept the person of men. There is no partiality with him. It is God who justifies; who is the one who condemns? Neither is the mercy of God without judgment, nor is the judgment without mercy; but both in showing mercy he measures out his compassions to the worthy with judgment, and in judging, having taken account of our weakness, he brings the judgment. The just judgment of God is made like our dispositions, and whatever sort our own deeds are, such things he supplies to us from like things. For one must by all means reap whatever one has sown, and it is not otherwise. And the sowing is the human choice; and the harvest is the recompense for the choice. Just as for all bodies that have come to be by God there coexists also the having of a shadow, so also for God, being just, for those who have chosen the good things and for those who have preferred the evil things, it follows to assign to each according to worth. Nothing at all of good things, even if it be small, will be overlooked by the judge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":518,"ref":"p518","source":"Εἰ γὰρ τὰ ἁμαρτήματα μετὰ τοσαύτης ἐξετάζεται τῆς ἀκριβείας, ὡς καὶ ῥημάτων καὶ ἐνθυμημάτων τίνειν τιμωρίας ἡμᾶς, πολλῷ μᾶλλον τὰ κατορθώματα, κἂν μεγάλα ἢ μικρὰ, λογισθήσεται. –Εἷς ἐστι νεκρῶν καὶ ζώντων κριτὴς, ζυγοστατῶν ἑκάστῳ τὸ δίκαιον. Ὅταν ὁ Θεὸς ἀποφαίνηται, οὐδεμία τοῖς ἀντιλέγουσιν ὑπολείπεται πρόφασις. Ἀδέκαστος γὰρ ἡ ψῆφος ἐκείνη, οὔτε πρὸς χάριν, οὔτε πρὸς ἀπέχθειαν τοῦ Θεοῦ κρίνοντος, ἀλλὰ τῇ τῆς ψυχῆς ἀρετῇ γυμνῇ ψηφιζομένου. Τὸ νέμειν ἴσα τοῖς ἀνίσοις, τῆς μεγίστης ἐστὶν ἀδικίας. Ἄνθρωποι μὲν γὰρ πολλάκις καὶ βασκανίᾳ διαβάλλουσι τὰ καλά· τὸ δὲ ἄνω θέατρον ἀδεκάστως κρίνει τὰ πράγματα, καὶ ἡ ἀλήθεια τῶν γινομένων τὴν ψῆφον βραβεύει.\n\nΤΙΤΛ. ΙΒʹ. –Περὶ καρδίας καθαρᾶς καὶ συνειδήσεως. «Πάσῃ φυλακῇ τηρήσῃς σὴν καρδίαν. Ἐκ γὰρ ταύτης ἔξοδοι ζωῆς.» –»Κτῆμα τίμιον ἀνὴρ καθαρός.» –»Βουλὴ καλὴ φυλάξει σε, ἔννοια δὲ ὁσία τηρήσει σε, ἵνα ῥύσηταί σε ἀπὸ ὁδοῦ κακῆς, καὶ ἀπὸ ἀνδρὸς λαλοῦντος μηδὲν πιστόν.» –»Καρδία ἀνδρὸς λογιζέσθω δίκαια, ἵνα ἀπὸ Θεοῦ διορθωθῇ τὰ διαβήματα αὐτοῦ.» –»Ὥσπερ δοκιμάζεται ἐν καμίνῳ ἄργυρος καὶ χρυσὸς, οὕτως ἐκλεκταὶ καρδίαι παρὰ Θεῷ.» – »Ὁδοὶ ζωῆς διανοήματα συνετοῦ.» – «Ἀπὸ τῶν διανοημάτων αὐτοῦ πλησθήσεται ἀνὴρ συνετός.» –»Ἀγαπᾷ Κύριος ὁσίας καρδίας. Δεκτοὶ δὲ αὐτῷ πάντες ἄμωμοι.» – »Περιπάτει ἐν ὁδοῖς καρδίας σου ἄμωμος, καὶ γνῶθι ὅτι ἐπὶ πᾶσι τούτοις ἄξει σε ὁ Θεὸς εἰς κρίσιν.","english":"For if our sins are examined with such great precision that we pay the penalty even for words and thoughts, much more will our good deeds be taken into account, whether they be great or small. There is one judge of the dead and the living, weighing out justice to each. When God pronounces judgment, no excuse is left to those who contradict. For that vote is impartial, since God judges neither by favor nor by enmity, but votes according to the bare virtue of the soul. To distribute equally to those who are unequal is the greatest injustice. For men often discredit good things even through envy; but the theater above judges matters impartially, and the truth of what is done arbitrates the vote.\n\nTITLE 12. — On a pure heart and conscience. \"With all watchfulness keep your heart, for from it come forth the issues of life.\" — \"A pure man is a precious possession.\" — \"Good counsel will keep you, and a holy thought will preserve you, that it may rescue you from an evil way, and from a man who speaks nothing trustworthy.\" — \"Let a man's heart think just things, that his steps may be set right by God.\" — \"As silver and gold are tested in a furnace, so are chosen hearts before God.\" — \"The ways of life are the thoughts of a prudent man.\" — \"A prudent man will be filled from his own thoughts.\" — \"The Lord loves holy hearts, and all the blameless are acceptable to him.\" — \"Walk blamelessly in the ways of your heart, and know that for all these things God will bring you into judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":519,"ref":"p519","source":"Καὶ ἀπόστησον θυμὸν ἀπὸ καρδίας σου, καὶ παράγαγε πονηρίαν ἀπὸ σαρκός σου.» «Μακάριος, οὗ οὐ κατέγνω ἡ ψυχὴ αὑτοῦ.» «Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται.» «Ἡ καύχησις ἡμῶν αὕτη ἐστὶν, τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν· ὅτι ἐν ἁγιότητι καὶ εἰλικρινείᾳ τοῦ Θεοῦ, καὶ οὐκ ἐν σοφίᾳ σαρκικῇ, ἀλλ' ἐν χάριτι Θεοῦ ἀνεστράφημεν ἐν τῷ κόσμῳ.» «Ἐὰν ἡ καρδία μὴ καταγινώσκῃ ἡμῶν, παῤῥησίαν ἔχομεν πρὸς τὸν Θεὸν, καὶ ὃ ἐὰν αἰτῶμεν, λαμβάνομεν παρ' αὐτοῦ, ὅτι τὰς ἐντολὰς αὐτοῦ τηροῦμεν.» Πρῶτον μακαριστὸν, τὸ ἐν τῇ διανοίᾳ ἡμῶν καθαρόν· ἐπειδὴ ῥίζα τῶν διὰ τοῦ σώματος ἐνεργειῶν τὸ ἐν καρδίᾳ βούλευμα. Δῶρον Θεῷ κάλλιστόν ἐστιν ὁ τρόπος. Κἂν πάντ' ἐνέγκῃς, οὐδὲν οἴσεις ἄξιον. Ὃ καὶ πενὴς δίδωσι, τοῦτο πρόσφερε. Μίσθωμα πόρνης ἁγνὸς οὐ μερίζεται. Οἱ λαμπροὶ τὴν συνείδησιν, υἱοὶ φωτὸς καὶ ἡμέρας προσαγορεύονται. Οὐδὲν οὕτως ἡμᾶς εὐφρονεῖν εἴωθεν, ὡς συνειδὸς χρηστὸν, καὶ ἐλπίδες ἀγαθαί. Τὸ συνειδὸς ἀγαλλόμενον συγκαλλωπίζει αὐτῷ καὶ τὸ πρόσωπον, καὶ ἄρδει τὰς παρείας ἡ τῆς ψυχῆς εὐρωστία. Καὶ γὰρ οὐχ ἁπλῶς εἴρηται τῷ Σοφῷ· Καρδίας εὐφραινομένης, πρόσωπον θάλλει. Οὐχ ἡ τῶν πράξεων ἀποχὴ δικαιοῖ τὸν πιστόν·","english":"And put away anger from your heart, and remove wickedness from your flesh. Blessed is he whose own soul does not condemn him. Blessed are the pure in heart, for they shall see God. This is our boast, the testimony of our conscience: that we conducted ourselves in the world in holiness and sincerity of God, and not in fleshly wisdom, but in the grace of God. If our heart does not condemn us, we have boldness toward God, and whatever we ask we receive from him, because we keep his commandments. The first blessedness is that which is pure in our mind, since the root of the deeds done through the body is the counsel in the heart. The most beautiful gift to God is one's manner of life. Even if you bring everything, you will bring nothing worthy. Offer this, which even a poor man gives. A chaste man does not share a harlot's fee. Those who are bright in conscience are called sons of light and of day. Nothing is so accustomed to gladden us as a good conscience and good hopes. A conscience exulting adorns the face along with itself, and the vigor of the soul waters the cheeks. For it was not said idly by the Wise One: When the heart is glad, the face flourishes. It is not abstinence from actions that justifies the faithful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":520,"ref":"p520","source":"ἀλλ' ἡ τῶν ἐννοιῶν ἁγνεία καὶ εἰλικρίνεια. –Ἀπαθῶν καὶ καθαρῶν ψυχῶν ἐστιν ἡ σωτηρία. Νοῦς ἀκραιφνὴς, καὶ λόγος καθαρὸς, καὶ βίος ἀκηλίδωτος, θρόνος καὶ ναός ἐστιν ἀληθινὸς τοῦ Θεοῦ. Σώφρων καρδία, λιμὴν θεωρημάτων. Οὐκ ἐκριζωτὴς τῶν παθῶν, ἀλλ' ἀνταγωνιστής ἐστιν ὁ λογισμός. ΤΙΤΛ. ΙΓʹ. –Περὶ κακοῦ συνειδότος.\n\n«Ἐξουδένωσας πάντας τοὺς ἀποστατοῦντας ἀπὸ τῶν δικαιωμάτων σου, ὅτι ἄδικον τὸ ἐνθύμημα αὐτῶν.» «Διεστραμμένη καρδία τεκταίνεται κακά.» – «Ὁ σκληροκάρδιος οὐ συναντᾷ ἀγαθοῖς.» –»Καρδία ἀνόμου ἐκζητεῖ κακά.» –»Ὁ σκληρὸς τὴν καρδίαν ἐμπεσεῖται κακοῖς.» «Ἐθερμάνθησαν ὡς κλίβανοι αἱ καρδίαι αὐτῶν.» – »Ἀπαντήσω αὐτοῖς ὡς ἄρκτος ἀπορουμένη, καὶ διαῤῥήξω σύνδεσμον καρδίας αὐτῶν.» «Ἕως πότε ὑπάρχουσι διαλογισμοὶ ἐνώπιόν σου;» «Ἡ ἀσέβεια ὑμῶν ἐφ' ἡμᾶς, καὶ τὰς ἁμαρτίας τῶν ἐνθυμημάτων ὑμῶν λήψεσθε.» «Σκολιοὶ λογισμοὶ χωρίζουσιν ἀπὸ Θεοῦ.» –»Οἱ ἀσεβεῖς καθὸ ἐλογίσαντο, ἕξουσιν ἐπιτιμίαν.» – «Δειλὸν εἶδος πονηρία, μαρτυρεῖ καταδικαζομένη ἀεὶ δὲ προσείληφε τὰ χαλεπὰ συνεχομένη τῇ συνειδήσει. Οὐδὲν γάρ ἐστι φόβος, εἰ μὴ προδοσία τῶν ἀπὸ λογισμοῦ βοηθημάτων.» –»Ἐλεύσονται ἐν συλλογισμῷ ἁμαρτημάτων αὐτῶν δειλοὶ, καὶ ἐλέγξει αὐτοὺς ἐξ ἐναντίας τὰ διανοήματα αὐτῶν.» «Ἐν σείσματι κοσκίνου διαμένει κοπρία, οὕτως σκύβαλα ἀνθρώπου ἐν λογισμῷ αὐτοῦ.» –»Καρδία σκληρὰ βαρυνθήσεται πόνοις.» «Πᾶν τὸ εἰσπορευόμενον, εἰς τὴν κοιλίαν χωρεῖ, καὶ εἰς ἀφεδρῶνα ἐκβάλλεται. Τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόματος, ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν ἄνθρωπον.","english":"but the purity and sincerity of thoughts. Salvation belongs to dispassionate and pure souls. A mind undefiled, and a word pure, and a life unstained, is a true throne and temple of God. A temperate heart is a harbor of contemplations. Reasoning is not an uprooter of the passions, but an antagonist. TITLE 13. — On an evil conscience.\n\nYou have brought to nothing all those who depart from your statutes, for their thought is unjust. A perverse heart devises evils. — The hard-hearted shall not meet with good things. — The heart of the lawless seeks out evils. — The hard of heart shall fall into evils. Their hearts were heated like ovens. — I will meet them as a bear that is at a loss, and I will break the bond of their heart. How long shall reasonings be before you? Your impiety is upon us, and you shall receive the sins of your thoughts. Crooked reasonings separate from God. — The impious, according as they have reasoned, shall have punishment. — Evil is a cowardly form, it testifies when condemned, and always it has taken to itself hardships, being held together by conscience. For there is no fear, except betrayal of the aids that come from reasoning. — They shall come in the reckoning of their sins cowardly, and their thoughts shall convict them face to face. In the shaking of a sieve the dung remains, so also the refuse of a man in his reasoning. — A hard heart shall be weighed down with pains. Everything that enters goes into the belly, and is cast out into the drain. But the things that proceed out of the mouth come forth from the heart, and those defile the man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":521,"ref":"p521","source":"Ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροὶ, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαὶ, ψευδομαρτυρίαι, βλασφημίαι. Ταῦτά ἐστι τὰ κοινοῦντα τὸν ἄνθρωπον.» Ἀποστρεφομένη τὸ καλὸν ἡ ψυχὴ, πάντως τὰ ἐναντία λογίζεται. Παύσασθαι γὰρ καθόλου τοῦ κινεῖσθαι οὐ δύναται, τὴν φύσιν οὖσα εὐκίνητος. Οὐ δυνηθεὶς τῶν κακουργῶν λογισμῶν ἐκ προοιμίων στοχάζεσθαι τὴν ἐνέδραν, καὶ ἐκ τῆς τῶν περάτων πρὸς ἄλληλα συγκρίσεως ἐλέγξαι τὸ ἄτοπον αὐτῶν, κέρκον συνέδησεν κέρκῳ, λαμπάδα θεὶς ἀναμέσον αὐτῶν τὸν ἔλεγχον.\n\nΣτοιχεῖον Λ.\n\nΤΙΤΛ. Αʹ. –Περὶ λογομαχούντων, καὶ ἀμφισβητούντων περὶ τὴν πίστιν. «Εἴ τις ἑτεροδιδασκαλεῖ, καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις τοῖς τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατ' εὐσέβειαν διδασκαλίᾳ, τετύφωται, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημία, ὑπόνοιαι πονηραὶ, διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν, καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν.» «Τὰς μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ, εἰδὼς ὅτι γεννῶσι μάχας. Δοῦλον δὲ Κυρίου οὐ δεῖ μάχεσθαι, ἀλλ' ἤπιον εἶναι πρὸς πάντας.» Ἔοικε συνεξομοιοῦσθαί πως τῷ ματαιολογοῦντι ὁ ἀντιλέγων. Τεχνολογοῦσι λοιπὸν, οὐχὶ θεολογοῦσιν οἱ ἄνθρωποι. –Οὐχ ἡδὺ τοῖς πιστοῖς ἀδολεσχία, καὶ λόγων ἀντιθέσεις. Ἀρκεῖ γὰρ καὶ εἷς ἀντικείμενος. – Σοφία πρώτη, σοφίας ὑπερορᾷν τῆς ἐν λόγῳ κειμένης καὶ στροφαῖς λέξεων, καὶ ταῖς κιβδήλοις καὶ περιτταῖς ἀντιθέσεσι.","english":"For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies. These are what defile a person. The soul, when it turns away from the good, reasons altogether on the opposite things. For it cannot cease from motion entirely, being by nature easily moved. He who was unable from the outset to discern the ambush of evil-working thoughts, and by comparing their ends with one another to expose their absurdity, tied tail to tail, placing his refutation as a torch between them.\n\nLetter L.\n\nTITLE 1. — On those who strive about words, and dispute concerning the faith. If anyone teaches a different doctrine, and does not come to the sound words of our Lord Jesus Christ, and to the teaching according to godliness, he is puffed up, from which come envy, strife, blasphemy, evil suspicions, constant friction among men corrupted in mind, and deprived of the truth, supposing godliness to be a means of gain. Avoid foolish and unlearned questionings, knowing that they breed quarrels. And a servant of the Lord must not quarrel, but be gentle toward all. The one who contradicts seems somehow to become like the one who talks nonsense. Therefore such people speak artfully, not theologically. — Idle talk and oppositions of words are not pleasant to the faithful. For even one opponent is enough. — The first wisdom is to despise the wisdom that lies in words and in turns of phrase, and in counterfeit and superfluous oppositions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":522,"ref":"p522","source":"Μὴ περιεργασώμεθα τὸν εὐαγγελικὸν λόγον λέξεσι περιξήροις, καὶ ἀπεράντους ζητήσεις καὶ λογο μαχίας σπείροντες, καὶ τὸν λεῖον καὶ εὐθύτατον τῆς πίστεως λόγον τραχύνοντες, ἀλλὰ μᾶλλον περιεργασώμεθα τὸ ἔργον τῆς πίστεως· τὴν εἰρήνην ἀγαπήσωμεν, τὴν ὁμόνοιαν ἐπιδειξώμεθα. Τὴν νεότητα [φ. ἑνότητα] φυλάξωμεν, τὴν ἀγάπην γεωργήσωμεν, δι' ἧς εὐαρεστεῖται ὁ Θεός. Οὐχ ἡμῶν ἐστι γνῶναι τὸ πῶς ὁ Υἱὸς τοῦ Θεοῦ ἄνθρωπος γέγονεν· Τὸ γὰρ μυστήριον τοῦτο μέγα ἐστὶ, καθὼς\n\nγέγραπται, ὅτι Τὴν γενεὰν αὐτοῦ τίς διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. Ἀλλὰ δεῖ πιστεῦσαι, ὅτι Υἱὸς τοῦ Θεοῦ ἀληθῶς κατὰ σάρκα ἄνθρωπος γέγονε κατὰ τὰς Γραφὰς, καὶ τοῖς ἀνθρώποις συνανεστράφη καθ' ὁμοιότητα χωρὶς ἁμαρτίας· καὶ ὅτι ἀπέθανεν ὑπὲρ ἡμῶν καὶ ἀνέστη, καθὼς γέγραπται· καὶ ὅτι εἰς οὐρανοὺς ἀνελήλυθεν, καὶ ἐκάθισεν ἐν δεξιᾷ τοῦ Πατρὸς, ὅθεν ἥξει κρῖναι ζῶντας καὶ νεκροὺς, καθὼς γέγραπται. Μήποτε ἡμῶν λογομαχούντων πρὸς ἀλλήλους, βλασφημήσωσί τινες τὸν τῆς πίστεως λόγον, καὶ ἀπέλθῃ τὸ εἰρημένον, Δι' ὑμᾶς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσιν. Τὸ ἄρα ζητεῖν περὶ Θεοῦ, ἐὰν μὴ εἰς ἔριν, ἀλλ' εἰς εὕρεσιν συντείνει, σωτήριόν ἐστιν. Τί μαχόμεθα πρὸς ἀλλήλους εἰκῆ; τί πολεμοῦμεν ἀλλήλους, προστεταγμένους καὶ τοὺς μισοῦντας φιλεῖν; τί πιστεύειν ἀφέντες, τεχνολογοῦμεν τὴν πίστιν; Ἐγεννήθη, ἀλλ' οὐκ ἐγεννήθη. Ἔπαθεν, ἀλλ' οὐκ ἔπαθεν. Ἀνέστη, ἀλλ' οὐκ ἀνέστη. Τί δικαζόμεθα τῷ Λυτρωτῇ; Τί λογοθετοῦμεν τὸν εὐεργέτην; Ἅπαξ ἠβουλήθη, καὶ ὡς ἠθέλησεν παρεγένετο·","english":"Let us not busy ourselves with the Gospel word in dry, hair-splitting phrases, sowing endless questionings and word-battles, and roughening the smooth and most straight word of faith; but rather let us busy ourselves with the work of faith. Let us love peace; let us show concord. Let us guard our youth [or: unity]; let us cultivate love, through which God is well pleased. It is not for us to know how the Son of God became man; for this mystery is great, as it is written, that who shall declare his generation? For his life is taken from the earth. But we must believe that the Son of God truly became man in the flesh according to the Scriptures, and dwelt among men in likeness without sin; and that he died for us and rose again, as it is written; and that he ascended into the heavens and sat at the right hand of the Father, from where he will come to judge the living and the dead, as it is written. Lest, while we battle in words against one another, some blaspheme the word of faith, and that saying come to pass, Because of you my name is blasphemed among the nations. Therefore to inquire about God, if it tends not to strife but to discovery, is salutary. Why do we fight against one another in vain? Why do we war against one another, who are commanded to love even those who hate us? Why, having abandoned believing, do we rationalize the faith? He was born, but was not born. He suffered, but did not suffer. He rose, but did not rise. Why do we bring a charge against the Redeemer? Why do we call the Benefactor to account? Once he willed it, and as he willed it he came to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":523,"ref":"p523","source":"καὶ ἀπέθανε, καὶ ἀνέστη, καὶ ἔρχεται κρῖναι ζῶντας καὶ νεκρούς. Ἄμεινον καὶ συμφερέστερον ἰδιώτας καὶ ὀλιγομαθεῖς ὑπάρχειν, καὶ διὰ τῆς ἀγάπης πλησίον γενέσθαι τοῦ Θεοῦ, ἢ πολυμαθεῖς καὶ ἐμπείρους δοκοῦντας εἶναι, βλασφήμους εἰς τὸν ἑαυτῶν εὑρίσκεσθαι Δεσπότην.\n\nΤΙΤΛ. Βʹ. –Περὶ λοιδορίας.\n\n«Οἱ ἐκφέροντες λοιδορίας, ἀφρονέστατοί εἰσιν.» –»Δόξα ἀνδρὸς ἀποστρέφεσθαι λοιδορίας· πᾶς δὲ ἄφρων τούτοις ἐμπλέκεται.» –»Κρεῖττον οἰκεῖν ἐπὶ γωνίας δώματος, ἢ μετὰ γυναικὸς λοιδόρου ἐν οἰκίᾳ κοινῇ.» «Πρὸ πυρὸς ἀτμὶς καμίνου καὶ καπνός· οὕτως πρὸ αἱμάτων λοιδορίαι.» Ὅταν σε παιδίον νήπιον λοιδορήσῃ, γέλωτος ἀφορμὴν ποιεῖς τὰ λοιδορήματα· καὶ ὅταν ὑπὸ φρενίτιδος ἐξεστηκὼς τὴν διάνοιαν φθέγγηται ῥήματα ἀτιμίας, ἐλεεινὸν ἡγοῦ μᾶλλον, ἢ μίσους ἄξιον. Κἄν τις βούληται κατηγορεῖν, μὴ τὸ κακῶς ἀκούειν ἀλγῶμεν, ἀλλὰ τὸ δικαίως ἀκούειν κακῶς. Ἂν μὲν γὰρ ἐν πονηρίᾳ ζῶμεν, κἂν μηδεὶς κατηγορῶν ᾖ, πάντων ἐσμὲν ἀθλιώτεροι Ἂν δὲ ἀρετῆς ἐπιμελώμεθα, κἂν ἡ οἰκουμένη λέγῃ κακῶς, τότε μᾶλλον ἐσόμεθα ζηλωτότεροι. Εἰ οἱ παραδεχόμενοι ἀκοὴν ματαίαν, οὐκ ἂν τύχοιεν συγγνώμης, οἱ διαβάλλοντες καὶ λοιδοροῦντες, ποίαν ἔξουσιν ἀπολογίαν; Εἰ πειθαρχεῖς τῷ θείῳ Ἀποστόλῳ διαῤῥήδην βοῶντι, ὅτι λοίδοροι οὐδαμῶς τεύξονται βασιλείας οὐρανῶν, φεῦγε τὴν φλυαρίαν, καὶ τὸ διασύρειν ἁπλῶς καὶ ὡς ἔτυχεν τοὺς μηδὲν ἀδικοῦντας. Λέγεις ὅτι παίζων, οὐ μέντοιγε μισεῖν προτιθέμενος, ἀλλ' ἱλαρευόμενος καὶ μετεωριζόμενος λοιδορεῖς ἐν τῷ πότῳ τοὺς ἀμωμήτους ἄνδρας;","english":"and he died, and rose again, and is coming to judge the living and the dead. It is better and more profitable to be unlettered and of little learning, and through love to draw near to God, than, while seeming to be learned and experienced, to be found blaspheming against one's own Master.\n\nTITLE 2. On Slander.\n\nThose who utter slanders are the most foolish of all. It is a man's glory to turn away from slanders; but every fool is entangled in them. Better to dwell on a corner of a housetop, than with a slanderous woman in a shared house. As smoke is before fire in a furnace, so are slanders before bloodshed. When a little child slanders you, you make the slanders an occasion for laughter; and when one deranged by frenzy in his mind utters words of dishonor, consider it pitiable rather than worthy of hatred. And if anyone wishes to accuse, let us not grieve at being spoken of badly, but at being spoken of badly justly. For if we live in wickedness, even if there is no one to accuse, we are more wretched than all. But if we take care for virtue, even if the whole world speaks ill of us, then all the more shall we be enviable. If those who receive a vain report would not obtain forgiveness, what defense will those who slander and revile have? If you obey the divine Apostle when he cries out plainly that slanderers shall in no way attain the kingdom of heaven, flee from idle talk, and from mocking simply and at random those who do no wrong. Do you say that you do it in play, not indeed intending to hate, but making merry and being lighthearted, you slander blameless men at the drinking party?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":524,"ref":"p524","source":"Οὐκοῦν παίζων καὶ ἱλαρευόμενος ὑπόστηθι τὴν αἰώνιον κόλασιν, καὶ μετεωριζόμενος πορεύου εἰς τὸ πῦρ ἐκεῖνο τὸ ἄῤῥητον. Μὴ ἄλγει, μηδὲ διαπρίου, λοιδορούμενος εὐλόγως ἐπὶ τοῖς πταίσμασί σου καὶ ὀνειδιζόμενος, μᾶλλον δὲ ἀσμένως ἄκουε τὰ οἰκεῖα σκώμματα.\n\nΤΙΤΛ. Γʹ. –Περὶ λιμοῦ, καὶ εἰς τοὺς ἐν ἀνάγκῃ τὸν σῖτον μὴ πωλοῦντας· καὶ ὅτι πολλὰ ἄθεσμα τοῦ λιμοῦ.\n\n«Ἐγένετο λιμὸς ἐν Σαμαρείᾳ, ὥστε γενέσθαι κεφαλὴν ὄνου ἀργυρίου πεντήκοντα σίκλων, καὶ τέταρτον τοῦ κάβου κόπρου περιστερῶν πέντε σίκλων. Καὶ ἦν ὁ βασιλεὺς Ἰσραὴλ διαπορευόμενος διὰ τοῦ τείχους. Καὶ γυνὴ ἐβόησε πρὸς αὐτὸν, λέγουσα· Σῶσον, κύριε βασιλεῦ. Καὶ εἶπεν αὐτῇ ὁ βασιλεύς· Μὴ σώσαι σε Κύριος, πόθεν σε σώσω; ἀπὸ τοῦ ἅλωνος, ἢ ἀπὸ τοῦ ὑποληνίου; Καὶ εἶπεν αὐτῇ ὁ βασιλεύς· Τί σοί ἐστιν; Καὶ εἶπεν· Ἡ γυνὴ αὕτη εἶπεν, Δός μοι τὸν υἱόν σου, καὶ φάγωμεν αὐτὸν σήμερον, καὶ τὸν υἱόν μου φαγόμεθα αὔριον. Καὶ ἕψησα τὸν υἱόν μου, καὶ ἐφάγομεν αὐτόν· καὶ εἶπον αὐτῇ, Δὸς υἱόν σου τῇ ἡμέρᾳ τῇ δευτέρᾳ, καὶ φαγόμεθα αὐτόν· καὶ","english":"Therefore, jesting and making merry, endure the eternal punishment, and, lifted up, go your way into that ineffable fire. Do not grieve, nor be pierced with pain, when you are justly reviled for your transgressions and reproached; rather, hear your own mockeries gladly.\n\nTITLE 3. — Concerning famine, and against those who in time of need do not sell grain; and that many unlawful things come of famine.\n\nThere was a famine in Samaria, so that an ass's head was worth fifty shekels of silver, and a fourth part of a cab of doves' dung five shekels. And the king of Israel was passing by upon the wall. And a woman cried out to him, saying: Save, my lord king. And the king said to her: If the Lord does not save you, from where shall I save you? From the threshing floor, or from the winepress? And the king said to her: What is it with you? And she said: This woman said to me, Give me your son, and let us eat him today, and my son we shall eat tomorrow. And I boiled my son, and we ate him; and I said to her, Give your son on the second day, and let us eat him; and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":525,"ref":"p525","source":"ἔκρυψεν αὐτόν. Καὶ ἤκουσεν ὁ βασιλεὺς τὸν λόγον τῆς γυναικὸς, καὶ διέῤῥηξε τὰ ἱμάτια αὐτοῦ.» «Ὁ τιμιουλκῶν σῖτον, δημοκατάρατος. Ὁ συνέχων σῖτον, ὑπολείποιτο αὐτὸν τοῖς ἔθνεσι.» «Πενθεῖτε, ἱερεῖς, οἱ λειτουργοῦντες τῷ θυσιαστηρίῳ, ὅτι τεταλαιπώρηκε πεδία. Πενθείτω ἡ γῆ, ὅτι τεταλαιπώρηκεν ὁ σῖτος. Ἐξηράνθη ὁ οἶνος· ὠλιγώθη ἔλαιον· κατῃσχύνθησαν γεωργοί. Θρηνεῖτε κτήματα ὑπὲρ πυροῦ καὶ κριθῆς· ἀπόλωλε τρυγητὸς ἐξ ἀγροῦ. Ἡ ἄμπελος ἐξηράνθη, καὶ συκαῖ ὠλιγώθησαν, ῥοὰ, καὶ φοίνιξ, καὶ μῆλον, καὶ πάντα τὰ ξύλα τοῦ ἀγροῦ ἐξηράνθησαν· ὅτι κατῄσχυναν χαρὰν υἱοὶ τῶν ἀνθρώπων.» «Ἐξέλιπον ἐν δάκρυσιν οἱ ὀφθαλμοί μου, ἐταράχθη ἡ κοιλία μου· ἐξεχύθη εἰς γῆν ἡ δόξα μου, ἐπὶ τὸ σύντριμμα τῆς θυγατρὸς τοῦ λαοῦ μου, ἐν τῷ ἐκδύσασθαι νήπια, καὶ θηλάζοντας ἐν πλατείαις πόλεως. Ταῖς μητράσιν αὐτῶν εἶπον· Ποῦ σῖτος καὶ οἶνος; ἐν τῷ ἐκχεῖσθαι ψυχὰς αὐτῶν εἰς κόλπον μητέρων αὐτῶν. Ἴδε, Κύριε, καὶ ἐπίβλεψον, τίνι ἐπεφοίτησας οὕτως; εἰ φάγονται γυναῖκες καρπὸν κοιλίας αὐτῶν; Ἐπιφυλλίδα ἐποίησε μάγειρος. Φονευθήσονται νήπια θηλάζοντα μαστούς;» «Χεῖρες γυναικῶν οἰκτιρμόνων ἥψησαν τὰ παιδία ἑαυτῶν· καὶ ἐγένοντο εἰς βρῶσιν αὐταῖς.» «Ὅτι οὐκ ἦν ὑετὸς ἐπὶ τῆς γῆς. Ἠσχύνθησαν γεωργοὶ, καὶ ἐπεκάλυψαν τὴν κεφαλὴν αὐτῶν. Καί γε ἔλαφοι ἐν ἀγρῷ ἔτεκον, καὶ ἐγκατέλιπον, ὅτι οὐκ ἦν βοτάνη. Ὄνοι ἄγριοι ἔστησαν ἐπὶ νάπαις· εἵλκυσαν ἄνεμον ὡς δράκων. Ἐξέλιπον οἱ ὀφθαλμοὶ αὐτῶν, ὅτι οὐκ ἦν χόρτος.» Μὴ ἀναμείνῃς, ἄνθρωπε, σιτοδείαν, ἵνα ἀνοίξῃς σιτοδοχεῖον. Ὁ γὰρ τιμιουλκῶν σῖτον δημοκατάρατος.","english":"He hid him. And the king heard the word of the woman, and tore his garments. \"He who sells grain at a high price is cursed by the people. He who withholds grain, let it be left to him for the nations.\" \"Mourn, priests, you who minister at the altar, because the fields have been laid waste. Let the earth mourn, because the grain has been laid waste. The wine has dried up; the oil has been diminished; the farmers have been put to shame. Lament for your possessions, for wheat and barley; the vintage from the field has perished. The vine has dried up, and the fig trees have been diminished, pomegranates, and palm, and apple, and all the trees of the field have dried up; because the sons of men have put joy to shame.\" \"My eyes have failed with tears, my belly has been troubled; my glory has been poured out onto the earth, at the crushing of the daughter of my people, when infants and nursing babes swoon in the streets of the city. To their mothers they said: Where is grain and wine? when their souls were poured out into the bosom of their mothers. See, Lord, and look, to whom have you done thus? shall women eat the fruit of their womb? A cook has made a gleaning. Shall nursing infants be slain at the breasts?\" \"The hands of compassionate women have boiled their own children; and they became food for them.\" \"Because there was no rain upon the earth. The farmers have been put to shame, and have covered their heads. And even the deer in the field have given birth, and have abandoned their young, because there was no herbage. Wild asses have stood in the groves; they have drawn in wind like a dragon. Their eyes have failed, because there was no grass.\" Do not wait, O man, for a famine of grain, in order to open your granary. For he who sells grain at a high price is cursed by the people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":526,"ref":"p526","source":"Μὴ λιμὸν ἐκδέχου διὰ χρυσόν· μὴ κοινὴν ἔνδειαν διὰ ἰδίαν εὐπορίαν. Μὴ γίνου κάπηλος συμφορῶν ἀνθρωπίνων. Μὴ τὴν ὀργὴν τοῦ Θεοῦ καιρὸν ποιήσῃ περιουσίας χρημάτων· μὴ ἐπιξάνῃς τραύματα κεκακωμένων ταῖς μάστιξιν. Σὺ δὲ πρὸς μὲν τὸν χρυσὸν ἀποβλέπεις, τὸν δὲ ἀδελφὸν οὐ προσβλέπεις; καὶ τοῦ μὲν νομίσματος ἐπιγινώσκεις τὸ χάραγμα, καὶ τοῦ δοκίμου διακρίνεις τὸ κίβδηλον· τὸν δὲ φίλον παρὰ τὴν χρείαν ὄντα παντελῶς ἀγνοεῖς; Τί οὖν ποιεῖ ὁ ἐνδεής; Ἐπὶ τοὺς παῖδας λοιπὸν ἄγει τὸν ὀφθαλμὸν, ὥστε αὐτοὺς ἀγαγὼν εἰς τὸ πρατήριον, ἐντεῦθεν εὑρῆσθαι τοῦ θανάτου παραμυθίαν. Νόησον ἐνταῦθα μάχην ἀνάγκης λιμοῦ καὶ διαθέσεως πατρικῆς. Ἡ μὲν τὸν οἴκτιστον θάνατον ἀπειλεῖ, ἡ δὲ φύσις ἀνθέλκει, συναποθανεῖν τοῖς τέκνοις πείθουσα. Καὶ πολλάκις ὁρμήσας, καὶ πολλάκις ἀνακοπεὶς, τελευταῖον ἐκρατήθη ὑπὸ τῆς ἀπαραιτήτου χρείας ἐκβιασθείς. Καὶ οἷα βουλεύεται ὁ πατήρ! Τίνα τρόπον [λ. πρῶτον] ἀπεμπωλήσω; τίνα ἡδέως ὁ σιτοπώλης ὄψεται; Ἐπὶ τὸν πρεσβύτατον ἔλθω; ἀλλὰ δυσωποῦμαι αὐτοῦ τὰ πρεσβεῖα. Ἀλλ' ἐπὶ τὸν νεώτερον; ἀλλ' ἐλεῶ αὐτοῦ τὴν ἡλικίαν ἀναισθητοῦσαν τῶν συμφορῶν. Οὗτος ἐναργεῖς σώζει τῶν γονέων τοὺς χαρακτῆρας· ἐκεῖνος ἐπιτηδείως ἔχει πρὸς τὰ μαθήματα. Φεῦ τῆς ἀμηχανίας! τίς γένωμαι; τίνι τούτων προσκρούσω; ποίαν θηρίου ψυχὴν ἀναλάβω; πῶς τῆς φύσεως ἐπιλάθωμαι; ἐὰν πάντων ἀντίσχωμαι, πάντας ὄψομαι δαπανωμένους τῷ πάθει; ἐὰν ἕνα πρόωμαι, ποίοις ὀφθαλμοῖς τοὺς λοιποὺς προσίδω, ὕποπτος αὐτοῖς ἤδη γεγενημένος πρὸς ἀπιστίαν; Πῶς οἰκήσω τὴν οἰκίαν, ἐμαυτῷ κατασκευάσας τὴν ἀπαιδίαν;","english":"Do not wait for famine because of gold; do not bring about common want for the sake of your own prosperity. Do not become a peddler of human misfortunes. Do not make the wrath of God an occasion for an abundance of money; do not inflame the wounds of those afflicted by scourges. But do you look at the gold and not look at your brother? And you recognize the stamp of the coin, and you distinguish the counterfeit from the genuine; but do you completely fail to recognize your friend when he is in need? What then does the needy man do? He now turns his eye upon his children, so that by taking them to the marketplace he may find from there a consolation for death. Consider here the battle between the necessity of famine and a father's affection. The one threatens the most pitiable death, while nature pulls back, persuading him to die together with his children. And often he rushed forward, and often he was checked, and at last he was overcome, forced by inescapable need. And what does the father plan! In what manner shall I sell him? Whom will the grain-seller see with pleasure? Shall I go to the eldest? But I am ashamed before his seniority. But to the younger? But I pity his age, which is insensible of misfortunes. This one preserves clearly the features of his parents; that one is well suited to learning. Alas for the perplexity! What shall I become? Which of these shall I offend? What beast's soul shall I take on? How shall I forget nature? If I hold fast to all, I shall see all consumed by the suffering; if I give up one, with what eyes shall I look upon the rest, having now become suspect to them for faithlessness? How shall I inhabit the house, having prepared childlessness for myself?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":527,"ref":"p527","source":"πῶς ἐπὶ τὴν τράπεζαν ἔλθω, ἐκ τοιαύτης προφάσεως τὴν εὐπορίαν ἔχουσαν; Καὶ ὁ μὲν μετὰ μυρίων δακρύων τὸν φίλτατον τῶν παίδων ἀπεμπωλήσων ἔρχεται, σὲ δὲ οὐ κάμπτει τὸ πάθος; Οὐ λογισμὸν λαμβάνεις τῆς φύσεως; ἀλλ' ὁ μὲν λιμὸς συνέχει τὸν ἄθλιον, σὺ δὲ ἀναβάλλῃ καὶ εἰρωνεύῃ, μακροτέραν αὐτοῦ κατασκευάζων τὴν συμφοράν. Λιμὸς ἀνθρωπίνων συμφορῶν ὑπάρχει τὸ κεφάλαιον, πάντων θανάτων μοχθηρότερον τέλος. Ἐπὶ μὲν γὰρ τῶν ἄλλων κινδύνων, ἢ ξίφους ἀκμὴ τὴν τελευτὴν ὀξέως ἐφίησιν, ἢ πυρὸς ὁρμὴ συντόμως τὸ ζῇν ἀποσβέννυσι. Λιμὸς δὲ ἀργὸν ἔχει τὸ κακὸν, παρέλκουσαν τὴν ἀλγηδόνα, ἐγκαθημένην τὴν νόσον καὶ ἐμφωλεύουσαν, θάνατον ἀεὶ παρόντα, καὶ ἀεὶ βραδύνοντα. Τὸ γὰρ τοῦ λιμοῦ πάθος κατηνάγκασε πολλοὺς πολλάκις, καὶ τοὺς\n\nὅρους κινῆσαι τῆς φύσεως, καὶ ἅψασθαι μὲν ἀνθρώπων τῶν ὁμοφύλων, μητέρα δὲ, παῖδα ὃν ἐκ τῆς γαστρὸς προήγαγεν, πάλιν τῇ γαστρὶ κακῶς ὑποδέξασθαι. Καὶ τοῦτο τὸ δρᾶμα Ἰουδαϊκὴ ἐτραγῴδησεν ἱστορία. Τί ἐροῦσιν οἱ σιτῶναι καὶ σιτοκάπηλοι, οἱ τηροῦντες τὰς τῶν καιρῶν δυσκολίας, ἵνα ἐμπορήσωμεν, καὶ ταῖς ἀλλοτρίαις συμφοραῖς ἐντρυφήσωμεν, καὶ κτησώμεθα, μὴ ὡς Ἰωσὴφ τὰ τῶν Αἰγυπτίων ἐν οἰκονομίᾳ μείζονι· ἐκεῖνος γὰρ ᾔδει καὶ συναγαγεῖν, καὶ σιτοδοτῆσαι καλῶς· ἀλλ' ὡς παράνομοι τὰ τῶν ὁμοφύλων. Οἱ λέγοντες, Πότε διελεύσεται ὁ μὴν, καὶ ἐμπωλήσομεν, καὶ τὰ Σάββατα, καὶ ἀνοίξομεν θησαυρούς; Οἱ τοῖς δισσοῖς μέτροις καὶ σταθμοῖς τὸ δίκαιον διαφθείροντες, καὶ τὸ μολιβοῦν μέτρον τῆς ἀνομίας ἐφ' ἑαυτοὺς κλίνοντες. Χαλεπώτατόν ἐστιν ἐν τοῖς λιμοῖς ἡ τῶν ἐχόντων ἀναλγησία καὶ ἀπληστία.","english":"How am I to come to the table, when it has its plenty from such a pretext? And while he comes with countless tears to sell off the dearest of his children, does his suffering not bend you? Do you take no thought for nature? But famine constrains the wretched man, while you postpone and mock, making his calamity longer. Famine is the sum of human misfortunes, a death more miserable than all deaths. For in other dangers, either the edge of the sword swiftly sends forth the end, or the rush of fire quickly extinguishes life. But famine has its evil idle, its pain drawn out, its disease seated and lurking within, a death always present and always delayed. For the suffering of famine has often compelled many even to move the boundaries of nature, and to lay hands on men of their own kind, and a mother, the child she brought forth from her womb, to receive back again evilly into her womb. And this drama Jewish history has tragically told. What will the grain-dealers and grain-hucksters say, who watch for the harshness of the seasons, so that we may traffic and revel in others' misfortunes and acquire—not as Joseph did the goods of the Egyptians in a greater stewardship; for he knew both how to gather and how to give out grain well—but as lawless men the goods of their own kind? Those who say, When will the month pass, and we will sell, and the Sabbaths, and we will open our treasuries? Those who corrupt justice with double measures and weights, and tilt the leaden measure of lawlessness upon themselves. The most grievous thing in famines is the insensibility and insatiability of those who have.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":528,"ref":"p528","source":"Τηροῦσι γὰρ τοὺς καιροὺς, καὶ καταπραγματεύονται τὴν ἔνδειαν, καὶ γεωργοῦσι τὰς συμφορὰς, οὔτε τῷ Κυρίῳ δανείζειν τὸν ἐλεοῦντα πτωχοὺς ἀκούοντες, οὐδ' ὅτι ὁ συνέχων σῖτον δημοκατάρατος, οὐδ' ἄλλο οὐδὲν ἢ τοῖς φιλανθρώποις ἐπηγγελμένον, ἢ ἀπανθρώποις ἠπειλημένον· ἀλλ' εἰσὶ τοῦ δέοντος ἀπληστότεροι, καὶ φρονοῦσι κακῶς, ἐκείνοις μὲν τὰ ἑαυτῶν, ἑαυτοῖς δὲ τὰ τοῦ Θεοῦ σπλάγχνα κλείοντες, οὗ καὶ μᾶλλον χρῄζοντες ἀγνοοῦσιν, ἢ αὐτῶν ἕτεροι. Ταῦτα μὲν οἱ σιτῶναι καὶ σιτοκάπηλοι, καὶ μήτε τὸ συγγενὲς αἰδούμενοι, μήτε περὶ τὸ Θεῖον εὐχάριστοι, παρ' οὗ τὸ ἔχειν αὐτοῖς, ἄλλων πιεζομένων. Πάντα ὑπ' ὀδόντας ἦγεν ἡ ἀνάγκη, καὶ τὰ μηδὲ τοῖς ῥυπαρωτάτοις τῶν ζώων πρόσφορα συλλέγοντες ἐσθίειν ὑπέφερον. Ζωστηρίων γοῦν καὶ ὑποδημάτων τὸ τελευταῖον οὐκ ἀπείχοντο, καὶ τὰ δέρματα τῶν θυρεῶν ἀποδέροντες ἐμασσῶντο. Γυνή τις τοῦ λιμοῦ διὰ τῶν σπλάγχνων καὶ μυελῶν παρεισδύνοντος, ἐπὶ τὴν φύσιν ἐχώρει, καὶ τὸ τέκνον (ἦν δὲ αὐτῇ παῖς ὑπομάζιος) ἁρπασαμένη, Βρέφος, εἶπεν, ἄθλιον, ἐν πολέμῳ, καὶ λιμῷ, καὶ στάσει, τίνι σε τηρῶ ἔτι; Γενοῦ μοι τροφὴ, καὶ τοῖς στασιασταῖς ἐριννὺς, καὶ τῷ βίῳ μῦθος, ὁ μόνος ἐλλείπων ταῖς Ἰουδαίων συμφοραῖς. Καὶ ταῦτα ἅμα λέγουσα, κτείνει τὸν υἱόν· ἔπειτα ὀπτήσασα, τὸ μὲν ἥμισυ κατεσθίει, τὸ δὲ λοιπὸν κατακαλύψασα ἐφύλαττεν. Εὐθέως δὲ οἱ στασιασταὶ παρῆσαν, καὶ τῆς ἀθεμίτου κνίσσης σπάσαντες ἠπείλουν, εἰ μὴ δείξειε τὸ παρασκευασθὲν ἀποσφάζειν αὐτὴν ταχέως. Ἡ δὲ καὶ μοῖραν αὐτοῖς εἰποῦσα καλὴν τετηρηκέναι, τὰ λείψανα τοῦ τέκνου διεκάλυψεν.","english":"For they watch for the seasons, and they traffic in scarcity, and they cultivate disasters, not listening to the one who says that he who has pity on the poor lends to the Lord, nor that he who withholds grain is cursed by the people, nor any other thing either promised to the humane or threatened to the inhuman; but they are more insatiable than is fitting, and they think wickedly, closing their own storehouses to those others, but the compassion of God to themselves—which they need more than others do, and do not know it. These are the grain-dealers and grain-mongers, who neither respect kinship nor are grateful toward the Divine, from whom they have their possessions while others are oppressed. Necessity led everything under its teeth, and gathering even things not suitable for the filthiest of animals, they endured to eat them. At any rate, in the end they did not abstain from belts and sandals, and stripping the hides from their shields, they chewed them. A certain woman, as the famine was creeping through her entrails and marrow, went against nature, and snatching her child (she had an infant at the breast), she said, Wretched infant, in war, and famine, and sedition, for whom do I still keep you? Become food for me, and a fury for the seditious, and a tale for life, the only thing lacking to the calamities of the Jews. And saying these things at once, she kills her son; then, having roasted him, she eats half, and covering the rest, she kept it. And immediately the seditious were present, and catching the scent of the unlawful roasting, they threatened to slaughter her quickly if she did not show what had been prepared. And she, saying that she had kept a good portion for them too, uncovered the remains of the child.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":529,"ref":"p529","source":"Τοὺς δὲ εὐθέως φρίκη καὶ φρενῶν ἔκστασις ᾕρει, καὶ παρὰ τὴν ὄψιν ἐπεπήγεσαν. Ἡ δὲ, Ἐμὸν, ἔφη, τοῦτο τὸ τέκνον γνήσιον, καὶ τὸ ἔργον ἐμόν· φάγετε· καὶ γὰρ ἐγὼ βέβρωκα. Μὴ γίνεσθε μήτε μαλακώτεροι γυναικὸς, μήτε συμπαθέστεροι μητρός. Εἰ δὲ ὑμεῖς εὐσεβεῖς, καὶ τὴν ἐμὴν ἀποστρέφετε θυσίαν, ἐγὼ μὲν ἥμισυ βέβρωκα, καὶ τὸ λοιπὸν ἐμοὶ μεινάτω. Τῶν δὲ ὑπὸ τοῦ λιμοῦ φθειρομένων κατὰ τὴν πόλιν, ἄπειρον μὲν ἔπιπτε τὸ πλῆθος, ἀδιήγητα δὲ συνέβαινε πάθη. Καθ' ἑκάστην γὰρ οἰκίαν, εἴ που τροφῆς παραφανείη σκιὰ, πόλεμος ἦν, καὶ διὰ χειρὸς ἐχώρουν οἱ φίλτατοι πρὸς ἀλλήλους, ἐξαρπάζοντες τὰ ταλαίπωρα τῆς ψυχῆς ἐφόδια. Πίστις δὲ ἀπορίας οὐδὲ τοῖς θνήσκουσιν ἦν, ἀλλὰ καὶ τοὺς ἐμπνέοντας οἱ λῃσταὶ διηρεύνων, μή τις ὑποκόλπιον ἔχων τροφὴν σκήπτοι τὸν θάνατον αὐτῷ. Οἱ δὲ ὑπ' ἐνδείας κεχηνότες, ὥσπερ λυσσῶντες κύνες, ἐφάλλοντο, καὶ παρεισφέροντο ταῖς θύραις ἐνσειόμενοι μεθυόντων τρόπον, καὶ ὑπὸ ἀμηχανίας εἰς τοὺς αὐτοὺς οἴκους δὶς ἢ τρὶς ὥρᾳ μιᾷ. ΤΙΤΛ. Δʹ. –Περὶ λουππέων (σιξ). «Δὸς τῷ εὐσεβεῖ, καὶ μὴ ἀντιλαβοῦ τοῦ ἁμαρτωλοῦ. Εὖ ποίησον ταπεινῷ, καὶ μὴ δὸς ἀσεβεῖ. Ἐμπόδισον τὸν ἄρτον αὐτοῦ, καὶ μὴ δὸς αὐτῷ. Διπλάσια γὰρ κακὰ εὑρήσεις ἐν πᾶσιν ἀγαθοῖς, οἷς ἐὰν ποιῇς αὐτῷ, ὅτι καὶ ὁ Ὕψιστος ἐμίσησεν ἁμαρτωλοὺς, καὶ τοῖς ἀσεβέσιν ἀποδώσει ἐκεῖ κρίσιν.» Μείζονα καὶ σπουδαιοτέραν τὴν ἐπιμέλειαν ποιοῦ εἰς τοὺς δι' ἀρετὴν καὶ θεοσέβειαν πτωχεύσαντας, ἢ πενομένους, ἄλλως εἰς τοὺς ἐκ νόσων ἢ τῶν συμπτωμάτων ἀποροῦντας, παρὰ τοὺς ἐκ κακοπραγίας ἢ ἀσωτίας πτωχεύσαντας.","english":"But straightway shuddering and derangement of mind seized them, and they were frozen at the sight. And she said, This is my own true child, and the deed is mine; eat, for I too have eaten. Do not become softer than a woman, nor more compassionate than a mother. But if you are pious and turn away from my sacrifice, I have eaten half, and let the rest remain for me. And of those being destroyed by the famine throughout the city, the multitude fell beyond number, and the sufferings that occurred were indescribable. For in each house, if ever a shadow of food appeared, there was war, and the dearest of friends came to blows with one another, snatching away the wretched provisions of life. And there was no trust even for the dying in their destitution, but the robbers searched even those still breathing, lest anyone having food hidden in his bosom should feign death for himself. And those gaping from want, like rabid dogs, leaped upon them, and thrust themselves in at the doors, shaking like drunken men, and from helplessness came to the same houses twice or three times in a single hour. TITLE 4. — Concerning lupines (sic). \"Give to the pious, and do not take hold of the sinner. Do good to the humble, and do not give to the impious. Hinder his bread, and do not give to him. For you will find double evils in all the good things that you do for him, because the Most High also hated sinners, and to the impious he will render judgment there.\" Make your care greater and more earnest for those who have become poor through virtue and piety, or who are in want, otherwise for those in want from diseases or misfortunes, than for those who have become poor from misfortune or prodigality.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":530,"ref":"p530","source":"Ὅλως τολμᾷς νεωτερίζειν, καὶ σκιρτᾷν, καὶ παιγνίοις προσέχειν, Χριστιανὸς ὑπάρχων; ὅλως\n\nτολμᾷς ὀρχεῖσθαι, καὶ ἅλλεσθαι, πόδας καὶ χεῖρας πρὸς τὸ ἀρέσκον τῷ διαβόλῳ κινεῖν; πῶς συναγελάζῃ καὶ συναλίζῃ τοῖς ὄντως Χριστιανοῖς; Ἔσω ὁ ἱερεὺς προσφέρει τὴν ἱκεσίαν τῷ Θεῷ ὑπὲρ τῆς τοῦ κόσμου σωτηρίας, καὶ ἔξω παίγνια ἐπιτελοῦνται. Οὕτως γὰρ ἔπαιζον καὶ οἱ Ἰσραηλῖται, καὶ ἐπῆλθεν αὐτοῖς ὄλεθρος. Μωσῆς γὰρ ἐν τῷ ὄρει τὴν ἱκεσίαν τῷ Θεῷ ὑπὲρ αὐτῶν προσέφερεν, καὶ ὁ λαὸς μετὰ τὸ φαγεῖν καὶ πιεῖν ἀνέστησαν παίζειν· καὶ ἐπῆλθεν αὐτοῖς ὀργὴ, καὶ ἔπεσαν ἐν μιᾷ ἡμέρᾳ εἰκοσιτέσσαρες χιλιάδες.\n\nΣΤΟΙΧΕΙΟΝ Μ.\n\nΤΙΤΛ. Αʹ. –Περὶ μυστηρίων, καὶ τῶν ἐκφερόντων μυστήρια. «Ὁ ἀποκαλύπτων μυστήριον, πορεύεται δόλῳ.» «Ἀκήκοας λόγον, συναποθανέτω σοι.» «Ἀνελεήμων ὁ μὴ συντηρῶν λόγους, καὶ οὐ μὴ φείσεται περὶ κακώσεως καὶ δεσμῶν.» «Ἐνώπιον ἀλλοτρίου μὴ ποιήσῃς κρυπτόν· οὐ γὰρ οἶδας τί τέξεται. Μὴ παντὶ ἀνθρώπῳ ἔκφαινε καρδίαν σου.» Ὁ κατέχων τὸν λόγον ἐν ἀσφαλείᾳ πολλῇ, μετὰ πολλῆς βιώσεται τῆς ἡδονῆς. Ἤκουσας λόγον; φησίν· συναποθανέτω σοι. Σβέσον αὐτὸν, κατάχωσον. Μὴ συγχωρήσῃς ἐξελθεῖν, μηδὲ κινηθῆναι παράπαν. Ἀπόκτεινον τὸ λεχθέν· λήθῃ παράδος, ἵνα τοῖς οὐκ ἀκούσασιν ὅμοιος γένῃ. Οἱ λάλοι τὰ ὀφείλοντα ἡσυχάζεσθαι ῥηγνύντες, τρόπον τινὰ ὑπὸ γλωσσαλγίας προχέουσιν εἰς ὦτα ἀκοῆς οὐκ ἄξια. ΤΙΤΛ. Βʹ. –Περὶ μισοπονηρίας, καὶ τῶν ἀπαρεσκόντων Θεῷ. «Ἄτοπα οὐ βούλεται ἰδεῖν ὁ Κύριος· ἐναντίον αὐτοῦ οὐκ εἰσελεύσεται ὁ Κύριος.» «Οὐχὶ Θεὸς θέλων ἀνομίαν σὺ εἶ.","english":"Do you dare at all to innovate, and to skip about, and to give heed to games, being a Christian? Do you dare at all to dance, and to leap, moving feet and hands to what pleases the devil? How do you herd and gather together with those who are truly Christians? Inside, the priest offers the supplication to God for the salvation of the world, and outside games are being performed. For thus also the Israelites played, and destruction came upon them. For Moses on the mountain offered the supplication to God on their behalf, and the people, after eating and drinking, rose up to play; and wrath came upon them, and twenty-four thousand fell in one day.\n\nLETTER M.\n\nTITLE 1. — On mysteries, and those who divulge mysteries. \"He who reveals a mystery walks in deceit.\" \"You have heard a word; let it die with you.\" \"Merciless is he who does not keep words, and he will not spare concerning maltreatment and bonds.\" \"Do not do a secret thing before a stranger; for you do not know what it will bring forth. Do not reveal your heart to every man.\" He who holds a word in great security will live with great pleasure. You have heard a word, he says; let it die with you. Quench it, bury it. Do not allow it to go out, nor to be moved at all. Kill what was said; deliver it to forgetfulness, so that you may become like those who did not hear. The talkative, bursting forth things that ought to be kept silent, pour out in a certain manner, from garrulity, things into ears of hearing that are not worthy. TITLE 2. — On hatred of evil, and things displeasing to God. \"The Lord does not wish to see unlawful things; the Lord will not enter in before him.\" \"Are you not God, who does not will lawlessness?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":531,"ref":"p531","source":"Οὐ παροικήσει σοι πονηρευόμενος, οὐδὲ διαμενοῦσιν.» –»Ἐμίσησας πάντας τοὺς διαφυλάσσοντας ματαιότητας διὰ κενῆς.» – »Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν.» –»Ὁ Θεὸς διεσκόρπισεν ὀστᾶ ἀνθρωπαρέσκων, κατῃσχύνθησαν, ὅτι ὁ Θεὸς ἐξουδένωσεν αὐτούς.» – »Ἐξουδένωσας πάντας τοὺς ἀποστατοῦντας ἀπὸ τῶν δικαιωμάτων σου, ὅτι ἄδικον τὸ ἐνθύμημα αὐτῶν.» «Βδέλυγμα Κυρίῳ χείλη ψευδῆ· βδέλυγμα Κυρίῳ λογισμὸς ἄδικος.» «Ὃς δίκαιον κρίνει τὸν ἄδικον, ἄδικον δὲ τὸν δίκαιον, ἀκάθαρτος καὶ βδελυκτὸς παρὰ Κυρίῳ. «Κύριος ὑπερηφάνοις ἀντιτάσσεται.» –»Βδέλυγμα Κυρίῳ, διεστραμμέναι ὁδοί.» –»Ἀκάθαρτος παρὰ Κυρίῳ πᾶς ὑψηλοκάρδιος.» «Ἐγώ εἰμι Κύριος, ἀγαπῶν δικαιοσύνην, καὶ μισῶν ἁρπάγματα ἐξ ἀδικίας.» «Ἐγενήθητέ μοι εἰς πλησμονήν· οὐκέτι ἀνήσω τὰς ἁμαρτίας ὑμῶν. Ὅταν τὰς χεῖρας ὑμῶν ἐκτείνητε πρός με, ἀποστρέψω τοὺς ὀφθαλμούς μου ἀφ' ὑμῶν. Καὶ ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσω ὑμῶν. Αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις.» «Μισητὴ ἔναντι Κυρίου καὶ ἀνθρώπων ὑπερηφανία.» Τὸ ἐν ἀνθρώποις ὑψηλὸν, βδέλυγμα ἐνώπιον Κυρίου. ΤΙΤΛ. Γʹ. –Περὶ μετανοίας καὶ ἐξομολογήσεως. «Εἶπεν Ἰούδας· Δεδικαίωται Θάμαρ, οὗ ἕνεκεν οὐ δέδωκα αὐτῇ Σηλὼμ τὸν υἱόν μου. Καὶ οὐ προσέθετο ἔτι τοῦ γνῶναι αὐτήν.» «Εἶπε Νάθαν πρὸς Δαβίδ· Τάδε λέγει Κύριος, Ἰδοὺ ἐγὼ ἐξεγείρω ἐπὶ σὲ κακὰ, καὶ λήψομαι τὰς γυναῖκάς σου κατ' ὀφθαλμούς σου, καὶ δώσω τῷ πλησίον σου· ὅτι σὺ ἐποίησας κρύβδην. Καὶ εἶπεν Δαβὶδ πρὸς Νάθαν· Ἡμάρτηκα τῷ Κυρίῳ. Καὶ εἶπε Νάθαν·","english":"The one who does evil shall not dwell with you, nor shall they remain. You hated all those who keep vanities in vain. You loved righteousness, and you hated lawlessness. God scattered the bones of those who please men; they were put to shame, because God set them at nought. You set at nought all those who turn away from your statutes, for their thought is unjust. Lying lips are an abomination to the Lord; an unjust thought is an abomination to the Lord. Whoever judges the unjust as just, and the just as unjust, is unclean and abominable before the Lord. The Lord opposes the proud. Twisted ways are an abomination to the Lord. Everyone who is high-hearted is unclean before the Lord. I am the Lord, who loves righteousness and hates robberies from injustice. You have become a burden to me; I will no longer forgive your sins. When you stretch out your hands to me, I will turn my eyes away from you. And if you multiply your supplication, I will not hear you. For your hands are full of blood. Pride is hateful before the Lord and before men. What is exalted among men is an abomination before the Lord. TITLE 3. — On repentance and confession. Judah said: Tamar has been justified, for which reason I did not give her Shelah my son. And he did not continue to know her any more. Nathan said to David: Thus says the Lord, Behold, I am raising up evils against you, and I will take your wives before your eyes, and I will give them to your neighbor; because you did it secretly. And David said to Nathan: I have sinned against the Lord. And Nathan said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":532,"ref":"p532","source":"Καὶ Κύριος παρεβίβασε τὴν ἁμαρτίαν σου.» «Ὡς κατενύγη Ἀχαὰβ ἀπὸ προσώπου Κυρίου, καὶ ἐπορεύετο κλαίων, καὶ διέῤῥηξε τοὺς χιτῶνας αὐτοῦ, καὶ ἐζώσατο σάκκον ἐπὶ τὸ σῶμα αὐτοῦ, καὶ ἐνήστευσεν. Ἐν τῇ ἡμέρᾳ, ᾖ ἐπάταξε τὸν Ναβουθαὶ, εἶπεν Κύριος πρὸς Ἠλιοῦ· Οὐκ ἐπάξω τὴν κακίαν ἐν ταῖς ἡμέραις Ἀχαὰβ, διότι κατενύγη ἀπὸ προσώπου μου, ἀλλ' ἐν ταῖς ἡμέραις τοῦ υἱοῦ αὐτοῦ ἐπάξω τὴν κακίαν.» «Σὺ, Κύριε, κατὰ τὸ πλῆθος τῆς\n\nχρηστότητός σου ἐπηγγείλω μετάνοιαν καὶ ἄφεσιν ἁμαρτωλοῖς εἰς σωτηρίαν.» «Ἐὰν ὦσι χίλιοι θανατηφόροι ἄγγελοι, εἷς ἐξ αὐτῶν οὐ μὴ τρώσηται αὐτὸν, ἐὰν νοήσῃ τῇ καρδίᾳ ἐπιστραφῆναι ἐπὶ Κύριον.» «Ἔκδυσαι ῥύπων, καὶ οὐ μὴ φοβηθῇς, καὶ τὸν κόπον σου ἐπίλησαι· ὥσπερ κῦμα παρελθὸν, καὶ οὐ πτοηθήσῃ· ἡ δὲ εὐχή σου ὥσπερ ἑωσφόρος.» «Ἐὰν ἐπιστραφῇς, καὶ ταπεινώσῃς σεαυτὸν ἔναντι Κυρίου, καὶ πόῤῥω ποιήσῃς ἀπὸ διαίτης σου τὸ ἄδικον, ἔσται σοι ὁ Παντοκράτωρ βοηθὸς ἀπὸ ἐχθρῶν· καθαρὸν δὲ ἀποδώσει σε ὥσπερ ἀργύριον πεπυρωμένον, καὶ ἐπὶ τοῖς ὁδοῖς σου ἔσται σοι φέγγος, ὅτι ἐταπείνωσας σεαυτόν.» «Ἐὰν ἐπιστραφῶσιν ἐξ ἀδικίας, καὶ ἀκούσωσι, καὶ δουλεύσωσι, συντελέσουσιν ἐν ἀγαθοῖς τὰς ἡμέρας αὐτῶν.» «Ἐκκαλύπτει τὰς ἑαυτοῦ ἁμαρτίας εὔγνωστος ἀνὴρ ἐν συνεδρίῳ.» «Δεῦτε, καὶ ἐπιστρέψωμεν πρὸς Κύριον Θεὸν ἡμῶν, ὅτι αὐτὸς πέπαικεν, καὶ ἰάσεται ἡμᾶς·","english":"And the Lord has passed over your sin. As Ahab was pricked to the heart before the face of the Lord, and went weeping, and tore his garments, and girded sackcloth upon his body, and fasted. On the day when he struck Naboth, the Lord said to Elijah: I will not bring the evil in the days of Ahab, because he was pricked to the heart before my face, but in the days of his son I will bring the evil. You, Lord, according to the abundance of your goodness, promised repentance and forgiveness to sinners for salvation. If there be a thousand death-bringing angels, not one of them shall wound him, if he understands in his heart to turn to the Lord. Strip off your filth, and you shall not be afraid, and forget your toil; like a wave that has passed by, and you shall not be terrified; and your prayer shall be like the morning star. If you turn and humble yourself before the Lord, and put injustice far from your manner of life, the Almighty shall be your helper from enemies; and he shall restore you clean like silver refined by fire, and on your ways there shall be light for you, because you have humbled yourself. If they turn from injustice, and listen, and serve, they shall complete their days in good things. A well-known man reveals his own sins in the council. Come, and let us return to the Lord our God, for he has struck and he will heal us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":533,"ref":"p533","source":"ὁ πλήξας, καὶ μοτώσει ἡμᾶς, ὑγιάσει ἡμᾶς μετὰ δύο ἡμέρας, καὶ ἐν τρίτῃ ἡμέρᾳ ἀναστησόμεθα, καὶ ζησόμεθα ἐνώπιον αὐτοῦ, καὶ γνωσόμεθα, καὶ διώξομεν τοῦ γνῶναι αὐτόν.» «Ἐπιστράφητε πρός με ἐξ ὅλης τῆς καρδίας ὑμῶν ἐν νηστείᾳ, καὶ ἐν κλαυθμῷ, καὶ ἐν κοπετῷ. Καὶ διαῤῥήξατε τὰς καρδίας ὑμῶν, καὶ μὴ τὰ ἱμάτια ὑμῶν, καὶ ἐπιστράφητε πρὸς Κύριον τὸν Θεὸν ὑμῶν, ὅτι ἐλεήμων καὶ οἰκτίρμων ἐστὶν, μακρόθυμος καὶ πολυέλεος, καὶ μετανοῶν ἐπὶ τῆς κακίας.» «Ἐπιστράφητε πρός με, καὶ ἐπιστραφήσομαι πρὸς ὑμᾶς, λέγει Κύριος παντοκράτωρ.» «Λούσασθε, καὶ καθαροὶ γένεσθε· ἀφέλετε πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου. Παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν. Μάθετε καλὸν ποιεῖν, ἐκζητήσατε κρίσιν, ῥύσασθε ἀδικούμενον, κρίνατε ὄρφανον, καὶ δικαιώσατε χήραν· καὶ δεῦτε, καὶ διαλεχθῶμεν, λέγει Κύριος. Καὶ ἐὰν ὦσι αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ. Ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡς ἔριον λευκανῶ. Καὶ ἐὰν θέλητε, καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε. Ἐὰν δὲ μὴ θέλητε, μηδὲ εἰσακούσητέ μου, μάχαιρα ὑμᾶς κατέδεται. Τὸ γὰρ στόμα Κυρίου ἐλάλησε ταῦτα.» «Ἐπιστραφήσονται πρὸς Κύριον, καὶ εἰσακούσεται αὐτῶν, καὶ ἰάσεται αὐτούς.» «Ὅταν ἐπιστραφῇς, στενάξεις, τότε σωθήσῃ.» «Ἐγώ εἰμι ὁ ἐξαλείφων τὰς ἁμαρτίας σου, καὶ οὐ μὴ μνησθήσονται. Σὺ δὲ μνήσθητι. Λέγε σὺ τὰς ἁμαρτίας σου πρῶτος, ἵνα δικαιωθῇς.» «Ἐγὼ ὁ Θεὸς, καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ. Δίκαιος καὶ σωτὴρ οὐκ ἔστι πάρεξ ἐμοῦ.","english":"He who strikes, and will bind us up, will heal us after two days, and on the third day we shall rise, and we shall live before him, and we shall know, and we shall pursue to know him. Turn to me with your whole heart, in fasting, and in weeping, and in lamentation. And tear your hearts, and not your garments, and turn to the Lord your God, for he is merciful and compassionate, long-suffering and abundant in mercy, and repents of evil. Turn to me, and I will turn to you, says the Lord Almighty. Wash yourselves, and become clean; remove your wickednesses from your souls from before my eyes. Cease from your wickednesses. Learn to do good, seek judgment, rescue the wronged, judge the orphan, and justify the widow; and come, and let us reason together, says the Lord. And if your sins be as scarlet, I will make them white as snow. And if they be as crimson, I will make them white as wool. And 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, a sword shall devour you. For the mouth of the Lord has spoken these things. They shall turn to the Lord, and he will listen to them, and he will heal them. When you turn, you shall groan, then you shall be saved. I am he who blots out your sins, and they shall not be remembered. But you, remember. Say your sins first, that you may be justified. I am God, and there is no other besides me. There is no righteous one and savior besides me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":534,"ref":"p534","source":"Ἐπιστράφητε πρός με, καὶ σωθήσεσθε οἱ ἀπ' ἐσχάτου τῆς γῆς.» «Ἀκούσατέ μου, οἱ ἀπολωλεκότες τὴν καρδίαν, οἱ μακρὰν ἀπὸ τῆς δικαιοσύνης μου. Ἐγγίσατε τῇ δικαιοσύνῃ μου, καὶ τὴν ἀλήθειαν, καὶ τὴν σωτηρίαν τὴν παρ' ἐμοῦ οὐ βραδύνω.» «Ζητήσατε τὸν Θεὸν, καὶ ἐν τῷ εὑρίσκειν αὐτὸν ἐπικαλέσασθε· ἡνίκα δ' ἂν ἐγγίσῃ ὑμῖν, ἀπολειπέτω ὁ ἀσεβὴς τὰς ὁδοὺς αὐτοῦ, καὶ ἀνὴρ ἄνομος τὰς βουλὰς αὐτοῦ, καὶ ἐπιστράφητε πρὸς Κύριον, καὶ ἐλεηθήσεσθε, ὅτι ἐπὶ πολὺ ἀφήσει τὰς ἁμαρτίας ὑμῶν.» «Ἐὰν διορθώσῃ, καὶ ποιήσῃς Ἱερουσαλὴμ γαυρίαμα ἐπὶ τῆς γῆς, ὤμοσε Κύριος κατὰ τῆς δόξης αὐτοῦ, καὶ κατὰ τῆς ἰσχύος τοῦ βραχίονος αὐτοῦ, εἰ ἔτι δώσω τὸν σῖτόν σου καὶ τὰ βρώματά σου τοῖς ἐχθροῖς σου, καὶ εἰ ἔτι πίονται υἱοὶ ἀλλότριοι τὸν οἶνόν σου, ἐφ' ᾧ ἐμόχθησας.» «Ἐπιστράφητε πρός με, ἡ κατοικία τοῦ Ἰσραὴλ, λέγει Κύριος, καὶ οὐ μηνιῶ ὑμῖν εἰς τὸν αἰῶνα. Πλὴν γνῶθι τὴν ἀδικίαν σου, ὅτι εἰς Κύριον τὸν Θεόν σου ἠσέβησας.» «Πέρας λαλήσω ἐπὶ ἔθνος, ἢ ἐπὶ βασιλείαν, τοῦ ἐξᾶραι αὐτοὺς, καὶ τοῦ ἀπολλύειν. Καὶ ἐὰν ἐπιστρέψῃ τὸ ἔθνος ἐκεῖνο ἀπὸ τῶν κακῶν ὧν ἐλογισάμην τοῦ ποιῆσαι αὐτοῖς.» «Μὴ ἀφέλῃς ῥῆμα· ἴσως ἀκούσονται, καὶ ἀποστραφήσονται ἕκαστος ἐκ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς, καὶ παύσομαι περὶ τῶν κακῶν, ὧν ἐγὼ ἐντέλλομαι ποιῆσαι αὐτοῖς.» «Ἐπιστράφηθι πρός με, ἡ κατοικία τοῦ Ἰσραὴλ, λέγει Κύριος, καὶ οὐ στηριῶ τὸ πρόσωπόν μου ἐφ' ὑμῶν, ὅτι ἐλεήμων ἐγώ εἰμι, λέγει Κύριος, καὶ οὐ μὴ μηνιῶ ὑμῖν εἰς τὸν αἰῶνα.","english":"Turn to me, and you shall be saved, you who are from the end of the earth. Hear me, you who have lost heart, who are far from my righteousness. Draw near to my righteousness, and the truth, and the salvation that is from me I do not delay. Seek God, and when you find him, call upon him; and whenever he draws near to you, let the ungodly man forsake his ways, and the lawless man his counsels, and turn to the Lord, and you shall be shown mercy, for he will forgive your sins abundantly. If you set things right, and make Jerusalem a boast upon the earth, the Lord has sworn by his glory, and by the strength of his arm, that I will no longer give your bread and your foods to your enemies, and that foreign sons shall no longer drink your wine, for which you labored. Turn to me, O dwelling of Israel, says the Lord, and I will not be angry with you forever. Only know your iniquity, that you have acted impiously against the Lord your God. I will speak an end against a nation, or against a kingdom, to uproot them and to destroy them. And if that nation turns from the evils which I purposed to do to them. Do not withhold a word; perhaps they will hear, and each will turn from his evil way, and I will cease concerning the evils which I command to do to them. Turn to me, O dwelling of Israel, says the Lord, and I will not set my face against you, for I am merciful, says the Lord, and I will not be angry with you forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":535,"ref":"p535","source":"Βελτίους ποιήσατε τὰς ὁδοὺς ἑαυτῶν, καὶ τὰ ἔργα ὑμῶν, καὶ ἀκούσατε τῆς φωνῆς Κυρίου, καὶ παύσει Κύριος τῶν κακῶν, ὧν ἐλάλησε πρὸς ὑμᾶς.» «Ἐὰν ἐπιστρέψῃ ὁ ἄνομος ἐκ πασῶν τῶν ἀνομιῶν\n\nαὐτοῦ, ὧν ἐποίησεν, καὶ φυλάξῃ πάσας τὰς ἐντολάς μου, καὶ ποιήσῃ δικαιοσύνην, καὶ ἔλεος, καὶ κρῖμα, αὑτὸς τὴν ψυχὴν αὐτοῦ ἐφύλαξεν. Καὶ εἶδεν καὶ ἀπέστρεψεν ἐκ πασῶν τῶν ἀσεβειῶν αὐτοῦ, ὧν ἐποίησεν, ζωῇ ζήσεται, καὶ οὐ μὴ ἀποθάνῃ. Πάντα τὰ παραπτώματα αὐτοῦ οὐ μὴ μνησθήσεται, ἀλλ' ἐν τῇ δικαιοσύνῃ αὐτοῦ ζήσεται. Μὴ θελήσει θέλω τὸν θάνατον τοῦ ἁμαρτωλοῦ, λέγει Κύριος, ὡς τὸ ἀποστρέψαι αὐτὸν ἐκ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς, καὶ ζῇν αὐτόν;» «Εὐέλπιδας ἐποίησας τοὺς υἱούς σου, ὅτι δίδως ἐπὶ ἁμαρτήμασι μετάνοιαν.» «Μὴ αἰσχυνθῇς ὁμολογῆσαι ἐφ' ἁμαρτίαις σου.» «Περὶ ἐξιλασμοῦ μὴ ἄφοβος γίνου, προσθεῖναι ἐφ' ἁμαρτίας ἁμαρτίας. Καὶ μὴ εἴπῃς· Ὁ οἰκτιρμὸς αὐτοῦ πολὺς, τὸ πλῆθος τῶν ἁμαρτιῶν μου ἐξιλάσεται. Μὴ ἀναμείνῃς ἐπιστρέψαι ἐπὶ Κύριον, καὶ μὴ ὑπερβάλλου ἡμέραν ἐξ ἡμέρας. Ἐξαπίνης γὰρ ἐλεύσεται ὀργὴ Κυρίου, καὶ ἐν καιρῷ ἐκδικήσεως ἐξολῇ.» «Τέκνον, ἥμαρτες; μὴ προσθῇς ἔτι, καὶ περὶ τῶν προτέρων σου δεήθητι.» «Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.» «Δεῦτε πρός με, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Ἄρατε τὸν ζυγόν μου ἐφ' ὑμᾶς, καὶ μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ· καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν.","english":"Make your ways and your works better, and hear the voice of the Lord, and the Lord will cease from the evils which he spoke against you. If the lawless man turns back from all his lawless deeds which he has done, and keeps all my commandments, and does righteousness and mercy and judgment, he himself has kept his soul. And he saw and turned away from all his impieties which he did; he shall surely live, and shall not die. All his transgressions shall not be remembered, but in his righteousness he shall live. Do I desire the death of the sinner, says the Lord, rather than that he turn from his evil way and live? You have made your sons of good hope, because you give repentance for sins. Do not be ashamed to confess your sins. Concerning atonement do not be without fear, adding sins to sins. And do not say, His compassion is great; the multitude of my sins will be atoned for. Do not wait to turn to the Lord, and do not put off day after day. For suddenly the wrath of the Lord will come, and in the time of vengeance you will be destroyed. Child, have you sinned? Add no more, and pray concerning your former sins. Blessed are those who mourn, for they shall be comforted. Come to me, all you who labor and are burdened, and I will give you rest. Take my yoke upon you, and learn from me, that I am gentle and humble in heart, and you will find rest for your souls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":536,"ref":"p536","source":"Ὁ γὰρ ζυγός μου χρηστὸς, καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν.» «Ἐμνήσθη ὁ Πέτρος τοῦ ῥήματος τοῦ Ἰησοῦ, τοῦ εἰρηκότος αὐτῷ, ὅτι Πρὶν ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσεις με· καὶ ἐξελθὼν ἔξω, ἔκλαυσεν πικρῶς.» «Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες. Πορευθέντες δὲ μάθετε τί ἐστιν, Ἔλεον θέλω, καὶ οὐ θυσίαν. Οὐ γὰρ ἦλθον καλέσαι δικαίους, ἀλλ' ἁμαρτωλοὺς, εἰς μετάνοιαν.» «Ἥτις γυνὴ δραχμὰς ἔχουσα δέκα, ἐὰν ἀπολέσῃ δραχμὴν μίαν, οὐχὶ ἅπτει λύχνον, καὶ σαροῖ τὴν οἰκίαν, καὶ ζητεῖ ἐπιμελῶς;» «Ἄνθρωπός τις εἶχεν δύο υἱούς· καὶ εἶπεν ὁ νεώτερος αὐτῶν τῷ πατρί· Πάτερ, δός μοι τὸ ἐπιβάλλον μέρος τῆς οὐσίας. Καὶ διεῖλεν αὐτοῖς τὸν βίον. Καὶ μετ' οὐ πολλὰς ἡμέρας συναγαγὼν ἅπαντα ὁ νεώτερος υἱὸς, ἀπεδήμησεν εἰς χώραν μακρὰν, καὶ ἐκεῖ διεσκόρπισε τὴν οὐσίαν αὑτοῦ, ζῶν ἀσώτως. Δαπανήσαντος δὲ αὐτοῦ πάντα, ἐγένετο λιμὸς ἰσχυρὸς κατὰ τὴν χώραν ἐκείνην, καὶ αὐτὸς ἤρξατο ὑστερεῖσθαι. Καὶ πορευθεὶς ἐκολλήθη ἑνὶ τῶν πολιτῶν τῆς χώρας ἐκείνης, καὶ ἔπεμψεν αὐτὸν εἰς τοὺς ἀγροὺς αὑτοῦ βόσκειν χοίρους, καὶ ἐπεθύμει γεμίσαι τὴν κοιλίαν αὑτοῦ ἀπὸ τῶν κερατίων ὧν ἤσθιον οἱ χοῖροι, καὶ οὐδεὶς ἐδίδου αὐτῷ. Εἰς ἑαυτὸν δὲ ἐλθὼν, εἶπεν· Πόσοι μίσθιοι τοῦ πατρός μου περισσεύουσιν ἄρτον, ἐγὼ δὲ ἀπόλλυμαι! Ἀναστὰς πορεύσομαι πρὸς τὸν πατέρα μου, καὶ ἐρῶ αὐτῷ, Πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, καὶ οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου· ποίησόν με ὡς ἕνα τῶν μισθίων σου. Καὶ ἀναστὰς ἦλθε πρὸς τὸν πατέρα αὑτοῦ.","english":"For my yoke is good, and my burden is light. Peter remembered the word of Jesus, who had said to him, \"Before the rooster crows, you will deny me three times\"; and going out, he wept bitterly. Those who are strong have no need of a physician, but those who are sick. But go and learn what this means: I desire mercy, and not sacrifice. For I did not come to call the righteous, but sinners, to repentance. What woman having ten drachmas, if she loses one drachma, does she not light a lamp, and sweep the house, and search carefully? A certain man had two sons; and the younger of them said to his father: Father, give me the portion of the substance that falls to me. And he divided his livelihood between them. And after not many days the younger son gathered everything together and journeyed to a far country, and there he squandered his substance, living prodigally. And when he had spent everything, a severe famine arose throughout that country, and he began to be in want. And going, he attached himself to one of the citizens of that country, and he sent him into his fields to feed pigs, and he longed to fill his belly from the carob pods which the pigs were eating, and no one was giving to him. But coming to himself, he said: How many hired servants of my father abound in bread, and I am perishing! Rising, I will go to my father, and I will say to him: Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son; make me as one of your hired servants. And rising, he came to his father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":537,"ref":"p537","source":"Ἔτι δὲ αὐτοῦ μακρὰν ἀπέχοντος ἀπὸ τῆς οἰκίας, εἶδεν αὐτὸν ὁ πατὴρ αὐτοῦ, καὶ ἐσπλαγχνίσθη, καὶ δραμὼν ἔπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ, καὶ κατεφίλησεν αὐτόν. Εἶπεν δὲ αὐτῷ ὁ υἱός· Πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, καὶ οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου. Εἶπεν δὲ ὁ πατὴρ αὐτοῦ πρὸς τοὺς δούλους αὑτοῦ· Ἐξενέγκατε τὴν στολὴν τὴν πρώτην, καὶ ἐνδύσατε αὐτὸν, καὶ δότε δακτύλιον εἰς τὴν δεξιὰν αὐτοῦ χεῖρα, καὶ ὑποδήματα εἰς τοὺς πόδας, καὶ ἐνέγκατε τὸν μόσχον τὸν σιτευτὸν, θύσατε, καὶ φαγόντες εὐφρανθῶμεν, ὅτι οὗτος ὁ υἱός μου νεκρὸς ἦν, καὶ ἀνέζησεν· ἀπολωλὼς ἦν, καὶ ηὑρέθη.» «Ἡ κατὰ Θεὸν λύπη, μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον κατεργάζεται.» «Ἐξομολογεῖσθε ἀλλήλοις τὰ παραπτώματα, καὶ εὔχεσθε ὑπὲρ ἀλλήλων, ὅπως ἰαθήσεσθε. Πολὺ ἰσχύει δέησις δικαίου ἐνεργουμένη.» «Ἐὰν ὁμολογήσωμεν τὰς ἁμαρτίας ἡμῶν, καὶ καθαρίσει ἡμᾶς ἀπὸ πάσης ἀδικίας.» «Τεκνία, ταῦτα γράφω ὑμῖν, ἵνα μὴ ἁμαρτάνητε. Καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν Πατέρα Ἰησοῦν Χριστόν.» Ἐκακώθημεν διὰ τῆς ἁμαρτίας, ἰαθῶμεν διὰ τῆς μετανοίας. Μετάνοια δὲ χωρὶς νηστείας ἀργή. Πρόσεχε σεαυτῷ, ἵνα κατὰ ἀναλογίαν τοῦ πλημμελήματος, καὶ τὴν ἐκ τῆς θεραπείας βοήθειαν καταδέξῃ. Μέγα καὶ χαλεπὸν τὸ ἁμάρτημα; πολλή σοι","english":"But while he was still far away from the house, his father saw him and was moved with compassion, and running, he fell on his neck and kissed him. And his son said to him, \"Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son.\" But his father said to his servants, \"Bring out the first robe and clothe him, and give a ring for his right hand and sandals for his feet, and bring the fatted calf, slaughter it, and let us eat and be merry, because this my son was dead and has come to life; he was lost and has been found.\" \"Godly sorrow produces a repentance unto salvation that brings no regret.\" \"Confess your trespasses to one another, and pray for one another, that you may be healed. The prayer of a righteous man is powerful and effective.\" \"If we confess our sins, he will cleanse us from all unrighteousness.\" \"Little children, I write these things to you so that you may not sin. And if anyone sins, we have an advocate with the Father, Jesus Christ.\" We have been made wretched through sin; let us be healed through repentance. But repentance without fasting is idle. Take heed to yourself, so that in proportion to the offense, you may also accept the help that comes from the cure. Is the sin great and grievous? Great is your","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":538,"ref":"p538","source":"χρεία τῆς ἐξομολογήσεως, δακρύων πλείστων, συντόνου τῆς ἀγρυπνίας, ἀδιαλείπτου νηστείας. Κοῦφον καὶ φορητὸν τὸ ἁμάρτημα; ἐξισαζέσθω καὶ ἡ μετάνοια. Εὐχῆς ἄξιόν ἐστιν μὴ προσάψασθαι τοῦ κακοῦ. Δεύτερος πλοῦς εὐθὺς μετὰ τὴν πεῖραν, ὥσπερ ἰοβόλου πληγὴν ἀποφεύγειν. Ἐὰν κατὰ συναρπαγὴν τοῦ ἐχθροῦ ἐδέξω τῇ ψυχῇ βούλημα ἀσεβείας, μὴ στῇς ἐπὶ τῆς ἁμαρτίας. Εἰ δὲ καὶ τοῦτο πέπονθας, μὴ ἐνιδρυνθῇς τῷ κακῷ. Ἀμήχανον ἅψασθαι τοῦ ἀγαθοῦ, μὴ ἀποστάντα πρότερον παντελῶς καὶ ἐκνεύσαντα τοῦ κακοῦ. Εἰ πλῆθος οἰκτιρμῶν Θεοῦ ἀριθμῆσαι, καὶ μέγεθος ἐλέους αὐτοῦ μετρῆσαι δυνατὸν, ἐν συγκρίσει πλήθους καὶ μεγέθους ἁμαρτημάτων, ἐν ἀπογνώσει γινέσθω ὁ δράσας τὴν ἁμαρτίαν. Εἰ δὲ ταῦτα μὲν, ὡς εἰκὸς, καὶ μέτρῳ ὑποβάλλεται, καὶ ἀριθμητὰ εἶναι συμβαίνει, Θεοῦ δὲ ἔλεος μετρῆσαι, καὶ οἰκτιρμοὺς ἀριθμῆσαι, ἀδύνατον, οὐκ ἀπογνώσεως καιρὸς, ἀλλ' ἐπιγνώσεως ἐλέους, καὶ καταγνώσεως ἁμαρτημάτων, ὧν ἡ ἄφεσις πρόκειται ἐν τῷ αἵματι τοῦ Κυρίου. Εἴ τις ἐλπὶς ὑπολείπεταί σοι, ἀδελφὲ, σωτηρίας· εἴ τις βραχεῖα μνήμη περὶ Θεόν· εἴ τις πόθος τῶν μελλόντων ἀγαθῶν· εἴ τις φόβος τῶν τεθησαυρισμένων κολάσεων τοῖς ἀμετανοήτοις, ἀνάνηψον ταχέως· ἔπαρον τοὺς ὀφθαλμούς σου εἰς τὸν οὐρανόν· ἐλθὲ εἰς συναίσθησιν. Παῦσαι ἀπὸ τῆς πονηρίας σου· ἀπόσεισαι τὴν περιχυθεῖσάν σοι μέθην. Ἐπανάστα τῷ καταβαλόντι σε. Μνήσθητι τοῦ οἰκτιρμοῦ τοῦ Θεοῦ, ὅτι θεραπεύει ἐλαίῳ καὶ οἴνῳ. Μὴ ἀπελπίσῃς τὴν σωτηρίαν. Ἀνάλαβε τὴν μνήμην τῶν γεγραμμένων, Μὴ ὁ πίπτων οὐκ ἀνίσταται, καὶ ὁ ἀποστρέφων οὐκ ἐπιστρέφει;","english":"The need for confession, for many tears, for intense vigilance, for unceasing fasting. Is the sin light and easy to bear? Let the repentance be equal to it. It is a thing to be prayed for, not to touch evil at all. The second voyage is straight after the attempt, to flee as from the bite of a venomous creature. If through the enemy's snatching you have received in your soul a will of impiety, do not stand in the sin. But if you have suffered even this, do not settle in the evil. It is impossible to touch the good without first wholly departing and turning away from evil. If the multitude of God's mercies can be numbered, and the greatness of his compassion measured, then, in comparison with the multitude and greatness of sins, let the one who has committed the sin fall into despair. But if these things, as is likely, are subject to measure and happen to be countable, while God's mercy cannot be measured nor his compassions numbered, then it is not the time for despair, but for recognizing mercy and for condemning sins, whose forgiveness is set forth in the blood of the Lord. If any hope of salvation remains to you, brother; if any brief remembrance of God; if any longing for the good things to come; if any fear of the punishments stored up for the unrepentant, recover yourself quickly; lift up your eyes to heaven; come to your senses. Cease from your wickedness; shake off the drunkenness poured over you. Rise up against the one who cast you down. Remember the compassion of God, that he heals with oil and wine. Do not despair of salvation. Take up the remembrance of what is written: Does not the one who falls rise again, and the one who turns away return?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":539,"ref":"p539","source":"Ὁ πεπληγὼς θεραπεύεται, ὁ θηριάλωτος περιγίνεται, ὁ ἐξομολογούμενος οὐκ ἀποβάλλεται· οὐ θέλει γὰρ ὁ Θεὸς τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι καὶ σωθῆναι. Μὴ ὡς εἰς βάθος κακῶν ἐμπεσὼν καταφρονήσῃς. Καιρὸς ἀνοχῆς ἐστι, καιρὸς μακροθυμίας, καιρὸς ἰάσεως, καιρὸς διορθώσεως. Ὠλίσθησας; ἐξέγειραι. Ἥμαρτες; ἡσύχασον. Μὴ στῇς ἐν ὁδῷ ἁμαρτωλῶν, ἀλλ' ἀποπήδησον. Ὅτε γὰρ ἀποστραφεὶς στενάξεις, τότε σωθήσῃ. Ἔστι γὰρ ἐκ πόνων ὑγεία, καὶ ἐξ ἱδρώτων σωτηρία· ἔστι σωτηρία, ἔστι διόρθωσις. Θάρσει, μὴ ἀπελπίσῃς. Οὐκ ἔστι νόμος δικάζων, καὶ χωρὶς οἰκτιρμῶν θάνατον καταδικάζων, ἀλλὰ χάρις πολιτευομένη, ἀναβαλλομένη τὴν κόλασιν, ἐκδεχομένη τὴν διόρθωσιν. Οὔπω ἐκλείσθησαν αἱ θύραι· ἀκούει ὁ νυμφίος· οὐ κυριεύει ἡ ἁμαρτία. Οὐ πέπτωκεν ὁ τῆς ἰσχύος πύργος, ἀδελφέ· οὐκ ἐμωμήθη τὰ τῆς ἐπιστροφῆς φάρμακα· οὐκ ἀπεκλείσθη τοῦ καταφευκτηρίου ἡ πόλις. Μὴ τῷ βάθει τῶν κακῶν ἐναπομείνῃς. Μὴ χρήσῃς σεαυτὸν τῷ ἀνθρωποκτόνῳ· οἶδε γὰρ ἀνορθοῦν κατεῤῥαγμένους ὁ Κύριος. Μηδεὶς ἐν κακίᾳ διάγων ἑαυτὸν ἀπογινωσκέτω, εἰδὼς ὅτι γεωργία μὲν τῶν φυτῶν τὰς ποιότητας μεταβάλλει, ἡ δὲ κατ' ἀρετὴν τῆς ψυχῆς ἐπιμέλεια δυνατή ἐστι παντοδαπῶν ἀῤῥωστημάτων ἐπικρατῆσαι. Οὐχὶ μετάθεσις τοῦ κακοῦ τὸ αἰσχρὸν ἔχει, ἀλλ' ἡ τούτου τήρησις τὴν ἀπώλειαν. Μὴ ἀπαγορεύσῃς ἐξαγορεῦσαί σου τὴν ἁμαρτίαν, ἵνα τὴν ἐκεῖθεν αἰσχύνην τῇ ἐνταῦθα φύγῃς· ἐπειδὴ μέρος καὶ τοῦτο τῆς ἐκεῖσε κακοπαθείας· καὶ δείξεις ὅτι τὴν ἁμαρτίαν ὄντως μεμίσηκας, παραδειγματίσας αὐτὴν, καὶ θριαμβεύσας ὡς ἀξίαν ὕβρεως.","english":"The one who has been struck is healed, the one caught by the beast escapes, the one who confesses is not cast out; for God does not will the death of the sinner, but that he turn back and be saved. Do not, as though you had fallen into a depth of evils, despair. It is a time of forbearance, a time of long-suffering, a time of healing, a time of correction. Have you slipped? Wake up. Have you sinned? Be still. Do not stand in the way of sinners, but leap away. For when you turn away and groan, then you will be saved. For there is health from labors, and salvation from sweats; there is salvation, there is correction. Take courage, do not despair. There is no law judging and condemning to death without mercies, but grace governing, deferring punishment, awaiting correction. The doors have not yet been closed; the bridegroom hears; sin does not rule. The tower of strength has not fallen, brother; the medicines of repentance have not been disgraced; the city of refuge has not been shut. Do not remain in the depth of evils. Do not give yourself over to the murderer of man; for the Lord knows how to raise up the broken down. Let no one living in wickedness despair of himself, knowing that the cultivation of plants changes their qualities, and the care of the soul according to virtue is able to prevail over sicknesses of every kind. It is not the change of evil that has the shame, but its preservation brings destruction. Do not refuse to confess your sin, so that you may escape the shame there by the shame here; since this too is a part of the suffering there; and you will show that you have truly hated the sin, having made an example of it and triumphed over it as worthy of insult.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":540,"ref":"p540","source":"– Οὐδενὶ ἄλλῳ ὡς κακοπαθείᾳ Θεὸς θεραπεύεται, καὶ δάκρυσι τὸ φιλάνθρωπον ἀντιδίδοται. Οὐδενὶ τοσοῦτον χαίρει ὁ Θεὸς, ὅσον ἀνθρώπου διορθώσει καὶ σωτηρίᾳ. Σπείρωμεν ἐν δάκρυσιν, ἵνα ἐν ἀγαλλιάσει θερίσωμεν. Γενώμεθα Νινευῗται, μὴ Σοδομῖται. Θεραπεύσωμεν τὴν κακίαν, μὴ τῇ κακίᾳ συντελεσθῶμεν. Ἀκούσωμεν Ἰωνᾶ κηρύσσοντος, μὴ πυρὶ καὶ θείῳ κατακλυσθῶμεν. Εἰ μὲν πάθος ἦν ἡ ὀργὴ τοῦ Θεοῦ, καλῶς ἄν τις ἀπέγνω, ὡς οὐ δυνάμενος λοιπὸν σβέσαι τὴν φλόγα, ἣν διὰ τῶν τοσούτων ἀνῆψε κακῶν. Ἐπειδὴ δὲ ἀπαθὲς τὸ Θεῖον, κἂν κολάζῃ, κἂν τιμωρῆται, οὐ μετ' ὀργῆς τοῦτο ποιεῖ, μετὰ φιλανθρωπίας δὲ καὶ κηδεμονίας πολλῆς· θαῤῥεῖν σφόδρα καὶ πεποιθέναι χρὴ τῇ τῆς μετανοίας δυνάμει. Κἂν μὴ πᾶσαν ἐπιδείξῃ τὴν μετάνοιαν, οὐδὲ τὴν βραχεῖαν καὶ πρὸς ὀλίγον γεγενημένην· παραπέμπεται, ἀλλὰ καὶ ταύτης πολὺν τίθησι τὸν\n\nμισθὸν ὁ Θεός. Οὐ χρόνου ποσότητι, διαθέσει δὲ ψυχῆς, μετάνοια κρίνεται. Ὁ μετανοήσας ἐφ' οἷς ἔπραξε δεινοῖς, κἂν μὴ τῶν ἁμαρτημάτων ἀξίαν ἐπιδείξηται τὴν μετάνοιαν, καὶ αὐτῆς ταύτης ὅμως ἕξει τὴν ἀνταπόδοσιν. Ὅταν ἁμάρτῃς, μὴ ἀπογνῷς σεαυτοῦ, ἀλλὰ παρ' αὐτὰ ἐπὶ τὴν ἀνάστασιν δράμε. Μὴ εἴπῃς πρὸς σεαυτόν· Οἴμοι, ἀπωλόμην! ἐπόρνευσα, ἐμοίχευσα, ἐφόνευσα. Ἔχεις σωτηρίας λιμένα διακρουόμενον τὴν ἁμαρτίαν. Ὅταν γὰρ ἴδω τὸν τοιοῦτον δεξάμενον τραύματα, καὶ διασπαραττόμενον, εὐθέως ἐπὶ τὴν μετάνοιαν τρέχω, καὶ παῤῥησιάζομαι δακρύων πηγὰς ἐκχέων. Πολλοὶ πολλάκις, καὶ ἄνδρες, καὶ γυναῖκες περιέπεσον χαλεπῷ νοσήματι καὶ ἀνιάτῳ. Δάκρυα ἐξεχύθη, φάρμακα ἀνηλώθη, ἰατρικὴ ἠπόρησε τέχνη·","english":"God is served by nothing else as by suffering, and by tears his love for humanity is repaid. God rejoices in nothing so much as in the correction and salvation of a person. Let us sow in tears, that we may reap in exultation. Let us become Ninevites, not Sodomites. Let us heal our wickedness, lest we be consumed by wickedness. Let us hear Jonah preaching, lest we be overwhelmed by fire and brimstone. If the wrath of God were a passion, one might well despair, as no longer able to quench the flame which he has kindled through so many evils. But since the Godhead is impassible, whether it punishes or avenges, it does this not with wrath, but with love for humanity and great care; we must be very confident and trust in the power of repentance. Even if one does not show the whole of repentance, nor even the brief and short-lived one—it is not passed over, but God sets a great reward even for this. Repentance is judged not by quantity of time, but by the disposition of the soul. The one who has repented of the dreadful things he has done, even if he does not show a repentance worthy of his sins, will nevertheless receive the recompense even of this. When you sin, do not despair of yourself, but at once run to the resurrection. Do not say to yourself: Alas, I am lost! I have fornicated, I have committed adultery, I have murdered. You have a harbor of salvation that repels sin. For when I see such a one receiving wounds and being torn apart, I immediately run to repentance, and I speak boldly, pouring out fountains of tears. Many often, both men and women, have fallen into a grievous and incurable disease. Tears were poured out, medicines were spent, the medical art was at a loss;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":541,"ref":"p541","source":"κάλλος ἐμαράνθη, τὸ σῶμα ἀπηγόρευται. Περιέρχεται λοιπὸν ἡ γυνή· Ποῦ ἀπέλθω; τί ποιήσω; χρήματα ἀνήλωσα, ἰατροὺς ἐκάλεσα, φάρμακα ἀνηλώθη, μένει τὸ νόσημα, οὐκ εἴκει τὸ ἕλκος. Πολλάκις συνέβη τινὰ τῶν ἐπισκεπτομένων εἰπεῖν, ὅτι Κἀγὼ τοιούτῳ πάθει περιέπεσα, καὶ ὁ δεῖνα ἢ ἡ δεῖνα περιέθηκέ μοι φάρμακον, καὶ ἀπήλλαξέ με τοῦ νοσήματος. Εἶτα παρακαλεῖ· Δεῖξόν μοι τὴν γυναῖκα. Ἄπελθε ἐπὶ τὸν στενωπὸν, ἐρώτησον τόνδε καὶ τήνδε· οὐ χρεία καμάτου· οὐ χρεία πόνου, οὔτε ὑπερβῆναί σε τὸ πρόθυρον ἀναγκαῖον, ἀλλ' ἐνταῦθα ἑστῶτα δέξασθαί σε τὸ φάρμακον. Οὕτως καὶ ὁ Δαβὶδ νέος ὢν ὥριμον τὸν καρπὸν τῆς ἀρετῆς ἐκτήσατο. Ἦλθεν οὖν ὁ Σαμουὴλ πρὸς τὸν Ἰεσσαὶ εὐμοιρίαν σωμάτων περιβεβλημένον, ἔχων τὸ κέρας ἔνθα τὸ ἔλαιον ἦν τὸ ἅγιον. Καὶ τί φησιν; Ἔπεμψέ με ὁ Θεὸς ποιῆσαι βασιλέα ἕνα τῶν υἱῶν σου. Ὁ Ἰεσσαὶ ἀκούσας βασιλέα, νομίσας ἐκεῖνο ἐπιτήδειον εἶναι τὸ ἀξίωμα τῷ μείζονι, ἄγει τὸν πρῶτον υἱόν. Τί οὖν ὁ προφήτης; Πάραγε αὐτὸν, οὐκ ηὐδόκησεν ἐν αὐτῷ ὁ Θεός. Ἄγει τὸν δεύτερον· οὐδὲ οὗτος. Τὸν τρίτον, οὐδαμῶς· τὸν τέταρτον, τὸν πέμπτον· ἀνηλώθη ὁ χορὸς τῶν παίδων, καὶ ὁ ζητούμενος οὐχ ηὑρίσκετο. Λέγει αὐτῷ· Ἔχεις ἄλλον; Ἠσχύνθη ὁ πατήρ. Ἔχω ἕνα, φησὶ, μικρὸν εὐτελῆ ποιμένα. Ἄνθρωπος ἐξουθενεῖ, ἀλλ' ὁ Θεὸς στεφ[αν]οῖ. Ἄνθρωπος γὰρ εἰς πρόσωπον ὄψεται, Θεὸς δὲ εἰς καρδίαν. Μὴ γὰρ πολυσαρκίαν ζητοῦμεν ψυχῆς; Εὐγένειαν ποθοῦμεν. Οὐκ εἶπεν αὐτῷ ὁ Θεὸς, Ἄπελθε, χρίσον μοι τὸν Δαβὶδ, ἵνα μὴ πάθῃ Δαβὶδ, ὅπερ ἔπαθεν Ἰωσήφ.","english":"Beauty has withered away, the body has given out. So the woman goes about: Where shall I go? What shall I do? I have spent my money, I have called in physicians, the medicines have been used up, the disease remains, the sore does not yield. It has often happened that one of those who visited said, I too fell into such a suffering, and such-and-such a man or woman applied a remedy to me and freed me from the disease. Then she begs: Show me the woman. Go to the narrow street, ask this man and that woman; there is no need of toil, no need of labor, nor is it necessary for you to cross the threshold, but standing here to receive the remedy. So too David, while young, obtained the ripe fruit of virtue. So Samuel came to Jesse, who was clothed in the good fortune of his bodies, holding the horn in which was the holy oil. And what does he say? God has sent me to make one of your sons king. Jesse, hearing king, thinking that office suitable for the elder, brings his first son. What then does the prophet say? Bring him here; God has not been well pleased in him. He brings the second; neither in this one. The third, by no means; the fourth, the fifth; the chorus of the children was used up, and the one sought was not found. He says to him: Do you have another? The father was ashamed. I have one, he says, a little, cheap shepherd. Man despises, but God crowns. For man looks at the face, but God at the heart. For do we not seek fatness of soul? We long for nobility. God did not say to him, Go, anoint David for me, so that David should not suffer what Joseph suffered.","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":542,"ref":"p542","source":"Ὥσπερ γὰρ ἔμαθον ἐκεῖνοι τὸν ζητούμενον βασιλέα, ἐπεβούλευσαν, ἐπολέμησαν, ἐπώλησαν· οὕτω δέος ἦν, μὴ καὶ οὗτοι τοῦτο ἐργάσωνται. Ὥστε ἡ ἄγνοια ἀσφαλείας μήτηρ ἐγένετο. Εἰστήκει ὁ προφήτης ἀπορῶν· δός μοι ἕνα τῶν υἱῶν σου. Οὐκ ἔχω, φησὶν, ἀλλὰ παιδίον μικρὸν ποιμαῖνον τὰ πρό βατα. Οὐχ οὕτως ὄψεται ἄνθρωπος, ὡς ὄψεται Θεός. Ποῦ οἱ καλλωπιζόμενοι ἐπ' εὐμορφίᾳ ὄψεως; Μή μοι λέγε εὐμορφίαν σώματος, ἀλλὰ βλέπε τὸ κάλλος τῆς διανοίας. Τί γάρ ἐστιν εὔμορφος γυνὴ, ἀλλ' ἢ τάφος κεκονιασμένος; Ἐὰν μὴ σώφρων ᾖ, κάλλος δὲ ἔχῃ, βάραθρόν ἐστιν ὠρυγμένον ἑτέροις, δηλητήριον κατεσκευασμένον. Τοῦτο καὶ νόσῳ μαραίνεται, καὶ θανάτῳ διακόπτεται· τὸ δὲ κάλλος τῆς ψυχῆς ἀθάνατον μένει καὶ ἀκηλίδωτον. Καὶ τότε τὴν οἰκείαν ὡραιότητα ἐπιδείκνυται, ὅταν παύσηται τὰ πάθη, καὶ ἐν γαλήνῃ γένηται ὁ νοῦς. Ἐὰν οὖν ἴδῃς ἄνδρα, ἢ γυναῖκα καλὴν, μὴ θαυμάσῃς, ἐπεὶ καὶ αἱ δρύες εἰς ὕψος εἰσὶν ἀνατεταμέναι, καρπὸν οὐκ ἔχουσαι· ἡ δὲ ἄμπελος χαμαὶ συρομένη, ὥριμον ἔχει τὸν καρπὸν τῶν βοτρύων. Τί οὖν βούλει; ἄμπελον ἔχειν ἢ δρῦν; Δῆλον ὅτι ἄμπελον. Ἡ γὰρ δρῦς ἐν ὕψει ἑστῶσα, ἀγρίων ἀλόγων ἔχει τροφὴν τὸν καρπόν. Τί μελίττης εὐτελέστερον; Τί βέλτιον; μέλιττα, ἢ ταώς; Ἄνελε ταῶνα, καὶ οὐδὲν ἔβλαψας· ἄνελε μέλιτταν, καὶ πολλὰ χωλεύει. Ἦλθε τοίνυν ὁ Δαβὶδ, εὑρίσκεται τὸ ἔλαιον, καὶ χρίεται ψήφῳ Θεοῦ, διακονίᾳ δὲ ἀνθρώπου. Ἐπέθηκεν αὐτῷ τὸ κέρας, καὶ ἀντὶ πορφυρίδος καὶ διαδήματος ἐγένετο αὐτῷ.","english":"For just as those men learned of the king they were seeking, they plotted, they made war, they sold him; so there was a fear that these men too might do this. So ignorance became the mother of safety. The prophet stood at a loss: Give me one of your sons. I have none, he says, except a little child tending the sheep. Man does not see as God sees. Where are those who adorn themselves for the beauty of their face? Do not speak to me of beauty of body, but look at the beauty of the mind. For what is a beautiful woman but a whitewashed tomb? If she is not chaste but has beauty, she is a pit dug for others, a poison prepared. This is both withered by disease and cut off by death; but the beauty of the soul remains immortal and undefiled. And then it displays its own comeliness, when the passions cease and the mind comes into calm. So if you see a beautiful man or woman, do not marvel, since even the oaks are raised to a height, having no fruit; but the vine, dragged along the ground, has the ripe fruit of its clusters. What then do you want? To have a vine or an oak? Clearly a vine. For the oak, standing on high, has the fruit of wild, unreasoning beasts for food. What is more lowly than a bee? What is better? A bee, or a peacock? Take away a peacock, and you have harmed nothing; take away a bee, and many things are crippled. So David came, the oil is found, and he is anointed by the vote of God, but by the ministry of man. He placed the horn upon him, and instead of a purple robe and a diadem it became his.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":543,"ref":"p543","source":"Καὶ ἀπῆλθεν ἔχων τὴν βασιλείαν, οὐ θώρακα, οὐκ ἀσπίδα, οὐδὲ δόρατα περιβεβλημένος, ἀλλὰ τὴν τοῦ Θεοῦ ψῆφον τὴν πάντων δυνατωτέραν. Οὗτος δὲ πολέμου καλοῦντος, καὶ τῶν πραγμάτων ταραττομένων, καὶ τῶν βαρβάρων ἐπιβαινόντων τοῖς Ἰουδαίοις, ἀπῆλθεν ἰδεῖν τὴν\n\nπαράταξιν καὶ τὸν πόλεμον, καὶ ὁρᾷ τὸν βάρβαρον προσκαλούμενον εἰς μονομαχίαν, καὶ οὐδεὶς ἐτόλμα προπηδῆσαι, οὐδὲ ἐξελθεῖν. Ἰδὼν δὲ ὁ Δαβὶδ ἀστράπτοντα τὸν πολέμιον, ἀφόρητον ὄντα τὸν πόλεμον, τοὺς πολλοὺς ἤδη κατεπτηχότας, λέγει· Τίς ἐστιν ὁ ἀπερίτμητος οὗτος, ὃς ὠνείδισε τὴν παράταξιν Θεοῦ ζῶντος; Λέγουσι δὲ αὐτῷ· Πόθεν σοι ἡ ἀπόνοια αὕτη; Ὁ δὲ, Οὐκ ἀπόνοιαν, ἀλλὰ πίστιν, οὐχ ὑπερηφανίαν, ἀλλὰ εὐσέβειαν κέκτημαι· οὐ σκοπῶ αὐτοῦ τὸ μέγεθος, ἀλλὰ τὴν ἐρημίαν τῆς ψυχῆς· οὐ βλέπω ὅτι μέγα τὸ πλοῖον, ἀλλ' ὅτι κυβερνήτην οὐκ ἔχει· οὐ δέδοικα αὐτόν· ἐχθρὸς γάρ ἐστι τοῦ Θεοῦ. Ποίοις ὅπλοις θαῤῥεῖς, ὁ Δαβίδ; Οὐ σαρκίνοις, φησὶν, ἀλλὰ πνευματικοῖς· τὰ γὰρ ὅπλα ἡμῶν οὐ σαρκικὰ, ἀλλὰ πνευματικά. Ἀκούουσιν οὖν τινες, καὶ εἰσήγαγον αὐτὸν πρὸς τὸν βασιλέα καθήμενον, κατεπτηχότα, τρέμοντα. Καὶ λέγει πρὸς αὐτόν· Ἵνα τί προσέπεσε τὸ πρόσωπον τοῦ κυρίου μου, καὶ ἐν τῇ εὐημερίᾳ τὴν δουλείαν ὁμολογεῖ; Τίς ἐστιν οὗτος; οὐχὶ πορεύσομαι, καὶ ἀφελῶ τὴν κεφαλὴν αὐτοῦ; Τί οὖν ὁ βασιλεύς; Καὶ πῶς δύνασαι; σὺ παιδάριον εἶ μικρὸν, αὐτὸς δὲ πολεμιστὴς ἐκ νεότητος αὐτοῦ. Μὴ βλέπε, φησὶν, τὰ ὁρώμενα, ἀλλὰ τὰ νοούμενα. Τί οὖν; ἀπιστεῖ ὁ βασιλεύς· ἀναγκάζεται λοιπὸν τὰ κατορθώματα αὐτοῦ εἰπεῖν.","english":"And he went out holding the kingdom, not clothed in a breastplate, nor a shield, nor spears, but in the decree of God, which is mightier than all. But this man, when war was calling and affairs were in turmoil and the barbarians were advancing against the Jews, went out to see the battle line and the war, and he sees the barbarian challenging to single combat, and no one dared to leap forward or go out. But David, seeing the enemy flashing like lightning, the war being unbearable, and the many already terrified, says: Who is this uncircumcised man, who has reproached the battle line of the living God? And they say to him: From where is this madness of yours? But he says: I have acquired not madness, but faith; not arrogance, but piety. I do not consider his size, but the desolation of his soul; I do not see that the ship is great, but that it has no pilot. I do not fear him, for he is an enemy of God. With what weapons do you trust, David? Not fleshly ones, he says, but spiritual; for our weapons are not fleshly, but spiritual. Some therefore hear, and they brought him in to the king, who was sitting, terrified, trembling. And he says to him: Why has the face of my lord fallen, and in prosperity he confesses servitude? Who is this? Shall I not go and take away his head? What then does the king say? And how are you able? You are a little boy, but he is a warrior from his youth. Do not look, he says, at things seen, but at things understood. What then? The king disbelieves; he is compelled thereafter to recount his achievements.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":544,"ref":"p544","source":"Παιδίον ἤμην, φησὶν, μικρὸν, ποιμαῖνον τὰ πρόβατα τοῦ πατρός μου, καὶ ὅταν ἤρχετο ὁ λέων ἢ ἄρκτος, καὶ ἐλάμβανον πρόβατον τῆς ποίμνης, ἐξεπορευόμην ὀπίσω αὐτῶν, καὶ ἐξέσπασα ἐκ τοῦ στόματος αὐτῶν, καὶ ἐπάτασσον τὸν λέοντα, καὶ τὴν ἄρκτον· καὶ ἔσται οὗτος ὡς ἓν τῶν θηρίων ἐκείνων. Καὶ εἶπε Σαοὺλ πρὸς Δαβίδ· Πορεύου, καὶ ὁ Κύριος μετὰ σοῦ. Ἔδωκε δὲ αὐτῷ ὁ βασιλεὺς τὰ ὅπλα· ὁ δὲ οὐκ ἠδύνατο βαστάσαι, ὅτι οὐ συνεχώρει τοῦτο ὁ Θεὸς, ἵνα γυμνὸς νικήσῃ, ἵνα μὴ τὰ ὅπλα συμμερίσηται τὴν νίκην τῶν κατορθωμάτων, ἵνα μὴ εἴπῃ ὁ βασιλεὺς, τὰ ὅπλα ἐνίκησαν. Ῥίπτει τὰ ὅπλα, ἐνδύεται τὴν πίστιν, ἐξέρχεται γυμνὸς, κατατεθωρακισμένος τὴν πίστιν· ἐξέρχεται ποιμὴν, καὶ οὐ στρατιώτης. Ἀφίησι βόλον, ἔπεσεν ὁ ἀλλόφυλος· οὐ τῇ φύσει τοῦ σώματος, ἀλλὰ τῇ δυνάμει τῆς πίστεως τὴν νίκην ἀπενεγκάμενος. Ἔλαβεν αὐτοῦ τὸ ξίφος, ἀπέτεμεν αὐτοῦ τὴν κεφαλὴν, καὶ ἐπληρώθη τὸ γεγραμμένον, ὅτι «Ἐν τοῖς ἔργοις τῶν χειρῶν αὐτοῦ συνελήφθη ὁ ἁμαρτωλός.» Οὗτος τοίνυν ὁ τοιοῦτος καὶ τηλικοῦτος ἀνὴρ, περὶ οὗ φησιν ὁ Θεός· Εὗρον Δαβὶδ τὸν τοῦ Ἰεσσαὶ, ἄνδρα κατὰ τὴν καρδίαν μου. Ὦ ἐγκώμιον ὑψηλόν! ὦ ἀπόδειξις ἀρετῆς! Οὗτος τοίνυν ὁ τῶν θηρίων περιγενόμενος, ὁ τὸν Γολιὰθ ἀποκτείνας, ὃ τὸν λέοντα πνίξας, ὁ τὴν ἄρκτον κρατήσας, ὁ ἐν νεότητι πεπολιωμένος, ὁ μικρὸς τῷ σώματι καὶ ὑψηλὸς τὴν καρδίαν, ὁ ἐν βασιλικῇ στολῇ ἀκρίβειαν μοναζόντων ἐπιδειξάμενος· (ἔλαμπε γὰρ, οὐκ ἀπὸ μαργαριτῶν, ἀλλ' ἀπὸ δακρύων·","english":"I was a little child,” he says, “shepherding my father’s sheep, and when the lion or the bear came and took a sheep from the flock, I would go out after them and snatch it from their mouth, and I would strike the lion and the bear; and this one shall be as one of those beasts.” And Saul said to David, “Go, and the Lord be with you.” But the king gave him his armor; but he could not bear it, because God did not permit this, so that he might conquer naked, so that the armor might not share in the victory of his achievements, so that the king might not say, “The armor won.” He throws off the armor, puts on faith, goes out naked, armored with faith; he goes out a shepherd, and not a soldier. He lets fly the stone, the foreigner fell; not by the nature of the body, but by the power of faith carrying off the victory. He took his sword, cut off his head, and what was written was fulfilled: “In the works of his hands the sinner was caught.” This man, then, such and so great, about whom God says: “I have found David the son of Jesse, a man after my heart.” O high commendation! O proof of virtue! This man, then, who overcame the beasts, who killed Goliath, who strangled the lion, who seized the bear, who in youth was hoary-headed, small in body and lofty in heart, who in royal robe displayed the exactness of monks; (for he shone, not from pearls, but from tears;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":545,"ref":"p545","source":"Λούσω γὰρ, φησὶ, καθ' ἑκάστην νύκτα τὴν κλίνην μου, ἐν δάκρυσί μου τὴν στρωμνήν μου βρέξω·) οὗτος τοίνυν ὁ τοιοῦτος καὶ τηλικοῦτος ἀνὴρ, ὁ τὴν πνευματικὴν χάριν ἐπισπασάμενος, ὁ τῆς ἁψίδος τῶν οὐρανῶν ἁψάμενος, ὁ τῆς ἄνωθεν ἀπολαύσας ῥοπῆς, ὁ πολέμους καταλύσας· οὗτος ὁ μεγάλα καὶ μυρία κατορθώματα κατὰ τοῦ διαβόλου ἐπιδειξάμενος, μετὰ σωφροσύνην, μετὰ ἐπιείκειαν, μετὰ σεμνότητα, ὅτε κατέσχε τὴν βασιλείαν, ὅτε ἐνίκησε μυρίους πολέμους, ὅτε ἔθνη ὑπέταξεν, ἐν μεσημβρίᾳ μέσῃ, μετὰ τὸ ἄριστον, ἀναστὰς ἀπὸ τῆς στιβάδος περιεπάτει, καὶ εἶδε λουομένην γυναῖκα, καλὴν καὶ εὔμορφον· γυναῖκα λουομένην ἐν ὑπερῴῳ, γυναῖκα στρατιώτου ὡραίαν. Εἶδεν, ἐπτερώθη τὸ ὄμμα, ἐδέξατο τὸ βέλος. Ἀκουέτωσαν, οἱ περιέργως τὰ ἀλλότρια καταμανθάνοντες· ἀκουέτωσαν, οἱ περὶ τὰ θέατρα μεμηνότες· οἱ λέγοντες, Θεωροῦμεν, οὐδὲν βλαπτόμεθα. Ὁ Δαβὶδ ἐβλάβη, καὶ σὺ οὐ βλάπτῃ; ἐκεῖνος ἐβλάβη, καὶ σοὶ ἔχω θαῤῥῆσαι; ὁ τοσαύτην ἔχων τοῦ Πνεύματος χάριν βέλος ἐδέξατο, καὶ σὺ λέγεις μὴ ἁλίσκεσθαι; Καίτοι γε ἐκεῖνος οὐκ εἶδε πόρνην γυναῖκα, ἀλλὰ σώφρονα καὶ σεμνήν· καὶ οὐκ ἐν θεάτρῳ, ἀλλ' ἐν οἰκίᾳ. Σὺ δὲ ἐν θεάτρῳ βλέπεις, ὅπου καὶ ὁ τρόπος κολάζει ψυχήν· οὐ βλέπεις δὲ μόνον, ἀλλὰ καὶ ἀκούεις ῥημάτων κακίας, καὶ","english":"For he says, “Every night I wash my bed; with my tears I drench my couch.” This man, then, such and so great a man, who drew to himself spiritual grace, who touched the vault of the heavens, who enjoyed the impulse from above, who put an end to wars—this man who displayed great and countless achievements against the devil, after chastity, after gentleness, after dignity, when he held the kingdom, when he won countless wars, when he subdued nations, at high noon, after lunch, rising from his couch he was walking, and he saw a woman bathing, beautiful and fair of form—a woman bathing in an upper room, the lovely wife of a soldier. He saw, and his eye was given wings; he received the arrow. Let them hear, those who curiously scrutinize what belongs to others; let them hear, those who are mad after the theaters; those who say, “We watch, and we are not harmed at all.” David was harmed, and are you not harmed? He was harmed, and shall I be confident for you? He who had so great a grace of the Spirit received the arrow, and do you say you are not caught? And yet he did not see a harlot, but a chaste and modest woman; and not in a theater, but in a house. But you watch in a theater, where even the manner of it punishes the soul; and you not only watch, but you also hear words of wickedness, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":546,"ref":"p546","source":"βλέπεις στολὴν πορνικὴν καὶ ᾄσματα διαβολικὰ πανταχόθεν· πλήττεται ἡ διάνοια τῇ ὄψει, ἀφ' ὧν εἶδες· τῇ ἀκοῇ, ἀφ' ὧν ἀκούεις· τῇ ὀσφρήσει, ἀφ' ὧν ὀσφραίνῃ. Τοσαῦτα βάραθρα, τοσαῦται φθοραί· καὶ ἔχω σοι θαῤῥῆσαι, ὅτι οὐ γίνῃ θηριάλωτος; Μὴ γὰρ λίθος εἶ; μὴ γὰρ σίδηρος; Ἄνθρωπος εἶ, τὴν κοινὴν τῆς φύσεως ἀσθένειαν περικείμενος. Πῦρ κρατεῖς, καὶ οὐ καίῃ; καὶ πῶς ἔχει λόγον; θὲς λύχνον εἰς χόρτον, καὶ δύνασαί μοι εἰπεῖν ὅτι οὐ καίεται χόρτος. Τοῦτο καὶ ἡ ἡμετέρα φύσις. Εἶδεν οὖν αὐτὴν λουομένην· ἑάλω τῷ κάλλει, ἐδέξατο βέλος, ἔλαβε τὸ τραῦμα. Ἔπεμψε πρὸς αὐτὴν ὁ βασιλεύς· ἦλθε πρὸς αὐτόν· εἰργάσατο τὴν παρανομίαν, ἐπλήρωσε τὴν ἐπιθυμίαν. Κελεύει αὐτὴν ἀπελθεῖν εἰς τὴν ἰδίαν οἰκίαν. Ταῦτα λέγω, καὶ εἰς μέσον φέρω τὸν τετραυματισμένον, ἵνα περιεστῶτες ἴδητε πῶς θεραπεύεται. Καὶ γὰρ ἰατρὸς χειρουργῶν ἔχει περιεστῶτας, ἵνα ἴδωσι πῶς τῇ τέχνῃ νικᾷ τὴν νόσον. Πολλῷ μᾶλλον προφήτου χειρουργουμένου πάντας δεῖ ἰδεῖν, ἵνα μάθωμεν, πῶς ὀφείλομεν ἀπαλλαγῆναι τῆς σηπεδόνος καὶ τῶν σκωλήκων. Χαλεπὸν τὸ ἁμάρτημα· ἡ ἐπιθυμία ἐπληρώθη· ἡ ἁμαρτία ἀπηρτίσθη. Ὁ θεραπεύων οὐκ ἦν. Συνέλαβεν ἡ γυνή. Τέως ἐνόμισε λανθάνειν τὸν ἄνδρα αὐτῆς ὁ βασιλεύς. Εἰ γὰρ καὶ προφήτης ἦν, ἀλλ' ὅμως ἡ ἐπιθυμία αὐτοῦ τὸν νοῦν ἐσκότει. Συνέλαβεν ἡ γυνὴ, ἦλθε δρομαῖος ἐπὶ τὸν βασιλέα, καί φησι· Βασιλεῦ, ἀπωλόμην. Ὁ δὲ, Τί ἔχεις; Ἔγκυος ἐγὼ, φησί· ὁ καρπὸς τῆς ἁμαρτίας ἐβλάστησεν· τὴν κατηγορίαν ἐν τῇ μήτρᾳ περιφέρω· ὁ ἔλεγχος ηὐξήθη τῆς ἁμαρτίας· οἴκοθεν ἔχω τὴν ἀπόδειξιν. Ἐὰν ἔλθῃ καὶ ἴδῃ ὁ ἀνήρ μου, τί ἔχω εἰπεῖν;","english":"You see a harlot’s dress and devilish songs on every side; the mind is struck by the sight of what you have seen, by the hearing of what you hear, by the smell of what you smell. So many pits, so many corruptions—and can I dare assure you that you will not become a beast’s prey? Are you a stone? Are you iron? You are a man, clothed with the common weakness of nature. Do you hold fire and not get burned? How does that make sense? Put a lamp into hay, and can you tell me the hay is not burned? Such is our nature too. He saw her bathing; he was captured by her beauty, received the arrow, took the wound. The king sent for her; she came to him; he committed the transgression, fulfilled his desire. He orders her to go away to her own house. I say these things and bring the wounded man into the midst, so that those standing around may see how he is healed. For even a physician performing surgery has bystanders, so that they may see how by his skill he conquers the disease. Much more, when a prophet is being operated on, all must see, so that we may learn how we ought to be delivered from the putrefaction and the worms. The sin was grievous; the desire was fulfilled; the sin was completed. There was no one to heal. The woman conceived. For a while the king thought he was escaping his husband’s notice. For even if he was a prophet, nevertheless his desire darkened his mind. The woman conceived, and came running to the king and says: “O king, I am undone.” And he: “What is the matter with you?” “I am pregnant,” she says; “the fruit of sin has sprouted; I carry the accusation in my womb; the proof of sin has grown; I have the evidence from my own house. If my husband comes and sees, what have I to say?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":547,"ref":"p547","source":"Ἐννόησον πόσον κακὸν ἁμαρτία. Ὁ βασιλεὺς τὸν στρατιώτην φοβεῖται. Οὐ γάρ ἐστι δοῦλος ἕτερος, εἰ μὴ ὁ ποιῶν τὴν ἁμαρτίαν. Διάδημα περιεβέβλητο, καὶ ἐδεδοίκει τὸ ὄνειδος; Οὐχὶ σὺ βασιλεὺς εἶ; οὐ ξίφους ἐξουσίαν ἔχεις; Ἀλλὰ χαλεπὸν ἁμάρτημα ἐποίησα. Ὦ δυστυχίας μήτηρ! ὦ ἀτιμίας ἔλεγχος! Τί οὖν ὁ βασιλεύς; ἁμαρτίαν ἐπὶ ἁμαρτίαν προστίθησιν. Ἦλθεν οὖν Οὐρίας ἀνὴρ αὐτῆς ἀπὸ τοῦ πολέμου, καὶ εἰσῆλθε πρὸς τὸν βασιλέα, καὶ λέγει αὐτῷ· Τί ἐστιν Οὐρία; πῶς ὁ πόλεμος; Λέγει, Καλῶς· ἐνικήσαμεν. Ἤκουσεν ὁ βασιλεὺς ὅτι ὁ στρατιώτης ἐνίκησε, καὶ αὐτὸς ἡττήθη· ὁ στρατιώτης τὸν πόλεμον ὑπέταξεν, αὐτὸς δὲ ἡττήθη ὑπὸ τῆς ἡδονῆς. Ἐν ἀπορίᾳ τε ὢν ὁ βασιλεὺς οὐκ ᾔσθετο τῆς νίκης διὰ τὴν αἰσχύνην τῆς ἥττης, ἧς αὐτὸς ἡττήθη. Λέγει οὖν τῷ στρατιώτῃ· Ὕπαγε εἰς τὸν οἶκόν σου, καὶ λοῦσαι, καὶ ἀπόλαυσον τῆς τραπέζης, καὶ τῆς γυναικός σου. Ταῦτα διὰ τί; Ἵνα συσκιάσῃ τὸ ἕλκος, ἵνα ἐξ αὐτοῦ νομισθῇ τίκτεσθαι τὸ παιδίον. Ὁ δὲ ἀκοίμητος ὀφθαλμὸς οὐ συνεχώρει, φειδόμενος τοῦ τετραυματισμένου. Τί οὖν ὁ στρατιώτης; Καὶ πῶς, φησὶ, δύναμαι τὸ ῥῆμα τοῦτο ποιῆσαι; Ἰσραὴλ ἐν πολέμῳ, ἀρχιστράτηγος ἐν παρατάξει, ἡ κιβωτὸς τῆς διαθήκης Κυρίου ἐν τῇ παρεμβολῇ, καὶ ἐγὼ ἀπελεύσομαι εἰς τὸν οἶκόν μου, καὶ μέλλω τρυφᾷν; Ἐπειδὴ δὲ λοιπὸν οὐκ ἠδύνατο συσκιάσαι τὸ γεγονὸς, γράφει ἐπιστολὴν πρὸς τὸν στρατηλάτην, ἔχουσαν οὕτως· Λαβὼν στῆσον τὸν Οὐρίαν εἰς τὸ βαρὺ μέρος, ὡς αὐτὸν ἀναιρεθῆναι. Καὶ ἐγχειρίζει αὐτῷ τὴν ἐπιστολὴν, καὶ τὴν μάχαιραν καθ' ἑαυτοῦ ἐβάσταζεν ὁ ἠδικημένος, καὶ ἐπιστολὴν ἔφερεν αἵματος γέμουσαν.","english":"Consider how great an evil sin is. The king fears the soldier. For there is no other slave except the one who commits sin. Was he clothed in a diadem, and did he dread disgrace? Are you not a king? Do you not have authority over the sword? But I have committed a grievous sin. O mother of misfortune! O reproof of dishonor! What then does the king do? He adds sin upon sin. So Uriah her husband came from the war and went in to the king, and he says to him: What is it, Uriah? How goes the war? He says, Well; we have conquered. The king heard that the soldier had conquered, and that he himself had been defeated; the soldier subdued the war, but he was defeated by pleasure. And being at a loss, the king did not perceive the victory because of the shame of the defeat by which he himself was defeated. So he says to the soldier: Go to your house, and bathe, and enjoy your table and your wife. Why these things? In order that he might cover the wound, in order that the child might be thought to be born from him. But the unsleeping eye did not permit it, sparing the wounded man. What then does the soldier do? And how, he says, can I do this thing? Israel is in war, the commander-in-chief in battle array, the ark of the covenant of the Lord is in the camp, and shall I go off to my house and be about to live in luxury? But since he could no longer cover what had happened, he writes a letter to the general, having this content: Take Uriah and station him in the heavy part of the battle, so that he may be killed. And he hands him the letter, and the wronged man carried the sword against himself, and bore a letter full of blood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":548,"ref":"p548","source":"Εἶτα ἔστη ἐν τῷ πολέμῳ, ἀνῃρέθη, καὶ ἔπεσεν. Ἰδοὺ δεύτερον ἁμάρτημα· ὁ φόνος, καρπὸς τῆς μοιχείας ἐγένετο. Ταῦτα λέγω διὰ τοὺς ἁμαρτωλοὺς, καὶ πολλὰ ἑαυτοῖς συνειδότας κακὰ, ἵνα ἀκούοντες μὴ ἀπογνῶσι τῆς ἑαυτῶν σωτηρίας· γέγραπται γάρ· Οὐ φονεύσεις, οὐ μοιχεύσεις. Τὰς δὲ δύο ταύτας τὰς πρώτας ἐντολὰς παρέβη. Ἐμοίχευσε, καὶ τότε ἐφόνευσε τὸν ἠδικημένον. Χαλεπὸν τὸ ἕλκος, μέγα τὸ τραῦμα. Ἐπεὶ οὖν Οὐρίας ἀπελθὼν εἰς τὸν πόλεμον ἀνῃρέθη, καὶ εὐθέως ἐσκίρτησεν ἡ ἁμαρτία συνεσκιασμένη. Τότε λοιπὸν ἀπῆλθε πρὸς αὐτὸν Νάθαν· ὁ προφήτης πρὸς προφήτην ὑπάγει, καίτοι ὁ Δαβὶδ προφήτης ἦν. Πῶς οὖν ἑαυτὸν οὐ θεραπεύει; Ὥσπερ γὰρ οἱ ἰατροὶ, ὅτε νοσοῦσι, χρῄζουσιν ἑτέρων ἰατρῶν· καὶ γὰρ ἡ ἀῤῥωστία τὴν τέχνην λυμαίνεται· οὕτω δὴ καὶ ἐνταῦθα προφήτης ἐκεῖνος, προφήτης οὗτος. Ἀλλ' ἐκεῖνος οὐκ ἐν κλίνῃ κείμενος, ἀλλ' ἐν κακίᾳ\n\nδιαγινόμενος. Λέγουσιν αὐτῷ· Νάθαν ὁ προφήτης ἔξω. Λέγει, Εἰσελθέτω. Εἰσῆλθεν οὖν ὁ προφήτης, ὁρῶν αὐτὸν καθεζόμενον μετὰ λαμπηδόνος πολλῆς, καὶ τοῦ τύφου τοῦ βασιλικοῦ. Καὶ τί φησιν; Δίκην ἔχω, ἄκουσόν μου. Ὦ σοφία ἰατροῦ! Εἰσῆλθεν βαστάζων σιδήριον, ἵνα τέμνῃ τὸ ἕλκος, ἀλλ' οὐ δεικνύει τῷ νοσοῦντι, ἵνα μὴ στερηθῇ τῆς ἰατρείας, καὶ κρύπτει ἔνδον, οὐχ ὑπὸ τὸ ἱμάτιον, ἀλλὰ τὸ δρᾶμα τῆς διηγήσεως. Εὐθέως γὰρ εἰσελθὼν οὐκ εἶπεν· Ὦ παράνομε! ὦ βέβηλε! ὦ μοιχέ! ὦ ἀνδροφόνε! Οὐ γυμνὸν τὸν ἔλεγχον ἔχων, οὐδὲ χωρὶς προσωπείου τὴν παῤῥησίαν, ἀλλὰ τὸ σιδήριον ἐγκεκρυμμένον. Καὶ λέγει· Δίκην ἔχω, ὁ βασιλεύς. Ὁ δέ· Εἰπὲ τὴν δίκην.","english":"Then he stood in the battle, was slain, and fell. Behold a second sin: murder became the fruit of adultery. I say these things for the sake of sinners, and those who are conscious of many evils in themselves, so that hearing them they may not despair of their own salvation; for it is written: You shall not murder, you shall not commit adultery. But these two first commandments he transgressed. He committed adultery, and then he murdered the man who had been wronged. The wound is grievous, the injury great. Since therefore Uriah went out into the battle and was slain, and immediately the sin, having been kept in shadow, leaped forth. Then at last Nathan went to him; the prophet goes to a prophet, although David was a prophet. How then does he not heal himself? For just as physicians, when they are sick, need other physicians; for sickness damages the art; so indeed here, that one was a prophet, this one is a prophet. But that one was not lying on a bed, but was occupied in wickedness.\n\nThey say to him: Nathan the prophet is outside. He says, Let him enter. So the prophet entered, seeing him seated with great splendor, and with royal pride. And what does he say? I have a case; hear me. O the wisdom of the physician! He entered carrying a knife, so that he might cut the wound, but he does not show it to the sick man, lest he be deprived of the cure, and he hides it within, not under his cloak, but the drama of the narrative. For immediately upon entering he did not say: O lawless one! O profane one! O adulterer! O murderer! Not having the reproof naked, nor boldness without a mask, but the knife hidden. And he says: I have a case, O king. And he: Tell the case.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":549,"ref":"p549","source":"Ἄνθρωπός τις ἦν πλούσιος, καὶ εἶχε ποίμνια καὶ βουκόλια πολλά· ἄνθρωπος δέ τις ἦν πένης, ὃς οὐκ εἶχεν εἰ μὴ μίαν ἀμνάδα, ἥτις ἀπὸ τῆς τραπέζης αὐτοῦ ἤσθιε, καὶ ἀπὸ τοῦ ποτηρίου ἔπινεν, καὶ ἐν τῷ κόλπῳ αὐτοῦ ἐκάθευδεν. Ὁρᾷς τὴν πενίαν φιλοστοργίας ὑπόθεσιν ἔχουσαν· ἐπὶ γὰρ τῶν πλουτούντων πολὺς ὁ τύφος, ἐπὶ δὲ τῶν πενήτων ἡ γυνὴ ὑπηρέτις γίνεται, καὶ διάκονος, καὶ τίκτει παιδίον, καὶ γίνεται αὐτῷ μήτηρ καὶ τροφός. Ἐπὶ δὲ τῶν πλουτούντων οὐχ οὕτως· ἀλλὰ τίκτει παιδίον, καὶ δίδωσιν αὐτὸ ἔξω· καὶ τὴν φιλοστοργίαν διατέμνει ὁ τύφος. Τίκτει ἡ μήτηρ, καὶ οὐ γίνεται τροφός. Αἰσχύνεται γενέσθαι τροφὸς ἡ γενομένη μήτηρ· ὁ δὲ Κύριος οὐχ οὕτως. Καὶ γὰρ καὶ ἐγέννησεν ἡμᾶς, καὶ αὐτὸς τροφεὺς ἡμῶν ἐγένετο. Διὰ τοῦτο καὶ ἀντὶ βρώματος τὴν ἰδίαν αὐτοῦ σάρκα ἡμᾶς ἔθρεψεν, καὶ ἀντὶ πόματος τὸ ἴδιον αἷμα ἐπότισεν. Ἦλθε τοίνυν ὁ ξένος ἄνθρωπος πρὸς τὸν πλησίον ἐκεῖνον. Τίς ὁ ξένος; ἡ ἐπιθυμία ἀκόλαστος, ἡ θηριώδης ἐκείνη. Ἦλθε, καὶ οὐκ ἔλαβεν ἀπὸ τῶν ποιμνίων καὶ τῶν βουκολίων αὐτοῦ, ἀλλὰ πέμψας ἥρπασεν τὴν ἀμνάδα ἐκείνην, τὴν ἐν τῷ κόλπῳ τοῦ πένητος καθεύδουσαν καὶ ἀπὸ τῆς τρα πέζης αὐτοῦ ἐσθίουσαν. Τί οὖν; Ὠργίσθη ὁ βασιλεύς. Ἐνόμιζε γὰρ ἀλλοτρίαν δίκην δικάζειν, καὶ τὸ δίκαιον ἐξέφηνεν μετὰ πολλῆς τῆς λαμπρότητος. Οὐκ ἦν γὰρ φιλοστοργία, ἵνα μὴ εἴπῃ τὴν ἀλήθειαν· ἀλλ' ὠργίσθη μὴ βουλόμενος, καὶ λέγει τὸ δίκαιον. Ἐν ῥομφαίᾳ, φησὶν, ἀποθανεῖται, καὶ τὴν ἀμνάδα τετραπλασίονα ἀποτίσει. Καὶ οὐ κελεύει κατὰ τὸν νόμον· ὁ γὰρ νόμος οὐ κελεύει τὸν κλέπτην τετραπλασίονα ἀποδοῦναι·","english":"There was a certain rich man, and he had many flocks and herds; and there was a certain poor man, who had nothing except one ewe lamb, which ate from his table and drank from his cup and slept in his bosom. Do you see poverty having affection as its foundation? For among the rich there is great pride, but among the poor the wife becomes a servant and a minister, and she bears a child, and becomes for him both mother and nurse. But among the rich it is not so; rather she bears a child and gives it out, and pride cuts affection in two. The mother bears, and does not become a nurse. She who has become a mother is ashamed to become a nurse; but the Lord is not so. For he both begot us, and himself became our nurse. Therefore also, instead of food, he fed us with his own flesh, and instead of drink, he gave us his own blood to drink. So then the stranger came to that neighbor. Who is the stranger? Unbridled desire, that beastly thing. It came, and did not take from his flocks and his herds, but sent and snatched that ewe lamb, which slept in the poor man's bosom and ate from his table. What then? The king was angered. For he thought he was judging another's case, and he made the just judgment clear with great splendor. For it was not affection, so as not to speak the truth; but he was angered unwillingly, and he speaks the just judgment. He shall die, he says, by the sword, and he shall repay the ewe lamb fourfold. And he does not command according to the law; for the law does not command the thief to repay fourfold.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":550,"ref":"p550","source":"οὗτος γὰρ καὶ τὸν νόμον ὑπερέβη. Ἐξέβαλε τοίνυν ψῆφον, καὶ ἡ δίκη ἦν ἀπηρτισμένη. Ῥίπτει τὸ προσωπεῖον, καὶ λέγει ὁ προφήτης· Σὺ εἶ βασιλεῦ. Τί οὖν αὐτός; Ἥμαρτον τῷ Κυρίῳ. Ὁρᾷς καὶ ἐν τῇ νόσῳ τὴν εὐγένειαν τῆς ψυχῆς. Οὐ γὰρ εἶπεν πρὸς αὐτόν· Ἄθλιε καὶ ταλαίπωρε, πόθεν ὁρμώμενος, καὶ τίνι πεποιθὼς, πεπαῤῥησιασμένως εἰσῆλθες, καὶ ἀπονοίᾳ, καὶ τύφῳ βριθόμενος, βασιλέα οὕτω φανερῶς ἐλέγξαι βουλόμενος; Ἀλλὰ τί λέγει ὁ βασιλεύς; Ἡμάρτηκα τῷ Κυρίῳ. Τί οὖν αὐτός; Καὶ Κύριος ἀφεῖλε τὸ ἁμάρτημά σου. Ὀξεῖα ἡ μετάνοια, ὀξυτέρα ἡ συγχώρησις. Λέγε σὺ τὰς ἁμαρτίας σου πρῶτος, ἵνα δικαιωθῇς. Διὰ πραγμάτων παρώξυνες, διὰ ῥημάτων μετανόει. Ταῦτα λέγω, ἵνα ἀκούωσιν οἱ ἁμαρτωλοὶ καὶ οἱ πεπτωκότες ἁμαρτήμασιν. Ἡμάρτηκα τῷ Κυρίῳ, καὶ ἀφῆκε τὸ ἁμάρτημά σου. Σὺ μὲν εἶπες, Ῥομφαία πεσεῖται ἐπ' αὐτὸν, ἀλλὰ σὺ οὐ μὴ ἀποθάνῃς. Ἠράσθης πόρνης, καὶ ἐπόρνευσας; θέλεις μετανοῆσαι; μὴ προσθῇς τῇ ἁμαρτίᾳ ἁμαρτίαν. Διὰ τοῦτο ἀκροθίνια τῆς ἁμαρτίας ἐξελέξατο ὁ Θεὸς, ἵνα μηδεὶς τῶν μετὰ ταῦτα ἀπογινώσκῃ τῆς ἑαυτοῦ σωτηρίας. Ἀσεβὴς εἶ; ἐννόησον τοὺς μάγους. Ἅρπαξ εἶ; ἐννόησον τὸν τελώνην. Ἀκάθαρτος εἶ; ἐννόησον τὴν πόρνην. Ἀνδροφόνος εἶ; ἀναλόγισαι τὸν λῃστήν. Παράνομος εἶ; ἐννόησον τὸν βλάσφημον Παῦλον, καὶ μετὰ ταῦτα εὐαγγελιστήν· πρότερον ζιζάνιον, καὶ μετὰ ταῦτα σῖτον· πρότερον λύκον, καὶ μετὰ ταῦτα ποιμένα· πρότερον μόλυβδον, καὶ μετὰ ταῦτα χρυσόν· πρότερον πειρατὴν καὶ καταποντιστὴν, καὶ μετὰ ταῦτα κυβερνήτην· πρότερον πορθοῦντα τὴν Ἐκκλησίαν, καὶ μετὰ ταῦτα πιστευόμενον τὴν Ἐκκλησίαν·","english":"For he too transgressed the law. He therefore cast his vote, and the judgment was complete. He throws off the mask, and the prophet says: You are the king. What then does he himself say? I have sinned against the Lord. Do you see, even in the sickness, the nobility of the soul? For he did not say to him: Wretched and miserable man, from where did you come, and in whom did you trust, that you entered with such boldness, and weighed down with folly and arrogance, wished thus openly to rebuke a king? But what does the king say? I have sinned against the Lord. What then does he say? And the Lord has taken away your sin. Swift was the repentance, swifter the forgiveness. You, be the first to speak your sins, that you may be justified. By deeds you provoked, by words repent. I say these things so that sinners and those who have fallen into sins may hear. I have sinned against the Lord, and he has forgiven your sin. You indeed said, The sword shall fall upon him, but you shall not die. Were you enamored of a harlot, and did you commit fornication? Do you wish to repent? Do not add sin to sin. For this reason God chose the firstfruits of sin, so that no one after these things might despair of his own salvation. Are you impious? Consider the magi. Are you a robber? Consider the tax collector. Are you unclean? Consider the harlot. Are you a murderer? Reckon the thief. Are you lawless? Consider Paul the blasphemer, and afterward the evangelist; first a weed, and afterward wheat; first a wolf, and afterward a shepherd; first lead, and afterward gold; first a pirate and a wrecker, and afterward a helmsman; first one ravaging the Church, and afterward one entrusted with the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":551,"ref":"p551","source":"πρότερον ἐκκόπτοντα τὰς ἀμπέλους, καὶ μετὰ ταῦτα φυτουργὸν γενόμενον· πρότερον καθαιροῦντα τὸν ναὸν, καὶ μετὰ ταῦτα οἰκοδομοῦντα. Εἶδες ὑπερβάλλουσαν κακίαν, εἶδες νικῶσαν ἀρετήν· εἶδες ἀπόνοιαν δούλου, εἶδες\n\nφιλανθρωπίαν Δεσπότου. Μή μοι λέγε, Βλάσφημός εἰμι, διώκτης εἰμὶ, ἀκάθαρτός εἰμι. Ἔχεις πάντων τὰ ὑποδείγματα. Εἰς οἷον ἂν θέλῃς λιμένα κατάφευγε. Θέλεις ἐν τῇ Καινῇ; θέλεις ἐν τῇ Παλαιᾷ; ἐν τῇ Καινῇ ὁ Παῦλος, καὶ ἐν τῇ Παλαιᾷ ὁ Δαβίδ. Μὴ προφασίζου, μὴ ὄκνει. Ἥμαρτες; μετανόησον. Μυριάκις ἥμαρτες; μυριάκις μετανόησον. Ταῦτα συνεχῶς ἐπαλείφω τὰ φάρμακα, ἵνα φλεγμονὴν καταστέλλω. Οἶδα γὰρ ὅση τοῦ συνειδότος ἡ ἀπόγνωσις. Ἐφέστηκεν ὁ διάβολος ξίφη ἀκονῶν καὶ ταῦτα λέγων τὰ ῥήματα Ὅλην τὴν νεότητά σου κατῄσχυνας· ὅλον τὸν βίον σου ἀνήλωσας· πρότερον μετὰ πόρνης, μετὰ ταῦτα ἥρπασας, ἐπλεονέκτησας, ἐψεύσω, ἐπιόρκησας, ἐβλασφήμησας. Ποία σωτηρίας ἐλπίς; ἀπώλου, λοιπὸν ἀπόλαυε καὶ τοῦ παρόντος βίου. Ταῦτα τοῦ διαβόλου τὰ ῥήματα· ἀλλὰ τὰ ἐμὰ ἐναντία. Ἀπώλου; ἀλλὰ δύνασαι σωθῆναι. Ἐμοίχευσας; ἀλλὰ δύνασαι ἀπαλλαγῆναι. Ἔπεσας; ἀλλὰ δύνασαι ἀναστῆναι. Μικρὰ ἡ μετάνοιά σου; ἀλλὰ μεγάλη τοῦ Δεσπότου ἡ φιλανθρωπία. Ἐφόνευσας; ἀλλὰ μετανόησον, ἀλλὰ μετάγνωθι. Ἐμοίχευσας; [ἀλλ' ἐξομολόγησαι. Πέπτωκας;] ἀλλὰ ἀνάστηθι. Ἐτραυμάτισας; ἀλλὰ θεραπεύθητι. Καὶ ἕως ὅτε ἐμπνεῖς, ἐὰν ἁμαρτάνῃς ἐν ἐσχάτῃ ἡμέρᾳ, ἐπ' αὐτῆς τῆς κλίνης ἐφ' ἧς κατάκεισαι ψυχοῤῥαγῶν, μέλλων ἐξιέναι τοῦ θεάτρου τούτου, τότε μετανόησον τοῦ καιροῦ. Ἡ στενοχωρία οὐ θλίβει τὴν τοῦ Θεοῦ φιλανθρωπίαν.","english":"first cutting down the vines, and afterward becoming a vine-dresser; first tearing down the temple, and afterward building it up. You saw exceeding wickedness, you saw virtue conquering; you saw the recklessness of a servant, you saw the love of humanity of the Master. Do not say to me, I am a blasphemer, I am a persecutor, I am unclean. You have examples of all these things. Flee to whatever harbor you wish. Do you wish in the New? Do you wish in the Old? In the New, Paul; and in the Old, David. Do not make excuses, do not hesitate. Have you sinned? Repent. Have you sinned ten thousand times? Repent ten thousand times. I continually apply these medicines, so that I may calm the inflammation. For I know how great is the despair of the conscience. The devil stands by, sharpening swords and saying these words: You have disgraced your whole youth; you have squandered your whole life; first with a prostitute, afterward you stole, you defrauded, you lied, you broke oaths, you blasphemed. What hope of salvation? You are lost; for the rest, enjoy even this present life. These are the devil's words; but mine are the opposite. Are you lost? But you can be saved. Have you committed adultery? But you can be set free. Have you fallen? But you can rise again. Is your repentance small? But great is the love of humanity of the Master. Have you murdered? But repent, but change your mind. Have you committed adultery? [But confess. Have you fallen?] But rise up. Have you been wounded? But be healed. And as long as you breathe, if you sin on the last day, on that very bed on which you lie gasping out your soul, about to depart from this theater, then repent in time. Distress does not afflict the love of humanity 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":552,"ref":"p552","source":"Μή μοι λέγε, Πῶς καὶ ποίῳ τρόπῳ, ἑλκῶν γέμων καὶ τραυμάτων ἐμπεπλησμένος, ἐν ἐσχάτῃ ἡμέρᾳ δύναμαι ἐξομολογήσασθαι; Δύνασαι, καὶ σφόδρα δύνασαι. Εὖξαι, ἐλεημοσύνην ἔργασαι, ἐν διαθήκῃ κατάλιπε πτωχοῖς. Σὺ ἐκεῖ ἀπέρχῃ, καὶ τὸ ἔργον σου ὧδε μένει. Μή μοι λέγε, Πῶς σώζομαι; Ὅταν ὁ Θεὸς ἐργάζηται, εὐθύνας μὴ ἀπαίτει. Ἐπειδὰν ἐκεῖνος θεραπεύῃ, μὴ ἀπογίνωσκε. Ἕστηκεν ὁ ἰατρὸς, τέμνει, καίει, μυρία ἐπάγει φάρμακα, καὶ οὐ λέγεις, Πῶς θεραπεύεις; ἀλλὰ παραχωρεῖς τῇ τέχνῃ τοῦ συνδούλου· καὶ τῇ τοῦ Θεοῦ φιλανθρωπίᾳ οὐ παραχωρεῖς; μὴ λέγε, πῶς; ἀλλὰ θαύμαζε. Ἐπερωτῶ οὖν σε· Πῶς ὁ λῃστὴς ἐσώθη, ὁ πάντα τὸν βίον αὐτοῦ ἐν φόνοις, ἐν αἵμασι καταναλώσας; τοίχους διώρυξεν, οὐσίας ἥρπασεν, οὐ μετέγνω, οὐ μετενόησεν ἐν τῇ γῇ ὤν. Παρὰ ἀνθρώπων κατεδικάσθη, καὶ παρὰ Θεῷ ἐστεφανώθη. Ζωῆς οὐκ ἦν κύριος, καὶ βασιλείας ἐγένετο κύριος. Τὰ ὧδε ἀπώλεσεν, καὶ τὰ ἐκεῖ ἔλαβεν. Πῶς, εἰπέ μοι; Ἑνὶ ῥήματι. Τί γὰρ εἶπε; Μνήσθητί μου, Κύριε, ἐν τῇ βασιλείᾳ σου. Καὶ τὸ ῥῆμα ἴσχυσεν. Οὐ τὸ ῥῆμα ἴσχυσε μόνον, ἀλλὰ καὶ ἡ τοῦ Θεοῦ φιλανθρωπία, κερασθεῖσα τῇ μετανοίᾳ, τὸν λῃστὴν ἐποίησε παραδείσου πολίτην. Πῶς; οὐκ οἶδα· μὴ ἀπαίτει τὸν τρόπον τῆς ὑγείας. Ἀπάλλαξόν με μόνον, παρακαλεῖς τῷ ἰατρῷ, τῆς ἀῤῥωστίας· τολμᾷς εἰπεῖν, Πῶς; Θεός ἐστιν ὁ ἐργαζόμενος. Πῶς δὲ μοιχοὶ, μαλακοὶ, ἀρσενοκοῖται ἁλισκόμενοι δεσμωτήρια οἰκοῦσι, τῷ δὲ νεύματι τοῦ βασιλέως μόνον ἀφίενται; Βασιλεὺς ὁ σύνδουλός μου. Τί γάρ; Εἶ καὶ πορφυρίδα περιβέβληται, οὐδὲν πλέον τῆς ἐμῆς οὐσίας ἔχει. Τὸ αὐτό μοι φῦλόν ἐστιν· καὶ νεύει, [καὶ] ἀφίενται·","english":"Do not say to me, \"How, and in what manner, being full of sores and filled with wounds, can I confess on the last day?\" You can, and you most certainly can. Pray, perform almsgiving, leave something in your will to the poor. You depart there, and your work remains here. Do not say to me, \"How am I saved?\" When God is at work, do not demand an accounting. When he heals, do not despair. The physician stands by, cuts, cauterizes, applies countless remedies, and you do not say, \"How do you heal?\" but you yield to the skill of your fellow servant; and will you not yield to the love of God for mankind? Do not say, \"How?\" but marvel. I ask you then: How was the robber saved, who spent his whole life in murders and in blood? He broke through walls, seized property, did not repent, did not change his mind while he was on earth. He was condemned by men, and was crowned by God. He was not master of life, and he became master of a kingdom. He lost the things here, and received the things there. How, tell me? By one word. For what did he say? \"Remember me, Lord, in your kingdom.\" And the word prevailed. Not the word alone prevailed, but also the love of God for mankind, mingled with repentance, made the robber a citizen of paradise. How? I do not know; do not demand the manner of the healing. You beg the physician only to rid you of your sickness; do you dare to say, \"How?\" It is God who is at work. How is it that adulterers, catamites, and sodomites, when caught, occupy prisons, yet by the nod of the king alone are released? The king is my fellow servant. For what of it? Even if he is clothed in purple, he has nothing more than my own substance. He is of the same race as I; and he nods, and they are released.","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":553,"ref":"p553","source":"καὶ μικρὰ γράμματα, καὶ ἐλύθη ὁ κατάδικος. Οὐκ ἄρχων ἀντιλέγει, οὐ δεσμοφύλαξ ἀντιπίπτει, οὐ νόμων αὐθεντία ἀντίκειται, ἀλλὰ τὸ ἀξίωμα τοῦ βασιλέως γίνεται ἀπαλλαγὴ τοῦ κατεχομένου. Ὁ δὲ Θεὸς ὁ τῶν ἀγγέλων καὶ ἀρχαγγέλων δεσπότης, ἐὰν νεύσῃ μόνον, σῶσαι οὐ δύναται; Καὶ βασιλεὺς μὲν, ἐὰν ἀφῇ, κολάσεως ἀφίησιν, οὐχὶ ἁμαρτιῶν· ὁ δὲ Θεὸς ἁμαρτίας ἀφίησιν. Λέγει, Οὐ θέλω μοιχὸν εἶναι μοιχὸν, καὶ ὁ λόγος αὐτοῦ ἔργον ἐγένετο. Ὁ πόρνος μὴ ἔστω πόρνος, καὶ ὁ λόγος αὐτοῦ μετέβαλεν ἐκείνου τὴν γνώμην, καὶ ἤμβλυνε τὴν ἁμαρτίαν. Καὶ ἵνα μάθῃς, εἶπεν· Θέλω, γενέσθω ὁ οὐρανὸς, καὶ ἐγένετο ὁ οὐρανός. Θέλω γενέσθαι γῆν, καὶ μὴ οὖσαν ὑπέστησεν. Θέλω γενέσθαι ἀγγέλους, καὶ ὁ χορὸς τῶν ἀγγέλων συνέδραμεν. Οὐσίας νοερὰς καὶ σώματα μὴ ὑφεστῶτα ἐργάζεται ὁ λόγος, καὶ ἁμαρτήματα λῦσαι οὐ δύναται; Τί ἐστιν ἁμαρτία πρὸς τὴν τοῦ Δεσπότου φιλανθρωπίαν; Ἀράχνη, ἄνεμος ἐφύσησεν, καὶ διασπᾶται ἡ ἀράχνη· Θεὸς βούλεται, καὶ οὐ καταλύεται ἁμαρτία; Ταῦτα λέγω, οὐχ ἵνα ῥᾳθυμοτέρους ἐργάσωμαι, ἀλλ' ἵνα ὑμᾶς εἰς πίστιν ἀγάγω","english":"And small letters, and the condemned man was released. No ruler opposes, no jailer resists, no authority of laws stands in the way, but the dignity of the king becomes the release of the one held. And God, the master of angels and archangels, if he only nods, cannot save? And a king, if he pardons, pardons punishment, not sins; but God forgives sins. He says, \"I do not wish the adulterer to be an adulterer,\" and his word became deed. \"Let the fornicator not be a fornicator,\" and his word changed that man's mind and blunted the sin. And so that you may learn, he said: \"I wish,\" let heaven come to be, and heaven came to be. \"I wish earth to come to be,\" and he brought into being what was not. \"I wish angels to come to be,\" and the choir of angels ran together. The word produces intelligent essences and bodies that did not exist, and cannot loose sins? What is sin compared to the Master's love for humanity? A spider—the wind blew, and the spider is torn apart; God wills it, and sin is not destroyed? I say these things, not to make you more slack, but to lead you to faith","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":554,"ref":"p554","source":"προσδοκίας μείζονος καὶ χρηστοτέρας ἐλπίδος. Μηδέποτε ἀπογίνωσκε ἀνθρώπου, εἰ μὴ τοῦ ἀπογινώσκοντος ἑαυτοῦ. Ἐννόησον τοίνυν τὸν προφήτην, τὸν μετὰ Πνεύματος χάριν, μετὰ τὴν πρὸς Θεὸν παῤῥησίαν, μετὰ τὸ πλῆθος τῶν κατορθωμάτων, μετὰ τροπαῖα τοιαῦτα, ἀνακηρύττοντα, καὶ λέγοντα· Ἐλέησόν με, ὁ Θεὸς, κατὰ τὸ μέγα ἔλεός σου. Ἐπὶ τὸ πέλαγος ἐμαυτὸν ἔῤῥιψα τῆς τοῦ Δεσπότου φιλανθρωπίας. Καὶ τί θέλεις, εἰπέ μοι; Ἤκουσας τοῦ προφήτου λέγοντος· Κύριος ἀφεῖλε τὸ ἁμάρτημά μου. Οὐ ζητῶ τοῦτο μόνον· τὸ κάλλος μου ζητῶ, τὴν παῤῥησίαν μου ζητῶ. Κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου ἐξάλειψον τὸ ἀνόμημά μου. Ἔτι πλείονα ζητῶ, μείζονα λαμπηδόνα, μείζονα καθαρότητα· Ἐπιπλεῖον πλῦνόν με ἀπὸ τῆς ἀνομίας μου, καὶ ἀπὸ τῆς ἁμαρτίας μου καθάρισόν με. Πρόσεχε μετὰ ἀκριβείας τῷ λόγῳ, καὶ σύντεινον σαυτόν· ὁ ἔλεος τοῦ Θεοῦ ἄφατος, καταληφθῆναι μὴ δυνάμενος, ὑπερβαίνων νοῦν, νικῶν λογισμὸν, ἀλλὰ χρείαν ἔχει καὶ τῶν παρ' ἡμῖν. Πρόσεχε ὃ λέγω· Θεὸς ἐλεεῖ, ἀλλ' οὐχ ἁπλῶς ἐλεεῖ, ἀλλὰ λέγει· Δὸς καὶ σύ τι. Οἷον λέγω· μυρίων γέμεις ἁμαρτημάτων, φορτία ἔχεις πλημμελημάτων, θέλω αὐτὰ κουφίσαι. Δὸς καὶ σὺ χεῖρα. Οὐκ ἐπειδὴ ἐγώ σου χρείαν ἔχω, ἀλλ' ἐπειδὴ βούλομαι καὶ σέ τι συνεισενεγκεῖν εἰς τὴν σωτηρίαν. Πῶς οὖν ὁ λῃστὴς ἐσώθη, καὶ τοσαῦτα ἔλυσεν ἁμαρτήματα; ἀλλ' οὐκ ἐλέῳ μόνον, ἀλλὰ καὶ τῇ ἑαυτοῦ πίστει. Μνήσθητί μου ὅταν ἔλθῃς ἐν τῇ βασιλείᾳ σου. Τί εἰσήνεγκεν ὁ Θεὸς εἰς σωτηρίαν ἐκείνου; λύσιν ἁμαρτημάτων. Τί εἰσήνεγκεν ὁ λῃστὴς εἰς σωτηρίαν ἑαυτοῦ; πίστιν. Ποταπήν; μεγάλην, ὑψηλὴν, τοῦ οὐρανοῦ ἁπτομένην.","english":"of greater expectation and a better hope. Never despair of a man, except of one who despairs of himself. Consider, then, the prophet, who was with the grace of the Spirit, after his boldness toward God, after the multitude of his successes, after such trophies, proclaiming and saying: Have mercy on me, O God, according to your great mercy. I have cast myself upon the sea of the Master's love for humanity. And what do you want, tell me? You have heard the prophet saying: The Lord has taken away my sin. I do not seek this only; I seek my beauty, I seek my boldness. According to the multitude of your compassions blot out my transgression. I seek yet more, a greater radiance, a greater purity: Wash me more thoroughly from my transgression, and cleanse me from my sin. Attend to the word with precision, and strain yourself; the mercy of God is ineffable, unable to be comprehended, surpassing the mind, conquering reasoning, but it has need also of what is from us. Attend to what I say: God shows mercy, but he does not show mercy simply, but he says: Give something also yourself. What I mean is: you are full of countless sins, you have burdens of offenses, I wish to lighten them. Give also your hand. Not because I have need of you, but because I wish that you too contribute something to salvation. How, then, was the robber saved, and did he loose so many sins? But not by mercy alone, but also by his own faith. Remember me when you come in your kingdom. What did God bring to his salvation? The loosing of sins. What did the robber bring to his own salvation? Faith. Of what sort? Great, lofty, touching heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":555,"ref":"p555","source":"Πῶς ἐγὼ λέγω; Ἰουδαῖοι εἶδον νεκροὺς ἐγειρομένους, δαίμονας ἐλαυνομένους, θάλατταν χαλινουμένην, γῆν πηγάζουσαν, ἰχθὺν στατῆρα φέροντα, ἀστέρα ἄγοντα μάγους, τὴν ἄνω, τὴν κάτω κτίσιν δορυφοροῦσαν, καὶ μετὰ ταῦτα ἐσταύρωσαν. Ὁ λῃστὴς οὐδὲν τούτων εἰδὼς, ἀλλ' ἐμπτυόμενον, ὑβριζόμενον, οὐκ ἐσκανδαλίσθη, ἀλλὰ βασιλέα ὡμολόγησεν. Ὅρα ὅτι οὐχ ἁπλῶς ἠλεήθη, ἀλλὰ καὶ αὐτὸς εἰσήνεγκε. Δεῖ γὰρ τὸν ἐλεούμενον καὶ αὐτὸν εἰσφέρειν εἰς τὴν οἰκείαν σωτηρίαν. Πάλιν ὁ τελώνης ἅρπαξ ὢν, πλεονέκτης, πῶς ἐσώθη; Παρῆν ὁ Χριστὸς, καὶ λέγει αὐτῷ· Δεῦρο, ἀκολούθει μοι· καὶ ἀναστὰς ἠκολούθησεν αὐτῷ. Ὥσπερ ὁ λῃστὴς τὸ ῥῆμα εἰσήνεγκεν, οὕτως ὁ τελώνης τὴν ἀκολούθησιν αὐτῷ παρέσχεν· ὥσπερ γὰρ ἐπὶ τῶν καμνόντων καὶ τοῖς νοσήμασιν ἀνιάτως κατεχομένων, καὶ πολυτελῶν δεομένων φαρμάκων, ἐὰν εἰσέλθῃ ὁ ἰατρὸς, καὶ εἴπῃ πρὸς τὸν ἄῤῥωστον, Πολλῶν χρεία ἐστὶν εἰδῶν πρὸς κατασκευὴν τοῦ φαρμάκου· λέγει αὐτῷ, Πένης εἰμὶ, οὐκ ἔχω· εἶτα λέγει ἰατρός· Τὸ καὶ τὸ δός μοι εἶδος, καὶ τὰ ἄλλα ἀπ' ἐμαυτοῦ παρέχω· τοῦτο λέγει καὶ ὁ Κύριος· Ἐξομολόγησίν μοι δὸς, καὶ δάκρυον, καὶ μετάνοιαν, καὶ τὰ ἄλλα ἀπὸ τῆς ἐμῆς φιλανθρωπίας δωροῦμαί σοι. Βλέπε τί γίνεται· Ἐὰν σὺ τῆς ἁμαρτίας μνησθῇς, ὁ Θεὸς αὐτῆς οὐ μνημονεύει. Ἐὰν δὲ σὺ αὐτῆς ἐπιλάθῃ, ὁ Θεὸς αὐτῆς μνημονεύει. Λέγει γάρ· Ἐγώ εἰμι ὁ ἐξαλείφων τὰς ἁμαρτίας σου, καὶ οὐ μὴ μνησθῶ· σὺ δὲ μνήσθητι. Τοιοῦτοι ἦσαν οἱ ἅγιοι· τῶν κατορθωμάτων ἐπελάνθανον, τῶν δὲ ἁμαρτημάτων ἐμνημόνευον·","english":"How do I say this? The Jews saw the dead being raised, demons being driven out, the sea being bridled, the earth gushing forth springs, a fish carrying a stater, a star leading the magi, the creation above and the creation below standing guard, and after these things they crucified him. The robber, knowing none of these things, but seeing him spat upon and insulted, was not scandalized, but confessed him as king. See that he was not merely shown mercy, but he himself also contributed. For the one who is shown mercy must himself also contribute to his own salvation. Again, the tax collector, being a rapacious and greedy man, how was he saved? Christ was present and said to him: Come, follow me; and he rose and followed him. Just as the robber contributed the word, so the tax collector offered him his following. For just as in the case of the sick who are incurably held by their diseases and need costly medicines, if the physician comes in and says to the invalid, Many kinds are needed for the preparation of the medicine, and he says to him, I am poor, I have nothing, and then the physician says, Give me this and that kind, and the rest I supply from myself—so also the Lord says: Give me confession, and a tear, and repentance, and the rest I grant you from my love for mankind. See what happens: if you remember your sin, God does not remember it. But if you forget it, God remembers it. For he says: I am he who blots out your sins, and I will not remember them; but you, remember them. Such were the saints: they forgot their achievements, but remembered their sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":556,"ref":"p556","source":"οὐχ ὡς νῦν ἄνθρωποι, τῶν μὲν ἁμαρτημάτων ἐπιλανθάνονται, ἐὰν δέ τι πράξωσι χρηστὸν, εἰς μέσον ἄγουσιν, φυσώμενοι καὶ κομπάζοντες, τὸν ἔπαινον παρὰ ἀνθρώπων θηρώμενοι. Ἐποίησας ἀγαθόν; ἐπιλάθου, ἵνα ὁ Δεσπότης σου αὐτὸ εἴπῃ. Ἐποίησας κακόν; μνήσθητι, ἵνα ὁ Δεσπότης σου αὐτοῦ ἐπιλάθηται. Παραχώρησον τῷ Δεσπότῃ σου· μὴ γὰρ οὕτως λέγεις σὺ τὰ κατορθώματα, ὡς λέγει αὐτὰ ὁ Δεσπότης; Σὺ ἐὰν εἴπῃς, ἐλαττοῖς αὐτά· ὁ Δεσπότης σου ἐὰν εἴπῃ, αὔξει αὐτά. Τὰ ἁμαρτήματά σου λέγε, ἵνα ἐξαλείψῃς. Ἀλλ' αἰσχύνῃ εἰπεῖν, διότι ἥμαρτες; Λέγε αὐτὰ καθ' ἡμέραν ἐν τῇ εὐχῇ σου. Μὴ γὰρ λέγω σοι, Εἰπὲ τῷ συνδούλῳ τῷ ὀνειδίζοντί σε; Εἰπὲ τῷ Θεῷ τῷ θεραπεύοντι αὐτά. Μὴ γὰρ ἐὰν μὴ εἴπῃς, ἀγνοεῖ αὐτὰ ὁ Θεός· μὴ γὰρ παρὰ σοῦ βούλεται αὐτὰ μαθεῖν; Ὅτε ἔπραττες αὐτὰ, παρῆν· ὅτε εἰργάζου, ἠπίστατο. Εἰργάζου, καὶ οὐκ ᾐσχύνου ἐργάσασθαι. Τὰ πράγματα οὐκ ᾐσχύνθης, καὶ τὰ ῥήματα τὰ\n\nδικαιοῦντά σε αἰσχύνῃ. Εἰπὲ ὧδε, ἵνα ἐκεῖ μὴ εἴπῃς· εἰπὲ, καὶ δάκρυσον. Ἐν βιβλίῳ γέγραπται τὰ ἁμαρτήματά σου. Σπόγγος ἐστὶ τὰ δάκρυά σου· δάκρυσον, καὶ ἐξαλείφεται· δάκρυσον, καὶ εὑρίσκεται ἐκεῖ καθαρὸν τὸ βιβλίον. Ἡ πόρνη μὴ αἷμα ἐξέχεεν; ἀλλ' ἐξήλειφε τὰ ἁμαρτήματα. Καὶ τί λέγω πόρνην, ἀκάθαρτον γυναῖκα; ὁ στύλος τῆς Ἐκκλησίας, ἡ κρηπὶς τῆς πίστεως, ἡ κεφαλὴ τοῦ χοροῦ τῶν ἀποστόλων, ὁ μακάριος Πέτρος, οὐκ ἠρνήσατο τὸν Χριστὸν, καὶ ἅπαξ, καὶ δεύτερον, καὶ τρίτον; μὴ αἷμα ἐξέχεεν; Πηγὰς δακρύων ἐξέχεεν, καὶ ἔκλυσε, καὶ ἀπεσμήξατο τὸ ἁμάρτημα. Οὐκ ἔχεις ἐν τῇ οἰκίᾳ βιβλίον, καὶ γράφεις τὸν λόγον τὸν καθημερινόν;","english":"Not as people do now: they forget their sins, but if they have done something good, they bring it into the open, puffed up and boasting, hunting for praise from men. Have you done good? Forget it, so that your Master may speak of it. Have you done evil? Remember it, so that your Master may forget it. Leave it to your Master; for do you not speak of your successes in the same way as your Master speaks of them? If you speak of them, you diminish them; if your Master speaks of them, he magnifies them. Speak of your sins, so that you may wipe them out. But are you ashamed to say that you have sinned? Say them daily in your prayer. For I do not tell you, \"Tell your fellow servant who reproaches you\"; tell God, who heals them. For if you do not say them, does God not know them? Does he wish to learn them from you? When you were doing them, he was present; when you were working, he knew. You were working, and you were not ashamed to work. You were not ashamed of the deeds, and are you ashamed of the words that\n\njustify you? Speak here, so that you may not speak there; speak, and weep. Your sins are written in a book. Your tears are a sponge; weep, and it is blotted out; weep, and the book is found clean there. Did the harlot not shed blood? But she wiped out her sins. And why do I speak of a harlot, an unclean woman? The pillar of the Church, the foundation of the faith, the head of the choir of the apostles, the blessed Peter—did he not deny Christ, once, and a second time, and a third time? Did he not shed blood? He poured out fountains of tears, and washed, and wiped away the sin. Do you not have a book in your house, and do you write the daily word?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":557,"ref":"p557","source":"ἀλλ' ἔχε ἐν τῷ συνειδότι βιβλίον, καὶ γράφε τὰ ἁμαρτήματα τὰ καθημερινά. Οἷόν τι λέγω· ὅταν ἀναπέσῃς ἐν τῇ κλίνῃ, καὶ μηδείς σοι διενοχλῇ, πρὶν ἢ εἰσελθεῖν σοι τὸν ὕπνον ἄγε τὸ βιβλίον εἰς τὸ μέσον, καὶ ἀναλόγισαι τὰ ἁμαρτήματα, λέγων ἐν ἑαυτῷ· Ἆρα μὴ ἡμάρτηκα σήμερον; μὴ ἐν λόγῳ; μὴ ἐν ἔργῳ; Τοῦτο παραινεῖ ὁ προφήτης· Ἃ λέγετε ἐν ταῖς καρδίαις ὑμῶν, ἐπὶ ταῖς κοίταις ὑμῶν κατανύγητε. Ἐν ἡμέρᾳ οὐκ ἄγεις σχο λὴν, ἀλλὰ καὶ ἀρχόντων φόβος, καὶ ἑτέρων ὁμιλίαι, καὶ πραγμάτων φροντὶς, καὶ παιδοτροφίας πρόνοια, καὶ γυναικὸς ἐπιμέλεια, καὶ φροντὶς τραπέζης, καὶ μυρία σε περιέλκει πράγματα. Ὅταν δὲ ἐπὶ τὴν εὐνὴν ἔλθῃς, ἐπὶ τὸν λιμένα τὸν ἀκύμαντον, καὶ μηδείς σοι διενοχλῇ, εἰπὲ τῇ καρδίᾳ τῇ σῇ, καὶ τῇ ψυχῇ, Ἀνηλώσαμεν τὴν ἡμέραν σήμερον, ὦ ψυχή. Τί ἀγαθὸν εἰργασάμεθα, ἢ τί πονηρὸν ἐπράξαμεν; καὶ μνήσθητι τῆς γεέννης, ἵνα τῷ ἀγαθῷ προσθῇς, καὶ τὸ πονηρὸν ἀνέλῃς. Ἐὰν ᾖς ἐν τῇ κλίνῃ, [καὶ] μνησθῇς σου τὰ ἁμαρτήματα, δάκρυσον, καὶ δύνασαι αὐτὰ ἐν τῇ κλίνῃ ἐξαλεῖψαι. Παρακάλεσον τὸν Θεὸν, καὶ οὕτως παράπεμψον τὴν ψυχὴν τῷ ὕπνῳ. Ἡ πρόφασις τῶν ἁμαρτωλῶν αὕτη· Ἁμαρτωλός εἰμι, φησὶν, καὶ οὐ δύναμαι ἀπαντῆσαι. Ἐπειδὴ ἁμαρτωλὸς εἶναι ἔφης, ἀπάντησον, ἵνα γένῃ δίκαιος. Δίκαιος εἶ; ἀπάντησον, ἵνα μὴ ἐκπέσῃς τῆς δικαιοσύνης. Τίς δὲ τῶν ἀνθρώπων ἄνευ ἁμαρτίας, εἰπέ μοι; ἀλλὰ διὰ τοῦτο θυσία καὶ Ἐκκλησία· διὰ τοῦτο εὐχὴ καὶ νηστεία. Ἐπειδὴ πολλὰ τραύματα τῆς ψυχῆς, καὶ τὰ φάρμακα κατ' αὐτῶν εὕρηνται, καὶ πρὸς ἕκαστον τῶν τραυμάτων τῆς ψυχῆς κατάλληλον φάρμακον κατεσκεύασται.","english":"But keep a book in your conscience, and write down your daily sins. What I mean is this: when you lie down on your bed, and no one disturbs you, before sleep comes upon you, bring the book into the middle, and reckon up your sins, saying to yourself: Did I perhaps sin today? In word? In deed? The prophet counsels this: What you say in your hearts, be pricked with compunction upon your beds. In the day you have no leisure, but there is the fear of rulers, and conversations with others, and concern for business, and provision for the rearing of children, and care for a wife, and anxiety about the table, and countless matters drag you about. But when you come to your bed, to the harbor free from waves, and no one disturbs you, say to your heart and to your soul: We have spent this day, O soul. What good have we done, or what evil have we committed? And remember Gehenna, so that you may add to the good and remove the evil. If you are in bed and remember your sins, weep, and you can blot them out in bed. Entreat God, and so send your soul on with sleep. This is the pretext of sinners: I am a sinner, he says, and I cannot meet it. Because you said you are a sinner, meet it, so that you may become righteous. Are you righteous? Meet it, so that you may not fall away from righteousness. But who among men is without sin, tell me? But for this there is sacrifice and the Church; for this there is prayer and fasting. Since there are many wounds of the soul, remedies for them have also been found, and for each wound of the soul a suitable remedy has been prepared.","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":558,"ref":"p558","source":"Ἔχεις ἐκκλησίαν, θυσίαν ἐπιτελουμένην, εὐχὰς Πατέρων, Πνεύματος ἁγίου χορηγίαν, μαρτύρων μνείαν, συναθροισμὸν ἁγίων, καὶ ἄλλα πολλὰ τοιαῦτα δυνάμενά σε ἀπὸ ἁμαρτίας ἀνακαλέσασθαι εἰς δικαιοσύνην. Οὐκ ἀπήντησας εἰς εὐχὴν μαρτύρων; καὶ ποίαν σχοίης συγγνώμην, εἰπέ μοι; Φροντίς σε βιωτικὴ ἐκράτησεν; μεῖζον τὸ ἔγκλημα. Μικρὰν ὥραν οὐκ ἐδάνεισας τῷ Θεῷ, ἵνα λάβῃς ὁλόκληρον ἡμέραν; Ἁμαρτωλός εἰμι, φησὶν, καὶ οὐ δύναμαι. Καὶ ἐπειδὴ ἁμαρτωλὸς εἶ, διὰ τοῦτο εἴσελθε. Οὐκ οἶδας ὅτι καὶ αὐτοὶ οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες, καὶ αὐτοὶ ἁμαρτίαις εἰσὶ προσηλωμένοι; σάρκα γάρ εἰσιν ἐνδεδυμένοι, καὶ αἵματι συμπεπλεγμένοι, καὶ ὀστέοις εἰσὶ συνδεδεμένοι, καὶ αὐτοὶ ἡμεῖς οἱ ἐπὶ τοῦ θρόνου καθεζόμενοι καὶ διδάσκοντες, ἁμαρτίαις συμπεπλέγμεθα. Ἀλλ' οὐκ ἀπογινώσκομεν τῆς τοῦ Θεοῦ φιλανθρωπίας, οὐδὲ ἀπανθρωπίαν τινὰ προσάπτομεν. Πάντες γὰρ ἄνθρωποί ἐσμεν, ἐκ τῶν αὐτῶν στοιχείων συμπεπλεγμένοι. Οὐ παραιτούμεθα τὴν διδασκαλίαν, ἀφορῶντες εἰς τὴν τοῦ Θεοῦ φιλανθρωπίαν. Καὶ ὑμεῖς ἁμαρτόντες οὐ τοσοῦτον ἔγκλημα ἔχετε· ὑπὸ γὰρ διδάσκαλόν ἐστε. Ἡμεῖς δὲ ὅσῳ πολλῷ τῷ ἀξιώματι ὑπερέχομεν, τοσούτῳ πολλῷ καὶ τῷ ἐγκλήματι ὑποκείμεθα. Ἄλλο γάρ ἐστι τὸν διδασκόμενον ἁμαρτάνειν, καὶ ἄλλο τὸν διδάσκοντα. Καὶ τοῦτο κατὰ τὴν θείαν διοίκησιν γέγονεν, τὸ τοὺς ἱερεῖς καὶ αὐτοὺς ἁμαρτίᾳ ὑποπεσεῖν· ἐπεὶ εἰ μὴ ἡμάρτανον, μηδὲ ὑπέκειντο τοῖς πάθεσι τοῦ βίου, ἀπάνθρωποι ἤμελλον εἶναι περὶ τοὺς ἄλλους, καὶ ἀσύγγνωστοι.","english":"You have a church, a sacrifice being accomplished, the prayers of the Fathers, the provision of the Holy Spirit, the remembrance of the martyrs, the gathering of the saints, and many other such things able to call you back from sin to righteousness. Did you not attend the prayer of the martyrs? And what forgiveness would you have, tell me? Did a worldly concern take hold of you? The charge is greater. Did you not lend a little hour to God, so that you might receive a whole day? \"I am a sinner,\" he says, \"and I cannot.\" And because you are a sinner, for this reason enter. Do you not know that even those who attend at the altar are themselves fastened to sins? For they are clothed in flesh, and entangled with blood, and bound together with bones, and we ourselves who sit upon the throne and teach are entangled in sins. But we do not despair of the philanthropy of God, nor do we attach any inhumanity to him. For we are all men, woven together from the same elements. We do not refuse the teaching, looking to the philanthropy of God. And you, having sinned, have not so great a charge; for you are under a teacher. But we, by as much as we surpass in dignity, by so much the more are we subject to the charge. For it is one thing for the one being taught to sin, and another for the one teaching. And this has come about according to the divine governance, that the priests themselves also fall under sin; since if they did not sin, nor were subject to the passions of life, they would be inhuman toward others, and unforgiving.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":559,"ref":"p559","source":"Ἀλλὰ διὰ τοῦτο καὶ αὐτοὺς τοὺς ἱερεῖς πάθεσι δουλεύειν παρεσκεύασεν, καὶ τοὺς ἄρχοντας, ἵνα ἐξ ὧν αὐτοὶ πάσχουσι, συγγνώμην διδῶσι τοῖς ἁμαρτάνουσιν, καὶ οἷς ἤμελλε πιστεύειν τὴν Ἐκκλησίαν καὶ τὸν λαὸν, τούτοις συνεχώρησεν ἁμαρτίᾳ ὑποπεσεῖν, ἵνα ἐκ τῶν οἰκείων πταισμάτων\n\nφιλάνθρωποι γένωνται περὶ τοὺς ἄλλους. Εἰ γὰρ μὴ ἡμάρτανον αὐτοὶ, μηδὲ ἁμαρτίᾳ ὑπέκειντο, οὐδεμίαν εἶχον συγγνώμην διδόναι τοῖς ἁμαρτάνουσιν, ἀλλ' ἀπανθρωπίᾳ φερόμενοι πάντας ἐκθερίζειν εἶχον τῆς Ἐκκλησίας. Ὅτι δὲ ταῦτα τοῦτον ἔχει τὸν τρόπον, καὶ οὐ στοχαζόμενος λέγω, φέρε ἐξ αὐτῆς τῆς ἱστορίας πείσωμεν· Πέτρος ἤμελλεν πιστεύεσθαι τὰς κλεῖς τῆς βασιλείας, μᾶλλον δὲ καὶ ἐπιστεύθη τὰς κλεῖς τῆς βασιλείας τῶν οὐρανῶν, καὶ ἤμελλεν πιστεύεσθαι τὸ πλῆθος τῶν λαῶν. Τί γάρ φησιν ὁ Δεσπότης πρὸς αὐτόν; Ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς, ἔσται δεδεμένον ἐν τῷ οὐρανῷ, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς, ἔσται λελυμένον ἐν τῷ οὐρανῷ. Ἦν οὖν ὁ Πέτρος ἀνήμερος καὶ ἀπότομος. Εἰ δὲ ἔσχεν καὶ τὸ ἀναμάρτητον, ποίαν συγγνώμην εἶχον οἱ παρ' αὐτοῦ διδασκόμενοι; Ἀλλὰ διὰ τοῦτο ἡ θεία χάρις πραγματεύεται πρὸς ὀλίγον αὐτοῦ ἀποστῆναι, ὥστε ἁμαρτήματι περιπεσεῖν τὸν Πέτρον, ἵνα ἐξ ὧν αὐτὸς ἔπαθεν, φιλανθρωπότερος γένηται πρὸς τοὺς ἄλλους. Καὶ βλέπε τινα συγχωρεῖ περιπεσεῖν ἁμαρτήματι· Πέτρον ἐκεῖνον τὸν κορυφαῖον τῶν ἀποστόλων, τὴν κρηπῖδα τὴν ἀσάλευτον, τὴν πέτραν τὴν ἀῤῥαγῆ, τὸν περίβολον τῆς Ἐκκλησίας, τὸν λιμένα τὸν ἀχείμαστον, τὸν πύργον τὸν ἀσάλευτον· Πέτρος ἐκεῖνος, ὁ λέγων τῷ Χριστῷ, Ἐὰν δέῃ με σὺν σοὶ ἀποθανεῖν, οὐ μή σε καταλ[ε]ίπω·","english":"But for this reason he also arranged for the priests themselves and the rulers to be enslaved to passions, so that from the very things they themselves suffer they might grant forgiveness to those who sin; and those to whom he was going to entrust the Church and the people, to these he permitted to fall into sin, so that from their own failings they might become humane toward others. For if they themselves had not sinned, nor been subject to sin, they would have had no forgiveness to give to those who sin, but carried away by inhumanity they would have reaped everyone from the Church. And that these things are so, and that I do not speak by conjecture, come, let us persuade from the history itself: Peter was going to be entrusted with the keys of the kingdom, or rather he was entrusted with the keys of the kingdom of heaven, and he was going to be entrusted with the multitude of the peoples. For what does the Master say to him? Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Peter, then, was harsh and severe. But if he had also possessed sinlessness, what forgiveness would those taught by him have had? But for this reason divine grace contrives that he be separated from it for a little while, so that Peter might fall into sin, in order that from what he himself suffered he might become more humane toward others. And see whom he allows to fall into sin: that Peter, the chief of the apostles, the unshaken foundation, the unbroken rock, the wall of the Church, the harbor free from storms, the unshaken tower; that Peter who says to Christ, If it is necessary for me to die with you, I will never leave you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":560,"ref":"p560","source":"Πέτρος ὁ ἐκ θείας ἀποκαλύψεως τὴν ἀλήθειαν ὁμολογήσας, Σὺ εἶ ὁ Υἱὸς τοῦ Θεοῦ ζῶντος οὗτος ἐλθὼν ἐν τῇ νυκτὶ ἐκείνῃ ᾗ παρεδόθη ὁ Χριστὸς, καὶ στὰς ἐπὶ τῆς ἀνθρακιᾶς, ἐθερμαίνετο· καὶ προσελθοῦσα ἡ κόρη λέγει αὐτῷ· Καὶ σὺ χθὲς μετὰ τοῦ ἀνθρώπου ἦς. Ὁ δὲ Πέτρος· Οὐκ οἶδα τὸν ἄνθρωπον τοῦτον. Ὦ Πέτρε, τοῦτό ἐστιν ὅλον ὃ ἐπηγγείλω; οὐκ ἀρτίως ἔλεγες, Ἐὰν δέῃ με σὺν σοὶ ἀποθανεῖν, οὐ μή σε ἀπαρνήσομαι; Καὶ νῦν ἀρνῆσαι καὶ λέγεις, Οὐκ οἶδα τοῦτον τὸν ἄνθρωπον. Οὐδέπω βασάνους, οὐ μάστιγας εἰδὼς, ἀλλ' ἁπλῶς μικρᾶς κόρης ῥήματα ἀκούσας, εἰς ἄρνησιν ἐχώρησας. Ἀρνῆσαι, Πέτρε· οὐδέπω βασανιστήρια, οὐδέπω πληγαὶ, οὐδέπω μάστιγες, οὐδέπω θυμοὶ, οὐδέπω ξίφη ἠκονημένα, οὐδέπω ἄρχοντες ἀπειλοῦντες, οὐδέπω θάνατος προσδοκώμενος ἢ ἀπειλούμενος, οὐδέπω φυλακαὶ, καὶ κρημνοὶ, καὶ θάλασσα, καὶ ἤδη ἀρνῆσαι; Καὶ αὖθις ἡ κόρη· Ἀληθῶς καὶ σὺ μετ' αὐτοῦ ἦς. Ὁ δὲ πρὸς αὐτήν· Οὐκ οἶδα τὸν ἄνθρωπον τοῦτον. Τίς ἐστιν ὁ λέγων σοι, ὅτι ἀρνῆσαι; οὐδεὶς τῶν ἀναγκαίων, ἀλλὰ γυνὴ, μᾶλλον δὲ οὐδὲ γυνή· καὶ αὐτὴ θυρωρὸς, ἀπεῤῥιμμένη, αἰχμάλωτος, οὐδενὸς λόγου ἀξία. Ὢ κακῶν πραγμάτων! Κόρη τὸν Πέτρον ἐνίκησεν· κόρη προσελθοῦσα τοῦ Πέτρου τὴν πίστιν ἐτάραξεν. Πέτρος ὁ στύλος οὐκ ἐβάστασεν ἀπειλὴν κόρης, ἀλλὰ μόνον ἐλάλησεν, καὶ αὐτὸς ἐσαλεύθη. Τίνα εἶδες, ὦ Πέτρε, καὶ ἀρνῆσαι; κόρην εὐτελῆ, εὐκαταφρόνητον, θυρωρόν· ταύτην εἶδες καὶ ἀρνῆσαι; ἀλλ' ὅμως πάλιν τὸ τρίτον· Καὶ σὺ μετ' αὐτοῦ ἦς; Ὁμοίως ἠρνήσατο. Καὶ οὕτως ἐμβλέψας αὐτὸν ὁ Χριστὸς, εἰς ἀνάμνησιν αὐτὸν ἤνεγκεν τῶν λεχθέντων.","english":"Peter, who confessed the truth by divine revelation, \"You are the Son of the living God\"—this man, having come on that night on which Christ was handed over, and standing at the charcoal fire, was warming himself; and the girl came up and says to him, \"And you also were yesterday with the man.\" But Peter said, \"I do not know this man.\" O Peter, is this the whole of what you promised? Were you not just now saying, \"If I must die with you, I will certainly not deny you\"? And now you deny and say, \"I do not know this man.\" Not yet having known tortures, not yet whips, but simply having heard the words of a little girl, you proceeded to denial. Deny, Peter—not yet instruments of torture, not yet blows, not yet whips, not yet wrath, not yet sharpened swords, not yet rulers threatening, not yet death expected or threatened, not yet prisons, and cliffs, and sea, and already you deny? And again the girl: \"Truly you also were with him.\" But he said to her, \"I do not know this man.\" Who is it that says to you that you deny? None of those who are close to you, but a woman—or rather, not even a woman: she herself a doorkeeper, cast out, a captive, worthy of no account. O wretched affairs! A girl conquered Peter; a girl coming up disturbed Peter's faith. Peter the pillar did not bear a girl's threat, but she merely spoke, and he himself was shaken. Whom did you see, O Peter, and deny? A cheap girl, easily despised, a doorkeeper—her you saw and denied? But nevertheless again the third time: \"And you also were with him.\" He denied in the same way. And so Christ, looking at him, brought him to remembrance of what had been said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":561,"ref":"p561","source":"Ὁ δὲ συνεὶς ἤρξατο κλαίειν καὶ μετανοεῖν ἐπὶ τῇ ἁμαρτίᾳ, ἀλλ' ὅμως ὁ φιλάνθρωπος συνεχώρησεν αὐτῷ τὴν ἁμαρτίαν. Εἶδε γὰρ, ὡς Θεὸς, ὅτι ἀνθρωπίνου τι ὑπέστη. Ὑπέπεσεν ἁμαρτίᾳ, ἵνα ἐννοῶν τὸ ἴδιον ἁμάρτημα, καὶ τὸ τοῦ Δεσπότου συγχώρημα, συγχωρήσῃ καὶ τοῖς ἄλλοις φιλανθρωπίας χάριν. Αὐτὸς γὰρ συνεχωρήθη ὑποπεσεῖν ἁμαρτίᾳ, ὁ τὴν Ἐκκλησίαν μέλλων πιστεύεσθαι, ὁ στύλος τῶν Ἐκκλησιῶν, ὁ λιμὴν τῆς πίστεως. Πέτρος ὁ διδάσκαλος τῆς οἰκουμένης, συνεχωρήθη ἁμαρτῆσαι, ἵνα ἡ συγχώρησις τούτου ὑπόθεσις φιλανθρωπίας τοῖς ἄλλοις γένηται. Ταῦτα δέ μοι διὰ τί εἴρηται; Ὅτι καὶ ἡμεῖς οἱ ἱερεῖς, καὶ ἐπὶ τοῦ θρόνου καθεζόμενοι, ἁμαρτίαις συνδεδέμεθα. Διὰ τοῦτο οὐκ ἄγγελος ἐπιστεύθη τὴν ἱερατείαν, οὐκ ἀρχάγγελος· ἀναμάρτητοι γάρ εἰσιν· ἵνα μὴ τοὺς ἁμαρτάνοντας τοῦ λαοῦ ἀθρόον κεραυνοῖς βάλλωσιν· ἀλλὰ ἄνθρωπος ἐξ ἀνθρώπων ἐπιστεύθη τὸν θρόνον τοῦτον, καὶ αὐτὸς ἁμαρτίᾳ καὶ ἡδονῇ συνδεδεμένος, ἵνα ὅταν λάβῃ τινὰ ἁμαρτάνοντα, ἐκ τῶν οἰκείων πλημμελημάτων φιλανθρωπότερος γίνηται περὶ ἐκεῖνον. Εἰ γὰρ ἦν ἄγγελος ἱερεὺς, καὶ ἔλαβέ τινα πορνεύσαντα, αὐτὸς ἀνῄρει, ὅτι αὐτὸς τῷ πάθει τούτῳ οὐχ ὑπόκειται.","english":"But he, understanding, began to weep and to repent of his sin; nevertheless the lover of humanity forgave him his sin. For he saw, as God, that he had undergone something human. He fell into sin so that, considering his own sin and the Master's forgiveness, he might forgive others also for the sake of loving humanity. For he himself was permitted to fall into sin—he who was to be trusted with the Church, the pillar of the Churches, the harbor of the faith. Peter, the teacher of the world, was permitted to sin, so that his forgiveness might become a ground of loving humanity for others. And why have I said these things? Because we also, the priests, even those seated on the throne, are bound by sins. For this reason it was not an angel who was entrusted with the priesthood, nor an archangel—for they are without sin—lest they strike the people who sin with thunderbolts all at once; but a man from among men was entrusted with this throne, himself bound by sin and pleasure, so that when he receives someone who has sinned, he may become more compassionate toward that one from his own transgressions. For if a priest were an angel and received someone who had committed fornication, he himself would put him to death, because he himself is not subject to this passion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":562,"ref":"p562","source":"Εἰ ἔλαβεν ἄγγελος τὴν ἐξουσίαν, οὐκ ἐδίδασκεν, ἀλλ' εὐθὺς ἀνῄρει. Τὸ γὰρ ἐκεῖνον μὴ εἶναι τοιοῦτον, εἰς ὀργὴν αὐτὸν ἔφερεν κατὰ τοῦ τοιούτου. Ἀλλὰ διὰ τούτου ἄνθρωπος, εἰδὼς τὰ πλημμελήματα, καὶ ἐκ πείρας ἔχων, ἵνα συγγινώσκῃ τοῖς ἐρχομένοις, καὶ μὴ κενῶται διὰ τῆς ὀργῆς ἡ Ἐκκλησία. Εἴ τίς ἐστι ψυχὴ ἁμαρτίᾳ μεμελανωμένη, μὴ φοβείσθω· μόνον μετανοείτω. Εἰ καὶ πρὸς ἐσχάτην ἀναπνοὴν τυγχάνῃ, καὶ οἱονεὶ πρὸς ἑσπέραν ὥραν ἐστὶ, μὴ φοβείσθω. Μόνον μετανοείτω μετὰ κλαυθμοῦ. Μίμησαι Ἐζεκίαν τὸν βασιλέα, ὃς ἀῤῥωστίᾳ ὑποπεσὼν κατέκειτο ἐπὶ κλίνης· ἀκούσας δὲ Ἡσαΐου λέγοντος πρὸς αὐτὸν, Τάξαι περὶ τοῦ οἴκου σου· μέλλεις γὰρ τελευτᾷν, καὶ οὐ ζήσεις, στραφεὶς δὲ πρὸς τὸν τοῖχον, δάκρυσι μετανοίας τὴν κλίνην ἐδρόσιζεν, καὶ πέντε καὶ δέκα ἐτῶν ζωῆς χρόνον παραχρῆμα ἔλαβεν. Μηδεὶς ἀπογινωσκέτω τῆς ἑαυτοῦ σωτηρίας. Τελώνης εἶ; δύνασαι γενέσθαι εὐαγγελιστής. Λῃστὴς εἶ; δύνασαι συλῆσαι τὸν παράδεισον. Μάγος εἶ; δύνασαι προσκυνῆσαι τὸν Δεσπότην. Οὐκ ἔστιν οὐδεμία κακία μετανοίᾳ μὴ λυομένη. Διὰ τοῦτο τὰ ἀκροθίνια τῆς πονηρίας ἐξελέξατο ὁ Θεὸς, ἵνα μὴ εἰς τέλος ἀποφυγὴν ἔχοις. Μή μοι λέγε, Ἀπωλόμην· καὶ τί λοιπόν; Ἰατρὸν ἔχεις ἀνώτερον τῆς ἀῤῥωστίας. Ἰατρὸν ἔχεις θελήματι κατορθοῦντα μόνον, καὶ βουλόμενον. Οὐκ ὄντα σε παρήγαγεν· ὄντα σε καὶ διαστρέφοντα πολλῷ μᾶλλον διορθῶσαι δύναται. Οὐκ εἰς τὸ πρότερον ἔλαβεν χοῦν ἀπὸ τῆς γῆς, καὶ ἔπλασε τὸν ἄνθρωπον; Πῶς τὴν γῆν σάρκα ἐποίησεν; πῶς νεῦρα; πῶς ὀστᾶ; πῶς φλέβας; πῶς ὀφθαλμούς; πῶς βλέφαρα; πῶς ὀφρῦς; πῶς γλῶσσαν; πῶς θώρακα; πῶς χεῖρας;","english":"If an angel had received the authority, he would not have taught, but would have destroyed at once. For his not being such a one brought him to anger against such a person. But through this, man, knowing his offenses and having it from experience, is able to forgive those who come to him, and the Church is not emptied through anger. If there is a soul blackened by sin, let it not fear; only let it repent. Even if it happens to be at the last breath, and is, as it were, at the evening hour, let it not fear. Only let it repent with weeping. Imitate King Hezekiah, who, having fallen into illness, lay upon his bed; but when he heard Isaiah saying to him, \"Set your house in order, for you are about to die, and you shall not live,\" he turned to the wall and moistened his bed with tears of repentance, and at once received fifteen years of life. Let no one despair of his own salvation. Are you a tax collector? You can become an evangelist. Are you a robber? You can plunder paradise. Are you a magician? You can worship the Master. There is no evil whatsoever that is not loosed by repentance. For this reason God chose the firstfruits of wickedness, so that you might not have escape to the end. Do not say to me, \"I am lost; and what remains?\" You have a physician greater than the illness. You have a physician who sets things right by will alone, and who wishes to. He brought you into being when you were not; much more can he correct you when you are and are perverting yourself. Did he not take dust from the earth and form man? How did he make earth into flesh? How sinews? How bones? How veins? How eyes? How eyelids? How eyebrows? How a tongue? How a chest? How hands?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":563,"ref":"p563","source":"πῶς πόδας; πῶς τὰ ἄλλα ἅπαντα; οὐ γῆ ἦν τὸ ὑποκείμενον; οὐ μία οὐσία; καὶ εἰσῆλθεν ἡ τέχνη, καὶ ποικίλην εἰργάσατο τὴν δημιουργίαν. Μὴ δύνασαι τὸν τρόπον εἰπεῖν, καθ' ὃν καθαίρει τὰ ἁμαρτήματα; ὥσπερ γὰρ τὸ πῦρ ἐμπίπτον εἰς ἀκάνθας, ἀναλίσκει τὰς ἀκάνθας, πολλῷ μᾶλλον τὸ βούλημα τοῦ Θεοῦ τὰ πλημμελήματα ἡμῶν δαπανᾷ, καὶ πρόῤῥιζον ἀνασπᾷ, καὶ τοῦ μὴ ἡμαρτηκότος τὸν ἡμαρτηκότα ὅμοιον κατασκευάζει. Μὴ ζήτει τὸν τρόπον· μὴ περιεργάζου τὸ γινόμενον, ἀλλὰ πίστευε τῷ θαύματι. Ἥμαρτες πολλὰ καὶ μεγάλα; καὶ τίς ἐστιν ἀναμάρτητος; ἀρκεῖ σοι εἰς θυσίαν τοῦτο· Λέγε σὺ τὰς ἁμαρτίας σου πρῶτος, ἵνα δικαιωθῇς. Ἐπίγνωθι ὅτι ἥμαρτες, καὶ ἀρχὴ διορθώσεώς ἐστιν· στύγνασον, γενοῦ κατηφὴς, ἔκχεε δάκρυα· μὴ γὰρ ἄλλο τι ἐξέχεεν ἡ πόρνη; δάκρυα ἦν, καὶ ἔλαβε τὴν λύσιν τῶν ἁμαρτιῶν. Κλαῦσον πρὸ καιροῦ, ἵνα μὴ κλαύσῃς ἐκεῖ. Νῦν μετανόει ὅτε ἔξεστι. Μηδὲ τότε τῶν ἁμαρτιῶν μετανόει, ὅτε οὐκ ἔστι καιρὸς μετανοίας. Ἐργασώμεθα τὸ ἀγαθὸν, ὡς ἔτι δυνάμεθα. Χρήματα ἐὰν ἀπολέσωμεν, δυνάμεθα καὶ αὖθις αὐτὰ ἐπιλαβέσθαι· καιρὸν δὲ ἐὰν ἀπολέσωμεν, ἄλλον εὑρεῖν οὐ δυνάμεθα. Οὐχ οὕτως ἐραστὴς μανικὸς τῆς ἑαυτοῦ ἐρωμένης ἐρᾷ, ὡς ὁ Θεὸς τῆς μετανοούσης ψυχῆς. Τοιαύτη γὰρ ἡ τοῦ Δεσπότου φιλανθρωπία, οὐδένα τῶν προστρεχόντων ἀποστρεφομένη, ἀλλὰ χεῖρα ὀρέγει. Οὐκ ἔστι χρεία καιροῦ πρὸς τὸν σωθῆναι θέλοντα· ἀμέλει ὁ λῃστὴς οὐκ ἐν χρόνῳ ἐσώθη, ἀλλὰ πιστεύσας μόνον, τὸν ἀδαπάνητον θησαυρὸν τῆς βασιλείας ἐκέρδησεν.","english":"How feet? How all the other parts? Was not the underlying substance earth? Was it not one substance? And skill came in, and made the creation varied. Are you unable to say the manner in which he cleanses sins? For just as fire falling upon thorns consumes the thorns, much more does the will of God devour our transgressions, and root them out, and make the sinner like the one who has not sinned. Do not seek the manner; do not busy yourself with what is happening, but believe the miracle. Have you sinned many and great sins? And who is without sin? This suffices for you as a sacrifice: Say your sins first, that you may be justified. Recognize that you have sinned, and it is the beginning of correction; be grieved, be downcast, pour out tears; for did the harlot pour out anything else? They were tears, and she received the release of her sins. Weep before the time, that you may not weep there. Repent now while it is permitted. Do not repent of your sins then, when there is no time for repentance. Let us work the good, while we are still able. If we lose money, we are able to recover it again; but if we lose the time, we are not able to find another. A mad lover does not so love his beloved as God loves the repentant soul. For such is the love of humanity of the Master, turning away from none of those who run to him, but extending a hand. There is no need of time for the one who wishes to be saved; indeed the robber was not saved in time, but having only believed, he gained the inexhaustible treasure of the kingdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":564,"ref":"p564","source":"Μὴ ἀπογίνωσκε, μηδὲ ἀφίστασο τῆς εὐχῆς, ἀλλὰ πρόσελθε ἁμαρτωλὸς ὢν, ἵνα δοξάσῃς σὺ τὸν Δεσπότην, ἵνα δῷς αὐτῷ τὴν οἰκείαν φιλανθρωπίαν ἐν τῇ συγχωρήσει τῶν ἁμαρτημάτων τῶν σῶν ἐπιδείξασθαι. Ὡς ἐὰν φοβηθῇς προσελθεῖν, ἐνεπόδισας αὐτοῦ τῇ ἀγαθότητι, καὶ ἐκώλυσας αὐτοῦ τῆς χρηστότητος τὴν δαψίλειαν, τό γε εἰς σὲ ἧκον. Δέχεται καὶ λίαν ἀσμένως τῶν μετανοούντων τὸν θρῆνον πρὸς ἀνάληψιν εὐδοκιμήσεως καὶ εὐκοσμίας λυσιτελὲς, καὶ ἄμεινον τὸ, πρὶν παραστῆναι τῷ βήματι τοῦ Χριστοῦ, παντὸς ἐγκλήματος ἀπαλλάττεσθαι, καὶ τοῖς αἰτιᾶσθαι μέλλουσιν προσαπονέμειν τὰς θεραπείας, καὶ πάσης αἰτίας προσαπονίψασθαι ῥύπον, πρὶν ἂν πέσωμεν εἰς τὰς περὶ τούτων κολά σεις, καὶ εἰσπραχθῶμεν τὰς δίκας παρὰ τοῦ δικαίου κρίνοντος. Ταχείας δεῖ τῆς μετανοίας, ἵνα μὴ ὡς μέλλει καὶ βραδύνει, ὁ μὲν χρόνος φαύλην ἕξιν εἰς ἀσέβειαν ἑαυτῷ ἐργάσηται, αὐτὸς δὲ γενόμενος ἀδόκιμος περὶ τὸν\n\nνοῦν, τὰ ἄνω κάτω λογίσηται. Ἐφ' οἷς ἐὰν εὕρω ὑμᾶς, ἐπὶ τούτοις κρινῶ· καὶ παρέκαστα βοᾷ τὸ τέλος ἁπάντων. Ὥστε καὶ τῷ τὰ μέγιστα εὖ πεποιηκότι τὸν βίον, ἐπὶ δὲ τοῦ τέλους ἐξοκείλαντι πρὸς κακίαν, ἀνόνητοι πάντες οἱ πρόσθεν πόνοι, ἐπὶ τῇ καταστροφῇ τοῦ δράματος ἐξάθλῳ γενομένῳ· τῷ δὲ χεῖρον καὶ ἐπισεσυρμένως βιώσαντι πρότερον, ὕστερον μετανοήσαντι, πολλοῦ χρόνου πολιτείαν πονηρὰν ἐκνικῆσαι τῷ μετὰ τὴν μετάνοιαν χρόνῳ, ἀκριβείας δεῖται πολλῆς, ὥσπερ τοῖς μακρᾷ νόσῳ πεπονηκόσι σώμασι, διαίτης χρεία καὶ προσοχῆς πλείονος.","english":"Do not despair, and do not abandon prayer, but come forward even though you are a sinner, so that you may glorify the Master, so that you may give him the opportunity to display his own love for humanity in the forgiveness of your sins. If you are afraid to come forward, you have hindered his goodness and blocked the abundance of his kindness, as far as it lies with you. He receives, and very gladly, the lamentation of those who repent, profitable for the attainment of good repute and orderliness; and it is better, before standing at the judgment seat of Christ, to be released from every accusation, and to render due honors to those who are about to bring charges, and to wash away the filth of every cause, before we fall into the punishments concerning these things and are made to pay the penalties by the righteous judge. Repentance must be swift, lest, as he delays and is slow, time produce in itself a base habit of impiety, and lest a man himself, having become reprobate in his mind, reckon things above as below. By whatever things I find you, by those things I will judge you; and the end of all things cries this out in every detail. So that even for the one who has done the greatest good in his life, but at the end has slipped away toward wickedness, all his former labors are unprofitable, since at the catastrophe of the drama he has become prize-less; while for the one who lived worse and more carelessly before, but repented afterward, it requires much diligence for the time after repentance to overcome a long-lived wicked way of life, just as bodies worn down by a long illness need a regimen and greater attention.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":565,"ref":"p565","source":"Ἔστι μὲν δυνατὸν ἴσως ἀθρόως ἀποκόψαι πάθη σύντροφα, ἀλλὰ μετὰ Θεοῦ δυνάμεως, καὶ ἀνθρωπείας ἱκεσίας, καὶ ἀδελφῶν βοηθείας, καὶ εἰλικρινοῦς μετανοίας, καὶ συνεχοῦς μελέτης κατορθοῦται. Καλὸν μὲν τὸ μὴ ἁμαρτεῖν, ἀγαθὸν δὲ καὶ τοὺς ἁμαρτάνοντας μετανοεῖν, ὥσπερ ἄριστον τὸ ὑγιαίνειν ἀεὶ, καλὸν δὲ καὶ τὸ ἀνασφῆλαι μετὰ τὴν νόσον. Ἡ ἀληθινὴ μετάνοια, τὸ μηκέτι τοῖς αὐτοῖς ἔνοχον εὑρεθῆναι, ἀλλ' ἄρδην ἐκριζῶσαι τῆς ψυχῆς, ἐφ' οἷς ἑαυτοῦ κατέγνω θάνατον ἁμαρτήμασιν. –Ἐπιστρέψαι ὄντως ἐστὶν ἀπὸ ἁμαρτιῶν, τὸ παύσασθαι, καὶ μηκέτι βλέπειν εἰς τὰ ὀπίσω. Ἡ τῶν ἁμαρτημάτων μετάνοια καθαρὸν ποιεῖ τοῦ μετανοοῦντος τὸν νοῦν. –Τὴν παροῦσαν ἀρετὴν ὁ Θεὸς ἀποδεχόμενος, τῶν παλαιῶν ἁμαρτιῶν ἀμνημονεῖ. Τὸ μὴ ἀναστῆναί τινα πεσόντα, ἀλλ' ἐπιπίπτειν τῇ ἁμαρτίᾳ, καταφρονητοῦ ἐστιν, καὶ λίαν ἄφρονος. –Τῶν ἀπὸ ἀσεβείας μετανοησάντων ἡ ἀσέβεια ἄτοπος οὖσα οὐχ εὑρίσκεται· οὐδὲ γὰρ ἦν ἀπ' ἀρχῆς, οὐδὲ ἔσται εἰς τὸν αἰῶνα τοῦ αἰῶνος. – Ἀρχὴ σωτηρίας ἡ ἑαυτοῦ κατάγνωσις. Τοῖς ἁμαρτάνουσιν οὐκ εὐθὺς ἐπέξεισιν ὁ Θεὸς, ἀλλὰ δίδωσι χρόνον εἰς μετάνοιαν, καὶ τὴν τοῦ σφάλματος ἴασίν τε καὶ ἐπανόρθωσιν. –Οὐδείς ποτε ἀπώλετο, τῷ δραστικῷ φαρμάκῳ τῆς μετανοίας χρησάμενος. Μέγα μὲν τὸ μηδέποτε καταδέχεσθαι πταίειν· εἰ δὲ κατὰ συναρπαγήν ποτε τοῦ ἐχθροῦ πταῖσμα προσγένοιτο, τῇ ἐλπίδι προσφευκτέον τῇ χρηστοτέρᾳ. Πρὸς γὰρ τἀναντία αἱ ῥοπαὶ τῶν ἀνθρώπων. Εἴωθεν ἡ πνευματικὴ διδασκαλία ἐξελαύνειν τὸν ἐναποτεθέντα ταῖς ψυχαῖς ἐκ τῆς κακίας καπνόν. Ἐπιθυμοῦσιν οἱ δαίμονες τοῦ ἀπολέσθαι ἡμᾶς·","english":"It is perhaps possible to cut off ingrained passions all at once, but this is accomplished with God's power, human supplication, the help of brothers, sincere repentance, and constant meditation. Not to have sinned is good, but to repent having sinned is also good, just as always to be healthy is best, but to recover after illness is also good. True repentance is to be found no longer guilty of the same sins, but to root out utterly from the soul those sins for which one has condemned oneself to death. To turn truly from sins is to cease and no longer look back. Repentance of sins makes the mind of the penitent pure. God, accepting the present virtue, does not remember former sins. For someone who has fallen not to rise, but to fall upon sin again, is the mark of a despiser and a very foolish person. For those who have repented of impiety, the impiety, being out of place, is not found; for it was not from the beginning, nor shall it be forever and ever. The beginning of salvation is self-condemnation. God does not immediately punish those who sin, but gives time for repentance and for the healing and correction of the fault. No one ever perished who used the effective medicine of repentance. It is a great thing never to admit defeat; but if through the enemy's snatching away a fault should ever occur, one must flee to the more kindly hope. For the inclinations of men are toward opposites. Spiritual teaching is accustomed to drive out the smoke deposited in souls by evil. The demons desire that we perish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":566,"ref":"p566","source":"ἡμῶν δὲ μετανοούντων ἐκεῖνοι ἀστοχοῦσιν, καὶ ἡ Γραφὴ πληροῦται ἡ λέγουσα, ὅτι Ἐπιθυμία ἁμαρτωλῶν ἀπολεῖται. Ὅπου ἂν παρεισέλθῃ τὸ πνεῦμα τῆς μετανοίας, ἐκεῖ δῆλον, ὅτι πάσης ἁμαρτίας γίνεται καταστροφὴ, καὶ τῶν ἀλαστόρων δαιμόνων κατάλυσις. Μεγάλα πρὸς σωτηρίαν ἰσχύει ἡ ἀγαθὴ μεταμέλεια, ἥντινα διηνεκῶς γεωργήσωμεν, ἵνα σωθῶμεν, καὶ μὴ ἀπολώμεθα. Οὐ μικρὸν τοῖς ἐλαχίστοις, καὶ τὸ μίαν βαθμίδα τῆς τῶν ἀρετῶν κλίμακος ἀναβῆναι, καὶ τέως ἄνω γενέσθαι τῆς κακίας ἀποστάντα. Τόλμησον προσελθεῖν μετὰ κλαυθμοῦ τῷ οὐρανίῳ ἀρχιάτρῳ Ἰησοῦ, καὶ πάντα τῆς ψυχῆς σου ἀπογυμνώσας τραύματα δεήθητι. Οὐδὲν γὰρ ἂν εἴη τραῦμα ἢ πάθος, ὅπερ μὴ ἰσχύει θεραπεῦσαι Χριστὸς ὁ φιλάνθρωπος Θεὸς ἡμῶν. Τοὺς σκώληκας τῆς διανοίας ἐξαφανίζειν σπεῦδε δι' εὐχῆς, καὶ νηστείας, καὶ ἀγρυπνίας εὐτόνου. Χριστὸς ὁ βασιλεὺς Θεὸς οὐδαμῶς ἀποστρέφεται τοὺς πρὸς αὐτὸν κεχηνότας, καὶ ἀπὸ βάθους καρδίας στενάζοντας, κἂν πολλοῖς ἁμαρτήμασι πεφορτισμένοι τυγχάνωσιν· ἀλλὰ καὶ προσίεται, καὶ καθαρίζει τούτους, καὶ τῆς υἱοθεσίας δωρεῖται τὸ χάρισμα, καὶ ἀρετῶν ἐργάτας ἀποφαίνει προϊόντος τοῦ χρόνου. Εἶπεν, Ἐλέησόν με. Ὅπου ἔλεος, ἐξέτασις οὐκ ἔστιν. Ὅπου ἔλεος, δικαστήριον οὐ κάθηται. Ὅπου ἔλεος, εὐθύναι οὐκ ἀπαιτοῦνται. Ὅπου ἔλεος, ἀνεξέταστος σωτηρία. Ὅπου ἔλεος, συγκεχωρημένη ἀπολογία. Ἐλεηθῆναι ζητῶ μόνον· τίνος ἕνεκεν ἀπαιτεῖς με εὐθύνας; Ἅπαξ ἔλεον ζητῶ, ἀπερίεργον σωτηρίαν· Ἐλέησόν με Θεὸς, κατὰ τὸ μέγα ἔλεός σου. Εἶπες μέγα, εἰπὲ καὶ πόσον. Οὐκ οἶδα· ὅτι μὲν μέγα, οἶδα· καταλαβεῖν δὲ οὐκ ἰσχύω.","english":"But when we repent, they miss their mark, and the Scripture is fulfilled which says, \"The desire of sinners shall perish.\" Wherever the spirit of repentance enters, it is clear that there is a destruction of every sin and a dissolution of the avenging demons. Good remorse is greatly powerful for salvation; let us cultivate it continually, that we may be saved and not perish. It is no small thing, even for the least, to ascend one step of the ladder of virtues, and for that time to be above, having departed from evil. Take courage and come with weeping to Jesus, the heavenly chief physician, and having laid bare all the wounds of your soul, make your supplication. For there is no wound or passion which Christ our God, who loves mankind, is not able to heal. Hasten to destroy the worms of the mind through prayer, fasting, and strenuous vigil. Christ the King and God in no way turns away those who gape after him and groan from the depth of the heart, even if they happen to be burdened with many sins; but he even receives them, and cleanses them, and grants them the gift of adoption as sons, and shows them to be workers of virtues as time goes on. He said, \"Have mercy on me.\" Where there is mercy, there is no examination. Where there is mercy, no tribunal sits. Where there is mercy, no accounts are demanded. Where there is mercy, salvation without examination. Where there is mercy, a defense already pardoned. I seek only to be shown mercy; for what reason do you demand accounts of me? Once for all I seek mercy, salvation that asks no curious inquiry: \"Have mercy on me, O God, according to your great mercy.\" You said \"great\"; say also how great. I do not know; that it is great, I know; but to comprehend it I am not able.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":567,"ref":"p567","source":"Οὐκ οἶδα τὴν ποσότητα τοῦ μεγέθους. Οὐχ ἑρμηνεύει λόγος· οὐ καταλαμβάνει διάνοια. Βλέπω τὸν καρπὸν τοῦ ἐλέους μέγαν. Εἰ μὴ γὰρ πολὺ ἦν μέγα, ὀλίγοι ἂν ἐσώθησαν. Οὐ βούλομαι οὖν τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ\n\nἐπιστρέψαι αὐτὸν καὶ ζῇν. Ἐπειδή τινες προφασίζονται, οἱ μὲν γάμον, οἱ δὲ στρατείαν, ἄλλοι τέχνην, ἄλλοι δουλείαν, ἄλλοι πενίαν, καὶ ἄλλοι ἄλλα τινὰ εἶναι ἐμπόδια τῆς σωτηρίας, βούλομαι σήμερον πᾶσιν ὑμῖν ὑποδεῖξαι, ὅτι οὐδὲ πλοῦτος ἐμποδίζει, οὔτε πενία, οὔτε στρατεία, οὔτε ἐμπορία, οὔτε γάμος, οὔτε τέκνα, οὔτε τέχναι, οὔτε τι τῶν τοιούτων, πρὸς τὴν σωτηρίαν. Ἐκλήθη ὁ Ἰησοῦς εἰς γάμον, καὶ ἀπῆλθεν· ἀλλ' ἔτι καὶ δῶρα προσήνεγκεν. Τὸ γὰρ ὕδωρ εἰς οἶνον μετήγαγεν. Ὁ Δεσπότης παρεγένετο, καὶ ἐδόξασε τὸν γάμον, καὶ σὺ ὑβρίζεις, καὶ λέγεις ὅτι ἐμπόδιόν ἐστι πρὸς σωτηρίαν ὁ γάμος; οὐδὲν τοιγαροῦν ἐμπόδιον πρὸς εὐσέβειαν. Μωσῆς γυναῖκα εἶχεν, καὶ τέκνα, Ἠλίας παρθένος ἦν· καὶ ὁ μὲν Μωσῆς ἐκ τοῦ οὐρανοῦ μάννα κατήγαγεν, ὁ δὲ Ἠλίας ἐκ τοῦ οὐρανοῦ πῦρ. Μωσῆς ὀρτυγομήτραν ἤγαγεν, καὶ Ἠλίας λόγῳ τὸν οὐρανὸν ἔδησεν. Μωσῆς τῷ Θεῷ ὡμίλησεν, ὁμοίως καὶ Ἠλίας ἠξιώθη τῆς τοῦ Θεοῦ ὁμιλίας. Μωσῆς θάλασσαν ἔσχισεν, καὶ τὸν λαὸν διήγαγεν, Ἠλίας τῷ ἅρματι πυρίνῳ ἀνελήφθη εἰς τὸν οὐρανόν. Μήτι παρέβλαψε τοῦτον ἡ παρθενία; μήτι παρενεπόδισε τοῦτον γυνή; Εἶδες Ἠλίαν τὸν ἀέρος ἡνίοχον· εἶδες Μωσῆν τὸν τῆς θαλάσσης ὁδοιπόρον· ἰδέ μοι καὶ Πέτρον τὸν στύλον τῆς Ἐκκλησίας, ὅτι καὶ αὐτὸς γυναῖκα εἶχεν. Καὶ πόθεν δῆλον ὅτι γυναῖκα εἶχεν; Ἐκ τῆς εὐαγγελικῆς μαρτυρίας τοῦτο ἀποδείξομεν. Φησὶ γάρ·","english":"I do not know the measure of its greatness. Reason cannot interpret it; understanding cannot grasp it. I see the fruit of mercy is great. For if it were not very great, few would have been saved. I do not desire the death of the sinner, as the\n\nturning back of him so that he may live. Since some make excuses—some marriage, some military service, others a craft, others slavery, others poverty, and others various other things—claiming these are obstacles to salvation, I wish today to show to all of you that neither wealth nor poverty, nor military service, nor trade, nor marriage, nor children, nor crafts, nor anything of the sort is an obstacle to salvation. Jesus was invited to a wedding, and he went; but he even brought gifts. For he turned the water into wine. The Master came and glorified the marriage, and do you insult it and say that marriage is an obstacle to salvation? Therefore nothing is an obstacle to piety. Moses had a wife and children; Elijah was a virgin. And Moses brought manna down from heaven, and Elijah brought fire from heaven. Moses brought quail, and Elijah by a word shut up heaven. Moses conversed with God, and Elijah likewise was deemed worthy of converse with God. Moses split the sea and led the people through; Elijah was taken up into heaven in a chariot of fire. Did virginity then harm this one? Did a wife hinder this one? You have seen Elijah, the charioteer of the air; you have seen Moses, the wayfarer of the sea; look also at Peter, the pillar of the Church, for he too had a wife. And how is it clear that he had a wife? We will demonstrate this from the testimony of the Gospel. For it says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":568,"ref":"p568","source":"Ὁ Κύριος εἰσῆλθεν πρὸς τὴν πενθερὰν Πέτρου, καὶ ἦν ἀῤῥωστοῦσα, καὶ ἥψατο αὐτῆς, καὶ ἔφυγεν ὁ πυρετός· καὶ ἀνέστη, καὶ διηκόνει αὐτῷ. Ὁρᾷς ὅτι καὶ ὁ Πέτρος γυναῖκα εἶχεν. Μηδεὶς οὖν προφασιζέσθω, μήτε γυναῖκα, μήτε τέκνα, μήτε στρατείαν, μήτε ἐμπορίαν, μήτε τέχνην, μήτε δουλείαν, μήτε πλοῦτον, μήτε πενίαν. Ταῦτα γὰρ πρόφασις καὶ σκῆψις· ταῦτα ἐπιβουλαὶ τοῦ διαβόλου. Στρατείαν προφασίζῃ, καὶ λέγεις, ὅτι Στρατιώτης εἰμὶ, καὶ οὐ δύναμαι σωθῆναι. Ὁ ἑκατόνταρχος οὐχὶ στρατιώτης ἦν; καὶ λέγει τῷ Ἰησοῦ· Οὐκ εἰμὶ ἱκανὸς ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς, ἀλλ' εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς μου. Καὶ θαυμάσας ὁ Ἰησοῦς, λέγει· Ἀμὴν λέγω ὑμῖν, οὐδὲ ἐν τῷ Ἰςραὴλ τοσαύτην πίστιν εὗρον. Μήτι ἐνεπόδισεν αὐτὸν ἡ στρατεία; Ἀλλ' ἔχεις εἰπεῖν, Χειροτέχνης εἰμί. Καὶ Παῦλος ἦν τοιοῦτος, ἀλλὰ καὶ σκυλευτὴς τῶν Ἐκκλησιῶν· καὶ μετὰ ταῦτα ἐγένετο κήρυξ καὶ ἀπόστολος. Ἀλλὰ τί; πλούσιος; Καὶ Ἀβραὰμ πλούσιος ἦν, καὶ ἐπίστευσε τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, καὶ φίλος Θεοῦ ἐκλήθη. Ἀλλὰ τί ἔχεις εἰπεῖν; δοῦλος; Οὐκ ἀνέγνως Παῦλον γράφοντα Φιλήμονι; Ὀνήσιμον τόν ποτέ σοι ἄχρηστον, νυνὶ δὲ καὶ ἐμοὶ καὶ σοὶ εὔχρηστον ἐν Κυρίῳ; Ἀλλὰ βασιλεύς; Καὶ Δαβὶδ βασιλεὺς γέγονεν, ἀλλ' ὅτε ἥμαρτεν, καὶ εἰσῆλθε πρὸς αὐτὸν Νάθαν ὁ προφήτης, καὶ ἤλεγξεν αὐτὸν περὶ τῆς ἁμαρτίας, ἧσπερ ἐποίησεν, ὡμολόγησε τὸ πλημμέλημα, καὶ εἶπεν· Ἥμαρτον τῷ Κυρίῳ. Καὶ ὁ Νάθαν ἑωρακὼς τὴν ταχεῖαν μετάνοιαν, λέγει αὐτῷ, Καὶ Κύριος ἀφῆκε τὸ ἁμάρτημά σου. Ἐπειδὴ γὰρ ὀξεῖα ἡ μετάνοια, ὀξυτέρα καὶ ἡ συγχώρησις. Ἀλλ' ἐρεῖς· Νεώτερός εἰμι.","english":"The Lord went in to Peter's mother-in-law, and she was sick, and he touched her, and the fever fled; and she arose and served him. Do you see that Peter also had a wife? Let no one therefore make an excuse, neither wife, nor children, nor military service, nor trade, nor craft, nor slavery, nor wealth, nor poverty. For these are an excuse and a pretense; these are the plots of the devil. Do you plead military service as an excuse, and say, \"I am a soldier, and I cannot be saved\"? Was the centurion not a soldier? And he says to Jesus, \"I am not worthy that you should enter under my roof, but say the word, and my servant will be healed.\" And Jesus marveled and said, \"Amen I say to you, not even in Israel have I found such faith.\" Did military service hinder him? But you may say, \"I am a craftsman.\" Paul also was such, but also a plunderer of the Churches; and afterward he became a herald and apostle. But what? Rich? Abraham also was rich, and he believed God, and it was reckoned to him as righteousness, and he was called a friend of God. But what do you have to say? A slave? Have you not read Paul writing to Philemon? Onesimus, once useless to you, but now useful both to me and to you in the Lord. But a king? David also became a king, but when he sinned, and Nathan the prophet came in to him and rebuked him concerning the sin which he had committed, he confessed the transgression and said, \"I have sinned against the Lord.\" And Nathan, seeing the swift repentance, says to him, \"And the Lord has forgiven your sin.\" For since the repentance was sharp, the forgiveness was sharper still. But you will say, \"I am younger.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":569,"ref":"p569","source":"Ὅρα τὸν Δανιὴλ λέοντας φιμώσαντα, καὶ δράκοντα διαῤῥήξαντα, καὶ τὸν Βὴλ καταβαλόντα, καὶ τοὺς πρεσβυτέρους κατακρίναντα, τὴν δὲ Σωσάνναν διασώσαντα. Ἀλλὰ τί φησιν; Ἀκρατὴς καὶ θερμὸς τῷ σώματι. Ὅρα τὸν Ἰωσὴφ, πῶς φιλοσοφίαν πολλὴν ἐπεδείξατο, καὶ σωφροσύνην περιεπτύξατο, τὸν μὲν χιτῶνα σχίσας, τὴν πίστιν οὐ διαῤῥήξας, τὴν ἀναισχυντίαν τῆς Αἰγυπτίας ἐνίκησεν, καὶ τὴν ἐπιθυμίαν αὐτῆς οὐκ ἐπλήρωσεν. Ἀλλὰ τί; χήρα; Ὅρα τὴν Σιδωνίαν, ἥτις ὑπεδέξατο τὸν Ἠλίαν, καὶ ἐθεράπευσεν ἄρτῳ καὶ ὕδατι. Ἀλλ' ἐρεῖς, ὅτι Καὶ πόρνη εἰμί. Ὅρα Ῥαὰβ τὴν πόρνην κατακρύψασαν τοὺς κατασκόπους μεθ' ἑαυτῆς, καὶ τὸν οἶκον αὐτῆς περισώσασαν. Ἀλλὰ πένης εἶ; Ὅρα τὸν Λάζαρον, ὅτι ἐν τοσαύτῃ πενίᾳ ὣν, πόσην φιλοσοφίαν ἐπεδείξατο καὶ ὑπομονήν. Φιλότεκνος εἶ; ἀλλὰ καὶ Ἰώβ. Ἐκλήθη δὲ καὶ ὁ Ἰησοῦς εἰς γάμον· παραγενομένου δὲ αὐτοῦ, λέγει αὐτῷ ἡ μήτηρ· Οἶνον οὐκ ἔχουσι. Λέγει αὐτῇ· Τί ἐμοὶ καὶ σοὶ, γύναι; οὔπω ἥκει ἡ ὥρα μου. Καὶ τοῦτο εἰπὼν λέγει· Γεμίσατε τὰς ὑδρίας","english":"See Daniel, who stopped the mouths of lions, and broke the dragon, and cast down Bel, and condemned the elders, and saved Susanna. But what does he say? Incontinent and hot in body. See Joseph, how he displayed great philosophy and embraced chastity, tearing his garment but not rending his faith; he conquered the shamelessness of the Egyptian woman and did not fulfill her desire. But what? A widow? See the Sidonian woman, who received Elijah and treated him with bread and water. But you will say, \"I am also a prostitute.\" See Rahab the prostitute, who hid the spies with herself and preserved her household. But are you poor? See Lazarus, that in so great poverty as he was, how great a philosophy and endurance he displayed. Are you a lover of children? But so was Job. And Jesus was also called to a wedding; and when he had come, his mother says to him, \"They have no wine.\" He says to her, \"What is it to me and to you, woman? My hour has not yet come.\" And having said this, he says, \"Fill the water jars","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":570,"ref":"p570","source":"ὕδατος. Καὶ ἐποίησαν καθὼς προσέταξεν, καὶ ἐκτείνας τὴν χεῖρα αὐτοῦ, ἐποίησε τὸ ὕδωρ οἶνον. Διὰ τί δὲ εἶπεν· Γεμίσατε τὰς ὑδρίας ὕδατος; Ἆρα ὁ λόγῳ τὸν οὐρανὸν ποιήσας καὶ τὴν γῆν θεμελιώσας, καὶ πάντα τὰ ἐν αὐτοῖς, οὗ τὸ βλέμμα ξηραίνει ἀβύσσους, ὃν τρέμει καὶ φρίσσει πᾶσα ἡ κτίσις ἐπουρανίων τε καὶ ἐπιγείων, οὐκ ἠδύνατο τὰς ὑδρίας λόγῳ γεμίσαι; ἀλλὰ λέγει· Ἀντλήσατε ὕδωρ. Ἐὰν, φησὶν, ἀρνήσωνται, αἱ χεῖρες αὐτῶν αἱ ἀντλήσασαι, καὶ οἱ ὦμοι αὐτῶν οἱ βαστάσαντες, ἐλέγξουσιν αὐτούς. Καὶ ἐπὶ τοῦ Λαζάρου τὸ αὐτὸ ἐποίησεν. Ὡς ἦλθον αἱ ἀδελφαὶ τοῦ Λαζάρου λέγουσαι, ὅτι Λάζαρος ἀπέθανεν, λέγει αὐταῖς ὁ Ἰησοῦς· Ποῦ τεθείκατε αὐτόν; Λέγουσιν αὐτῷ, Ἐλθὲ, καὶ ἴδε. Ὦ καινῶν καὶ παραδόξων πραγμάτων! Ὅτι Λάζαρος, εἴρηκας, ἀπέθανεν, καὶ νῦν λέγεις· Ποῦ τεθείκατε αὐτόν; τὸν θάνατον προεδήλους τοῖς μαθηταῖς σου, καὶ τὸν τόπον οὐκ οἶδας; Ἀλλὰ διὰ τοὺς Ἰουδαίους λέγω, ἐπειδὴ ἀγνώμονές εἰσιν. Ὡς γὰρ τῷ μνήματι ἤγγισεν, λέγει τοῖς Ἰουδαίοις, Ἄρατε τὸν λίθον ἐκ τοῦ μνημείου. Καὶ ᾗραν. Καὶ κράξας φωνῇ μεγάλῃ ὁ Ἰησοῦς, Λάζαρε, δεῦρο ἔξω. Ἐξῆλθε κειρίαις δεδεμένος. Ἄρα οὖν ὁ μετατιθεὶς ὄρη ἐν καρδίαις θαλασσῶν, οὐκ ἠδύνατο λόγῳ τὸν λίθον κυλίσαι; ὁ τὰ κέντρα τοῦ θανάτου συντρίψας, ὁ τὰς θύρας τοῦ ᾅδου συγκλάσας, οὐκ ἠδύνατο καὶ τὰ δεσμὰ τῶν ἱματίων διαῤῥῆξαι; Ἀλλὰ λέγει αὐτοῖς, Λύσατε αὐτόν. Διὰ τί; Ἵνα ἐὰν ἀρνήσωνται, αἱ χεῖρες αὐτῶν, καὶ οἱ ὀφθαλμοὶ αὐτῶν ἐλέγξωσιν αὐτούς.","english":"of water. And they did as he commanded, and stretching out his hand, he made the water wine. But why did he say, Fill the jars with water? Was it that he who by his word made the heaven and founded the earth, and all things in them, whose glance dries up the abysses, whom all creation in heaven and on earth trembles and shudders before, was unable to fill the jars by his word? But he says, Draw water. If, he says, they deny it, their hands that drew it, and their shoulders that carried it, will convict them. And in the case of Lazarus he did the same. When the sisters of Lazarus came saying that Lazarus had died, Jesus says to them, Where have you laid him? They say to him, Come and see. O strange and wondrous things! You said, Lazarus has died, and now you say, Where have you laid him? You foretold death to your disciples, and you do not know the place? But I speak for the sake of the Jews, since they are unreasonable. For when he came near the tomb, he says to the Jews, Take away the stone from the tomb. And they took it away. And Jesus cried out with a loud voice, Lazarus, come out. He came out bound with grave-cloths. Was he, then, who moves mountains into the hearts of the seas, unable to roll away the stone by his word? He who crushed the stings of death, who shattered the gates of Hades, was he unable also to burst the bonds of the garments? But he says to them, Loose him. Why? So that if they deny it, their hands and their eyes may convict them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":571,"ref":"p571","source":"Ὅταν ἄνθρωπος κατορθώσῃ βίον ἐνάρετον δι' ἀσκήσεως καὶ ἀγαθῆς πολιτείας, καὶ ἔστι λοιπὸν ὑπὸ πάντων ἐγνωρισμένος, ὅτι ἐστὶν εὐσεβὴς καὶ φοβούμενος τὸν Θεὸν, καὶ, ὅπερ μὴ γένοιτο, ἐκπέσῃ εἰς ἁμαρτίαν, τοῦτό ἐστι παράπτωμα. Ἀνῆλθεν γὰρ εἰς ὕψος τοῦ οὐρανοῦ, καὶ πέπτωκεν εἰς τὸν πυθμένα τοῦ ᾅδου. Πλὴν καὶ πεσὼν, ἵνα μὴ ἀπογινώσκῃ αὐτοῦ, καὶ παντελῶς ἐκπέσῃ εἰς τὸν βυθὸν τῆς ἀπωλείας, ἀλλὰ ἀνανεύσας καλύπτῃ τὸ παράπτωμα τῆς ἁμαρτίας διὰ τῆς μετανοίας, καὶ μὴ κατακυριευθῇ ὑπὸ τῶν πονηρῶν αὐτοῦ ἐπινοιῶν, πάλιν εἰς τὸ μέτρον ἀποκαθίσταται. Ὁ γὰρ πεσὼν, ἐὰν μὴ ἐν τῷ παραπτώματι μείνῃ, ἀλλὰ ἀναστὰς λάβῃ τὴν μετάνοιαν πάλιν εἰς τὸ αὐτὸ μέτρον ἀποκαθίσταται· καθὼς καὶ ἕτερος προφήτης λέγει· Ἐὰν ἐπιστραφεὶς στενάξῃς, τότε σωθήσῃ. Καὶ πάλιν ἕτερος· Πρός με ἀνάστρεψον. Εἰ καὶ ἔπεσας, καὶ κατεῤῥάγης εἰς τὴν ἡδονὴν, μὴ ἀπογίνωσκε ἑαυτοῦ, ἀλλ' ἀναστὰς στέναξον περὶ τῶν πεπραγμένων σοι, καὶ ἀνάστρεψον πρός με διὰ τῆς μετανοίας, κἀγὼ διορθοῦμαί σου τὸ σφάλμα. Ἐγὼ γάρ εἰμι ὁ ἀνορθῶν τοὺς κατεῤῥαγμένους. Ἡμεῖς ἠκούσαμεν τοῦ Κυρίου λέγοντος· Δεῦτε πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Ἐγὼ τὸ φορτίον ὑμῶν κουφίζω. Οἶδα γὰρ ὅτι οὐ δύνασθε βαστάσαι τὸ τοῦ νόμου φορτίον, καὶ διὰ τοῦτο κατῆλθον, ἵνα ἀντεισαγάγω ὑμῖν χάριν, ἵνα τὸ φορτίον τῶν ἁμαρτιῶν ὑμῶν κουφίσω. Μηδεὶς παραιτήσεται, εἴτε μάγος, εἴτε τελώνης, εἴτε βλάσφημος, προσελθεῖν τῇ μετανοίᾳ· μηδεὶς φοβηθῇ. Οὐκ ἦλθον κρῖναι τὸν κόσμον, ἀλλὰ σῶσαι τὸν κόσμον. Ταῦτα ὁ Κύριος λέγει, καὶ προτρέπει ἡμᾶς· διὸ μὴ ἀμελήσωμεν.","english":"When a man has set his life aright in virtue through ascetic practice and good conduct, and is henceforth recognized by all as pious and God-fearing, and—which may it not happen—falls into sin, this is a transgression. For he has ascended to the height of heaven, and has fallen to the bottom of Hades. Nevertheless, even after falling, so that he may not despair of himself and fall utterly into the abyss of perdition, but turning back covers the transgression of his sin through repentance, and is not dominated by his evil thoughts, he is restored again to his measure. For he who has fallen, if he does not remain in the transgression, but rises and takes up repentance, is restored again to the same measure; just as another prophet also says: If, turning back, you groan, then you shall be saved. And again another: Turn back to me. Even if you have fallen and been dashed down into pleasure, do not despair of yourself, but rising, groan over what has been done to you, and turn back to me through repentance, and I will correct your fault. For I am he who sets upright those who have been dashed down. We have heard the Lord saying: Come, all you who labor and are burdened, and I will give you rest. I lighten your burden. For I know that you cannot bear the burden of the law, and for this reason I have come down, that I may bring in grace for you, that I may lighten the burden of your sins. Let no one decline to come to repentance, whether magician, or tax collector, or blasphemer; let no one be afraid. I did not come to judge the world, but to save the world. These things the Lord says, and he exhorts us; therefore let us not be negligent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":572,"ref":"p572","source":"Προσελθὼν Ἰούδας ἐφίλησε τὸν Ἰησοῦν, λέγων· Χαῖρε, Ῥαββί. Ὁ δὲ Κύριος πρὸς αὐτὸν, Ἐφ' ᾧ πάρει; Εἰς ὃ παραγέγονα, φησίν; ἀσχολοῦ, ἵνα φίλημά σοι δώσω. Ὦ φίλημα δόλιον, γέμον ἀνομίας καὶ ἀπωλείας, καὶ πρόξενον γεέννης. Ἡ πόρνη φιλήσασα τοὺς πόδας τοῦ Ἰησοῦ, τὴν ψυχὴν ἀνεκαλέσατο, τὸ χειρόγραφον τῶν ἁμαρτιῶν διέῤῥηξεν· οὗτος δὲ φιλήσας, ἐκ τῆς βίβλου τῆς ζωῆς ἀπεξέθη. Ὦ γυναικὸς φιλοσοφία! ὦ μαθητοῦ ἀμαθία! Ἐκείνης φιλούσης τοὺς πόδας τοῦ Κυρίου, ἔχαιρον ἄγγελοι, καὶ τὸν στέφανον ηὐτρέπιζον· τούτου δὲ φιλήσαντος, ἔχαιρον οἱ δαίμονες, καὶ τὸ σχοινίον τῆς ἀγχόνης αὐτοῦ ἔπλεκον. Ὦ φίλημα ὄξους καὶ χολῆς γέμον! Χαῖρε, Ῥαββί. Ἐκεῖνος χαίρει, ἀλλὰ σὺ, Ἰούδα, πένθει, ὅτι ἐκ τῆς χαρᾶς ἐκβέβλησαι. Εἶπεν ὁ Ἰησοῦς τῇ Μαριάμ· Μὴ κλαῖε, ἀλλ' ἄπελθε, καὶ εἰπὲ τοῖς ἀδελφοῖς μου, καὶ τῷ Πέτρῳ, ὅτι ἠγέρθη ἐκ τῶν νεκρῶν· καὶ ἰδοὺ προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν. Ἐκεῖ αὐτὸν ὄψεσθε. Ὁρᾷς εὐσπλαγχνίαν τοῦ Δεσπότου; οὐδενὸς","english":"Judas came near and kissed Jesus, saying, “Hail, Rabbi.” And the Lord said to him, “For what have you come? For what I have come to do?” he says. “Be busy, so that I may give you a kiss.” O treacherous kiss, full of lawlessness and destruction, and the procurer of Gehenna. The harlot who kissed the feet of Jesus recalled her soul and tore up the handwriting of her sins; but this man, having kissed, was cut out of the book of life. O the philosophy of a woman! O the ignorance of a disciple! While she kissed the feet of the Lord, the angels rejoiced and prepared the crown; but when this man kissed, the demons rejoiced and wove the rope of his hanging. O kiss full of vinegar and gall! “Hail, Rabbi.” He rejoices, but you, Judas, mourn, because you have been cast out of joy. Jesus said to Mary, “Do not weep, but go and tell my brothers, and Peter, that he has risen from the dead; and behold, he goes before you into Galilee. There you will see him.” Do you see the compassion of the Master? No one","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":573,"ref":"p573","source":"ἄλλου ὄνομα εἴρηκεν, εἰ μὴ τοῦ Πέτρου. Διὰ τί; ἐπειδὴ λοιποὶ οὐκ εἴρηκαν, Ἐὰν δέῃ ἡμᾶς σὺν σοὶ ἀποθανεῖν, οὐ μή σε ἀπαρνησόμεθα. Οὗτος δὲ εἰρηκὼς, ἠρνήσατό με· καὶ ἐξελθὼν ἔξω ἔκλαυσε πικρῶς. Μέλλει οὖν φοβεῖσθαι τοῦ ἐλθεῖν εἰς τὸ πρόσωπόν μου, νομίζων μὴ λελῦσθαι τὸ ἁμάρτημα, διὰ τοῦτο εἶπον, καὶ τῷ Πέτρῳ, ὅπως ἀνενδοιάστως μετὰ τῶν λοιπῶν μαθητῶν ὄψηταί με. Εἰπὲ τῷ Πέτρῳ, Μηδόλως δειλιάσῃς. Οὐ γὰρ ἠλάττωσά σε τοῦ χώρου τῆς δόξης· οὐκ ἔστησά σε δεύτερον τῶν λοιπῶν· οὐκ ἀπέστησά σε τοῦ χώρου τῆς δόξης τῆς δεξιᾶς μου· οὐκ ἔδωκα ἄλλῳ τὰς κλεῖς τῆς βασιλείας τῶν οὐρανῶν. Μὴ δειλιάσῃς· οὐ γὰρ ἔδησας ἐπὶ τῆς γῆς, ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς. Μὴ φοβηθῇς, Πέτρε. Οὐ μετέστησά σε τοῦ θρόνου μου· οὐκ ἠλάττωσά σε τῆς χάριτός μου. Ὃ γὰρ ἐπηγγειλάμην, πληρώσω. Ἐπὶ τῇ πεπετρωμένῃ σου πίστει οἰκοδομήσω μου τὴν Ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτήν. Σὺ ποιμανεῖς μου τὰ πρόβατα, σὺ βοσκήσεις μου τὰ ἀρνία· σὺ ἵστασαι ἐκ δεξιῶν μου ὡς ταξιάρχης. Μὴ φοβηθῇς, ὅτι ἠρνήσω με. Εἶδόν σου τὰ δάκρυα, καὶ ἀφῆκά σοι τὸ ἁμάρτημα. Καλὸν καὶ Ἰούδᾳ τῷ παραδεδωκότι με, εἰ μετενόησεν, καὶ μὴ ἀπήγξατο. Τῶν γὰρ μετανοούντων εἰμὶ Θεός. Διὰ τοῦτο κατῆλθον ἐπὶ τῆς γῆς, ἵνα μετάνοιαν τῷ κόσμῳ χαρίσωμαι. Τελώναις καὶ πόρναις τοσοῦτον πλῆθος ἁμαρτιῶν συνεχώρησα, καὶ σοὶ τὸ ἓν ἁμάρτημα οὐ παραχωρῶ; Ἐγὼ τοὺς μετανοοῦντας φιλῶ. Μνημόνευσον ὅτι ἐδάκρυσα ἐπὶ Ἰούδα, καὶ οὐκ ἠθέλησα αὐτὸν ἀπολεῖσθαι. Καλὸν ἦν αὐτῷ, ὅτε τὰ ἀργύρια ἔῤῥιψεν ἐν τῷ ναῷ, εἰ μετενόησεν, καὶ μὴ ἀπήγξατο.","english":"He has named another, if not Peter. Why? Because the rest did not say, “If we must die with you, we will surely not deny you.” But this one, having said it, denied me; and going out, he wept bitterly. He is therefore about to be afraid to come into my presence, thinking that the sin has not been loosed; for this reason I have spoken also to Peter, so that he may see me without hesitation together with the rest of the disciples. Say to Peter, “Do not be afraid at all. For I have not made you less than the place of glory; I have not set you second to the rest; I have not removed you from the place of glory at my right hand; I have not given the keys of the kingdom of heaven to another. Do not be afraid; for you have not bound on earth, it shall be bound in the heavens. Do not fear, Peter. I have not removed you from my throne; I have not made you less than my grace. For what I promised, I will fulfill. On your rock-like faith I will build my Church, and the gates of Hades shall not prevail against it. You will shepherd my sheep, you will feed my lambs; you stand at my right hand as a commander. Do not fear, because you denied me. I have seen your tears, and I have forgiven you the sin. It would have been good also for Judas who handed me over, if he had repented and had not hanged himself. For I am the God of those who repent. For this reason I came down to the earth, that I might grant repentance to the world. To tax collectors and prostitutes I have forgiven so great a multitude of sins, and to you I do not concede the one sin? I love those who repent. Remember that I wept over Judas, and I did not wish him to perish. It would have been good for him, when he threw the silver pieces into the temple, if he had repented and had not hanged himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":574,"ref":"p574","source":"Ἀλλ' ἐπειδὴ ἀμετανόητος ἔμεινεν, διὰ τοῦτο αἰωνίως κολάζεται. Εἶδόν σου τὰ δάκρυα, καὶ ἀφῆκά σοι τὸ ἁμάρτημα. Τῷ Δαβὶδ δύο κακὰ ἐργασαμένῳ, μοιχείαν καὶ φόνον, συνεχώρησα, καὶ εἰς τὴν ἀρχαίαν τάξιν τῆς προφητείας ἀνήγαγον· καὶ σοὶ τῷ ἐάσαντι οἶκον, καὶ γυναῖκα, καὶ πλοῖον, τὸ ἓν ἁμάρτημα οὐ συγχωρῶ; Μὴ φοβηθῇς, Πέτρε, ἐγώ εἰμι ὁ εἰπών· Χαρὰ γίνεται ἐν οὐρανῷ ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι. Ἐγώ εἰμι ὁ εἰπών· Δεῦτε πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Καλὸν ἦν καὶ τῷ Ἰούδᾳ, εἰ πρός με ἀνέστρεψεν, καὶ μὴ τῷ σχοινίῳ τῆς ἀγχόνης περιεπλάκη, καὶ ἑαυτὸν ἀπώλεσεν. Ἐγὼ γὰρ οὐδὲ κατηρασάμην αὐτὸν, μᾶλλον δὲ ὁμοίως τῶν ἄλλων καὶ τοὺς ἐκείνου πόδας ἔπλυνα, καὶ τὸν ἄρτον αὐτῷ ἐπιδέδωκα, καὶ οὐδὲν αὐτῷ ἐνεκάλεσα, εἴ πως ἔλθοι εἰς μετάνοιαν, καὶ οὐκ ἠβουλήθη. Διὰ τοῦτο αἰωνίως κολάζεται. Σὺ δὲ, μετανοήσας, μὴ φοβηθῇς ὀφθῆναί μοι μετὰ πάντων. Διὰ τοῦτο ἀφῆκα τὰ ἐνενήκοντα ἐννέα πρόβατα, καὶ ἐπὶ τὸ ἓν ἔδραμον. Οὐκ ἠλάττωσά σε, Πέτρε, τῆς χάριτος, ὅτι καὶ ἡ σκιά σου ἰᾶσθαι ἔχει τοὺς ἀσθενεῖς, καὶ σουδάρια, καὶ σιμικίνθια διὰ σοῦ φυγαδεύει τοὺς δαίμονας, καὶ ἡ ἁφὴ τῆς χειρός σου τὸν ἐκ γενετῆς χωλὸν πρόσδρομον ἄξει.","english":"But because he remained unrepentant, for this reason he is punished eternally. I saw your tears, and I forgave you your sin. To David, who committed two evils, adultery and murder, I granted pardon, and I restored him to the ancient order of prophecy; and to you, who left behind house, and wife, and boat, shall I not forgive the one sin? Do not be afraid, Peter; I am the one who said: There is joy in heaven over one sinner who repents. I am the one who said: Come, all you who labor and are burdened, and I will give you rest. It would have been well for Judas too, if he had turned back to me, and had not been entangled in the rope of hanging and destroyed himself. For I did not even curse him; rather, like the others, I also washed his feet, and I handed him the bread, and I brought no charge against him, in the hope that he might come to repentance, but he was unwilling. For this reason he is punished eternally. But you, having repented, do not be afraid to be seen by me along with all. For this reason I left the ninety-nine sheep and ran after the one. I did not diminish you, Peter, of the grace, since even your shadow has power to heal the sick, and through you handkerchiefs and aprons drive out demons, and the touch of your hand will bring the man lame from birth running forward.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":575,"ref":"p575","source":"ΤΙΤΛ. Δʹ. –Περὶ τῶν μὴ μετανοούντων.\n\n«Ὁ ἐπικαλύπτων ἀσέβειαν αὐτοῦ, οὐκ εὐοδωθήσεται.» «Τάδε λέγει Κύριος· Μὴ ὁ πίπτων οὐκ ἀνίσταται, ἢ ὁ ἀποστρέφων οὐκ ἐπιστρέφει; διὰ τί ἀπέστρεψεν ὁ λαὸς οὗτος ἀποστροφὴν ἀναιδῆ, καὶ κατεκρατήθησαν ἐν τῇ προαιρέσει αὐτῶν, καὶ οὐκ ἠθέλησαν τοῦ ἐπιστρέψαι;» «Ἐστερέωσαν τὰ πρόσωπα αὐτῶν ὑπὲρ πέτραν, καὶ οὐκ ἠθέλησαν ἐπιστραφῆναι.» «Μὴ εἴπῃς, Ἥμαρτον, καὶ τί μοι ἐγένετο; Ὁ γὰρ Κύριος μακρόθυμός ἐστι.» «Μὴ μείνῃς ἕως θανάτου δικαιωθῆναι.» «Ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ, ἕως ὅτου εἶ ἐν τῇ ὁδῷ μετ' αὐτοῦ· μήποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ εἰς φυλακὴν βληθήσῃ. Ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν, ἕως οὗ ἀποδῷς τὸν ἔσχατον κοδράντην.» Εἰ μὲν καλὸν ἡ ἁμαρτία, ἄνθρωπε, φύλασσε ταύτην εἰς τέλος. Εἰ δὲ βλαβερὰ τῷ ποιοῦντι, τί ἐπιμένεις τοῖς ὀλεθρίοις; Οὐδεὶς χολὴν ἐμέσαι ζητῶν ἐκ πονηρᾶς καὶ ἀκολάστου διαίτης, πολυπλασίονα ταύτην ἑαυτῷ συναθροίζει. Καθαίρειν προσήκει τὸ λυποῦν τὸ σῶμα, οὐ κατασκευάζειν τὴν","english":"TITLE 4. — On Those Who Do Not Repent.\n\n\"He who covers his own impiety shall not prosper.\" \"Thus says the Lord: Does not the one who falls rise again, or the one who turns away return? Why has this people turned away with a shameless turning, and they have been held fast in their own choice, and they did not wish to return?\" \"They made their faces harder than rock, and they did not wish to turn back.\" \"Do not say, 'I have sinned, and what has happened to me?' For the Lord is long-suffering.\" \"Do not wait until death to be justified.\" \"Be well disposed toward your adversary quickly, while you are with him on the way; lest the adversary hand you over to the judge, and you be thrown into prison. Truly I say to you, you will not come out from there until you pay the last quadrans.\" If sin is a good thing, O man, guard it to the end. But if it is harmful to the one who does it, why do you persist in things that are destructive? No one who seeks to vomit out bile from a wicked and dissolute way of life gathers this up for himself many times over. It is fitting to purge what grieves the body, not to contrive the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":576,"ref":"p576","source":"νόσον μείζονα τῆς δυνάμεως· Φαίνεται ἡ ναῦς μέχρι τίνος τὸ βάρος τῶν ἀγωγίμων ὑφίσταται· τὸ δὲ ὑπὲρ τοῦτο καταβαπτίζεται. Ὅρα μήποτε μείζονα ποιήσας τὰ ἁμαρτήματα τῆς ἀφέσεως, πρὸ τῶν ἐλπισθέντων λιμένων ὑποστῇς τὸ ναυάγιον. Ὅρα μὴ ἐπ' ἐλπίδι τῆς ἀπολυτρώσεως πλῆθος κακῶν ἑαυτῷ συλλεξάμενος, τὴν ἁμαρτίαν συναθροίσῃς, τῆς δὲ συγχωρήσεως ἀποτύχῃς. Κακία σιωπηθεῖσα, νόσος ὕπουλός ἐστιν ἐν ψυχῇ. Ὡς οὖν οὐκ ἂν εἴποιμεν εὐεργέτην τὸν κατακλείοντα τῷ σώματι τὰ ὀλέθρια, ἀλλὰ μᾶλλον τὸν δι' ὀδύνης καὶ ἀμύξεως εἰς τὸ φανερὸν ἕλκοντα, ὥστε διὰ τῆς τοῦ πάθους φανερώσεως εὔγνωστον ὑπάρξαι τὸν τρόπον τῆς θεραπείας· οὕτω δῆλον, ὅτι τὸ κρύπτειν ἁμαρτίαν, συγκατασκευάζειν ἐστὶ τῷ νοσοῦντι τὸν θάνατον. Κέντρον γὰρ, φησὶ, τοῦ θανάτου ἡ ἁμαρτία. Ὅρα, ἄνθρωπε, μήποτέ σοι μεταμελήσῃ τῶν κακῶν βουλευμάτων, ὅτε ὄφελος τῆς μεταμελείας οὐδέν. Ἐπειδὴ ἐν τῷ σώματι ἡμάρτομεν, ὅτε παρεστήσαμεν τὰ μέλη ἡμῶν δοῦλα τῇ ἁμαρτίᾳ εἰς τὴν ἀνομίαν, τῷ στόματι ἐξομολογησώμεθα, τῷ αὐτῷ κεχρημένοι ὀργάνῳ πρὸς τὴν ἀνάλυσιν τῆς ἁμαρτίας. Ἐλοιδόρησας; εὐλόγησον. Ἐπλεονέκτησας; ἀπόδος. Ἐμέθυσας; νήστευσον. Ἠλαζονεύσω; ταπεινώθητι. Ἐφθόνησας; παρακάλεσον. Ἐφόνευσας; μαρτύρησον, ἢ τὰ ἰσοδυναμοῦντα τῷ μαρτυρίῳ, διὰ τῆς ἐξομολογήσεως τὸ σῶμα κάκωσον, καὶ τότε μετὰ τὴν ἐξομολόγησιν ἄξιος εἶ ἐν ψαλτηρίῳ δεκαχόρδῳ ψάλλειν τῷ Θεῷ. Οὐ τὸ πεσεῖν χαλεπὸν, ἀλλὰ τὸν πεσόντα κεῖσθαι, καὶ μὴ ἀνίστασθαι, ἐθελοκακοῦντα δὲ καὶ βλακεύοντα τοῖς τῆς ἀπογνώσεως λογισμοῖς, τὴν τῆς προαιρέσεως ἐξεπικρύπτειν ἀσθένειαν.","english":"A disease greater than one's strength. The ship is seen to bear the weight of its cargo up to a point; but beyond that it is sunk. See to it that you never make your sins greater than your forgiveness, and suffer shipwreck before the harbors you hoped for. See to it that you never, in hope of redemption, gather a multitude of evils for yourself, heaping up sin, and so fail of pardon. Vice kept silent is a festering disease in the soul. Just as we would not call a benefactor the one who shuts deadly things up in the body, but rather the one who draws them out into the open by pain and incision, so that through the manifestation of the affliction the manner of cure may become clearly known—so it is evident that to conceal sin is to cooperate with the sick person's death. For, he says, the sting of death is sin. See, O man, that you never repent of evil counsels when the repentance is of no profit. Since we sinned in the body, when we presented our members as slaves to sin unto lawlessness, let us confess with the mouth, using the same instrument for the dissolution of sin. Did you revile? Bless. Did you defraud? Repay. Did you get drunk? Fast. Were you arrogant? Be humbled. Did you envy? Console. Did you murder? Bear witness, or do what is equivalent to witness-bearing: afflict the body through confession, and then after confession you are worthy to sing to God on a ten-stringed psaltery. It is not the falling that is hard, but for the fallen to lie there and not rise, willfully doing evil and being slack, and by thoughts of despair to conceal the weakness of the will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":577,"ref":"p577","source":"Πολλοὶ τῶν ἁμαρτανόντων λέγουσιν, Αἰσχύνης γέμω· πῶς δύναμαι προσελθεῖν τῷ Θεῷ; πῶς δύναμαι παρακαλέσαι αὐτόν; διαβολικὴν νοσοῦντες εὐλάβειαν. Ἀπαῤῥησίαστος εἶ; διὰ τοῦτο πρόσελθε, ἵνα κτήσῃ παῤῥησίαν πολλήν. Μὴ γὰρ ἄνθρωπός ἐστιν, ὁ μέλλων σοι καταλλάττεσθαι; Θεός ἐστιν, ὁ σοῦ μᾶλλον βουλόμενος ἀπαλλάξαι σε τῶν ἁμαρτιῶν. Οὐχ οὕτως σὺ τῆς ἀσφαλείας ἐπιθυμεῖς τῆς σεαυτοῦ, ὡς ἐκεῖνος ἐφίεται τῆς σωτηρίας. Ψυχὴ ἅπαξ ἁμαρτίας γευσαμένη, καὶ ἀναλγήτως διατιθεῖσα, πολλὴν παρέχει τῷ νοσήματι τὴν προσθήκην. Ὥσπερ γὰρ σπινθὴρ, ἐὰν φθάσῃ ἐπιλαβέσθαι τινὸς, πάντα λοιπὸν κατανέμεται· οὕτω τῆς ἁμαρτίας ἡ φύσις, ἐπειδὰν τῶν τῆς ψυχῆς λογισμῶν ἐπιλάβοιτο, καὶ μηδεὶς ᾖ ὁ σβέσων, χαλεπωτέρα λοιπὸν καὶ δυσχείρωτος γίνεται, τῇ τῶν δευτέρων προσθήκῃ πρὸς μείζονα καταφρόνησιν ἐπαιρομένη. Οὕτω γοῦν πολλοὶ πολλάκις τὴν φλόγα τὴν παρὰ τὴν ἀρχὴν μὴ σβεννύοντες, εἰς μέγα ναυάγιον κατήντησαν. Μὴ ἔχουσα γὰρ ἡ ἁμαρτία τὸν εἰς τὸ πρόσω προβῆναι κωλύοντα, ἵππῳ ἔοικε τὸν χαλινὸν ἀποῤῥήξαντι, καὶ τὸν ἀναβάτην κατακρημνίσαντι. Δυσαναβίβαστος ἡ ψυχὴ ἐπὶ ταῦτα, ἀφ' ὧν ὠλίσθησε κακῶν· δυσεκβίβαστος τούτων τε ὧν συνειθίσθη κακῶν. Εἰ μὲν σαυτόν ποτε ἠθέλησας μέμψασθαι ἐπὶ ταῖς ἀνομίαις, καὶ ἐξιάσασθαι τῷ φαρμάκῳ τῆς μετανοίας, τάχα ἂν χρηστὰς ἐλπίδας ἐθρέψαμεν ἐπὶ σοί. Ἐπειδὴ δὲ τελείως κατεφρόνησας τοῦ θείου φόβου, καὶ αὐτῆς κατέπτυσας τῆς εἰς Χριστὸν πίστεως, βέλτιόν σοι ὑπῆρχεν, ἵνα μὴ ἐγεννήθης ἐκ γαστρός.","english":"Many of those who sin say, \"I am full of shame; how can I approach God? How can I entreat him?\"—suffering from a diabolical scrupulosity. Are you without boldness? For this very reason draw near, so that you may acquire great boldness. For is it a man who is about to be reconciled to you? It is God, who desires more than you do to set you free from your sins. You do not desire your own security as much as he longs for your salvation. A soul that has once tasted sin and become insensitive to it gives great increase to the disease. For just as a spark, if it once takes hold of something, thereafter consumes everything, so the nature of sin, once it has taken hold of the soul's reasonings and there is no one to quench it, thereafter becomes more grievous and harder to subdue, being lifted by the addition of second sins to greater contempt. Thus indeed many, often not quenching the flame at the beginning, have come to a great shipwreck. For sin, having no one to prevent it from advancing, is like a horse that has broken its bridle and thrown its rider headlong. The soul is hard to lead back up to the good things from which it has slipped; hard to lead out of the evils to which it has become accustomed. If you had ever wished to blame yourself for your lawless deeds and to heal yourself with the medicine of repentance, perhaps we might have nourished good hopes for you. But since you have utterly despised the fear of God and spat upon faith in Christ itself, it would have been better for you if you had not been born from the womb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":578,"ref":"p578","source":"Τὸ ὑποπεσεῖν καὶ παραχωρῆσαι τοῖς πάθεσιν, ἐσχάτη δουλεία, ὥσπερ ἀμέλει τὸ κρατεῖν τούτων ἐλευθερία μόνη. Φοβοῦμαι τὸν θάνατον, ὅτι πικρός μοί ἐστι. Φοβοῦμαι τὴν γέενναν, ὅτι αἰώνιός ἐστι· φοβοῦμαι τὸ πῦρ, ὅτι ἄσβεστόν ἐστι· φοβοῦμαι τὸν τάρταρον, ὅτι οὐ μετέχει θέρμης· φοβοῦμαι τὸ σκότος, ὅτι οὐ μετέχει φωτός· φοβοῦμαι τὸν σκώληκα, ὅτι ἀτελεύτητός ἐστιν· φοβοῦμαι τοὺς ἀγγέλους, ὅτι ἀνελεήμονές εἰσιν. Οἴμοι, ὅτι σοῦ βοῶντος οὐκ ἤκουσα, καὶ λέγοντος· Ὦ ψυχὴ, παῦσαι τούτων τῶν μιασμάτων, καὶ πάντων τῶν παρ' ἐμοὶ βδελυγμάτων! Οἴμοι, ὅτι τὸν ναόν σου ἔφθειρα, καὶ τὸ ἅγιόν σου Πνεῦμα ἐλύπησα. Κύριε, ἀληθινὰ τὰ κρίματά σου· διὰ πρόσκαιρον ἁμαρτίας ἀπόλαυσιν ἀθάνατα βασανίζομαι· δι' ἡδονῆς σαρκὸς τῷ πυρὶ παραδίδομαι. Δικαία ἡ κρίσις τοῦ Θεοῦ. Ἐδιδασκόμην, καὶ οὐ προσῆκον. Διεμαρτύραντό μοι, ἐγὼ\n\nδὲ κατεγέλων. Ταῦτα καὶ τὰ τοιαῦτα ἐρεῖς, ἐὰν προαναρπασθῇς τῆς πρὸς τὸν Θεὸν μετανοίας. Ἄνθρωπε, ἢ τὴν γέενναν φοβήθητι, ἢ τῆς βασιλείας ἀντιποιήθητι. Ἀδελφοὶ, οἷον φόβον, καὶ τρόμον, καὶ ἀνάγκην ἔχομεν ἰδεῖν, ὅτε ἡ ψυχὴ τοῦ σώματος χωρίζεται. Παραγίνεται γὰρ ἐφ' ἡμᾶς στρατιὰ καὶ δύναμις τῶν ἐναντίων δυνάμεων, οἱ τοῦ σκότους ἄρχοντες, οἱ κοσμοκράτορες τῆς πονηρίας, αἱ ἀρχαὶ καὶ ἐξουσίαι, καὶ τρόπῳ τινὶ δίκης κατέχουσι τὴν ψυχὴν, ἐπιφέροντες πάντα αὐτῆς τὰ ἐν γνώσει καὶ ἀγνοίᾳ ἁμαρτήματα, ἀπὸ νεότητος ἕως ἧς κατελήφθη ἡλικίας. Ἵστανται οὖν οἱ κατηγοροῦντες λοιπόν. Ὁποῖον τρόμον δοκεῖς τὴν ψυχὴν ἔχειν ἐν τῇ ὥρᾳ ἐκείνῃ, ἕως οὗ ἡ κρίσις αὐτῆς ἀπόφασιν λάβῃ παρὰ τοῦ δικαίου κριτοῦ;","english":"To fall under and give way to the passions is the utmost slavery, just as, to be sure, mastering them is the only freedom. I fear death, because it is bitter to me. I fear Gehenna, because it is eternal; I fear the fire, because it is unquenchable; I fear Tartarus, because it has no share of warmth; I fear the darkness, because it has no share of light; I fear the worm, because it is unending; I fear the angels, because they are merciless. Woe to me, because I did not listen to you when you cried out and said: O soul, cease from these defilements and from all the abominations in my sight! Woe to me, because I have corrupted your temple and grieved your Holy Spirit. Lord, your judgments are true; for the sake of the brief enjoyment of sin I am tormented eternally; for the pleasure of the flesh I am handed over to the fire. The judgment of God is just. I was taught, and I did not attend. They testified to me, but I laughed them to scorn. You will say these things and the like, if you are snatched away before your repentance toward God. O man, either fear Gehenna, or lay claim to the kingdom. Brethren, what fear and trembling and constraint we have to see when the soul is separated from the body. For there comes upon us an army and power of the opposing forces, the rulers of darkness, the world-rulers of wickedness, the principalities and authorities, and in some manner of judgment they hold the soul, bringing forward all its sins committed in knowledge and in ignorance, from youth up to the age at which it was overtaken. So then the accusers stand ready. What trembling do you think the soul has in that hour, until its judgment receives its sentence from the righteous judge?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":579,"ref":"p579","source":"Ἐὰν εὑρεθῇ ἐν ἀμελείᾳ ζήσασα, ἀκούσει τὴν δεινοτάτην ἐκείνην φωνήν· Ἀρθήτω ὁ ἀσεβὴς, ἵνα μὴ ἴδῃ τὴν δόξαν τοῦ Κυρίου. Τότε αὐτὴν καταλαμβάνει ἡμέρα ὀργῆς, ἡμέρα θλίψεως καὶ ἀνάγκης, ἡμέρα σκότους καὶ γνόφου, παραδιδομένην εἰς πῦρ ἐξώτερον καὶ αἰώνιον πῦρ, ἐν ᾧ κατακριθεῖσα εἰς αἰῶνας ἀπεράντους κολασθήσεται. ΤΙΤΛ. Εʹ. –Περὶ μεθυόντων.\n\n«Υἱὸς Ἄδερ, πίνων, καὶ μεθύων, αὐτὸς καὶ βασιλεῖς τριάκοντα δύο συμβοηθοὶ μετ' αὐτοῦ. Ἐξῆλθε δὲ καὶ τὰ παιδάρια τῶν χωρῶν, καὶ ἔφυγε Συρία.» «Μὴ ἴσθι οἰνοπότης. Πᾶς γὰρ μέθυσος καὶ πορνοκόπης πτωχεύσει.» «Ὅς ἐστιν ἡδὺς ἐν οἴνων διατριβαῖς, ἐν τοῖς ἑαυτοῦ ὀχυρώμασι καταλείψει ἀτιμίαν.» «Τίνι οὐαί; τίνι θόρυβος; τίνι κρίσεις; τίνι ἀηδίαι καὶ λέσχαι; τίνι συντρίμματα διακενῆς; τίνι πελιδνοὶ οἱ ὀφθαλμοί; Οὐ τῶν ἐγχρονιζόντων ἐν οἴνοις; οὐ τῶν ἰχνευόντων, ποῦ πότοι γίνονται; Μὴ μεθύσκεσθε οἴνῳ, ἀλλ' ὁμιλεῖτε ἀνθρώποις δικαίοις. Ἐὰν γὰρ εἰς φιάλας καὶ τὰ ποτήρια δῷς τοὺς ὀφθαλμούς σου, ὕστερον περιπατήσεις γυμνότερος ὑπαίθρου.» «Ἀγαθὸν πορευθῆναι εἰς οἶκον πένθους, ἢ πορευθῆναι εἰς οἶκον πότου.» «Ἐκνήψατε, οἱ μεθύοντες ἀπὸ οἴνου, καὶ κλαύσατε, πάντες οἱ πίνοντες οἶνον εἰς μέθην, ὅτι ἐξῆρται ἐκ τοῦ στόματος ὑμῶν εὐφροσύνη καὶ χαρά.» «Οὐαὶ οἱ ἐγειρόμενοι τὸ πρωῒ, καὶ τὸ σίκερα διώκοντες, οἱ μένοντες τὸ ὀψέ. Ὁ γὰρ οἶνος αὐτοὺς συγκαύσει. Μετὰ γὰρ κιθάρας καὶ ψαλτηρίου, καὶ τυμπάνων, καὶ αὐλῶν τὸν οἶνον πίνουσι, τὰ δὲ ἔργα τοῦ Θεοῦ οὐκ ἐμβλέπουσιν.» «Ἐργάτης μέθυσος οὐ πλουτισθήσεται.» «Πικρία ψυχῆς οἶνος πολύς.","english":"If she is found to have lived in negligence, she will hear that most terrible voice: Let the impious be taken away, that she may not see the glory of the Lord. Then the day of wrath overtakes her, a day of affliction and distress, a day of darkness and gloom, as she is handed over to the outer fire and eternal fire, in which, having been condemned, she will be punished for endless ages. TITLE 5. – Concerning those who are drunk.\n\n“Ben-hadad, drinking and becoming drunk, he and thirty-two kings as his allies with him. And the servants of the districts went out, and Syria fled.” “Do not be a wine-drinker. For every drunkard and frequenter of prostitutes will become poor.” “He who is pleasant in the pursuits of wines will leave dishonor in his own strongholds.” “To whom is woe? To whom is tumult? To whom are judgments? To whom are unpleasantnesses and gossip? To whom are pointless crushings? To whom are livid eyes? Is it not to those who linger long over wines? Is it not to those who track down where drinking-bouts take place? Do not get drunk with wine, but converse with righteous men. For if you give your eyes to bowls and cups, later you will walk more naked than the open air.” “It is better to go to a house of mourning than to go to a house of drinking.” “Sober up, you who are drunk with wine, and weep, all you who drink wine to drunkenness, because gladness and joy have been lifted from your mouth.” “Woe to those who rise early in the morning and pursue strong drink, who stay until late. For wine will burn them up together. For with lyre and psaltery, and tambourines, and flutes they drink wine, but they do not look upon the works of God.” “A drunken worker will not become rich.” “Much wine is bitterness of soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":580,"ref":"p580","source":"Πληθύνει μέθη θυμὸν ἄφρονος εἰς πρόσκομμα, ἐλαττῶν ἰσχὺν, καὶ ποιῶν τραῦμα.» «Ὀργὴ μεγάλη, γυνὴ μέθυσος.» «Προσέχετε ἑαυτοῖς, μήποτε βαρυνθῶσιν ὑμῶν αἱ καρδίαι ἐν κραιπάλῃ, καὶ μέθῃ, καὶ μερίμναις βιωτικαῖς, καὶ αἰφνίδιος ὑμῖν ἐπιστῇ ἡ ἡμέρα ἐκείνη. Ὡς παγὶς γὰρ ἐπελεύσεται ἐπὶ πάντας τοὺς καθημένους ἐπὶ πρόσωπον τῆς γῆς.» «Ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν· μὴ ἐν κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις.» Φύγωμεν μέθην, τὴν πάνδημον πόρνην, τὴν ἀναισχυντίας μητέρα, τὴν φιλόγελων, τὴν μαινάδα, τὴν πρὸς πᾶσαν ἀσχημοσύνης ἰδέαν εὔκολον. Οὐ γὰρ ἐγγίνεταί τι τῶν ἀγαθῶν τῇ ὑπὸ μέθης σκοτισθείσῃ ψυχῇ. Μέθη ὁ αὐθαίρετός ἐστι δαίμων, ἐξ ἡδονῆς ταῖς ψυχαῖς ἐντικτόμενος. Μέθη κακίας μήτηρ, ἀρετῆς ἐναντίωσις. Τὸν ἀνδρεῖον δειλὸν ἀποδείκνυσι, τὸν σώφρονα ἀσελγῆ. Δικαιοσύνην οὐκ οἶδεν, φρόνησιν ἀναιρεῖ· καὶ ὥσπερ ὕδωρ πολέμιόν ἐστι πυρὶ, οὕτως ἀμετρία οἴνου λογισμὸν κατασβέννυσιν. Διόπερ ὤκνουν τι λέγειν κατὰ μέθης, οὐχ ὥσπερ τινὸς μικροῦ κακοῦ ἢ παροφθῆναι ἀξίου, ἀλλ' ὡς οὐδὲν ὄφελος παρεχομένου τοῦ λόγου. Εἰ γὰρ ὁ μεθύων παραφρονεῖ καὶ ἐσκότωται, εἰκῆ ῥαψῳδεῖ ὁ ἐπιπλήσσων τῷ μὴ ἀκούοντι. Τίσιν οὖν διαλεχθῶμεν, εἴπερ ὁ μὲν χρῄζων τῆς παραινέσεως, οὐκ ἀκούει τῶν λεγομένων, ὁ δὲ σώφρων καὶ νήφων οὐδὲν δεῖται τῆς ἐκ τοῦ λόγου βοηθείας, καθαρεύων τοῦ πάθους; τί οὖν χρήσομαι τοῖς παροῦσιν, εἰ καὶ ὁ λόγος ἄχρηστος, καὶ ἡ σιωπὴ ἄπορος; Παρείδωμεν τὴν ἐπιμέλειαν; Ἀλλ' ἐπικίνδυνος ἡ ἀμέλεια. Ἀλλὰ φθέγξομαι κατὰ τῶν μεθυόντων; ἀλλ' εἰς νεκρὰς ἀκοὰς ἐνηχοῦμεν.","english":"Drunkenness increases the rage of the foolish man to his stumbling, diminishing his strength and causing injury. \"A great wrath, a drunken woman.\" \"Take heed to yourselves, lest your hearts be weighed down with surfeiting, and drunkenness, and cares of this life, and that day come upon you suddenly. For as a snare it shall come upon all those who dwell on the face of the earth.\" \"Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness.\" Let us flee drunkenness, the public prostitute, the mother of shamelessness, the laughter-loving one, the maenad, the one easy toward every form of indecency. For none of the good things comes to be in the soul darkened by drunkenness. Drunkenness is a self-chosen demon, engendered in souls from pleasure. Drunkenness is the mother of vice, the opposition of virtue. It makes the brave man cowardly, the temperate man wanton. It does not know justice, it destroys prudence; and just as water is hostile to fire, so the immoderation of wine extinguishes reason. Therefore I was hesitant to say anything against drunkenness, not as though it were some small evil or worthy to be overlooked, but as though the word offered no benefit. For if the drunken man is deranged and darkened, the one who rebukes him chants in vain to one who does not hear. To whom, then, shall we speak, if indeed the one who needs the exhortation does not hear what is said, while the temperate and sober man has no need of the help that comes from the word, being pure from the passion? What then shall I do with the present circumstances, if both the word is useless and silence is a dead end? Shall we overlook the care? But negligence is dangerous. But shall I speak against those who are drunk? But we are sounding into dead ears.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":581,"ref":"p581","source":"Τίνι διενήνοχας τῶν ἀλόγων, ἄνθρωπε; Οὐ τῇ δωρεᾷ τοῦ λόγου, ἣν λαβὼν παρὰ τοῦ κτίσαντός σε ἄρχων καὶ κύριος ἐγένου πάσης τῆς κτίσεως; Ὁ τοίνυν ἀφαιρούμενος ἑαυτοῦ τὴν φρόνησιν διὰ τῆς μέθης, παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. Μᾶλλον δὴ καὶ τῶν βοσκημάτων φαίην ἂν ἔγωγε ἀλογωτέρους τοὺς ἐν τῇ μέθῃ, εἴπερ τὰ μὲν τετράποδα πάντα καὶ τὰ θηρία τεταγμένας ἔχει τὰς πρὸς τὰς μίξεις ὁρμάς· οἱ δὲ ὑπὸ τῆς μέθης τὴν ψυχὴν κατεχόμενοι, καὶ τὸ σῶμα τῆς παρὰ φύσιν θερμότητος ἀναπλήσαντες, πάντα καιρὸν καὶ πᾶσαν ὥραν πρὸς τὰς ἀκαθάρτους καὶ ἀσχήμονας συμπλοκὰς συνελαύνονται. Καὶ οὐ τοῦτο μόνον τὴν ἀλογίαν αὐτοῖς ἐμποιεῖ, ἀλλὰ καὶ τῇ τῶν αἰσθήσεων παρατροπῇ χείρονα παντὸς κτήνους ἀποδείκνυσι τὸν μεθύοντα. Ποῖον γὰρ βόσκημα οὕτω παραβλέπει, καὶ οὕτω παρακούει ὡς ὁ μεθύων; οὐχὶ ἀγνοοῦσι μὲν τοὺς οἰκειακοὺς, προστρέχουσι δὲ πολλάκις τοῖς ἀλλοτρίοις ὡς τοῖς συνήθεσιν; Οὐ τὰς σκιὰς διαπηδῶσι πολλάκις ὡς ὀχετοὺς καὶ φάραγγας; ἤχων δὲ αὐτοῖς καὶ ψόφων, οἱονεὶ θαλάσσης κυμαινούσης, τὰ ὦτα πεπλήρωται· ἡ δὲ γῆ πρὸς τὸ ὄρθιον διανίστασθαι δοκεῖ, καὶ τὰ ὄρη ἐπιτρέχειν ἐν κύκλῳ. Οὗτοι ποτὲ μὲν γελῶσιν ἄπαυστα, ποτὲ δὲ ὀδυνῶνται καὶ κλαίουσιν ἀπαρηγόρητα. Καὶ νῦν μὲν θρασεῖς εἰσι καὶ ἀπτόητοι, νῦν δὲ κατάφοβοι καὶ δειλοί. Τούτοις μὲν ὕπνοι βαρεῖς, καὶ δυσαναγωγοὶ, καὶ φρικώδεις, καὶ τῷ ὄντι θανάτῳ γείτονες, αἱ δὲ ἐγρηγόρσεις τῶν ὕπνων ἀναισθητότεραι. Ἐνύπνιον αὐτοῖς ἐστιν ὁ βίος·","english":"In what way do you differ from the irrational animals, O man? Is it not by the gift of reason, which you received from your Creator and thereby became ruler and lord of all creation? Therefore he who strips himself of his own understanding through drunkenness has been compared to the senseless beasts and has become like them. Indeed, I would say that those in drunkenness are more irrational even than the grazing beasts, since all four-footed animals and wild beasts have their impulses toward mating ordered; but those possessed in soul by drunkenness, and who fill the body with unnatural heat, are driven to unclean and shameful unions at every season and every hour. And this does not only produce irrationality in them, but by the distortion of their senses it makes the drunkard worse than any beast. For what grazing animal looks aside so, and hears so amiss, as the drunkard? Do they not fail to recognize their own household, and often run to strangers as though to familiar folk? Do they not often leap over shadows as though they were ditches and ravines? And their ears are filled with echoes and noises, as it were of a surging sea; and the earth seems to rise up steeply, and the mountains to run around in a circle. These men sometimes laugh without ceasing, and sometimes grieve and weep inconsolably. And now they are bold and undaunted, now fearful and cowardly. Their sleeps are heavy, hard to shake off, and dreadful, and truly neighbors to death, while their wakings are more senseless than their sleeps. Their life is a dream.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":582,"ref":"p582","source":"οἵ γε ἱμάτιον οὐκ ἔχοντες, οὐδὲ τί φάγωσιν εἰς τὴν αὔριον, βασιλεύουσι, καὶ στρατοπέδων ἄρχουσιν ἐν τῇ μέθῃ, καὶ πόλεις οἰκοδομοῦσι, καὶ χρήματα διανέμουσι. Τοιούτων φαντασιῶν, καὶ ἀπάτης τοσαύτης περιζέων, ὁ οἶνος τὰς καρδίας αὐτῶν πληροῖ. Ἕτεροι δὲ εἰς τὰ ἐναντία περιάγονται πάθη. Δυσέλπιδές εἰσι, καὶ κατηφεῖς, καὶ ὀδυνηροὶ, καὶ δακρυώδεις, καὶ φοβώδεις, καὶ εὐπτόητοι. Ὁ δαιμονιῶν ἐλεεινὸς, ὁ δὲ μεθύων τὰ αὐτὰ πάσχων, οὐδὲ τοῦ ἐλεεῖσθαι ἄξιος, αὐθαιρέτῳ δαίμονι προσπαλαίων. Τίνι οὐαί; τίνι θόρυβος; τίνι ἀηδίαι καὶ λέσχαι; τίνι συντρίμματα διακενῆς; τίνος πελιδνὸς ὁ ὀφθαλμός; οὐ τῶν ἐγχρονιζόντων ἐν οἴνοις, καὶ τῶν κατασκοπουμένων ποῦ πότοι γίνονται; Τὸ οὐαὶ θρηνῶδές ἐστιν ἐπίφθεγμα· θρήνου δὲ ἄξιοι οἱ μεθύοντες, δίοτι μέθυσοι βασιλείαν Θεοῦ οὐ κληρονομήσουσιν. Θόρυβος δὲ, διὰ τοῦ οἴνου ταραχὴν ἐγγινομένην τοῖς λογισμοῖς, καὶ ἀηδίαι, διὰ τὰς πικρὰς τῆς ἐκ τοῦ πιεῖν ἡδονῆς ἀναδόσεις. Τούτων γὰρ δεσμοῦνται μὲν οἱ πόδες, δεσμοῦνται δὲ αἱ χεῖρες ἐκ τῶν ἐπι πεμπομένων αὐτοῖς ἐκ τῆς μέθης ῥευμάτων· καὶ πρὸ τούτων τῶν παθῶν παρ' αὐτὸν τὸν καιρὸν τοῦ πίνειν τὰ τῶν φρενιτικῶν αὐτοῖς συνεισπίπτει πάθη. Ὅταν γὰρ πλήρεις αἱ μένιγγες γίνωνται τῆς αἰθάλης, ἣν ὁ οἶνος ἐξατμιζόμενος ἀναφέρει, βάλλεται μὲν ὀδύναις ἀφορήτοις ἡ κεφαλή· μένειν δὲ ὀρθὴ ἐπὶ τῶν ὤμων μὴ δυναμένη, ἄλλοτε ἐπ' ἄλληλα καταπίπτει, τοῖς σπονδύλοις ἐνολισθαίνουσα. Ἀλλὰ τίς εἴποι ταῦτα τοῖς οἰνοπλήκτοις; καρηβαροῦσι γὰρ ἐκ τῆς κραιπάλης, νυστάζουσι, χασμῶνται, ἀχλὺν βλέπουσιν, ναυτιῶσιν.","english":"Those who do not even have a cloak, nor know what they will eat for tomorrow, play the king, and command armies in their drunkenness, and build cities, and distribute money. Filled with such fantasies and so great a deception, wine fills their hearts. Others are driven into the opposite passions. They are despondent, downcast, full of pain, tearful, fearful, and easily frightened. The demon-possessed man is pitiable, but the drunkard, suffering the same things, is not even worthy of pity, since he wrestles with a demon of his own choosing. To whom is woe? To whom is tumult? To whom are nausea and idle talk? To whom are pointless bruises? Whose eye is livid? Is it not those who linger long over wine, and those who spy out where drinking parties are held? The \"woe\" is a mournful exclamation; and drunkards are worthy of mourning, because drunkards will not inherit the kingdom of God. \"Tumult\" refers to the disturbance that arises in their thoughts through wine, and \"nausea\" to the bitter discharges from the pleasure of drinking. For by these their feet are bound, and their hands are bound by the streams sent upon them from drunkenness; and before these passions, at the very time of drinking, the passions of the delirious fall upon them. For when the membranes are filled with the vapor that wine gives off when it evaporates, the head is struck with unbearable pains; and unable to remain upright on the shoulders, it falls now this way and now that, slipping upon the vertebrae. But who would say these things to the wine-stricken? For they are heavy-headed from the debauch, they doze, they yawn, they see a mist, they are nauseous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":583,"ref":"p583","source":"Διὰ τοῦτο οὐκ ἀκούουσι τῶν διδασκάλων πολλαχόθεν αὐτοῖς ἐκβοώντων· Μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία. Ἐντεῦθεν οἱ τρόμοι καὶ αἱ ἀσθένειαι, κοπτομένου αὐτοῖς τοῦ πνεύματος ὑπὸ τῆς ἀμετρίας τοῦ οἴνου, καὶ τῶν νεύρων λυομένων, ὁ κλόνος τῷ σύμπαντι ὄγκῳ τοῦ σώματος ἐπιγίνεται. Τί τὴν κατάραν τοῦ Κάϊν ἐπὶ σαυτὸν ἐπισπᾶσαι, τρέμων καὶ περιφερόμενος διὰ παντὸς τοῦ βίου; μέχρι πότε οἶνος; μέχρι τίνος μέθη; κινδυνεύεις λοιπὸν βόρβορος εἶναι ἀντὶ ἀνθρώπου· οὕτως ὅλως ἀνεμίχθης τῷ οἴνῳ, καὶ συγκατεσάπης αὐτῷ ἐκ τῆς καθημερινῆς κραιπάλης, οἴνου ἀπόζων, καὶ τούτου διεφθαρμένου. Οἰκέτης δραπετεύει δεσπότην τύπτοντα, σὺ δὲ παραμένεις τῷ οἴνῳ καθ' ἑκάστην ἡμέραν τὴν κεφαλήν σου τύπτοντα. Μέτρον ἄριστον τῆς τοῦ οἴνου χρήσεως, ἡ χρεία τοῦ σώματος. Ἐὰν δὲ ἔξω τῶν ὅρων γένῃ, ἥξεις αὔριον καρηβαρῶν, χασμώμενος, ἰλιγγιῶν, σεσηπότος οἴνου ἀπόζων. Πάντα σοι περιφέρεσθαι, πάντα δονεῖσθαι δόξει.\n\nΟὐαὶ τοῖς κακῶς τῷ καλῷ κεχρημένοις. Μὴ ψέξῃς τὸν οἶνον, ἀλλὰ τοῖς ὑπὲρ τὸ μέτρον πίνουσιν. Βαθεῖα ἡ θάλασσα· ἀλλ' ὁ κολυμβητὴς τοσοῦτον κατέρχεται, ὅσον καὶ ἀνελθεῖν δύναται. Εἰ δὲ ὑπὲρ τὸ μέτρον κατέλθῃ, μὴ δυνάμενος διανήξασθαι, ταχέως ἐναυάγησεν. Οὐκ αἰτία ἡ θάλασσα, ἀλλ' ἡ τοῦ κολυμβητοῦ ἄπληστος γνώμη· οὕτως καὶ ἐπὶ τοῦ οἴνου, οὐχ ὁ οἶνος αἴτιος, ἀλλ' ὁ ὑπὲρ τὸ μέτρον χρώμενος. Ἐλεεινὸν θέαμα Χριστιανῶν ὀφθαλμοῖς, ἀνὴρ ἀκμάζων καθ' ἡλικίαν, σφριγῶν τῷ σώματι, στρατιωτικοῖς καταλόγοις ἐμπρέπων, φοράδην οἴκαδε κομιζόμενος, μὴ δυνάμενος ὀρθοῦσθαι, μηδὲ τοῖς ἰδίοις ποσὶν ἐπιβῆναι.","english":"For this reason they do not listen to the teachers who cry out to them from every side: Do not get drunk with wine, in which is debauchery. From this come tremors and weaknesses, when the spirit within them is battered by the excess of wine and the sinews are loosened, and a shaking comes upon the whole bulk of the body. Why do you draw the curse of Cain upon yourself, trembling and wandering throughout your whole life? Until when, wine? Until when, drunkenness? You are in danger, from now on, of being mire instead of a man; so wholly have you been mixed with wine and rotted together with it from your daily hangover, reeking of wine, and of that, corrupted. A servant runs away from a master who strikes him, but you remain with wine that strikes your head every day. The best measure for the use of wine is the body's need. But if you go beyond the bounds, you will come tomorrow heavy-headed, yawning, dizzy, reeking of rotten wine. Everything will seem to you to be spinning, everything shaking.\n\nWoe to those who use the good badly. Do not blame the wine, but those who drink beyond measure. Deep is the sea; but the diver descends only as far as he can also come back up. But if he descends beyond measure, unable to swim through, he quickly suffers shipwreck. The sea is not the cause, but the diver's insatiable intent; so too with wine, the wine is not the cause, but the one who uses it beyond measure. A pitiable sight in the eyes of Christians: a man in the prime of his age, vigorous in body, distinguished in the military rolls, being carried home on a litter, unable to stand upright, nor to set foot on his own feet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":584,"ref":"p584","source":"Ἀνὴρ φοβερὸς ὀφείλων εἶναι τοῖς πολεμίοις, γέλωτός ἐστιν ἀφορμὴ τοῖς κατ' ἀγορὰν παιδίοις· ἄνευ σιδήρου καταβέβληται, ἄνευ πολεμίων πεφόνευται. Ἀνὴρ ὁπλίτης αὐτὸ τῆς ἡλικίας ἄγων τὸ ἄνθος, οἴνου γέγονε παρανάλωμα, καὶ ἕτοιμος παθεῖν παρὰ τοῖς ἐχθροῖς ὅσα βούλονται. Μέθη λογισμῶν ὄλεθρος ἰσχύος, διαφθορὰ, γῆρας ἄωρον, ὀλιγοχρόνιος θάνατος. Τί γὰρ ἄλλο εἰσὶν οἱ μεθύοντες, ἢ τὰ εἴδωλα τῶν ἐθνῶν; ὀφθαλμοὺς ἔχουσι, καὶ οὐ βλέπουσιν· ὦτα ἔχουσι, καὶ οὐκ ἀκούουσιν· χεῖρες παραλέλυνται, πόδες ἀπενεκρώθησαν. Τίς ὁ ταῦτα ἐπιβουλεύσας; τίς ὁ τούτων τῶν κακῶν αἴτιος; τίς ὁ τῆς μανίας ὑμῖν τὸ φάρμακον ἐγκεράσας; Ἄνθρωπε, παράταξιν ἐποίησας τὸ συμπόσιον. Ἐκβάλλεις τοὺς νεανίσκους, χειραγωγούμενος ὡς τραυματίας ἀπὸ πολέμου. Ἐνέκρωσας τὴν ἀκμὴν τῆς νεότητος ἀπὸ οἴνου. Καὶ καλεῖς μὲν ὡς φίλον ἐπὶ τὸ δεῖπνον, ἐκβάλλεις δὲ νεκρὸν, οἴνῳ τὴν ζωὴν αὐτοῦ κατασβέσας. Ὅταν νομισθῶσι διακορεῖς εἶναι τοῦ οἴνου, τότε τοῦ πίνειν ἄρχονται, καὶ πίνουσι τῷ τῶν κτηνῶν τρόπῳ. Προϊόντος γὰρ ἤδη τοῦ πότου, ἐπεισέρχεταί τις αὐτοῖς νεανίας, φιάλην ἔχων εὐμεγέθη οἴνου κατεψυγμένου, καὶ στὰς εἰς τὸ μέσον, διὰ σκολιῶν σωλήνων ἴσον τοῖς συμπόταις διανέμει τὸν οἶνον, ἵνα κατ' ἰσομοιρίαν ἀλλήλοις συνασελγαίνωσι, καὶ μηδένα ὑπερβάλλειν ἐν τῷ πίνειν τὸν ἕτερον. Κατάκυψόν σου πρὸς τὴν ἀθλίαν γαστέρα, καὶ κατάμαθε τοῦ ὑποδεχομένου ἀγγείου τὸ μέγεθος, ὅτι μιᾶς κοτύλης ἔχει κοιλότητα. Μὴ πρὸς οἰνοχόην ἀφόρα, πότε κενώσῃς, ἀλλὰ πρὸς τὴν σεαυτοῦ κοιλίαν, ὅτι πάλαι πεπλήρωται.","english":"A man who ought to be fearsome to his enemies is a cause of laughter to the little children in the marketplace; without iron he has been cast down, without enemies he has been slain. A man-at-arms in the very flower of his age has become a waste of wine, and ready to suffer at the hands of his enemies whatever they wish. Drunkenness is the destruction of reasonings, the ruin of strength, untimely old age, a short-lived death. For what else are the drunken than the idols of the nations? They have eyes, and they do not see; they have ears, and they do not hear; their hands are paralyzed, their feet have been deadened. Who is the one who plotted these things? Who is the cause of these evils? Who is the one who mixed for you the drug of this madness? O man, you have made your banquet a battle-line. You cast out the young men, led by the hand like a wounded man from war. You have deadened the prime of youth with wine. And you call him to the dinner as a friend, but you cast him out a corpse, having quenched his life with wine. When they are thought to be sated with wine, then they begin to drink, and they drink in the manner of beasts. For as the drinking already proceeds, a certain young man comes in upon them, holding a large bowl of chilled wine, and standing in the middle, through crooked tubes he distributes the wine equally to the banqueters, so that by equal share they may commit lewdness against one another, and that no one may surpass the other in drinking. Bend down to your wretched belly, and learn the size of the vessel that receives it, that it has the capacity of a single cotyle. Do not look to the wine-jug, when you may empty it, but to your own belly, that it has long been filled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":585,"ref":"p585","source":"Διὰ τοῦτο οὐαὶ οἱ ἐγειρόμενοι τὸ πρωῒ, καὶ τὸ σίκερα διώκοντες· οἱ μένοντες τὸ ὀψὲ, καὶ διημερεύοντες ἐν τῇ μέθῃ. Ὁ γὰρ οἶνος αὐτοὺς συγκαύσει, διότι τὸ ἐκ τοῦ οἴνου θερμὸν ἐγγινόμενον τῇ σαρκὶ, ἔξαμμα γίνεται τῶν πεπυρωμένων βελῶν τοῦ ἐχθροῦ. Τὸν μὲν γὰρ λογισμὸν καὶ τὸν νοῦν ὁ οἶνος καταβαπτίζει, τὰ δὲ πάθη καὶ τὰς ἡδονὰς ὥσπερ τις σμῆνος μελισσῶν ἐπεγείρει. Ποῖον γὰρ ἅρμα πώλων οὕτως ἀτάκτως φέρεται ἀποβαλὸν τὸν ἡνίοχον; ποῖον δὲ πλοῖον ἀκυβέρνητον ὑπὸ τῶν κυμάτων ὡς ἂν τύχοι φερόμενον, οὐχὶ ἀσφαλέστερόν ἐστι τοῦ μεθύοντος; Ἀπὸ τοιούτων κακῶν ἄνδρες καὶ γυναῖκες κοινοὺς συστησάμενοι χοροὺς, δαίμονι οἰνηρῷ τὰς ψυχὰς παραδόντες, ἀλλήλους ταῖς ἀκίσι τῶν παθῶν ἀντετίτρωσκον. Γέλωτες παρ' ἀμφοτέρων, ᾄσματα αἰσχρὰ, σχήματα πορνικὰ ἐρεθίζοντα πρὸς ἀσέλγειαν. Γελᾷς, εἰπέ μοι, δακρύειν δέον καὶ στένειν ἐπὶ τοῖς φθάσασιν· ᾄσματα πόρνης φθέγγῃ, ἐκβαλὼν τοὺς ψαλμοὺς καὶ τοὺς ὕμνους, οὓς ἐδιδάχθης. Κινεῖς πόδας, καὶ ἐξάλλῃ ἐμμανῶς, καὶ χορεύεις ἀχόρευτα· δέον τὰ γόνατα κάμπτειν πρὸς τὰς προσκυνήσεις. Τίνας ὀδύρομαι; τὰς κόρας τὰς ἀπειρογάμους, ἢ τὰς ἐν τῷ ζυγῷ τοῦ γάμου κατεχομένας; αἱ μὲν γὰρ ἐπανῆλθον τὴν παρθενίαν οὐκ ἔχουσαι· αἱ δὲ τὴν σωφροσύνην τοῖς ἀνδράσιν οὐκ ἐπανήγαγον. Εἰ γάρ πού τινες καὶ σώματι τὴν ἁμαρτίαν διέφυγον, ἀλλὰ πάντως γε ταῖς ψυχαῖς τὴν φθορὰν ἀπεδέξαντο, Ταῦτά μοι καὶ περὶ τῶν ἀῤῥένων εἰρήσθω. Εἶδε κακῶς, ἐθεάθη κακῶς. Ὁ ἐμβλέψας γυναικὶ πρὸς τὸ ἐπιθυμῆσαι, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.","english":"Therefore woe to those who rise early in the morning and pursue strong drink; who stay late and spend the day in drunkenness. For wine will burn them up together, because the heat that comes from wine in the flesh becomes a kindling for the fiery arrows of the enemy. For wine sinks the reasoning and the mind, but stirs up the passions and pleasures like a swarm of bees. For what chariot of colts is borne so disorderly, having thrown off its charioteer? And what ship, unsteered, carried by the waves as chance may have it, is not safer than the drunken man? From such evils, men and women having formed common choruses and handed over their souls to a demon of wine, wounded one another with the barbs of the passions. Laughter from both, shameful songs, wanton postures provoking to licentiousness. You laugh, tell me, when you ought to weep and groan over what has gone before; you utter the songs of a harlot, having cast out the psalms and hymns that you were taught. You move your feet and leap madly and dance dances that are no dances, when you ought to bend your knees for worship. For whom do I lament? The maidens not yet experienced in marriage, or those held in the yoke of marriage? For the former have returned not having their virginity; and the latter have not brought chastity back to their husbands. For if perhaps some also escaped sin in the body, yet surely in their souls they received corruption. Let these things be said by me also concerning the males. He looked badly, he was seen badly. The one who looked at a woman to desire her has already committed adultery with her in his heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":586,"ref":"p586","source":"Εἰ αἱ ἀπὸ ταυτομάτου συντυχίαι τοῖς περιέργως κατασκοποῦσιν τοσοῦτον ἔχουσι κίνδυνον, αἱ δὲ κατ' ἐπιτήδευσιν ἀπαντήσεις, ὥστε ἰδεῖν γυναῖκας ἀσχημονούσας ὑπὸ τῆς μέθης, καὶ κατασχηματιζομένας πρὸς ἔκλυσιν, καὶ μέλη τεθρυμμένα ᾀδούσας, δυνάμενα, καὶ μόνον ἀκουσθέντα, πάντα οἶστρον ἡδονῆς\n\nἐμποιῆσαι τοῖς ἀκολάστοις, τί ἐροῦσιν, ἢ τί ἀπολογήσονται; Οὐχ ὡς διὰ τοῦτο ἐμβλέψαντες, ἵνα τὰς ἐπιθυμίας ἐγείρωσιν; Οὐκοῦν ὑπόδικοί εἰσι κατὰ τὴν ἀπαραίτητον ἀπόφασιν τοῦ Κυρίου τῷ κρίματι τῆς μοιχείας. Πῶς ἡμᾶς ἡ Πεντηκοστὴ ὑποδέξεται, οὕτω τοῦ Πάσχα καθυβρισθέντος; Ἡ Πεντηκοστὴ τοῦ Πνεύματος ἔσχε τοῦ ἁγίου τὴν ἐναργῆ καὶ πᾶσι γνωρίμην ἐπιδημίαν, σὺ δὲ προλαβὼν σεαυτὸν οἰκητήριον τοῦ ἀντικειμένου ἐποίησας πνεύματι, καὶ γέγονας ναὸς εἰδώλων ἀντὶ τοῦ γενέσθαι ναὸς Θεοῦ διὰ τῆς ἐνοικήσεως τοῦ ἁγίου Πνεύματος. Ἐπεσπάσω τὴν ἀρὰν τοῦ προφήτου τοῦ εἰπόντος ἐκ προσώπου τοῦ Θεοῦ, ὅτι Στρέψω τὰς ἑορτὰς αὐτῶν εἰς πένθος. Πῶς τῶν οἰκετῶν ἄρξεσθε, οἱ δουλεύοντες ἐπιθυμίαις ἀνοήτοις καὶ βλαβεραῖς ὡς ἀνδράποδα; πῶς τοὺς παῖδας νουθετεῖτε, ἀνουθέτητον ζωὴν καὶ ἀδιάτακτον ζῶντες; Τί οὖν; ἐν τούτοις ὑμᾶς καταλείπω; Ἀλλὰ φοβοῦμαι. Νηστεία τὴν μέθην θεραπευσάτω, ψαλμὸς τὴν αἰσχρὰν μελῳδίαν· δάκρυον γενέσθω τοῦ γέλωτος ἴαμα· ἀντὶ τῆς ὀρχήσεως τὸ γόνυ κλινέσθω· ἀντὶ τοῦ κρότου τῶν χειρῶν τὸ στῆθος τυπτέσθω· ἀντὶ τοῦ κόσμου τῆς ἐσθῆτος ἡ ταπείνωσις. Ἐπὶ πᾶσιν ἡ ἐλεημοσύνη ἐξαγοραζέτω σε ἀπὸ τῆς ἁμαρτίας. Λυτρὸν γὰρ ἀνδρὸς ὁ ἴδιος πλοῦτος. Μέθη Κύριον οὐχ ὑποδέχεται, Πνεῦμα ἅγιον ἀποδιώκει.","english":"If chance encounters have so much danger for those who pry into them, and deliberate meetings even more—so as to see women behaving indecently from drunkenness, posing in ways that provoke looseness, and singing corrupted songs that, even merely heard, can implant every gadfly of pleasure in the licentious—what will they say, or how will they defend themselves? Was it not for this that they looked, in order to arouse their desires? Therefore they are liable under the Lord's inexorable sentence to the judgment of adultery. How will Pentecost receive us, when the Pascha has been so insulted? Pentecost had the clear and universally known visitation of the Holy Spirit, but you, by anticipating it, have made yourself a dwelling of the opposing spirit, and have become a temple of idols instead of becoming a temple of God through the indwelling of the Holy Spirit. You have drawn upon yourself the curse of the prophet who said in the person of God, \"I will turn their feasts into mourning.\" How will you rule over your servants, you who serve foolish and harmful desires like slaves? How will you admonish your children, living an unadmonished and disorderly life? What then? Shall I leave you in these things? But I am afraid. Let fasting heal drunkenness, a psalm the shameful melody; let a tear become the cure of laughter; instead of dancing, let the knee be bent; instead of the clapping of hands, let the breast be struck; instead of the adornment of clothing, humility. Above all, let almsgiving ransom you from sin. For a man's own wealth is his ransom. Drunkenness does not receive the Lord; it drives away the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":587,"ref":"p587","source":"Καπνὸς μὲν γὰρ φυγαδεύει μελίσσας, χαρίσματα δὲ πνευματικὰ ἀποδιώκει κραιπάλη. – Μέθη ἀθεότητός ἐστιν ἀρχὴ, σκότωσις οὖσα τοῦ ἡγεμονικοῦ, δι' οὗ μάλιστα Θεὸς ἐπιγινώσκεσθαι πέφυκεν. Τὸν νηστεύοντα ἔσω τῶν ἱερῶν περιβόλων παραδέχεται ὁ Κύριος· τὸν κραιπαλοῦντα ὡς βέβηλον καὶ ἀνίερον οὐ προσίεται. Ἐὰν γὰρ ἔλθῃς αὔριον οἴνου ἀπόζων, καὶ τούτου σεσηπότος, πῶς εἰς νηστείαν τὴν κραιπάλην λογίσομαι; μὴ γὰρ ὅτι πρόσφατον οὐκ ἐνεχέω τὸν ἄκρατον, ἀλλ' ὅτι οὐ καθαρεύεις οἴνου, τοῦτο λογίζου. Ποῦ σε τάξω; ἐν τοῖς μεθύουσιν, ἢ ἐν τοῖς νηστεύουσιν; Ἀμφισβητήσιμος εἶ τῇ μέθῃ, ὥσπερ ἀνδράποδον. Εὐθὺς ἡ πρώτη τῶν νηστειῶν ἄλογός σοι γενήσεται, διὰ τὸ ἐναποκεῖσθαι τῆς μέθης τὰ λείψανα. Εἰ μεθύων ἔρχῃ πρὸς τὴν νηστείαν, τί σοι τὸ ὄφελος; εἰ γὰρ ἀποκλείει σε τῆς βασιλείας ἡ μέθη, ποῦ σοι λοιπὸν χρήσιμον τὸ νηστεύειν; Τοῖς ἐν μέθῃ καὶ ἀκολασίᾳ βιοῦσιν ἡ ἡμέρα πρὸς τῆς νυκτὸς μεταστρέφεται εἰς σκότος, οὐ τοῦ ἡλίου σβεννυμένου, ἀλλὰ τῆς ἐκείνων διανοίας σκοτιζομένης τῇ μέθῃ. Ἀγνοεῖς, ὅτιπερ ὁ τοῖς δούλοις τοῦ Θεοῦ ἐμπαροινῶν, εἰς αὐτὸν τὸν Χριστὸν ἁμαρτάνει, καὶ τιμωρίας αἰωνίου ἔνοχον ἑαυτὸν καθίστησιν; Ὁ τὸν μεθύοντα ἐπιχειρῶν νουθετεῖν, τί ἄρα ὠφελήσει; Εἰ πειθαρχεῖς τῷ θείῳ Ἀποστόλῳ διαῤῥήδην βοῶντι, ὅτι Μέθυσοι οὐδαμῶς τεύξονται οὐρανῶν βασιλείας, φεῦγε τὴν ἐπάρατον μέθην.","english":"For smoke drives away bees, and drunkenness drives away spiritual gifts. Drunkenness is the beginning of godlessness, being a darkening of the ruling faculty, through which God is especially known by nature. The Lord receives the one who fasts within the sacred precincts; the one who is drunk he does not admit as profane and unholy. For if you come tomorrow reeking of wine, and of wine that has soured, how shall I count your drunkenness as fasting? For do not think it is because I have not poured out fresh unmixed wine, but because you are not clean of wine. Where shall I place you? Among the drunkards, or among those who fast? You are disputed over by your drunkenness, like a slave. Straightway the first of the fasts will be senseless for you, because the remnants of drunkenness lie within you. If you come to the fast while drunk, what is the benefit to you? For if drunkenness shuts you out of the kingdom, where then is fasting useful to you? For those who live in drunkenness and licentiousness, the day is turned by night into darkness, not because the sun is extinguished, but because their mind is darkened by drunkenness. Do you not know that the one who rages against the servants of God sins against Christ himself, and makes himself liable to eternal punishment? The one who attempts to admonish a drunkard, what then will he profit? If you obey the divine Apostle crying out plainly, that Drunkards shall by no means obtain the kingdom of heaven, flee accursed drunkenness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":588,"ref":"p588","source":"ΤΙΤΛ. ςʹ. –Περὶ μισεργῶν, καὶ ὀκνηρῶν, καὶ ῥᾳθυμούντων, καὶ καταφρονούντων.\n\n«Ἴσθι πρὸς τὸν μύρμηκα, ὦ ὀκνηρὲ, καὶ ζήλωσον, ἰδὼν τὰς ὁδοὺς αὐτοῦ, καὶ γενοῦ ἐκείνου σοφώτερος· ἐκείνῳ γὰρ γεωργίου μὴ ὑπάρχοντος, μηδὲ τὸν ἀναγκάζοντα ἔχων, μηδὲ ὑπὸ δεσπότην ὢν, ἑτοιμάζεται θέρους τὴν τροφὴν, πολλὴν δὲ ἐν τῷ ἀμητῷ ποιεῖται τὴν παράθεσιν. Πορεύθητι πρὸς τὴν μέλισσαν, καὶ μάθε ὡς ἐργάτις ἐστί· τὴν δὲ ἐργασίαν ὡς σεμνὴν ποιεῖται, ἧς τοὺς πόνους βασιλεῖς καὶ ἰδιῶται πρὸς ὑγείαν προσφέρονται. Ποθεινή τέ ἐστι πᾶσι καὶ ἐπίδοξος, καίπερ οὖσα τῇ ῥώμῃ ἀσθενής. Ἕως τίνος, ὀκνηρὲ, κατάκεισαι; πότε δὲ ἐξ ὕπνου ἐγερθήσῃ; ὀλίγον μὲν ὑπνοῖς, ὀλίγον δὲ κάθησαι· μικρὸν δὲ νυστάζεις, ὀλίγον δὲ ἐναγκαλίζῃ χερσὶν στήθη. Εἶτα παραγίνεταί σοι ὥσπερ ἀγαθὸς δρομεὺς ἡ πενία, καὶ ἡ ἔνδεια ὡς κακὸς ὁδοιπόρος.» «Ψυχὴ ἀεργοῦ πεινάσει.» «Πλούτου ὀκνηροὶ ἐνδεεῖς γίνονται.» «Ὀνειδιζόμενος ὀκνηρὸς οὐκ αἰσχύνεται, ὡσαύτως καὶ ὁ δανειζόμενος σῖτον ἐν ἀμητῷ.» «Προφασίζεται καὶ λέγει ὁ ὀκνηρός· Λέων ἐν ταῖς ὁδοῖς, ἐν δὲ ταῖς πλατείαις φονευταί.» «Ἐνδύεται διεῤῥηγμένα καὶ ῥακώδη πᾶς ὑπνώδης.» «Ὥσπερ","english":"TITLE 6. — On those who hate work, and the lazy, and the slothful, and the contemptuous.\n\n\"Go to the ant, O sluggard, and be zealous, having seen its ways, and become wiser than it; for though it has no farm, nor anyone compelling it, nor being under a master, it prepares its food in summer, and makes great provision in the harvest. Go to the bee, and learn how it is a worker; and how it makes its work honorable, whose labors kings and commoners apply for health. And it is desirable to all and renowned, though it is weak in strength. How long, O sluggard, will you lie down? And when will you arise from sleep? You sleep a little, and you sit a little; you doze a little, and you embrace your breast with your hands a little. Then poverty comes upon you like a good runner, and want like a bad traveler.\" \"The soul of the idle man will hunger.\" \"The slothful become destitute of wealth.\" \"The sluggard when reproached is not ashamed, and likewise the one who borrows grain in the harvest.\" \"The sluggard makes excuses and says: A lion is in the roads, and murderers in the streets.\" \"Everyone who is sleepy is clothed in torn and ragged garments.\" \"As","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":589,"ref":"p589","source":"θύρα στρέφεται ἐπὶ τοῦ στρόφιγγος, οὕτως ὁ ὀκνηρὸς ἐπὶ τῆς κοίτης αὐτοῦ. Κρύψας ὀκνηρὸς τὴν χεῖρα ἐπὶ τὸν κόλπον αὐτοῦ, οὐ δύναται ἐπενεγκεῖν ἐπὶ τὸ στόμα αὐτοῦ.» «Ὁδοὶ καταφρονοῦντος ἐν ἀπωλείᾳ.» «Ἐν ὀκνηρίαις ταπεινωθήσεται ἡ δόκησις, καὶ ἐν ἀργίαις χειρῶν στενάζει οἰκία.» «Μὴ γίνου ταχὺς ἐν γλώσσῃ, καὶ νωθρὸς, καὶ παρειμένος τοῖς ἔργοις σου.» «Πολλὴν κακίαν ἐδίδαξεν ἡ ἀργία.» «Προσελθὼν ὁ τὸ ἓν τάλαντον εἰληφὼς, εἶπεν· Ὁ κύριος, ἔγνων σε ὅτι σκληρὸς σὺ ἄνθρωπος, θερίζων ὅπου οὐκ ἔσπειρας, καὶ συνάγων ὅθεν οὐ διεσκόρπισας· καὶ φοβηθεὶς, ἀπελθὼν ἔκρυψα τὸ τάλαντόν σου ἐν τῇ γῇ. Ἴδε ἔχεις τὸ σόν· Ἀποκριθεὶς δὲ ὁ κύριος αὐτοῦ, εἶπεν αὐτῷ· Δοῦλε πονηρὲ καὶ ὀκνηρὲ, εἰ εἶδες ὅτι σκληρός εἰμι ἄνθρωπος, θερίζων ὅπου οὐκ ἔσπειρα, καὶ συνάγων ὅθεν οὐ διεσκόρπισα· ἔδει οὖν σε βαλεῖν τὸ ἀργύριόν μου τοῖς τραπεζίταις, καὶ ἐλθὼν ἐγὼ ἐκομισάμην ἂν τὸ ἐμὸν σὺν τόκῳ. Ἄρατε ἀπ' αὐτοῦ τὸ τάλαντον, καὶ δότε τῷ ἔχοντι δέκα τάλαντα. Τῷ γὰρ ἔχοντι παντὶ δοθήσεται, καὶ περισσευθήσεται· ἀπὸ δὲ τοῦ μὴ ἔχοντος, καὶ ὃ ἔχει, ἀρθήσεται ἀπ' αὐτοῦ. Καὶ τὸν ἄχρειον δοῦλον ἐκβάλλετε εἰς τὸ σκότος τὸ ἐξώτερον. Ἐκεῖ ἔσται κλαυθμὸς καὶ βρυγμὸς τῶν ὀδόντων.» Ὅτε ἤμην πρὸς ὑμᾶς, ταῦτα παρήγγειλον ὑμῖν, ὅτι εἴ τις οὐ θέλει ἐργάζεσθαι, μηδὲ ἐσθιέτω. Ἀκούομεν γάρ τινας ἐν ὑμῖν ἀτάκτως περιπατοῦντας, μη δὲν ἐργαζομένους, ἀλλὰ περιεργαζομένους. Τοῖς δὲ τοιούτοις παραγγέλλομεν καὶ παρακαλοῦμεν ἐν Κυρίῳ Ἰησοῦ Χριστοῦ, ἵνα μετὰ ἡσυχίας ἐργαζόμενοι, τὸν ἑαυτῶν ἄρτον ἐσθίωσιν.» Ἀργία κακουργίας αἰτία.","english":"A door turns on its hinge, so does the sluggard on his bed. The sluggard hides his hand in his bosom, and is unable to bring it to his mouth. The ways of one who shows contempt are in destruction. In slothfulness, pretension will be brought low, and through idleness of hands a house groans. Do not be quick in your tongue, and sluggish and slack in your works. Idleness has taught much wickedness. He who had received the one talent came forward and said: Lord, I knew you, that you are a hard man, reaping where you did not sow, and gathering where you did not scatter; and being afraid, I went away and hid your talent in the ground. See, you have what is yours. But his lord answered and said to him: Wicked and slothful servant, if you saw that I am a hard man, reaping where I did not sow, and gathering where I did not scatter, then you ought to have put my money with the bankers, and coming I would have received my own with interest. Take the talent from him, and give it to the one who has ten talents. For to everyone who has, it will be given, and he will have abundance; but from the one who does not have, even what he has will be taken away from him. And cast the worthless servant into the outer darkness. There will be weeping and gnashing of teeth. When I was with you, I commanded you this: that if anyone does not wish to work, neither let him eat. For we hear that some among you are walking disorderly, not working at all, but being busybodies. To such we command and exhort in the Lord Jesus Christ, that working with quietness, they eat their own bread. Idleness is the cause of wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":590,"ref":"p590","source":"–Ἴδιον τοῦτο ἀῤῥώστημα ἀργῆς καὶ ῥᾳθύμου ψυχῆς, ἐνύπνια βλέπειν ἐγρηγορότος τοῦ σώματος. Τίς ἐν καιρῷ τῆς σπορᾶς οἴκοι καθήμενος ἢ καθεύδων, ἐνστάντος τοῦ θερισμοῦ τὸν κόλπον ἐπλήρωσε τῶν δραγμάτων; τίς ἐτρύγησεν ἀμπελῶνα τὸν μὴ πεφυτευμένον; ἐκείνων οἱ καρποὶ, ὧν καὶ οἱ πόνοι. Αἱ τιμαὶ καὶ οἱ στέφανοι τῶν πεπονηκότων εἰσίν. Τίς στεφανοῖ τὸν μηδὲ ἀποδύντα πρὸς τὸν ἀντίπαλον; ὁπότε οὐ τοῦ νικῆσαι δεῖ μόνον, ἀλλὰ καὶ νομίμως ἀθλῆσαι, κατὰ τὸν Ἀπόστολον. Τίς οὕτως ἄκριτος ἀθλοθέτης, ὃς τῶν ἴσων ἀξιώσει στεφάνων τὸν νικητὴν, καὶ τὸν μηδὲν ἠγωνισμένον; τίς στρατηγὸς εἰς τὴν μερίδα τῶν σκύλων ἐξ ἴσου ποτὲ τοῖς νενικηκόσι, καὶ τοὺς μηδὲ φανέντας ἐπὶ τῆς μάχης ἐκάλεσεν; Τὸ καλὸν οὐ καλὸν, ὅταν μὴ καλῶς γίνηται.\n\nΤΙΤΛ. Ζʹ. –Περὶ μίσους, καὶ ἔχθρας, καὶ διαστάσεως, καὶ τῶν μάχας συναπτόντων.\n\n«Διασκόρπισον ἔθνη τὰ τοὺς πολέμους θέλοντα.» «Ἄνδρες αἱμάτων καὶ δολιότητος οὐ μὴ ἡμισεύσωσιν τὰς ἡμέρας αὐτῶν.» «Ὦ οἱ ἐγκαταλιπόντες ὁδοὺς εὐθείας, τοῦ πορευθῆναι ἐν ὁδοῖς σκότους. Οἱ εὐφραινόμενοι ἐπὶ κακοῖς, καὶ χαίροντες ἐν διαστροφῇ κακῇ.» «Οὗ ἐὰν εἰσέλθῃ ὕβρις, ἐκεῖ καὶ ἀτιμία.» «Πονηρὸς κακοποιεῖ, ὅταν συμμίξῃ δικαίωμα.» «Ἀνὴρ θυμώδης παρασκευάζει μάχας.» «Ἀνὴρ σκολιὸς διαπέμπεται κακὰ, καὶ διαχωρίζει φίλους.» «Ἀντιλογίας ἐγείρει πᾶς κακός· ὁ δὲ Κύριος ἄγγελον ἀνελεήμονα ἐκπέμψει αὐτῷ.","english":"This is a peculiar sickness of a lazy and slothful soul: to see dreams while the body is awake. Who, in the time of sowing, sitting or sleeping at home, when the harvest came, filled his bosom with sheaves? Who gathered grapes from a vineyard not planted? The fruits belong to those whose labors they are. The honors and the crowns belong to those who have labored. Who crowns the man who has not even stripped to face the opponent? Since it is necessary not only to win, but also to compete lawfully, according to the Apostle. Who is so undiscerning a judge of contests that he will deem the victor worthy of equal crowns with the man who has not contended at all? What general ever called to an equal share of the spoils with the victors those who did not even appear at the battle? The good is not good when it is not done well.\n\nTITLE 7. – On hatred, and enmity, and dissension, and those who join battles.\n\nScatter the nations that desire wars. Men of blood and deceit shall not halve their days. Woe to those who have forsaken straight ways, to walk in paths of darkness. Those who rejoice in evils, and delight in evil perversity. Where insolence enters, there too is dishonor. An evil man does evil when he mingles with a righteous ordinance. A wrathful man prepares battles. A crooked man sends forth evils, and separates friends. Every evil man stirs up disputes; but the Lord will send out a merciless angel against him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":591,"ref":"p591","source":"Φιλαμαρτήμων χαίρει μάχαις.» «Μὴ ἐπίχαιρε, καὶ μὴ πρόσπιπτε εἰς μάχην ταχέως, ἵνα μὴ μεταμεληθῇς ἐπ' ἐσχάτων.» «Σίδηρος σίδηρον ὀξύνει, ἀνὴρ δὲ παροξύνει πρόσωπον ἑτέρου.» Ὃς ἐκκαύσει κακίαν, ἀπολεῖται ὑπ' αὐτῆς.» «Ἐξολοθρευθήσονται οἱ ἀνομοῦντες ἐπὶ κακίᾳ, καὶ ποιοῦντες ἁμαρτάνειν ἀνθρώπους ἐν λόγῳ.» «Υἱοὶ ἄφρονές εἰσι, καὶ οὐ συνετοί· σοφοὶ τοῦ κακοποιῆσαι, τὸ δὲ καλὸν ποιῆσαι οὐκ ἐπέγνωσαν.» «Ἀνὴρ ἁμαρτωλὸς ταράξει φίλους, καὶ ἀναμέσον εἰρηνευόντων βαλεῖ διαβολήν.» «Πρὸ πυρὸς ἀτμὶς καμίνου, οὕτω πρὸ αἱμάτων λοιδορίαι.» «Ἀπόσχου ἀπὸ μάχης, καὶ ἐλαττώσεις ἁμαρτίαν. Ἔρις κατασπεύδουσα ἐκκαίει αἷμα.» «Πᾶσα βασιλεία μερισθεῖσα καθ' ἑαυτῆς, ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ' ἑαυτῆς, οὐ σταθήσεται.» «Διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν, ψυγήσεται ἡ ἀγάπη τῶν\n\nπολλῶν.» «Ὁ ταράσσων ὑμᾶς, βαστάσει τὸ κρῖμα, ὅς τις ἐὰν ᾖ.» «Ὅπου ζῆλος καὶ ἐρίθεια, ἐκεῖ ἀκαταστασία, καὶ πᾶν φαῦλον πρᾶγμα.» «Ἐκλέλοιπεν ἡ ἀγάπη ἡ ῥίζα τῶν ἐντολῶν.» –Ἐν ἁμίλλαις πονηραῖς ἀθλιώτερος ὁ νικήσας, διότι ἀπέρχεται τὸ πλέον ἔχων τῆς ἁμαρτίας. Κρεῖττον ἡττᾶσθαι καλῶς, ἡ νικᾷν ἐπισφαλῶς καὶ ἀθέσμως. –Ἔχθρας ὅρους γίνωσκε, εὐνοίας δὲ μή. ΤΙΤΛ. Ηʹ. –Περὶ μεταμελείας Θεοῦ· καὶ ἐν τίσιν ὁ Δημιουργὸς μετεμελήθη. «Ἰδὼν Κύριος, ὅτι ἐπληθύνθησαν αἱ κακίαι τῶν ἀνθρώπων ἐπὶ τῆς γῆς, καὶ πᾶς τις διανοεῖται ἐν τῇ καρδίᾳ αὐτοῦ ἐπιμελῶς ἐπὶ τὰ πονηρὰ πάσας τὰς ἡμέρας, καὶ ἐνεθυμήθη ὁ Θεὸς, ὅτι ἐποίησε τὸν ἄνθρωπον ἐπὶ τῆς γῆς. Καὶ εἶπεν ὁ Θεός·","english":"The lover of sin rejoices in conflicts. Do not rejoice, and do not rush into battle, lest you repent in the end. Iron sharpens iron, and a man sharpens the face of another. Whoever kindles evil will be destroyed by it. Those who transgress in evil will be utterly destroyed, and those who cause people to sin by word. They are foolish sons, and not understanding; wise to do evil, but to do good they have not known. A sinful man will trouble his friends, and will cast slander among those who are at peace. Before fire, the vapor of a furnace; so before bloodshed, revilings. Keep away from battle, and you will lessen sin. Strife hastening on kindles blood. Every kingdom divided against itself is laid waste, and every city or house divided against itself will not stand. Because lawlessness has multiplied, the love of many will grow cold. The one who troubles you will bear the judgment, whoever he may be. Where there is zeal and strife, there is instability, and every base thing. Love has failed, the root of the commandments. –In evil contests the victor is more wretched, because he departs having the greater share of sin. Better to be defeated nobly than to conquer precariously and lawlessly. –Know the limits of enmity, but not of goodwill. TITLE 8. –Concerning the repentance of God; and in what matters the Creator repented. The Lord saw that the wickednesses of men were multiplied on the earth, and every one devises in his heart earnestly upon evil all the days, and God considered that he had made man on the earth. And God said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":592,"ref":"p592","source":"Ἀπαλείψω τὸν ἄνθρωπον ὃν ἐποίησα, ἀπὸ προσώπου τῆς γῆς, ἀπὸ ἀνθρώπου ἕως κτήνους· ὅτι ἐνεθυμήθην, ὅτι ἐποίησα τὸν ἄνθρωπον.» «Ἐγενήθη ῥῆμα Κυρίου πρὸς Σαμουὴλ, λέγων· Μεταμεμέλημαι, ὅτι ἔχρισα τὸν Σαοὺλ εἰς βασιλέα· καὶ ἀπέστρεψεν ἀπὸ ὀπίσω μου, καὶ τοὺς λόγους μου οὐκ ἐτήρησεν. Καὶ ἠθύμησε Σαμουὴλ, καὶ ἐβόησε πρὸς Κύριον τὴν νύκτα ὅλην. Οὐ προσέθετο ἔτι Σαμουὴλ ἰδεῖν τὸν Σαοὺλ ἕως ἡμέρας θανάτου αὐτοῦ, καὶ Κύριος μετεμελήθη, ὅτι ἐβασίλευσεν Σαοὺλ ἐπὶ τὸν Ἰσραήλ.» «Εἶδε Κύριος ἐν τῷ θλίβεσθαι αὐτούς.» «Περιεβάλλοντο σάκκους οἱ ἄνθρωποι καὶ τὰ κτήνη, καὶ ἀνεβόησαν πρὸς τὸν Θεὸν ἐκτενῶς· καὶ ἀπέστρεψεν ἕκαστος ἀπὸ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς, καὶ ἀπὸ τῆς ἀδικίας τῆς ἐν χερσὶν αὐτῶν, λέγοντες· Τίς οἶδεν, εἰ μετανοήσει ὁ Θεὸς, καὶ ἀποστρέψει ἐξ ὀργῆς θυμοῦ αὐτοῦ, καὶ μὴ ἀπολώμεθα· Καὶ εἶδεν ὁ Θεὸς τὰ ἔργα αὐτῶν, ὅτι ἀπέστρεψεν ἀπὸ τῶν ὁδῶν αὐτῶν τῶν πονηρῶν, καὶ μετενόησεν ὁ Θεὸς ἀπὸ τῆς κακίας, ἧς ἐλάλησεν τοῦ ποιῆσαι αὐτοῖς, καὶ οὐκ ἐποίησεν.» «Πέρας λαλήσω ἐπ' ἔθνος, ἢ ἐπὶ βασιλείαν, τοῦ ἐξᾶραι αὐτοὺς, καὶ τοῦ ἀπολλύειν· καὶ ἐὰν ἐπιστρέψῃ τὸ ἔθνος ἐκεῖνο ἀπὸ πάντων τῶν κακῶν αὐτῶν, καὶ μετανοήσω περὶ τῶν κακῶν, ὧν ἐλογισάμην τοῦ ποιῆσαι αὐτοῖς. Καὶ πέρας λαλήσω ἐπὶ ἔθνος καὶ βασιλείαν τοῦ ἀνοικοδομεῖσθαι, καὶ τοῦ καταφυτεύεσθαι· καὶ ἐὰν ποιήσωσι τὰ πονηρὰ ἐναντίον μου, καὶ μετανοήσω περὶ τῶν ἀγαθῶν ὧν ἐλάλησα τοῦ ποιῆσαι αὐτοῖς.»","english":"I will blot out man whom I have made from the face of the earth, from man to beast, because I have considered it, that I made man. The word of the Lord came to Samuel, saying: I have repented that I anointed Saul as king, for he has turned back from following me and has not kept my words. And Samuel was grieved, and he cried out to the Lord all night. Samuel did not again see Saul until the day of his death, and the Lord repented that Saul had reigned over Israel. The Lord saw when they were afflicted. The men and the beasts were clothed in sackcloth, and they cried out to God earnestly; and each turned from his evil way and from the injustice in their hands, saying: Who knows if God will repent and turn from the anger of his wrath, and we shall not perish? And God saw their works, that they turned from their evil ways, and God repented of the evil which he had spoken to do to them, and he did not do it. I will speak a decree against a nation or against a kingdom, to uproot them and to destroy them; and if that nation turns from all its evils, I will also repent concerning the evils which I had planned to do to them. And I will speak a decree against a nation and a kingdom to rebuild and to plant; and if they do evil before me, I will also repent concerning the good things which I spoke to do to them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":593,"ref":"p593","source":"ΤΙΤΛ. Θʹ. –Περὶ μισαδελφίας.\n\n«Ἰδόντες οἱ ἀδελφοὶ, ὅτι αὐτὸν ἐφίλει ὁ πατὴρ ἐκ πάντων τῶν υἱῶν αὐτοῦ, ἐμίσησαν αὐτὸν, καὶ οὐδὲν εἰρηνικὸν ἐλάλουν αὐτῷ. Καὶ εἶπεν ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ· Ἰδοὺ ὁ ἐνυπνιασθεὶς ἐκεῖνος ἔρχεται. Δεῦτε, ἀποκτείνωμεν αὐτὸν, καὶ ῥίψωμεν εἰς ἔνα τῶν λάκκων, καὶ εἴπωμεν ὅτι θηρίον πονηρὸν κατέφαγεν αὐτόν· καὶ ὀψόμεθα τί ἔσται τὰ ἐνύπνια αὐτοῦ.» «Ἐμισθώσατο ὁ Ἀβιμέλεχ ἄνδρας κενοὺς καὶ δειλοὺς, καὶ ἐπορεύθησαν ὀπίσω αὐτοῦ, καὶ εἰσῆλθεν εἰς τὸν οἶκον τοῦ πατρὸς αὐτοῦ εἰς Ἐφραθᾶ, καὶ ἀπέκτεινεν τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἱεροβαὰλ, ἐβδομήκοντα ἄνδρας ἐπὶ λίθον ἕνα· καὶ κατελείφθη Ἰωαθὰμ υἱὸς Ἱεροβαὰλ νεώτερος, καὶ ἐκρύβη.» «Ἰεφθάε ὁ Γαλααδίτης ἐπηρμένος δυνάμει, καὶ αὐτὸς υἱὸς γυναικὸς πόρνης, τῷ ἐγέννησεν ἡ Γαλαὰδ τὸν Ἰεφθάε· καὶ ἔτεκεν ἡ γυνὴ Γαλαὰδ αὐτῷ υἱοὺς, καὶ ἡδρύνθησαν οἱ υἱοὶ τῆς γυναικὸς, καὶ ἐξέβαλον τὸν Ἰεφθάε, καὶ εἶπον αὐτῷ· Οὐ κληρονομήσεις ἐν τῷ οἴκῳ τοῦ πατρὸς ἡμῶν, ὅτι υἱὸς γυναικὸς ἑτέρας εἶ. Καὶ ἀπέδρα Ἰεφθάε ἐκ προσώπου τῶν ἀδελφῶν αὐτοῦ, καὶ κατῴκησεν ἐν γῇ Τώβ· καὶ συνελέγοντο πρὸς Ἰεφθάε ἄνδρες λιτοὶ, καὶ συνεπορεύοντο μετ' αὐτοῦ.» «Οὐχὶ Θεὸς εἷς ἔκτισεν ὑμᾶς; οὐχὶ πατὴρ εἷς πάντων ἡμῶν; Τί ὅτι ἐγκαταλείπετε ἕκαστος τὸν ἀδελφὸν ὑμῶν; «Πᾶς ὁ ἀδελφὸν πτωχὸν μισῶν, τῆς φιλίας μακράν ἐστιν.» «Ἦν ὁ υἱὸς αὐτοῦ ὁ πρεσβύτερος ἐν ἀγρῷ· καὶ ὡς ἐρχόμενος ἤκουσε","english":"TITLE 9. – On Hatred of Brothers.\n\n«His brothers, seeing that their father loved him more than all his sons, hated him, and could not speak peaceably to him. And each said to his brother: Behold, that dreamer comes. Come, let us kill him, and cast him into one of the pits, and say that an evil beast devoured him; and we shall see what will become of his dreams.» «Abimelech hired vain and cowardly men, and they went after him, and he entered into his father's house at Ephratha, and killed his brothers, the sons of Jerobaal, seventy men upon one stone; and Jotham the younger son of Jerobaal was left, and he hid himself.» «Jephthah the Gileadite, exalted in strength, and he was the son of a harlot woman, whom Gilead begot Jephthah; and the wife of Gilead bore him sons, and the sons of the wife grew up, and they cast out Jephthah, and said to him: You shall not inherit in the house of our father, because you are the son of another woman. And Jephthah fled from the face of his brothers, and dwelt in the land of Tob; and worthless men gathered to Jephthah, and went out with him.» «Did not one God create you? Is not one father of us all? Why then does each of you abandon his brother?» «Everyone who hates a poor brother is far from friendship.» «His elder son was in the field; and as he came and heard","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":594,"ref":"p594","source":"συμφωνίας καὶ χορὸν, προσκαλεσάμενος ἕνα τῶν παίδων, ἐπυνθάνετο, τί εἴη ταῦτα. Οἱ δὲ εἶπον αὐτῷ, ὅτι Ὁ ἀδελφός σου ἤκει, καὶ ἔθυσεν ὁ πατήρ σου τὸν μόσχον τὸν σιτευτὸν, ὅτι ὑγιαίνοντα αὐτὸν ἀπέλαβεν. Ὁ δὲ ὠργίσθη, καὶ οὐκ ἤθελεν εἰσελθεῖν. Ὁ οὖν πατὴρ αὐτοῦ ἐξελθὼν, παρεκάλει αὐτόν. Ὁ δὲ ἀποκριθεὶς εἶπεν τῷ πατρί· Ἰδοὺ τοσαῦτα ἔτη δουλεύω σοι, καὶ οὐδέποτε ἐντολήν σου παρῆλθον· καὶ ἐμοὶ οὐδέποτε ἔδωκας ἔριφον, ἵνα μετὰ τῶν φίλων μου εὐφρανθῶ. Ὅτε δὲ ὁ υἱός σου οὗτος, ὁ καταφαγὼν τὸν βίον αὐτοῦ μετὰ πορνῶν, ἦλθεν, ἔθυσας αὐτῷ τὸν μόσχον τὸν σιτευτόν. Ὁ δὲ εἶπεν αὐτῷ· Τέκνον, σὺ πάντοτε μετ' ἐμοῦ εἶ, καὶ πάντα τὰ ἐμὰ σά ἐστιν. Εὐφρανθῆναι δὲ καὶ χαρῆναι ἔδει, ὅτι ὁ ἀδελφός σου οὗτος νεκρὸς ἦν, καὶ ἀνέζησε· καὶ ἀπολωλὼς, καὶ εὑρέθη.» «Ἐάν τις εἴπῃ, ὅτι Ἀγαπῶ τὸν Θεὸν, καὶ τὸν ἀδελφὸν αὐτοῦ μισεῖ, ψευστής ἐστιν. Ὁ γὰρ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ὃν ἑώρακεν, τὸν Θεὸν, ὃν οὐχ ἑώρακεν, πῶς δύναται ἀγαπᾷν; Πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ, ἀνθρωποκτόνος ἐστίν.»","english":"of harmony and a choir, he called one of the servants and asked what these things might be. And they said to him, \"Your brother has come, and your father has slaughtered the fatted calf, because he has received him back in good health.\" But he was angry and did not want to go in. So his father came out and pleaded with him. But he answered and said to his father, \"Behold, for so many years I have served you, and I never transgressed your commandment; yet you never gave me a kid, that I might make merry with my friends. But when this son of yours, who devoured his living with prostitutes, came, you slaughtered for him the fatted calf.\" But he said to him, \"Child, you are always with me, and all that is mine is yours. But it was fitting to make merry and rejoice, because this brother of yours was dead and has come to life; and was lost and has been found.\" \"If anyone says, 'I love God,' and hates his brother, he is a liar. For he who does not love his brother whom he has seen, how can he love God whom he has not seen? Everyone who hates his brother is a murderer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":595,"ref":"p595","source":"ΤΙΤΛ. Ιʹ. –Περὶ μοναχῶν, καὶ ἀσκήσεως αὐτῶν. «Θησαυρίζει Κύριος τοῖς κατορθοῦσι σωτηρίαν· εὐφρανθήσονται ἡσυχάζοντες ἐν τῇ γῇ.» «Τέκνον, εἰ προσέρχῃ δουλεύειν τῷ Κυρίῳ, ἑτοίμασον τὴν ψυχήν σου εἰς πειρασμόν· εὔθυνον τὴν καρδίαν σου, καὶ καρτέρησον.» «Μὴ περιβλέπου ἐν ῥύμαις πόλεως.» «Ἐν μέσῳ ἀδελφῶν ὁ ἡγούμενος αὐτῶν ἔντιμος.» «Μὴ φοβοῦ, τὸ μικρὸν ποίμνιον, ὅτι εὐδόκησεν ὁ Πατὴρ δοῦναι ὑμῖν τὴν βασιλείαν.» «Οὐδεὶς ἐπιβαλὼν τὴν χεῖρα αὐτοῦ ἐπ' ἄροτρον, καὶ στραφεὶς εἰς τὰ ὀπίσω, εὔθετός ἐστιν εἰς τὴν βασιλείαν.» «Τίς ἐξ ὑμῶν θέλων πύργον οἰκοδομῆσαι, οὐχὶ πρῶτον ψηφίζει τὴν δαπάνην, εἰ ἔχει τὰ πρὸς ἀπαρτισμόν; ἵνα μήποτε θέντος αὐτοῦ θεμέλιον, καὶ μὴ ἰσχύοντος ἐκτελέσαι, πάντες οἱ θεωροῦντες ἄρξωνται ἐμπαίζειν αὐτῷ, λέγοντες, ὅτι Οὗτος ὁ ἄνθρωπος ἤρξατο οἰκοδομεῖν, καὶ οὐκ ἴσχυσεν ἐκτελέσαι. Ἢ τίς βασιλεὺς πορευόμενος συμβαλεῖν ἑτέρῳ βασιλεῖ εἰς πόλεμον, οὐχὶ καθίσας πρῶτον βουλεύεται, εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ἀπαντῆσαι, τῷ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ' αὐτόν; εἰ δὲ μήγε, ἔτι πόῤῥωθεν αὐτοῦ ὄντος, πρεσβείαν ἀποστείλας, ἐρωτᾷ τὰ πρὸς εἰρήνην. Οὕτως οὖν πᾶς ἐξ ἡμῶν, ὃς οὐκ ἀποτάσσεται πᾶσι τοῖς ὑπάρχουσιν αὐτοῦ, οὐ δύναταί μου εἶναι μαθητής.» «Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν. Ἢ γὰρ τὸν ἕνα μισήσει, καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται, καὶ τοῦ ἑτέρου καταφρονήσει. Οὐ δύνασθε Θεῷ δουλεύειν καὶ μαμωνᾷ.» «Ἀμὴν λέγω ὑμῖν·","english":"TITLE 10. — Concerning Monks and Their Asceticism. \"The Lord treasures up salvation for those who walk uprightly; those who are quiet in the land shall rejoice.\" \"Child, if you come to serve the Lord, prepare your soul for temptation; set your heart aright, and endure.\" \"Do not look about in the streets of the city.\" \"In the midst of brothers, their leader is honored.\" \"Do not fear, little flock, for it has pleased the Father to give you the kingdom.\" \"No one who has put his hand to the plow and turned back is fit for the kingdom.\" \"Which of you, wishing to build a tower, does not first count the cost, whether he has what is needed to complete it? Lest, when he has laid the foundation and is not able to finish, all who see it begin to mock him, saying, 'This man began to build and was not able to finish.' Or what king, going to meet another king in battle, does not first sit down and take counsel whether he is able with ten thousand to meet the one coming against him with twenty thousand? And if not, while he is still far off, he sends an embassy and asks for terms of peace. So then, every one of you who does not renounce all that he possesses cannot be my disciple.\" \"No servant can serve two masters. For either he will hate the one and love the other, or he will hold to the one and despise the other. You cannot serve God and mammon.\" \"Truly I say to you:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":596,"ref":"p596","source":"οὐδείς ἐστιν, ὃς ἀφῆκεν οἰκίαν, ἢ γονεῖς, ἢ ἀδελφοὺς, ἢ γυναῖκα, ἢ τέκνα ἕνεκεν τῆς βασιλείας τοῦ Θεοῦ, ὃς οὐ μὴ ἀπολάβῃ πολλαπλασίονα ἐν τῷ καιρῷ τούτῳ, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον.» «Οἱ ἐν σταδίῳ τρέχοντες, πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον· οὕτως τρέχετε, ἵνα καταλάβητε. Πᾶς δὲ ὁ ἀγωνιζόμενος, πάντα ἐγκρατεύεται· ἐκεῖνοι μὲν οὖν, ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον.» «Ἀδελφοὶ ἀγαπητοὶ, ἑδραῖοι γίνεσθε, ἀμετακίνητοι, περισσεύοντες ἐν τῷ ἔργῳ Κυρίου, πάντοτε εἰδότες, ὅτι ὁ κόπος ὑμῶν οὐκ ἔστι κενὸς ἐν Κυρίῳ.» «Ἀδελφοὶ, ἐνδυναμοῦσθε ἐν Κυρίῳ, καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ. Ἐνδύσασθε τὴν πανοπλίαν τοῦ Θεοῦ, εἰς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδείας τοῦ διαβόλου· ὅτι οὐκ ἔστιν ὑμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τοῦ αἰῶνος τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. Διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ Θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ, καὶ ἅπαντα κατεργασάμενοι στῆναι. Στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ, καὶ ἐνδυσάμενοι τὸν θώρακα δικαιοσύνης, καὶ ὑποδησάμενοι τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ Εὐαγγελίου τῆς εἰρήνης. Ἐπὶ πᾶσιν ἀναλαβόντες τὸ θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα βέλη","english":"There is no one who has left house, or parents, or brothers, or wife, or children for the sake of the kingdom of God, who will not receive many times as much in this time, and in the age to come eternal life. \"Those who run in the stadium all run, but one receives the prize; run in this way, that you may attain it. Every athlete exercises self-control in all things; they do so to receive a perishable crown, but we an imperishable one.\" \"Beloved brothers, be steadfast, immovable, abounding in the work of the Lord, always knowing that your labor is not in vain in the Lord.\" \"Brothers, be strong in the Lord and in the might of his strength. Put on the whole armor of God, so that you may be able to stand against the schemes of the devil; for our struggle is not against blood and flesh, but against the principalities, against the authorities, against the world-rulers of the darkness of this age, against the spiritual forces of wickedness in the heavenly places. Therefore take up the whole armor of God, so that you may be able to withstand in the evil day, and having accomplished all things, to stand. Stand therefore, having girded your waist in truth, and having put on the breastplate of righteousness, and having shod your feet with the readiness of the Gospel of peace. In all things taking up the shield of faith, with which you will be able to quench all the flaming arrows","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":597,"ref":"p597","source":"τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι· καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστι ῥῆμα Θεοῦ.» «Οὐδεὶς στρατευόμενος ἐμπλέκεται ταῖς τοῦ βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ. Ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται, ἐὰν μὴ νομίμως ἀθλήσῃ.» «Βλέπετε ἑαυτοὺς, ἵνα μὴ ἀπολέσητε ἃ εἰργάσασθε, ἀλλὰ μισθὸν πλήρη λάβητε.» Τὸν ἀγωνιστὴν τὸν καλὸν ἅπαξ ἐπὶ τὸ τῆς εὐσεβείας στάδιον ἀποδύντα, φέρειν δεῖ γενναίως τὰς πληγὰς τῶν ἀντιπάλων, ἐλπίδι τῆς δόξης τῶν στεφάνων. Καὶ γὰρ ἐν τοῖς γυμνικοῖς ἀγῶσιν οἱ κατὰ τὰς παλαίστρας τοῖς πόνοις προσεθισθέντες, οὐ πρὸς τὸ ἀλγεινὸν συστέλλονται τῆς πληγῆς, ἀλλ' ὅμως ἐγχωροῦσι τοῖς ἀντιπάλοις, ἐπιθυμίᾳ τῆς ἀναῤῥήσεως τῶν παραυτίκα πόνων ὑπερορῶντες. Κλίμακι προσεοικέναι φαίην ἂν ἔγωγε τῆς εὐσεβείας τὴν ἄσκησιν, κλίμακι ἐκείνῃ, ἣν εἶδέν ποτε ὁ μακάριος Ἰακὼβ, ἧς τὰ μὲν πρόσγεια καὶ χαμαίζηλα, τὰ δὲ πρὸς αὐτὸν ἤδη τὸν οὐρανὸν ἀνετείνετο. Ὥστε δεῖ τοὺς εἰσαγομένους πρὸς τὸν κατ' ἀρετὴν βίον, τοῖς πρώτοις βαθμοῖς ἐπιβάλλειν τὸ ἴχνος, κἀκεῖθεν ἀεὶ τὸν ἐφεξῆς ἐπιβαίνειν, ἕως ἂν πρὸς τὸ ἐφικτὸν ὕψος τῇ ἀνθρωπίνῃ φύσει διὰ τῆς κατὰ λόγον προκοπῆς ἀναβῶσιν. Ὥσπερ οὖν ἐστι τῆς κλίμακος πρώτη ἀνάβασις ἡ τῆς γῆς ἀναχώρησις, οὕτως ἐπὶ τῆς κατὰ Θεὸν πολιτείας ἀρχὴ προκοπῆς ὁ χωρισμὸς τοῦ κακοῦ. Λυθῆναι δεῖ τῶν δεσμῶν τῆς προσπαθείας τοῦ βίου, τὸν ἀληθινῶς τῷ Θεῷ ἀκολουθεῖν μέλλοντα.","english":"to quench the fiery darts of the evil one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God. \"No one serving as a soldier gets entangled in the affairs of this life, so that he may please the one who enlisted him. And if anyone competes as an athlete, he is not crowned unless he competes according to the rules.\" \"Watch yourselves, so that you do not lose what you have worked for, but receive a full reward.\" The good contestant, having once stripped for the stadium of piety, must bear courageously the blows of his opponents, in hope of the glory of the crowns. For indeed in the athletic contests, those who have accustomed themselves to toils in the wrestling schools do not shrink back at the pain of the blow, but nevertheless yield to their opponents, despising present toils in their desire for recovery. I would say that the practice of piety resembles a ladder, that ladder which the blessed Jacob once saw, whose lower steps were earthly and close to the ground, while the higher were already stretched up toward heaven itself. So it is necessary for those being introduced to the life of virtue to set their foot on the first steps, and from there always to mount the next in order, until by progress according to reason they ascend to the height attainable by human nature. Just as, then, the first ascent of the ladder is the departure from the earth, so in the citizenship according to God the beginning of progress is the separation from evil. One who is truly going to follow God must be released from the bonds of attachment to this life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":598,"ref":"p598","source":"Τοῦτο δὲ διὰ παντελοῦς ἀναχωρήσεως καὶ λήθης τῶν παλαιῶν ἐθῶν κατορθοῦται, ὡς εἰ μὴ ἀποξενώσωμεν ἑαυτοὺς, καὶ συγγενείας σαρκικῆς, καὶ κοινωνίας βίου, καὶ οἱονεὶ πρὸς ἕτερον κόσμον διὰ τῆς ἀσκήσεως μεταβάντες, κατὰ τὸν εἰπόντα, Ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἀμήχανον ἡμᾶς περιγενέσθαι τοῦ σκοποῦ τῆς πρὸς Θεὸν εὐαρεστήσεως, τοῦ Κυρίου ὁριστικῶς εἰπόντος, ὅτι Πᾶς ἐξ ὑμῶν, ὃς οὐκ ἀποτάσσεται πᾶσι τοῖς ὑπάρχουσιν αὐτοῦ, οὐ δύναταί μου εἶναι μαθητής. Πρὸς τὸ πλῆθος τῶν παρανομούντων ἀποβλέπουσα ψυχὴ, πρῶτον μὲν οὐκ ἄγει καιρὸν ἐπαισθάνεσθαι τῶν οἰκείων ἁμαρτημάτων, καὶ συντρίψαι ἑαυτὴν διὰ τῆς μετανοίας ἐπὶ τοῖς πλημμελήμασιν· ἐν δὲ τῇ συγκρίσει τῶν χειρόνων, καὶ κατορθώματός τινα φαντασίαν προσκτᾶται. Εἶτα ὑπὸ θορύβων καὶ τῶν ἀσχολιῶν, ἃς ὁ κοινὸς βίος πέφυκεν ἐμποιεῖν, τῆς ἀξιολογωτέρας μνήμης τοῦ Θεοῦ ἀποσπωμένη, οὐ μόνον τοῦ ἐναγαλλιᾶσθαι καὶ ἐνευφραίνεσθαι τῷ Θεῷ ζημιοῦται, ἀλλὰ καὶ καταφρόνησιν καὶ λήθην τῶν κριμάτων αὐτοῦ παντελῆ συνεθίζεται. Οὗ μεῖζον κακὸν οὐδὲν ἂν εἴη, οὐδὲ ὀλεθριώτερον πάθος. Ἀποταγή ἐστιν, ὡς ὁ λόγος ἀπέδειξεν, λύσις μὲν τῶν δεσμῶν τῆς ὑλικῆς ταύτης καὶ προσκαίρου ζωῆς, καὶ πρὸς τὴν ἐν οὐρανῷ πολιτείαν μετάθεσις. Ἐγκράτειαν λέγομεν, οὐ πάντως τὴν εἰς τὸ παντελὲς ἀποχὴν τῶν βρωμάτων· τοῦτο γὰρ βιαία τίς ἐστι διάλυσις τῆς ζωῆς· ἀλλὰ τὴν ἐπὶ καθαιρέσει τῶν παθῶν.","english":"This is accomplished through complete withdrawal and forgetfulness of old customs, so that unless we estrange ourselves from fleshly kinship and from fellowship of life, and, as it were, pass over to another world through ascetic practice, according to the one who said, \"For our citizenship is in heaven,\" it is impossible for us to attain the goal of pleasing God, since the Lord said definitively, \"Everyone of you who does not renounce all that he possesses cannot be my disciple.\" A soul that looks to the multitude of the lawless first does not take the time to perceive its own sins and to crush itself through repentance for its offenses; but in comparison with those who are worse, it acquires a certain fantasy of good conduct as well. Then, drawn away by tumults and the occupations that common life naturally produces, from the more worthy remembrance of God, it is not only deprived of rejoicing and delighting in God, but also becomes accustomed to contempt and complete forgetfulness of his judgments. There could be no greater evil than this, nor a more destructive passion. Renunciation is, as the argument has shown, a release from the bonds of this material and temporary life, and a transfer to the citizenship in heaven. We call continence, not altogether the complete abstention from foods—for that is a kind of violent dissolution of life—but that which is for the destruction of the passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":599,"ref":"p599","source":"Ἐγκράτειά ἐστιν ἁμαρτίας ἀναίρεσις, παθῶν ἀπαλλοτρίωσις, σώματος νέκρωσις μέχρι καὶ αὐτῶν τῶν φυσικῶν παθημάτων τε καὶ ἐπιθυμιῶν, ζωῆς πνευματικῆς ἀρχὴ, τῶν αἰωνίων ἀγαθῶν πρόξενος, ἐν ἑαυτῇ τὸ κέντρον τῆς ἡδονῆς ἀφανίζουσα. Οὐ πρόφασιν ἀργίας, οὐδὲ ἀποφυγὴν πόνου, τὸν τῆς εὐσεβείας σκοπὸν ἡγεῖσθαι χρὴ, ἀλλ' ὑπόθεσιν ἀθλήσεως, καὶ πόνων περισσοτέρων, καὶ ὑπομονῆς τῆς ἐν θλίψεσιν. Οὕτω γινόμεθα ναὸς Θεοῦ, ὅταν μὴ φροντίσι γηΐναις τὸ συνεχὲς τῆς μνήμης ἀποκόπτηται, μηδὲ τοῖς ἀπροσδοκήτοις πάθεσιν ὁ νοῦς ἐκταράττηται, ἀλλὰ πάντα ἀποφεύγων ὁ φιλόθεος, ἐπὶ Θεὸν ἀναχωρεῖ· καὶ ἐξελαύνων τὰ προσκαλούμενα ἡμᾶς εἰς κακίαν, τοῖς πρὸς ἀρετὴν ἄγουσιν ἐπιτηδεύμασιν ἐνδιατρίβει. Ἔστιν ἐκ πόνων ὑγεία, καὶ ἐξ ἱδρώτων σωτηρία. Μηδὲν περισσὸν, ἀλλὰ πᾶν ῥίψας βάρος Βίου ματαίου καὶ κόπων τῶν ἔνθαδε, Σκεύαζε σαυτὸν ὡς τάχος πρὸς οὐρανὸν, Ψυχὴν πετρώσας τῷ λόγῳ τὴν τιμίαν. Ἡ σὰρξ κρατείσθω, καὶ δαμαζέσθω καλῶς. Ὁρᾷς τοὺς ἀβίους τούτους, καὶ ἀνεστίους, καὶ ἀσάρκους μικρὸν, καὶ ἀναίμονας, Θεῷ κατὰ τοῦτο πλησιάζοντας; τοὺς","english":"Self-control is the destruction of sin, the alienation of the passions, the mortification of the body even to its natural affections and desires, the beginning of spiritual life, the procurer of eternal goods, annihilating within itself the sting of pleasure. One must not regard the goal of piety as a pretext for idleness, nor as an escape from toil, but as a ground for struggle, and for more toils, and for endurance in afflictions. Thus we become a temple of God, when the continuity of memory is not cut off by earthly cares, nor the mind disturbed by unexpected passions, but the lover of God, fleeing all things, withdraws to God; and driving out the things that summon us to evil, he dwells in pursuits that lead to virtue. Health comes from toils, and salvation from sweats. Nothing in excess, but casting off every weight of a vain life and of labors here below, prepare yourself as quickly as possible for heaven, having made your precious soul like rock by the word. Let the flesh be mastered and tamed well. Do you see these men without livelihood, and homeless, and for a little while fleshless, and bloodless, drawing near to God in this respect? Those","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":600,"ref":"p600","source":"ἀνιπτόποδας καὶ χαμαιεύνας; τοὺς κάτω καὶ ὑπὲρ τὰ κάτω· τοὺς ἐν ἀνθρώποις, καὶ ὑπὲρ τὰ ἀνθρώπινα· δεδεμένους καὶ ἐλευθέρους· τοὺς κεκρατημένους καὶ ἀκρατήτους· ὧν οὐδὲν ἐν κόσμῳ, καὶ πάντα ὑπὲρ κόσμον· ὧν διπλοῦν τὸ ζῇν, τὸ μὲν ὑπερορώμενον, τὸ δὲ σπουδαζόμενον· τοὺς διὰ τὴν νέκρωσιν ἀθανάτους, τοὺς διὰ λύσιν Θεῷ συνημμένους· τοὺς ἔξω πόθου, καὶ μετὰ τοῦ θείου καὶ ἀπαθοῦς ἔρωτος· ὧν ἡ πηγὴ τοῦ φωτὸς, καὶ ὧν ἤδη ταῦτα ἀπαυγάσματα· ὧν αἱ ἀγγελικαὶ ψαλμῳδίαι, καὶ πάννυχος στάσις, καὶ ἡ τοῦ νοῦ πρὸς Θεὸν ἐνδημία προαρπαζομένου· ὧν ἡ κάθαρσις, καὶ ὧν τὸ καθαίρεσθαι, μηδὲν μέτρον εἰδότων ἀναβάσεως; Χρὴ ἀνεπίπληκτον ἐκμελετᾷν καὶ ἀσκεῖσθαι βίον, καὶ μηδὲν ἔχειν ἀνεπιτήδευτον τῶν ἀρεσκόντων Θεῷ. Καλὸν ἡ ἄσκησις μετὰ συμμετρίας καὶ γνώσεως ἀληθοῦς. Ἁρμόζει τῷ ἐγκρατεῖ καὶ τοὺς ὄχλους φεύγειν, ἵνα τὸν νοῦν ἀπερίσπαστον ἔχῃ, καὶ τὴν καρδίαν ἀτάραχον· πολλὴ γὰρ ἐν τοῖς ὄχλοις ἡ ταραχή. Οὐ τῶν καθευδόντων καὶ βλακευόντων ἐστὶν ἡ βασιλεία τοῦ Θεοῦ, ἀλλ' οἱ βιασταὶ ἁρπάζουσιν αὐτήν. Αὕτη γὰρ μόνη ἡ βία καλὴ, Θεὸν βιάσασθαι, καὶ παρὰ Θεοῦ ζωὴν ἁρπάσαι. Ὁ δὲ γνοὺς τοὺς βιαίους, μᾶλλον δὲ βεβαίως ἀντεχομένους, συνεχώρησεν καὶ εἶξε. Χαίρει γὰρ ὁ Θεὸς τὰ τοιαῦτα ἡττώμενος. Μὴ γὰρ οἱ ἀθλοῦντες ἐνδεδυμένοι ἀθλοῦσιν; γυμνοὺς αὐτοὺς εἰς τὸ στάδιον ὁ ἀθλητικὸς ἄγει νόμος, κἂν θάλπος ᾖ, κἂν κρύος. Εἰ δέ τις αὐτῶν παραιτήσεται τὴν γύμνωσιν, καὶ τὸν ἀγῶνα παρῃτήσατο. Ὁ γυμνὸς φεύξεται ἐν ἐκείνῃ τῇ ἡμέρᾳ. Διὰ τοῦτο ὁ Παροιμιαστὴς πρὸς τὸν ἀλείπτην ἔλεγεν· Ἀφελοῦ τὸ ἱμάτιον αὐτοῦ. Παρῆλθεν γάρ·","english":"Unwashed of foot and sleeping on the ground; those below and above the things below; those among men and above the things of men; bound and free; those mastered and unrestrained; those of whom there is nothing in the world, and all things above the world; whose life is double, the one despised, the other earnestly pursued; those immortal through mortification, those joined to God through dissolution; those outside desire, and with the divine and passionless love; whose source is the light, and for whom these things are already radiances; whose are the angelic psalm-songs, and the all-night standing, and the indwelling of the mind in God, snatched up beforehand; whose is purification, and whose is being purified, knowing no measure of ascent? One must cultivate and practice a blameless life, and have nothing undisciplined of the things pleasing to God. Good is asceticism with due measure and true knowledge. It befits the self-controlled man also to flee the crowds, that he may keep his mind undistracted and his heart untroubled; for great is the turmoil in the crowds. The kingdom of God is not for those who sleep and are slothful, but the violent seize it. For this alone is good violence, to do violence to God and to snatch life from God. And he who knew the violent, or rather those who hold fast securely, conceded and yielded. For God rejoices in being defeated in such things. For do not the athletes compete clothed? The athletic law leads them naked into the stadium, whether there be heat or cold. But if any of them declines the nakedness, he has declined the contest also. The naked man will flee on that day. Therefore the writer of Proverbs said to the anointers: Take away his garment. For he has passed by;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":601,"ref":"p601","source":"ἀντὶ τοῦ, εἰσῆλθεν εἰς τὸν ἀγῶνα, καὶ γυμνὸν δεῖ παλαίειν, μᾶλλον δὲ οὐ γυμνὸν μόνον, ἀλλὰ καὶ ἠλειμμένον. Τὸ μὲν γὰρ γεγυμνῶσθαι, ἀνέπαφον ποιεῖ τοῦ ἀντιπάλου τὸν ἀνταγωνιστήν· τὸ δὲ ἔλαιον, εἰ καὶ ληφθείη ποτὲ, διολισθαίνειν ἐκ τῆς λαβῆς παρασκευάζει. Καὶ διὰ τοῦτο οἱ ἀθλοῦντες γῆν προσπάσσειν φιλονεικοῦσι τοῖς ἀντιπάλοις, ἵνα τῇ κόνει τὴν τοῦ ἐλαίου ἐπιτραχύνοντες λειότητα εὐλήπτους αὐτοὺς πρὸς λαβὰς ἀπεργάζωνται. Ὁ σπουδαῖος ὀλιγοδεὴς, ἀθανάτου καὶ θνητῆς φύσεως μεθόριος, τὸ μὲν ἐπιδεὲς ἔχων διὰ σῶμα θνητὸν, τὸ δὲ μὴ πολυδεὲς, διὰ ψυχὴν ἐφιεμένην ἀθανασίας. ΤΙΤΛ. ΙΑʹ. –Περὶ μαθητευομένων· καὶ ὅτι χρὴ αὐτοὺς ἐπιμελῶς καὶ σπουδαίως πρὸς τὰς μαθήσεις ἔρχεσθαι, καὶ μὴ ἀποδιδράσκειν τὸ τῆς διδασκαλίας ἐπίπονον, ἀλλ' ἐρωτᾷν καὶ μανθάνειν παρὰ τῶν εἰδότων. «Ἐπερώτησον τὸν πατέρα σου, καὶ ἀναγγελεῖ σοι, τοὺς πρεσβυτέρους σου, καὶ ἐροῦσί σοι.» «Υἱὲ, μή σε καταλάβῃ βουλὴ κακὴ, ἡ ἀπολείπουσα διδασκαλίαν νεότητος. «Ἀνοήτῳ ἐπερωτήσαντι σοφίαν σοφία λογισθήσεται.» «Λάβετε παιδείαν, καὶ μὴ ἀργύριον, καὶ γνῶσιν ὑπὲρ χρυσίον δεδοκιμασμένον.» «Κτῆσαι σοφίαν, κτῆσαι σύνεσιν· μὴ ἐπιλάθῃ, ἵνα δῷ τῇ σῇ κεφαλῇ στέφανον χαρίτων.» «Ποθήσατε, καὶ παιδευθήσεσθε.» «Υἱὲ, δὸς εἰς παιδείαν καρδίαν σου.» «Τέκνον, ἐν νεότητί σου ἐπίλεξαι παιδείαν, καὶ ὡς ἀροτριῶν καὶ σπείρων πρόσελθε αὐτῇ, καὶ ἀνάμενε τοῦ ἀγαθοῦ καρποῦ αὐτῆς. Ἐν γὰρ τῇ ἐργασίᾳ αὐτῆς ὀλίγον κοπιάσας, ταχὺ φάγεσαι τῶν γεννημάτων αὐτῆς. Ὡς τραχεῖά ἐστι σοφία ἀπαιδεύτῳ, καὶ οὐκ ἐμμενεῖ ἐν αὐτῇ ἀκάρδιος.","english":"Instead of saying, he entered the contest, and one must wrestle naked, or rather not naked only, but also anointed. For being stripped makes the contestant untouched by the opponent; but the oil, even if one should ever be grasped, prepares one to slip out of the hold. And for this reason athletes strive to smear earth on their opponents, so that by roughening the smoothness of the oil with dust they may make them easy to grasp for holds. The earnest man is of few needs, a boundary between immortal and mortal nature, having neediness through a mortal body, but not having many needs through a soul that longs for immortality. TITLE 11. — Concerning students; and that they must come to their studies diligently and earnestly, and not run away from the labor of teaching, but ask questions and learn from those who know. \"Ask your father, and he will announce to you; your elders, and they will tell you.\" \"Son, let not evil counsel seize you, which abandons the teaching of youth.\" \"To a fool who asks for wisdom, wisdom will be reckoned.\" \"Receive instruction, and not silver, and knowledge above tested gold.\" \"Get wisdom, get understanding; do not forget, that it may give a crown of graces to your head.\" \"Desire, and you will be instructed.\" \"Son, give your heart to instruction.\" \"Child, in your youth choose instruction, and as one plowing and sowing come to it, and wait for its good fruit. For having labored a little in its work, you will quickly eat of its produce. As rough is wisdom to the uneducated, and the fainthearted will not remain in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":602,"ref":"p602","source":"Ἀνίχνευσον αὐτὴν, καὶ γνωσθήσεταί σοι, καὶ ἐγκρατὴς γενόμενος, μὴ ἀφῇς αὐτήν. Ἐπ' ἐσχάτων γὰρ εὑρήσεις τὴν ἀνάπαυσιν αὐτῆς, καὶ στραφήσονταί σοι εἰς εὐφροσύνην. Καὶ ἔσονταί σοι αἱ πέδαι αὐτῆς εἰς τὴν σκέπην καὶ βάσιν ἰσχύος, καὶ οἱ κλοιοὶ αὐτῆς εἰς στολὴν δόξης. Κόσμος χρύσεός ἐστιν ἐπ' αὐτῆς. Ἐὰν θέλῃς, τέκνον, παιδευθήσῃ, καὶ ἐπιδῷς τὴν ψυχήν σου, συνετὸς ἔσῃ.» Τὸ ζητεῖν καὶ πυνθάνεσθαι πρὸς διδασκαλίαν ἀνυσιμώτατον. Ὁ πεινῶν καὶ διψῶν ἐπιστήμης, καὶ τοῦ μαθεῖν ἃ μὴ οἶδεν, τὰς ἄλλας μεθιέμενος φροντίδας, ἐπείγεται πρὸς ἀκρόασιν καὶ νύκτωρ καὶ μεθ' ἡμέραν θυρωρεῖ τὰς τῶν σοφῶν οἰκίας. Τὸ εἰδέναι τινὰ ὅτι ἀγνοεῖ, σοφίας ἐστὶν, ὡς καὶ τὸ εἰδέναι ὅτι ἠδίκησε, δικαιοσύνης.\n\nΤΙΤΛ. ΙΒʹ. –Περὶ μεταβατῶν, καὶ μετερχομένων ἐκ τόπου εἰς τόπον. «τῷ ἐκπορευομένῳ καὶ τῷ εἰσπορευομένῳ οὐκ ἔστιν εἰρήνη ἀπὸ τῆς θλίψεως.» «Ζωὴ πονηρὰ ἐξ οἰκίας εἰς οἰκίαν· καὶ οὗ ἐὰν παροικήσει, οὐκ ἀνοίξει στόμα.»\n\nΤΙΤΛ. ΙΓʹ. –Περὶ μισθωτοῦ, καὶ τῶν ἀποστερούντων μισθόν. «Οὐ κοιμηθήσεται ὁ μισθὸς τοῦ μισθωτοῦ παρὰ σοὶ ἕως πρωΐ.» «Οὐκ ἀπαδικήσεις μισθὸν πένητος καὶ ἐνδεοῦς ἐκ τῶν ἀδελφῶν σου, ἢ ἐκ τῶν προσηλύτων· αὐθήμερον ἀποδώσεις τὸν μισθὸν αὐτοῦ.","english":"Search it out, and it will be made known to you, and when you have gained mastery of it, do not let it go. For at the last you will find its rest, and it will turn to joy for you. And its fetters will be for you a covering and a foundation of strength, and its collars a garment of glory. It is a golden ornament upon it. If you are willing, my child, you will be instructed, and if you give your soul, you will be understanding. To seek and to inquire for the sake of teaching is most effective. He who hungers and thirsts for knowledge, and to learn what he does not know, letting go of other cares, hastens to hear, and by night and by day keeps watch at the doors of the houses of the wise. To know that one is ignorant is a mark of wisdom, just as to know that one has done wrong is a mark of righteousness.\n\nTITLE 12. — Concerning those who move about and pass from place to place. \"There is no peace from affliction for him who goes out and him who comes in.\" \"An evil life is from house to house; and wherever he sojourns, he will not open his mouth.\"\n\nTITLE 13. — Concerning the hired worker, and those who withhold wages. \"The wage of the hired worker shall not remain with you until morning.\" \"You shall not wrong the wage of the poor and needy from among your brothers, or from among the strangers; you shall pay his wage on the same day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":603,"ref":"p603","source":"Οὐκ ἐπιδύσεται ὁ ἥλιος ἐπ' αὐτῷ, ὅτι πένης ἐστὶν, καὶ ἐπ' αὐτῷ ἔχει τὴν ἐλπίδα, καὶ οὐ καταβοήσεται κατὰ σοῦ πρὸς Κύριον, καὶ ἔσται σοι ἁμαρτία.» «Ὁ οἰκοδομῶν τὸν οἶκον αὐτοῦ οὐ μετὰ δικαιοσύνης, καὶ τὰ ὑπερῷα αὐτοῦ οὐκ ἐν κρίματι, παρὰ τῷ πλησίον αὐτοῦ ἐργᾶται δωρεὰν, καὶ τὸν μισθὸν αὐτοῖς οὐ μὴ ἀποδῷ.» «Ἐκχέων αἷμα, ὁ ἀποστερῶν μισθὸν μισθίου αὐτοῦ.» «Μὴ κακώσῃς οἰκέτην ἐργαζόμενον ἐν ἀληθείᾳ, μηδὲ μίσθιον διδόντα τὴν ψυχὴν αὐτοῦ.» «Τῷ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν, ἀλλὰ κατὰ ὀφειλήν.» «Ἰδοὺ ὁ μισθὸς τῶν ἐργατῶν τῶν ἀμησάντων τὰς χώρας ὑμῶν, ὃς ἀπεστερημένος ἀφ' ὑμῶν, κράζει, καὶ αἱ βοαὶ τῶν θερισάντων εἰς τὰ ὦτα Κυρίου Σαβαὼθ εἰσελήλυθεν.»\n\nΤΙΤΛ. ΙΔʹ. –Περὶ ματαιοπονούντων.\n\n«Εἰς κενὰ καὶ μάταια ἐκοπίασεν πλοῦτον, ἐξ οὗ οὐ γεύσεται.» «Πλὴν μάτην ταράσσεται πᾶς ἄνθρωπος ζῶν.» «Ὁ σπείρων φαῦλα θερίσει κακά· ματαιότητα ἔργων αὐτοῦ συντελέσει.» «Οἱ διώκοντες μάταια, ἐνδεεῖς φρενῶν.» «Πάντες μάταιοι ποιοῦντες καταθύμια αὐτῶν, ἃ οὐκ ὠφελήσει αὐτούς.» «Ἐγὼ εἶπα· Κενῶς ἐκοπίασα εἰς μάταιον, καὶ εἰς οὐδὲν ἔδωκα τὴν ἰσχύν μου.» «Πεποίθασιν ἐπὶ ματαίοις, καὶ λαλοῦσι κενά· ὅτι κύουσι πόνον, καὶ τίκτουσι μάταια, καὶ ἱστὸν ἀράχνης ὑφαίνουσι.» «Συγκολλῶν ὄστρακον, ὁ διδάσκων μωρόν.» «Εἷς οἰκοδομῶν, καὶ εἷς καθαιρῶν, τί ὠφελεῖ πλέον ἢ κόπους; Εἷς εὐχόμενος, καὶ εἷς καταρώμενος, τίνος φωνῆς εἰσακούσεται ὁ Δεσπότης;» Κοσκίνῳ φέροντες ὕδωρ, καὶ εἰς τετρημένον πίθον ἀνθλοῦντες.","english":"The sun shall not go down upon him, because he is poor, and on him he has set his hope, and he shall not cry out against you to the Lord, and it shall be sin to you. The one building his house not with righteousness, and his upper rooms not with judgment, works for his neighbor for nothing, and their wages he will surely not repay. Shedding blood is the one who withholds the wage of a hired worker. Do not mistreat a servant who works in truth, nor a hired worker who gives his life. To the one who works, the wage is not reckoned according to grace, but according to debt. Behold, the wage of the workers who reaped your fields, which has been withheld from you, cries out, and the cries of the harvesters have entered into the ears of the Lord of Hosts.\n\nTITLE 14. — Concerning those who labor in vain.\n\nHe has labored for empty and vain wealth, from which he shall not taste. Surely every living man is troubled in vain. The one sowing worthless things shall reap evils; he shall accomplish the vanity of his works. Those who pursue vain things are lacking in understanding. All who do their own desires are vain, which shall not profit them. I said: I have labored in vain, for nothing, and for nothing I have given my strength. They have trusted in vain things, and speak empty things; for they conceive toil, and bring forth vain things, and weave the web of a spider. The one teaching a fool is like one gluing together a potsherd. One building, and one tearing down, what does he profit more than labors? One praying, and one cursing, whose voice will the Master hear? Carrying water in a sieve, and drawing into a pierced jar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":604,"ref":"p604","source":"ΣΤΟΙΧΕΙΟΝ Ν.\n\nΤΙΤΛ. Αʹ. –Περὶ νεότητος, καὶ τῆς νέας ἡλικίας. «Ἐν τίνι κατορθώσει νεώτερος τὴν ὁδὸν αὐτοῦ; ἐν τῷ φυλάξασθαι τοὺς λόγους σου.» «Νεανίσκος μετὰ ὁσίων, καὶ εὐθεῖα ἡ ὁδὸς αὐτοῦ.» «Ἀγαθὸς, παῖς πένης καὶ σοφὸς, ὑπὲρ βασιλέα πρεσβύτερον καὶ ἄφρονα·» «Εὐφραίνου, νεανίσκε, ἐν ἡμέραις νεότητός σου, καὶ ἀγαθυνάτω σε ἡ καρδία σου· καὶ περιπάτει ἐν ὁδοῖς καρδίας σου ἄμωμος.» «Λάλησον, νεανίσκε, εἰ χρεία σοι· μόλις δὲ, ἐὰν μὴ ἐπερωτηθῇς.» «Βούλομαι τὰς νεωτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ, λοιδορίας χάριν. Ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ Σατανᾶ.» Φύσει ἀῤῥώστημα τοῦτο νέοις, κουφότητι γνώμης ἔχειν ἤδη νομίζειν τὰ ἐλπισθέντα. Ὅταν γάρ ποτε ἠρεμίας λάβωνται, ἢ ἡσυχίας νυκτερινῆς, ἀναπλάττουσιν ἑαυτοῖς φαντάσματα ἀνυπόστατα, τῇ εὐκολίᾳ τῆς διανοίας ἐπὶ πάντα φερόμενοι. Ὑποτιθέμενοι περιφανείας βίου, γάμους λαμπροὺς,\n\nεὐπαιδείαν, γῆρας βαθὺ, τὰς παρὰ πάντων τιμάς. Εἶτα μηδαμοῦ στῆναι τοῖς λογισμοῖς δυνάμενοι, ὑπερφυσῶνται, καὶ ὑπὸ τῆς ἀνοίας ἀπολαύειν δοκοῦσι τῶν ἐλπισθέντων, ὡς ἤδη παρόντων καὶ ἐν ποσὶ κειμένων αὐτοῖς. Διαφέρει τοῦ νηπίου καθ' ἡλικίαν οὐδὲν, ὁ ταῖς φρεσὶ νηπιάζων. Τί σαρκὸς εὐπαθούσης, καὶ νεότητος περιφερομένης ἀσθενέστερον; νέος τις ἐστὶν ἔτι; κατὰ τῶν παθῶν ἀνδριζέσθω, καὶ τοσοῦτον ἀπολαυέτω τῆς νεότητος, τὸ μὴ τὰ νέων παθεῖν, ἀλλὰ δὴ πρεσβυτικὴν φρόνησιν ἐν ἀκμαίῳ τῷ σώματι ἐξασκείτω. Καὶ χαρήσεται τῇ νίκῃ πλέον, ἢ ἐν Ὀλυμπίᾳ στεφανούμενοι.","english":"ELEMENT N.\n\nTITLE 1. – On youth, and the new age. \"How shall a younger man make his way straight? By guarding your words.\" \"A young man with holy men, and his way is straight.\" \"A good, poor, and wise servant is better than an old and foolish king.\" \"Rejoice, young man, in the days of your youth, and let your heart do you good; and walk in the ways of your heart blamelessly.\" \"Speak, young man, if there is need for you; but scarcely, if you are not asked.\" \"I desire the younger women to marry, to bear children, to manage the household, to give no occasion to the adversary, for the sake of reproach. For already some have turned aside after Satan.\" By nature this is a weakness of the young, by levity of mind to think that the things hoped for are already present. For whenever they attain some stillness, or nighttime quiet, they fashion for themselves unsubstantial phantasms, carried by the ease of their thought toward everything. Supposing for themselves distinctions of life, brilliant marriages, a good education, deep old age, honors from all. Then, unable to stand firm anywhere in their reasonings, they are puffed up, and from their folly they seem to enjoy the things hoped for, as if already present and lying at their feet. He differs in no way from an infant in age, who is infantile in his mind. What is weaker than flesh that is easily affected, and youth that is carried about? Is someone still young? Let him be manly against the passions, and let him enjoy youth to this extent—not to suffer the things of the young, but indeed to practice an elder's prudence in a body at its prime. And he will rejoice in the victory more than those who are crowned at Olympia.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":605,"ref":"p605","source":"Αἰσχρὸν νέον ἀσθενέστερον τοῦ γέροντος Εἶναι, γέροντα δὲ ἀφρονέστερον νέου. Ὅμως ὁ μὲν καθ' ὥραν ἔστω πάνσοφος, Τὸ δὴ κράτιστον, καὶ πρὸ ὥρας σωφρονεῖν. Νέος πραῢς πολλὰ ὑποφέρει· ὀλιγόψυχον δὲ γέροντα τίς ὑποίσει; Ἐπὶ παντὸς, ὡς ἐπὶ πολὺ, πράγματος ἐπισφαλὴς σύμβουλος ἡ νεότης, καὶ οὐκ ἄν τις εὕροι ῥᾳδίως κατορθωθέν τι τῶν σπουδῆς ἀξίων, ᾧ μὴ καὶ πολιὰ παρελήφθη πρὸς κοινωνίαν τοῦ σκέμματος. ΤΙΤΛ. Βʹ. –Περὶ νοσούντων καὶ ἀσθενούντων· καὶ ὅτι χρὴ ἐπισκέπτεσθαι αὐτούς.\n\n«Ὃς φράσσει τὰ ὦτα αὐτοῦ τοῦ μὴ εἰσακοῦσαι ἀσθενοῦς, καὶ αὐτὸς ἐπικαλέσεται, καὶ οὐκ ἔσται ὁ εἰσακούων.» «Μὴ ὄκνει ἐπισκέπτεσθαι ἀῤῥώστους· ἐκ γὰρ τῶν τοιούτων ἀγαπηθήσῃ.» «Τέκνον, ἐν ἀῤῥωστίαις σου μὴ περιβλέπου, ἀλλ' εὖξαι Κυρίῳ, καὶ αὐτὸς ἰάσεταί σε.» «Κρείσσων θάνατος ὑπὲρ ζωὴν πικρὰν, ἢ ἀῤῥώστημα ἐμμένον.» «Ἠσθένησα, καὶ ἐπεσκέψασθέ με.» «Ἀσθενεῖ τις ἐν ὑμῖν; προσκαλεσάσθω τοὺς πρεσβυτέρους τῆς Ἐκκλησίας, καὶ προσευξάσθωσαν ἐπ' αὐτὸν, ἀλείψαντες ἐλαίῳ ἐν ὀνόματι Κυρίου· καὶ ἡ εὐχὴ τῆς πίστεως σώσει τὸν κάμνοντα καὶ ἐγερεῖ.» «Ἀλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ.» «Μιμνήσκεσθε τῶν ἀσθενούντων, ὡς καὶ αὐτοὶ ὄντες ἐν σώματι.» Κρείσσων εὐημερίας ἀχαλινώτου νόσος φιλόσοφος. Κἂν μηδὲν ἔχῃς εἰσενεγκεῖν τῷ κάμνοντι διὰ τὴν πενίαν, σεαυτὸν εἰσάγαγε, καὶ τὴν ἀπὸ τῶν ῥημάτων αὐτῷ παράκλησιν προσένεγκε. Ἀσθενής εἰμι, καὶ ἐπεσκέψασθέ με. Οὐκ ἔχεις χρήματα; ἀλλὰ πόδας ἔχεις, καὶ στόμα, καὶ ῥήματα Εἴσελθε, παρακάλεσον, διόρθωσον τὴν ἀθυμίαν, εὐθυμώτερον ποίησον καὶ καρτερικώτερον.","english":"It is shameful for a young man to be weaker than an old man, and for an old man to be more foolish than a young man. Nevertheless, let him be all-wise in due season—this is indeed best—and let him be temperate even before his time. A gentle young man bears many things; but who will endure a fainthearted old man? In almost every matter, youth is a treacherous counselor, and one would not easily find anything worth earnest effort brought to success unless gray hairs were also taken into counsel for the deliberation. TITLE 2. – On the sick and the weak; and that one ought to visit them.\n\n\"He who stops his ears so as not to hear the weak, he himself will call out, and there will be no one to hear.\" \"Do not hesitate to visit the sick; for by such things you will be loved.\" \"Child, in your sicknesses do not look about you, but pray to the Lord, and he will heal you.\" \"Better is death than a bitter life, or an illness that persists.\" \"I was sick, and you visited me.\" \"Is anyone among you sick? Let him call for the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the one who is ill and will raise him up.\" \"Bear one another's burdens, and so fulfill the law of Christ.\" \"Remember those who are sick, as being yourselves also in a body.\" A philosophic illness is better than unbridled prosperity. And even if you have nothing to bring to the sick man because of poverty, bring yourself in, and offer him the consolation that comes from words. I was sick, and you visited me. You have no money? But you have feet, and a mouth, and words. Enter, console, correct his despondency, make him more cheerful and more patient.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":606,"ref":"p606","source":"Μὴ ἐπαισχυνθῇς, ἄνθρωπε, τοὺς σοὺς ἀδελφούς. Μὴ αἱ γὰρ τοιαῦται ἐπισκέψεις, καὶ παραδείσων, καὶ λειμώνων, καὶ πάσης ἑστιάσεως ἡδίους εἰσίν; Ἀπὸ μὲν γὰρ τῶν λειμώνων, καὶ τῶν παραδείσων οὐδὲν οἴκαδε φέρομεν ἀγαθόν· ἀπὸ συμποσίων δὲ μέθην, καὶ παραφροσύνην, καὶ μυρία κακά. Ἀπὸ δὲ τῶν τοιούτων ἐπισκέψεων χρηστὰς ἐλπίδας, τὴν πρὸς Θεὸν ἔννοιαν, τὴν ἄνωθεν παῤῥησίαν, τὴν τῆς ψυχῆς ἐπιείκειαν, τὸ μηδενὶ τῶν συμπιπτόντων ἀλύειν, τὸ ῥᾳδίως ἐν πᾶσι τοῖς ἀνθρωπίνοις φιλοσοφεῖν κερδανοῦμεν. Πολλοὶ τῶν πλουσίων παρὰ τῶν ὑγιαινόντων ἀπαιτοῦσι τὰς ὑπηρεσίας, καὶ ἀπαιτοῦσι δίχα συγγνώμης, νοσούντων δὲ οὐδεμίαν φροντίδα τιθέασιν· ἀλλὰ, προσπεσούσης νόσου, κεῖται μὲν ἀνεπίσκεπτος ἡ παιδίσκη, χαμαὶ ἐῤῥιμένη. Οὐ προσέχει δεσπότης, οὐκ ἐπισκέπτεται δέσποινα. Κἄν ποτε δέῃ τὴν δέσποιναν παραβαλεῖν πρὸς τὴν δούλην, οὐκ ἐπισκέπτεται ὡς ὁμογενὴς, ἀλλὰ βλοσυρῷ προσέχει τῷ βλέμματι, αὐστηρῷ προσδιαλέγεται ῥήματι, δι' ὄγκον ὑπερηφανίας τὸ συγγενὲς ἀρνουμένης τῆς φύσεως. Οὐκ ἀναγινώσκετε τὰς Γραφάς; οὐκ οἴδατε τί φησιν ὁ ἅγιος Δαβίδ· Ἰδοὺ ὡς ὀφθαλμοὶ δούλων εἰς χεῖρας τῶν κυρίων αὐτῶν· ὡς ὀφθαλμοὶ παιδίσκης εἰς χεῖρας τῆς κυρίας αὐτῆς, οὕτως οἱ ὀφθαλμοὶ ἡμῶν πρὸς Κύριον τὸν Θεὸν ἡμῶν; Δυσωποῦ μὲν τὴν εἰκόνα· φοβήθητι τὰ γεγραμμένα· ἐπίκουρος τῆς ἀσθενούσης κατάστηθι. Ὁ Σωτὴρ τὴν ἀρχὴν οὐκ ἄνθρωπος ἐγεννήθη, ἀλλὰ Θεὸς ἦν Μονογενὴς, ἀλλ' ὅμως ὑπὲρ ἀνθρώπων ἄνθρωπος ἠνέσχετο γενέσθαι· σὺ δὲ ἄνθρωπος ὢν παραιτῇ τὸ ὁμόφυλον ὡς οὐκ","english":"Do not be ashamed, O man, of your brothers. Are not such visitations sweeter than gardens and meadows and every banquet? For from meadows and gardens we carry home no good thing, but from banquets drunkenness and madness and countless evils. But from such visitations we shall gain good hopes, the thought of God, boldness from on high, gentleness of soul, not being distressed by any of the things that befall us, and the ability to philosophize easily amid all human affairs. Many of the rich demand services from the healthy, and demand them without pardon, but they take no care for the sick; rather, when illness falls upon her, the maidservant lies unvisited, cast upon the ground. The master does not attend to her, the mistress does not visit her. And if at some point the mistress must come near the servant, she does not visit her as one of the same race, but fixes her with a scowling look, addresses her with a harsh word, through the pomp of pride denying the kinship of nature. Do you not read the Scriptures? Do you not know what holy David says: Behold, as the eyes of servants look to the hands of their masters, as the eyes of a maidservant to the hands of her mistress, so our eyes look to the Lord our God? Be moved to shame by the image; fear what is written; stand as a helper of the sick woman. The Savior was not in the beginning born a man, but was God the Only-begotten, yet nevertheless he endured to become a man for the sake of men; but you, being a man, reject one of the same race as though not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":607,"ref":"p607","source":"ἰσότιμον; παραιτῇ συμπαθεῖν περὶ τὴν ὁμογενῆ φύσιν; Καὶ ὅτε μὲν ἄλογον ζῶον χωλεύοι, ἐπιμελῇ διὰ χρείαν, ὅτε δὲ τὸ λογικὸν ζῶον ὁ σὸς οἰκέτης ἀῤῥωστεῖ, περιορᾷς, καὶ οὐ προνοεῖς ὅτι λογικόν ἐστι. ΤΙΤΛ. Γʹ. –Περὶ τοῦ νήφειν, καὶ φροντίζειν ἡμᾶς τῆς ἰδίας σωτηρίας. «Μὴ δοὺς ὕπνον τοῖς σοῖς ὄμμασι, μηδὲ ἐπινυστάξῃς σοῖς βλεφάροις, ἵνα σώζῃ ὥσπερ δορκὰς ἐκ βρόχων, καὶ ὥσπερ ὄρνεον ἐκ παγίδος.» «Ὡς οἱ ἰχθύες οἱ θηρευόμενοι ἐν ἀμφιβλήστρῳ, καὶ ὡς ὄρνεα θηρευόμενα παγίδι, ὡσαύτως παγιδεύονται υἱοὶ τῶν ἀνθρώπων ἐν καιρῷ πονηρῷ, ὅταν ἐπιπέσῃ ἐπ' αὐτοὺς ἄφνω.» «Συντήρησον καιρὸν, καὶ πρόσεχε σφοδρῶς ὅτι μετὰ τῆς πτώσεώς σου περιπατεῖς. Πρόσεχε μὴ ἀποπλανηθῇς τῇ διανοίᾳ σου. Γρηγόρησον πάσῃ ζωῇ σου. Ἀγάπα Κύριον, καὶ ἐπικαλοῦ αὐτὸν εἰς σωτηρίαν σου.» «Πρόσεχε σεαυτῷ, μὴ ἐμπέσῃς.» «Ὁ δοκῶν ἑστάναι, βλεπέτω μὴ πέσῃ.» «Ἐγὼ τοίνυν οὕτως τρέχω, ὡς οὐκ ἀδήλως οὕτως πυκτεύω, ὡς οὐκ ἀέρα δέρων· ἀλλ' ὑποπιάζω μου τὸ σῶμα, καὶ δουλαγωγῶ, μήπω ἄλλοις κηρύξας, αὐτὸς ἀδόκιμος γένωμαι.» «Νήψατε, γρηγορήσατε· ὅτι ὁ ἀντίδικος ὑμῶν διάβολος. ὡς λέων ὠρυόμενος, περιπατεῖ ζητῶν τίνα καταπίῃ· ᾧ ἀντίστητε στερεοὶ τῇ πίστει.» «Σὺ δὲ νῆφε, ἐν πᾶσι κακοπάθησον· ἔργον ποίη σον εὐαγγελιστοῦ· τὴν διακονίαν σου πληροφόρησον.» Τῶν κρυπτῶν παγίδων διὰ παντὸς ὑπεράνω βάδιζε, μὴ νυστάζοντι πικρὸν σπόρον συμμίξῃ ζιζανίων ὁ σπορεὺς τῶν κακῶν καὶ φθονερὸς ἐχθρός. Μὴ κλαπῇς περισκόπει. Ἀεὶ δίωκε λαθραίοις παλαίσμασιν, Μήπως δεηθῇς ἐπ' ἐσχάτων καθαρσίων.","english":"Do you deem it of equal honor? Do you refuse to sympathize with your own kind? And when a dumb animal is lame, you take care of it because of its need, but when your own servant, a rational animal, is sick, do you overlook it and not consider that he is rational? TITLE 3. — On being sober and taking thought for our own salvation. \"Give not sleep to your eyes, nor slumber to your eyelids, that you may be saved as a gazelle from snares, and as a bird from the trap.\" \"As fish that are caught in the net, and as birds that are caught in the snare, so the sons of men are ensnared in an evil time, when it falls upon them suddenly.\" \"Keep watch over the time, and attend closely, because you walk with your fall. Take heed lest you be led astray in your mind. Be watchful all your life long. Love the Lord, and call upon him for your salvation.\" \"Take heed to yourself, lest you fall.\" \"Let him who thinks he stands take heed lest he fall.\" \"I therefore run thus, not as uncertainly; thus I fight, not as one beating the air; but I buffet my body and bring it into subjection, lest, having preached to others, I myself become a castaway.\" \"Be sober, be watchful, because your adversary the devil, as a roaring lion, walks about seeking whom he may devour; resist him, steadfast in the faith.\" \"But you, be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry.\" Walk always above the hidden snares, lest the sower of evils and the envious enemy mix the bitter seed of tares with the one who slumbers. Watch closely, lest you be robbed. Always pursue him in his secret wrestlings, lest you have need of the final purifications.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":608,"ref":"p608","source":"ΤΙΤΛ. Δʹ. –Περὶ νεογάμων.\n\n«Ἐὰν λάβῃ τις γυναῖκα προσφάτως, οὐκ ἐξελεύσεται εἰς τὸν πόλεμον, καὶ οὐκ ἐπιβληθήσεται οὐδὲν πρᾶγμα ἐπ' αὐτῷ. Ἀθῶος ἔσται· ἐν τῇ οἰκίᾳ αὐτοῦ καθίσει ἐνιαυτὸν ἕνα, καὶ εὐφρανεῖ τὴν γυναῖκα αὐτοῦ, ἣν ἔλαβεν.» «Ὁ κτώμενος γυναῖκα, ἐνάρχεται κτήσεως.» Ὦ τέκνον ἐμὸν, τοῦτό σοι προπεμπτήριον παρέχω. Ἐντρέπου πρῶτον τὸν Θεὸν, μετὰ ταῦτα δὲ τὸν ἄνδρα, τὸν ὀφθαλμὸν τοῦ βίου, καὶ τῆς σῆς κύριον βουλῆς καὶ γνώμης· τοῦτον μόνον ἀγάπα καὶ πόθησον, καὶ τούτῳ μόνῳ ψυχὴν εὔφραινε, ἐάν σε πόθοις τελειοτέροις ἀγαπήσῃ. Μὴ ἔχε θάρσος τοσοῦτον, ὅσον καὶ ὁ πόθος τοῦ ἀνδρὸς παρέχει σοι, ἀλλ' ὅσον ὑπάρχει πρέπον. Ἐπειδὴ κόρος ἐστὶν ἁπάντων. Πάντων μὲν κόρος ἐστὶν ἀληθῶς, ἀγάπη δὲ ἀκόρεστος· μηδέποτε γυνὴ ὑπάρχουσα, εἰς ἀνδρὸς παῤῥησίαν σπούδαζε. Μὴ τὸ γένος σου προσενέγκῃς, μὴ τοῖς χρήμασι τὴν ὀφρὺν ἀνασπάσῃς, μὴ τῇ σοφίᾳ. Σοφία γὰρ τοῖς τοῦ γάμου νόμοις ὑποχωρεῖν καὶ πείθεσθαι. Ὑποχώρει μὲν τῷ ἀνδρὶ ὀργιζομένῳ· κάμνοντι βοήθει λόγοις ἁπαλοῖς καὶ συμβουλαῖς χρησταῖς. Οὐ θηροτρόφος τοῦ λέοντος τὴν ὀργὴν κατέπαυσεν ἰσχύϊ, πνεύμασι βρυχητικοῖς ἀντοργιζόμενος, ἀλλ' ὑποτάσσει ταῖς χερσὶ παρατρίβων καὶ κολακευτικοῖς ῥήμασιν. Μηδὲ ζημίαν τινὰ ὀνειδίσῃς τῷ ἀνδρὶ, καίπερ πάνυ ὀργιζομένη, μήτε δὲ ἐπαινέσῃς τὸν οὐκ ὄντα φίλον τῷ ἀνδρὶ τῷ σῷ, ἐν παραβολαῖς λόγων ὀνειδίζουσα δολίως. Κοινὰς δεῖ τὰς εὐφροσύνας καὶ τὰς λύπας ποιήσασθαι, κοινὰς δὲ πάλιν τὰς φροντίδας· ἐπειδὴ τοῦτο τὸν οἶκον αὐξάνει. Λυπουμένῳ μὲν ὀλίγον τι συλλυποῦ. Τῷ γὰρ ἀνδρὶ λυπουμένῳ λιμὴν εὔδιος ἡ γυνή.","english":"TITLE 4. – On the Newly Married.\n\n\"If a man has taken a wife recently, he shall not go out to war, and no matter shall be laid upon him. He shall be free; he shall sit in his house for one year, and he shall gladden the wife whom he has taken.\" \"He who acquires a wife begins an acquisition.\" O my child, I give you this as a sending-forth gift. First reverence God, and after this your husband, the eye of your life, and the lord of your counsel and mind; love and desire him alone, and gladden your soul in him alone, if he loves you with more perfect desires. Do not have as much boldness as the desire of your husband gives you, but as much as is fitting. For there is satiety of all things. There is truly a satiety of all things, but love is insatiable; never, being a woman, strive for boldness toward a man. Do not put forward your lineage, do not lift up your brow for wealth, nor for wisdom. For wisdom must yield and be obedient to the laws of marriage. Yield to your husband when he is angry; help him when he is weary with gentle words and good counsels. The lion-tamer did not calm the lion's anger by strength, angering him in return with roaring breaths, but he subdues him by rubbing him with his hands and by flattering words. Do not reproach your husband with any loss, even if you are very angry, nor praise a friend who is not so to your husband, reproaching him deceitfully in parables of words. One must make joys and sorrows common, and again cares common; since this increases the household. Grieve a little with him who grieves. For to a grieving husband the wife is a calm harbor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":609,"ref":"p609","source":"Ἡ δὲ κερκὶς ἐν φροντίδι σοι ἔστω, καὶ τὰ ἔρια, καὶ φροντὶς ἐν τοῖς θείοις λόγοις. Μὴ σπουδάσῃς ἐκ τῶν θυρῶν ἐξενεγκεῖν σου τὸν πόδα, μηδὲ ἐπὶ τέρψιν τινὰ πολιτικήν· αὕτη γὰρ τὴν ἐλευθερίαν ἀφαιρεῖ. Μηδὲ γυναιξὶ συμμίγου, ὅσαι ὑπερήφανον ἔχουσι τράχηλον, καὶ δημόσιον πρόσωπον, μηδὲ ἀνθρώποις, ὅσοις ὁ ἀνὴρ ἀπαρέσκεται.\n\n[Δίδου δ' ὁρόωσιν ἔρευθος,] ὀφθαλμοὺς ἔχουσα τυφλοὺς, καὶ εἰς γῆν νεύοντας ὀφρύας.\n\nΤΙΤΛ. Εʹ. –Περὶ νηστείας καὶ νηστευόντων.\n\n«Εἰ εἰς κρίσιν καὶ μάχας νηστεύετε, καὶ τύπτετε πυγμαῖς ταπεινὸν, ἵνα τί μοι νηστεύετε; Οὐχὶ τοιαύτην νηστείαν ἐξελεξάμην, λέγει Κύριος; ἀλλὰ λύε πάντα σύνδεσμον ἀδικίας· διάλυσον στραγγαλιὰς βιαίων συναλλαγμάτων. Ἀπόστελλε τεθραυσμένους ἐν ἀφέσει, καὶ πᾶσαν συγγραφὴν ἄδικον διάσπα. Διάθρυπτε πεινῶντι τὸν ἄρτον σου, καὶ πτωχοὺς ἀστέγους εἰσάγαγε εἰς τὸν οἶκόν σου. Ἐὰν ἴδῃς γυμνὸν, περίβαλε, καὶ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου οὐχ ὑπερόψει.» «Ὅταν νηστεύητε, μὴ γίνεσθε ὡς ὑποκριταὶ σκυθρωποί· ἀφανίζουσι γὰρ τὰ πρόσωπα ἑαυτῶν, ὅπως φανῶσι τοῖς ἀνθρώποις νηστεύοντες. Ἀμὴν λέγω ὑμῖν, ὅτι ἀπέχουσι τὸν μισθὸν αὐτῶν. Σὺ δὲ νηστεύων, ἄλειψαί σου τὴν κεφαλὴν, καὶ τὸ πρόσωπόν σου νίψαι, ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων, ἀλλὰ τῷ Πατρί σου τῷ ἐν τῷ κρυπτῷ. Καὶ ὁ Πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ, ἀποδώσει σοι ἐν τῷ φανερῷ.» Νηστεία ἀληθὴς ἡ τῶν κακῶν ἀλλοτρίωσις. – Κόρος μὲν γὰρ εἰς γαστέρα τὴν χάριν ἵστησιν· νηστεία δὲ πρὸς ψυχὴν ἀναβιβάζει τὸ κέρδος. Εὐθύμησον, ὅτι σοι δέδοται παρὰ τοῦ ἰατροῦ φάρμακον ἁμαρτίας ἀναιρετικόν.","english":"Let your shuttle be a matter of care to you, and the wool, and let your care be in the divine words. Do not be eager to carry your foot out of the doors, nor toward any civic pleasure; for this takes away freedom. Nor associate with women who have a haughty neck and a public face, nor with men with whom your husband is displeased.\n\n[Give to those who see the blush,] having blind eyes, and eyebrows bent down to the earth.\n\nTITLE 5. – On Fasting and Those Who Fast.\n\n\"If you fast for judgment and quarrels, and strike the humble with fists, why do you fast to me? Was it not such a fast that I chose, says the Lord? But loose every bond of injustice; untie the knots of violent contracts. Send forth the broken in release, and tear up every unjust document. Break your bread to the hungry, and bring the poor without shelter into your house. If you see the naked, clothe him, and from the members of your own seed you shall not overlook.\" \"When you fast, do not become like the gloomy hypocrites; for they disfigure their faces, so that they may appear to men to be fasting. Amen I say to you, that they receive their reward. But you, when fasting, anoint your head, and wash your face, so that you may not appear to men to be fasting, but to your Father who is in secret. And your Father who sees in secret will repay you in the open.\" True fasting is the estrangement from evils. – For satiety sets grace in the stomach; but fasting raises up profit to the soul. Be of good cheer, that a medicine destructive of sin has been given to you by the physician.","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":610,"ref":"p610","source":"Ὥσπερ γὰρ οἱ ἐν τοῖς ἐγκάτοις τῶν παίδων ζωογονούμενοι σκώληκες, φαρμάκοις τισὶ δριμυτάτοις ἐξαφανίζονται, οὕτως ἁμαρτίαν ὑποικουροῦσαν ἐν τῷ βάθει, τῇ ψυχῇ ἐπεισελθοῦσα ἐναποκτείνει νηστεία. Μὴ ἀφανίσῃς τὸ πρόσωπόν σου ὥσπερ οἱ ὑποκριταί. Οἷος εἶ, τοιοῦτος φαίνου, μὴ κατασχηματίζων σεαυτὸν πρὸς τὸ σκυθρωπὸν, τὴν ἐκ τοῦ δοκεῖν ἐγκρατὴς εἶναι δόξαν θηρώμενος. Οὔτε εὐποιίας σαλπιζομένης ὄφελος, καὶ νηστείας δημοσιευομένης κέρδος οὐδέν. Τὰ γὰρ ἐπιδεικτικῶς γινόμενα, οὐ πρὸς τὸν αἰῶνα τὸν μέλλοντα τὸν καρπὸν ἐκτείνει, ἀλλ' εἰς τὸν τῶν ἀνθρώπων ἔπαινον καταστρέφει. Πρόσδραμε τοίνυν φαιδρῶς τῇ δωρεᾷ τῆς νηστείας. Ἀρχαῖον δῶρον ἡ νηστεία, οὐ παλαιούμενον καὶ γηράσκον, ἀλλ' ἀνανεούμενον ἀεὶ, καὶ εἰς ἀκμὴν ἐπανθοῦν. Οὐ νεώτερον τὸ ἐφεύρημα· πατέρων ἐστὶ τὸ κειμήλιον. Πᾶν τὸ ἀρχαιότητι διαφέρον αἰδέσιμον. Δυσωπήθητι τὴν πολιὰν τῆς νηστείας. Ἡλικιώτης ἐστὶ τῇ ἀνθρωπότητι. Νηστεία ἐν τῷ παραδείσῳ ἐνομοθετήθη. Τὴν πρώτην ἐντολὴν ἔλαβεν ὁ Ἀδάμ· Ἀπὸ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν οὐ φάγεσθε. Τὸ δὲ, Οὐ φάγεσθε, νηστείας ἐστὶ καὶ ἐγκρατείας νομοθεσία. Εἰ ἐνήστευσεν ἀπὸ τοῦ ξύλου ἡ Εὔα, οὐκ ἂν ταύτης ἐδεόμεθα νῦν τῆς νηστείας. Οὐ γὰρ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες. Ἐκακώθημεν διὰ τῆς ἁμαρτίας. Ἰαθῶμεν διὰ τῆς μετανοίας. Μετάνοια δὲ χωρὶς νηστείας, ἀργή. Ἐπικατάρατος ἡ γῆ· ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι. Στυγνάζειν προσετάχθης (μὴ γὰρ τρυφᾷν) διὰ νηστείας ἀπολόγησαι τῷ Θεῷ. Ἀλλὰ καὶ ἡ ἐν τῷ παραδείσῳ διαγωγὴ, νηστείας ἐστὶν εἰκών.","english":"For just as worms that are brought to life in the inmost parts of children are destroyed by certain very pungent medicines, so fasting, entering into the soul, kills sin that lurks in the depths. Do not disfigure your face like the hypocrites. Be such as you are, do not fashion yourself into a gloomy appearance, hunting the glory that comes from seeming to be self-controlled. Neither is there profit when good deeds are trumpeted, nor any gain when fasting is publicized. For things done for display do not extend their fruit to the age to come, but come to an end in the praise of men. Therefore run eagerly and cheerfully to the gift of fasting. Fasting is an ancient gift, not growing old and aging, but ever renewed and flourishing again to its prime. The invention is not recent; it is a treasure of the fathers. Everything that excels in antiquity is worthy of reverence. Be moved to respect the gray hair of fasting. It is of the same age as humanity. Fasting was legislated in paradise. Adam received the first commandment: From the tree of the knowledge of good and evil you shall not eat. And that, You shall not eat, is a legislation of fasting and self-control. If Eve had fasted from the tree, we would not need this fasting now. For those who are healthy have no need of a physician, but those who are sick. We have become sick through sin. Let us be healed through repentance. But repentance without fasting is idle. Cursed is the earth; it will bring forth thorns and thistles for you. You were commanded to be gloomy (for surely not to live in luxury); through fasting make your defense to God. But even the way of life in paradise is an image of fasting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":611,"ref":"p611","source":"Ἐπειδὴ δὲ οὐκ ἐνηστεύσαμεν, ἐξεπέσαμεν τοῦ παραδείσου. Νηστεύσωμεν τοίνυν, ἵνα πρὸς αὐτὸν ἐπανέλθωμεν. Οὐχ ὁρᾷς τὸν Λάζαρον, πῶς διὰ νηστείας εἰσῆλθεν εἰς τὸν παράδεισον· μὴ μιμήσῃ τῆς Εὔας τὴν παρακοήν· μὴ πάλιν σύμβουλον παραδέξῃ τὸν ὄφιν, φειδοῖ τῆς σαρκὸς τὴν βρῶσιν ὑποτιθέμενον· μὴ προφασίζου ἀῤῥωστίαν σώματος καὶ ἀδυναμίαν. Οὐ γὰρ ἐμοὶ τὰς προφάσεις, ἀλλὰ τῷ εἰδότι λέγεις. Νηστεύειν οὐ δύνασαι; κορέννυσθαι δὲ, εἰπέ μοι, καὶ συντρίβειν τὸ σῶμα τῷ βάρει τῶν ἐσθιομένων δύνασαι; Καὶ μὴν τοῖς ἀσθενοῦσιν, οὐ βρωμάτων ποικιλίαν, ἀλλὰ ἀσιτίαν καὶ ἔνδειαν οἶδα τοὺς ἰατροὺς ἐπιτάσσοντας. Πῶς οὖν ταῦτα δυνάμενος, ἐκεῖνα προφασίζῃ μὴ δύνασθαι; τί εὐκοπώτερον τῇ γαστρὶ, λιτότητι διαίτης παρενεγκεῖν τὴν νύκτα, ἢ δαψιλείᾳ βρωμάτων βεβαρημένην κεῖσθαι· μᾶλλον δὲ μηδὲ κεῖσθαι, ἀλλὰ πυκνὰ μεταστρέφεσθαι διαῤῥηγνυμένην καὶ στένουσαν; Μωσέα διὰ νηστείας ἔγνωμεν προσβάλλοντα τῷ ὄρει· οὐ γὰρ ἂν\n\nκατετόλμησεν, καπνιζομένης τῆς κορυφῆς, οὐδ' ἂν ἐθάῤῥησεν εἰσελθεῖν εἰς τὸν γνόφον, εἰ μὴ νηστείᾳ καθώπλιστο. Διὰ νηστείας τὴν ἐντολὴν ὑπεδέξατο δακτύλῳ Θεοῦ γραφεῖσαν ἐν ταῖς πλαξί. Νηστεία προφήτας γεννᾷ, δυνατοὺς ῥώννυσι. Νηστεία νομοθέτας σοφίζει, ψυχῆς ἀγαθὸν φυλακτήριον, σώματι σύνοικος ἀσφαλὴς, ὅπλον ἀριστεύουσιν, ἀθληταῖς γυμνάσιον. Τοῦτο πειρασμοὺς ἀποκρούεται· τοῦτο ἀλείφει πρὸς εὐσέβειαν. Νήψεως σύνοικος, σωφροσύνης δημιουργός· ἐν πολέμοις ἀνδραγαθεῖ, ἐν εἰρήνῃ ἡσυχίαν ἄγει. Τὸν Ναζιραῖον ἁγιάζει, ἱερέας τελειοῖ.","english":"Because we did not fast, we fell out of paradise. Let us therefore fast, so that we may return to it. Do you not see Lazarus, how through fasting he entered into paradise? Do not imitate the disobedience of Eve; do not again accept the serpent as counselor, suggesting food out of sparing of the flesh; do not plead illness and weakness of body. For you are not telling these excuses to me, but to the one who knows. You cannot fast? Tell me, can you be filled and crush the body with the weight of the things you eat? And indeed, to the sick, I know that doctors prescribe not a variety of foods, but abstinence and want. How then, being able to do these things, do you plead that you cannot do those? What is easier for the stomach: to pass the night with plainness of diet, or to lie weighed down by abundance of foods—or rather, not even to lie, but to be turned over frequently, ruptured and groaning? We know Moses, through fasting, approaching the mountain; for he would not have dared, when the summit was smoking, nor would he have had courage to enter into the darkness, if he had not been armed with fasting. Through fasting he received the commandment, written by the finger of God on the tablets. Fasting gives birth to prophets, strengthens the mighty. Fasting makes lawgivers wise; a good safeguard of the soul, a safe companion for the body, a weapon for those who excel, a training ground for athletes. This repels temptations; this anoints for piety. Companion of sobriety, maker of chastity; it acts bravely in wars, in peace it keeps quiet. It sanctifies the Nazirite, it perfects priests.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":612,"ref":"p612","source":"Οὐ γὰρ δυνατὸν ἄνευ νηστείας ἱερουργίας κατατολμῆσαι, οὐ μόνον ἐν τῇ μυστικῇ, καὶ νῦν, καὶ ἀληθινῇ λατρείᾳ, ἀλλὰ καὶ ἐν τῇ τυπικῇ τῇ κατὰ τὸν νόμον προσαγομένῃ. Αὕτη θεατὴν ἐποίησε τοῦ μεγάλου θαύματος τὸν Ἠλίαν. Τεσσαράκοντα γὰρ ἡμέραις νηστείᾳ τὴν ψυχὴν ἀποκαθάρας, οὕτως ἐν τῷ σπηλαίῳ τῷ ἐν Χωρὴβ ἰδεῖν κατηξιώθη, ὡς δυνατόν ἐστιν ἀνθρώπῳ ἰδεῖν τὸν Κύριον. Νηστεία προσευχὴν εἰς οὐρανὸν ἀναπέμπει, οἱονεὶ πτερὸν αὐτῇ γινομένη πρὸς τὴν ἄνω πορείαν. Νηστεία οἴκων αὔξησις, ὑγείας μήτηρ, νεότητος παιδαγωγὸς, κόσμος πρεσβύταις, ἀγαθὴ συνέμπορος ὁδοιπόροις, ἀσφαλὴς ὁμόσκηνος τοῖς συνοίκοις. Οὐχ ὑποπτεύει γάμων ἐπιβουλὴν ὁ ἀνὴρ, νηστείαις ὁρῶν τὴν γυναῖκα συζῶσαν. Οὐ τήκεται ζηλοτυπίαις γυνὴ, τὸν ἄνδρα βλέπουσα νηστείαν καταδεχόμενον. Τίς τὸν ἑαυτοῦ οἶκον ἠλάττωσεν νηστείᾳ; ἀρίθμησον σήμερον τὰ ἔνδον, καὶ ἀρίθμησον μετὰ ταῦτα, οὐδὲν διὰ νηστείαν λείπει τῶν ἐν τῷ οἴκῳ, οὐδὲ ἓν ζῶον ὀδύρεται θάνατον· οὐδαμοῦ αἷμα, οὐδαμοῦ ἀπόφασις παρὰ τῆς ἀπαραιτήτου γαστρὸς ἐκφερομένη κατὰ τῶν ζώων· πέπαυται μαγείρων μάχαιρα· ἡ τράπεζα ἀρκεῖται τοῖς αὐτομάτοις. Τὸ Σάββατον ἐδόθη τοῖς Ἰουδαίοις, ἵνα ἀναπαύσηται, φησὶ, τὸ ὑποζύγιόν σου, καὶ ὁ παῖς σου. Γενέσθω ἡ νηστεία ἀνάπαυσις ἐκ τῶν συνεχῶν πόνων τοῖς διὰ τοῦ ἐνιαυτοῦ παντὸς ὑπηρετοῦσιν οἰκέταις. Ἀνάπαυσόν σου τὸν μάγειρον· δὸς ἀργίαν τῷ τραπεζοποιῷ· στῆσον τὴν χεῖρα τῷ οἰνοχόῳ· ἡσυχασάτω ποτὲ καὶ ὁ οἶκος ἀπὸ τῶν μυρίων θορύβων, καὶ τοῦ καπνοῦ, καὶ τῆς κνίσσης, καὶ τῶν ἄνω καὶ κάτω τρεχόντων, καὶ ὡς ἀπαραιτήτῳ δεσποίνῃ τῇ γαστρὶ λειτουργούντων.","english":"For it is not possible to dare to undertake the sacred ministry without fasting, not only in the mystical worship, both now and true, but also in the typical worship offered according to the law. This made Elijah a spectator of the great wonder. For having purified his soul by a fast of forty days, he was thus deemed worthy to see in the cave in Horeb, as far as it is possible for a man to see the Lord. Fasting sends prayer up to heaven, becoming like a wing for it toward the upward journey. Fasting is the increase of households, the mother of health, the tutor of youth, the adornment of the elderly, a good companion for travelers, a safe housemate for those who dwell together. A husband does not suspect an plot against his marriage when he sees his wife living with fasts. A wife is not consumed by jealousies when she sees her husband accepting fasting. Who has diminished his own household by fasting? Count the things within today, and count them after this; nothing in the house is lacking because of fasting, nor does a single animal bewail death; nowhere is there blood, nowhere is a sentence pronounced by the inexorable belly against the animals; the cook's knife has ceased; the table is content with what comes of itself. The Sabbath was given to the Jews, he says, so that your beast of burden and your servant may rest. Let fasting become a rest from continual labors for the servants who serve throughout the whole year. Give your cook rest; give the table-server leisure; stop the hand of the cupbearer; let the house also be at peace for once from the countless tumults, and the smoke, and the steam, and those running up and down, and serving the belly as an inexorable mistress.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":613,"ref":"p613","source":"Νηστεία δανείου φύσιν οὐκ οἶδεν. Οὐκ ὄζει τόκον ἡ τράπεζα τοῦ νηστευτοῦ· οὐκ ἔχουσιν ὀρφανὸν τοῦ νηστευτοῦ παῖδα τόκοι πατρῷοι, περιπλεκόμενοι ὡς ὄφεις. Νηστεύοντος σεμνὸν τὸ χρῶμα, οὐκ εἰς ἐρύθημα ἀναιδὲς ἐξανθοῦν, ἀλλ' ὠχρότητι σώφρονι κεκοσμημένον· ὀφθαλμὸς πραῢς, κατεσταλμένον βάδισμα, πρόσωπον σύννουν, ἀκολάστῳ γέλωτι μὴ καθυβριζόμενον, συμμετρία λόγου, καθαρότης καρδίας. Νηστεία πόλεως εὐσχημοσύνη, ἀγορᾶς εὐστάθεια, οἴκων εἰρήνη, σωτηρία τῶν ὑπαρχόντων. Βούλει αὐτῆς ἰδεῖν τὴν σεμνότητα; Σύγκρινόν μοι τὴν σήμερον ἑσπέραν πρὸς τὴν αὔριον, καὶ ὄψει τὴν πόλιν ἐκ ταραχῆς εἰς γαλήνην βαθεῖαν μεταβαλοῦσαν. Νηστεία ἀληθὴς, ἡ τῶν κακῶν ἀλλοτρίωσις. Λύε πάντα σύνδεσμον ἀδικίας. Ἄφες τῷ πλησίον τὴν λύπην· ἄφες αὐτῷ τὰ ὀφειλήματα. Μὴ εἰς κρίσεις καὶ μάχας νηστεύετε· κρεῶν οὐκ ἐσθίεις, ἀλλ' ἐσθίεις τὸν ἀδελφόν· οἴνου ἀπέχῃ, ἀλλ' ὕβρεων οὐ κρατεῖς· τὴν ἑσπέραν ἀναμένεις εἰς μετάληψιν, ἀλλὰ δαπανᾷς τὴν ἡμέραν εἰς δικαστήρια. Τί ὄφελος νηστεύειν τῷ σώματι, τὴν δὲ ψυχὴν μυρίων κακῶν ἐμπλησθῆναι; Ἔλαιον μὲν πιαίνει τὸν ἀθλητὴν, νηστεία δὲ τὸν ἀσκητὴν τῆς εὐσεβείας κρατύνει. Ὥστε ὅσον ὑφαιρεῖς τῆς σαρκὸς, τοσούτῳ ποιήσῃς τῆς πνευματικῆς εὐεξίας τὴν ψυχὴν ἀποστίλβειν. Οὐ γὰρ σωματικοῖς πόνοις, ἀλλὰ καρτερίᾳ ψυχῆς, καὶ τῇ πρὸς τὰς θλίψεις ὑπομονῇ, τὸ πρὸς τοὺς ἀοράτους ἐχθροὺς περιγίνεται κράτος. Ἔτι μὲν οὖν πάντα τὸν χρόνον ἡ νηστεία ὠφέλιμος τοῖς αἱρουμένοις αὐτήν.","english":"Fasting does not know the nature of a loan. The table of the one who fasts does not smell of interest; paternal interest does not hold the child of the one who fasts as an orphan, entwining itself like snakes. When one fasts, the complexion is modest, not blooming into shameless redness, but adorned with a sober pallor; the eye is gentle, the step restrained, the face thoughtful, not insulted by unrestrained laughter, moderation in speech, purity of heart. Fasting is the dignity of a city, the stability of the marketplace, the peace of households, the preservation of one's possessions. Do you wish to see its modesty? Compare this evening with tomorrow for me, and you will see the city changed from turmoil into a deep calm. True fasting is alienation from evils. Loose every bond of injustice. Forgive your neighbor the grief; forgive him the debts. Do not fast for judgments and fights; you do not eat meat, but you eat your brother; you abstain from wine, but you do not restrain insults; you wait for evening for partaking, but you spend the day in law courts. What profit is it to fast with the body, but to fill the soul with countless evils? Oil fattens the athlete, but fasting strengthens the ascetic of piety. So to the extent that you subtract from the flesh, to that extent make the soul shine with the good condition of spiritual health. For not by bodily labors, but by endurance of soul and patience toward afflictions, is the victory over invisible enemies won. Indeed, then, at all times fasting is beneficial to those who choose it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":614,"ref":"p614","source":"Οὔτε γὰρ ἐπήρεια δαιμόνων κατατολμᾷ τοῦ νηστεύοντος, ἀλλὰ καὶ οἱ φύλακες τῆς ζωῆς ἡμῶν ἄγγελοι φιλοπονώτερον παραμένουσι τοῖς διὰ νηστείας κεκαθαρμένοις. Ἄγγελοί εἰσιν οἱ καθ' ἑκάστην Ἐκκλησίαν ἀπογραφόμενοι τοὺς νηστεύοντας. Ὅρα μὴ διὰ μικρὰν ἡδονὴν βρωμάτων ζημιωθῇς τὴν ἀπογραφὴν τοῦ ἀγγέλου, ὑπόδικον δὲ σαυτὸν\n\nλειποταξίου γραφῆς τῷ στρατολογήσαντι καταστήσῃς. Πλούσιος εἶ; μὴ καθυβρίσῃς τὴν νηστείαν, ἀπαξιώσας λαβεῖν αὐτὴν ὁμοτράπεζον, μηδὲ τῆς οἰκίας ἑαυτοῦ ἄτιμον ὑποπέμψῃς, παρευημερηθεῖσαν ὑπὸ τῆς ἡδονῆς, μήποτέ σου καταγγείλῃ ἐπὶ τοῦ νομοθέτου τῶν νηστειῶν, καὶ πολλαπλασίονά σοι ἀπὸ καταδίκης ἐπαγάγῃ τὴν ἔνδειαν, ἢ ἐξ ἀῤῥωστίας σώματος, ἢ ἐξ ἄλλης τινὸς σκυθρωπῆς περιστάσεως. Ὁ πένης μὴ εἰρωνευέσθω πρὸς τὴν νηστείαν, πάλαι σύνοικον καὶ ὁμοδίαιτον ἔχων. Γυναιξὶ δὲ, ὥσπερ τὸ ἀναπνεῖν, οὕτω καὶ τὸ νηστεύειν οἰκεῖόν ἐστι κατὰ φύσιν. Οἱ παῖδες, ὥσπερ τὰ εὐθαλῆ τῶν φυτῶν τῷ τῆς νηστείας ὕδατι καταρδευέσθωσαν. Τοῖς πρεσβυτέροις κοῦφον ποιεῖ τὸν πόνον ἡ ἐκ παλαιοῦ πρὸς αὐτὸν οἰκείωσις. Πόνοι γὰρ ἐκ μακρᾶς συνηθείας μελετηθέντες, ἀλυπότερον προσπίπτουσι τοῖς ἐγγεγυμνασμένοις. Τοῖς ὁδοιπόροις εὐσταλὴς συνέμπορος ἡ νηστεία. Ὥσπερ γὰρ ἡ τρυφὴ ἀχθοφορεῖν αὐτοὺς ἀναγκάζει, τὰς ἀπολαύσεις περικομίζοντας, οὕτω καὶ κούφους αὐτοὺς καὶ εὐζώνους ἡ νηστεία παρασκευάζει. Μέλλων τοίνυν νηστεύειν, μὴ σκυθρωπάσῃς Ἰουδαϊκῶς. Εὐαγγελικῶς τὴν ψυχὴν καταφαίδρυνον, μὴ πενθῶν τῆς γαστρὸς τὴν ἔνδειαν, ἀλλ' ἐνηδόμενος τῇ ψυχῇ τῶν πνευματικῶν ἀπολαύσεων.","english":"For neither does the assault of demons dare to attempt anything against the one who fasts, but even the angels who guard our life remain more diligently with those who have been purified through fasting. They are angels who in each Church record those who fast. See that you are not penalized for a small pleasure of foods by the angel's record, and that you do not make yourself liable to the charge of desertion before the one who enlisted you. Are you rich? Do not insult fasting by deeming it unworthy to take it as a table companion, nor send it away from your house dishonored, set aside by pleasure, lest it denounce you before the lawgiver of fasts and bring upon you, from condemnation, a lack many times greater, either from bodily weakness or from some other gloomy circumstance. Let not the poor man mock fasting, since he has long had it as a housemate and companion of life. For women, just as breathing, so also fasting is proper by nature. Let children, like flourishing plants, be watered with the water of fasting. For the elderly, long familiarity with it makes the labor light. For labors practiced from long habit fall upon those who are trained in them with less pain. For travelers, fasting is a well-equipped fellow traveler. For just as luxury forces them to bear burdens, carrying around their indulgences, so fasting prepares them light and unencumbered. Therefore, when about to fast, do not look sullen in a Jewish way. Make your soul radiant in a Gospel way, not mourning the stomach's lack, but rejoicing in the soul's spiritual enjoyments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":615,"ref":"p615","source":"Οἶδας ὅτι ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός. Ἐπεὶ οὖν ταῦτα ἀντίκεινται ἀλλήλοις, ὑφέλωμεν τῆς σαρκὸς τὴν εὐπάθειαν· αὐξήσωμεν δὲ τῆς ψυχῆς τὴν ἰσχὺν, ἵνα διὰ τῆς νηστείας κατὰ τῶν παθῶν λαβόντες τὰ νικητήρια, τοὺς τῆς ἐγκρατείας στεφάνους ἀναδησώμεθα. Νηστεύων μὴ στύγναζε. Διὰ τοῦτο νηστεύεις ἀπὸ βρωμάτων, ἵνα τραφῇς διὰ τοῦ πνεύματος· καὶ διὰ τοῦτο ἀπέχῃ τῶν σωματικῶν ἐδεσμάτων, ἵνα ἐμπλησθῇς τῶν πνευματικῶν ἀναθημάτων. Φάρμακόν ἐστιν ἀναιρετικὸν τῆς ἁμαρτίας ἡ νηστεία, καὶ κατάπλασμα ψυχῆς μαλακτικὸν, ἁπαλύνουσα πρὸς εὐσέβειαν. Καὶ ὥσπερ τὰ χρόνια πάθη δριμυτάτοις τισὶ καὶ στυπτικωτάτοις καταπασσόμενα, τὸ μὲν σηπτικὸν τοῦ σώματος ἀποῤῥίπτει, τὸ δὲ συνουλωτικὸν τῆς σαρκὸς ἐπισυνάγει, τὸν αὐτὸν τρόπον, καὶ τὴν ἔνδον ὑποσμύχουσαν ἁμαρτίαν, καὶ τὴν ψυχὴν νεμομένην, στυπτικωτάτη ὑπεισελθοῦσα ἁμαρτίᾳ νηστεία, ἀναξηραίνει αὐτὴν κατ' ὀλίγον λεπτύνουσα. Διὰ τοῦτο, εἰ καὶ ἐπίπονος ἡ νηστεία, ἀλλ' ὠφέλιμος καὶ εὐπρόσιτος. Μὴ τοίνυν λυπούμενος νηστεύσῃς, ἵνα μὴ τὸν κάματον ἀπολέσῃς. Ὅσῳ γὰρ νηστεία ὑποστύφει τὸ σῶμα, τοσοῦτον ἐκ τῆς νηστείας ὠφελῇ. Ἀνάδραμε ἐπὶ τὰς τῶν δικαίων πολιτείας, καὶ εὑρήσεις αὐτοὺς τὸ πλέον διὰ νηστείας εὐδοκιμήσαντας. Πρῶτον Μωσῆς νηστεύσας ἐπὶ τὸν γνόφον εἰσελήλυθεν, καὶ συνόμιλος τῷ Θεῷ διὰ νηστείας γέγονεν, τεσσαράκοντα ἡμέρας τὴν νηστείαν ἐπισυνάψας. Νομοθέτης διὰ νηστείας ἐχρημάτισεν, καὶ οὔτε ἄρτον ἔφαγεν, οὔτε ὕδωρ ἔπιεν. Νηστεύοντες τῆς εὐποιίας φροντίζετε.","english":"You know that the flesh desires against the spirit, and the spirit against the flesh. Since therefore these things are opposed to one another, let us take away the flesh's ease and increase the soul's strength, so that through fasting, having won the victory over the passions, we may bind on the crowns of self-control. Do not be sullen while fasting. For this reason you fast from foods, so that you may be nourished through the spirit; and for this reason you abstain from bodily foods, so that you may be filled with spiritual offerings. Fasting is a remedy that destroys sin, and a soothing poultice for the soul, softening it toward piety. And just as chronic ailments, when sprinkled with certain very sharp and very astringent substances, cast off the putrid part of the body and draw together the healing scar of the flesh, in the same way fasting, entering in as a most astringent remedy against the sin that smolders within and feeds on the soul, dries it up, thinning it little by little. Therefore, even if fasting is laborious, it is beneficial and easy of approach. Do not, then, fast while grieving, lest you lose your labor. For to the extent that fasting contracts the body, to that extent you are benefited by the fasting. Run back to the ways of life of the righteous, and you will find that they distinguished themselves chiefly through fasting. First Moses, having fasted, entered into the darkness and through fasting became a converser with God, having extended his fast for forty days. Through fasting he was appointed a lawgiver, and he ate neither bread nor drank water. While fasting, take thought for doing good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":616,"ref":"p616","source":"Ὁ γὰρ νηστεύων, καὶ μὴ μεταδιδοὺς ἄρτον τῷ πένητι, ματαία ἡ νηστεία αὐτοῦ ἔσται. Πολλοὶ οὖν εἰσι νηστεύοντες μετὰ σάκκου καὶ σποδοῦ, καὶ πολλῶν δακρύων, καὶ τῷ πεινῶντι μὴ μεταδιδόντες ὀβολὸν ἕνα, ἄμισθον ποιοῦντες τὴν νηστείαν αὐτῶν, ἣν ὁ Θεὸς οὐ προσδέχεται. Ἄκουσον οὖν, τί λέγει ἐν Ἡσαίᾳ τῷ προφήτῃ· Οὐδ' ἂν κάμψῃς ὡς κρίκον τὸν τράχηλόν σου, καὶ σάκκον καὶ σποδὸν ὑποστρώσῃ· οὐδὲ οὕτως κληθήσεται νηστεία. Ἀλλὰ λύε πάντα σύνδεσμον ἀδικίας καὶ δὸς πεινῶντι ἄρτον ἐκ ψυχῆς σου. Ἀπόστελλε τεθραυσμένους ἐν ἀφέσει· διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων· διάθρυπτε πεινῶντι τὸν ἄρτον σου, καὶ πτωχοὺς ἀστέγους εἰσάγαγε εἰς τὸν οἶκόν σου. Ταύτην τὴν νηστείαν ἀγαπᾷ ὁ Θεός. Τὰ γὰρ τρίχινα καὶ ἡ σποδὸς οὐδέν σε ὠφελήσει νηστεύοντός σου. Χόρτασον πένητα, ἵνα σε εὐλογήσῃ, καὶ εὑρήσεις αὐτὸ πρὸ προσώπου σου ἐν τῇ ἐξόδῳ τῆς ψυχῆς σου. Εἰ τὰ δάκρυα τοῦ πένητος βλέπων οὐκ ἐλεεῖς, ὁ Θεὸς πῶς σε ἐλεήσει; Νηστεία καθαρὰ, ὅταν σοῦ νηστεύοντος ὁ πένης χορτάζηται ἐκ τῶν σῶν. Πολλὴν εὐεργεσίαν ἀπολαύομεν ἐκ τῆς νηστείας· νοῦν ἀτάραχον, λογισμῶν γαληνότητα, καρδίαν πραεῖαν, κεφαλὴν ἀνάλγητον, πόδας ὀρθούς. Θλίβῃ, ὅτι οἱ ὀφθαλμοί σου οὐκ εἰσὶ","english":"For if one fasts and does not share bread with the poor, his fasting will be in vain. Many therefore fast with sackcloth and ashes and many tears, yet do not give a single obol to the hungry, making their fasting without reward, which God does not accept. Hear therefore what he says in Isaiah the prophet: Even if you bend your neck like a ring and spread sackcloth and ashes beneath you, not even so shall it be called fasting. But loose every bond of injustice and give bread to the hungry from your soul. Send forth the broken in release; dissolve the strangleholds of violent contracts; break your bread to the hungry, and bring the poor without shelter into your house. This is the fasting that God loves. For haircloth and ashes will profit you nothing while you fast. Feed the poor, so that he may bless you, and you will find it before your face at the departure of your soul. If, seeing the tears of the poor, you do not show mercy, how will God have mercy on you? Fasting is pure when, while you fast, the poor is fed from your own goods. We enjoy great benefit from fasting: an untroubled mind, calmness of thoughts, a gentle heart, a head free from pain, feet standing upright. You are distressed because your eyes are not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":617,"ref":"p617","source":"τεθολωμένοι, οὐδὲ αἱματώδεις, καὶ ἡ γλῶσσά σου οὐ ψελίζει, καὶ ὅτι οἱ πόδες σου ὀρθῶς περιπατοῦσιν; Μεγάλη ἡ νηστεία, καὶ δι' αὐτῆς πολλοὶ ὑπερέβησαν τὰ ἀνθρώπινα, καὶ μετὰ ἀγγέλων ἔχουσι τὴν διαγωγήν. Δανιὴλ, οὐχὶ διὰ νηστείαν τὴν τῶν λεόντων ἀγριότητα εἰς προβάτων ἡμερότητα μετέβαλε; Νηστεύσας γὰρ ἑπτὰ ἡμέρας ἐν λάκκῳ, τοὺς ὑπερμεγέθεις λέοντας ὡς περιστερὰς κατενόει. Καὶ βλέπε μοι αὐτοῦ τὴν ἀρετὴν, ὅτι καὶ τοὺς λέοντας νηστεύειν ἐδίδαξεν. Εἰς ἄριστον τῶν λεόντων ἐβλήθη ὁ ἅγιος ἐν τῷ λάκκῳ, καὶ εὑρέθη αὐτὸς ἀριστῶν, ἐπικομισαμένου τοῦ Ἀββακοὺμ διὰ προστάγματος Κυρίου, καὶ οἱ λέοντες μετὰ πολλῆς φιλοσοφίας ἐκαθίζοντο. Ὦ νηστείας ὑπερβολή! τοὺς λέοντας ἐφίμωσε, τὸν δράκοντα διέῤῥηξε, τὸν Βὴλ κατέστρεψεν, καὶ τὴν Σωσάνναν διέσωσεν. Οἱ τρεῖς παῖδες νηστεύοντες, τὴν κάμινον ὡς πηλὸν κατεπάτουν, καὶ τὴν φλόγα ὡς δροσοειδῆ παράδεισον κατανοοῦντες, ἄκαυστοι διέμειναν, καὶ τὰς τοῦ βασιλέως ἀπειλὰς ὡς ἀράχνην διέλυσαν. Διὰ νηστείας ὁ μέγας ἐν προφήταις Μωσῆς τὸν νόμον ἐδέξατο. Νηστεύσας γὰρ ἡμέρας τεσσαράκοντα, τὴν ὀργὴν τὴν κατὰ τοῦ λαοῦ κατέπαυσεν. Νηστεύσαντες Νινευῖται ἐν ἡμέραις τρισὶ τὴν πολυπληθῆ πόλιν διέσωσαν. Νηστεία ἀγγέλων μίμημα. Νηστεία τοὺς ἀνθρώπους εἰς οὐρανοὺς ἀνήγαγεν, καὶ μετ' ἀγγέλων πολιτεύεσθαι παρεσκεύασεν, καὶ μετὰ μαρτύρων τὴν ἀνάπαυσιν ἐδωρήσατο. Μὴ μυσταγωγείτω σε ἐπὶ νηστείαν ἡ μέθη. Οὐκ ἔστι διὰ μέθης εἴσοδος εἰς νηστείαν· οὐ γὰρ διὰ πλεονεξίας εἰς δικαιοσύνην, οὐδὲ δι' ἀκολασίας εἰς σωφροσύνην, οὐδὲ συλλήβδην εἰπεῖν, διὰ κακίας εἰς ἀρετήν.","english":"defiled, nor bloodshot, and your tongue does not lisp, and that your feet walk rightly? Great is fasting, and through it many have transcended human nature and have their conduct with the angels. Did not Daniel, through fasting, change the savagery of the lions into the gentleness of sheep? For after fasting seven days in the pit, he looked upon the enormous lions as doves. And observe for me his virtue, that he even taught the lions to fast. The saint was cast into the pit for the lions' meal, and he was found himself dining, since Habakkuk had been brought there by the command of the Lord, and the lions sat down with great philosophy. O the exceeding greatness of fasting! It muzzled the lions, it tore apart the dragon, it overthrew Bel, and it saved Susanna. The three youths, while fasting, trampled the furnace as though it were clay, and perceiving the flame as a dewy paradise, they remained unscorched, and they dissolved the king's threats as though a spider's web. Through fasting Moses, the great one among the prophets, received the law. For after fasting forty days, he stopped the wrath against the people. The Ninevites, by fasting three days, saved their populous city. Fasting is an imitation of the angels. Fasting led men up to the heavens and prepared them to live as citizens with the angels, and granted them rest with the martyrs. Let not drunkenness initiate you into fasting. There is no entrance into fasting through drunkenness; for neither is there entry into righteousness through greed, nor into temperance through licentiousness, nor, to speak summarily, into virtue through vice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":618,"ref":"p618","source":"Ἄλλη θύρα ἐπὶ νηστείαν. Ἡ μέθη εἰς ἀκολασίαν εἰσάγει, ἐπὶ δὲ νηστείαν αὐτάρκεια· ἀθλῶν προγυμνάζεται, ὁ νηστεύων προεγκρατεύεται. Μὴ ὡς ἀμυνόμενος τὸν νομοθέτην τῶν πέντε ἡμερῶν τὴν κραιπάλην προαπετίθεσο. Καὶ γὰρ ἀνόνητα πονεῖς, τὸ μὲν σῶμα συντρίβων, μὴ παραμυθούμενος δὲ τὴν ἔνδειαν. Ἄπιστόν ἐστι τὸ ταμεῖον· εἰς τετρημένον πίθον ἀντλεῖς. Οὐδεὶς γυναῖκα σεμνὴν νόμοις γαμικοῖς ἐπάγεσθαι μέλλων, παλλακίδας προσλαβὼν καὶ ἑταίρας εἰσοικίζει. Οὐ γὰρ ἀνέχεται ἡ νομίμη γυνὴ μετὰ τῶν διεφθαρμένων συνοικῆσαι. Μὴ τοίνυν καὶ σὺ προσδοκωμένης νηστείας, προεισαγάγῃς τὴν μέθην, τὴν πάνδημον πόρνην, τὴν ἀναισχυντίας μητέρα, τὴν φιλόγελων, τὴν μαινάδα, τὴν πρὸς πᾶσαν ἀσχημο σύνην εὔκολον. Οὐ γὰρ μὴ εἰσέλθῃ νηστεία καὶ δέησις εἰς ψυχὴν ῥυπωθεῖσαν ὑπὸ τῆς μέθης. Νηστεία καὶ δέησις ἐκ θανάτου ῥύεται· δικαιοσύνη δὲ ὑπὲρ ἀμφότερα. Οἶδε νηστεία πλούσιον τὸν πένητα ἀπεργάσασθαι. Οὐ γὰρ ἀκαίρως συγχωρεῖ δαπανᾷν τοῦ μέτρου, τὴν αὐτάρκειαν παρεχομένη. Οἶδε καὶ τὸν πλούσιον οἰκονόμον τῶν ἰδίων χρημάτων κατασκευάζειν. Οὐκ ἀποχὴ βρωμάτων, ἀλλὰ ἀποχὴ πλημμελημάτων ἐργάζεται νηστείαν. –Φιλήσωμεν τὴν νηστείαν, ὅτι μήτηρ σωφροσύνης ἐστὶ, καὶ πηγὴ φιλοσοφίας ἁπάσης. Τὸ μετὰ νηστείας εἶναι εὐχὴν, δυνατωτέραν ποιεῖ τὴν εὐχήν. Νῦν σωφροσύνη λογισμῶν πολλὴ πάρεστι· νῦν δὲ ἐγήγερται ἡ διάνοια, καὶ τὰ ἄνω περισκοπεῖ ἡ ψυχή· διὰ τοῦτο τῇ νηστείᾳ τὴν προσευχὴν συνέζευξεν ἡ Γραφή.","english":"Another door concerning fasting. Drunkenness leads to licentiousness, but self-sufficiency leads to fasting; the athlete is trained beforehand, the one who fasts exercises self-control beforehand. Do not set aside the drunkenness of the five days beforehand as if you were defending yourself against the lawgiver. For you labor to no profit, crushing the body but not relieving its want. The storehouse is untrustworthy; you are drawing water into a pierced jar. No one who is about to bring a modest woman into his house by the laws of marriage first takes concubines and brings courtesans into his home. For the lawful wife does not endure to live together with corrupted women. Therefore, when the fast is expected, do not first bring in drunkenness, the common prostitute, the mother of shamelessness, the laughter-loving one, the maenad, the one easy to every indecency. For fasting and prayer will not enter a soul defiled by drunkenness. Fasting and prayer deliver from death; but righteousness is greater than both. Fasting knows how to make the poor man rich. For it does not allow spending beyond measure at the wrong time, providing self-sufficiency. It also knows how to make the rich man a steward of his own money. It is not abstinence from foods, but abstinence from offenses, that produces fasting. Let us love fasting, because it is the mother of chastity and the source of all philosophy. To be with fasting makes prayer more powerful. Now great chastity of thoughts is present; now the mind is awakened, and the soul looks around at things above; for this reason Scripture has yoked prayer together with fasting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":619,"ref":"p619","source":"Τότε γὰρ τερπνοτέρα καὶ δοκιμωτέρα ἀπὸ τῆς λύρας ἀναπέμπεται ἡ μελῳδία, ὅτι οὐκ εἰσὶ διάβροχοι αἱ νευραὶ τῇ πλεονεξίᾳ τῆς μέθης, ἀλλ' εὔτονος ὁ λογισμὸς, καὶ διεγηγερμένος ὁ νοῦς. Νήφουσα ἡ ψυχὴ οὕτω προσιέναι τῷ Θεῷ, καὶ διαλέγεσθαι μόνον πρὸς μόνον.\n\nΣΤΟΙΧΕΙΟΝ Ξ.\n\nΤΙΤΛ. Αʹ. –Περὶ ξένων πραγμάτων, καὶ τῶν σπανίως ἔν τισιν εὑρεθέντων. «Ἔκραξαν οἱ υἱοὶ Ἰσραὴλ πρὸς Κύριον, καὶ ἤγειρεν αὐτοῖς Κύριος σωτῆρα τὸν Ἀὼδ, ἄνδρα ἀμφοτεροδέξιον. Μετὰ Ἀὼδ ἀνέστη Σαμεγὰρ, καὶ ἐπάταξε τοὺς ἀλλοφύλους ἑξακοσίους ἄνδρας ἐν τῷ ἀροτρόποδι τῶν βοῶν, καὶ ἔσωσε τὸν\n\nἸσραήλ.» «Κατέβη Σαμψὼν, καὶ ὁ πατὴρ αὐτοῦ, καὶ ἡ μήτηρ αὐτοῦ εἰς Θαμναθᾶ, καὶ ἦλθον ἕως τοῦ ἀμπελῶνος· καὶ ἰδοὺ σκύμνος λέοντος εἰς συνάντησιν. Καὶ ἥλατο ἐπ' αὐτὸν Πνεῦμα Κυρίου, καὶ διέσπασεν αὐτὸν ὡς ἔριφον αἰγῶν, καὶ οὐδὲν ἦν ἐν ταῖς χερσὶν αὐτοῦ. Καὶ οὐκ ἀπήγγειλε τῷ πατρὶ αὐτοῦ, καὶ τῇ μητρὶ αὐτοῦ ὃ ἐποίησεν.» «Ἐπορεύθη Σαμψὼν, καὶ συνέλαβε τριακοσίους ἀλώπεκας, καὶ ἔλαβε λαμπάδας, καὶ ἔστρεψε κέρκον πρὸς κέρκον, καὶ ἔθηκε λαμπάδα μίαν ἀναμέσον τῶν δύο κέρκων ἐν τῷ μέσῳ, καὶ ἔδησεν. Καὶ ἐνεπύρισεν τοὺς στάχυας τῶν ἀλλοφύλων ἀπὸ ἅλωνος ἕως σταχύων ὀρθῶν, καὶ ἕως ἀμπελῶνος καὶ ἐλαίας.» «Εἶπε Σαμψών· Ἐν σιαγόνι ὄνου ἐξαλείφων ἐξήλειψα αὐτούς· ὅτι ἐν σιαγόνι ὄνου ἐπάταξα χιλίους ἄνδρας. Καὶ ἐδίψησε σφόδρα, καὶ ἐβόησε πρὸς Κύριον· Σὺ εὐώδωσας ἐν χειρὶ τοῦ δούλου σου τὴν σωτηρίαν τὴν μεγάλην ταύτην· καὶ νῦν ἀποθνήσκω ἐν δίψει, καὶ ἐμπεσοῦμαι εἰς χεῖρας τῶν ἀπεριτμήτων.","english":"For then the melody sent up from the lyre is more pleasant and more approved, because the strings are not soaked through by the excess of drunkenness, but the reason is well-toned and the mind is awake. Let the soul, being sober, thus draw near to God and converse alone with the alone.\n\nLETTER XI.\n\nTITLE 1. — Concerning strange things, and those rarely found in certain persons. \"The sons of Israel cried out to the Lord, and the Lord raised up for them a savior, Aod, a man ambidextrous. After Aod arose Samegar, and he struck down six hundred men of the foreigners with the goad of the oxen, and he saved\n\nIsrael.\" \"Sampson went down, and his father, and his mother, to Thamnatha, and they came as far as the vineyard; and behold, a whelp of a lion met him. And the Spirit of the Lord leaped upon him, and he tore it apart as a kid of goats, and there was nothing in his hands. And he did not report to his father and to his mother what he had done.\" \"Sampson went, and he caught three hundred foxes, and he took torches, and he turned tail to tail, and he placed one torch between the two tails in the middle, and he tied them. And he set fire to the standing grain of the foreigners from the threshing floor to the standing ears, and as far as the vineyard and the olive tree.\" \"Sampson said: With the jawbone of a donkey, wiping out I wiped them out; because with the jawbone of a donkey I struck down a thousand men. And he thirsted greatly, and he cried out to the Lord: You have prospered in the hand of your servant this great salvation; and now I am dying of thirst, and I shall fall into the hands of the uncircumcised.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":620,"ref":"p620","source":"Καὶ ἤνοιξεν ὁ Θεὸς τὸ τραῦμα τὸ ἐν τῇ σιαγόνι, καὶ ἐξῆλθεν ἐξ αὐτοῦ ὕδατα· καὶ ἔπιεν, καὶ ἐπέστρεψε τὸ πνεῦμα αὐτοῦ, καὶ ἔζησεν.» «Καὶ εἶδεν ἐκεῖ γυναῖκα πόρνην, καὶ εἰσῆλθε πρὸς αὐτὴν, καὶ ἀπηγγέλη τοῖς Γαζαίοις, λέγοντες· Ἥκει Σαμψὼν ὧδε. Καὶ ἐκύκλωσαν, καὶ ἐνήδρευσαν αὐτὸν ὅλην τὴν νύκτα ἐν τῇ πύλῃ τῆς πόλεως. Καὶ ἐκώφευσαν ὅλην τὴν νύκτα λέγοντες· Ὡς διαφαύσει ὁ ὄρθρος φονεύσομεν αὐτόν. Καὶ ἐκοιμήθη Σαμψὼν ἕως μεσονυκτίου. Καὶ ἀνέστη ἐν ἡμίσει τῆς νυκτὸς, καὶ ἐπελάβετο τῶν θυρῶν τῆς πύλης τῆς πόλεως, σὺν τοῖς δυσὶ σταθμοῖς, καὶ ἀνεβίβασεν αὐτὰ σὺν τῷ μοχλῷ, καὶ ἔθηκεν ἐπὶ τοὺς ὤμους, καὶ ἀπήνεγκεν αὐτὰ ἐπὶ τὴν κορυφὴν τοῦ ὄρους, καὶ ἔθηκεν ἐκεῖ.» «Ἑπτακόσιοι ἄνδρες, ἐκλεκτοὶ ἐκ παντὸς τοῦ λαοῦ ἀμφοτεροδέξιοι πάντες οὗτοι, σφενδονῆται ἐν λίθῳ πρὸς τρίχα, καὶ οὐκ ἐξαμαρτάνοντες.» «Ἀσαὴλ κοῦφος τοῖς ποσὶν, ὡσεὶ μία δορκὰς ἐν ἀγρῷ.» Πάντα ἐν πᾶσι μέμικται· καὶ ἐν τῇ γῇ εὑρήσεις ὕδωρ, καὶ ἀέρα καὶ πῦρ· εἶτα ἐκ λίθων μὲν πῦρ ἐξάλλεται. Ἐκ σιδήρου δὲ, ὃ καὶ αὐτὸ ἔχει ἀπὸ γῆς τὴν γένεσιν, πῦρ ἄφθονον ἐν ταῖς παρατρίψεσιν πέφυκεν ἀπολάμπειν. Ὃ καὶ θαυμάσαι ἄξιον, πῶς ἐν μὲν τοῖς σώμασιν ὑπάρχον τὸ πῦρ ἀβλαβῶς ἐμφωλεύει, προσκλιθὲν δὲ ἐπὶ τὰ ἔξω, δαπανητικόν ἐστι τῶν φυλασσόντων. Εἴποις δ' ἂν περὶ θαλάσσης αὐτῆς, πῶς εἰς ἅλας τὸ ὕδωρ πήγνυται; πῶς ὁ πολυτίμητος λίθος τὸ κοράλλιον, χλόη μέν ἐστι τῆς θαλάσσης, ἐπειδὰν δὲ εἰς τὸν ἀέρα ἐξενεχθῇ πρὸς λίθου στεῤῥότητα μεταπήγνυται; πόθεν τῷ εὐτελεστάτῳ ζώῳ τῷ ὀστρέῳ τὸν βαρύτιμον μαργαρίτην ἡ φύσις ἐνέθηκεν;","english":"And God opened the wound that was in his jaw, and waters came out of it; and he drank, and his spirit returned, and he lived. And he saw there a harlot woman, and went in to her, and it was reported to the Gazites, saying: Samson has come here. And they surrounded and lay in wait for him all night in the gate of the city. And they kept quiet all night, saying: When the dawn breaks, we will kill him. And Samson slept until midnight. And he rose in the middle of the night, and took hold of the doors of the gate of the city, with the two posts, and lifted them up with the bar, and put them on his shoulders, and carried them to the top of the mountain, and set them there. Seven hundred men, chosen from all the people, all of them ambidextrous, slingers of stones at a hair, and not missing. Asahel swift of foot, as a gazelle in the field. All things are mingled in all things; and in the earth you will find water, and air and fire; then from stones fire leaps out. And from iron, which itself also has its origin from the earth, abundant fire is naturally wont to shine forth in rubbings. Which is also worthy of wonder, how fire existing in bodies lurks harmlessly, but when it is struck out upon things outside, it is destructive of those who keep it. And you might speak concerning the sea itself, how is the water congealed into salt? How is the precious stone, the coral, a plant of the sea, but when it is brought out into the air it is transformed to the hardness of stone? From where has nature put the costly pearl into the most worthless creature, the oyster?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":621,"ref":"p621","source":"Ἃ γὰρ ἐπιθυμοῦσι θησαυροὶ βασιλέων, ταῦτα περὶ αἰγιαλοὺς, καὶ ἀκτὰς καὶ τραχείας πέτρας διέῤῥιπται, τοῖς τῶν ὀστρέων σώμασιν ἐγκείμενα. Πόθεν τὸ χρυσοῦν ἔριον αἱ πίνναι τρέφουσιν, ὅπερ οὐδεὶς τῶν ἀνθοβαφῶν μέχρι νῦν ἐμιμήσατο; πόθεν αἱ κόχλαι τοῖς βασιλεῦσι τὴν ἁλουργίδα χαρίζονται, αἳ καὶ τὰ ἄνθη τῶν λειμώνων τῇ εὐχροίᾳ παρέδραμον. Ἐποίησεν ὁ Θεὸς τὰ κήτη τὰ μεγάλα· οὐκ ἐπειδὴ καρίδος καὶ μαινίδος μείζονα, διὰ τοῦτο μεγάλα εἴρηται, ἀλλ' ἐπειδὴ τοῖς μεγίστοις ὄρεσι τῷ ὄγκῳ τοῦ σώματος παρεικάζονται· ἅ γε καὶ νήσων πολλάκις φαντασίαν παρέχεται. Ἐὰν δὲ ἀκούσῃς, ὅτι τὰ μέγιστα τῶν πλοίων ἡπλωμένοις ἱστίοις ἐξουρίας φερόμενα, τὸ μικρὸν ἰχθύδιον, ἡ ἐχενηῒς οὕτως ῥᾳδίως ἵστησιν, ὥστε ἀκίνητον ἐπὶ πλεῖστον φυλάττειν, ὥσπερ καταῤῥιζωθὲν ἐν αὐτῷ τῷ πελάγει, τότε θαυμάσεις τοῦ δημιουργοῦ τὴν ἰσχύν. Τὰς πιθήκους φασὶν, ἐπειδὰν τέκωσιν, ὥσπερ ἀγάλμασιν ἐνατενίζειν τοῖς βρέφεσιν, ἀγαμένας τοῦ κάλλους· οὕτως ἐστὶν ἡ φύσις φιλότεκνος.","english":"For the treasures that kings desire are scattered along the beaches and shores and rough rocks, lying within the bodies of oysters. From where do the pearl-oysters nurture the golden fleece, which no one of the flower-dyers has imitated until now? From where do the purple-shells grant kings the royal purple, which also surpass the flowers of the meadows in their beauty of color? God made the great sea-monsters; they are not called great because they are larger than a shrimp or a maenid, but because they are likened in the bulk of their body to the greatest mountains—creatures that often present the appearance of islands. And if you hear that the largest of ships, carried with sails spread before the wind, are so easily stopped by the tiny fish, the remora, that it keeps them motionless for the longest time, as if rooted in the very deep, then you will marvel at the power of the Creator. They say that apes, whenever they give birth, gaze upon their offspring as upon statues, admiring their beauty; so fond of offspring is nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":622,"ref":"p622","source":"ΤΙΤΛ. Βʹ. –Περὶ ξένων κολάσεων ἀπὸ Θεοῦ καὶ ἀνθρώπων ἐνεχθεισῶν. «Κατέλαβον τὴν πόλιν, καὶ τὸν λαὸν τὸν ἐν αὐτῇ ἀπέκτειναν, καὶ καθεῖλαν τὴν πόλιν, καὶ ἔσπειραν εἰς ἅλας.» «Κατέδραμον ὀπίσω Ἀδωνιβεζὲκ, καὶ κατελάβοντο αὐτόν· καὶ ἀπέκοψαν τὰ ἄκρα τῶν ποδῶν αὐτοῦ, καὶ τῶν χειρῶν αὐτοῦ. Καὶ εἶπεν Ἀδωνιβεζέκ· Ἑβδομήκοντα βασιλεῖς, τὰ ἄκρα τῶν ποδῶν αὐτῶν, καὶ τῶν χειρῶν αὐτῶν ἀποκεκομμένοι, ἦσαν συλλέγοντες τὰ ὑποκάτω τῆς\n\nτραπέζης μου· καθὼς οὖν ἐποίησα, οὕτως ἀνταπέδωκέ μοι ὁ Θεός.» «Ἐπάταξε τὴν Ῥαββὰ, καὶ κατέσκαψεν αὐτὴν Δαβὶδ, καὶ σκύλα πολλὰ τῆς πόλεως ἐξήνεγκεν σφόδρα, καὶ τὸν λαὸν τὸν ἐν αὐτῇ ἐξήγαγεν, καὶ διέπρισεν ἐν πρίοσι καὶ σκεπάρνοις σιδηροῖς. Οὕτως ἐποίησε Δαβὶδ ταῖς πόλεσιν υἱῶν Ἀμμών.» Ἔσφαξεν ὁ βασιλεὺς Βαβυλῶνος τοὺς υἱοὺς Σεδεκίου κατ' ὀφθαλμοὺς αὐτοῦ, καὶ πάντας τοὺς ἄρχοντας Ἰούδα ἔσφαξεν, καὶ τοὺς ὀφθαλμοὺς Σεδεκίου ἐξετύφλωσεν, καὶ ἔδησεν αὐτὸν ἐν πέδαις, καὶ ἤγαγεν αὐτὸν ὁ βασιλεὺς Βαβυλῶνος, καὶ ἔδησεν αὐτὸν εἰς οἶκον μυλῶνος ἕως ἡμέρας ἧς ἀπέθανεν.»","english":"TITLE 2. — Concerning strange punishments brought by God and men. \"They took the city, and killed the people in it, and razed the city, and sowed it with salt.\" \"They ran after Adonibezek, and caught him; and they cut off the extremities of his feet and of his hands. And Adonibezek said: Seventy kings, with the extremities of their feet and of their hands cut off, were gathering [scraps] under my table; as I have done, so God has repaid me.\" \"David struck Rabbah and demolished it, and he brought out much spoil of the city exceedingly, and he brought out the people in it, and cut them with saws and iron axes. Thus David did to the cities of the sons of Ammon.\" The king of Babylon slaughtered the sons of Zedekiah before his eyes, and he slaughtered all the rulers of Judah, and he blinded the eyes of Zedekiah, and bound him in fetters, and the king of Babylon brought him, and bound him in a mill-house until the day that he died.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":623,"ref":"p623","source":"ΤΙΤΛ. Γʹ. –Περὶ ξενιτείας· καὶ ὅτι ἀπαῤῥησίαστος ὁ ξένος. «Εἶπον οἱ ἄνδρες Σοδόμων πρὸς Λώτ· Εἰσῆλθες παροικεῖν, μὴ καὶ κρίσιν κρίνειν;» Ὥσπερ ὄρνεον, ὅταν καταπετασθῇ ἀπὸ τῆς ἰδίας νοσσιᾶς, οὕτως ὁ ἄνθρωπος δουλοῦται, ὅταν ἀποξενωθῇ ἐκ τῶν ἰδίων τόπων.» «Ἀνὴρ ξενιτεύσας ἔγνω πολλά. Καὶ πάλιν· Ὁ πεπλανημένος πληθύνει πανουργίαν. Πολλὰ ἑώρακα ἐν τῇ ἀποπλανήσει μου, καὶ πλείω τὰ τῶν λόγων μου σύνεσίς μου.» ΣΤΟΙΧΕΙΟΝ Ο.\n\nΤΙΤΛ. Αʹ. –Περὶ ὅρκου· καὶ ὅτι τοῖς ἐπὶ κακῷ καὶ ἀτόπῳ δεδομένοις ὅρκοις οὐ χρὴ ἐμμένειν.\n\n«Εἶπεν Σαοὺλ πρὸς Ἰωνάθαν· Ἀπάγγειλόν μοι τί ἐποίησας. Καὶ ἀπήγγειλεν αὐτῷ, καὶ εἶπεν· Γευσάμενος ἐγευσάμην ἐπ' ἄκρου τοῦ σκήπτρου τοῦ ἐν τῇ χειρί μου βραχὺ μέλι, καὶ ἰδοὺ ἀποθνήσκω; Καὶ εἶπεν αὐτῷ Σαούλ· Τάδε ποιήσαι μοι ὁ Θεὸς, καὶ τάδε προσθείη, ὅτι θανάτῳ ἀποθανῇ σήμερον. Καὶ εἶπεν ὁ λαὸς πρὸς Σαούλ· Εἰ σήμερον θανατωθήσεται ὁ ποιήσας τὴν σωτηρίαν τὴν μεγίστην ταύτην ἐν Ἰσραήλ; ὅτι ἔλεος τοῦ Θεοῦ ἐποίησε τῇ ἡμέρᾳ ταύτῃ. Καὶ προσηύξατο ὁ λαὸς περὶ Ἰωνάθαν, καὶ οὐκ ἀπέθανεν.» «Εἶπεν ὁ βασιλεὺς τῷ Ἱερεμίᾳ· Ἐγὼ λόγον ἔχω τῶν Ἰουδαίων τῶν πεφευγότων πρὸς τοὺς Χαλδαίους, μὴ δώσειν με εἰς χεῖρας αὐτῶν, καὶ καταμωκήσονταί μου. Καὶ εἶπεν Ἱερεμίας· Οὐ μὴ παραδώσωσί σε. Ἄκουσον τὸν λόγον Κυρίου, ὃν ἐγὼ λέγω, καὶ βέλτιον ἔσται σοι, καὶ ζήσεται ἡ ψυχή σου.» «Γενεσίων ἀγομένων τοῦ Ἡρώδου, ὠρχήσατο ἡ θυγάτηρ τῆς Ἡρωδιάδος, καὶ ἤρεσεν τῷ Ἡρώδῃ· ὅθεν μεθ' ὅρκου ὤμοσε δοῦναι αὐτῇ ὃ ἐὰν αἰτήσηται.","english":"TITLE 3. — Concerning living abroad, and that the stranger is without boldness of speech. \"The men of Sodom said to Lot: You came in to sojourn, and do you also judge?\" \"As a bird, when it is flown away from its own nest, so man is enslaved when he is estranged from his own places.\" \"A man who has lived abroad has known many things. And again: He who has wandered multiplies cunning. I have seen many things in my wandering, and the understanding of my words is greater.\" LETTER O.\n\nTITLE 1. — Concerning an oath, and that one must not abide by oaths given for evil and what is improper.\n\n\"Saul said to Jonathan: Tell me what you have done. And he told him, and said: I tasted a little honey with the tip of the staff in my hand, and behold, do I die? And Saul said to him: May God do so to me, and add so much more, for you shall surely die today. And the people said to Saul: Shall he be put to death today who has wrought this great salvation in Israel? For God's mercy has been shown this day. And the people prayed concerning Jonathan, and he did not die.\" \"The king said to Jeremiah: I have a word concerning the Jews who have fled to the Chaldeans, lest I give myself into their hands, and they mock me. And Jeremiah said: They will surely not deliver you up. Hear the word of the Lord, which I speak, and it will be better for you, and your soul shall live.\" \"When Herod's birthday was being celebrated, the daughter of Herodias danced, and pleased Herod; whence he swore with an oath to give her whatever she might ask.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":624,"ref":"p624","source":"Ἡ δὲ προβιβασθεῖσα ὑπὸ τῆς μητρὸς αὐτῆς, Δός μοι, φησὶν, ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ Βαπτιστοῦ, καὶ δέδωκεν αὐτῇ.» Σχόλ. Ἄμεινον ἦν τῷ Ἡρώδῃ τὸν ὑπ' αὐτοῦ δοθέντα ὅρκον παραβῆναι, ἢ τὸν προφήτην καρατομῆσαι. ΤΙΤΛ. Βʹ. –Περὶ ὀρφανῶν, καὶ πτωχῶν, καὶ χειρῶν. «Πᾶσαν χήραν καὶ ὀρφανὸν οὐ κακώσετε. Ἐὰν δὲ κακίᾳ κακώσητε αὐτοὺς, καὶ κράξαντες καταβοήσωσι πρός με, ἀκοῇ ἀκούσομαι τῆς βοῆς αὐτῶν· καὶ ὀργισθήσομαι θυμῷ, καὶ ἀποκτενῶ ὑμᾶς ἐν μαχαίρᾳ, καὶ ἔσονται αἱ γυναῖκες ὑμῶν χῆραι, καὶ τὰ τέκνα ὑμῶν ὀρφανά.» «Στόμα χήρας εὐλόγησέ με. Ὀρφανῷ, ᾧ οὐκ ἦν βοηθὸς, ἐβοήθησα.» «Οὐκ ἐνεχυριάσεις ἱμάτιον χήρας.» «Ὁ πατὴρ τῶν ὀρφανῶν, καὶ κριτὴς τῶν χηρῶν.» «Εἰς κτῆμα ὀρφανῶν μὴ εἰσέλθῃς. Ὁ γὰρ λυτρούμενος αὐτοὺς Κύριος, κραταιός ἐστι, καὶ κρινεῖ τὴν κρίσιν αὐτοῦ μετὰ σοῦ.» «Ἀνθ' ὧν ἠδίκουν νηπίους, φονευθήσονται.» «Χήραν καὶ ὀρφανὸν, καὶ προσήλυτον, καὶ πένητα μὴ καταδυναστεύετε.» «Γίνου ὀρφανοῖς ὡς πατὴρ, καὶ ἀντὶ ἀνδρὸς τῇ μητρὶ αὐτῶν, καὶ ἔσῃ ὡς υἱὸς Ὑψίστου.» Δέησιν ἀδικουμένου εἰσακούσεται. Οὐ μὴ παρίδῃ ἱκεσίαν ὀρφανοῦ καὶ χήρας, ἐὰν ἐκχέῃ λαλιάν. Οὐχὶ δάκρυα χήρας ἐπὶ σιαγόνα καταβήσεται,","english":"But she, having been prompted by her mother, says, \"Give me the head of John the Baptist on a platter,\" and she gave it to her. SCHOLION: It would have been better for Herod to transgress the oath he had given than to behead the prophet. TITLE 2. — Concerning orphans, and the poor, and widows. \"You shall not mistreat any widow or orphan. But if you mistreat them with malice, and they cry out and appeal to me, I will surely hear their cry; and I will be angered with wrath, and I will kill you with the sword, and your wives shall be widows, and your children orphans.\" \"The mouth of the widow blessed me. I helped the orphan who had no helper.\" \"You shall not take a widow's garment as a pledge.\" \"The father of orphans, and judge of widows.\" \"Do not enter into the property of orphans. For the Lord who redeems them is mighty, and he will judge his judgment with you.\" \"Because they wronged infants, they shall be slain.\" \"Do not oppress the widow and the orphan, and the stranger, and the poor.\" \"Become as a father to orphans, and instead of a husband to their mother, and you shall be as a son of the Most High.\" He will hear the supplication of one who is wronged. He will surely not overlook the entreaty of an orphan and a widow, if she pours out her speech. Shall not the tears of a widow fall upon her cheek,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":625,"ref":"p625","source":"καὶ ἡ καταβόησις ἐπὶ τῷ κατάγοντι αὐτά;» «Χήρας τίμα τὰς ὄντως χήρας. Εἰ δέ τις χήρα, ἢ τέκνα, ἢ ἔγγονα ἔχει, μανθανέτωσαν πρῶτον τὸν ἴδιον οἶκον εὐσεβεῖν, καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις. Τοῦτο γάρ ἐστιν ἀποδεκτὸν ἐνώπιον τοῦ Θεοῦ. Ἡ δὲ ὄντως χήρα καὶ μεμονωμένη ἤλπικεν ἐπὶ Θεὸν, καὶ προσμένει ταῖς δεήσεσι, καὶ ταῖς προσευχαῖς νυκτὸς καὶ ἡμέρας· ἡ δὲ σπαταλῶσα, ζῶσα τέθνηκεν· ταῦτα παράγγελλε, ἵνα ἀνεπίληπτοι ὦσιν,» «Νεωτέρας δὲ χήρας παραιτοῦ. Ὅταν γὰρ καταστρηνιάσωσι τοῦ Χριστοῦ, γαμεῖν θέλουσιν, ἔχουσαι κρῖμα, ὅτι τὴν πρώτην πίστιν ἠθέτησαν. Ἅμα δὲ καὶ ἀργαὶ μανθάνουσι, περιερχόμεναι τὰς οἰκίας, οὐ μόνον ἀργαὶ, ἀλλὰ καὶ φλύαροι, καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα.» «Θρησκεία καθαρὰ καὶ ἀμίαντος παρὰ τῷ Θεῷ καὶ Πατρὶ, αὕτη ἐστίν· ἐπισκέπτεσθαι χήρας καὶ ὀρφανοὺς ἐν τῇ θλίψει αὐτῶν.» Τὴν τρυγόνα φασὶ, διαζευχθεῖσάν ποτε τοῦ ὁμοζύγου, μηκέτι τὴν πρὸς ἕτερον καταδέχεσθαι, κοινωνίαν, ἀλλὰ μένειν ἀσυνδύαστον, μνήμῃ τοῦ ποτε συζευχθέντος τὴν πρὸς ἕτερον κοινωνίαν ἀπαρνουμένην. Ἀκουέτωσαν αἱ γυναῖκες, ὅπως τὸ σεμνὸν τῆς χηρείας, καὶ παρὰ τοῖς ἀλόγοις τοῦ ἐν πολυγαμίαις ἀπρεποῦς προτιμότερον.","english":"And is there not an outcry against the one who brings them down? \"Honor widows who are truly widows. But if any widow has children or grandchildren, let them first learn to show piety toward their own household and to repay their forebears. For this is acceptable before God. But she who is truly a widow and left alone has set her hope on God, and continues in supplications and prayers night and day; but she who lives in luxury, while living, is dead. Command these things, so that they may be blameless.\" \"But refuse younger widows. For when they grow wanton against Christ, they wish to marry, having condemnation because they have set aside their first faith. And at the same time they learn to be idle, going about from house to house, not only idle but also gossips and busybodies, speaking things they ought not.\" \"Pure and undefiled religion before God and the Father is this: to visit widows and orphans in their affliction.\" They say that the turtledove, once separated from its mate, no longer accepts union with another, but remains unpaired, by the memory of the one once joined to it refusing union with another. Let women hear, that the dignity of widowhood is preferable even among irrational creatures to the indecency of multiple marriages.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":626,"ref":"p626","source":"ΤΙΤΛ. Γʹ. –Περὶ ὁρίων· καὶ ὅτι οὐ χρὴ μετάγειν αὐτά. «Οὐ μετακινήσεις ὅρια τοῦ πλησίον σου, ἃ ἔστησαν οἱ πατέρες σου.» «Ἐπικατάρατος ὁ μετατιθεὶς ὅρια τοῦ πλησίον· καὶ ἐρεῖ πᾶς ὁ λαὸς, Γένοιτο, γένοιτο.» «Ἀσεβεῖς ὅριον ὑπερέβησαν.» «Μὴ μέταιρε ὅρια αἰώνια, ἃ ἔθεντο οἱ πατέρες σου.» Ἔστι τινὰ τῶν ἰχθύων, ἃ καὶ μιμεῖσθαι ἄξιον· πῶς τὰ γένη αὐτῶν ἕκαστα τὴν ἐπιτηδείαν αὐτοῖς διανειμάμενα χώραν, οὐκ ἐπιβαίνει ἀλλήλοις, ἀλλὰ τοῖς οἰκείοις ὅροις ἐνδιατρίβει. Οὐδεὶς γεωμέτρης παρ' αὐτοῖς κατένειμε τὰς οἰκήσεις· οὐ τείχη περιγέγραπται· οὐχ ὁροθεσίοις διώρισται. Οὗτος μὲν γὰρ ὁ κόλπος τάδε τὰ γένη τῶν ἰχθύων βόσκει, κἀκεῖνος ἕτερα· καὶ τὰ ὧδε πληθύνοντα, ἄπορα παρ' ἑτέροις. Οὐδὲν ὄρος ὀξείαις κορυφαῖς ἀνατεταμένον διίστησιν· οὐ ποταμὸς τὴν διάβασιν ἀποτέμνεται· ἀλλὰ νόμος τίς ἐστι φύσεως ἴσως καὶ δικαίως κατὰ τὸ τοῦ ἑκάστου χρειῶδες, τὴν δίαιταν πᾶσιν ἀποκληρῶν. Ἀλλ' οὐχ ἡμεῖς τοιοῦτοι, ὁπότε μεταίρομεν ὅρια αἰώνια, ἃ ἔθεντο οἱ πατέρες ἡμῶν. Παρατέμνομεν γῆν, συνάπτομεν οἰκίαν πρὸς οἰκίαν, ἵνα τοῦ πλησίον ἀφελώμεθά τι. Οἶδε τὰ κήτη τὴν ἀφωρισμένην παρὰ τῆς φύσεως δίαιταν, τὴν ἔξω τῶν οἰκουμένων ὅρων κατειλῆφθαι θάλασσαν, τοῖς μεγίστοις τῶν ὀρέων κατὰ τὸ μέγεθος ἐοικότα, ὡς οἱ τεθεαμένοι φασὶν, καὶ μένουσιν ἐν τοῖς οἰκείοις ὅροις, μήτε ταῖς νήσοις, μήτε ταῖς παραλίοις χώραις λυμαινόμενα. Οὕτω μὲν οὖν ἕκαστον γένος, ὥσπερ πόλεσιν ἢ κώμαις τισὶν, ἢ πατρίσιν ἀρχαίαις, τοῖς ἀποτεταγμένοις αὐτοῖς τῆς θαλάσσης μέρεσιν αὐλίζεται. ΤΙΤΛ. Δʹ. –Περὶ ὁδοῦ ἀγαθῆς καὶ πονηρᾶς·","english":"TITLE 3. — Concerning boundaries, and that one must not move them. \"You shall not move your neighbor's boundaries, which your fathers set.\" \"Cursed is the one who moves his neighbor's boundary; and all the people shall say, Amen, amen.\" \"The impious have transgressed a boundary.\" \"Do not remove the eternal boundaries, which your fathers set.\" There are certain kinds of fish that are even worthy of imitation: how each of their kinds, having divided among themselves the region suited to them, do not encroach upon one another, but abide within their own boundaries. No geometer among them apportioned their dwellings; no walls are drawn around them; they are not separated by boundary markers. For this gulf feeds these kinds of fish, and that one others; and those that abound here are scarce elsewhere. No mountain rising with sharp peaks divides them; no river cuts off the crossing; but there is a certain law of nature, equally and justly, allotting their mode of life to all according to each one's need. But we are not such as this, when we move the eternal boundaries which our fathers set. We cut off land, we join house to house, so that we may take something from our neighbor. The sea monsters know the mode of life appointed them by nature—the sea that lies outside the boundaries of the inhabited world, resembling the greatest of mountains in size, as those who have seen them say—and they remain within their own boundaries, harming neither the islands nor the coastal regions. Thus, then, each kind, as in certain cities or villages, or ancient fatherlands, dwells in the parts of the sea assigned to them. TITLE 4. — Concerning the good way and the evil way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":627,"ref":"p627","source":"καὶ ὅτι χρὴ τὰ σκολιὰ πράγματα, καὶ τὰς σκολιὰς ὁδοὺς ἐκκλίνειν, καὶ μετὰ τῆς εὐθείας πορεύεσθαι. «Ἐὰν ἄνομόν τί ἐστιν ἐν τῇ χειρί σου, πόῤῥω ποίησον αὐτὸ ἀπὸ σοῦ. Οὕτως ἀναλάμψει σου τὸ πρόσωπον, ὥσπερ ὕδωρ καθαρόν.» «Οἱ ἐπιλανθανόμενοι ὁδὸν δικαίαν, ἠσθένησαν ἐκ βροτῶν.» «Ἀρχὴ ὁδοῦ ἀγαθῆς ποιεῖν τὰ δίκαια. Δεκτὰ δὲ παρὰ Θεῷ μᾶλλον ἢ θυσιῶν αἷμα.» «Ὁδοὺς τὰς ἐκ δεξιῶν οἶδεν ὁ Κύριος· διεστραμμέναι δέ εἰσιν αἱ ἐξ ἀριστερῶν.» «Ὁ σκολιάζων τὰς ὁδοὺς αὐτοῦ, ἀτιμασθήσεται.» «Πρὸς τοὺς σκολιοὺς σκολιὰς ὁδοὺς ἀποστελεῖ ὁ Θεός.» «Τρίβολοι καὶ παγίδες ἐν ὁδοῖς σκολιαῖς· ὁ δὲ φυλάσσων τὴν ἑαυτοῦ ψυχὴν, ἀφέξεται ἀπ' αὐτῶν.» «Ὁ πορευόμενος δικαίως, βοηθηθήσεται.» «Αἱ ὁδοὶ τῶν δικαίων ὁμοίως φωτὶ λάμπουσιν, προπορεύονται, καὶ φωτίζουσιν ἕως κατορθώσῃ ἡ ἡμέρα.» «Ἔστιν ὁδὸς ἣ δοκεῖ ὀρθὴ εἶναι παρὰ ἀνθρώποις, τὰ δὲ τελευταῖα αὐτῆς ἔρχεται εἰς πυθμένα ᾄδου.» «Εἰ ἐπορεύοντο τρίβους ἀγαθὰς, εὕροσαν ἂν τρίβους τὰς τῶν δικαίων","english":"And that one must avoid crooked things and crooked ways, and walk with the straight way. \"If there is anything lawless in your hand, put it far from you. Thus your face will shine like pure water.\" \"Those who forget the way of righteousness have grown weak among mortals.\" \"The beginning of a good way is to do what is just. And these are more acceptable to God than the blood of sacrifices.\" \"The Lord knows the ways on the right; but those on the left are twisted.\" \"The one who makes his ways crooked will be dishonored.\" \"To the crooked, God will send crooked ways.\" \"Thorns and snares are in crooked ways; but the one who guards his own soul will keep away from them.\" \"The one who walks righteously will be helped.\" \"The ways of the righteous shine like light; they go before and give light until the day is established.\" \"There is a way that seems right to men, but its end comes to the depths of Hades.\" \"If they had walked in good paths, they would have found the paths of the righteous","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":628,"ref":"p628","source":"λείους.» «Τρίβοι ζωῆς ἐκκλίνουσιν ἀπὸ κακῶν.» «Ὀρθὰς τροχιὰς ποίει σοῖς ποσίν· μὴ ἐκκλίνῃς εἰς τὰ δεξιὰ, μηδὲ εἰς τὰ ἀριστερά.» «Τάδε λέγει Κύριος· Στῆτε ἐπὶ ταῖς ὁδοῖς, καὶ ἴδετε, καὶ ἐρωτήσατε ὁδοὺς Κυρίου, καὶ ἴδετε ποία ἐστὶν ἡ ὁδὸς ἡ ἀγαθὴ, καὶ βαδίζετε ἐν αὐτῇ. Ἴδετε ποία ἐστὶν ἡ ὁδὸς ἡ ἀγαθὴ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν.» «Μὴ ἐπισπᾶσθε ὄλεθρον ἐν ἔργοις χειρῶν ὑμῶν.» «Μὴ λίκμα ἐν παντὶ ἀνέμῳ, καὶ μὴ πορεύου ἐν πάσῃ ἀτραπῷ.» «Ἀπόστησον ἀπὸ πλημμελείας σου, καὶ εὔθυνον χεῖρας, καὶ ἀπὸ πάσης ἁμαρτίας καθάρισον χεῖρά σου.» «Κατάρας τέκνα ἐπλανήθησαν ἀπὸ ὁδοῦ ἀληθείας, ἐξακολουθήσαντες τῇ ὁδῷ τοῦ Βαλαάμ.» «Πάντα δοκιμάσαντες, τὸ καλὸν κατέχετε· ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε.» Οἱ τὸ κακὸν φεύγοντες, οὐκ ἐὰν ἅπαξ ἢ δεύτερον ἐκκλίνωσι τὴν ἁμαρτίαν, ἐπαινετοὶ, ἀλλ' ἐὰν δυνηθῶσι τοῦ κακοῦ τὴν πεῖραν εἰς τὸ παντελὲς διαδρᾶναι. Ἀρχὴ γὰρ πρὸς τὴν ἀνάληψιν τῶν καλῶν, ἡ ἀναχώρησις τῶν κακῶν. Ἔκκλινον γὰρ, φησὶν, ἀπὸ κακοῦ, καὶ ποίησον ἀγαθὸν, σοφῶς καὶ ἐντέχνως εἰσάγων εἰς ἀρετὴν, ἀναχώρησιν τῆς κακίας ἀρχὴν ποιούμενος τῶν καλῶν. Σπινθὴρ ἀνάπτει καὶ βραχὺς πολλὴν φλόγα. Σπαραγμὸς ἐχίδνης πολλάκις διώλεσεν. Τοῦτο οὖν ὁρῶν, ἔκκλινον καὶ μικρὸν βλάβος. Μικρὸν μέν ἐστιν, εἰς δὲ μεῖζον ἔρχεται. Πηγὴ κακῶν, μὴ βλύζε, μὴ, ματαία φρήν· Ἡ δ' οὖν σὺ, γλῶσσα, μὴ δέχου τὸν βόρβορον· Ἡ δ' οὖν σὺ, χείρ γε, μὴ γράφε τὰ χείρονα· Οὕτως ἂν ἡμῖν εἰκὼν ἄφθαρτος μένοι. Ἐπιγνῶμεν τὰς παγίδας, καὶ πόῤῥωθεν αὐτῶν βαδίζωμεν. Ἐπιγνῶμεν τοὺς κρημνοὺς, καὶ μηδὲ ἐγγὺς γενώμεθα.","english":"…smooth.\" \"The paths of life turn aside from evils.\" \"Make straight paths for your feet; do not turn aside to the right, nor to the left.\" \"Thus says the Lord: Stand in the ways, and see, and ask for the ways of the Lord, and see which is the good way, and walk in it. See which is the good way, and you will find rest for your souls.\" \"Do not draw destruction upon yourselves by the works of your hands.\" \"Do not be sifted in every wind, and do not walk in every path.\" \"Remove yourself from your transgression, and make your hands straight, and cleanse your hand from every sin.\" \"Children of curses wandered from the way of truth, following the way of Balaam.\" \"Having tested all things, hold fast to what is good; abstain from every form of evil.\" Those who flee evil are praiseworthy not if they turn aside from sin once or twice, but if they are able to escape the experience of evil completely. For the beginning of the taking up of good things is the withdrawal from evil things. For, it says, \"Turn aside from evil, and do good,\" wisely and skillfully leading into virtue, making the withdrawal from vice the beginning of good things. A small spark kindles a great flame. The bite of a viper has often destroyed. Seeing this, then, turn aside even from a small harm. It is small, but it comes to something greater. Spring of evils, do not gush forth, no, vain mind; and you, tongue, do not receive the mire; and you, hand, do not write the worse things; thus would the image remain incorrupt in us. Let us recognize the snares, and walk far from them. Let us recognize the cliffs, and not even come near 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":629,"ref":"p629","source":"Τοῦτο ἀσφαλείας ἡμῖν ἔσται μεγίστης ὑπόθεσις, τὸ μὴ ἁμαρτήματα φεύγειν μόνον, ἀλλὰ καὶ τὰ ἀδιάφορα μὲν εἶναι δοκοῦντα, πρὸς δὲ τὴν ἁμαρτίαν ἡμᾶς σκελίζοντα. Ἡ τῶν κακῶν ἀπαλλαγὴ, σωτηρίας ἀρχή.\n\nΤΙΤΛ. Εʹ. –Περὶ ὀνόματος χρηστοῦ καὶ κακοῦ. «Αἱρετώτερον ὄνομα καλὸν, ἢ πλοῦτος πολύς· ὑπὲρ δὲ ἀργύριον καὶ χρυσίον χάρις ἀγαθή.» «Ἀγαθὸν ὄνομα ὑπὲρ ἔλαιον ἀγαθόν.» «Φρόντισον περὶ ὀνόματος. Αὐτὸ γάρ σοι παραμένει, ἢ χίλιοι μέταλλοι θησαυροῦ.» «Χάρις ὡς παράδεισος ἐν εὐλογίαις.» «Ἀγαθῆς ζωῆς ἀριθμοὶ ἡμερῶν, καὶ ἀγαθὸν ὄνομα εἰς τὸν αἰῶνα διαμένει.» «Ὄνομα πονηρὸν αἰσχύνην καὶ ὄνειδος κληρονομήσει.» «Ἄνθρωπος ἄχαρις, μῦθος ἄκαιρος.»\n\nΤΙΤΛ. ϛʹ. –Περὶ οἰήσεως καὶ δοκήσεως· καὶ ὅτι κρεῖττον τὸ εἶναι τοῦ δοκεῖν. Ἐμπόδιον γὰρ τοῦτο πρὸς ἀρετήν.\n\n«Εἶδον δίκαιον ἀπολλύμενον ἐν τῷ δικαιώματι αὐτοῦ, καί γε τοῦτο ματαιότης.» «Εἴ τις δοκεῖ σοφὸς εἶναι παρ' ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός. Ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ Θεῷ ἐστι Γέγραπται γάρ· Ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν. Καὶ πάλιν· Κύριος γινώσκει τοὺς διαλογισμοὺς τῶν ἀνθρώπων, ὅτι εἰσὶ μάταιοι. Ὥστε μηδεὶς καυχάσθω ἐν ἀνθρώποις.» «Εἷς ὑπὲρ τοῦ ἑνὸς μὴ φυσιοῦσθε κατὰ τοῦ ἑτέρου. Τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες Εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών;» «Εἴ τις δοκεῖ εἶναί τι, μηδὲν ὢν, φρεναπατᾷ ἑαυτόν.","english":"This will be for us the greatest ground of security: not only to flee from sins, but also from things that seem indeed to be indifferent, yet trip us up toward sin. The removal of evils is the beginning of salvation.\n\nTITLE 5. — On a good name and a bad. \"A good name is more desirable than great wealth; and good favor is above silver and gold.\" \"A good name is better than good oil.\" \"Take thought for your name, for it remains with you, or a thousand talents of treasure.\" \"Favor is like a paradise in blessings.\" \"The number of days of a good life, and a good name endures forever.\" \"An evil name will inherit shame and reproach.\" \"A graceless man is an untimely tale.\"\n\nTITLE 6. — On conceit and seeming; and that being is better than seeming. For this is a hindrance to virtue.\n\n\"I saw a righteous man perishing in his righteousness, and this too is vanity.\" \"If anyone among you seems to be wise in this age, let him become a fool, that he may become wise. For the wisdom of this world is foolishness with God. For it is written: He catches the wise in their craftiness. And again: The Lord knows the thoughts of men, that they are vain. Therefore let no one boast in men.\" \"Do not be puffed up one against another. For who distinguishes you? What do you have that you did not receive? But if you did receive it, why do you boast as though you did not receive it?\" \"If anyone thinks he is something, when he is nothing, he deceives himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":630,"ref":"p630","source":"Τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω ἕκαστος, καὶ τότε εἰς ἑαυτὸν μόνον τὸ καύχημα ἕξει, καὶ οὐκ εἰς τὸν ἕτερον.» Βέλτιον καλὸν ὄντα νομίζειν κακὸν, εἴπερ κάκιστον, δόξαν ἔχοντα ἀγαθοῦ· ὡς τάφος πλαστὸς τοῖς ἀνθρώποις φαινόμενος καὶ ὑπάρχων, ὅστις σεσηπόσι νεκροῖς ἔσωθεν ὑπερόζων, ἔξωθεν δὲ λάμπει ἀσβέστῳ ζωγραφίαις τερπναῖς. Δόξαν πόθησον μήτε πᾶσαν, μήτε πάνυ. Βέλτιον γὰρ τὸ εἶναι τοῦ νομίζειν. Εἰ δὲ ἄπληστος εἶ περὶ τούτου, μὴ τὴν ματαίαν ἄγρευε, μηδὲ τὴν νεαρὰν, ἢ τὴν κεχρωσμένην. Τίς γὰρ τῷ πιθήκῳ ὠφέλεια ἐκ τοῦ ἀκούειν καὶ καλεῖσθαι λέων; Εἴ σοι πίθηκον μετασχηματίσας\n\nεἰς λέοντα σπουδὴν προσήνεγκαν, ἆρα οὐκ ἂν ᾐσχύνθης θεασάμενος; Τί δὲ εἴ σοι ὁ κύκνος εἰς τέρψιν ἐθεάτριζεν, τί σοι ἐδόκει; ὁ πάντων ἀτιμότατος τῶν ὀρνέων κόραξ, περιχρώσας ἑαυτὸν τῷ λευκῷ σχήματι, οὐ καταγελαστότερος πολλῷ πλέον· Ῥᾷστον ἑαυτὸν ἀπατᾷν, καὶ οἴεσθαι εἶναί τι οὐδὲν ὄντα, ὑπὸ τῆς κενῆς δόξης φυσώμενον. Οἴησις, ὡς ὁ τῶν ἀρχαίων λόγος, ἔστιν ἐκκοπὴ προκοπῆς. Ὁ γὰρ κατοιόμενος, βελτίωσιν οὐκ ἀνέχεται. Οἴησις, ἀκάθαρτον φύσει ἐστίν. ΤΙΤΛ. Ζʹ. –Περὶ οἴνου, καὶ τῆς χρήσεως αὐτοῦ. «Οἶνος εὐφραίνει καρδίαν ἀνθρώπου.» «Ἀκόλαστον οἶνος, καὶ ὑβριστικὸν μέθη· πᾶς δὲ ἄφρων τοιούτοις συμπλέκεται.» «Δότε οἶνον τοῖς ἐν λύπαις, καὶ τοῖς ἐν ὀδύναις οὖσιν, ἵνα ἐπιλάθωνται τῆς πενίας, καὶ τῶν πόνων μὴ μνησθῶσιν ἔτι.» «Οἶνος καὶ γυναῖκες ἀποστήσουσι συνετούς.» «Ἐν οἴνῳ μὴ ἀνδρίζου. Πολλοὺς γὰρ ἀπώλεσεν ὁ οἶνος. Οἶνος εἰς εὐφροσύνην, καὶ οὐκ εἰς μέθην ἐκτίσθη ἀπ' ἀρχῆς.","english":"Let each one test his own work, and then he will have his boast in himself alone, and not in the other. Better to think a good man bad, if indeed the worst thing is to have the reputation of being good—like a painted tomb that appears to men to be what it is not, reeking within of rotting corpses, but shining outside with unquenchable colors and pleasant paintings. Desire glory neither wholly nor exceedingly. For being is better than seeming. But if you are insatiable concerning this, do not hunt the vain glory, nor the fresh, nor the painted one. For what benefit is it to the ape to be called a lion? If someone took pains to transform an ape into a lion, would you not be ashamed at the sight? And what if the swan displayed itself to you for delight—what would you think? The crow, the most dishonored of all birds, having dyed itself with a white appearance, is much more ridiculous. It is easiest to deceive oneself and to think one is something when one is nothing, puffed up by empty glory. Conceit, as the saying of the ancients goes, is the cutting off of progress. For the one who is puffed up does not endure improvement. Conceit is by nature unclean. TITLE 7. —On wine, and its use. \"Wine gladdens the heart of man.\" \"Wine is reckless, and drunkenness is insolent; but every fool is entangled in such things.\" \"Give wine to those in sorrow and to those in pain, that they may forget their poverty and remember their toils no more.\" \"Wine and women will turn away the prudent.\" \"Do not be bold in wine. For wine has destroyed many. Wine was created from the beginning for gladness, and not for drunkenness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":631,"ref":"p631","source":"Ἀγαλλίαμα καρδίας καὶ εὐφροσύνη ψυχῆς, οἶνος πινόμενος.» «Μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία.» «Μηκέτι ὑδροπότει, ἀλλ' οἴνῳ ὀλίγῳ χρῶ, διὰ τὸν στόμαχόν σου καὶ τὰς πυκνάς σου ἀσθενείας.» Οἶνος τὸ παρὰ Θεοῦ δῶρον, εἰς παραμυθίαν τῆς ἀσθενείας δεδομένον τοῖς σωφρονοῦσι. Μέτρον ἄριστον τῆς τοῦ οἴνου χρήσεως ἡ χρεία τοῦ σώματος. Ῥώννυσι μὲν γὰρ οἶνος σῶμα, τὴν δὲ ψυχὴν λόγος Θεοῦ. Οἴνου μεταληφθέντος, λύπαι οἰχήσονται, φυγαδευθεῖσαι καθάπερ ὑπὸ λαίλαπος γνόφος. ΤΙΤΛ. Ηʹ. –Περὶ ὀφθαλμῶν.\n\n«Θεωρῶν ὀφθαλμὸς καλὰ εὐφραίνει καρδίαν.» «Οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτωσαν· τὰ δὲ βλέφαρά σου νευέτω δίκαια.» «Πονηρότερον ὀφθαλμοῦ τί ἔκτισται; Διὰ τοῦτο ἀπὸ παντὸς προσώπου δακρύσει.» «Ὀφθαλμὸς πονηρὸς, φθονερὸς ἐπ' ἄρτῳ, καὶ ἐλλιπὴς ἐπὶ τῆς τραπέζης αὐτοῦ.» «Κύριε Πάτερ, καὶ Θεὲ ζωῆς μου, μετεωρισμὸν ὀφθαλμῶν μὴ δῷς μοι.» «Φύλαξον, μνήσθητι, ὅτι κακὸν ὀφθαλμὸς πονηρός.» «Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός. Ἐὰν οὖν ὁ ὀφθαλμός σου ἁπλοῦς ᾖ, ὅλον τὸ σῶμά σου φωτεινὸν ἔσται. Ἐὰν δὲ ὁ ὀφθαλμός σου πονηρὸς ᾖ, ὅλον τὸ σῶμα σκοτεινὸν ἔσται.»","english":"A gladness of the heart and a joy of the soul is wine drunk. Do not be drunk with wine, in which is profligacy. No longer drink only water, but use a little wine for your stomach's sake and your frequent infirmities. Wine is the gift from God, given for the consolation of infirmity to those who are sober-minded. The best measure of the use of wine is the body's need. For wine strengthens the body, but the word of God strengthens the soul. When wine has been partaken of, griefs will depart, driven away like darkness by a whirlwind. TITLE 8. — Concerning eyes.\n\nAn eye that beholds beautiful things gladdens the heart. Let your eyes look rightly, and let your eyelids nod to just things. What has been created more evil than the eye? Therefore it shall weep before every face. An evil eye is envious over bread, and lacking at his own table. Lord Father, and God of my life, do not give me the lifting up of the eyes. Guard, remember, that an evil eye is a bad thing. The lamp of the body is the eye. If therefore your eye is simple, your whole body will be full of light. But if your eye is evil, your whole body will be dark.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":632,"ref":"p632","source":"ΤΙΤΛ. Θʹ. –Περὶ ὀνειδισμοῦ· καὶ ὅτι οὐ χρὴ ὀνειδίζειν. «Ἀπόστρεψον ἀπὸ σοῦ ἐπονειδίστους λόγους.» «Μὴ φοβεῖσθε ὀνειδισμὸν ἀνθρώπων, καὶ τῷ φαυλισμῷ αὐτῶν μὴ ἡττᾶσθε· ὥσπερ γὰρ ἱμάτιον βρωθήσεται ἀπὸ χρόνου, καὶ ὡς ἔρια βρωθήσεται ἀπὸ σητός.» Μὴ φοβοῦ, ὅτι κατῃσχύνθης, μηδὲ ἐντραπῇς, ὅτι ὠνειδίσθης, ὅτι αἰσχύνην αἰώνιον ἐπιλήσῃ, καὶ ὄνειδος τῆς χηρείας σου, οὐ μὴ μνησθῇς ἔτι.» «Μὴ βδελύξῃς ἄνθρωπον, καὶ μὴ ὀνειδίσῃς αὐτὸν ἐν ὁράσει αὐτοῦ.» «Ὁ ὀνειδίζων φίλον, διαλύσει φιλίαν.» «Μὴ ὀνειδίσῃς ἄνθρωπον ἀποστρέφοντα ἀπὸ ἁμαρτίας. Μνήσθητι ὅτι πάντες ἐσμὲν ἐν ἐπιτιμίοις.» «Ὄνειδος τέκνων, μήτηρ ἐν ἀδοξίᾳ.» «Μὴ καταγελάσῃς ἀνθρώπου ὄντος ἐν πικρίᾳ ψυχῆς αὐτοῦ. Ἔστι γὰρ ὁ ταπεινῶν καὶ ὑψῶν.» «Βαρεῖα ταῦτα ἀνθρώπῳ ἔχοντι φρόνησιν, ἐπιτίμησις οἰκίας, καὶ ὀνειδισμὸς δανειστοῦ.» Μία ἀσφάλεια, μὴ ὀνειδίζειν τύχας. Κοινὴ γὰρ ἡ τύχη, καὶ τὸ μέλλον ἀόρατον. Εὖ μὲν λέγοντες ἀεὶ τοὺς ἀξίους, κακῶς δὲ οὐδέποτε τοὺς ἀναξίους, τευξόμεθα καὶ ἡμεῖς τῆς τοῦ Θεοῦ δόξης καὶ βασιλείας. Ψέγειν τὸν ἀνεπίληπτον, εἰς Θεὸν ἁμαρτία. Μηδενὶ συμφορὰν ὀνειδίσῃς· κοινὴ γὰρ ἡ φύσις, καὶ τὰ ἐπιόντα ἄδηλα· μήποτε τοῖς αὐτοῖς ἁλοὺς, αὐτοκατάκριτος ἐν τῷ συνειδότι εὑρεθῇς. Οὔτε ἔπαινος ἀγαθὸν ποιεῖ, οὔτε ψόγος κακόν. ΤΙΤΛ. Ιʹ. –Περὶ ὀλιγοβίων καὶ ὀλιγοχρονίων.","english":"TITLE 9. — On reproach; and that one ought not to reproach. \"Turn away from yourself reproachful words.\" \"Do not fear the reproach of men, and do not be defeated by their contempt; for like a garment it will be eaten by time, and like wool it will be eaten by a moth.\" Do not fear because you were put to shame, nor be ashamed because you were reproached, for you will forget eternal shame, and the reproach of your widowhood you shall no longer remember. \"Do not abhor a man, and do not reproach him in his own sight.\" \"He who reproaches a friend will dissolve friendship.\" \"Do not reproach a man who is turning away from sin. Remember that we are all under correction.\" \"The reproach of children is a mother in dishonor.\" \"Do not laugh at a man who is in the bitterness of his soul. For there is one who humbles and exalts.\" \"These things are heavy for a man who has understanding: the rebuke of a household, and the reproach of a creditor.\" One safety: not to reproach fortunes. For fortune is common, and the future is unseen. By always speaking well of the worthy, and never speaking ill of the unworthy, we too shall obtain the glory and kingdom of God. To censure the blameless is a sin against God. Do not reproach anyone with misfortune; for nature is common, and what comes upon us is unclear; lest, caught by the same things, you be found self-condemned in your conscience. Neither does praise make a good man, nor does blame make a bad one. TITLE 10. — On the short-lived and the brief in time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":633,"ref":"p633","source":"«Εὐλογημένος γεννητὸς γυναικὸς, ὀλιγόβιος.» «Ἡρπάγη, ἵνα μὴ κακία ἀλλάξῃ σύνεσιν αὐτοῦ, ἢ δοῦλος ἀπατήσῃ ψυχὴν αὐτοῦ. Τελειωθεὶς ἐν ὀλίγῳ, ἐπλήρωσε χρόνους μακρούς· ἀρεστὴ γὰρ ἦν Κυρίῳ ἡ ψυχὴ αὐτοῦ· διὰ τοῦτο ἔσπευσεν ἐκ μέσου πονηρίας.»\n\nΤΙΤΛ. ΙΑʹ. –Περὶ τῶν τοὺς ὅρκους στεργόντων· καὶ ὅτι οὐ χρὴ ὀμνύειν. «Οὐ λήψῃ τὸ ὄνομα τοῦ Θεοῦ σου ἐπὶ ματαίῳ. Οὐ γὰρ μὴ καθαρίσῃ Κύριος τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ.» «Οὐκ ὀμεῖσθε τῷ ὀνόματί μου ἐπ' ἀδίκῳ.» «Μὴ ὀμνύετε ζῶντα Κύριον.» «Ὅρκῳ μὴ ἐθίσῃς τὸ στόμα σου, καὶ ὀνομασίᾳ τοῦ Ἁγίου μὴ συνεθισθῇς. Ὥσπερ γὰρ οἰκέτης ἐξεταζόμενος, ἀπὸ μώλωπος οὐκ ἐλαττωθήσεται, οὕτως καὶ ὁ ὀμνύων, καὶ ὀνομάζων τὸ ὄνομα τοῦ Κυρίου, οὐκ ἐλαττωθήσεται ἀπὸ ἁμαρτίας.» «Λέγω ὑμῖν, μὴ ὀμόσαι ὅλως, μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶ τοῦ Θεοῦ, μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστι τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἱεροσόλυμα, ὅτι πόλις ἐστὶ τοῦ μεγάλου Βασιλέως, μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ἢ μέλαιναν ποιῆσαι. Ἔστω δὲ ὁ λόγος ὑμῶν, Ναὶ, ναί· Οὒ, οὔ. Τὸ δὲ περισσὸν τούτων, ἐκ τοῦ πονηροῦ ἐστιν.» «Ὁ ὀμόσας ἐν τῷ θυσιαστηρίῳ, ὀμνύει ἐν αὐτῷ, καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ. Καὶ ὁ ὀμόσας ἐν τῷ ναῷ, ὀμνύει ἐν αὐτῷ, καὶ ἐν τῷ κατοικήσαντι αὐτόν. Καὶ ὁ ὀμόσας ἐν τῷ οὐρανῷ, ὀμνύει ἐν τῷ θρόνῳ τοῦ Θεοῦ, καὶ ἐν τῷ καθημένῳ ἐπάνω αὐτοῦ.» «Πρὸ πάντων, ἀδελφοί μου, μὴ ὀμνύετε, μήτε τὸν οὐρανὸν, μήτε τὴν γῆν, μήτε ἄλλον τινὰ ὅρκον. Ἔστω δὲ ὑμῶν τὸ, Ναὶ, ναὶ, καὶ τὸ Οὒ, οὔ·","english":"Blessed is the offspring of woman, short-lived.\" \"He was taken away, lest wickedness should alter his understanding, or a servant deceive his soul. Having been perfected in a little while, he fulfilled long times; for his soul was pleasing to the Lord; therefore he hastened out of the midst of wickedness.\"\n\nTITLE 11. — On those who cherish oaths; and that one ought not to swear. \"You shall not take the name of your God in vain. For the Lord will by no means cleanse the one who takes his name in vain.\" \"You shall not swear by my name unjustly.\" \"Do not swear by the living Lord.\" \"Do not accustom your mouth to an oath, and do not become accustomed to naming the Holy One. For just as a servant examined will not be diminished by a bruise, so also the one who swears, and names the name of the Lord, will not be diminished by sin.\" \"I say to you, do not swear at all, neither by heaven, because it is the throne of God, nor by the earth, because it is the footstool of his feet; nor by Jerusalem, because it is the city of the great King, nor swear by your head, because you cannot make one hair white or black. But let your word be, Yes, yes; No, no. But what is beyond these is from the evil one.\" \"The one who has sworn by the altar swears by it, and by all things upon it. And the one who has sworn by the temple swears by it, and by the one who dwells in it. And the one who has sworn by heaven swears by the throne of God, and by the one seated upon it.\" \"Before all things, my brothers, do not swear, neither by heaven, nor by the earth, nor by any other oath. But let your Yes be yes, and your No, no;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":634,"ref":"p634","source":"ἵνα μὴ ὑπὸ κρίσιν πέσητε.» Οὐκ ἔστιν ὠφέλιμον τὸ ὀμνύειν, ἀλλὰ καὶ σφόδρα βλαβερὸν, καὶ ἐπάρατον, καὶ ἐβδελυγμένον. Πέπαυσο λοιπὸν τοῦ ὀμνύειν· μὴ βούλου τὴν ἑαυτοῦ γλῶσσαν πρὸς τοὺς ὅρκους ἐθίζειν. ΤΙΤΛ. ΙΒʹ. –Περὶ τῶν τοὺς ὅρκους ἀθετούντων καὶ ἐπιορκούντων. «Εἶπε Κύριος πρός με· Τί ὁρᾷς; Καὶ εἶπα· Ὁρῶ δρέπανον πετόμενον, μῆκος πηχῶν εἴκοσι, καὶ πλάτος πηχῶν δέκα. Καὶ εἶπε πρός με· Τοῦτο εἰσελεύσεται εἰς τὸν οἶκον τοῦ ὀμνύοντος ἐν τῷ ὀνόματί μου ἐπὶ ψεύδει· καὶ καταλύσει, καὶ συντελέσει αὐτόν.» «Τάδε λέγει Κύριος· Ὅρκον ψευδῆ μὴ ἀγαπᾶτε, διότι ταῦτα πάντα ἐμίσησα, λέγει Κύριος.» «Προσάξω πρὸς ὑμᾶς ἐν κρίσει, καὶ ἔσομαι μάρτυς ταχὺς ἐπὶ τοὺς ὀμνύοντας τῷ ὀνόματί μου ἐπὶ ψεύδει.» «Ἀδίκως ὤμοσαν ἐν δόλῳ, καταφρονήσαντες ὁσιότητος.» «Ἀνὴρ πολύορκος πλησθήσεται ἀνομίας, καὶ οὐκ ἀποστήσεται ἀπὸ τοῦ οἴκου αὐτοῦ μάστιξ.» Λαλιὰ πολύορκος ὀρθώσει τρίχας, καὶ ἡ μάχη αὐτῶν ἐπιφραγμὸς ὠτίων.» Πιστούμενος τὸ ψεῦδος διὰ τῶν ὅρκων, κακὸν παρεμπόρευμα τῆς ἀπανθρωπίας τὴν ἐπιορκίαν προσκτᾶται. Οὐχ οὕτω κεντεῖ ξίφος, ὡς ὅρκου φύσις· οὐχ οὕτως ἀναιρεῖ μάχαιρα, ὡς ὅρκου πληγή. Ὁ ὀμόσας, κἂν δόξῃ ζῇν, ἤδη τετελεύτηκεν, καὶ τὴν πληγὴν ἐδέξατο. καὶ καθάπερ ὁ τὸ σπαρτίον λαβὼν, καὶ πρὶν τὴν πόλιν ἐξελθεῖν, καὶ δήμιον ἰδεῖν ἐφιστάμενον, τέθνηκεν ἅμα τῷ τὰς θύρας ἐξελθεῖν τοῦ δικαστηρίου· οὕτω καὶ ὁ ὀμόσας ἐπὶ ψεύδει, κἂν ζῇ, τέθνηκεν. ΣΤΟΙΧΕΙΟΝ Π.","english":"so that you may not fall under judgment.\" Swearing is not beneficial, but is also exceedingly harmful, and accursed, and abominable. Cease, then, from swearing; do not wish to accustom your own tongue to oaths. TITLE 12. — Concerning those who annul oaths and commit perjury. \"The Lord said to me: What do you see? And I said: I see a flying sickle, twenty cubits in length and ten cubits in width. And he said to me: This shall enter into the house of the one who swears in my name falsely; and it shall destroy, and consume him.\" \"Thus says the Lord: Do not love a false oath, for all these things I have hated, says the Lord.\" \"I will bring against you in judgment, and I will be a swift witness against those who swear in my name falsely.\" \"They swore unjustly in deceit, despising holiness.\" \"A man of many oaths shall be filled with lawlessness, and the scourge shall not depart from his house.\" \"Much-swearing speech shall make hairs stand upright, and their contention is a stopping of the ears.\" He who confirms a lie through oaths gains perjury as a base merchandise of inhumanity. A sword does not pierce as the nature of an oath does; a blade does not slay as the blow of an oath does. He who has sworn, even if he seems to live, has already died, and has received the wound. And just as the one who has taken the rope, even before leaving the city and seeing the executioner standing by, has died as soon as he goes out the doors of the court, so also the one who has sworn falsely, even if he lives, has died. LETTER P.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":635,"ref":"p635","source":"ΤΙΤΛ. Αʹ. –Περὶ πίστεως καὶ εὐσεβείας εἰς Θεόν. «Ἐπίστευσεν Ἀβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.» «Ἰδοὺ ἡ θεοσέβειά ἐστι σοφία.» «Αἱ ῥίζαι τῶν εὐσεβῶν ἐν ὀχυρώμασιν.» «Ὁ δίκαιος ἐκ πίστεως ζήσεται.» «Κύριε ὁ Θεὸς Ἰσραὴλ, ἀπὸ τῶν πτερύγων τῆς γῆς τέρατα ἠκούσαμεν. Ἐλπὶς τῷ εὐσεβεῖ, καὶ ἐροῦσιν· Οὐαὶ τοῖς ἀσθενοῦσιν.» «Ὁδὸς εὐσεβῶν εὐθεῖα καὶ παρεσκευασμένη.» «Οἱ εὐσεβεῖς συνετὰ ἐβουλεύσαντο· καὶ αὕτη ἡ βουλὴ μένει.» «Εἰ ἔστι ποιῶν κρῖμα, καὶ ζητῶν πίστιν, ἵλεως ἔσομαι αὐτῷ, λέγει Κύριος.» «Παντὸς δυνατωτέρα ἐστὶν ἡ εὐσέβεια.» «Οὐχ ἁμαρτησόμεθα εἰδότες, ὅτι σοὶ\n\nλελογίσμεθα. Τὸ γὰρ ἐπίστασθαί σε, ὁλόκληρος δικαιοσύνη, καὶ τὸ εἰδέναι σου τὸ κράτος, ῥίζα ἀθανασίας. Οὔτε γὰρ ἐπλάνησεν ἡμᾶς κακότεχνος τῶν ἀνθρώπων ἐπίνοια.» «Πίστευε Κυρίῳ, καὶ ἔμμενε τῷ πόνῳ σου, ὅτι κοῦφον ἐν ὀφθαλμοῖς Κυρίου ἐξάπινα πλουτίσαι πένητα. Εὐλογία Κυρίου ἐν μισθῷ εὐσεβοῦς. Δόσις Κυρίου παραμένει εὐσεβέσιν.» «Πίστευσον αὐτῷ, καὶ ἀντιλήψεταί σου.» «Διήγησις εὐσεβοῦς διὰ παντὸς σοφία.» «Μετὰ ἀνδρὸς εὐσεβοῦς ἐνδελέχιζε.» «Πᾶς ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἔμπροσθεν τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς.» «Ἀμὴν λέγω ὑμῖν· ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ, Μετάβηθι ἐντεῦθεν ἐκεῖ, καὶ μεταβήσεται· καὶ οὐδὲν ἀδυνατήσει ὑμῖν.» «Ἀποκριθεὶς ὁ Πέτρος, εἶπεν αὐτῷ· Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα, καὶ ἠκολουθήσαμέν σοι· τί ἄρα ἔσται ἡμῖν; Ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς·","english":"TITLE 1. — On faith and piety toward God. \"Abraham believed God, and it was reckoned to him as righteousness.\" \"Behold, godliness is wisdom.\" \"The roots of the pious are in strongholds.\" \"The righteous shall live by faith.\" \"Lord, the God of Israel, from the ends of the earth we have heard wonders. There is hope for the pious, and they shall say: Woe to the weak.\" \"The way of the pious is straight and prepared.\" \"The pious have devised prudent counsel, and this counsel remains.\" \"If there is one who does judgment and seeks faith, I will be merciful to him, says the Lord.\" \"Piety is stronger than everything.\" \"We shall not sin, knowing that we have been reckoned to you. For to know you is complete righteousness, and to know your power is the root of immortality. For neither did the crafty device of men deceive us.\" \"Believe in the Lord, and abide in your labor, for it is easy in the eyes of the Lord suddenly to enrich a poor man. The blessing of the Lord is in the reward of the pious. The gift of the Lord remains with the pious.\" \"Believe in him, and he will help you.\" \"The narration of a pious man is wisdom at all times.\" \"Keep company with a pious man.\" \"Everyone who confesses in me before men, I also will confess before my Father who is in heaven.\" \"Amen I say to you: if you have faith as a grain of mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you.\" \"Peter answered and said to him: Behold, we have left everything and followed you; what then will there be for us? And Jesus said to them:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":636,"ref":"p636","source":"Ἀμὴν λέγωὑμῖν, ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι ἐν παλιγγενεσίᾳ, ὅταν καθίσῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνῳ δόξης αὐτοῦ, καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. Καὶ πᾶς ὅστις ἀφῆκεν οἰκίας, ἢ ἀδελφοὺς, ἢ πατέρα, ἢ μητέρα, ἢ γυναῖκα, ἢ τέκνα, ἢ ἀγροὺς ἕνεκεν τοῦ ὀνόματός μου, ἑκατονταπλασίονα λήψεται, καὶ ζωὴν αἰώνιον κληρονομήσει.» «Ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς· Ἀμὴν λέγω ὑμῖν· ἐὰν ἔχητε πίστιν, καὶ μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κἂν τῷ ὄρει τούτῳ εἴπητε, Ἄρθητι, καὶ βλήθητι εἰς τὴν θάλασσαν, γενήσεται, καὶ πάντα ὅσα ἂν αἰτήσητε ἐν τῇ προσευχῇ πιστεύοντες, λήψεσθε.» «Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. Ὅσοι δὲ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ.» Οὕτως ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν, μὴ ἀπόληται, ἀλλ' ἔχῃ ζωὴν αἰώνιον. Οὐ γὰρ ἀπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ εἰς τὸν κόσμον, ἵνα κρίνῃ τὸν κόσμον, ἀλλ' ἵνα σωθῇ ὁ κόσμος δι' αὐτοῦ. Ὁ πιστεύων εἰς αὐτὸν, οὐ κρίνεται· ὁ δὲ μὴ πιστεύων, ἤδη κέκριται, ὅτι οὐ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ,» καὶ τὰ ἑξῆς. «Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς. Ὁ ἐρχόμενος πρός με, οὐ μὴ πεινάσῃ· καὶ ὁ πιστεύων εἰς ἐμὲ, οὐ μὴ διψήσῃ πώποτε.» «Ἐάν τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Ὁ πιστεύων εἰς ἐμὲ, καθὼς εἶπεν ἡ Γραφὴ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος.","english":"Truly I say to you, that you who have followed me, in the regeneration, when the Son of Man sits on the throne of his glory, you also shall sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses, or brothers, or father, or mother, or wife, or children, or fields for my name's sake, shall receive a hundredfold, and shall inherit eternal life. Jesus answered and said to them, Truly I say to you, if you have faith, and do not doubt, you shall not only do what was done to the fig tree, but even if you say to this mountain, Be lifted up and cast into the sea, it shall be done; and whatever you ask in prayer, believing, you shall receive. He came to his own, and his own did not receive him. But to as many as received him, he gave authority to become children of God, to those who believe in his name. For God so loved the world that he gave his only-begotten Son, so that everyone who believes in him should not perish but have eternal life. For God did not send his Son into the world to judge the world, but so that the world might be saved through him. The one who believes in him is not judged; but the one who does not believe is already judged, because he has not believed in the name of the only-begotten Son of God, and so on. I am the bread of life. The one who comes to me shall never hunger, and the one who believes in me shall never thirst. If anyone thirsts, let him come to me and drink. The one who believes in me, as the Scripture said, rivers of living water shall flow from his belly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":637,"ref":"p637","source":"Τοῦτο δὲ εἶπεν περὶ τοῦ Πνεύματος, οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν. Οὔπω γὰρ ἦν Πνεῦμα ἅγιον· ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη.» «Ἐγὼ φῶς εἰς τὸν κόσμον τοῦτον ἐλήλυθα, ἵνα πᾶς ὁ πιστεύων εἰς ἐμὲ, ἐν τῇ σκοτίᾳ μὴ μένῃ. Ἕως τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε.» «Ὁ πιστεύων εἰς ἐμὲ, τὰ ἔργα ἃ ἐγὼ ποιῶ, κἀκεῖνος ποιήσει, καὶ μείζονα τούτων ποιήσει.» «Μακάριοι οἱ μὴ ἰδόντες, καὶ πιστεύσαντες.» «Τί οὖν ἐροῦμεν; ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην, κατέλαβε δικαιοσύνην, δικαιοσύνην δὲ τὴν ἐκ πίστεως· Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης, εἰς νόμον δικαιοσύνης οὐκ ἔφθασεν. Διὰ τί; ὅτι οὐκ ἐκ πίστεως, ἀλλ' ὡς ἐξ ἔργων. Προσέκοψαν γὰρ τῷ λίθῳ τοῦ προσκόμματος, καθὼς γέγραπται· Ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος, καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων εἰς αὐτὸν, οὐ καταισχυνθήσεται.» «Εἰδότες, ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου, ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Ἰησοῦ Χριστοῦ, καὶ οὐκ ἐξ ἔργων· ὅτι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σάρξ.» «Ἐν γὰρ Χριστῷ Ἰησοῦ, οὔτε περιτομή τι ἰσχύει, οὔτε ἀκροβυστία, ἀλλὰ πίστις δι' ἀγάπης ἐνεργουμένη.» «Πίστις ἐστὶν ἐλπιζομένων ὑπόστασις πραγμάτων, ἔλεγχος οὐ βλεπομένων. Ἐνταῦθα γὰρ ἐμαρτυρήθησαν οἱ πρεσβύτεροι. Χωρὶς πίστεως ἀδύνατον εὐαρεστῆσαι τῷ Θεῷ. Πιστεῦσαι γὰρ δεῖ τὸν προσερχόμενον τῷ Θεῷ, ὅτι ἔστι, καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίνεται.» «Γύμναζε σεαυτὸν πρὸς εὐσέβειαν. Ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος·","english":"But this he said concerning the Spirit, whom those who believed in him were to receive. For the Holy Spirit was not yet given, because Jesus was not yet glorified. I have come as a light into this world, so that everyone who believes in me may not remain in darkness. While you have the light, believe in the light, so that you may become sons of light. He who believes in me, the works that I do, he also will do, and greater than these will he do. Blessed are those who have not seen, and have believed. What then shall we say? That the Gentiles, who did not pursue righteousness, attained righteousness, but righteousness which is from faith; but Israel, pursuing a law of righteousness, did not attain to a law of righteousness. Why? Because it was not from faith, but as from works. For they stumbled at the stone of stumbling, just as it is written: Behold, I lay in Zion a stone of stumbling, and a rock of offense, and he who believes in him will not be put to shame. Knowing that a man is not justified by works of the law, except through faith in Jesus Christ, we also have believed in Christ Jesus, so that we might be justified by faith in Jesus Christ, and not by works; for by works of the law no flesh will be justified. For in Christ Jesus, neither circumcision nor uncircumcision has any power, but faith working through love. Faith is the substance of things hoped for, the evidence of things not seen. For here the elders were testified to. Without faith it is impossible to please God. For he who comes to God must believe that he exists, and that he becomes a rewarder to those who seek him. Train yourself toward godliness. For bodily training is profitable for a little while;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":638,"ref":"p638","source":"ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν,\n\nἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης.» «Τῇ χάριτί ἐστε σεσωσμένοι, καὶ τοῦτο οὐκ ἐξ ὑμῶν· Θεοῦ τὸ δῶρον· οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται.» Εὐσεβείας ἐργάτης ἔσο. Αὕτη γάρ σε καὶ εἰς οὐρανὸν ἀνοίσει, καὶ ἀθάνατόν σου τὴν μνήμην, καὶ διαρκῆ τὴν εὔκλειαν παρὰ τοῖς ἀνθρώποις παρασκευάσει. Ἡ μὲν εἰς Θεὸν τὸν ὄντως ὄντα τιμὴ, πάντως που καὶ αὐτοῦ τοῦ τιμῶντός ἐστι τιμή. Ἡ δὲ εἰς τὸν οὐκ ὄντα Θεὸν τιμὴ, ἐξεναντίας καὶ αὐτοῦ τοῦ τιμῶντός ἐστιν ἀτιμία. Εὐσεβείας ἐπὶ πᾶσι φροντιστέον· τὴν μητέρα φασὶ τῶν ἀρετῶν, ὀρθῶς λέγοντες. Αὕτη γάρ ἐστιν ἀρχὴ καὶ τελευτὴ πασῶν τῶν ἀρετῶν. Μνημονευτέον Θεοῦ μᾶλλον, ἢ ἀναπνευστέον. Ὁ ἀθετῶν ἀθετείτω· ὁ ἀνομῶν ἀνομείτω. Ἡμεῖς ὃ ἑωράκαμεν, καὶ κηρύσσομεν. Ἐπ' ὅρος ὑψηλὸν ἀναβησόμεθα, ἡσυχάζοντες, οὐ κηρύσσοντες. Κρείσσων ἐπαινετὸς πόλεμος εἰρήνης χωριζούσης Θεοῦ. Οἶδα ἐγὼ ἁμαρτωλοὺς ἀνθρώπους, ὅτι ἐπέθηκαν χεῖρας ἐπ' ἀῤῥώστους, καὶ ἰάσαντο αὐτούς· ἀλλὰ τοῦτο κατὰ δύο τρόπους γίνεται· οὐ μόνον δι' οὗ δίδοται, ἀλλὰ καὶ πρὸς τὸν λαμβάνοντα. Ἐὰν γὰρ μὴ πιστεύσας λαμβάνῃ οὔτε ἀπὸ δικαίου, οὔτε ἀπὸ ἁμαρτωλοῦ λαμβάνει τὴν χάριν. Ὁ γὰρ δεχόμενος προφήτην εἰς ὄνομα προφήτου, μισθὸν προφήτου λήψεται. Καὶ πάλιν ὁ Κύριος· Κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν. Σὺ πίστευε τῷ ἐρχομένῳ πρὸς σὲ ἐν ὀνόματι Κυρίου, μηδὲν διακρινόμενος, καὶ λήψει τὴν χάριν· ὁ Θεὸς γάρ ἐστιν ὁ ἐνεργῶν.","english":"But godliness is profitable for all things, having the promise of the life that now is and of that which is to come. By grace you are saved, and this not of yourselves; the gift of God; not of works, lest anyone should boast. Be a worker of godliness. For this will bring you up even into heaven, and will make your memory immortal and your good repute enduring among men. The honor shown to God who truly is, is surely in every way also an honor to the one who honors him. But the honor shown to a god who is not, is on the contrary also a dishonor to the one who honors him. Godliness must be cared for above all things; they call it the mother of the virtues, and they speak rightly. For this is the beginning and the end of all the virtues. God must be remembered rather than breathed. Let the one who rejects reject; let the one who transgresses the law transgress. We proclaim what we have seen. We will go up to a high mountain, keeping silence, not proclaiming. A praiseworthy war is better than a peace that separates from God. I know that sinful men have laid hands on the sick and healed them; but this happens in two ways: not only through the one by whom it is given, but also in relation to the one who receives. For if he receives without believing, he receives the grace neither from a righteous man nor from a sinner. For the one who receives a prophet in the name of a prophet will receive a prophet's reward. And again the Lord: According to your faith let it be done to you. You, believe in the one who comes to you in the name of the Lord, doubting nothing, and you will receive the grace; for it is God who works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":639,"ref":"p639","source":"ΤΙΤΛ. Βʹ. –Περὶ προκοπῆς πνευματικῆς.\n\n«Ἀδελφοὶ, ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι. Ἓν δὲ, τῶν μὲν ὄπισθεν ἐπιλανθανόμενος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, κατὰ σκοπὸν διώκω, ἐπὶ τὸ βραβεῖον τῆς ἄνω κλήσεως.» «Οὕτως τρέχω, οὐχ ὡς ἀδήλως· οὕτως πυκτεύω, ὡς οὐκ ἀέρα δέρων· ἀλλ' ὑποπιάζω μου τὸ σῶμα, καὶ δουλαγωγῶ, μήπως ἄλλοις κηρύξας, αὐτὸς ἀδόκιμος γένωμαι.» «Ζηλοῦτε τὰ χαρίσματα τὰ μείζονα.» «Τὰ ἄνω ζητεῖτε, μὴ τὰ ἐπὶ τῆς γῆς.» Μὴ φρόνει τῶν κακῶν φαίνεσθαι κρείττων, λυποῦ δὲ τῶν ἀγαθῶν ἡττώμενος. Μὴ μικροῖς σταθμοῖς ταλαντεύειν τὴν ἀρετήν. Ὁ καλῶς φροντίζων ἑαυτοῦ, φροντίζεται ὑπὸ Θεοῦ.\n\nΤΙΤΛ. Γʹ. –Περὶ προσκαίρων καὶ αἰωνίων· καὶ ὅτι τὰ μέγιστα πλημμελοῦσιν, οἱ τὰ παρόντα τῶν μελλόντων προτιμῶντες.\n\n«Πιστεύω τοῦ ἰδεῖν τὰ ἀγαθὰ Κυρίου ἐν τῇ γῇ ζώντων.» «Ἐπὶ κεφαλῆς αὐτῶν ἄνεσις, καὶ ἀγαλλίασις, καὶ εὐφροσύνη. Ἀπέδρα δὲ ὀδύνη, καὶ λύπη, καὶ στεναγμός.» «Εἰσέλθετε διὰ τῆς στενῆς πύλης, ὅτι πλατεῖα ἡ πύλη, καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι' αὐτῆς· ὅτι στενὴ ἡ πύλη, καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωὴν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν.» «Ὁ καιρὸς συνεσταλμένος ἐστί· τὸ λοιπὸν, ἀδελφοὶ, καὶ οἱ ἔχοντες γυναῖκας, ὡς μὴ ἔχοντες ὦσι, καὶ οἱ χαίροντες, ὡς μὴ χαίροντες· καὶ οἱ χρώμενοι τῷ κόσμῳ τούτῳ. ὡς μὴ καταχρώμενοι. Παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου.» «Τὸ παραυτίκα ἐλαφρὸν τῆς θλίψεως ἡμῶν, καθ' ὑπερβολὴν εἰς ὑπερβολὴν, αἰώνιον βάρος δόξης κατεργάζεται ἡμῖν·","english":"TITLE 2. — On spiritual progress.\n\n\"Brothers, I do not yet consider that I have attained. But one thing I do: forgetting those things which are behind, and reaching forth to those things which are before, I press toward the mark for the prize of the upward calling.\" \"So I run, not as uncertainly; so I fight, not as one beating the air; but I buffet my body and bring it into subjection, lest, having preached to others, I myself should be rejected.\" \"Desire earnestly the greater gifts.\" \"Seek the things that are above, not the things that are on the earth.\" Do not think it enough to appear better than the wicked, but grieve when you are defeated by the good. Do not weigh virtue with small scales. He who rightly cares for himself is cared for by God.\n\nTITLE 3. — On things temporary and eternal; and that those who prefer the present to the things to come commit the greatest offenses.\n\n\"I believe that I shall see the good things of the Lord in the land of the living.\" \"Upon their heads shall be rest, and exultation, and gladness. And pain, and sorrow, and sighing have fled away.\" \"Enter through the narrow gate, for wide is the gate and broad is the way that leads to destruction, and many are those who enter through it; for narrow is the gate and straitened is the way that leads to life, and few are those who find it.\" \"The time is shortened; for the rest, brothers, let those who have wives be as though they had none, and those who rejoice as though they did not rejoice; and those who use this world, as though not making full use of it. For the form of this world is passing away.\" \"The momentary lightness of our affliction, beyond all measure, beyond all measure, works for us an eternal weight of glory;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":640,"ref":"p640","source":"μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα. Τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια.» «Εἰ ἐν τῇ ζωῇ ταύτῃ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἐσμέν.» «Οὐκ ἔχομεν ὧδε μένουσαν πόλιν. ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν.» «Καινοὺς οὐρανοὺς, καὶ καινὴν γῆν, καὶ τὰ ἐπαγγέλματα αὐτοῦ προσδοκῶμεν, ἐν οἷς δικαιοσύνη ἐνοικεῖ.» Δύο εἰσὶν ὁδοὶ ἐναντίαι ἀλλήλαις· ἡ μὲν πλατεῖα καὶ εὐρύχωρος, ἡ δὲ στενὴ καὶ τεθλιμμένη· καὶ δύο ὁδηγοὶ, ἑκάτερος πρὸς ἑαυτὸν ἐπιστρέφειν ἐπιχειρῶν. Ἔχει μὲν ἡ μία ὁδὸς τῆς πλάνης ὁδηγὸν ἀπατηλὸν δαίμονα καὶ πονηρὸν, δι' ἡδονῆς πρὸς τὴν ἀπώλειαν τοὺς ἑπομένους ἐπισυρόμενον·\n\nἡ δὲ τραχεῖα καὶ ἀνάντης, ἄγγελον ἀγαθὸν, διὰ τῶν ἐπιπόνων τῆς ἀρετῆς πρὸς τὸ μακάριον τέλος τοὺς ἑπομένους ἄγοντα. Ἕως μὲν οὖν νήπιός ἐστιν ἕκαστος ἡμῶν, τὸ ἐν τῷ παρόντι ἡδὺ διώκων, οὐδεμίαν τοῦ μέλλοντος κηδεμονίαν ποιεῖται. Ἀνὴρ δὲ ἤδη γενόμενος, μετὰ τὸν ἀπαρτισμὸν τῶν ἐννοιῶν, οἷον ὁρᾷν δοκεῖ τὸν βίον αὐτῷ σχηματιζόμενον πρὸς ἀρετὴν καὶ κακίαν· καὶ πυκνὰ πρὸς τὸ ἑκάτερον τὸ ὄμμα τῆς ψυχῆς μεταστρέφων, παράλληλα κρίνει τὰ ἑκατέρῳ προσόντα. Ὁ τῶν ἁμαρτωλῶν βίος πάντα δείκνυσι τὰ τοῦ παρόντος αἰῶνος τερπνά· ὁ δὲ τῶν δικαίων, μόνα ὑποφαίνει τὰ τοῦ μέλλοντος ἀγαθά. Καὶ ἡ μὲν τῶν σωζομένων ὁδὸς, ὅσον καλὰ ὑπισχνεῖται τὰ μέλλοντα, τοσοῦτον ἐπίπονα παρέχεται τὰ παρόντα· ὁ δὲ ἡδὺς καὶ ἀκόλαστος βίος, οὐχὶ προσδοκωμένην εἰς ὕστερον, ἀλλ' ἤδη παροῦσαν προτείνεται τὴν ἀπόλαυσιν.","english":"...not looking at the things that are seen, but at the things that are not seen. For the things that are seen are temporary, but the things that are not seen are eternal. \"If in this life only we have hoped, we are more pitiable than all.\" \"We have no lasting city here, but we seek the one to come.\" \"We await new heavens and a new earth and his promises, in which righteousness dwells.\" There are two ways opposed to one another: the one broad and spacious, the other narrow and constrained; and two guides, each attempting to turn people to himself. The one way of error has as its guide a deceitful and wicked demon, dragging those who follow him through pleasure to destruction;\n\nbut the rough and steep way has a good angel, leading those who follow through the labors of virtue to the blessed end. As long as each of us is a child, pursuing what is pleasant in the present, he takes no care for the future. But once he has become a man, after the full development of his thoughts, he seems, as it were, to see life being shaped for him toward virtue and vice; and frequently turning the eye of his soul toward each, he judges in parallel the things that belong to each. The life of sinners shows all the delights of the present age; but the life of the righteous reveals only the good things of the future. And the way of those who are saved, to the extent that it promises beautiful things to come, provides present things that are equally laborious; but the pleasant and dissolute life offers its enjoyment not as something expected later, but as already present.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":641,"ref":"p641","source":"Ἰλιγγιᾷ οὖν πᾶσα ψυχὴ, καὶ μετοκλάζει τοῖς λογισμοῖς, ὅταν μὲν ἐνθυμηθῇ τὰ αἰώνια, τὴν ἀρετὴν αἱρουμένη· ὅταν δὲ ἀποβλέψῃ πρὸς τὰ παρόντα, τὴν ἡδονὴν προτιμῶσα, ὧδε βλέπει σαρκὸς εὐπάθειαν, ἐκεῖ δουλαγωγίαν σαρκός· ὧδε μέθην, ἐκεῖ νηστείαν· ὧδε γέλωτας ἀκρατεῖς, ἐκεῖ δάκρυον δαψιλές. Μακάριος τοίνυν ὁ μὴ περιτραπεὶς ἐκ τῶν τῆς ἡδονῆς δελεασμάτων πρὸς τὴν ἀπώλειαν, ἀλλὰ δι' ὑπομονῆς τὴν ἐλπίδα τῆς σωτηρίας ἀπεκδεχόμενος. Τῶν ἀνθρωπίνων οὐδὲν μέγα, οὐδὲ ὑπερφυὲς ὁριζόμεθα. Οὐ γὰρ ἐν τοῖς παρερχομένοις τὸ ἀγαθὸν, ἀλλ' ἐπ' αἰωνίων καὶ ἀληθινῶν μετουσίαν κεκλήμεθα. Μὴ προτιμᾶτε τῶν πολυτιμήτων τὰ ἀτιμότατα, μηδὲ κακοὶ συναλλάκται γίνεσθε, τὴν φθειρομένην ζωὴν τῆς ἀφθάρτου καὶ μακαρίας ζωῆς προτιμῶντες. Τέθεικα πρὸ προσώπου σου τὴν ζωὴν καὶ τὸν θάνατον, τὸ ἀγαθὸν καὶ τὸ κακὸν, δύο ἀντικειμένας ἀλλήλαις φύσεις. Ἀντιστάθμησον αὐτὰς ἐπὶ τοῦ οἰκείου σεαυτοῦ κριτηρίου. Ζυγοστάτησον ἀκριβῶς, τί σοι λυσιτελέστερον, τὴν πρόσκαιρον ἑλέσθαι ἡδονὴν, καὶ δι' αὐτῆς τὸν αἰώνιον λαβεῖν θάνατον, ἢ τὴν ἐν τῇ ἀσκήσει τῆς ἀρετῆς ἑλόμενον κακοπάθειαν ταύτῃ προξένῳ χρήσασθαι τῆς αἰωνίου ζωῆς Μὴ πάντα τῇ ἡδονῇ δός· δός τι καὶ τῇ ψυχῇ. Καὶ νόμισον δύο εἶναί σοι θυγατέρας, τὴν εὐπάθειαν τὴν ἐνθάδε, καὶ τὴν ζωὴν τὴν ἐν τοῖς οὐρανοῖς. Εἰ μὴ θέλεις πάντα δοῦναι τῇ κρείττονι, μέρισον γοῦν ἐξ ἴσης, τῇ τε ἀκολάστῳ παιδὶ, καὶ τῇ σώφρονι. Μὴ τὴν ἐνταῦθα διαγωγὴν ὑπέρπλουτον δόξῃς· γυμνὴν δὲ τὴν ἄλλην, καὶ ῥάκια ἠμφιεσμένην.","english":"Every soul, then, reels and wavers in its reasonings: when it considers eternal things, it chooses virtue; but when it looks to things present, preferring pleasure, here it sees the ease of the flesh, there the enslavement of the flesh; here drunkenness, there fasting; here unrestrained laughter, there abundant tears. Blessed, therefore, is the one who has not been turned aside by the bait of pleasure toward destruction, but through endurance awaits the hope of salvation. We define nothing among human things as great or extraordinary. For the good is not in things that pass away, but we have been called to a participation in eternal and true things. Do not prefer the most worthless to the most precious, and do not become wicked traders, preferring the corruptible life to the incorruptible and blessed life. I have set before your face life and death, good and evil, two natures opposed to each other. Weigh them on your own judgment. Balance them accurately: which is more profitable for you—to choose the temporary pleasure, and through it receive eternal death, or to choose hardship in the exercise of virtue and use this as the means to eternal life? Do not give everything to pleasure; give something also to the soul. And consider that you have two daughters: ease here, and life in the heavens. If you do not wish to give everything to the better one, at least divide equally between the dissolute child and the temperate one. Do not think the life here is exceedingly rich, and the other bare and clothed in rags.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":642,"ref":"p642","source":"Μὴ ἄκοσμον καὶ ἄμορφον παραστήσῃς τῷ νυμφίῳ τὴν νύμφην, ἵνα μὴ θεασάμενος ἀποκλίνῃ τὸ πρόσωπον, καὶ ἰδὼν μισήσῃ, καὶ τὴν συνάφειαν ἀπαρνήσηται. Πολλὴν ἐζήσαμεν χρόνον τῷ κόσμῳ· ζήσωμεν λοιπὸν καὶ ἑαυτοῖς. Τί ψυχῆς ἀντάξιον; τί ἰσοστάσιον τῆς βασιλείας τῶν οὐρανῶν; τίς ἀξιοπιστότερός σοι σύμβουλος τοῦ Θεοῦ; τίς φρονιμώτερος τοῦ σοφοῦ; τίς ὠφελιμώτερος τοῦ ἀγαθοῦ; τίς τοῦ κτίσαντος οἰκειότερος; Ὅρα μὴ φεύγων τὸ στενὸν τῆς ἐπὶ σωτηρίαν ἀγούσης, τὸ εὐρύχωρον διώξῃς τῆς ἁμαρτίας. Φοβοῦμαι μὴ ἄχρι τέλους τὴν πλατεῖαν ὁδεύσας ἀκόλουθον εὕρῃς τῇ ὁδῷ τὸ κατάλυμα. Πρόσεχε σεαυτῷ· μήτε τοῖς θνητοῖς ὡς ἀΐδιος ἐναπομείνῃς, μήτε τῶν ἀϊδίων ὡς παρερχομένων καταφρονήσῃς. Ὑπερόρα σαρκός· παρέρχεται γάρ. Ἐπιμελοῦ ψυχῆς, πράγματος ἀθανάτου. Μὴ πρόσεχε τῇ σαρκὶ, ἄνθρωπε, μηδὲ τῷ ταύτης ἀγαθῷ· μηδὲ χρήματα, καὶ δόξαν, καὶ δυναστείαν θαύμαζε, μηδὲ ὅσα σοι τὴν πρόσκαιρον ὑπηρεσίαν πληροῖ. Εἰ τὰ πρόσκαιρα τοιαῦτα καλὰ, ποταπὰ τὰ αἰώνια; καὶ εἰ ἀνθρώπου μέγεθος μέτρον ἀνθρωπίνης διανοίας ἐκβαίνει, τῶν ἀϊδίων τὴν φύσιν τίς ἄρα ἀνθρώπων ἐξιχνιάσαι δυνήσεται; Τὸ περὶ τὰ φαινόμενα τὴν σπουδὴν ἔχειν, ἴδιόν ἐστιν τῶν μηδεμίαν τοῦ μέλλοντος αἰῶνος ἑαυτοῖς ὑποτιθεμένων ἐλπίδα. Εἰ τὰ σωματικὰ δίχα πόνων οὐκ ἐμπορίζεται τοῖς ἀνθρώποις, ἀλλὰ καὶ ἄρτος, καὶ τροφὴ, κόπων δέονται, καὶ ἱδρώτων, καὶ ἡ ἀνάγκη τῆς φύσεως ἀπελαύνει τὸν ὄκνον, καὶ τῆς χρείας ἡ μάστιξ τὸν πηλὸν συνωθεῖ πρὸς ἀπαραίτητον κάματον· τίς οὐκ ἂν διαιωνίζουσαν ἀκούων ζωὴν, πρὸς τοὺς πόνους διεγέρθη;","english":"Do not present the bride to the bridegroom unadorned and shapeless, lest he look upon her and turn away his face, and seeing her hate her, and renounce the union. We have lived a long time for the world; let us live henceforth also for ourselves. What is equal in value to the soul? What is of equal weight to the kingdom of heaven? Who is a more trustworthy counselor to you than God? Who is wiser than the wise? Who is more profitable than the good? Who is closer to you than your Creator? See that, in fleeing the narrow way that leads to salvation, you do not pursue the broad roomy way of sin. I fear lest, having walked the broad way to the end, you find the lodging-place in keeping with the road. Take heed to yourself: neither remain among mortal things as though you were immortal, nor despise eternal things as though they were passing away. Overlook the flesh, for it passes away. Care for the soul, a deathless thing. Do not attend to the flesh, O man, nor to its good; nor marvel at wealth, and glory, and power, nor at all that fulfills your temporary service. If temporary things are such beauties, of what sort are eternal things? And if the greatness of man exceeds the measure of the human mind, who among men will be able to trace out the nature of eternal things? To have one's zeal set on things that appear is proper to those who set no hope for themselves in the age to come. If bodily things are not procured for men without toil, but even bread and food need labors and sweats, and the necessity of nature drives out sluggishness, and the whip of need drives the clay toward unavoidable toil—who, hearing of life that endures forever, would not be stirred up to labors?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":643,"ref":"p643","source":"τίς οὐκ ἂν ἡδέως ἱδρώσειεν ὑπὲρ οὐρανῶν βασιλείας; τίς οὐκ ἂν\n\nὀδύνης ὑπερφρονήσειεν, ὑπὲρ ἡδονῆς ἀπεράντου; τίς οὐκ ἂν ταῖς τῶν πειρασμῶν ἐπικυβιστεύσειε τρικυμίαις, ἵνα πρὸς τὸ ἀλῄστευτον τῶν οὐρανῶν ἐμπόριον παραγένηται; καὶ γὰρ οἱ πόνοι πανταχοῦ τῶν ἀγαθῶν χορηγοί. Ψευδεῖς τῶν ἀνοήτων αἱ δόξαι· ψευδεῖς τῶν κακοδόξων αἱ ὑπολήψεις, πλούτῳ, καὶ ἐλευθερίᾳ, καὶ δυνάμει τὸ ἐν τῷ βίῳ μακάριον προσνεμόντων· ἀγνοούντων, ὅτι καὶ δουλείαν ἔστιν ἰδεῖν ἐλευθερίας ἁπάσης ὑψηλοτέραν, καὶ ἀσθένειαν ἁπάσης δυνάμεως στεῤῥοτέραν, καὶ πτωχείαν καταμαθεῖν, πλούτου πολυτελεστέραν παντός. ΤΙΤΛ. Δʹ. –Περὶ προνοίας Θεοῦ· καὶ ὅτι προνοεῖ ἡμῶν ὁ Θεός. «Εἶπεν Σιών· Ἐγκατέλιπέ με Κύριος, καὶ ὁ Θεὸς ἐπελάθετό μου. Μὴ ἐπιλήσεται γυνὴ τοῦ παιδὸς αὐτῆς; ἢ τοῦ μὴ ἐλεῆσαι τὰ ἔκγονα τῆς κοιλίας αὐτῆς; Εἰ δὲ καὶ ἐπιλάθοιτο ταῦτα γυνὴ, ἀλλ' ἐγὼ οὐκ ἐπιλήσομαί σου, λέγει Κύριος.» «Παρακαλέσω πάντα τὰ ἔρημα Σιὼν, καὶ θήσω αὐτὰ ὡς τὸν παράδεισον τῆς τρυφῆς.» «Τάδε λέγει Κύριος· Τὸ ἀπολωλὸς ζητήσω, καὶ τὸ πλανώμενον ἐπιστρέψω· καὶ τὸ συντετριμμένον καταδήσω, καὶ τὸ ἐκλεῖπον ἐνισχύσω, καὶ τὸ ἰσχυρὸν φυλάξω, καὶ βοσκήσω αὐτὸ μετὰ κρίματος.» «Ἀγαπᾷς τὰ ὄντα πάντα, καὶ οὐδὲν βδελύσσῃ ὧν ἐποίησας· οὐδὲ γὰρ ἂν μισῶν τι κατεσκεύασας. Πῶς δὲ διέμεινεν ἄν τι, εἰ μὴ σὺ ἠθέλησας; ἢ μὴ κληθὲν ὑπὸ σοῦ, πῶς διεφυλάχθη; Φείδῃ δὲ πάντων ὅσα ἐστὶν, Δέσποτα φιλόψυχε. Τὸ γὰρ ἅγιόν σου Πνεῦμά ἐστιν ἐν πᾶσιν.» «Μικρὸν καὶ μέγαν ὁ Θεὸς ἐποίησεν·","english":"Who would not gladly labor for the kingdom of heaven? Who would not despise pain for the sake of boundless pleasure? Who would not ride over the surging waves of temptations, in order to arrive at the untroubled marketplace of the heavens? For labors are everywhere the providers of good things. False are the opinions of the foolish; false are the suppositions of the wrong-minded, who assign the blessedness of life to wealth, and freedom, and power; not knowing that one may see a slavery higher than all freedom, and a weakness firmer than all power, and discern a poverty more precious than all wealth. TITLE 4. — Concerning the providence of God; and that God provides for us. \"Zion said: The Lord has forsaken me, and God has forgotten me. Can a woman forget her child? Or not have compassion on the offspring of her womb? But even if a woman should forget these things, yet I will not forget you, says the Lord.\" \"I will comfort all the desolate places of Zion, and I will make them like the paradise of delight.\" \"Thus says the Lord: I will seek the lost, and I will turn back the wandering; and I will bind up the broken, and I will strengthen the failing, and I will guard the strong, and I will feed it with judgment.\" \"You love all things that exist, and you abhor nothing that you have made; for you would not have made anything if you hated it. And how would anything have endured, unless you had willed it? Or how would it have been preserved, if it had not been called by you? But you spare all things, O Master who loves souls. For your Holy Spirit is in all things.\" \"God made the small and the great;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":644,"ref":"p644","source":"ὁμοίως δὲ προνοεῖται περὶ πάντων.» «Τὴν μὲν ὁλκάδα πρὸς ὄρεξιν πορισμῶν ἐποίησαν ἄνθρωποι· τεχνίτης δὲ σοφίᾳ κατεσκεύασεν· ἡ δὲ σὴ, Πάτερ, διακυβερνᾷ πρόνοια, ὅτι καὶ ἐν θαλάσσῃ ἔδωκας ὁδὸν, καὶ ἐν κύμασι τρίβον ἀσφαλῆ· δεικνὺς ὅτι δύνασαι ἐκ πάντων σώζειν, κἂν ἄνευ τέχνης τις ἐπιβῇ· θέλεις δὲ μὴ ἀργὰ εἶναι τὰ τῆς σοφίας ἔργα· διὰ τοῦτο καὶ ἐν ἐλαχίστῳ ξύλῳ πιστεύουσιν ἄνθρωποι ψυχὰς, καὶ διελθόντες κλύδωνα σχεδίᾳ διεσώθησαν.» Πᾶν ὅπερ εἰς ἡμᾶς ἀγαθὸν φθάσει ἐκ θείας δυνάμεως, τῆς πάντα ἐνεργούσης χάριτος ἐνέργειαν εἶναί φαμεν. Ἴδιον καὶ πρεπῶδες ὡς ἀληθῶς τῷ Θεῷ τὸ ἱλάσκεσθαι, τὸ ἐλεεῖν, τὸ τὰ ἔργα σώζειν ἑαυτοῦ, κἂν εἰς κίνδυνον διαφθορᾶς καταφέρηται. Παρ' αὐτοῦ γὰρ, φησὶν, ὁ ἱλασμός ἐστιν. Πάντα μὲν ἀθρόως ἐκ Θεοῦ προνοίας εἶναί τε καὶ διοικεῖσθαι, οἱ τῆς ἀληθοῦς εὐσεβείας σοφοὶ διαγορεύουσιν. Εἰ δὲ δὴ κατ' εἶδος ἕκαστα ἰδίως τῶν γινομένων, τὰ μὲν ἕξει, τὰ δὲ φύσει, τὰ δὲ ὁρμῇ καὶ φαντασίᾳ, τὰ δὲ λογισμῷ, καὶ οἰκείᾳ κρίσει τε καὶ προαιρέσει κινούμενα, ἕτερα δὲ λογισμῷ γεγόνασιν, ποικίλην καὶ πολύτροπον τὴν τοῦ παντὸς συνεστήσαντο διακόσμησιν, ἑκάστῳ γένει τῶν ὄντων, ἰδίαν καὶ ἀφωρισμένην τινὰ φύσεως κατασκευὴν τοῦ τῶν ὅλων αἰτίου διανείμαντος. Ὅπερ ἐν ταῖς συγγενείαις πρὸς τέκνα γονεῖς, τοῦτο βασιλεὺς μὲν πρὸς πόλιν, πρὸς δὲ κόσμον ὁ Θεός. Οὐκ οἶδάς σοι τὰ συμφέροντα, ἄνθρωπε· πολλάκις αἰτεῖς ἐπιβλαβῆ καὶ σφαλερά· ἀλλ' ἐκεῖνος ὁ μᾶλλον κηδόμενός σου τῆς σωτηρίας, οὐ τῇ αἰτήσει σου προσέχει, ἀλλὰ πρὸ τῆς αἰτήσεως τὸ συμφέρον σου πανταχοῦ ἐπισκοπεῖ.","english":"Likewise he provides for all things. \"Men made the merchant ship for the desire of gain, but the craftsman built it by wisdom; and your providence, Father, steers it, since you gave a way even in the sea, and a safe path through the waves, showing that you are able to save from all things, even if one embarks without skill; but you will that the works of wisdom not be idle; for this reason men also entrust their lives to the smallest piece of wood, and having passed through the surge, they are saved on a raft.\" Every good that comes to us from divine power, we say to be the working of the grace that works all things. It is proper and truly fitting to God to be propitious, to show mercy, to save his own works, even if one is brought into danger of destruction. For from him, it says, is the propitiation. That all things both exist and are governed at once by the providence of God, the wise men of true piety declare. But if each of the things that come to be is moved in its own way according to kind—some by habit, some by nature, some by impulse and imagination, some by reason, and by their own judgment and choice, and others have come to be by reason—they established the varied and manifold order of the whole, the cause of all things having distributed to each kind of being its own and distinct constitution of nature. What parents are to their children in families, this a king is to a city, and God to the world. You do not know what is advantageous for you, man; often you ask for things harmful and dangerous; but he who cares more for your salvation does not attend to your request, but before your request he everywhere looks after what is advantageous for you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":645,"ref":"p645","source":"Εἰ γὰρ οἱ πατέρες οἱ σαρκικοὶ οὐ πάντα αἰτοῦσι τοῖς παισὶ διδόασιν, οὐκ ἐπειδὴ καταφρονοῦσι τῶν αἰτούντων, ἀλλ' ἐπειδὴ αὐτῶν μᾶλλον κήδονται, πολλῷ μᾶλλον ὁ Θεὸς, ὁ καὶ μᾶλλον φιλῶν, καὶ πλέον ἁπάντων εἰδὼς τὸ συμφέρον ἡμῶν, ποιεῖ. Πάντων λογικῶν ἐπιστάμενος τὸ κρυπτὸν ὁ Δημιουργὸς, προνοεῖται τῶν ὅλων, οὐ μόνον ἐξ ὧν διάκεινται καὶ πράττουσιν, ἀλλὰ καὶ ἐξ ὧν προγινώσκει ἄγων εἰς βελτίωσιν. Ἀγαθότητι συστήσας τὰ πάντα ὁ Θεὸς, προνοεῖ τῶν ὅλων· οὐκ εἰς τὸ κατ' ἀξίαν τῶν προνοουμένων ἀφορῶν, ἀλλ' εἰς τὸ αὐτοῦ ἐλεητικὸν καὶ τῶν ἀγαθῶν παρεκτικόν.\n\nΤΙΤΛ. Εʹ. –Περὶ προσπαθείας καὶ μερίμνης· καὶ ὅτι χρὴ ἀπροσπαθῶς διακεῖσθαι περὶ τὰ πράγματα.\n\n«Ἐγὼ καθεύδω, καὶ ἡ καρδία μου ἀγρυπνεῖ.» «Πρὸ καιροῦ ἄγει γῆρας μέριμνα.» «Μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν, τί φάγητε, μηδὲ τί πίητε, μηδὲ τῷ σώματι ὑμῶν, τί ἐνδύσησθε. Οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς; καὶ τὸ σῶμα τοῦ ἐνδύματος; ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ, ὅτι οὐ σπείρουσιν, οὐδὲ θερίζουσιν, οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτὰ,» καὶ τὰ λοιπά. «Ὁ καιρὸς συνεσταλμένος ἐστίν. Τὸ λοιπὸν, ἵνα καὶ οἱ ἔχοντες γυναῖκας, ὡς μὴ ἔχοντες ὦσιν, καὶ οἱ χαίροντες, ὡς μὴ χαίροντες· καὶ οἱ κλαίοντες, ὡς μὴ κλαίοντες· καὶ οἱ ἀγοράζοντες, ὡς μὴ κατέχοντες· καὶ οἱ χρώμενοι τούτῳ τῷ κόσμῳ, ὡς μὴ χρώμενοι. Παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου.» Τελείας ψυχῆς ἐστι τὸ ἀμέριμνον εἶναι, ἀσεβοῦς δὲ, τὸ φροντίσι κατατρίβεσθαι. Περὶ μὲν γὰρ τῆς τελείας ψυχῆς εἴρηται, ὅτι κρίνον ἐστὶν ἐν μέσῳ ἀκανθῶν.","english":"For if fleshly fathers do not give all things to their children when they ask, not because they despise those who ask, but because they care for them more, much more does God, who loves them more and knows better than all what is beneficial for us, do so. The Creator, knowing the hidden things of all rational beings, provides for all things, not only from the dispositions and actions they have, but also from what he foreknows, leading them to improvement. God, having established all things by his goodness, provides for all things, not looking to the worthiness of those provided for, but to his own mercifulness and his readiness to bestow good things.\n\nTITLE 5. On attachment and anxiety; and that one ought to be disposed without attachment toward things.\n\n\"I sleep, but my heart keeps watch.\" \"Anxiety brings old age before its time.\" \"Do not be anxious for your soul, what you shall eat, nor what you shall drink, nor for your body, what you shall put on. Is not the soul more than food? And the body more than clothing? Look at the birds of heaven, that they do not sow, nor reap, nor gather into storehouses, and your heavenly Father feeds them,\" and the rest. \"The time is shortened. Henceforth, let even those who have wives be as though they had none, and those who rejoice as though they did not rejoice, and those who weep as though they did not weep, and those who buy as though they did not possess, and those who use this world as though they did not use it. For the form of this world is passing away.\" It belongs to a perfect soul to be free from anxiety, but to the impious, to be worn away by cares. For concerning the perfect soul it has been said that it is a lily in the midst of thorns.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":646,"ref":"p646","source":"Τοῦτο δὲ τὴν ἀφροντισίαν δηλοῖ. Περὶ δὲ τῶν φροντίδα πολλὴν ἐχόντων εἰς τὰ βιωτικά φησιν· Πᾶς ὁ βίος ἀσεβοῦς ἐν φροντίδι. Ἀπροσπαθῶς χρὴ διοικεῖν τὴν κτῆσιν, καὶ ἐπὶ συμβαίνοντός τινος μὴ ἀγανακτεῖν, μηδὲ λυπεῖσθαι, μηδὲ ἐπιθυμεῖν κτήσασθαι. Τῆς ἐμπαθοῦς γὰρ κτήσεως κελεύει ὁ Κύριος ἀφίστασθαι, καὶ πάσης προσπαθείας. ΤΙΤΛ. ϛʹ. –Περὶ προφητῶν ἀνδροφονησάντων, καὶ εὐαρεστησάντων Θεῷ. «Ἔστη Μωσῆς ἐπὶ τῆς πύλης τῆς παρεμβολῆς, καὶ λέγει· Εἴ τις πρὸς Θεὸν, ἤτω πρός με. Καὶ ἦλθον πρὸς αὐτὸν πάντες οἱ υἱοὶ Λευῒ, καὶ λέγει αὐτοῖς· Τάδε λέγει Κύριος ὁ Θεὸς Ἰσραήλ· Θέτε ἕκαστος τὴν ἑαυτοῦ ῥομφαίαν ἐπὶ τὸν μηρὸν, καὶ διέλθετε, καὶ ἀνακάμψατε, καὶ ἀποκτείνατε ἕκαστος τὸν ἀδελφὸν αὐτοῦ, καὶ ἕκαστος τὸν πλησίον αὐτοῦ, καὶ τὸν ἔγγιστα. Καὶ ἐποίησαν υἱοὶ Λευὶ καθὰ ἐλάλησεν αὐτοῖς ὁ Μωσῆς, καὶ ἔπεσαν ἐκ τοῦ λαοῦ τῇ ἡμέρᾳ ἐκείνῃ τρισχίλιοι ἄνδρες.» «Φινεὲς υἱὸς Ἐλεάζαρ, υἱοῦ Ἀαρὼν τοῦ ἱερέως, ἐξανέστη ἐκ μέσου τῆς συναγωγῆς, καὶ λαβὼν σειρομάστην ἐν τῇ χειρὶ, ἀπεκέντησεν ἀμφοτέρους, τὸν δὲ ἄνθρωπον τὸν Ἰσραηλίτην, καὶ τὴν γυναῖκα διὰ τῆς μήτρας αὐτῆς· καὶ ἐπαύσατο ἡ ὀργὴ ἀπὸ τῶν υἱῶν Ἰσραήλ. Ἐγένοντο δὲ οἱ τεθνηκότες εἴκοσι τέσσαρες χιλιάδες. Καὶ ἐλάλησε Κύριος πρὸς Μωϋσῆν· Φινεὲς υἱὸς Ἐλεάζαρ κατέπαυσε τὸν θυμόν μου· ἰδοὺ δίδωμι αὐτῷ τὴν διαθήκην μου, διαθήκην εἰρήνης, καὶ ἔσται αὐτῷ καὶ τῷ σπέρματι αὐτοῦ μετ' αὐτὸν, διαθήκην ἱερατείας αἰωνίαν, ἀνθ' ὧν ἐζήλωσε τῷ Θεῷ αὐτοῦ, καὶ ἐξιλάσατο περὶ τῶν υἱῶν Ἰσραήλ.» «Εἶπε Σαμουήλ· Προσάγαγέ μοι τὸν Ἀγὰγ βασιλέα Ἀμαλήκ. Καὶ προσῆλθεν Ἀγὰγ τρέμων.","english":"This shows his freedom from care. But concerning those who have much care for the things of life, he says: The whole life of the ungodly is in care. One must manage possessions without attachment, and when something happens, not be indignant, nor be grieved, nor desire to acquire. For the Lord commands us to depart from passionate acquisition, and from all attachment. TITLE 6. — Concerning prophets who slew men and were well-pleasing to God. \"Moses stood at the gate of the camp and said: Whoever is for God, let him come to me. And all the sons of Levi came to him, and he says to them: Thus says the Lord God of Israel: Put each his own sword upon his thigh, and pass through and return, and kill each his brother, and each his neighbor, and his nearest. And the sons of Levi did as Moses spoke to them, and there fell from the people on that day three thousand men.\" \"Phineas the son of Eleazar, son of Aaron the priest, rose up from the midst of the assembly, and taking a spear in his hand, he pierced both through, the Israelite man and the woman through her womb; and the wrath ceased from the sons of Israel. And those who died were twenty-four thousand. And the Lord spoke to Moses: Phineas the son of Eleazar has stopped my anger; behold, I give him my covenant, a covenant of peace, and it shall be for him and for his seed after him, a covenant of an everlasting priesthood, because he was zealous for his God, and made atonement for the sons of Israel.\" \"Samuel said: Bring Agag the king of Amalek to me. And Agag came trembling.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":647,"ref":"p647","source":"Καὶ εἶπε Σαμουήλ· Καθότι ἠτέκνωσε γυναῖκας ἡ ῥομφαία σου, οὕτως ἀτεκνωθήσεται ἐκ γυναικῶν ἡ μήτηρ σου. Καὶ ἔσφαξεν αὐτὸν ἐνώπιον Κυρίου.» «Εἶπεν Ἠλιοῦ πρὸς τὸν λαόν· Συλλάβετε τοὺς προφήτας τοῦ Βαὰλ, μηδεὶς σωθήσεται ἐξ αὐτῶν· καὶ συνέλαβον αὐτούς· καὶ κατάγει αὐτοὺς Ἠλιοῦ εἰς τὴν χειμάῤῥουν Κισσὼν, καὶ κατέσφαξεν αὐτοὺς ἐκεῖ.» ΤΙΤΛ. Ζʹ. –Περὶ προγνώσεως Θεοῦ· καὶ ὅτι τὰ κρύφια καὶ ἄδηλα τῶν πραγμάτων τῷ Θεῷ χρὴ καταλιμπάνειν.\n\n«Τὰ κρυπτὰ Κυρίῳ τῷ Θεῷ ἡμῶν· τὰ δὲ φανερὰ, ἡμῖν καὶ τοῖς τέκνοις ἡμῶν εἰς τὸν αἰῶνα, ποιεῖν πάντα τὰ ῥήματα τοῦ νόμου τούτου.» «Θεὸς γνώσεων Κύριος, καὶ Θεὸς ἑτοιμάζων ἐπιτηδεύματα.» «Τὰ διαβούλια τοῦ πνεύματος ὑμῶν ἐγὼ ἐπίσταμαι.» «Πρὸ τοῦ με πλάσαι σε ἐκ κοιλίας μητρὸς ἡγίακά σε· προφήτην εἰς ἔθνη τέθεικά σε.» «Εἶδεν ὁ Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν, καὶ λέγει περὶ αὐτοῦ· Ἴδε ἀληθῶς Ἰσραηλίτης, ἐν ᾧ δόλος οὐκ ἔστιν. Λέγει αὐτῷ Ναθαναήλ· Πόθεν με γινώσκεις; Ἀπεκρίθη ὁ Ἰησοῦς, καὶ εἶπεναὐτῷ· Πρὸ τοῦ σε Φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκῆν, εἶδόν σε. Ἀπεκρίθη Ναθαναὴλ, καὶ εἶπεν αὐτῷ· Ῥαββὶ, σὺ εἶ ὁ Υἱὸς τοῦ Θεοῦ· σὺ εἶ ὁ βασιλεὺς τοῦ Ἰσραήλ.»","english":"And Samuel said: Just as your sword has bereaved women, so shall your mother be bereaved among women. And he slaughtered him before the Lord. Elijah said to the people: Seize the prophets of Baal; let not one of them escape. And they seized them; and Elijah brought them down to the brook Kishon, and slaughtered them there. TITLE 7. — Concerning the foreknowledge of God; and that the hidden and unknown things of matters must be left to God.\n\nThe hidden things belong to the Lord our God; but the things that are revealed belong to us and to our children forever, to do all the words of this law. The Lord is a God of knowledge, and a God who prepares his designs. I know the deliberations of your spirit. Before I formed you from the womb of your mother, I sanctified you; I appointed you a prophet to the nations. Jesus saw Nathanael coming toward him, and said concerning him: Behold, truly an Israelite, in whom there is no guile. Nathanael says to him: From where do you know me? Jesus answered and said to him: Before Philip called you, while you were under the fig tree, I saw you. Nathanael answered and said to him: Rabbi, you are the Son of God; you are the King of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":648,"ref":"p648","source":"ΤΙΤΛ. Ηʹ. –Περὶ προφητῶν ἐπιτιμησάντων βασιλεῦσι μετὰ παῤῥησίας. «Εἶπε Σαμουὴλ πρὸς Σαούλ· Μεματαίωταί σοι, ὅτι οὐκ ἐφύλαξας τὴν ἐντολὴν, ἣν ἐνετείλατό σοι Κύριος, καὶ νῦν βασιλεία σου οὐ στήσεται.» «Ἐγένετο ὡς ἤκουσεν Ἀχία φωνὴν ποδῶν, εἶπεν· Εἴσελθε, γυνὴ Ἱεροβοάμ. Ἐγώ εἰμι ἀπόστολος πρὸςσὲ σκληρός.» «Εἶπεν Ἀχαὰβ πρὸς Ἠλιοῦ· Εἰ σὺ εἶ ὁ διαστρέφων τὸν Ἰσραήλ; καὶ εἶπεν Ἠλιοῦ· Οὐ διαστρέφω ἐγὼ τὸν Ἰσραὴλ, ἀλλὰ σὺ καὶ ὁ οἶκος τοῦ πατρός σου, τοῦ καταλιμπάνειν ὑμᾶς Κύριον, καὶ πορεύεσθαι ὀπίσω τῶν Βααλίμ.» «Ἐλάλησε Κύριος πρὸς Ἠλιοῦ, καὶ εἶπεν· Κατάβηθι, μὴ φοβηθῇς ἀπὸ προσώπου αὐτῶν. Καὶ ἀνέστη Ἠλιοῦ, καὶ κατέβη μετ' αὐτῶν· καὶ εἶπεν Ἠλιοῦ· Τάδε λέγει Κύριος· ἀνθ' ὧν ἐξαπέστειλας ἀγγέλους ζητῶν ἐν τῷ Βαὰλ μυῖαν θεὸν Ἀκκαρὼν, οὐχ οὕτως. Ἡ κλίνη ἐφ' ἧς ἀνέβης ἐκεῖ, οὐ καταβήσῃ ἀπ' αὐτῆς, ὅτι θανάτῳ ἀποθανῇ. Καὶ ἀπέθανε κατὰ τὸ ῥῆμα Κυρίου, ὃ ἐλάλησε διὰ Ἠλιοῦ.» «Εἶπεν Ἑλισσαιὲ πρὸς τὸν βασιλέα Ἰσραήλ· Τί ἐμοὶ καὶ σοί; Δεῦρο πρὸς τοὺς προφήτας τοῦ πατρός σου καὶ τῆς μητρός σου. Καὶ εἶπεν ὁ βασιλεὺς Ἰσραήλ· Μὴ ὅτι κέκληται Κύριος τοὺς τρεῖς βασιλεῖς, τοῦ παραδοῦναι αὐτοὺς εἰς χεῖρας Μωάβ; Καὶ εἶπεν Ἑλισσαιέ· Ζῇ Κύριος τῶν δυνάμεων, ὅτι εἰ μὴ πρόσωπον Ἰωσαφὰτ βασιλέως Ἰούδα ἐγὼ λαμβάνω, εἰ ἐπέβλεψα πρὸς σὲ, καὶ εἶδόν σε.»","english":"TITLE 8. — Concerning prophets who rebuked kings with boldness. \"Samuel said to Saul: You have been made to fail, because you did not keep the commandment which the Lord commanded you, and now your kingdom shall not stand.\" \"It came to pass, when Ahijah heard the sound of feet, he said: Enter, wife of Jeroboam. I am a harsh messenger to you.\" \"Ahab said to Elijah: Are you the one who is perverting Israel? And Elijah said: I am not perverting Israel, but you and your father's house, in that you forsake the Lord and go after the Baalim.\" \"The Lord spoke to Elijah, and said: Go down, do not be afraid of their face. And Elijah arose, and went down with them; and Elijah said: Thus says the Lord: Because you sent messengers to seek in Baal the fly god of Ekron, it shall not be so. The bed on which you went up there, you shall not come down from it, for you shall surely die. And he died according to the word of the Lord, which he spoke through Elijah.\" \"Elisha said to the king of Israel: What have I to do with you? Come to the prophets of your father and of your mother. And the king of Israel said: Has the Lord not called the three kings, to deliver them into the hands of Moab? And Elisha said: As the Lord of hosts lives, if I did not regard the face of Jehoshaphat king of Judah, if I looked toward you, and saw you—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":649,"ref":"p649","source":"ΤΙΤΛ. Θʹ. –Περὶ προαιρέσεως καὶ διαθέσεως· καὶ ὅτι τὴν προαίρεσιν ἐπὶ πᾶσιν ἐξετάζει ὁ Θεός.\n\n«Τοῖς ἀγαπῶσι τὸν Θεὸν πάντα συνεργεῖ εἰς ἀγαθὸν, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσι.» «Καθίσας ὁ Ἰησοῦς ἀπέναντι τοῦ γαζοφυλακίου, ἐθεώρει πῶς οἱ ὄχλοι βάλλουσι χαλκὸν εἰς τὰ δῶρα τοῦ Θεοῦ· καὶ οἱ πλούσιοι ἔβαλλον πολλά. Καὶ ἐλθοῦσα μία χήρα πτωχὴ, ἔβαλε λεπτὰ δύο, ὅ ἐστι κοδράντης. Καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ ὁ Ἰησοῦς, εἶπεν αὐτοῖς· Ἀμὴν λέγω ὑμῖν, ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλέον πάντων ἔβαλε τῶν βαλόντων εἰς τὸ γαζοφυλάκιον. Πάντες γὰρ ἐκ τοῦ περισσεύματος αὐτῶν ἔβαλον· αὕτη δὲ ἐκ τῆς ὑστερήσεως αὐτῆς, πάντα ὅσα εἶχεν, ἔβαλεν, ὅλον τὸν βίον αὐτῆς.» «Ἠκούσατε, ὅτι ἐῤῥέθη τοῖς ἀρχαίοις· Οὐ μοι χεύσεις. Ἐγὼ δὲ λέγω ὑμῖν, ὅτι πᾶς ὁ ἐμβλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.» Ἐπαινοῦμεν τοὺς κατὰ προαίρεσιν ἀγαθοὺς, οὐ τοὺς ὑπό τινος ἀνάγκης ἐξειργομένους Ὅπου γὰρ προαίρεσις ἑτοίμη, τὸ κωλύον οὐδέν· ἡ προθυμία ὑπαρχέτω, καὶ τὸ ἐμποδίζον οὐκ ἔσται. Παρὰ τῷ δικαίῳ κριτῇ, καὶ ὑπὲρ τοῦ μόνου προελέσθαι τὰ δέοντα, οὐκ εὐκαταφρόνητοι οἱ ἀφωρισμένοι μισθοί. Αἱ τοῦ σώματος πράξεις ὑπὸ πολλῶν διακόπτονται· ὁ δὲ κατὰ πρόθεσιν ἁμαρτάνων, τῷ τάχει τῶν νοημάτων συναπαρτιζομένην ἔχει τὴν ἁμαρτίαν. Τὸ κάλλιστον καὶ φιλανθρωπότατον, ὅτι μὴ τῇ ἀξίᾳ τοῦ διδομένου, τῇ δὲ δυνάμει καὶ τῇ διαθέσει τοῦ καρποφοροῦντος μετρεῖ Θεὸς τὴν ἐπίδοσιν. Πλουσίαν, οὐ τὴν δόσιν, ἀλλὰ τὴν προαίρεσιν λογίζεται, ὁ παιδεύων τὴν ψυχὴν Κύριος. Θυσία τῷ Θεῷ, γνώμη ἀγαθή.","english":"TITLE 9. — Concerning choice and disposition; and that God examines the choice in all things.\n\n\"To those who love God all things work together for good, to those who are called according to purpose.\" \"Jesus sat down opposite the treasury and watched how the crowds were casting bronze into the gifts of God; and the rich were casting in much. And a poor widow came and cast in two lepta, which is a quadrans. And Jesus, calling his disciples to him, said to them: Amen, I say to you, that this poor widow has cast in more than all those who cast into the treasury. For all cast in from their abundance; but she, from her want, cast in all that she had, her whole livelihood.\" \"You have heard that it was said to the ancients: You shall not commit adultery. But I say to you, that everyone who looks at a woman to desire her has already committed adultery with her in his heart.\" We praise those who are good by choice, not those compelled by some necessity. For where the choice is ready, nothing hinders; let the eagerness be present, and there will be no obstacle. With the righteous judge, even for choosing the one thing that is needful, the allotted rewards are not to be despised. The deeds of the body are cut short by many things; but he who sins by purpose has his sin completed together with the swiftness of his thoughts. The most excellent and most philanthropic thing is that God measures the bestowal not by the worth of what is given, but by the power and disposition of the one who bears fruit. The Lord, who disciplines the soul, reckons as rich not the gift but the choice. A sacrifice to God is a good intention.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":650,"ref":"p650","source":"ΤΙΤΛ. Ιʹ. –Περὶ παρθενίας, καὶ σωφροσύνης, καὶ γάμου σεμνοῦ. «Εἶπεν Ἀδάμ· Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου, καὶ σὰρξ ἐκ τῆς σαρκός μου. Αὕτη κληθήσεται γυνὴ, ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήφθη αὕτη. Ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ, καὶ τὴν μητέρα αὐτοῦ, καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ· καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.» «Εἰ ἐξηκολούθησεν ἡ καρδία μου γυναῖκα ἀνδρὸς ἑτέρου, εἰ δὲ ἐγκάθητος ἐγενόμην ἐπὶ θύραις οἴκων αὐτῆς, ἀρέσῃ ἄρα καὶ ἡ γυνή μου ἄλλῳ. «Παρὰ Κυρίῳ ἁρμόζεται γυνὴ ἀνδρί» «Συνευφραίνου μετὰ γυναικὸς τῆς νεότητός σου. Ἔλαφος φιλίας, καὶ πῶλος τῶν χαρίτων ὁμιλείτω σοι· ἡ δὲ ἰδία ἡγείσθω σοι ἐν παντὶ καιρῷ. Ἐν γὰρ τῇ ταύτης\n\nφιλίᾳ συμπεριφερόμενος, πολλοστὸς ἔσῃ.» «Γυναῖκα νεότητός σου μὴ ἐγκαταλίπῃς.» «Μακαρία στεῖρα ἀμίαντος, ἥτις οὐκ ἔγνω κοίτην ἐν παραπτώματι· ἕξει καρπὸν ἐν ἐπισκοπῇ ψυχῶν.» Καὶ πάλιν· «Κρείσσων παρθενία μετ' ἀρετῆς. Ἀθανασία γάρ ἐστι μνήμη αὐτῆς, ὅτι καὶ παρὰ Θεῷ γνωρίζεται, καὶ παρὰ ἀνθρώποις, καὶ ἐν τῷ αἰῶνι στεφανοφοροῦσα πομπεύει, τὸν τῶν ἀμιάντων ἄθλων ἀγῶνα νικήσασα.» «Ὁ ἀντοφθαλμῶν ἡδοναῖς, στεφανοῖ ζωὴν αὐτοῦ.» «Προσῆλθον αὐτῷ οἱ Φαρισαῖοι πειράζοντες αὐτὸν, καὶ λέγοντες αὐτῷ· Εἰ ἔξεστιν ἀνθρώπῳ ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν; Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· Οὐκ ἀνέγνωτε, ὅτι ὁ ποιήσας ἀπ' ἀρχῆς, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς. καὶ εἶπεν, Ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ, καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν;","english":"TITLE 10. — Concerning virginity, and chastity, and honorable marriage. \"Adam said, This now is bone of my bones, and flesh of my flesh. She shall be called woman, because she was taken out of her man. For this cause a man shall leave his father and his mother, and shall cleave to his wife; and the two shall be one flesh.\" \"If my heart has followed after the wife of another man, if I have lain in wait at the doors of her house, then let my wife also be pleasing to another.\" \"A wife is fitted to a man by the Lord.\" \"Rejoice with the wife of your youth. Let the hind of friendship and the colt of graces converse with you; and let your own wife lead you at all times. For in her friendship, conducting yourself with her, you shall be multiplied many times over.\" \"Do not forsake the wife of your youth.\" \"Blessed is the undefiled barren woman, who has not known a bed in transgression; she shall have fruit in the visitation of souls.\" And again: \"Virginity with virtue is better. For the remembrance of it is immortality, because it is known both by God and by men, and in the age to come it goes forth crowned, having won the contest of undefiled struggles.\" \"He who faces pleasures head-on crowns his life.\" \"The Pharisees came to him, testing him and saying to him, Is it lawful for a man to put away his wife for every cause? And he answered and said to them, Have you not read that the one who made them from the beginning made them male and female, and said, For this cause a man shall leave his father and his mother, and shall cleave to his wife, and the two shall be one flesh?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":651,"ref":"p651","source":"Ὥστε οὐκέτι εἰσὶ δύο, ἀλλὰ σὰρξ μία. Ὃ οὖν ὁ Θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω. Λέγουσιν αὐτῷ· Τί οὖν Μωσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου, καὶ ἀπολῦσαι αὐτήν; Λέγει αὐτοῖς· Κατὰ τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν. Ἀπ' ἀρχῆς δὲ οὐ γέγονεν οὕτως. Λέγω ὑμῖν, ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ, καὶ γαμήσῃ ἄλλην, μοιχᾶται, καὶ ὁ ἀπολελυμένην γαμήσας, μοιχᾶται. Λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ· Εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικὸς, οὐ συμφέρει γαμῆσαι. Ὁ δὲ εἶπεν αὐτοῖς· Οὐ πάντες χωροῦσι τὸν λόγον τοῦτον, ἀλλ' οἷς δέδοται. Εἰσὶ γὰρ εὐνοῦχοι, οἵτινες ἐκ κοιλίας μητρὸς αὐτῶν ἐγεννήθησαν οὕτως· καὶ εἰσὶν εὐνοῦχοι, οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων· καὶ εἰσὶν εὐνοῦχοι, οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. Ὁ δυνάμενος χωρῆσαι, χωρείτω.» «Γυνὴ δέδεται νόμῳ, ἐφ' ὅσον ζῇ ὁ ἀνὴρ αὐτῆς. Ἐὰν δὲ κοιμηθῇ ὁ ἀνὴρ αὐτῆς, ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν Κυρίῳ.» «Περὶ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι, διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω. Τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλομένην εὔνοιαν ἀποδιδότω. Ὁμοίως δὲ καὶ ἡ γυνὴ τῷ ἀνδρί. Ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ' ὁ ἀνήρ· ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ' ἡ γυνή. Μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι ἐκ τοῦ συμφώνου πρὸς καιρὸν, ἵνα σχολάζητε τῇ προσευχῇ, καὶ πάλιν ἐπὶ τῷ αὐτῷ ἦτε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ Σατανᾶς, διὰ τὴν ἀκρασίαν ὑμῶν.","english":"So they are no longer two, but one flesh. What therefore God has joined together, let not man separate. They say to him, Why then did Moses command to give a bill of divorce, and to put her away? He says to them, Because of the hardness of your hearts he permitted you to put away your wives. But from the beginning it was not so. I say to you, whoever shall put away his wife, except for fornication, and shall marry another, commits adultery, and he who marries her that is put away commits adultery. His disciples say to him, If this is the case of the man with the woman, it is not expedient to marry. But he said to them, Not all receive this saying, but those to whom it is given. For there are eunuchs who were born so from their mother's womb; and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the kingdom of heaven's sake. He who is able to receive it, let him receive it. A woman is bound by the law as long as her husband lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord. Concerning the things of which you wrote, it is good for a man not to touch a woman, but because of fornications let each man have his own wife, and let each woman have her own husband. Let the husband render to the wife the due affection. Likewise also the wife to the husband. The wife does not have authority over her own body, but the husband; likewise also the husband does not have authority over his own body, but the wife. Do not deprive one another, unless by agreement for a time, that you may give yourselves to prayer, and come together again, so that Satan does not tempt you because of your incontinency.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":652,"ref":"p652","source":"Λέγω τοῖς ἀγάμοις καὶ ταῖς χήραις· καλὸν αὐτοῖς ἐστιν, ἐὰν μείνωσιν ὡς κἀγώ. Εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν. Κρεῖσσον γάρ ἐστι γαμεῖν, ἢ πυροῦσθαι. Τοῖς δὲ γεγαμηκόσι παραγγέλλω, οὐκ ἐγὼ, ἀλλ' ὁ Κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι. Ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος, ἢ τῷ ἀνδρὶ καταλλαγήτω· καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι. Περὶ δὲ τῶν παρθένων ἐπιταγὴν Κυρίου οὐκ ἔχω, γνώμην δὲ δίδωμι, ὡς ἠλεημένος ὑπὸ Κυρίου πιστὸς εἶναι. Νομίζω οὖν τοῦτο καλὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνάγκην, ὅτι καλὸν ἀνθρώπῳ τὸ οὕτως εἶναι. Δέδεσαι γυναικί; μὴ ζήτει λύσιν· λέλυσαι ἀπὸ γυναικός; μὴ ζήτει γυναῖκα. Ἐὰν δὲ καὶ γαμήσῃς, οὐχ ἥμαρτες, καὶ ἐὰν γήμῃ ἡ παρθένος, οὐχ ἥμαρτεν. Θλίψιν δὲ ἕξουσιν τῇ σαρκὶ οἱ τοιοῦτοι.» Καὶ πάλιν· «Θέλω δὲ ὑμᾶς ἀμερίμνους εἶναι. Ὁ ἄγαμος μεριμνᾷ τὰ τοῦ Κυρίου, πῶς ἀρέσει τῷ Κυρίῳ. Ὁ δὲ γαμήσας, μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῇ γυναικὶ, καὶ μεμέρισται. Ἡ γυνὴ ἡ ἄγαμος καὶ ἡ γαμήσασα. Ἡ ἄγαμος μεριμνᾷ τὰ τοῦ Κυρίου, ἵνα ᾗ ἁγία καὶ τῷ σώματι, καὶ τῷ πνεύματι· ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσει τῷ ἀνδρί. Τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν συμφέρον λέγω, οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω, ἀλλὰ πρὸς τὸ εὔσχημον, καὶ εὐπρόσεδρον τῷ Κυρίῳ, καὶ ἀπερίσπαστον.» «Ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα, ἑαυτὸν ἀγαπᾷ. Οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλ' ἐκτρέφει, καὶ θάλπει αὐτὴν, καθὼς καὶ ὁ Χριστὸς τὴν Ἐκκλησίαν.» «Τίμιος ὁ γάμος ἐν πᾶσι, καὶ ἡ κοίτη ἀμίαντος.» Δεῖ τὸν νοῦν, ὥσπερ τινὰ κυβερνήτην, ἄνω καθήμενον τῶν παθῶν, καὶ οἷον πλοίῳ τῆς σαρκὸς ἐπιβάντα,","english":"I say to the unmarried and to the widows: it is good for them if they remain as I also am. But if they do not have self-control, let them marry. For it is better to marry than to burn. To the married I give this charge, not I but the Lord: a wife is not to be separated from her husband. But if she is separated, let her remain unmarried, or let her be reconciled to her husband; and a husband is not to divorce his wife. Concerning the virgins I have no commandment of the Lord, but I give my judgment, as one who has been shown mercy by the Lord to be faithful. I think, then, that this is good because of the present necessity, that it is good for a man to be so. Are you bound to a wife? Do not seek release. Are you released from a wife? Do not seek a wife. But even if you marry, you have not sinned, and if the virgin marries, she has not sinned. But such will have affliction in the flesh. And again: I want you to be free from anxiety. The unmarried man is anxious about the things of the Lord, how he may please the Lord. But the married man is anxious about the things of the world, how he may please his wife, and he is divided. The woman who is unmarried and the one who is married. The unmarried woman is anxious about the things of the Lord, that she may be holy both in body and in spirit; but the married woman is anxious about the things of the world, how she may please her husband. I say this for your own benefit, not to put a restraint upon you, but for what is proper and devoted to the Lord without distraction. He who loves his own wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the Church. Marriage is honorable in all, and the bed undefiled. The mind must, like a certain pilot, sit above the passions, and as it were embark upon the ship of the flesh,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":653,"ref":"p653","source":"καὶ ἐμπειρίᾳ τοὺς λογισμοὺς, οἷον οἴακας, περιστρέφοντα, καταπατεῖν μὲν γενναίως τὰ κύματα, ὑψηλὸν δὲ διαμένοντα, καὶ δυσπρόσιτον ὄντα τοῖς πάθεσιν, μηδαμοῦ τῆς πικρίας τῶν παθῶν ὥσπερ ἁλμῆς τινος ἀναπίμπλασθαι. Μία ἀρετὴ, καὶ ἀνδρὸς, καὶ γυναικὸς, ἐπειδὴ καὶ ἡ κτίσις ὁμότιμος, ὥστε καὶ μισθὸς ὁ αὐτὸς ἀμφοτέροις. Ὧν ἡ φύσις μία, ἐνέργειαι αἱ αὐταί· ὧν δὲ τὸ ἔργον ἴσον, τούτων καὶ μισθὸς ὁ αὐτός. Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας ὑμῶν, κἂν ὑπερόριοι ἀλλήλοις πρὸς κοινωνίαν γάμου συνέλθητε. Ὁ τῆς φύσεως δεσμὸς, ὁ τῆς εὐλογίας ζυγὸς, ἕνωσις ἔστω τῶν διεστώτων. Ἔχιδνα τὸ χαλεπώτατον τῶν ἑρπετῶν πρὸς γάμον ἀπαντᾷ τῆς θαλαττίας σμυραίνης, καὶ συριγμῷ τὴν παρουσίαν σημαίνουσα, ἐκκαλεῖται αὐτὴν ἐκ τῶν βυθῶν πρὸς γαμικὴν συμπλοκήν. Τί βούλεταί μοι ὁ λόγος; ὅτι κἂν τραχὺς ᾖ, κἂν ἄγριος τὸ ἦθος ὁ σύζυγος, ἀνάγκη φέρειν τὴν ὁμόζυγον, καὶ μηδεμιᾶς προφάσεως καταδέχεσθαι τὴν ἕνωσιν διασπᾷν. Πλήκτης ἐστίν; ἀλλ' ἀνήρ. Πάροινος; ἀλλ' ἡνωμένος κατὰ τὴν φύσιν. Τραχὺς καὶ δυσάρεστος; ἀλλὰ μέλος ἴδιον, καὶ μελῶν τὸ τιμιώτατον. Ἀκουέτω δὴ καὶ ὁ ἀνὴρ τῆς προσηκούσης παραινέσεως. Ἡ ἔχιδνα τὸν ἰὸν ἐξεμεῖ, αἰδουμένη τὸν γάμον· σὺ δὲ τῆς ψυχῆς ἀπηνὲς καὶ ἀπάνθρωπον οὐκ ἀποτίθεσαι, αἰδοῖ τῆς ἑνώσεως; Οὐκ ἂν παρέλθοιμι τὸ τοῦ Ἀλεξάνδρου, ὃς τὰς θυγατέρας Δαρείου αἰχμαλώτους λαβὼν, θαυμαστόν τι οἷον τὸ κάλλος ἔχειν μαρτυρουμένας, οὐδὲ προσειπεῖν ἠξίωσεν, αἰσχρὸν εἶναι κρίνων τὸν ἄνδρας ἑλόντα ὑπὸ γυναικῶν ἡττηθῆναι. Τουτὶ γὰρ εἰς ταυτὸν ἐκεῖνο φέρει·","english":"And by experience turning his reasonings like a rudder, to trample bravely upon the waves, and remaining lofty and inaccessible to the passions, never to be infected anywhere by the bitterness of the passions as by some brine. One virtue belongs both to man and to woman, since creation is equally honored, so that the reward is also the same for both. Of whom the nature is one, the activities are the same; and of whom the work is equal, of these the reward is also the same. Husbands, love your wives, even if you come together for the partnership of marriage from beyond the borders of one another. Let the bond of nature, the yoke of blessing, be a union of those who are separated. The viper, the most savage of serpents, comes to mate with the sea moray, and signaling its presence by a hiss, calls it forth from the depths to the marital coupling. What does the argument intend for me? That even if the spouse is rough, even if savage in character, the yokefellow must bear it, and on no pretext accept to tear the union apart. Is he a striker? But he is a husband. Is he a drunkard? But he is united according to nature. Rough and disagreeable? But he is one's own member, and the most honored of members. Let the husband also hear the exhortation that is fitting. The viper vomits out its venom, out of reverence for the marriage; but will you not put away the harsh and inhuman part of your soul, out of reverence for the union? I would not pass over the case of Alexander, who, having taken the daughters of Darius captive, testified to possess a beauty that was wondrous, did not deign even to address them, judging it shameful that a man who had conquered men should be defeated by women. For this brings to the same point as that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":654,"ref":"p654","source":"Ὁ ἐμβλέψας πρὸς ἡδονὴν γυναικὶ, κἂν μὴ τῷ ἔργῳ τὴν μοιχείαν ἐπιτελέσῃ, ἀλλὰ τό γε τὴν ἐπιθυμίαν τῇ ψυχῇ παραδέξασθαι, οὐκ ἀφεῖται τοῦ ἐγκλήματος. Παρθενίας ζυγὸν μηδενὶ ἐπιτίθει. Ἐπισφαλὲς γὰρ τὸ κτῆμα καὶ δυσφύλακτον, ὅταν κατ' ἀνάγκην γίνηται. –Τοῖς νέοις ἐπίτρεπε γαμεῖν, πρὶν διαφθαρῶσιν εἰς ἑτέρας. Παρθένε, παρθένος ἴσθι, καὶ οὔασι, καὶ φαέεσσι, Καὶ γλώσσῃ· πᾶσι γὰρ ἐπίτροχός ἐστιν ἁμαρτάς. Μακαρίζει ὁ Κύριος, οὐ τοὺς ἔξω πάθους βιοτεύοντας· οὐ γὰρ δυνατὸν ἐν ὑλώδει ζωῇ τὸν ἄϋλον καθόλου καὶ ἀπαθῆ κατορθωθῆναι βίον· ἀλλὰ τοὺς πρὸς τὰς τῆς φύσεως ὁρμὰς βραδεῖς τε καὶ δυσκινήτως ἔχοντας. Οὐ γὰρ καθόλου τὴν ἀπάθειαν νομοθετεῖ τῇ ἀνθρωπίνῃ φύσει, ἀλλὰ τὸ δι' ἀρετῆς κατορθούμενον. Τὸ μὲν γὰρ ἐγγενέσθαι ποτὲ τοιαύτην ὁρμὴν, ἡ συγκεκραμένη πολλάκις τῇ φύσει ἀσθένεια, καὶ παρὰ γνώμην κατασκευάζει. Τὸ δὲ μὴ χειμάῤῥου δίκην παρενεχθῆναι τῇ τοῦ πάθους ὁρμῇ, ἀλλ' ἀνδρικῶς πρὸς τὴν τοιαύτην διάθεσιν στῆναι, καὶ τοῖς λογισμοῖς τὸ πάθος ἀπώσασθαι, τοῦτο τῆς ἀρετῆς ἔργον ἐστίν. Μακάριοι τοίνυν οἱ μὴ ὀξύῤῥοποι πρὸς τὰς ἐμπαθεῖς τῆς ψυχῆς κινήσεις, ἀλλὰ κατεσταλμένοι τῷ λογισμῷ, καὶ ἐφ' ὧν ὁ λογισμὸς, καθάπερ τις χαλινὸς, ἀναστομῶν τὰς ὁρμὰς, οὐκ ἐᾷ τὴν ψυχὴν πρὸς ἀταξίαν ἐκφέρεσθαι. Γάμος συγγνώμη πάθους. Οὐδὲν οὕτως ἀνάξιον παρθένου, ὡς τὸ πλουτεῖν, καὶ περιβεβλῆσθαι πραγμάτων πλῆθος. Χλεύη τὰ μὲν τῆς παιδοποιίας ὄργανα τηρεῖν παρθένα, τὴν δὲ γλῶσσαν μὴ τηρεῖν· ἢ τὴν γλῶσσαν μὲν τηρεῖν παρθένον, τὴν δὲ ὅρασιν, ἢ τὴν ἀκοὴν, ἢ τὰς χεῖρας μὴ τηρεῖν, ἀλλ' ἑταιρίζεσθαι τύφῳ καὶ θυμῷ.","english":"He who looks upon a woman with a view to pleasure, even if he does not accomplish the adultery in deed, yet in that he has admitted the desire into his soul, he is not released from the charge. Do not lay the yoke of virginity on anyone. For the possession is precarious and hard to guard when it comes about by necessity. Permit the young to marry before they are corrupted toward others. Virgin, be a virgin in ears, and in eyes, and in tongue; for sin is everywhere swift to run. The Lord blesses, not those who live altogether outside of passion—for it is not possible in a material life for the immaterial and wholly passionless life to be achieved—but those who are slow and sluggish toward the impulses of nature. For he does not legislate passionlessness absolutely for human nature, but that which is achieved through virtue. For that such an impulse should ever arise, the weakness often mingled with nature brings about even against the will. But that one should not be swept along like a winter torrent by the impulse of passion, but should stand manfully against such a disposition, and drive off the passion by reasonings—this is the work of virtue. Blessed, then, are those who are not quick to rush toward the passionate motions of the soul, but are restrained by reason, and in whom reason, like a bridle, checking the impulses, does not allow the soul to be carried away into disorder. Marriage is a pardon of passion. Nothing is so unworthy of a virgin as to be rich and to be clothed about with a multitude of possessions. It is a mockery to keep the organs of childbearing virgin, but not to keep the tongue; or to keep the tongue virgin, but not the sight, or the hearing, or the hands, but to play the harlot by pride and anger.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":655,"ref":"p655","source":"Δεῖ γὰρ πάντα τὰ μέλη καὶ τὰ αἰσθητήρια τηρεῖν ἑαυτοῦ καθαρὰ καὶ συνεσφραγισμένα. Τὸ βεβιασμένον, ἀηδὲς, ταχύ· τὸ δὲ ἀβίαστον οὐκ ἔχει κόρον, ἀλλ' ἀεὶ χάριτι καὶ πόθῳ θάλλει. Παρθένων φθορὰ λέγεται, οὐ μόνον πορνεία, ἀλλὰ καὶ ἡ πρὸ καιροῦ ἔκδοσις, ὅταν ὡς εἰπεῖν ἀώρως ἐκδοθῇ τῷ ἀνδρὶ, ἤτοι ὑφ' ἑαυτῆς, ἢ καὶ παρὰ τῶν γονέων. Ἐκ μελέτης πολλῆς, καὶ ἀσκήσεως, ἡ βία, καὶ ἀγριότης τῶν παθῶν ἀσθενεῖς. Ὁ τῶν παθῶν ἡνίοχος, οὐχ ἅπαξ καθυποτάξας ἐᾷ. Ἀεὶ γὰρ πόλεμος οὗτος ἵσταται, ἐφ' ὅσον ὁ ἄνθρωπος ἐστὶν ἐν ζωῇ. ΤΙΤΛ. ΙΑʹ. –Περὶ πορνείας, καὶ μοιχείας, καὶ ἀρσενοκοιτίας. «Ἄνθρωπος, ὃς ἐὰν μοιχεύσῃ γυναῖκα ἀνδρὸς, θανάτῳ θανατούσθω, ὁ μοιχεύων καὶ ἡ μοιχευομένη. Ἄνθρωπος, ὃς ἐὰν κοιμηθῇ μετὰ ἄρσενος κοίτην γυναικὸς, βδέλυγμα ἐποίησαν· ἀμφότεροι θανατούσθω σαν. Ἔνοχοι γάρ εἰσι θανάτου. Ἄνθρωπος, ὃς ἐὰν\n\nκοιμηθῇ μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ, ἀσχημοσύνην τοῦ πατρὸς αὐτοῦ ἀπεκάλυψεν· θανάτῳ θανατούσθωσαν ἀμφότεροι. Ἄνθρωπος ἐὰν λάβῃ γυναῖκα, καὶ τὴν μητέρα αὐτῆς, ἀνομία ἐστίν. Ἐν πυρὶ κατακαύσουσιν αὐτὸν καὶ αὐτάς.» «Οὐκ ἐλεύσεται ἐκ πόρνης εἰς Ἐκκλησίαν Θεοῦ.» «Ἐὰν εὑρεθῇ ἄνθρωπος κοιμώμενος μετὰ γυναικὸς συνῳκισμένης ἀνδρὶ, ἀποκτενεῖτε ἀμφοτέρους, καὶ ἐξαρεῖτε τὸ πονηρὸν ἐξ Ἰσραήλ.» «Ἐπικατάρατος ὁ κοιμώμενος μετὰ πενθερᾶς αὐτοῦ· καὶ ἐρεῖ πᾶς ὁ λαὸς, Γένοιτο, γένοιτο.» Ἐάν τις λάβῃ γυναῖκα, καὶ συνοικήσῃ αὐτῇ, καὶ ἐπίθηται προφασιστικοὺς λόγους, καὶ κατενέγκῃ αὐτῆς ὄνομα πονηρὸν καὶ λέγῃ· Τὴν γυναῖκα ταύτην εἴληφα, καὶ προσελθὼν αὐτῇ, οὐχ εὕρηκα αὐτῇ παρθενίαν·","english":"For it is necessary to keep all one's members and senses pure and sealed. What is forced is unpleasant and short-lived; but what is unforced has no satiety, but always flourishes with grace and longing. The corruption of virgins is spoken of not only as fornication, but also as giving in marriage before the proper time, when, so to speak, she is given unseasonably to a man, either by herself or by her parents. By much study and discipline, the violence and savagery of the passions are weakened. The charioteer of the passions does not let them go once he has subdued them; for this war always stands, as long as man is in life. TITLE 11. — On fornication, and adultery, and sodomy. \"A man, whoever commits adultery with the wife of a man, let him be put to death, both the adulterer and the adulteress. A man, whoever lies with a male as with a woman, they have done an abomination; both shall be put to death. For they are guilty of death. A man, whoever lies with the wife of his father, he has uncovered the shame of his father; both shall be put to death. If a man takes a woman and her mother, it is lawlessness. They shall burn him and them with fire.\" \"No one born of a prostitute shall enter into the Church of God.\" \"If a man is found lying with a woman married to a husband, you shall kill both, and you shall remove the evil from Israel.\" \"Cursed is he who lies with his mother-in-law; and all the people shall say, So be it, so be it.\" If any man takes a woman and lives with her, and lays pretextual words against her, and brings a wicked name upon her and says, I have taken this woman, and having come to her, I have not found virginity in her;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":656,"ref":"p656","source":"καὶ λαβὼν ὁ πατὴρ τῆς παιδὸς καὶ ἡ μήτηρ, ἐξοίσουσι τὰ παρθένια τῆς γυναικὸς πρὸς τὴν γερουσίαν· λήψονται τὸν ἄνθρωπον, καὶ παιδεύσουσι, καὶ ζημιώσουσιν αὐτὸν ἑκατὸν σίκλους, καὶ δώσουσι τῷ πατρὶ τῆς νεάνιδος, ὅτι ἐξήνεγκεν ὄνομα πονηρὸν ἐπὶ παρθένον Ἰσραηλίτιν, καὶ αὐτοῦ ἔσται γυνή. Οὐ δυνήσεται ἐξαποστεῖλαι αὐτὴν τὸν πάντα χρόνον. Ἐὰν δὲ μὴ εὑρεθῇ τὰ παρθένια τῇ νεάνιδι, ἐξοίσουσιν αὐτὴν ἐπὶ τὰς θύρας τοῦ πατρὸς αὐτῆς, καὶ λιθοβολήσουσιν αὐτὴν οἱ ἄνδρες τῆς πόλεως, καὶ ἀποθανεῖται, ὅτι ἐποίησεν ἀφροσύνην. Ἐὰν γένηται παῖς παρθένος μεμνηστευμένη ἀνδρὶ, εὑρὼν αὐτὴν ἄνθρωπος ἐν πόλει, κοιμηθῇ μετ' αὐτῆς, ἐξάξετε ἀμφοτέρους ἐπὶ τὴν πύλην τῆς πόλεως ἐκείνης, καὶ λιθοβολήσουσιν ἀμφοτέρους ἐν λίθοις, καὶ ἀποθανοῦνται· ἡ νεᾶνις, διότι οὐκ ἐβόησεν ἐν τῇ πόλει, καὶ ὁ ἄνθρωπος, διότι ἐταπείνωσε τὴν γυναῖκα τοῦ πλησίον. Ἐὰν δὲ ἐν τῷ πεδίῳ εὕρῃ ἄνθρωπος τὴν παῖδα τὴν μεμνηστευμένην, καὶ βιασάμενος κοιμηθῇ μετ' αὐτῆς, ἀποκτενεῖτε τὸν ἄνθρωπον τὸν κοιμώμενον μετ' αὐτῆς, καὶ τὴν νεάνιδα οὐ μὴ ποιήσητε οὐδέν. Οὐκ ἔστιν ἁμάρτημα τῇ νεάνιδι θανάτου, ὅτι ὡς εἴ τις ἐπανασταίη ἄνθρωπος ἐπὶ τὸν πλησίον, καὶ φονεύσῃ αὐτοῦ τὴν ψυχὴν, οὕτως καὶ τὸ πρᾶγμα τοῦτο· ὅτι ἐν τῷ ἀγρῷ εὗρεν αὐτήν· ἐβόησεν ἡ νεᾶνις, καὶ ὁ βοηθῶν αὐτῇ οὐκ ἦν. «Ὀφθαλμὸς μοιχοῦ ἐφύλαξε σκότος, λέγων· Οὐ προσνοήσει με ὀφθαλμός.» «Θυμὸς ὀργῆς ἀκατάσχετος, τὸ μιᾶναι ἀνδρὸς γυναῖκα. Πῦρ γάρ ἐστι καιόμενον ἐκ πάντων τῶν μερῶν·","english":"And the father of the girl and the mother shall bring out the tokens of the woman's virginity to the elders; and they shall take the man and discipline him and fine him a hundred shekels, and give them to the father of the young woman, because he brought out an evil name against a virgin of Israel; and she shall be his wife. He shall not be able to put her away all his days. But if the tokens of virginity are not found in the young woman, they shall bring her out to the doors of her father's house, and the men of the city shall stone her, and she shall die, because she wrought folly. If there be a young virgin betrothed to a man, and a man finding her in the city lie with her, you shall bring both out to the gate of that city, and they shall stone both with stones, and they shall die: the young woman, because she did not cry out in the city, and the man, because he humbled his neighbor's wife. But if a man find in the field the girl who is betrothed, and having forced her lie with her, you shall kill the man who lay with her, and to the young woman you shall do nothing. It is no sin worthy of death for the young woman, for as if a man should rise up against his neighbor and murder his life, so is this matter; for he found her in the field; the young woman cried out, and there was none to help her. The eye of the adulterer watched for darkness, saying, No eye shall take notice of me. The fury of anger is unrestrainable, to defile a man's wife. For it is a fire burning from all its parts;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":657,"ref":"p657","source":"οὗ δ' ἂν εἰσέλθῃ, ἐκ ῥιζῶν ἀπώλεσεν.» «Οὐχ ἁγναὶ εὐχαὶ ἀπὸ μισθώματος ἑταίρας.» «Μή σε νικήσῃ κάλλους ἐπιθυμία, μηδὲ ἀγρευθῇς τοῖς σοῖς ὀφθαλμοῖς, μηδὲ συναρπασθῇς ἀπὸ τῶν τῆς πορνείας βλεφάρων. Ὁ μοιχὸς δι' ἔνδειαν φρενῶν ἀπώλειαν τῇ ἑαυτοῦ ψυχῇ περιποιεῖται· ὀδύνας τε καὶ ἀτιμίας ὑποφέρει· τὸ ὄνειδος αὐτοῦ οὐκ ἐξαλειφθήσεται εἰς τὸν αἰῶνα. Μεστὸς γὰρ ζήλου θυμὸς ἀνδρὸς αὐτῆς· οὐ φείσεται ἐν ἡμέρᾳ κρίσεως· οὐκ ἀνταλλάξεται οὐδενὸς λύτρου τὴν ἔχθραν, οὐδ' οὐ μὴ διαλυθῇ πολλῶν δώρων.» «Μὴ πολὺς ἴσθι πρὸς ἀλλοτρίαν, μηδὲ συνέχου ἀγκάλαις ταῖς μὴ ἰδίαις.» «Ὃς ποιμαίνει πόρνας, ἀπολέσει πλοῦτον.» «Ἀποδήσει τις πῦρ ἐν κόλπῳ, τὰ δὲ ἱμάτια οὐ κατακαύσει; ἢ περιπατήσει τις ἐπ' ἀνθράκων πυρὸς, τοὺς δὲ πόδας οὐ κατακαύσει; οὕτως ὁ εἰσελθὼν πρὸς γυναῖκα ὕπανδρον, οὐκ ἀθωωθήσεται.» «Ἀπὸ ὕδατος ἀλλοτρίου ἀπόσχου, καὶ ἀπὸ πηγῆς ἀλλοτρίας μὴ πίῃς, ἵνα πολλὸν ζήσῃς χρόνον, προστεθῇ δέ σοι ἔτη ζωῆς.» «Τέκνα μοιχῶν ἀτέλεστα ἔσται, καὶ ἐκ παρανόμου κοίτης σπέρμα ἀφανισθήσεται.» «Πολύγονον πλῆθος ἀσεβῶν οὐ χρησιμεύσει, καὶ ἐκ νόθων μοσχευμάτων οὐ δώσει ῥίζαν εἰς βάθος, οὐδὲ ἀσφαλῆ βάσιν ἑδράσει. Ἐξ ἀνόμων ὕπνων τέκνα γεννώμενα, μάρτυρές εἰσι πονηρίας κατὰ γονέων ἐν ἐξετασμῷ αὐτῶν.» «Ψυχὴ θερμὴ ὡς πῦρ καιόμενον, οὐ σβεσθήσεται, ἕως οὗ καταποθῇ· οὕτως καὶ ὁ ἄνθρωπος πόρνος ἐν σώματι σαρκὸς αὐτοῦ.» «Οὗ οὐκ ἔστι γυνὴ στενάξει πλανώμενος.» «Ἀνθρώπῳ πόρνῳ πᾶς ἄρτος ἡδύς· οὐ μὴ κοπιάσῃ, ἕως ἂν τελευτήσῃ. Ἄνθρωπος παραβαίνων ἀπὸ τῆς κλίνης αὐτοῦ, λέγων ἐν τῇ ψυχῇ αὐτοῦ, Τίς με ὁρᾷ;","english":"Wherever he enters, he has destroyed it from the roots. Unholy are prayers from the wage of a harlot. Let not desire for beauty overcome you, nor be caught by your own eyes, nor be carried off by the eyelids of fornication. The adulterer, through lack of understanding, procures destruction for his own soul; he endures pains and dishonors; his reproach shall not be blotted out forever. For the spirit of her husband is full of jealousy; he will not spare in the day of judgment; he will not exchange his enmity for any ransom, nor shall it be dissolved by many gifts. Be not much with another's wife, nor hold her in embraces that are not your own. He who shepherds harlots shall destroy wealth. Will anyone bind fire in his bosom, and his garments not be burned? Or will anyone walk upon coals of fire, and his feet not be burned? So he who goes in to a married woman shall not be acquitted. Keep away from another's water, and do not drink from another's spring, so that you may live a long time, and years of life be added to you. The children of adulterers shall be unfinished, and the seed from an unlawful bed shall be destroyed. A numerous multitude of the ungodly shall not profit, and from bastard slips it shall not give root into depth, nor establish a sure foundation. Children born from unlawful sleeps are witnesses of wickedness against their parents in their examination. A soul hot as burning fire shall not be quenched until it be swallowed up; so also the fornicating man in the body of his flesh. Where there is no wife, he shall groan, wandering. To a fornicating man every bread is sweet; he shall not labor until he dies. A man transgressing from his own bed, saying in his soul, Who sees me?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":658,"ref":"p658","source":"σκότος κύκλῳ μου, καὶ οἱ τοῖχοί με καλύπτουσι, καὶ οὐδείς με ὁρᾷ· τί εὐλαβοῦμαι; Τῶν ἁμαρτιῶν μου οὐ μὴ μνησθῇ ὁ Ὕψιστος. Καὶ οἱ ὀφθαλμοὶ ἀνθρώπων ὁ φόβος αὐτοῦ, καὶ οὐκ ἔγνω ὅτι ὀφθαλμοὶ Κυρίου μυριοπλασίως ἡλίου\n\nφωτεινότεροι. Οὗτος ἐν πλατείαις πόλεως ἐκδικηθήσεται, καὶ οὗ οὐχ ὑπενόησε, πιασθήσεται.» «Ἀσθενήσουσιν ἐν τοῖς σώμασιν αὐτῶν, ἀπὸ πλήθους πορνείας.» «Ποίᾳ τούτων ἵλεως γενήσομαί σοι; υἱοί σου ἐγκατέλιπόν με, καὶ ὤμνυον ἐν τοῖς μὴ οὖσι θεοῖς, καὶ ἐχόρτασα αὐτοὺς, καὶ ἐμοιχῶντο, καὶ ἐν οἴκοις πορνῶν κατέλυον. Ἵπποι θηλυμανεῖς ἐγενήθησαν· ἕκαστος ἐπὶ τὴν γυναῖκα τοῦ πλησίον αὐτοῦ ἐχρεμέτισεν. Μὴ ἐπὶ τούτοις οὐκ ἐπισκέψομαι, λέγει Κύριος; ἢ ἐν ἔθνει τὸ τοιοῦτον οὐκ ἐκδικήσει ἡ ψυχή μου;» «Ἠκούσατε, ὅτι ἐῤῥέθη τοῖς ἀρχαίοις, Οὐ μοιχεύσεις. Ἐγὼ δὲ λέγω ὑμῖν, ὅτι πᾶς ὁ ἐμβλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.» «Φεύγετε τὴν πορνείαν. Πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος, ἐκτὸς τοῦ σώματός ἐστιν· ὁ δὲ πορνεύων, εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. Ἢ οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ· καὶ οὐκ ἐστὲ αὐτῶν; Ἠγοράσθητε γὰρ τιμῆς· δοξάσατε οὖν τὸν Θεὸν ἐν τῷ σώματι ὑμῶν.» «Μὴ πορνεύωμεν, καθώς τινες αὐτῶν ἐπόρνευσαν, καὶ ἔπεσαν ἐν μιᾷ ἡμέρᾳ εἴκοσι τρεῖς χιλιάδες.» «Νεκρώσατε τὰ μέλη ὑμῶν τὰ ἐπὶ τῆς γῆς·","english":"Darkness is all around me, and the walls cover me, and no one sees me; why should I be cautious? The Most High will surely not remember my sins. And the eyes of men are his fear, and he did not know that the eyes of the Lord are ten thousand times brighter than the sun. This man will be punished in the broad places of the city, and where he did not suspect, he will be caught. They will grow weak in their bodies from the abundance of fornication. With which of these shall I be propitiated toward you? Your sons have forsaken me, and they swore by those who are not gods, and I satisfied them, and they committed adultery, and they lodged in the houses of harlots. They became horses mad for females; each neighed after his neighbor's wife. Shall I not visit for these things, says the Lord? Or shall my soul not take vengeance on such a nation? You have heard that it was said to the ancients, You shall not commit adultery. But I say to you that everyone who looks at a woman to desire her has already committed adultery with her in his heart. Flee fornication. Every sin that a man commits is outside the body; but the fornicator sins against his own body. Or do you not know that your bodies are a temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought with a price; therefore glorify God in your body. Let us not commit fornication, as some of them committed fornication and fell in one day, twenty-three thousand. Put to death your members that are upon the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":659,"ref":"p659","source":"πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακὴν, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρεία.» «Πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ Θεός.» Ἐμοὶ δακρύειν ἐπέρχεται ἐπὶ σὲ, ἄνθρωπε, ὅταν ἐνθυμηθῶ, ὅτι τὰ ἔργα τῆς αἰσχύνης προτιμᾷς τῆς μεγάλης δόξης τοῦ Θεοῦ, καὶ διὰ τὸ τῆς ἀκολασίας ἡδὺ δυσαποσπάστως ἔχεις τῆς ἁμαρτίας. Ἡδονὴ ἄγκιστρόν ἐστι τοῦ διαβόλου πρὸς ἀπώλειαν ἕλκον. Ἡδονὴ μήτηρ τῆς ἁμαρτίας· ἡδονὴ τροφὸς τοῦ αἰωνίου σκώληκος, ὃ πρὸς καιρὸν καταλειαίνει τὸν ἀπολαύοντα, ὕστερον δὲ πικροτέρας χολῆς τὰς ἀναδόσεις ποιεῖται. Ἐπιθυμίαι πονηραὶ ἐξοιστρῶσαι τὴν ψυχὴν, εἰς ὁρμὰς ἀκρατεῖς καὶ ἀκολάστους ἐμβάλλουσιν. Ἐὰν οὖν προσέχῃς σεαυτῷ, καὶ μνησθῇς, ὅτι παρὸν ἡδὺ εἰς πικρὸν καταντήσει πέρας, καὶ ὁ νῦν ἐκ τῆς ἡδονῆς ἐγγινόμενος ἐν τῷ σώματι ἡμῶν γαργαλισμὸς, οὗτος γεννήσει τὸν ἰοβόλον σκώληκα ἀθάνατα κολάζοντα ἡμᾶς ἐν τῇ γεέννῃ, καὶ ἡ πύρωσις τῆς σαρκὸς μήτηρ γενήσεται τοῦ αἰωνίου πυρὸς, εὐθὺς οἰχήσονται φυγαδευθεῖσαι αἱ ἡδοναὶ, καὶ θαυμαστή τις ἔνδον γαλήνη περὶ τὴν ψυχὴν, καὶ ἡσυχία γενήσεται, οἷον θεραπαινίδων ἀκολάστων θορύβου κατασιγασθέντος, δεσποίνης τινὸς σώφρονος παρουσίᾳ. Μοιχεία τίς ἐστι τῆς φύσεως, ἡ τῆς ἐχίδνης καὶ θαλαττίας σμυραίνης ἐπιπλοκή. Διδαχθήτωσαν οὖν οἱ τοῖς ἀλλοτρίοις ἐπιβουλεύοντες γάμοις, ποταπῷ εἰσιν ἑρπετῷ παραπλήσιοι, καὶ καταστελλέσθω τὰ πάθη τῶν ἀκολάστων, καὶ ἐγγείοις καὶ θαλασσίοις διδάγμασι παιδευόμενοι.","english":"...sexual immorality, uncleanness, passion, evil desire, and greed, which is idolatry. \"But God will judge the sexually immoral and adulterers.\" I am moved to weep over you, O man, whenever I consider that you prefer the works of shame to the great glory of God, and because of the sweetness of licentiousness you cling to sin and are hard to tear away from it. Pleasure is the devil's hook, drawing one to destruction. Pleasure is the mother of sin; pleasure is the nurse of the eternal worm, which for a time smooths over the one who enjoys it, but afterward makes its returns more bitter than gall. Evil desires, goading the soul to frenzy, cast it into uncontrolled and licentious impulses. If, then, you attend to yourself and remember that the present sweetness will come to a bitter end, and that the tickling now arising in our body from pleasure will itself generate the venomous worm that punishes us eternally in Gehenna, and that the burning of the flesh will become the mother of the eternal fire, immediately the pleasures will depart and be put to flight, and a wondrous calm will arise within around the soul, and a stillness, as when the clamor of licentious handmaidens is silenced by the presence of a modest mistress. There is a certain adultery of nature: the coupling of the viper and the sea moray. Let those, then, who plot against the marriages of others be taught what sort of reptile they resemble, and let the passions of the licentious be restrained, being disciplined by both terrestrial and marine lessons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":660,"ref":"p660","source":"Οἶδά τινας ἐν νεότητι πρὸς τὰ τῆς σαρκὸς πάθη κατολισθήσαντας, καὶ μέχρι πολιᾶς αὐτῆς διὰ συνηθείας τοῦ κακοῦ ταῖς ἁμαρτίαις παραμένοντας, καὶ ὥσπερ οἱ ἐν βορβόρῳ καλινδούμενοι, ἀεὶ προσπλάττουσιν ἑαυτοῖς τὸν πηλὸν, οὕτως καὶ οὗτοι τὸ ἐκ τῆς ἡδονῆς αἶσχος καθ' ἑκάστην ἡμέραν προσαναμάσσονται. Τὸ τῆς πορνείας πνεῦμα οὐκ ἀνέχεται ἐν τῷ ἑνὶ στῆναι τὴν ἀτιμίαν, ἀλλ' εὐθὺς ἡλικιῶται συμπαρελήφθησαν, κῶμοι, καὶ μέθαι, καὶ αἰσχρὰ διηγήματα, ἑταίρα συμπίνουσα, τούτῳ προσμειδιῶσα, κἀκεῖνον διερεθίζουσα, καὶ πάντας πρὸς τὴν αὐτῆς ἁμαρτίαν συμφλέγουσα. Ἡδονή ἐστι τὸ μέγα τοῦ κακοῦ δέλεαρ, δι' ἣν εὐέμπτωτοι μάλιστα πρὸς ἁμαρτίαν ἐσμέν· ὑφ' ἧς πᾶσα ψυχὴ ὡς ὑπὸ ἀγκίστρου πρὸς θάνατον ἕλκεται, ὡς ὅ γε μὴ ἐκθαμνόμενος ὑπ' αὐτῆς, διὰ τῆς ἐγκρατείας πᾶσαν φύσιν ἁμαρτημάτων κατώρθωσε. Μίσθωμα πόρνης ἁγνὸς οὐ μερίζεται. Δεινὸν εἰς κακῶν ἐπίνοιαν ἡ ἀσέλγεια. Πάσης ὄντως κακίας οἷόν τι δέλεαρ ἡ ἡδονὴ προβληθεῖσα, εὐκόλως τὰς λιχνοτέρας ψυχὰς ἐπὶ τὸ ἄγκιστρον τῆς ἀπωλείας ἐφέλκεται. Ἀδελφὸς ἐπολεμήθη εἰς πορνείαν· συνέβη δὲ αὐτὸν εἰς κόμην τινὰ τῆς Αἰγύπτου διέρχεσθαι, καὶ ἰδὼν θυγατέρα τινὸς ἱερέως τῶν εἰδώλων, ἠγάπησεν αὐτὴν, καὶ λέγει τῷ πατρὶ αὐτῆς· Δός μοι αὐτὴν εἰς γυναῖκα. Καὶ ἀποκριθεὶς εἶπεν, Οὐ δύναμαι δοῦναί σοι αὐτὴν, ἐὰν μὴ μάθω παρὰ τοῦ θεοῦ μου. Καὶ πορευθεὶς πρὸς τὸν δαίμονα, εἶπεν","english":"I know some who in their youth slipped into the passions of the flesh, and through the habit of evil remained in their sins even into old age, and just as those who wallow in the mire always smear the mud upon themselves, so these too each day besmear themselves with the shame that comes from pleasure. The spirit of fornication does not endure to stand still in a single act of dishonor, but at once companions of the same age are taken along with it—revels, and drunkenness, and shameful tales, a courtesan drinking with them, smiling at this one, provoking that one, and inflaming all toward her own sin. Pleasure is the great bait of evil, through which we are especially prone to fall into sin; by it every soul is dragged to death as by a hook, while he who is not entangled by it has through self-control overcome every nature of sins. A pure man does not share the wages of a prostitute. Wantonness is a terrible thing for the devising of evils. Pleasure, set forth as a kind of bait of every vice, easily draws the more greedy souls onto the hook of destruction. A brother was assailed unto fornication; and it happened that he was passing through a certain village of Egypt, and seeing the daughter of a certain priest of the idols, he loved her, and says to her father: Give her to me as a wife. And he answered and said: I cannot give her to you unless I learn from my god. And going to the demon, he said","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":661,"ref":"p661","source":"αὐτῷ· Ἰδού τις μοναχὸς ἦλθεν θέλων τὴν θυγατέρα μου· δῶ αὐτὴν αὐτῷ; Καὶ ἀποκριθεὶς ὁ δαίμων, εἶπεν· Ἐὰν ἀρνῆται τὸν Θεὸν αὐτοῦ, καὶ τὸ βάπτισμα, καὶ τὸ ἐπάγγελμα τοῦ μοναχοῦ. Καὶ ἐλθὼν ἱερεὺς, εἶπεν τῷ μοναχῷ· Ἄρνησαι τὸν Θεόν σου, καὶ τὸ βάπτισμα, καὶ τὸ ἐπάγγελμα τοῦ μοναχοῦ. Ὁ δὲ συνέθετο, καὶ εὐθέως εἶδε περιστερὰν ἐξελθοῦσαν ἐκ τοῦ στόματος αὐτοῦ, καὶ ἀναπτᾶσαν εἰς τὸν οὐρανόν. Καὶ πορευθεὶς ὁ ἱερεὺς πρὸς τὸν δαίμονα, εἶπεν· Ἰδοὺ συνέθετο τὰ τρία ταῦτα. Καὶ ἀποκριθεὶς ὁ διάβολος, εἶπεν αὐτῷ· Μὴ δῷς αὐτῷ τὴν θυγατέρα σου εἰς γυναῖκα. Ὁ γὰρ Θεὸς αὐτοῦ οὐκ ἀπέστη ἀπ' αὐτοῦ, ἀλλ' ἔτι βοηθεῖ αὐτῷ. Καὶ ἐλθὼν ὁ ἱερεὺς, εἶπε τῷ ἀδελφῷ· Οὐ δύναμαι δοῦναί σοι αὐτήν. Ἔτι γὰρ ὁ Θεὸς βοηθεῖ σοι, καὶ οὐκ ἀπέστη ἀπὸ σοῦ. Καλὸν φεύγειν τὰ σωματικά. Ὅταν γὰρ ᾖ ἄνθρωπος ἐγγὺς τοῦ σωματικοῦ πολέμου, ἔοικεν ἀνδρὶ στήκοντι ἐπάνω λάκκου βαθυτάτου, καὶ οἵᾳ δ' ἂν ὥρᾳ δόξῃ τῷ ἐχθρῷ αὐτοῦ, εὐκόλως αὐτὸν ῥίπτει κάτω. Ἐὰν δὲ σωματικῶς μακρήνῃ ᾖ, ἔοικεν ἀνδρὶ ἀπέχοντι τοῦ λάκκου, ἵνα ἐν ὅσῳ αὐτὸν ἕλκῃ ὁ ἐχθρὸς βαλεῖν κάτω, ὁ Θεὸς ἀποστέλλῃ αὐτῷ βοήθειαν. Μὴ εἴπῃς· Πῶς δύναμαι μὴ πορνεῦσαι; Ἐγώ σοι λέγω, φησὶ, Πῶς δύνασαι; Ἐπιθυμία με, φησὶ, καταφλέγει. Ἀλλ' ἔχεις γυναῖκα· ἔχεις μετὰ ἀσφαλείας ἡδονήν. Ἀλλ' οὐ δύναμαι κρατῆσαι. Ῥᾳθυμίας ταῦτά ἐστιν. Ὅταν γὰρ ἐνέγκω σοι ἄλλον οὐκ ἔχοντα γυναῖκα, σωφρονοῦντα δὲ, ποίαν ἔχεις ἀπολογίαν; ἐκεῖνος ἐν τῷ πελάγει οὐχ ὑπέμεινε ναυάγιον, καὶ σὺ ἐν λιμένι ἀπομένεις τὴν πτῶσιν; Ἔχεις γυναῖκα, καὶ πορνεύεις; μᾶλλον δὲ καὶ μοιχεύεις;","english":"To him: Behold, a certain monk came wanting my daughter—shall I give her to him? And the demon answered and said: If he denies his God, and his baptism, and the vow of the monk. And a priest came and said to the monk: Deny your God, and your baptism, and the vow of the monk. And he agreed, and immediately he saw a dove go out from his mouth and fly up into heaven. And the priest went to the demon and said: Behold, he has agreed to these three things. And the devil answered and said to him: Do not give him your daughter as a wife. For his God has not departed from him, but still helps him. And the priest came and said to the brother: I cannot give her to you. For God still helps you, and has not departed from you. It is good to flee bodily things. For when a man is near the bodily war, he is like a man standing over a very deep pit, and at whatever hour it seems good to his enemy, he easily throws him down. But if he keeps far away bodily, he is like a man at a distance from the pit, so that while the enemy drags him to throw him down, God sends him help. Do not say: How can I not commit fornication? I say to you, he says: How can you? Desire, he says, burns me up. But you have a wife; you have pleasure with safety. But I cannot restrain myself. These things are from negligence. For when I bring before you another who has no wife but is chaste, what defense do you have? He in the open sea did not endure shipwreck, and you in the harbor await the fall? You have a wife, and you commit fornication? Rather, you even commit adultery?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":662,"ref":"p662","source":"Καὶ πῶς περιγένωμαι τοῦ ἕλκους, φησίν; Ἀπόλαυε τῆς γυναικός σου, καὶ ἀπολαύσω τῆς γυναικός μου. Πάνυ. Ἐννόησον τί λέγει ὁ μακάριος Παῦλος· Διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω. Ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ' οὐδὲ ὁ ἀνήρ. Ἐὰν οὖν καλέσῃ σε πόρνη, ἐννόησον τὸ ῥῆμα καθ' ἑαυτὸ, καὶ εἶπε, ὅτι Ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ' ἡ γυνή. Καὶ τὸ ῥῆμα γράψον εἰς τὸ πρόσωπόν σου, καὶ εἰπὲ τῇ πόρνῃ· Τί με καλεῖς; οὐκ ἔστι τὸ σῶμα ἐμὸν, ἀλλὰ τῆς γυναικός μου. Οὐ τολμῶ τὸ ἀλλότριον προδοῦναι. Τὴν προῖκα αὐτῆς οὐ τολμᾷς μειῶσαι, οὐδὲ τὰ πράγματα αὐτῆς τολμᾷς δαπανῆσαι, καὶ τὸ σῶμα αὐτῆς τολμᾷς μολῦναι; Εἰπὲ ὅτι οὐκ ἐγγίζεις αὐτοῦ. Τοῦτο γὰρ οὐκ ἔστιν ἐμὸν, ἀλλὰ ἀλλότριόν ἐστιν. Μὴ γὰρ τῆς πόρνης ἐστὶ τὸ σῶμα; Ἐγὼ σῶμα πόρνης οὐ δέχομαι. Τοῦτο τῆς γυναικός μού ἐστιν· φοβήθητι τὸν Χριστὸν, καὶ εἰπὲ, ὅτι τὸ σῶμα τοῦτο Χριστοῦ μέλος ἐστὶν, καὶ τὸ σῶμα ἡμῶν μέλη Χριστοῦ ἐστιν. Ἀκουέτωσαν καὶ ἐννοείτωσαν ποῦ αὐτὸ ἀνήγαγεν ὁ Χριστὸς, καὶ λεγέτωσαν, ὅτι Ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει. Ἐννόησον Παύλου φιλοσοφίαν· τί λέγει; Ἐπειδὴ πολλοὶ οὐκ ἐγκρατεύονται, ἔχουσι δὲ σεμνὰς καὶ σώφρονας γυναῖκας, καὶ παρὰ τὸ δοκοῦν ἐκείνοις, αὗται ἐγκρατεύονται· γίνεται δὲ ἡ τούτων φιλοσοφία ἐκείνοις μοιχείας ἀφορμὴ, διὰ τοῦτο λέγει· Ἕκαστος ἀπολαυέτω τῆς ἰδίας γυναικός. Καὶ οὐκ αἰσχύνεται, ἀλλ' εἰσέρχεται, καὶ καθέζεται εἰς τὴν εὐνὴν νύκτα καὶ ἡμέραν, καὶ κατέχων τὸν ἄνδρα, καὶ τὴν γυναῖκα οὕτως συνάπτει, καὶ κράζει, καὶ βοᾷ·","english":"And how, he says, shall I get the better of the wound? Enjoy your wife, and I will enjoy my wife. Very well. Consider what the blessed Paul says: But because of fornications, let each man have his own wife, and let each woman have her own husband. The wife does not have authority over her own body, nor does the husband. If, then, a prostitute calls you, consider the saying by itself, and say: The husband does not have authority over his own body, but the wife does. And write the saying on your face, and say to the prostitute: Why do you call me? My body is not mine, but my wife's. I do not dare to betray what belongs to another. Do you not dare to diminish her dowry, nor do you dare to squander her property, and do you dare to defile her body? Say that you do not touch it. For this is not mine, but belongs to another. For is the body not the prostitute's? I do not receive a prostitute's body. This is my wife's; fear Christ, and say that this body is a member of Christ, and our body is members of Christ. Let them hear and consider to what Christ raised it, and let them say: The wife does not have authority over her own body. Consider Paul's philosophy: what does he say? Since many are not continent, but have honorable and chaste wives, and contrary to what those men think, these women are continent; and their philosophy becomes an occasion of adultery for those men, for this reason he says: Let each man enjoy his own wife. And he is not ashamed, but enters and sits upon the marriage bed night and day, and holding the husband, and thus joining the wife, and cries out and shouts:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":663,"ref":"p663","source":"Μὴ ἀποστερεῖτε ἀλλήλους, εἰ μή τι ἂν ἐκ συμφώνου. Ἐγκρατεύῃ, καὶ οὐ θέλεις καθευδῆσαι μετὰ τοῦ ἀνδρός σου; ἐκεῖνος δὲ οὐκ ἀπολαύων σου ἀπέρχεται, λοιπὸν ἁμαρτάνει, καὶ ἡ ἁμαρτία ἐκείνου τῇ σῇ ἐγκρατείᾳ λογίζεται. Τί βέλτιον; μετὰ σοῦ αὐτὸν καθευδῆσαι, ἢ μετὰ πόρνης; Ἡ ἀπόλαυσίς σου οὐ κεκώλυται, ἡ δὲ ἐκείνης κεκώλυται· μετὰ σοῦ ἐὰν καθεύδῃ, οὐκ ἔστιν ἔγκλημα· μετ' ἐκείνης δὲ ἐὰν καθευδήσῃ, ἀπώλεσάς σου τὰ μέλη. Καθέζεται τοίνυν, ὡς εἶπον, εἰς τὴν εὐνὴν τοῦ ἀνδρὸς καὶ τῆς γυναικὸς, καὶ κράζει· Μὴ ἀποστερεῖτε ἀλλήλους, εἰ μή τι ἂν ἐκ συμφώνου πρὸς καιρόν. Ὁρᾷς, ὅτι διὰ τοῦτο ἔλαβες γυναῖκα, καὶ σὺ ἔλαβες ἄνδρα, ἵνα συμφωνῆτε, καὶ θέλεις ἐγκρατεύεσθαι; πεῖσον καὶ τὸν ἄνδρα, ἵνα δύο ὦσι στέφανοι, σωφροσύνης καὶ ὁμονοίας, καὶ μὴ σωφροσύνης καὶ πολέμου. Κἂν γὰρ σὺ ἐγκρατεύῃ, ἐκεῖνος δὲ ὑπὸ ἐπιθυμίας φλέγεται. Λέγει δὲ ὁ Παῦλος, Μὴ πορνεύσῃς,\n\nεὐθέως θορυβεῖ καὶ κυματοῦται. Μὴ οὖν ἀποστερεῖτε ἀλλήλους, εἰ μή τι ἂν ἐκ συμφώνου. Καὶ γὰρ ὅπου εἰρήνη, ἐκεῖ καὶ πάντα τὰ ἀγαθά· ὅπου εἰρήνη, καὶ σωφροσύνη λάμπει. Ὅπου ὁμόνοια, ἐγκράτεια στεφανοῦται. Ὅπου δὲ πόλεμος, καὶ σωφροσύνη ἀποτέμνεται. Παῦλος ὁ νυμφαγωγὸς τῆς οἰκουμένης οὐκ αἰσχύνεται λέγων· Τίμιος ὁ γάμος, καὶ ἡ κοίτη ἀμίαντος. Καὶ γὰρ ὁ Δεσπότης αὐτοῦ εἰς γάμον παρεγένετο, τῇ ἑαυτοῦ παρουσίᾳ τὸν γάμον τιμῶν, καὶ δῶρα προσήνεγκεν· τὸ γὰρ ὕδωρ εἰς οἶνον μετέβαλε. Δράμε ὅσον δύνῃ· ὅταν ἀτονήσῃς, λάβε φάρμακον τὴν συνουσίαν, ἵνα μὴ πειράσῃ ὑμᾶς ὁ Σατανᾶς. Ἕκαστος οὖν ἐχέτω τὴν ἰδίαν γυναῖκα.","english":"Do not deprive one another, except perhaps by agreement. Are you practicing continence, and you do not wish to sleep with your husband? But he, not enjoying you, goes away and thereafter sins, and his sin is reckoned to your continence. Which is better? That he sleep with you, or with a prostitute? Your enjoyment is not forbidden, but hers is forbidden. If he sleeps with you, there is no charge; but if he sleeps with her, you have destroyed your members. So he sits, as I said, upon the marriage bed of husband and wife, and cries out: Do not deprive one another, except perhaps by agreement for a time. Do you see that for this reason you took a wife, and you took a husband, so that you might be in agreement—and you wish to practice continence? Persuade your husband too, so that there may be two crowns, of chastity and of concord, and not of chastity and of war. For even if you practice continence, he is set aflame by desire. But Paul says, Do not commit fornication—and immediately he is stirred up and tossed like waves. Therefore do not deprive one another, except perhaps by agreement. For where there is peace, there also are all good things; where there is peace, chastity also shines. Where there is concord, continence is crowned. But where there is war, chastity too is cut off. Paul, the matchmaker of the whole world, is not ashamed to say: Marriage is honorable, and the bed undefiled. For his own Master came to a wedding, honoring marriage by his presence, and he brought gifts; for he turned water into wine. Run as far as you are able; when you grow weak, take intercourse as a remedy, so that Satan may not tempt you. Let each man therefore have his own wife.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":664,"ref":"p664","source":"Τρία γάρ ἐστι ταῦτα, παρθενία, γάμος, πορνεία. Παρθενία ἄνω, γάμος μέσος, πορνεία κάτω· παρθενία στέφανον ἔχει, γάμος ἔπαινον σύμμετρον, πορνεία κόλασιν καὶ τιμωρίαν. Βλέπε οὖν εἰ ἐγκρατεύῃ, εἰ δύνασαι τοῦ σώματος τὴν ἀσθένειαν ἐνέγκαι· μὴ θέλε ὑπὲρ τὸ μέτρον ἀναβῆναι, ἵνα μὴ παρὰ τὸ μέτρον καταβῇς. Ὥσπερ οὖν ὁ μέλλων κολυμβᾷν, τοσοῦτον εἰσέρχεται, ὅσον δύναται ἐξελθεῖν, καὶ ὅταν εἰσέρχεται, ἐννοεῖ τὸ πόσον δύναται ἐξελθεῖν· οὕτω καὶ σὺ τοσοῦτον σωφρόνησον, ὅτι δύνασαι ὑπομεῖναι, ἵνα μὴ παρὰ τὸ μέτρον σπουδάζων, ἐκπέσῃς ὅλως. Παγὶς μεγίστη, κάλλος γυναικός· μᾶλλον δὲ οὐχὶ κάλλος, ἀλλ' ἡ ἀκόλαστος ὄψις. Μὴ γὰρ δὴ πράγματα διαβάλλομεν μόνον, ἀλλ' ἡμᾶς καὶ τὴν ἡμετέραν ῥᾳθυμίαν. Μηδὲ λέγωμεν, Μὴ ἔστωσαν γυναῖκες, ἀλλὰ λέγωμεν, Μὴ ἔστωσαν μοιχοί. Οὐδὲν δυσωδέστερον ἐμπαθοῦς ψυχῆς. Κυνὶ ἔοικεν ἡ ἡδονὴ, ἄνθρωπε. Ἐὰν διώξῃς, φεύγει· ἐὰν θρέψῃς, παραμένει. Φεῦγε τὴν τέρψιν διὰ τὴν θλῖψιν, μὴ τοῖς σοῖς μέλεσι κατὰ σοῦ ὡς βέλεσι χρήσηται ὁ διάβολος. Μητρόπολις τῶν κακῶν ἡ ἡδονή. Πορνείας ἤδη πολλάκις τρεῖς τὰς ἀνωτάτω διαφορὰς παρεστήσαμεν κατὰ τὸν Ἀπόστολον, φιληδονίαν, φιλαργυρίαν, εἰδωλολατρίαν. Ὁ αὐτὸς διάβολος καὶ ἄγριον ἔρωτα ὑποβάλλει. Ὁ αὐτὸς καὶ μετὰ τὸ ποιῆσαι τὴν μοιχείαν, ἔσθ' ὅτε μίσος ἀφόρητον ἐμποιεῖ, οὐ πρὸς μετάνοιαν ἀγαθὴν, ἀλλὰ πρὸς μιαιφονίαν χειραγωγῶν. Ὅθεν τινὲς μετὰ τὸ μοιχεῦσαι, ξίφει ἐχειρώσαντο πολλάκις τὴν μοιχευθεῖσαν. Οὐ πάντες οἱ δαίμονες τὰ αὐτὰ ἐπιτηδεύματα, ἢ τὰς τοιαύτας πονηρὰς λειτουργίας ἐπιτάσσονται παρὰ τοῦ διαβόλου.","english":"For there are these three things: virginity, marriage, and fornication. Virginity is above, marriage in the middle, fornication below; virginity has a crown, marriage a moderate praise, fornication punishment and retribution. Consider therefore whether you are practicing continence, whether you are able to bear the weakness of the body; do not wish to ascend beyond your measure, lest you descend beyond your measure. Just as one who is about to dive enters only as far as he is able to come out, and when he enters he considers how far he is able to come out, so also you, practice self-control only to the extent that you are able to endure, lest by striving beyond your measure you fall away entirely. A woman's beauty is a very great snare; or rather not beauty, but the shameless look. For let us not slander things themselves, but ourselves and our own negligence. Nor let us say, Let there be no women, but let us say, Let there be no adulterers. Nothing is more foul-smelling than a soul full of passion. Pleasure, O man, resembles a dog. If you pursue it, it flees; if you feed it, it stays. Flee pleasure because of the affliction, lest the devil use your own limbs against you as arrows. Pleasure is the metropolis of evils. We have already often set forth the three highest divisions of fornication according to the Apostle: love of pleasure, love of money, idolatry. The same devil also suggests fierce lust. The same one, even after adultery has been committed, sometimes implants unbearable hatred, leading one by the hand not to good repentance but to murder. Hence some, after committing adultery, have often slain the adulteress with the sword. Not all demons are assigned the same practices, or such wicked ministries, by the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":665,"ref":"p665","source":"Ἄλλος γὰρ ἄλλην βδελυρὰν καὶ θεοστυγῆ διακονίαν πεπίστευται. Καὶ οὗτοι μὲν βλασφημίας λογισμοὺς ταῖς τῶν ἀνθρώπων καρδίαις ἐγγλύφουσιν· ἐκεῖνοι δὲ αἰσχρὰς ἐπιθυμίας ὑποτίθενται τῇ ψυχῇ· καὶ ἄλλοι μὲν εἰς κενοδοξίαν, καὶ φθόνον, καὶ θυμὸν, καὶ τὰ ἑξῆς διεγείρειν εἰώθασιν· ἄλλοι δὲ τοῖς αἱρετικοῖς τὰς ὕλας τῶν νοημάτων χορηγοῦσιν· ἄλλοι δὲ περὶ γαστρομανίαν, καὶ μέθην, καὶ πορνείαν σχολάζουσι. Καὶ ἕτεροι δαίμονες διὰ τῶν ἐνυπνίων ἐξαπατῶσι καὶ χλευάζουσιν· ἕτεροι δὲ τὰς ἡδονὰς τῶν ἀνθρώπων ἐμβάλλουσι τοῖς σώμασι, καὶ πάντα τὰ μέλη τῇ ἀθεσμίᾳ καχλάζειν καὶ κυματοῦσθαι ποιοῦσιν, καὶ ὀμίχλης, καὶ ζόφου πληροῦσι τὰς αἰσθήσεις. Καὶ οὗτοι μὲν τοῖς ἐπαοιδοῖς καὶ φαρμακοῖς, καὶ τοῖς ἐπικαλοῦσι συμπράττουσι καὶ συνεπισχύουσιν· ἐκεῖνοι δὲ τοῖς μάντεσι μᾶλλον συνήδονται, καὶ συντρέχουσι, καὶ διατρίβουσι. Ἁπλῶς εἰπεῖν, ἕκαστον τάγμα δαιμόνων ἰδίαν τινὰ κεκλήρωται διακονίαν καὶ πραγματείαν ψυχοβλαβῆ. Χορηγία πονηρὰ τοῖς πάθεσι γίνεται, ἡ τῶν θηλειῶν ἰδία καὶ συχνὴ συντυχία. Εὐκόλως τῇ πορνείᾳ ὑποβρύχιος γίνεται, ὁ μὴ περιφεύγων τὰ εὔοπλα πρόσωπα, ἀλλ' ἡδέως καθορῶν αὐτά. ΤΙΤΛ. ΙΒʹ. –Περὶ πείρας καὶ ἀπειρίας. «Ἐνέδυσε Σαοὺλ τὸν Δαβὶδ μανδύαν, καὶ περικεφαλαίαν χαλκῆν περὶ τὴν κεφαλὴν αὐτοῦ· καὶ ἔζωσε Δαβὶδ τὴν ῥομφαίαν αὐτοῦ ἐπάνω τοῦ μανδύου αὐτοῦ, καὶ ἐκοπίασε περιπατήσας ἅπαξ καὶ δὶς, ὅτι ἄπειρος ἦν. Καὶ εἶπε Δαβὶδ πρὸς Σαούλ· Οὐ μὴ δυνήσωμαι ἐν τούτοις, ὅτι οὐ πεπείραμαι.» «Ἐν πολλῷ χρόνῳ σοφία·","english":"For each has been entrusted with a different abominable and God-hating ministry. And these engrave thoughts of blasphemy on the hearts of men; those suggest shameful desires to the soul; and some are accustomed to stir up vainglory, envy, anger, and the like; others supply the material of thoughts to the heretics; others devote themselves to gluttony, drunkenness, and fornication. And other demons deceive and mock through dreams; others inject the pleasures of men into their bodies, and make all the members seethe and surge with lawlessness, and fill the senses with mist and gloom. And these cooperate and lend strength to sorcerers and poisoners and those who invoke them; those rather take pleasure with diviners, and run together with them, and spend their time with them. To speak simply, each order of demons has been allotted its own particular soul-harming ministry and occupation. A wicked provision for the passions is the frequent and particular company of women. He who does not avoid beautiful faces, but gazes on them with pleasure, is easily sunk beneath fornication. TITLE 12. – On experience and inexperience. \"Saul clothed David with his mantle, and a bronze helmet around his head; and David girded his sword over his mantle, and he grew weary walking once and twice, because he was inexperienced. And David said to Saul: I shall not be able in these things, because I have not made trial.\" \"In much time, wisdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":666,"ref":"p666","source":"ἐν δὲ μακρῷ βίῳ ἐπιστήμη.» «Οὐχ οἱ πολλοὶ χρόνοι εἰσὶ σοφοὶ, οὐδὲ οἱ γέροντες ἴσασι κρίσιν.» «Εἰ πολυπειρίαν ποθεῖ τις, οἶδε τὰ ἀρχαῖα καὶ τὰ μέλλοντα εἰκάζειν.» «Στέφανος γερόντων πολυπειρία.» «Ἐν μεγάλῳ καὶ ἐν μικρῷ μὴ ἀγνόει.» Ὁ πολύπειρος ἐκδιηγήσεται σύνεσιν· ὃς δὲ οὐκ ἐπειράσθη,\n\nὀλίγα οἶδεν.» «Ἄνθρωπος πολύπειρος αἰσχυνθήσεται ἀπὸ προσώπου.» «Ἀνὴρ ξενιτεύσας ἔγνω πολλά· ὁ πεπλανημένος πληθύνει πανουργίαν. Πολλὰ ἑώρακα ἐν τῇ ἀποπλανήσει μου, καὶ πλείονα τῶν λόγων μου, σύνεσίς μου.» «Ὁ τέχνην ἐκδιδαχθεὶς, καὶ παγίαν αὐτὴν διὰ τῆς χρονίας πείρας καὶ μελέτης ἔχων, καὶ τὴν ἕξιν ἐνιδρυμένην, δύναται λοιπὸν κατὰ τοὺς ἐναποκειμένους αὐτῷ τῆς ἐπιστήμης λόγους καθ' ἑαυτὸν ἐνεργεῖν.» «Αἴσθησις παντὸς λόγου ἐνεργεστέρα πρὸς πεῖραν.» «Ὃ μή τις πέπονθεν, οὐδ' ἂν ἑτέρῳ πιστεύσειε. Ὁ δὲ παθὼν, εἰς συγκατάθεσιν ἑτοιμότερος.» «Πεῖρα μήτηρ συνέσεως.» «Ἑκάστῳ ἡ πεῖρα διδάσκαλος ἀσφαλείας γίνεται.» «Καθάπερ τοῖς ἀπείροις τοῦ λυρίζειν λύρας οὐχ ἁπτέον, οὐδὲ μὴν τοῖς τοῦ αὐλεῖν αὐλῶν, οὕτως οὐδὲ πραγμάτων ἁπτέον τοῖς μὴ τὴν γνῶσιν εἰληφόσιν, καὶ εἰδόσιν ὅπως αὐτοῖς παρ' ὅλον τὸν βίον χρηστέον.» «Πᾶσα ἡ τοῦ ἐπιστήμονος καὶ ἐμπείρου πρᾶξις, εὐπραγία, ἡ δὲ τοῦ ἀνεπιστήμονος, κακοπραγία.» «Ἡ καθ' ἡμέραν τριβὴ κατὰ μικρὸν ἔθρεψεν ἐμπειρίαν.","english":"But in a long life is knowledge. \"Not many years make men wise, nor do old men know judgment.\" \"If one desires much experience, he knows how to conjecture things ancient and things to come.\" \"The crown of old men is much experience.\" \"In great and in small do not be ignorant.\" The man of much experience will declare understanding; but he who has not been tried knows little. \"A man of much experience will be put to shame before a face.\" \"A man who has sojourned abroad has known many things; he who has wandered multiplies cunning. I have seen many things in my wandering, and more than my words, is my understanding.\" \"He who has been taught a craft, and holds it firmly through long experience and study, and has his habit established, can henceforth act by himself according to the principles of knowledge laid up in him.\" \"Perception is more active than every principle for experience.\" \"What a man has not suffered, he would not even believe of another. But he who has suffered is more ready to assent.\" \"Experience is the mother of understanding.\" \"To each, experience becomes a teacher of safety.\" \"Just as those who are inexperienced in lyre-playing must not touch the lyre, nor indeed those inexperienced in flute-playing the flutes, so neither must those who have not received the knowledge of matters touch them, even if they know how they are to be used throughout their whole life.\" \"Every action of the knowledgeable and experienced man is success, but that of the ignorant man is failure.\" \"Daily practice has little by little nourished experience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":667,"ref":"p667","source":"ΤΙΤΛ. ΙΓʹ. –Περὶ πραότητος καὶ εὐσεβείας.\n\n«Ὁδηγήσει πραεῖς ἐν κρίσει· διδάξει πραεῖς ὁδοὺς αὐτοῦ.» «Οἱ δὲ πραεῖς κληρονομήσουσι τὴν γῆν, καὶ κατατρυφήσουσιν ἐπὶ πλήθει εἰρήνης.» «Ἐν τῷ ἀναστῆναι εἰς κρίσιν τὸν Θεὸν, τοῦ σῶσαι πάντας τοὺς πραεῖς τῆς γῆς.» «Οἱ ὀφθαλμοί μου ἐπὶ τοὺς πιστοὺς τῆς γῆς, τοῦ συγκαθῆσθαι αὐτοὺς μετ' ἐμοῦ.» «Ἀναλαμβάνων πραεῖς ὁ Κύριος.» «Ὑψώσει πραεῖς ἐν σωτηρίᾳ.» «Πραΰθυμος ἀνὴρ, καρδίας ἰατρός.» «Κρείσσων πραΰθυμος μετὰ ταπεινώσεως, ἣ ὃς διαιρεῖ τὰ σκῦλα μετὰ ὕβρεως.» «Μακάριος ἀνὴρ, ὃς καταπτήσσει πάντα δι' εὐλάβειαν. Ὁ δὲ σκληρὸς τὴν καρδίαν ἐμπεσεῖται κακοῖς.» «Τέκνον, ἐν πραότητι τὰ ἔργα σου διεξάγαγε, καὶ ὑπὸ ἀνθρώπου δεκτοῦ ἀγαπηθήσῃ.» «Τέκνον, ἐν πραότητι δόξασον τῆς ψυχήν σου.» «Ῥίζας ἐθνῶν καθεῖλεν ὁ Κύριος, καὶ ἐφύτευσε πραεῖς ἀντ' αὐτῶν.» «Μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν.» «Μηδείς σου περιφρονείτω· ὑπομίμνησκε αὐτοὺς ἀρχαῖς καὶ ἐξουσίαις ὑποτάσσεσθαι, πειθαρχεῖν πρὸς πᾶν ἔργον ἀγαθὸν, ἑτοίμους εἶναι μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐπιδεικνυμένους πραότητα πρὸς πάντας ἀνθρώπους.» Χρῄζω πραότητος, ἐν ᾧ καταλύεται ὁ ἄρχων τοῦ αἰῶνος τούτου διάβολος. Νέος πραῢς πολλὰ ὑποφέρει. Πολιὰ γερόντων πραότης· ζωὴ δὲ, γνῶσις αὐτῶν ἀληθής. Οὐδεμία τῶν ἀρετῶν, οὕτως πέφυκε τίκτειν σοφίαν, ὡς πραότης.","english":"TITLE 13. – On meekness and piety.\n\n\"He will guide the meek in judgment; he will teach the meek his ways.\" \"But the meek shall inherit the earth, and shall delight themselves in the abundance of peace.\" \"When God arises in judgment, to save all the meek of the earth.\" \"My eyes are upon the faithful of the earth, that they may sit down with me.\" \"The Lord takes up the meek.\" \"He will exalt the meek in salvation.\" \"A meek-tempered man is a healer of the heart.\" \"Better is a meek-tempered man with humility, than one who divides the spoils with insolence.\" \"Blessed is the man who is in awe of all things through reverence. But the hard of heart shall fall into evils.\" \"Child, carry out your works in meekness, and you shall be loved by an acceptable man.\" \"Child, glorify your soul in meekness.\" \"The Lord has cast down the roots of the nations, and has planted the meek in their place.\" \"Blessed are the meek, for they shall inherit the earth.\" \"Let no one despise you; remind them to be subject to rulers and authorities, to obey every good work, to be ready to blaspheme no one, to be peaceable, gentle, showing all meekness toward all men.\" I have need of meekness, in which the ruler of this age, the devil, is brought down. A young man who is meek endures many things. The gray hairs of old men are meekness; and their life is true knowledge. No one of the virtues is by nature so apt to give birth to wisdom as meekness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":668,"ref":"p668","source":"ΤΙΤΛ. ΙΔʹ. –Περὶ πταιόντων καὶ βλασφημούντων ἐξ ἀγνοίας εἰς τὸν Θεόν. «Ἀφροσύνη ἀνδρὸς λυμαίνεται τὰς ὁδοὺς αὐτοῦ· τὸν Θεὸν δὲ αἰτιᾶται ἡ καρδία αὐτοῦ.» Τί πάντα τὸν δύστηνον αἰτιώμεθα, Ἐχθρὸν διδόντες τῷ βιοῦν ἐξουσίαν; Μέμφου σεαυτὸν, ἢ τὸ πᾶν, ἢ τὸ πλέον· Τὸ πῦρ παρ' ἡμῶν, ἡ δὲ φλὸξ τοῦ Πνεύματος. Ὅλως, οἱ χρὴ μετὰ ἀκριβείας τοῖς γινομένοις προσέχειν, οὐδεὶς ἀπατᾷ ἡμᾶς. Ὁ διάβολος μὲν ὠθεῖ, ἀλλὰ πολλὰ μὲν καὶ αὐτὸς ἐργάζεται κακὰ, πολλὰ δὲ καὶ ἡμεῖς ἑαυτοῖς διὰ τῆς ῥᾳθυμίας.\n\nΤΙΤΛ. ΙΕʹ. –Περὶ προπετοῦς, καὶ ἀναιδοῦς, καὶ ὀργίλου, καὶ θυμώδους, καὶ ὀξυχόλου.\n\n«Ἄφρονα ἀναιρεῖ ὀργή.» «Θυμῷ κατέστρεψαν ἀδυνάτους οἱ ἁμαρτωλοί.» «Μέγαν καὶ δυνάστην ἀπολλύει ὀργή.» «Ἀσεβὴς οὐκ ᾐσχύνθη πρόσωπον ἐντίμου, οὐδὲ οἶδεν τιμὴν θέσθαι τούτοις.» «Παῦσαι ἀπὸ ὀργῆς, καὶ ἐγκατάλειπε θυμόν.» «Θυμὸς αὐτοῖς κατὰ τὴν ὁμοίωσιν τοῦ ὄφεως.» «Ἀνὴρ θυμώδης οὐκ εὐσχήμων.» «Ὀργὴ ἀπόλλυσι καὶ φρονίμους. Ἀνὴρ θυμώδης παρασκευάζει μάχας.» «Ὀξύθυμος πράσσει μετ' ἀβουλίας.» «Βαρὺ λίθος, καὶ δυσβάστακτον ἄμμος· ὀργὴ δὲ ἄφρονος","english":"TITLE 14. – On those who sin and blaspheme against God out of ignorance. \"A man's folly corrupts his ways, but his heart blames God.\" Why do we blame the wretched man for everything, giving the enemy power over his life? Blame yourself, either wholly or for the greater part; the fire is from us, but the flame is from the Spirit. In short, if we attend to what happens with precision, no one deceives us. The devil indeed pushes, but he himself also works many evils, and we too work many against ourselves through our laziness.\n\nTITLE 15. – On the reckless, and the shameless, and the irascible, and the hot-tempered, and the quick-tempered.\n\n\"Anger destroys a fool.\" \"The sinners in their wrath overthrew the weak.\" \"Wrath destroys the great and the mighty.\" \"The impious man was not ashamed before the face of an honored man, nor does he know how to assign honor to such men.\" \"Cease from anger, and forsake wrath.\" \"Their wrath is after the likeness of the serpent.\" \"A hot-tempered man is not comely.\" \"Anger destroys even the wise. A hot-tempered man prepares quarrels.\" \"The quick-tempered man acts without counsel.\" \"Heavy is a stone, and hard to bear is sand; but the anger of a fool","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":669,"ref":"p669","source":"βαρυτέρα ἀμφοτέρων.» «Μὴ ἴσθι ἑταῖρος ἀνδρὶ θυμώδει, φίλῳ δὲ ὀργίλῳ μὴ συναυλίζου· μήποτε μάθῃς τῶν ὁδῶν αὐτοῦ, καὶ λάβῃς βρόχον τῇ σῇ ψυχῇ.» «Ἀνὴρ θυμώδης ὀρύσσει νεῖκος· ἀνὴρ δὲ ὀργίλος ἐξόρυξεν ἁμαρτίας.» «Οὐ λαλήσεις λόγον ἐν ὀργῇ ἐκ τοῦ στόματός σου.» «Χείλη ἄφρονος ἄγουσιν αὐτὸν εἰς κακά· τὸ δὲ στόμα αὐτοῦ τὸ θρασὺ, θάνατον ἐπικαλεῖται.» «Στόμα ἄφρονος συντρίβει αὐτὸν, τὰ δὲ χείλη αὐτοῦ παγὶς τῇ ψυχῇ αὐτοῦ.» «Ἀναιδὴς ἀνὴρ ἀναιδῶς ὑφίσταται προσώπῳ.» «Ἄνεμος βοῤῥᾶς ἐξεγείρει νέφη· πρόσωπον δὲ ἀναιδὲς γλῶσσαν ἐρεθίζει. Ὁ σκληρὸς τὴν καρδίαν ἐμπεσεῖται κακοῖς.» «Μὴ σπεύσῃς ἐν πνεύματί σου θυμοῦσθαι, ὅτι θυμὸς ἐν κόλπῳ ἀφρόνων ἀναπαύεται.» «Ὄψις πόρνης ἐγένετό σοι· ἀπηναισχύντησας πρὸς πάντας.» «Ψυχὴ τολμηρὰ ἐξαρθήσεται.» «Οὐ δυνήσεται θυμὸς ἄδικος δικαιωθῆναι. Ἡ γὰρ ῥοπὴ τοῦ θυμοῦ αὐτοῦ πτῶσις αὐτῷ.» «Ἀπόστησον θυμὸν ἀπὸ καρδίας σου.» «Ζῆλος καὶ θυμὸς ἐλαττοῦσιν ἡμέρας.» «Κύριε παντοκράτορ, ὁ Θεὸς τῆς σωτηρίας μου, ψυχῇ ἀνδρὸς ἀναιδοῦς μὴ παραδῷς με.» «Πᾶς ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ εἰκῆ, ἔνοχος ἔσται τῇ κρίσει.» «Ὀργίζεσθε, καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν, μηδὲ δίδοτε τόπον τῷ διαβόλῳ. Πᾶσα πικρία, καὶ ὀργὴ, καὶ βλασφημία ἀρθήτω ἀφ' ὑμῶν, σὺν πάσῃ κακίᾳ.» «Ὀργὴ ἀνδρὸς δικαιοσύνην Θεοῦ οὐκ ἐργάζεται.» Οὐαὶ οἱ μεθύοντες, οὐκ ἀπὸ οἴνου. Θυμὸς μέθη ἐστὶ ψυχῆς, ἔκφρονα αὐτὴν ποιῶν ὡς ὁ οἶνος. Λύπη μέθη ἐστὶ καὶ αὐτὴ, καταβαπτίζουσα διάνοιαν. Ἐννόησόν μοι τὸν ὀργιζόμενον, ὅπως μεθύει τῷ πάθει. Οὐκ ἔστιν αὐτὸς ἑαυτοῦ κύριος. Ἀγνοεῖ ἑαυτόν·","english":"…heavier than both.\" \"Do not be a companion to a man of anger, and do not lodge with a wrathful friend, lest you learn his ways and take a snare for your own soul.\" \"A man of anger digs up strife, but a wrathful man has dug out sins.\" \"You shall not speak a word in anger out of your mouth.\" \"The lips of a fool lead him into evils, but his bold mouth calls upon death.\" \"The mouth of a fool crushes him, and his lips are a snare to his soul.\" \"A shameless man shamelessly stands his ground face to face.\" \"The north wind stirs up clouds, but a shameless face provokes the tongue. The hard-hearted man shall fall into evils.\" \"Do not be quick in your spirit to be angry, for anger rests in the bosom of fools.\" \"The look of a harlot has become yours; you have acted shamelessly toward all.\" \"A daring soul shall be taken away.\" \"An unjust anger cannot be justified, for the impulse of his anger is his fall.\" \"Put away anger from your heart.\" \"Zeal and anger diminish days.\" \"Lord Almighty, the God of my salvation, do not deliver me to the soul of a shameless man.\" \"Everyone who is angry with his brother without cause shall be liable to judgment.\" \"Be angry, and do not sin; let not the sun set upon your provocation, nor give place to the devil. Let all bitterness, and wrath, and blasphemy be taken away from you, with all wickedness.\" \"The anger of a man does not work the righteousness of God.\" Woe to those who are drunk, not with wine. Anger is a drunkenness of the soul, making it senseless as wine does. Grief is also a drunkenness, sinking the mind deep. Consider for me the angry man, how he is drunk with the passion. He is not master of himself. He does not know himself.","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":670,"ref":"p670","source":"ἀγνοεῖ τοὺς παρόντας. Ὥσπερ ἐν νυκτομαχίᾳ πάντων ἅπτεται, πᾶσι προσπταίει, ἀταμίευτα φθέγγεται, δυσκάθεκτός ἐστι, λοιδορεῖται, τύπτει, διόμνυται, βοᾷ, διαῤῥήγνυται. Φεῦγε ταύτην τὴν μέθην. Ἐπειδὰν ἅπαξ παρωσάμενον τοὺς λογισμοὺς τὸ πάθος τῆς ὀργῆς, τὴν δυναστείαν τῆς ψυχῆς παραλάβῃ, ἀποθηριοῖ παντελῶς τὸν ἄνθρωπον, καὶ οὐδὲ ἄνθρωπον εἶναι συγχωρεῖ, οὐκέτι ἔχοντα τὴν ἐκ λόγου βοήθειαν. Ὅπερ γὰρ τοῖς ἰοβόλοις ἐστὶν ἰὸς, τοῦτο τοῖς παροξυνθεῖσι θυμὸς γίνεται. Λυσσῶσιν ὥσπερ οἱ κύνες· ᾄττουσιν ὥσπερ οἱ σκορπίοι· δάκνουσιν ὥσπερ οἱ ὄφεις. Οἶδεν καὶ ἡ Γραφὴ τοὺς ὑπὸ τοῦ πάθους κεκρατημένους ταῖς τῶν θηρίων προσηγορίαις ἀποκαλεῖν. Διὰ θυμὸν ἀχάλινοι γλῶσσαι, καὶ ἀπύλωτα στόματα, χεῖρες ἀκρατεῖς, ὕβρεις, ὀνείδη, κατηγορίαι, πληγαὶ, τὰ ἄλλα ὅσα οὐδὲ ἀριθμῆσαι ἔστιν. Διὰ θυμὸν καὶ ξίφος ἀκονᾶται. Διὰ τοῦτον ἀδελφοὶ μὲν ἀλλήλους ἠγνόησαν, γονεῖς δὲ καὶ τέκνα τῆς φύσεως ἐπελάθοντο· ἀγνοοῦσι μὲν ἑαυτοὺς πρῶτον οἱ ὀργιζόμενοι, ἔπειτα καὶ πάντας ὁμοίως τοὺς ἐπιτηδείους. Ὥσπερ δὲ αἱ χαράδραι πρὸς τὰ κοῖλα ῥεῦσαι τὸ προστυχὸν παρασύρουσιν, οὕτως αἱ τῶν ὀργιζομένων ὁρμαὶ βίαιοι καὶ ἀκάθεκτοι διὰ πάντων ὁμοίως χωροῦσιν. Οὐ πολιὰ τοῖς θυμουμένοις αἰδέσιμος· οὐκ ἀρετὴ βίου, οὐκ οἰκειότης γένους, οὐ προλαβοῦσαι χάριτες. οὐκ ἄλλο τι τῶν τοιούτων τίμιον παρ' αὐτοῖς ἐστί. Μανία τίς ἐστιν ὀλιγοχρόνιος ὁ θυμός. Ἐν ἁμίλλαις πονηραῖς ἀθλιώτερος ὁ νικήσας, διότι ἀπέρχεται τὸ πλέον ἔχων τῆς ἁμαρτίας. Μὴ τοίνυν γένῃ κακοῦ πληρωτὴς ἐράνου, μηδὲ πονηροῦ δανείου πονηρότερος ἐκτιστής. Ὕβρισεν· ὠργίσθη·","english":"…he does not know those present. As in a night battle he lays hold of everyone, stumbles against everyone, speaks without restraint, is hard to hold back, reviles, strikes, swears, shouts, bursts apart. Flee this drunkenness. Once the passion of anger has thrust reason aside and taken over the dominion of the soul, it turns the man utterly into a beast and does not even allow him to be a man, since he no longer has the help that comes from reason. For what venom is to venomous creatures, that anger becomes to those who are provoked. They rage like dogs; they dart like scorpions; they bite like snakes. Scripture too knows how to call those mastered by the passion by the names of beasts. Because of anger, tongues are unbridled and mouths have no gate, hands are unrestrained, there are insults, reproaches, accusations, blows, and all the other things that cannot even be counted. Because of anger even a sword is sharpened. Because of it, brothers have failed to recognize one another, and parents and children have forgotten nature; those who are angry fail to recognize themselves first, and then likewise all their own people. And just as torrents rushing toward the hollows sweep away whatever they meet, so the impulses of the angry, violent and unchecked, advance alike through all things. To those who are enraged, gray hair is not respected; not virtue of life, not kinship of family, not former favors, nor any other such thing is honored among them. Anger is a kind of short-lived madness. In wicked contests the victor is more wretched, because he departs having the greater share of the sin. Do not, then, become a fulfiller of an evil contribution, nor a worse payer of a wicked loan. He committed outrage; he was angered;","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":671,"ref":"p671","source":"στῆσον τῇ σιωπῇ τὸ κακόν. Σὺ δὲ ὥσπερ ῥεῦμα τὴν ἐκείνου ὁρμὴν εἰς τὴν ἰδίαν καρδίαν ὑποδεξάμενος, τοὺς ἀνέμους μιμῇ διὰ τῆς ἀντιπνοίας ἀντιδιδόντας τὸ ἐνεχθέν. Μὴ διδασκάλῳ χρήσῃ τῷ ἐχθρῷ, μηδὲ ὃ μισεῖς, τοῦτο ζηλώσῃς, μηδὲ γένῃ ὥσπερ κάτοπτρον τοῦ ὀργίλου, τὴν ἐκείνου μορφὴν ἐν σεαυτῷ δεικνύς. Ἐρυθρὸς ἐκεῖνος, σὺ δὲ οὐκ ἐφοινίχθης; ὀφθαλμοὶ ὕφαιμοι· οἱ δὲ σοὶ γαληνὸν βλέπουσι; φωνὴ τραχεῖα· ἡ δὲ σὴ ἡπία; οὐδὲ ἐν ταῖς ἐρημίαις ἠχὼ οὕτως ἀνεκλάσθη ἀκεραία πρὸς τὸν φθεγξάμενον, ὡς ἐπὶ τῶν λοιδόρων αἱ ὕβρεις ἐναπαναστρέφουσιν. Μᾶλλον δὲ ὁ μὲν ἦχος ὁ αὐτὸς ἀπεδόθη, ἡ δὲ λοιδορία μετὰ προσθήκης ἐπάνεισιν. Τί ὀργῆς ἀφρονέστερον; ἐὰν μείνῃς ἀνόργητος, ᾔσχυνας τὸν ὑβρίσαντα, ἔργῳ τὴν σωφροσύνην ἐπιδειξάμενος. Ἐῤῥαπίσθης; καὶ γὰρ καὶ ὁ Κύριος. Ἐνεπτύσθης; ἀλλὰ\n\nκαὶ ὁ Δεσπότης ἡμῶν. Οὐ γὰρ ἀπέστρεψε τὸ πρόσωπον ἀπὸ αἰσχύνης ἐμπτυσμάτων. Ἐσυκοφαντίσθης; καὶ γὰρ καὶ ὁ Κριτής. Περιέῤῥηξέ σου τὸν χιτωνίσκον; ἀπέδυσάν σου καὶ τὸν Κύριον, καὶ διεμερίσαντο τὰ ἱμάτια αὐτοῦ. Ἐκεῖ τὸν θυμὸν μετάθες, ἐπὶ τὸν ἀνθρωποκτόνον, τὸν τοῦ ψεύδους πατέρα, τὸν ἐργάτην τῆς ἁμαρτίας. Τῷ δὲ ἀδελφῷ καὶ συμπάθησον, ὅτι ἐὰν ἐπιμείνῃ τῇ ἁμαρτίᾳ, μετὰ τοῦ διαβόλου δοθήσεται τῷ αἰωνίῳ πυρί. Παῦσαι τοίνυν ἀπὸ ὀργῆς, καὶ ἐγκατάλιπε θυμὸν, ἵνα φύγῃς τῆς ὀργῆς τὴν πεῖραν, τῆς ἀποκαλυπτομένης ἀπ' οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων.","english":"Stop the evil with silence. But you, having received his impulse into your own heart like a stream, imitate the winds, which by blowing back return what was brought. Do not use the enemy as a teacher, nor be zealous for what you hate, nor become like a mirror of the angry man, showing his form in yourself. Was he red? Were you not dyed crimson? His eyes bloodshot—but do yours look calm? His voice harsh—but yours gentle? Not even in the wilderness was an echo so reflected intact to the one who spoke, as in the case of revilers their insults rebound. Rather, the sound is returned the same, but the insult comes back with an addition. What is more foolish than anger? If you remain without anger, you have put the insulter to shame, demonstrating self-control by deed. Were you struck? So too was the Lord. Were you spat upon? But so too was our Master. For he did not turn his face away from the shame of spittings. Were you slandered? So too was the Judge. Did he tear your tunic? They also stripped your Lord and divided his garments. Transfer your wrath there, against the manslayer, the father of lies, the worker of sin. But have compassion on your brother, because if he persists in sin, he will be given over with the devil to eternal fire. Cease then from anger, and forsake wrath, that you may escape the experience of the wrath that is revealed from heaven against all ungodliness and unrighteousness of men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":672,"ref":"p672","source":"Μὴ οὖν ἐπεισάγωμεν κακὸν τοσοῦτον, ἀῤῥωστίαν ψυχῆς, σκότωσιν λογισμῶν, ἀπὸ Θεοῦ ἀλλοτρίωσιν, οἰκειότητος ἄγνοιαν, ἀρχὴν πολέμου, συμφορῶν πλήρωμα, δαίμονα πονηρὸν αὐταῖς ἡμῶν ταῖς ψυχαῖς ἐντικτόμενον, καὶ ὥσπερ τινὰ ἔνοικον ἀναιδῆ προκατέχοντα ἡμῶν τὰ ἔνδον, καὶ τῷ ἁγίῳ Πνεύματι τὴν πάροδον ἀποκλείοντα. Ὅπου γὰρ ἔχθραι, ἔρεις, θυμοὶ, ἐρίθειαι, φιλονεικείαι, θορύβους ἀσιγήτους ταῖς ψυχαῖς ἐμποιοῦνται, ἐκεῖ τὸ πνεῦμα τῆς πραότητος οὐκ ἀναπαύεται. Θυμώδης εἶ; κατάστειλον τὸν θυμόν. Θυμώδης, φησὶν, ἀνὴρ οὐκ εὐσχήμων. Μάθε τῆς Γραφῆς· κάτοπτρον γινέσθω τοῦ προσώπου σου ἡ Γραφή. Ἐκεῖ μάθε. Ἐπειδὴ γὰρ ὁ ἀσεβὴς λογισμὸς σκοτώσας οὐκ ἐᾷ λογίσασθαί σε ἡλίκον ἁμάρτημά ἐστιν ὁ θυμὸς, ἡ Γραφή σοι λέγει, ὅτι ἀνὴρ θυμώδης οὐκ εὐσχήμων. Ὀργή σου τὸν λογισμὸν κατεκράτησε, καὶ ἐκφέρει ὑπὸ θυμοῦ πρός τε ῥήματα ἀπρεπῆ, καὶ πράξεις χαλεπὰς, καὶ θεριώδεις; ἐὰν προσέχῃς σεαυτῷ, καταστελεῖς μὲν τὸν θυμὸν, ὥσπερ τινὰ πῶλον ἀπειθῆ, καὶ δυσήνιον, τῇ πληγῇ τοῦ λόγου, οἱονεί τινι μάστιγι καθαπτόμενος. Πῶς ἀσχημονεῖ ὁ θυμώδης! Ἀποτίθεται τὸ σχῆμα τὸ ἀνθρώπινον, καὶ θηρίου σχῆμα μεταλαμβάνει. Ἐννόησόν μοι τὸν θυμούμενον Ἐπέζεσεν αὐτῷ ὁ θυμὸς, καὶ οἱ ὀφθαλμοὶ ὑπηλλάγησαν· οὐκ εἰσὶν οἱ αὐτοὶ ὀφθαλμοί, πῦρ βλέπει· ἀνέδραμεν αὐτοῦ τὸ αἷμα· περιέζεσε τὴν καρδίαν· ὑπέδραμε τοὺς χιτῶνας τῶν ὀφθαλμῶν. Ἐγένετο ὕφαιμος ἐκχωρῶν τῷ πάθει· ἠλλοίωσεν αὐτοῦ τοὺς ὀφθαλμούς. Ἀνὴρ θυμώδης οὐκ εὐσχήμων.","english":"Let us not, then, bring in so great an evil: weakness of soul, darkening of thoughts, alienation from God, ignorance of kinship with him, the beginning of war, a fullness of calamities, an evil demon begotten within our very souls, and, as it were, some shameless indweller occupying our inner parts beforehand and shutting off the passage to the Holy Spirit. For where enmities, strifes, rages, contentions, and rivalries produce unceasing tumults in souls, there the spirit of gentleness does not rest. Are you irascible? Restrain your anger. An irascible man, it says, is unseemly. Learn from the Scripture; let the Scripture become a mirror of your face. Learn there. For since the impious thought, having darkened you, does not allow you to consider how great a sin anger is, the Scripture says to you that an irascible man is unseemly. Has anger overpowered your thought and, out of rage, carried you away into unseemly words and harsh and fierce deeds? If you attend to yourself, you will restrain your anger like some disobedient and hard-to-manage colt, striking it with the blow of the word, as it were with a whip. How unseemly the irascible man is! He lays aside the human form and takes on the form of a beast. Consider for me the man in anger: his anger has boiled within him, and his eyes have changed; they are not the same eyes—he looks fire; his blood has rushed up; it has seethed around his heart; it has run up under the garments of his eyes. He has become bloodshot, giving way to the passion; it has altered his eyes. An irascible man is unseemly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":673,"ref":"p673","source":"Ἐὰν ἴδῃς τὸν θυμούμενον τοὺς ὀδόντας παραθήγοντα, ἐνθυμήθητι ὅτι συῒ ἔοικεν ὁ τοιοῦτος, τὸν ἔνδον θυμὸν διὰ τῆς τῶν ὀδόντων παρατρίψεως ὑπεκφαίνων. Ἐὰν ἴδῃς τὸν θυμούμενον ἀφρίζοντα, ἄσημα φθεγγόμενον ἐν τῇ καρδίᾳ· ἐὰν ἴδῃς τὸν θυμούμενον, πατρὸς μὲν ἐπιλανθανόμενον, παιδὸς δὲ ἀγνοοῦντα σῶμα, διὰ πάντων ἀφειδῶς χωροῦντα, ἵνα πληροφορήσῃ αὐτοῦ τὴν ὁρμὴν, βλέπεις τὴν ἀσχημοσύνην τοῦ πράγματος. Ἐν ἀλλοτρίῳ κακῷ σεαυτὸν θεράπευσον, ἵνα μὴ τὴν ἐκείνου ἀσχημοσύνην καὶ αὐτὸς λάβῃς. Ἀνὴρ γὰρ θυμώδης οὐκ εὐσχήμων. Φεῦγε τὰς μετ' αὐτοῦ διατριβάς· ἀνάγκη γάρ σε μαθεῖν τῶν ἐκείνου ὁδῶν. Εἶπέν τι ὑβριστικόν; ἐκίνησεν καὶ τὸν ἐν σοὶ θυμόν; Ὥσπερ κυνὸς ὑλακὴ προσκαλεῖται ἑτέρου κυνὸς θόρυβον, καὶ τὸν ἐν σοὶ θυμὸν τέως κοιμώμενον καὶ ἡσυχάζοντα ἡ ἐκείνου φωνὴ διήγειρεν· καὶ γεγόνατε ἀλλήλοις καθυλακτοῦντες. Οἷα γὰρ ἀλλήλοις ἐφυβρίζοντες ἀντιφθέγξονται; ἕως ἂν αὐτοῖς αἱ ὕβρεις τοξεύματα ἐκλείπωσιν; Εἶτα ἐπειδὰν πᾶσαν λοιδορίαν διὰ τῆς γλώσσης ἐκσφενδονήσωσιν, οὕτως λοιπὸν πρὸς τὴν διὰ τῶν χειρῶν χωροῦσιν ἄμυναν. Θυμὸς μὲν γὰρ ἐγείρει μάχην, μάχη δὲ λοιδορίας, αἱ λοιδορίαι πληγὰς, πληγαὶ δὲ τραύματα καὶ φόνους. Θυμὸν χαλίνου, μὴ φρενῶν ἔξω πέσῃς. Ὁ θυμὸς ἔστω σοι κατὰ μόνου τοῦ ὄφεως δι' ὂν ἐξέπεσας. Καθαροὶ θυμοῦ ὦμεν. Οὐ γὰρ κατοικεῖ τὸ Πνεῦμα τὸ ἅγιον ἔνθα θυμός. Ἐπικατάρατος ὁ θυμός. Οὐκ ἔστι γὰρ οὐδὲν ὑγιὲς προελθεῖν ὅθεν θυμὸς ἔξεισιν. Ὁ θυμὸς οὐκ ἀφίησιν ἰδεῖν ἄλλα, καθάπερ ἐν νυκτομαχίᾳ πάντα συνδήσας, καὶ ὀφθαλμοὺς, καὶ ὦτα, οὕτως ἄγει, ὅπουπερ ἂν θέλῃ.","english":"If you see an angry man grinding his teeth, consider that such a person resembles a pig, revealing the anger within through the friction of his teeth. If you see an angry man foaming at the mouth, uttering indistinct sounds in his heart; if you see an angry man forgetting his father, ignorant of his child's body, proceeding through all things without restraint, so as to satisfy his impulse, you see the shamefulness of the matter. Heal yourself by another's evil, lest you too receive his shamefulness. For an irascible man is not comely. Flee from dealings with him; for you must needs learn his ways. Did he say something insulting? Did he stir up the anger within you too? Just as the barking of a dog summons the uproar of another dog, so his voice has awakened the anger within you that was hitherto sleeping and at rest; and you have come to bark at each other. For what kind of things will they say to one another in mutual abuse, until their insults run out of arrows? Then, when they have slung every kind of abuse through the tongue, they proceed at last to defense by means of the hands. For anger stirs up strife, and strife abuse, and abuse blows, and blows wounds and murders. Bridle your anger, lest you fall outside your senses. Let your anger be only against the serpent, through whom you fell. Let us be pure from anger. For the Holy Spirit does not dwell where anger is. Anger is accursed. For nothing sound can come forth from where anger issues. Anger does not allow one to see other things, but as in a night battle it binds everything together—both eyes and ears—and leads one wherever it wishes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":674,"ref":"p674","source":"Οὐδὲν οὕτως καθαρότητα νοῦ καὶ τὸ διειδὲς θολοῖ τῶν φρενῶν, ὡς θυμὸς ἄτακτος, καὶ μετὰ πολλῆς τῆς ῥύμης φερόμενος. Ἔθος τοῖς πολλοῖς τῶν ἀνθρώπων, ὅταν ὑπὸ ὀργῆς καταχωθῶσι καὶ λύπης, κἂν μὴ τοὺς αἰτίους λάβωσι τῶν παθῶν, εἰς τοὺς ἐμπίπτοντας ἁπλῶς καὶ ὑπόπτως ἀφιέναι τὴν ὀργήν. Ἐπειδὰν ἅπαξ ἀπερυθριᾶσαι ψυχὴ βιασθῇ, εἰς\n\nἀναλγησίαν ἐκπίπτει, καὶ οὔτε παραινέσει εἴκει, οὔτε ἀπειλαῖς κάμπτεται. Τυραννικὸν τὸ τοῦ θυμοῦ πάθος, καὶ πολλάκις παρασύρει τοὺς μὴ νήφοντας, καὶ πρὸς βάραθρον αὐτὸ κατάγει τῆς ἀπωλείας. Ποῖον οὕτω θηρίον ὠμὸν καὶ ἀνήμερον, ὡς δύσοργος ἀνὴρ, καὶ ἀκράτῳ θυμῷ τυραννούμενος. Ποία δὲ οὕτω θάλασσα ῥαγδαίων αὐτῇ καταχεομένων πνευμάτων ταῖς τῶν πετρῶν ἐγκειμέναις ἐῤῥήγνυται; ἢ ποῖον οὕτως πικρὸν καὶ ἰοβόλον ἑρπετὸν τοῖς πέλας ἰοῦσι δριμέως ἐπιπηδᾷ, ὡς ἀνὴρ ἀκάθεκτος, καὶ δριμὺς, καὶ ἀχάλινος εἰς ὀργὰς, καὶ ὅλας ὥσπερ τῷ πάθει διδοὺς τὰς ἡνίας; Τί ἂν γένοιτο χεῖρον ὀργῆς; ἐκθηριοῖ γὰρ τὸν ἄνθρωπον, ἀσχήμονα καὶ ἀμείλικτον, ἀσυναλλαγῆ καὶ ἀνόσιον ἀποφαίνουσα, καὶ τὰ μέγιστα τῶν ἀγαθῶν οὐδὲν ἡγεῖσθαι παρασκευάζουσα. Ποίων γὰρ ἐγχειρημάτων οὐχ ἅψεται πονηρῶν, ἢ ποίων ἀφέξεται λόγων, ἀκατεύναστον ἔχων εἰς νοῦν ἔσω τὴν φλόγα, καὶ ἀναζέων τὸν θυμόν; Τὸ ὀργίζεσθαι παρ' ἡμῖν, ἄχρι τοῦ παύειν τὰ ἁμαρτήματα περιορισθήσεται. Ὀργίζεσθε γὰρ, φησὶ, καὶ μὴ ἁμαρτάνετε. Καὶ τὸ ἀκριβῶς κριτικὸν παραιτητέον, τοῦ Ἐκκλησιαστοῦ συμβουλεύοντος· Μὴ γίνου δίκαιος πολύ. Κἂν μετ' ὀλίγου τις δόξῃ θυμοῦσθαι, ἀλλ' ὅμως πάθει νικώμενος τοῦτο ποιεῖ, ἄφρων ἐστίν.","english":"Nothing so clouds the purity of the mind and the clarity of the understanding as disordered anger, borne along with great vehemence. It is the habit of most people, whenever they are overwhelmed by anger and grief, even if they cannot lay hold of those responsible for their sufferings, to vent their anger indiscriminately and suspiciously upon those who happen to fall in their way. Once a soul has been forced past the point of shame, it falls into insensibility, and neither yields to exhortation nor bends to threats. The passion of anger is tyrannical, and often drags away those who are not sober and leads them down to the pit of destruction. What beast is so cruel and untamed as a man prone to anger, tyrannized by unmingled wrath? What sea, when violent winds pour down upon it, is so broken against the rocks set within it? Or what serpent so bitter and venomous leaps fiercely upon those who approach it, as an unrestrained man, fierce and unbridled in his rages, giving the reins wholly to the passion as it were? What could be worse than anger? For it turns a man into a beast, making him shameful and implacable, unsociable and unholy, and disposing him to regard the greatest of goods as nothing. For what evil undertakings will he not touch, or what words will he refrain from, having an unquenchable flame within his mind and seething in his wrath? Being angry is limited among us to the point of stopping sins. For be angry, it says, and do not sin. And the precisely critical faculty must be set aside, as the Ecclesiast advises: Do not become overly righteous. And even if someone seems to be angry for a little while, nevertheless he does this overcome by passion, and he is foolish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":675,"ref":"p675","source":"Μὴ ἀποδέχου ἐγκράτειαν, διωκομένης πραότητος. Ὅστις γὰρ βρωμάτων ἢ πομάτων ἀπέχεται, θυμὸν δὲ ἀλόγως κινεῖ, οὗτος ἔοικε ποντοπορούσῃ νηῒ, καὶ ἐχούσῃ δαίμονα κυβερνήτην.\n\nΤΙΤΛ. Ιϛʹ. –Περὶ παῤῥησίας καὶ ἐξουσίας· καὶ πόθεν ἡμῖν ἡ τούτων περιγίνεται κτῆσις.\n\n«Ἐξουσίαν δίδωσι λόγοις ἀρχὴ δικαιοσύνης.» «Ἐὰν ἡ καρδία ἡμῶν μὴ καταγινώσκῃ ἡμῶν, παῤῥησίαν ἔχομεν πρὸς τὸν Θεὸν, καὶ ὃ ἐὰν αἰτῶμεν, λαμβάνομεν παρ' αὐτοῦ, ὅτι τὰς ἐντολὰς αὐτοῦ τηροῦμεν, καὶ τὰ ἀρεστὰ ἐνώπιον αὐτοῦ ποιοῦμεν.» Ὅταν αὐτὸς ὁ ἄρχων ἀνεπίληπτος ἅπασι γένηται, τότε δυνήσεται, μεθ' ὅσης βούλεται ἐξουσίας, καὶ κολάζειν, καὶ ἀνιέναι τοὺς ὑπ' αὐτὸν ταττομένους ἅπαντας. ΤΙΤΛ ΙΖʹ. –Περὶ πολιτείας σεμνῆς, καὶ καταστάσεως, καὶ τρόπων χρηστῶν, καὶ ὑπακοῆς· καὶ ὅτι εὐσχημόνως ἡμῶν βιόντων ὁ Θεὸς δοξάζεται καὶ θεραπεύεται. «Ὤφθη ὁ Θεὸς πρὸς τὸν Ἀβραὰμ, καὶ εἶπεν αὐτῷ· Ἐγώ εἰμι ὁ Θεός σου. Εὐαρέστει ἐνώπιον ἐμοῦ, καὶ γίνου ἄμεμπτος.» «Ποιήσεις τὸ καλὸν, καὶ τὸ εὐάρεστον ἐνώπιον Κυρίου, ἵνα εὖ σοι γένηται.» «Εἶπε Σαμουήλ· Εἰ θελητὸν τῷ Κυρίῳ ὁλοκαύτωμα καὶ θυσία, ὡς τὸ ἀκοῦσαι φωνὴν Κυρίου; Ἰδοὺ ἀκοὴ ὑπὲρ θυσίαν, καὶ ἡ ἐπακρόασις ὑπὲρ στέαρ κριῶν.» «Κύριε, τίς παροικήσει ἐν τῷ σκηνώματί σου;» «Τίς ἀναβήσεται εἰς τὸ ὄρος τοῦ Κυρίου; ἢ τίς στήσεται ἐν τόπῳ,» κ. τ. λ.","english":"Do not accept self-control when gentleness is being pursued. For whoever abstains from foods or drinks but stirs up anger unreasonably is like a ship crossing the sea with a demon as its pilot.\n\nTITLE 16. — On boldness of speech and authority; and whence the acquisition of these comes to us.\n\n\"Authority over words is given by the beginning of righteousness.\" \"If our heart does not condemn us, we have boldness toward God, and whatever we ask we receive from him, because we keep his commandments and do what is pleasing before him.\" When the ruler himself becomes blameless in all things, then he will be able, with all the authority he wishes, both to punish and to release all those ranked under him. TITLE 17. — On a dignified manner of life, and orderly conduct, and good character, and obedience; and that when we live honorably God is glorified and served. \"God appeared to Abraham and said to him: I am your God. Be well-pleasing before me, and become blameless.\" \"You shall do what is good and pleasing before the Lord, so that it may go well with you.\" \"Samuel said: Is a whole burnt offering and sacrifice as desirable to the Lord as hearing the voice of the Lord? Behold, hearing is better than sacrifice, and listening than the fat of rams.\" \"Lord, who will dwell in your tabernacle?\" \"Who will ascend to the mountain of the Lord? Or who will stand in his place,\" etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":676,"ref":"p676","source":"«Δεῦτε, τέκνα, ἀκούσατέ μου, φόβον Κυρίου διδάξω ὑμᾶς.» «Μακάριοι οἱ ἄμωμοι ἐν ὁδῷ, οἱ πορευόμενοι ἐν νόμῳ Κυρίου.» «Οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτωσαν, τὰ δὲ βλέφαρά σου νευέτω δίκαια.» «Προνοοῦ καλὰ ἐνώπιον Θεοῦ καὶ ἀνθρώπων.» «Ὃς ἀναστρέφεται ἄμωμος ἐν δικαιοσύνῃ, μακαρίους τοὺς παῖδας καταλείψει.» «Ἀπολείψομαι ἐν σοὶ λαὸν πραῢν καὶ ταπεινὸν, καὶ εὐλαβηθήσονται ἀπὸ προσώπου Κυρίου, καὶ οὐ ποιήσουσιν ἀδικίαν, οὐδὲ μὴ λαλήσωσι μάταια, καὶ οὐ μὴ εὑρεθῇ ἐν τῷ στόματι αὐτῶν γλῶσσα δολία.» «Τίς ἀναγγελεῖ ὑμῖν, ὅτι πῦρ καίεται; τίς ἀναγγελεῖ ὑμῖν τὸν τόπον τὸν αἰώνιον; Πορευόμενος ἐν δικαιοσύνῃ, λαλῶν εὐθεῖαν ὁδὸν, μισῶν ἀνομίαν καὶ ἀδικίαν, καὶ τὰς χεῖρας ἀποσειόμενος ἀπὸ δώρων· βαρύνων τὰ ὦτα, ἵνα μὴ ἀκούσῃ κρίσιν αἵματος· καμμύων τοὺς ὀφθαλμοὺς, ἵνα μὴ ἴδῃ ἀδικίαν· οὗτος οἰκήσει ἐν ὑψηλῷ σπηλαίῳ πέτρας ἰσχυρᾶς.» «Ἄνθρωπον οὐ μὴ καταδυναστεύσῃ ἐνεχυριασμὸν ὀφείλοντος ἀποδώσει, καὶ ἅρπαγμα οὐχ ἥρπασε, τὸν ἄρτον πεινῶντι δώσει, καὶ γυμνὸν περιβαλεῖ, καὶ τὸ ἀργύριον αὐτοῦ ἐπὶ τόκῳ οὐ δώσει, καὶ πλεονασμὸν οὐ λήψεται, καὶ ἐξ ἀδικίας ἀποστρέψει τὴν χεῖρα αὐτοῦ, κρῖμα δίκαιον ποιήσει ἀναμέσον ἑαυτοῦ, καὶ ἀναμέσον τοῦ πλησίον αὐτοῦ, καὶ ἐν τοῖς προστάγμασίν μου","english":"Come, children, listen to me; I will teach you the fear of the Lord.\" \"Blessed are those who are blameless in the way, who walk in the law of the Lord.\" \"Let your eyes look straight ahead, and let your eyelids nod to what is right.\" \"Provide what is good in the sight of God and men.\" \"He who conducts himself blamelessly in righteousness will leave blessed children behind.\" \"I will leave among you a gentle and humble people, and they will fear the face of the Lord, and they will not do injustice, nor will they speak vain things, and a deceitful tongue will not be found in their mouth.\" \"Who will declare to you that fire is burning? Who will declare to you the eternal place? He who walks in righteousness, who speaks the straight way, who hates lawlessness and injustice, and who shakes his hands free from bribes; who makes his ears heavy so as not to hear a judgment of blood; who shuts his eyes so as not to see injustice—this one will dwell in a lofty cave of a strong rock.\" \"He will not oppress a man; he will restore the pledge of one who owes, and he has not committed robbery; he will give bread to the hungry and clothe the naked, and he will not give his silver at interest, and he will not take increase, and he will turn his hand away from injustice, he will execute just judgment between himself and his neighbor, and in my commandments","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":677,"ref":"p677","source":"πορεύεται, τὰ δικαιώματά μου πεφύλακται τοῦ ποιῆσαι αὐτά· δίκαιος οὗτός ἐστι, ζωῇ ζήσεται, λέγει Κύριος.» «Γῆρας τίμιον, οὐ τὸ πολυχρόνιον, οὐδὲ ἀριθμῷ ἐτῶν μεμέτρηται. Πολιὰ δέ ἐστι φρόνησις ἀνθρώπων, καὶ ἡλικία γήρους βίος ἀκηλίδωτος.» «Ἠκούσατε, ὅτι ἐῤῥέθη τοῖς ἀρχαίοις, Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, καὶ ὀδόντα ἀντὶ ὀδόντος. Ἐγὼ δὲ λέγω ὑμῖν, μὴ ἀντιστῆναι τῷ πονηρῷ, ἀλλ' ὅστις σε ῥαπίσει ἐπὶ τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ ἄλλην. Καὶ τῷ θέλοντί σοι κριθῆναι, καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· καὶ ὅστις σε ἀγγαρεύσῃ μίλιον ἓν, ὕπαγε μετ' αὐτοῦ δύο. Τῷ αἰτοῦντί σε δίδου, καὶ τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι μὴ ἀποστραφῇς. Ἠκούσατε ὅτι ἐῤῥέθη· Ἀγαπήσεις τὸν πλησίον, καὶ μισήσεις τὸν ἐχθρόν σου. Ἐγὼ δὲ λέγω ὑμῖν· Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν· εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς· καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς, ὅπως γένησθε υἱοὶ τοῦ Πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. «Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. Οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη, οὐδὲ καίουσι λύχνον, καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον, ἀλλ' ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσι τοῖς ἐν τῇ οἰκίᾳ Οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς.» «Προνοούμενοι καλὰ ἐνώπιον Θεοῦ καὶ ἀνθρώπων. «Ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν· μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ζήλῳ·","english":"he walks, my statutes he has kept to do them; this one is righteous, he shall live by life, says the Lord.\" \"Old age is honorable, not that which is long in time, nor is it measured by the number of years. But gray hairs are the understanding of men, and the age of old age is a blameless life.\" \"You have heard that it was said to the ancients, An eye for an eye, and a tooth for a tooth. But I say to you, do not resist the evil one, but whoever strikes you on the right cheek, turn to him the other also. And to the one who wishes to judge you and take your tunic, let him have your cloak also; and whoever compels you to go one mile, go with him two. To the one who asks you, give, and do not turn away the one who wishes to borrow from you. You have heard that it was said: You shall love your neighbor, and hate your enemy. But I say to you: Love your enemies; bless those who curse you; do good to those who hate you, so that you may become sons of your Father who is in the heavens, because he makes his sun rise on the evil and the good, and sends rain on the just and the unjust. \"You are the light of the world. A city cannot be hidden when it is set on a mountain, nor do they light a lamp and put it under the bushel, but on the lampstand, and it shines for all who are in the house. So let your light shine before men, so that they may see your good works and glorify your Father who is in the heavens.\" \"Providing what is good before God and men.\" \"As in the day, let us walk decently: not in revelries and drunkenness, not in beds and licentiousness, not in strife and jealousy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":678,"ref":"p678","source":"ἀλλ' ἐνδύσασθε τὸν Κύριον Ἰησοῦν Χριστὸν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε ἐν ἐπιθυμίᾳ.» «Εἴτε ἐσθίετε, εἴτε πίνετε, εἴτε τι ποιεῖτε, πάντα εἰς δόξαν Θεοῦ ποιεῖτε. Ἀπρόσκοποι γίνεσθε, καὶ Ἰουδαίοις, καὶ Ἕλλησιν, καὶ τῇ Ἐκκλησίᾳ τοῦ Θεοῦ.» «Βλέπετε ἀκριβῶς πῶς περιπατεῖτε, μὴ ὡς ἄσοφοι, ἀλλ' ὡς σοφοί· ἐξαγοραζόμενοι τὸν καιρὸν, ὅτι αἱ ἡμέραι πονηραί εἰσιν. Διὰ τοῦτο μὴ γίνεσθε ἄφρονες, ἀλλὰ σύνετε τί τὸ θέλημα τοῦ Θεοῦ.» «Τίς σοφὸς καὶ ἐπιστήμων ἐν ὑμῖν, δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πραότητι.» «Τὴν ἀναστροφὴν ὑμῶν ἐν τοῖς ἔθνεσιν ἔχοντες καλὴν, ἵνα ἐν ᾧ καταλαλοῦσιν ὑμῶν ὡς κακοποιῶν, ἐκ τῶν καλῶν ὑμῶν ἔργων ἐποπτεύοντες, δοξάσωσι τὸν Θεὸν ἐν ἡμέρᾳ ἐπισκοπῆς.» «Εἰ Πατέρα ἐπικαλεῖσθε τὸν ἀπροσωπολήπτως κρίνοντα κατὰ τὸ ἑκάστου ἔργον, ἐν φόβῳ τὸν τῆς παροικίας ὑμῶν χρόνον ἀναστράφητε.» Οὐκ ἔστι κατὰ Θεὸν ζῇν, ἄνευ τοῦ σωφρόνως καὶ δικαίως πάντα πράττειν. Ἀγαθὸς ὁ τῆς εὐποιίας μισθός. Τοῖς μὲν ἀνθρώποις ἐκ τῆς τῶν λόγων αὐξήσεως συνίσταται τὰ ἐγκώμια· τοῖς δὲ δικαίοις ἀρκεῖ τῶν πεπραγμένων αὐτοῖς ἡ ἀλήθεια, πρὸς τὸ δεῖξαι αὐτῶν τὸ ὑπερβάλλον τῆς ἀρετῆς. Μάθε, ἄνθρωπε, διδάχθητι τὴν εὐαγγελικὴν πολιτείαν, ὀφθαλμῶν ἀκρίβειαν, γλώσσης ἐγκράτειαν, σώματος δουλαγωγίαν, φρόνημα ταπεινὸν, ἐννοίας καθαρότητα, ὀργῆς ἀφανισμόν· ἀγγαρευόμενος ἀγάπα, διωκόμενος ἀνέχου, βλασφημούμενος παρακάλει. Εὐγένειαν λέγω, οὐχ ἣν πολλοὶ νομίζουσιν· ἄπαγε· οὐ πρὸς ἡμῶν τοῦτο θαυμάζειν·","english":"But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its desires. Whether you eat or drink, or whatever you do, do all to the glory of God. Be blameless, both toward Jews and Greeks, and toward the Church of God. See carefully how you walk, not as unwise but as wise, redeeming the time, because the days are evil. Therefore do not be foolish, but understand what the will of God is. Who is wise and understanding among you? Let him show his works out of his good conduct in gentleness. Having your conduct honorable among the Gentiles, so that in the very thing in which they speak against you as evildoers, observing your good works, they may glorify God in the day of visitation. If you call upon the Father who judges impartially according to each one's work, conduct yourselves in fear during the time of your sojourning. It is not possible to live according to God without doing all things soberly and righteously. Good is the reward of well-doing. For men, praises are established by the increase of words; but for the righteous, the truth of their deeds suffices to show the surpassing excellence of their virtue. Learn, O man, be taught the gospel way of life: exactness of the eyes, restraint of the tongue, enslavement of the body, a humble mind, purity of thoughts, the putting away of anger; when compelled, love; when persecuted, endure; when reviled, entreat. I speak of nobility, not that which many suppose; away with it; it is not for us to admire this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":679,"ref":"p679","source":"οὐδὲ φιλοσοφίαν, τὴν ἐκ μύθων καὶ τάφων ἐρχομένην, ἀλλ' ἣν εὐσέβεια χαρακτηρίζει, καὶ τρόπος, καὶ ἡ πρὸς πρῶτον ἀγαθὸν ἄνοδος, ὅθεν γεγόναμεν. Ταύτης ἀπόδειξις μία τῆς εὐγενείας. Οὐχ ὁ ἐν λόγῳ σοφὸς, οὗτος ἐμοὶ σοφὸς, οὐδὲ ὅστις γλῶσσαν εὔστροφον ἔχει, ψυχὴν δὲ ἀπαίδευτον. Ὥσπερ τῶν τάφων ὅσοι τὰ ἔξωθεν ὄντες εὐπρεπεῖς καὶ ὡραῖαι, μυδῶσι νεκροῖς τὰ ἔνδον, καὶ πολλὴν δυσ ωδίαν περικαλύπτουσιν· ἀλλ' ὅστις ὀλίγα μὲν περὶ ἀρετῆς φθέγγεται, πολλὰ δὲ οἷς ἐνεργεῖ παραδείκνυσιν, καὶ τὸ ἀξιόπιστον τοῦ λόγου διὰ τοῦ βίου προστίθησιν. Κρείσσων ἐμοὶ εὐμορφία θεωρουμένη, τῆς λόγῳ ζωγραφουμένης· καὶ πλοῦτος ὃν αἱ χεῖρες ἔχουσιν, ἢ ὃν οἱ ὄνειροι πλάττουσι· καὶ σοφία, οὐχ ἡ λόγῳ λαμπρυνομένη, ἀλλ' ἡ διὰ τῶν ἔργων ἐλεγχομένη· σύνεσις γὰρ ἀγαθὴ πᾶσι τοῖς ποιοῦσιν αὐτὰ, φησίν· οὐ τοῖς κηρύττουσιν. Ἐλεύθερον καὶ δοῦλον ὁ τρόπος γράφει. Ἀγαθῶν πάντων ἐστὶ τὸ κεφάλαιον, τὸ τῷ ἐμῷ βίῳ τὸ ὄνομα τοῦ Θεοῦ δοξάζεσθαι.","english":"Nor philosophy that comes from myths and tombs, but the philosophy that piety characterizes, and character, and the ascent to the first good, from whence we came. Of this there is one proof of nobility. Not the one wise in word—this one is not wise to me—nor whoever has a well-turned tongue but an uneducated soul. Just as tombs, however fair and beautiful they are on the outside, rot with dead things within and cover over much foul odor; but whoever speaks little about virtue but shows much by what he does, and adds the trustworthiness of his word through his life. Better to me is beauty that is seen than that painted in word; and wealth that hands hold than what dreams fashion; and wisdom, not the wisdom made brilliant in word, but that tested through works—for good understanding is for all who do them, it says, not for those who proclaim them. Character writes the free man and the slave. The sum of all good things is this: that the name of God be glorified in my life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":680,"ref":"p680","source":"Ἐν ἐμοὶ, φησὶ, ἁγιασθήτω τὸ ἐπικληθὲν ὄνομα τῆς σῆς δεσποτείας, ὅπως ἴδωσιν ἄνθρωποι τὰ καλὰ ἔργα, καὶ δοξάσωσι τὸν Πατέρα τὸν ἐν τοῖς οὐρανοῖς. Βίος λόγου δυνατώτερος, καὶ τρόπος ῥημάτων, καὶ ἡ διὰ τῶν ἔργων ἐπίδειξις, τῆς διὰ τῶν λόγων διδασκαλίας· οὐ τὰ θαύματα μόνον ἐπὶ τῶν ἀποστόλων ἐπεσπᾶτο τοὺς πιστεύοντας, ἀλλὰ πρὸ τῶν θαυμάτων ὁ βίος. Ἡμεῖς νοητὴν καὶ πνευματικὴν ἀποπληροῦντες λατρείαν, προστετάγμεθα προσκομίζειν εἰς ὀσμὴν εὐωδίας πάντα τρόπον ἐπιεικείας, πίστιν, ἐλπίδα, ἀγάπην, δικαιοσύνην, ἐγκράτειαν, τὸ εὐπειθὲς, καὶ εὐήνιον, ἀκαταλήκτους δοξολογίας, καὶ τὰς ἑτέρας τῶν ἀρετῶν. Ἀϋλοτάτη γὰρ αὕτη θυσία, τῷ ἀΰλῳ καὶ καθαρῷ πρέπουσα Θεῷ, καὶ νοητῆς εὐκοσμίας ἀναθέματα, τῆς ἀληθοῦς εὐζωΐας οἱ τρόποι. Καθόλου ὁ Χριστιανὸς ἐρημίας, καὶ ἡσυχίας, καὶ γαλήνης, καὶ εἰρήνης οἰκεῖός ἐστιν. Οὐ μόνον εὐτελῆ δίαιταν, ἀλλὰ καὶ λόγον ἀσκητέον τῷ τὸν ἀληθῆ βίον ἐπανῃρημένῳ. Τὸ ὑποτάσσεσθαι κρείττοσιν ὠφέλιμον.","english":"In me, he says, let the name of your dominion that is invoked be sanctified, so that people may see the good works and glorify the Father who is in the heavens. A life is more powerful than a word, and a manner of living than words, and the demonstration through works than the teaching through words; not only did the wonders among the apostles draw believers, but before the wonders, their life did. We who fulfill a noetic and spiritual worship have been commanded to bring as a sweet-smelling odor every manner of gentleness, faith, hope, love, righteousness, self-control, obedience, and docility, unceasing doxologies, and the other virtues. For this is the most immaterial sacrifice, fitting for the immaterial and pure God, and the dedications of noetic good order, the manners of true well-being. In general, the Christian is a stranger to deserts, and to stillness, and to calm, and to peace. Not only a frugal way of life, but also speech must be practiced by the one who has taken up the true life. To be subject to betters is beneficial.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":681,"ref":"p681","source":"ΤΙΤΛ. ΙΗʹ. –Περὶ πολιτείας ψεκτῆς, ἀνηκόων καὶ ἀνυποτάκτων πανουργῶν, καὶ τῶν ἀποβλητὸν ἦθος ἐχόντων.\n\n«Ἐὰν πορεύησθε πρός με πλάγιοι, πορεύσομαι κἀγὼ μεθ' ὑμῶν θυμῷ πλαγίῳ, καὶ πατάξω ὑμᾶς ἀντὶ τῶν ἁμαρτιῶν ὑμῶν.» «Διαλλάσσων βουλὰς πανουργῶν, καὶ οὐ μὴ ποιήσωσιν αἱ χεῖρες αὐτῶν ἀληθές.» «Ἐξολοθρεύσει Κύριος πάντα τὰ χείλη τὰ δόλια.» «Τὸ στόμα σου ἐπλεόνασε κακίας, καὶ ἡ γλῶσσά σου περιέπλεκε δόλους.» «Ἄνδρες αἱμάτων καὶ δολιότητος οὐ μὴ ἡμιεύσωσιν.» «Κύριε, ῥῦσαι τὴν ψυχήν μου ἀπὸ χειλέων ἀδίκων, καὶ ἀπὸ γλώσσης δολίας. «Ἀπὸ ἀνδρὸς ἀδίκου καὶ δολίου ῥῦσαί με.» «Διεστραμμένη καρδία τεκταίνεται κακά· ἐν παντὶ καιρῷ ὁ τοιοῦτος ταραχὰς συνίστησι πόλει. Διὰ τοῦτο ἐξαπίνης ἔρχεται ἀπώλεια αὐτοῦ, ὅτι χαίρει πᾶσιν οἷς μισεῖ ὁ Θεός.» «Βδέλυγμα Κυρίῳ διεστραμμέναι ὁδοί.» «Ἐπειδὴ οὐκ ἤθελον ἐμαῖς προσέχειν βουλαῖς, ἐμυκτήρισαν δὲ ἐμοὺς ἐλέγχους· τοιγαροῦν ἔδονται τῆς ἑαυτῶν ὁδοῦ τοὺς καρποὺς, καὶ τῆς ἑαυτῶν ἐπιθυμίας πλησθήσονται.» «Ἀνὴρ ἄφρων καὶ παράνομος πορεύεται ὁδοὺς σκολιὰς, ὁ δ' αὐτὸς ἐννεύει ὀφθαλμοῖς, σημαίνει δὲ ποδὶ, διδάσκει δὲ ἐν νεύμασι δακτύλων.» «Κυβερνῶσιν ἀσεβεῖς δόλους· λόγοι ἀσεβῶν δόλιοι. Οὐκ ἐπιτεύξεται δόλιος θήρας.» «Ψυχαὶ δολίων πλανῶνται ἐν ἁμαρτίαις, καὶ υἱῷ δολίῳ οὐδὲν ἔσται ἀγαθόν.» «Ὁ σκολιὸς ἐπὶ τῷ ἑαυτοῦ στόματι φορεῖ τὴν ἀπώλειαν αὐτοῦ.","english":"TITLE 18. – On a blameworthy manner of life, of disobedient and insubordinate scoundrels, and of those who have a reprehensible character.\n\nIf you walk contrary to me, I also will walk with you in contrary wrath, and I will strike you for your sins. He who thwarts the counsels of the crafty, so that their hands cannot accomplish the truth. The Lord will destroy all deceitful lips. Your mouth has abounded in wickedness, and your tongue has woven deceits. Men of blood and treachery shall not live out half their days. O Lord, deliver my soul from unjust lips and from a deceitful tongue. From an unjust and deceitful man deliver me. A perverse heart devises evils; at every season such a man stirs up troubles for a city. Therefore his destruction comes suddenly, because he rejoices in all things that God hates. Perverse ways are an abomination to the Lord. Because they did not wish to attend to my counsels, but scoffed at my reproofs, therefore they shall eat the fruits of their own way, and be filled with their own desires. A foolish and lawless man walks crooked ways, and the same man winks with his eyes, signals with his foot, and teaches with nods of his fingers. The impious govern by treacheries; the words of the impious are deceitful. The deceitful man shall not attain his prey. The souls of the deceitful wander in sins, and for a deceitful son there shall be nothing good. The crooked man carries his destruction upon his own mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":682,"ref":"p682","source":"Ἀνὴρ σκολιὸς διαπέμπεται κακὰ, καὶ διαχωρίζει φίλους.» «Πρὸς τοὺς σκολιοὺς σκολιὰς ὁδοὺς ἀποστελεῖ ὁ Θεός.» «Τρίβολοι καὶ παγίδες ἐν ὁδοῖς σκολιαῖς, ὁ δὲ φυλάττων τὴν ἑαυτοῦ ψυχὴν, ἀφέξεται ἀπ' αὐτῶν.» «Σκολιαῖς ὁδοῖς ὁ πορευόμενος, ἐμπλακήσεται.» «Ἐγγίζει μοι ὁ λαὸς οὗτος τῷ στόματι αὐτῶν, καὶ τοῖς χείλεσιν αὐτῶν τιμῶσί με· ἡ δὲ καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ' ἐμοῦ.» «Τῷ λαῷ τούτῳ ἐγενήθη καρδία ἀνήκοος καὶ ἀπειθής.» «Τάδε λέγει Κύριος· Ὁ ἀκούων μου, ἀκουέτω, καὶ ὁ ἀπειθῶν, ἀπειθείτω, διότι οἶκος καταπικραίνων ἐστίν.» «Καὶ ἔσῃ αὐτοῖς ὡς φωνὴ ψαλτηρίου ἡδυφώνου, εὐαρμόστου. Ἀκούσονται τὰ ῥήματα, καὶ οὐ μὴ ὑπακούσωσιν αὐτοῖς.» «Σκολιοὶ λογισμοὶ χωρίζουσιν ἀπὸ Θεοῦ. Εἰς κακότεχνον ψυχὴν οὐκ εἰσελεύσεται σοφία. Ἅγιον γὰρ πνεῦμα σοφίας φεύξεται δόλον.» Τὸ δολερὸν, καὶ ὕποπτον, καὶ ἄπιστον, καὶ κακόηθες, καὶ ἐπίβουλον, καὶ θρασὺ, τῆς κακῆς καὶ ἀποβλήτου ἐστὶ πολιτείας βλάστημα. Μηδαμῶς οὖν ἐπεισαγάγωμεν ἑαυτοῖς κακὸν τοσοῦτον, ἀῤῥωστίαν ψυχαῖς ἐμποιοῦν, σκότωσιν λογισμῶν, ἀπὸ Θεοῦ ἀλλοτρίωσιν, οἰκειότητος ἄγνοιαν, ἀρχὴν πολέμου, συμφορῶν πλήρωμα, δαίμονα πονηρὸν αὐταῖς ἡμῶν ψυχαῖς ἐντικτόμενον, καὶ ὥσπερ τινὰ ἔνοικον","english":"A crooked man sends forth evils and separates friends. God will send crooked ways to the crooked. Thorns and snares are in crooked ways, but he who guards his own soul will keep away from them. He who walks in crooked ways will be entangled. This people draws near to me with their mouth, and with their lips they honor me, but their heart is far from me. To this people a heart has become disobedient and insubordinate. Thus says the Lord: Let him who hears me hear, and let him who is disobedient be disobedient, because it is a house that embitters. And you shall be to them like the sound of a sweet-voiced, well-tuned psaltery. They will hear the words, and they will certainly not obey them. Crooked thoughts separate from God. Wisdom will not enter a soul that devises evil, for the holy spirit of wisdom will flee from deceit. The deceitful, the suspicious, the faithless, the malignant, the plotting, and the bold are the offspring of the evil and reprobate manner of life. By no means, then, let us bring upon ourselves so great an evil, producing weakness in souls, darkness of thoughts, alienation from God, ignorance of kinship with him, the beginning of war, a fullness of calamities, an evil demon begotten within our own souls, and, as it were, some indwelling","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":683,"ref":"p683","source":"ἀναιδῆ, προκατέχοντα ἡμῶν τὰ ἔνδον, καὶ τῷ ἁγίῳ Πνεύματι τὴν ἄνοδον ἀποκλείοντα. Ὅπου γὰρ ἔχθραι, ἔρεις, θυμοὶ, ἐριθεῖαι, φιλονεικίαι θορύβους ἀσιγήτους ταῖς ψυχαῖς ἐμποιοῦσαι, ἐκεῖ τὸ πνεῦμα τῆς πραότητος οὐκ ἀναπαύεται. Ἀπαμβλύνει τὴν προθυμίαν τοῦ ἡγουμένου τῶν προλαβόντων πόνων τὸ ἄκαρπον· ἐπεὶ καὶ γεωργὸς τῶν πρώτων αὐτῷ σπερμάτων μὴ ἐκφυέντων, ὀκνηρότερός ἐστιν πρὸς τὸ δεύτερον ταῖς αὐταῖς ἀρούραις πάλιν ἐγκαταβαλεῖν. Καθόλου τὸ μὴ ἀκούειν, πολλῶν καὶ μεγάλων κακῶν ἐστι ῥίζα. Τὸ ἀφηνιάζειν καὶ ἀντιλέγειν, πολλῶν κακῶν ἀπόδειξιν ἔχει, πίστεως νόσον, καὶ ἐλπίδος ἐνδοιασμὸν, ὄγκον τε καὶ ὑπερηφανίαν ἤθους. Οὐ γὰρ ἀπειθεῖ τις, μὴ πρότερον καταγνοὺς τοῦ συμβουλεύοντος. Οὔτε μὴν ὁ πιστεύων ταῖς ἐπαγγελίαις τοῦ Θεοῦ, βεβαίαν ἔχων ἐπ' αὐτοῖς τὴν ἐλπίδα, κἂν ἐπίπονα ᾖ τὰ προστεταγμένα, ἀποκνεῖ ποτε πρὸς ταῦτα. Ἡ ἀντιλογία, τὸ αὐτοκρατορικὸν δείκνυσι, κἂν ἐν σχήματι ταπεινώσεως γίνηται. Ὁ ποικίλος καὶ ἔντεχνος λόγος, πολὺ τὸ ἐπίπλοκον καὶ ἐγκατάσκευον ἔχων, μυρία κατασχηματίζεται, καὶ στρέφεται στροφὰς ἀμυθήτους, πρὸς τὸ τῶν ἐντυγχανόντων ἀρέσκον μεταμορφούμενος. Φεῦγε τὸ παντοδαπὸν καὶ πολλαπλοῦν τοῦ τρόπου. Ὁ ὄφις ποικίλος, καὶ διὰ τοῦτο ἕρπειν κατεδικάσθη. Ἀναιδὲς βλέμμα καὶ μετέωρος αὐχὴν, καὶ συνεχὴς κίνησις ὀφθαλμῶν, καὶ βάδισμα σεσοβημένον, καὶ τὸ ἐπὶ μηδενὶ τῶν φαύλων ἐρυθριᾷν, σημεῖά ἐστι ψυχῆς αἰσχίστης, τοὺς ἀφανεῖς τῶν οἰκείων ὀνειδῶν τόπους ἐγγραφούσης τῷ φανερῷ σώματι. ΤΙΤΛ. ΙΘʹ. –Περὶ παραμονῆς καὶ παραμενόντων·","english":"Shameless, occupying our inner parts beforehand and blocking the ascent to the Holy Spirit. For where there are enmities, strifes, angers, rivalries, contentiousnesses, producing unceasing tumults in souls, there the spirit of meekness does not rest. The fruitlessness of labors already undertaken blunts the zeal of the superior; since even a farmer, when his first seeds do not sprout, is more sluggish about casting seed again into the same fields a second time. In general, not to listen is the root of many and great evils. To run riot and to contradict has the demonstration of many evils, a sickness of faith, and a doubting of hope, and a swelling and pride of character. For no one disobeys unless he has first condemned the one who advises him. Nor indeed does he who believes the promises of God, having firm hope in them, ever shrink back from them, even if the things commanded are laborious. Contradiction displays the autocratic spirit, even if it occurs under the guise of humility. The varied and artful word, having much that is intricate and contrived, is fashioned in countless ways, and turns in untold turnings, being transformed to please those who encounter it. Flee the manifold and multiform manner. The serpent is manifold, and for this reason was condemned to crawl. A shameless look and a lifted neck, and continuous movement of the eyes, and a swaggering gait, and not blushing at any of the base things, are signs of a most shameful soul, which inscribes the invisible places of its own reproaches on the visible body. TITLE 19. – On remaining and those who remain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":684,"ref":"p684","source":"καὶ ὅτι δεῖ αὐτοὺς πίστιν καὶ εὔνοιαν σώζειν πρὸς τοὺς προσλαβόντας.\n\n«Πίστιν κτῆσαι μετὰ τοῦ πλησίον, ἵνα ἐν τοῖς ἀγαθοῖς αὐτοῦ εὐφρανθῇς. Ἐν καιρῷ θλίψεως διάμενε αὐτῷ, ἵνα ἐν τῇ κληρονομίᾳ αὐτοῦ συγκληρονομήσῃς.» «Ἐνοίκησον ἀλλότριον, καὶ διαστρέψει σε ἐν ταραχῇ, καὶ ἀπαλλοτριώσει σε τῶν ἰδίων σου.»\n\nΤΙΤΛ. Κʹ. –Περὶ προϊσταμένων· καὶ ὅτι χρὴ αὐτοὺς σπουδαίως προΐστασθαι. «Ὁ προϊστάμενος, ἐν σπουδῇ.»\n\nΤΙΤΛ. ΚΑʹ. Περὶ πτωχῶν· καὶ ὅτι οὐ χρὴ τοὺς πένητας ἐκκλίνειν, καὶ ἐξουθενεῖν, καὶ ἀποστρέφεσθαι.\n\n«Κραυγὴν πένητος καὶ πτωχοῦ εἰσακούσεται ὁ Θεός.» «Ἐγένετο Κύριος καταφυγὴ τῷ πένητι· οὐκ ἐπελάθετο τῆς κραυγῆς τῶν πενήτων. Οὐκ εἰς τέλος ἐπιλησθήσεται ὁ πτωχός· ἡ ὑπομονὴ τῶν πενήτων οὐκ ἀπολεῖται εἰς τέλος. Ἐν τῷ ὑπερηφανεύεσθαι τὸν ἀσεβῆ, ἐμπυρίζεται ὁ πτωχός. Σοὶ ἐγκαταλέλειπται ὁ πτωχός. Ἐπιθυμίαν τῶν πενήτων εἰσήκουσας, Κύριε.» «Βουλὴν πτωχοῦ κατῃσχύνατε· ὁ δὲ Κύριος ἐλπὶς αὐτοῦ ἐστιν.» «Φάγονται πένητες, καὶ ἐμπλησθήσονται.» «Κρινεῖ τοὺς πτωχοὺς τοῦ λαοῦ, καὶ σώσει τοὺς υἱοὺς τῶν πενήτων.» «Ἔγνων ὅτι ποιήσει Κύριος τὴν κρίσιν τῶν πτωχῶν, καὶ τὴν δίκην τῶν πενήτων.» «Πενία ἄνδρα ταπεινοῖ.» «Ὁ ἀτιμάζων πένητα ἁμαρτάνει.» «Πτωχὸς οὐχ ὑφίσταται ἀπειλήν.» «Ὁ συκοφαντῶν πένητα, παροξύνει τὸν ποιήσαντα αὐτόν.» «Ὁ πτωχὸς καὶ ἀπὸ τοῦ ὑπάρχοντος φίλου λείπεται.» «Προπορεύεται ταπεινοῖς δόξα.» «Πάντα τὰ ἔργα τοῦ ταπεινοῦ φανερὰ παρὰ τῷ Θεῷ.» «Πᾶς ὁ ἀδελφὸν πτωχὸν μισῶν, καὶ φιλίας μακρὰν ἔσται. Κρείσσων πτωχὸς δίκαιος, ἢ πλούσιος ψεύστης.» «Μὴ βιάζου πένητα·","english":"And that they must preserve faith and goodwill toward those who have received them.\n\n“Acquire faith with your neighbor, so that you may rejoice in his good things. In the time of affliction, remain with him, so that you may be a co-heir in his inheritance.” “Settle a stranger in, and he will pervert you in turmoil, and will alienate you from your own possessions.”\n\nTITLE 20. — Concerning those who preside; and that they must preside with zeal. “The one who presides, with zeal.”\n\nTITLE 21. Concerning the poor; and that one must not turn away from, despise, and reject the needy.\n\n“God will hear the cry of the poor and the needy.” “The Lord became a refuge for the poor; he did not forget the cry of the needy. The poor will not be forgotten to the end; the endurance of the needy will not perish to the end. When the ungodly man acts proudly, the poor man is set on fire. The poor man has been left to you. You have heard the desire of the needy, O Lord.” “You have put to shame the counsel of the poor; but the Lord is his hope.” “The poor will eat and be filled.” “He will judge the poor of the people, and will save the sons of the needy.” “I know that the Lord will execute judgment for the poor, and justice for the needy.” “Poverty humbles a man.” “He who dishonors the poor man sins.” “A poor man does not withstand a threat.” “He who slanders the poor man provokes the one who made him.” “The poor man is left even by the friend he has.” “Glory goes before the humble.” “All the works of the humble are manifest before God.” “Everyone who hates a poor brother will also be far from friendship. A poor man who is righteous is better than a rich man who is a liar.” “Do not oppress the poor man;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":685,"ref":"p685","source":"πτωχὸς γάρ ἐστι.» «Μὴ παρεκτείνου πένης ὢν πλουσίῳ· τῇ δὲ σῇ ἐννοίᾳ ἀπόσχου.» «Κρείσσων πτωχὸς πορευόμενος ἐν ἀληθείᾳ πλουσίου ψεύστου.» «Ἡ σοφία τοῦ πένητος ἐξουδενουμένη, καὶ οἱ λόγοι οὐκ εἰσὶν ἀκουόμενοι.» «Ἐὰν συκοφαντίαν πένητος, καὶ ἀνάγκην κρίματος καὶ δικαιοσύνης ἴδῃς ἐν χώρᾳ, μὴ θαυμάσῃς ἐπὶ τῷ\n\nπράγματι, ὅτι ὑψηλὸς ἐπάνω ὑψηλοῦ φυλάξει.» «Βοσκηθήσονται πτωχοὶ διὰ Κυρίου, πένητες δὲ ἄνθρωποι ἐν εἰρήνῃ ἀναπαύσονται. Κύριος ἐθεμελίωσε τὴν Σιὼν, καὶ δι' αὐτοῦ σωθήσονται οἱ ταπεινοὶ τοῦ λαοῦ.» «Ταπεινὸς ἐσφάλη, καὶ προσεπιτίμησαν αὐτόν. Ἐφθέγξατο σύνεσιν, καὶ οὐκ ἐδόθη αὐτῷ τόπος. Πτωχὸς ἐλάλησε, καὶ εἶπαν· Τίς οὗτος;» «Προσευχὴ ταπεινοῦ νεφέλας διῆλθεν, καὶ οὐ μὴ παραβληθῇ ἕως ἐπισκέψεται ὁ Ὕψιστος.» «Κρείσσων βίος πτωχοῦ ὑπὸ σκέπην δοκῶν, ἢ ἐδέσματα λαμπρὰ ἐν ἀλλοτρίοις.» «Οὐ δίκαιον ἀτιμῆσαι πτωχὸν συνετόν.» «Σοφία ταπεινοῦ ἀνυψώσει κεφαλὴν αὐτοῦ, καὶ ἐν μέσῳ μεγιστάνων καθίσει αὐτόν.» Οὐ τὸ πένεσθαι ἐπονείδιστον, ἀλλὰ τὸ μὴ φέρειν εὐγνωμόνως τὴν πενίαν. Πτωχεύων εὐφραίνου, ἄνθρωπε, ὅτι Λαζάρου σε τὰ ἀγαθὰ διαδέξεται. –Μὴ ἀπογνῷς σεαυτοῦ. Μὴ ἀπογνῷς σεαυτοῦ τὴν πτωχείαν, μηδὲ ὅτι οὐδὲν ζηλωτὸν ἐν τῷ παρόντι σοι πρόσεστιν, πᾶσαν ἀγαθὴν ἀποῤῥίψῃς ἐλπίδα, ἀλλ' ἀνάγαγε σεαυτοῦ τὴν ψυχὴν πρὸς τὰ ἤδη ὑπηργμένα σοι παρὰ Θεοῦ ἀγαθὰ, καὶ πρὸς τὰ δι' ἐπαγγελίας εἰς ὕστερον ἀποκείμενα. Οὐδεμίαν αἰσχύνην τὸ πένεσθαι προξενεῖ. –Ἀφαιρεῖται τὴν παῤῥησίαν τὸ πένεσθαι.","english":"For he is poor. Do not stretch yourself out beside a rich man when you are poor, but refrain in your own mind. Better is a poor man walking in truth than a rich man who is a liar. The wisdom of the poor man is despised, and his words are not heard. If you see extortion of the poor, and the constraint of judgment and justice in a land, do not marvel at the matter, for one high above the high will watch over it. The poor shall be fed by the Lord, and poor men shall rest in peace. The Lord has founded Zion, and through him the humble of the people shall be saved. The humble man stumbled, and they rebuked him besides. He uttered understanding, and no place was given to him. The poor man spoke, and they said, Who is this? The prayer of the humble passed through the clouds, and it shall not be set aside until the Most High visits. Better is the life of a poor man under the shelter of a roof than splendid feasts among strangers. It is not just to dishonor a poor man who is understanding. The wisdom of the humble man will lift up his head, and will seat him in the midst of the great. It is not poverty that is disgraceful, but not bearing poverty with good sense. Rejoice, O man, when you are poor, for the good things of Lazarus will succeed to you. Do not despair of yourself. Do not despair of yourself because of poverty, nor because nothing enviable is present with you in the present, cast away all good hope, but lift up your soul to the good things already accomplished for you by God, and to those laid up for later through promise. Poverty brings no shame. Poverty takes away boldness of speech.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":686,"ref":"p686","source":"Ἑνὶ τούτῳ διαφέρομεν τῶν πλουτούντων οἱ πένητες, τῇ ἀμεριμνίᾳ, καὶ καταγελῶμεν αὐτῶν ἀγρυπνούντων αὐτοὶ καθεύδοντες, καὶ τῶν συνεσθιόντων ἑαυτοὺς, καὶ φροντιζόντων, αὐτοὶ ἀφροντιστοῦντες καὶ ἀνιέμενοι. Πένης εἶ; μὴ ἀθυμήσῃς. Ἡ γὰρ εἰς ἄγαν κατήφεια γίνεται τῆς ἁμαρτίας αἰτία, τῆς λύπης βαπτιζούσης τὸν νοῦν, καὶ ἀμηχανίας ποιούσης ἴλιγγον, τῆς δὲ ἀπορίας τῶν λογισμῶν τὴν ἀχαριστίαν ἀπογεννώσης. Μὴ γὰρ οὐκ ἀποβλέπει τὴν στένωσιν ὁ Θεός; ἔχει τὴν τροφὴν ὁ Θεὸς ἐν χερσὶν, καὶ παρέλκει τὴν δόσιν, ἵνα σου δοκιμάσῃ τὸ βέβαιον. Πενία μετὰ ἀληθείας, πάσης ἀπολαύσεως τοῖς σωφρονοῦσιν τιμιωτέρα. Τί μικροψυχήσεις, ἄνθρωπε, ὅτι ἵππος σοι οὐκ ἔστιν ἀργυροχάλινος, ἀλλ' ἥλιον ἔχεις ὀξυτάτῳ δρόμῳ διὰ πάσης ἡμέρας δᾳδουχοῦντα σοι τὴν λαμπάδα; Οὐκ ἔχεις ἀργυρίου καὶ χρυσίου λαμπηδόνας; ἀλλὰ σελήνην ἔχεις μυρίῳ σε τῷ παρ' ἑαυτῆς φωτὶ καταλάμπουσαν. Οὐκ ἐπιβέβηκας ἁρμάτων χρυσοκολλήτων; ἀλλὰ πόδας ἔχεις, οἰκεῖον ὄχημα, καὶ συμφυὲς σεαυτοῦ. Τί οὖν μακαρίζεις τοὺς τῶν ἀνδρῶν βαλάντιον κεκτημένους, καὶ ἀλλοτρίων ποδῶν εἰς τὴν μετάβασιν ἐπιδεομένους; οὐ καθεύδεις ἐπὶ κλίνης ἐλεφαντίνης· ἀλλ' ἔχεις τὴν πολλῶν ἐλεφαντίνων τιμιωτέραν, καὶ γλυκεῖαν ἐπ' αὐτῆς τὴν ἀνάπαυσιν, καὶ ταχὺν ὕπνον, καὶ μερίμνης ἀπηλλαγμένον. Οὐ κατάκεισαι ὑπὸ χρυσοῦν ὄροφον· ἀλλ' οὐρανὸν ἔχεις τοῖς ἀῤῥήτοις τῶν ἀστέρων κάλλεσι περιστίλβοντα. Οὐδὲν τῷ Θεῷ μέγα, ὃ μὴ καὶ πένης δίδωσιν.","english":"In this one thing we poor differ from the rich: in freedom from care. We laugh at them as they lie awake, while we ourselves sleep; while they feast themselves and are anxious, we are without care and at ease. Are you poor? Do not be disheartened. For excessive dejection becomes a cause of sin, since grief drowns the mind and makes it dizzy with helplessness, and the want of resources in one's thoughts begets ingratitude. Does God not look upon your distress? God has food in his hands, and he delays the gift so that he may test your steadfastness. Poverty with truth is, for the sober-minded, more honorable than every enjoyment. Why will you be faint-hearted, O man, because you do not have a horse with silver bridle, but you have the sun running its swiftest course through the whole day, holding its torch to give you light? You do not have the gleam of silver and gold, but you have the moon shining upon you with its countless light. You have not mounted chariots glued with gold, but you have feet, a fitting vehicle, and one grown together with yourself. Why then do you count blessed those who possess men's purses and need others' feet for their journey? You do not sleep on an ivory bed, but you have one more precious than many ivory beds, and sweet rest upon it, and quick sleep, and one freed from care. You do not lie beneath a golden roof, but you have heaven gleaming around you with the ineffable beauties of the stars. Nothing is great to God that a poor man does not also give.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":687,"ref":"p687","source":"Ἐάν τις πένηται, πλουτήσοι Θεὸν, καὶ καταγελάτω τῶν ἐχόντων, ὡς ἀεὶ μὲν κτωμένων, ἀεὶ δὲ πενομένων τοῦ δεῖσθαι τοῦ πλείονος, καὶ τῶν πεινώντων, ἵνα πλείονα διψήσωσιν. Κρείσσων πενία μετὰ δικαίας κτήσεως, Καὶ γὰρ νόσος τῆς κακῆς εὐεξίας. Πένητος ἀνδρὸς οὐδὲν ἀσφαλέστερον. Πρὸς Θεὸν νένευκεν, καὶ μόνον βλέπει. Δεινὸν πένεσθαι, χεῖρον εὐπορεῖν κακῶς. Ὁ πένης οὐ δέδοικε μεταβολήν· κἂν συμβῇ δέ τινα γενέσθαι περίστασιν, ῥᾳδίως οἴσει, μεμελετηκὼς ἅπαξ φιλοσοφεῖν διὰ τῆς ἐνδείας. Ὁ δὲ πλούσιος οὐ μόνον οὐχ ὑπομεῖναι δύναταί τινα μεταβολὴν, ἀλλὰ κἂν προσδοκήσῃ μόνον, καταγέλαστος γίνεται, ἀλύων, δυσανασχετῶν, παντὸς θανάτου ζωὴν χαλεπωτέραν ζῶν. Καὶ καθάπερ οἱ μὲν διηνεκῶς ἐν μεσογείῳ τραφέντες, ἐὰν εἰς λιμένα κατέλθωσι μόνον, καὶ τὸ σκάφος ἐπιβῶσι, καὶ πρὶν ἐξελθεῖν τὸ στόμα τοῦ λιμένος ναυτιῶσιν, ἀλύουσι, δυσανασχετοῦσι, περιστρέφεσθαι πάντα δοκοῦσιν, σκότῳ δεινῷ κατεχόμενοι. Οἱ δὲ πολλὰ διατρίβοντες πελάγη, οὔτε ναυαγίας προσδοκωμένης θορυβοῦνται, εὐκόλως νήξασθαι δυνάμενοι, καὶ διαφυγεῖν τὸν ἐπικείμενον κίνδυνον· οὕτω καὶ ἐπὶ τῶν πλουσίων, καὶ ἐπὶ τῶν πενήτων συμβαίνει. Οἱ μὲν εὔποροι, οὐδὲ τὴν τυχοῦσαν δέχονται μεταβολὴν γενναίως, ἀλλὰ ἀκαρτέρητοι ὑπάρχουσιν, ἅτε διηνεκῶς ἐν τρυφῇ ζῶντες. Οἱ πένητες δὲ πολλὰ κύματα διαπλεύσαντες, καὶ πολλῶν ναυαγίων","english":"If anyone is poor, let him be rich in God, and let him laugh at those who have possessions, since they are always acquiring and always poor in their need of more, and always hungering so that they may thirst for more. Better is poverty with righteous acquisition, for it is also a disease compared to bad good health. Nothing is safer than a poor man. He has inclined toward God, and he looks only to him. It is terrible to be poor, but worse to prosper badly. The poor man does not fear change; and even if some crisis should befall him, he will bear it easily, having once trained himself to philosophize through want. But the rich man not only cannot endure any change, but even if he merely anticipates it, he becomes ridiculous, distraught, impatient, living a life harder than any death. And just as those who have been raised continually inland, if they merely come down to the harbor and step onto a boat, even before leaving the mouth of the harbor, are seasick, distraught, impatient, and everything seems to them to be spinning, possessed by a terrible darkness. But those who spend much time on the open sea are not disturbed even when shipwreck is expected, being able easily to swim and escape the impending danger; so it happens also with the rich and with the poor. The prosperous do not accept even an ordinary change with nobility, but are unable to endure, since they live continually in luxury. But the poor, having sailed across many waves and many shipwrecks","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":688,"ref":"p688","source":"πεῖραν λαβόντες, πρὸς ἅπαντα μένουσιν ἀπερίτρεπτοι, καὶ πάντων καταγελῶσι τῶν χειμώνων. Καὶ τοῦτο μόνον ἐστὶ θαυμαστὸν, οὐχ ὅτι τὰς μεταβολὰς εὐκόλως φέρουσιν, ἀλλ' ὅτι οὐδὲ ταχέως ταύταις ἁλίσκονται. Τίς γὰρ ἕλοιτο πένητι πρᾶγμα παρασχεῖν, οὐδὲν μέλλων κερδαίνειν ἀπὸ τῆς ἐκείνου πενίας. Οἱ πενίᾳ προσφιλοσοφήσαντες, ἐγγίζουσιν ἀεὶ τῷ Θεῷ. Ὦ πηλίκον ἀξίωμα τῆς πενίας! Θεοῦ γίνεται προσωπεῖον. Κρύπτεται ἐν πενίᾳ Θεός· καὶ πένης μὲν, ὁ τὴν χεῖρα προτείνων, Θεὸς δὲ, ὁ δεχόμενος. Ξένος καὶ πένης Θεοῦ κολλούριον. Ὁ δεχόμενος αὐτοὺς ταχέως ἀναβλέψει.\n\nΤΙΤΛ. ΚΒʹ. –Περὶ παίδων· ὅτι χρὴ αὐτοὺς φοβεῖσθαι τοὺς γονεῖς καὶ τιμᾷν. «Τίμα τὸν πατέρα σου, ἵνα εὖ σοι γένηται, καὶ μακροημερεύσῃς ἐπὶ τῆς γῆς.» «Ἕκαστος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα φοβείσθω.» «Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ὃν τρόπον ἐνετείλατό σοι Κύριος ὁ Θεός σου, ἵνα εὖ σοι γένηται.» «Υἱὲ, φύλασσε νόμον πατρός σου, καὶ μὴ ἀπώσῃ θεσμοὺς μητρός σου. Στέφανον γὰρ χαρίτων δέξῃ σῇ κορυφῇ, καὶ κλοιὸν χρυσέον ἐπὶ σῷ τραχήλῳ.» «Ἄκουε τοῦ γεννήσαντός σε, καὶ μὴ καταφρόνει, ὅτι γεγήρακέ σου ἡ μήτηρ.» «Υἱὸς σοφὸς δοξάζει πατέρα.» «Ἔστησα κατὰ πρόσωπον αὐτῶν κεράμιον καὶ ποτήρια, καὶ εἶπα· Πίετε οἶνον. Καὶ εἶπαν· Οὐ μὴ πίωμεν οἶνον, ὅτι Ἰωναδὰβ ὁ πατὴρ ἡμῶν ἐνετείλατο λέγων· Οὐ μὴ πίητε οἶνον ὑμεῖς καὶ υἱοὶ ὑμῶν ἕως τοῦ αἰῶνος·","english":"Having had experience, they remain unswerving toward all things, and they laugh at all storms. And this alone is wonderful, not that they bear changes easily, but that they are not quickly caught by them. For who would choose to give a matter to a poor man, intending to gain nothing from that man's poverty? Those who have philosophized with poverty draw near to God always. O how great is the dignity of poverty! It becomes the mask of God. God is hidden in poverty; and the poor man is the one who stretches out his hand, but God is the one who receives. A stranger and a poor man are God's eye-salve. The one who receives them will quickly see again.\n\nTITLE 22. — Concerning children: that they ought to fear and honor their parents. \"Honor your father, that it may go well with you, and that you may live long on the earth.\" \"Let each one fear his father and his mother.\" \"Honor your father and your mother, in the manner that the Lord your God commanded you, that it may go well with you.\" \"Son, keep the law of your father, and do not thrust away the ordinances of your mother. For you will receive a crown of graces on your head, and a golden collar on your neck.\" \"Listen to the one who begot you, and do not despise her because your mother has grown old.\" \"A wise son glorifies his father.\" \"I set before them a jar and cups, and I said: Drink wine. And they said: We will certainly not drink wine, because Jonadab our father commanded us, saying: You and your sons shall certainly not drink wine forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":689,"ref":"p689","source":"καὶ οἰκίας οὐ μὴ οἰκοδομήσητε, καὶ σπέρμα οὐ μὴ σπείρητε, καὶ ἀμπελὼν οὐκ ἔσται ὑμῖν, ὅτι ἐν σκηναῖς κατοικήσετε πάσας ἡμέρα τῆς ζωῆς ὑμῶν, ὅπως ἂν ζήσητε ἡμέρας πολλὰς ἐπὶ τῆς γῆς, ἐφ' ἧς διατρίβετε ὑμεῖς. Καὶ εἰσηκούσαμεν φωνῆς Ἰωναδὰβ πρὸς τὸ μὴ πιεῖν οἶνον πάσας τὰς ἡμέρας τῆς ζωῆς ἡμῶν, ἡμεῖς καὶ αἱ γυναῖκες ἡμῶν, καὶ υἱοὶ ἡμῶν, καὶ αἱ θυγατέρες ἡμῶν. Διὰ τοῦτο οὕτως εἶπε Κύριος· Ἐπειδὴ ἤκουσαν οἱ υἱοὶ Ἰωναδὰβ τὴν ἐντολὴν τοῦ πατρὸς αὐτῶν, ποιεῖν ὅσα ἐνετείλατο αὐτοῖς ὁ πατὴρ αὐτῶν, οὐ μὴ ἐκλείψῃ ἀνὴρ τῶν υἱῶν Ἰωναδὰβ παρεστηκὼς κατὰ προσώπου μου πάσας τὰς ἡμέρας τῆς γῆς.» «Ὁ τιμῶν πατέρα ἐξιλάσκεται ἁμαρτίας, καὶ ὡς ἀποθησαυρίζων ὁ δοξάζων μητέρα αὐτοῦ. Ὁ τιμῶν πατέρα, εὐφρανθήσεται ὑπὸ τέκνων, καὶ ἐν ἡμέρᾳ προσευχῆς αὐτοῦ εἰσακουσθήσεται. Ὁ δοξάζων πατέρα μακροημερεύσει, καὶ ὁ ἀκούων Κυρίου, ἀναπαύσει μητέρα αὐτοῦ, καὶ ὡς δεσπόταις δουλεύσει τοῖς γεννήσασιν αὐτόν. Ἐν ἔργῳ καὶ λόγῳ τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα ἐπέλθῃ σοι εὐλογία παρ' αὐτῶν. Εὐλογία γὰρ πατρὸς στηρίζει οἴκους τέκνων· κατάρα δὲ μητρὸς ἐκριζοῖ θεμέλια. Τέκνον, ἀντιλαβοῦ ἐν γήρᾳ πατρὸς, καὶ ἐὰν ἀπολείπῃ σύνεσιν. συγγνώμην ἐχέτω, καὶ μὴ ἀτιμάσῃς αὐτὸν ἐν πάσῃ ἰσχύϊ σου. Ἐλεημοσύνη γὰρ πατρὸς οὐκ ἐπιλησθήσεται.» «Ἐν ὅλῃ καρδίᾳ σου δόξασον τὸν πατέρα σου, καὶ μητρὸς ὠδῖνας μὴ ἐπιλάθῃ.» «Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν ὑμῶν ἐν Κυρίῳ. Τοῦτο γάρ ἐστι δίκαιον.","english":"And you shall not build houses, and you shall not sow seed, and you shall have no vineyard, because you shall dwell in tents all the days of your life, so that you may live many days upon the earth on which you sojourn. And we have obeyed the voice of Jonadab, so as not to drink wine all the days of our life, we and our wives, and our sons, and our daughters. Therefore thus says the Lord: Because the sons of Jonadab have heard the commandment of their father, to do as much as their father commanded them, a man of the sons of Jonadab shall never fail, standing before my face all the days of the earth. He who honors his father atones for sins, and he who glorifies his mother is as one storing up treasure. He who honors his father will be gladdened by his children, and in the day of his prayer he will be heard. He who glorifies his father will live long, and he who obeys the Lord will give rest to his mother, and he will serve as masters those who gave him birth. In deed and word honor your father and your mother, so that a blessing from them may come upon you. For a father's blessing establishes the houses of children; but a mother's curse uproots foundations. Child, support your father in old age, and even if he fails in understanding, have forgiveness, and do not dishonor him with all your strength. For almsgiving on behalf of a father will not be forgotten. With your whole heart glorify your father, and do not forget the pangs of your mother. Children, obey your parents in the Lord. For this is just.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":690,"ref":"p690","source":"Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, ἥτις ἐστὶν ἐντολὴ πρώτη ἐν ἐπαγγελίᾳ, ἵνα εὖ σοι γένηται, καὶ ἔσῃ μακρόθυμος ἐπὶ τῆς γῆς.» «Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσι κατὰ πάντα. Τοῦτο γάρ ἐστιν εὐάρεστον τῷ Κυρίῳ καὶ Θεῷ ἡμῶν.» Ἡ περὶ τοὺς γηράσαντας τῶν πελαργῶν πρόνοια ἐξαρκεῖ τοὺς παῖδας ἡμῶν, εἰ προσέχειν βούλοιντο, φιλοπάτρας καταστῆσαι. Πάντως γὰρ οὐδεὶς ἐλλείπων κατὰ τὴν φρόνησιν, ὡς μὴ αἰσχύνης ἄξιον κρίνειν τῶν ἀλογωτάτων ὀρνίθων ὑστερίζειν κατ' ἀρετήν. Ἐκεῖνοι γὰρ τὸν πατέρα ὑπὸ γήρως πτεροῤῥυήσαντα περιστάντες ἐν κύκλῳ, τοῖς οἰκείοις πτεροῖς περιθάλπουσι, καὶ τὰς τροφὰς ἀφθόνως παρασκευάζοντες, τὴν δυνατὴν καὶ ἐν τῇ πτήσει παρέχονται βοήθειαν, ἠρέμα τῷ πτερῷ κουφίζοντες ἑκατέρωθεν. Καὶ οὕτω τοῦτο παρὰ πᾶσι διαβεβόηται, ὥστε ἤδη τινὲς τὴν τῶν εὐεργετημάτων ἀντίδοσιν, ἀντιπελάργωσιν ὀνομάζουσι. Εὐγνώμονες παῖδες μεγάλα ἀπαιτοῦσι παρὰ τῶν πατέρων ἐγκώμια. Ἔργασαι τὸ καλὸν ὅτι καλὸν τῷ πατρὶ πείθεσθαι, κἄν σοι μηδὲν ἔσεσθαι μέλλῃ.","english":"Honor your father and your mother, which is the first commandment with a promise, that it may go well with you, and that you may be long-suffering upon the earth. Children, obey your parents in all things, for this is well-pleasing to the Lord and our God. The providence of storks toward their aged parents is sufficient to make our children lovers of their fathers, if they are willing to pay attention. For surely no one lacking in understanding would fail to judge it shameful to fall short in virtue of the most irrational of birds. For those birds, surrounding their father when he has lost his feathers from old age, shelter him with their own wings, and preparing food abundantly, they give what help they can even in flight, gently lifting him on either side with their wing. And this has become so renowned among all that some already call the repayment of benefits \"antipelargosis\" [stork-like return]. Grateful children demand great praises from their fathers. Do the good, because it is good to obey your father, even if nothing is to come of it for you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":691,"ref":"p691","source":"Τοῦτο αὐτὸ μισθὸς, τῷ πατρὶ χαρίζεσθαι. Εἴκειν ἀναγκαῖον πατράσι τοὺς παῖδας· ἀλλ' ἔνθαπερ ὁ περὶ τῆς ἀληθείας εἰσελαύνει λόγος, τιμάσθω Θεὸς, καὶ νικάτω τὰ αὐτοῦ, καὶ φιλοστοργίας δύναμιν φυσικήν. Τοῖς γονεῦσιν ἴσας ἀποδοῦναι χάριτας, τῶν ἀδυνάτων· ἀντιγεννῆσαι γὰρ οὐχ οἷόν τε. Γονέας τίμα. Οὗτος γὰρ νόμος θεῖος καὶ φυσικός. Εὐδαίμων ὅστις τοκέας εὐφραίνει, καθάπερ ἄρουρα τοὺς μοχθήσαντας ἐπὶ τῷ πολυπλασιασμῷ τῶν καταβληθέντων. Πείθεσθαι πατράσι θεοφιλές. ΤΙΤΛ. ΚΓʹ. –Περὶ πατραλοίων, καὶ μητραλοίων, καὶ ὅσα ἕψεται κακὰ τοῖς ἀτιμάζουσι, καὶ ἀπειθοῦσι τοῖς ἑαυτῶν γονεῦσιν. «Ὃς τύπτει πατέρα αὐτοῦ, ἢ μητέρα αὐτοῦ, θανάτῳ θανατούσθω. Ὁ κακολογῶν πατέρα αὐτοῦ, ἢ μητέρα αὐτοῦ, θανατούσθω.» «Ἄνθρωπος ὃς ἐὰν κακώσῃ τὸν πατέρα αὐτοῦ, ἢ τὴν μητέρα αὐτοῦ, θανάτῳ θανατούσθω. Πατέρα αὐτοῦ, καὶ μητέρα αὐτοῦ κακῶς εἰπὼν, ἔνοχός ἐστιν.» «Ἐὰν ᾖ τινι υἱὸς ἀπειθὴς καὶ ἐρεθιστὴς, οὐχ ὑπακούων φωνὴν μητρὸς αὐτοῦ, καὶ παιδεύσωσιν αὐτὸν, καὶ μὴ εἰσακούσῃ αὐτὸν, καὶ συλλαβόντες αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ αὐτοῦ, ἄξουσιν αὐτὸν ἐπὶ τῆς γερουσίας τῆς πόλεως αὐτῶν, λέγοντες· Ὁ υἱὸς ἡμῶν οὗτος ἀπειθής ἐστιν, καὶ ἐρεθίζει, καὶ οὐκ ἀκούει τῆς φωνῆς ἡμῶν. Καὶ λιθοβουλήσουσιν αὐτὸν οἱ ἄνδρες τῆς πόλεως αὐτοῦ ἐν λίθοις, καὶ ἀποθανεῖται.» «Ἐπικατάρατος ὁ ἀτιμάζων πατέρα αὐτοῦ·","english":"This very thing is a reward: to show favor to one's father. It is necessary for children to yield to their fathers; but wherever the word concerning the truth advances, let God be honored, and let His concerns prevail, even over the natural power of affection. To repay equal thanks to one's parents is among the impossible things, for it is not possible to beget them in return. Honor your parents, for this is a divine and natural law. Blessed is he who gladdens his parents, like a field that gladdens those who toiled for the multiplication of what was sown. To obey one's fathers is pleasing to God. TITLE 23. — Concerning patricides and matricides, and all the evils that follow those who dishonor and disobey their own parents. \"Whoever strikes his father or his mother shall surely be put to death. Whoever speaks evil of his father or his mother shall be put to death.\" \"A man who does evil to his father or his mother shall surely be put to death. He who speaks evil of his father and his mother is guilty.\" \"If a man has a son who is disobedient and provoking, not obeying the voice of his mother, and they discipline him, and he does not listen to them, then his father and his mother shall take hold of him and bring him to the council of elders of their city, saying: This son of ours is disobedient and provoking, and does not listen to our voice. And the men of his city shall stone him with stones, and he shall die.\" \"Cursed is he who dishonors his father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":692,"ref":"p692","source":"καὶ ἐρεῖ πᾶς ὁ λαὸς, Γένοιτο, γένοιτο.» «Υἱὸς ἀνήκοος ἐν ἀπωλείᾳ ἔσται.» «Ὁ ἀτιμάζων πατέρα, καὶ ἀπωθούμενος μητέρα αὐτοῦ, καταισχυνθήσεται, καὶ ἐπονείδιστος ἔσται.» «Κακολογοῦντος πατέρα καὶ μητέρα, σβεσθήσεται λαμπτὴρ, αἱ δὲ κόραι ὀφθαλμῶν αὐτοῦ ὄψονται σκότος.» «Ὀφθαλμὸν καταγελῶντα πατέρα, καὶ ἀτιμάζοντα γῆρας μητρὸς, ἐκκόψειαν αὐτὸν κόρακες ἐκ τῶν φαράγγων, καὶ καταφάγοισαν αὐτὸν νεοσσοὶ ἀετῶν.» Ὃς ἀποβάλλεται πατέρα ἢ μητέρα, καὶ δοκεῖ μὴ ἁμαρτάνειν, οὗτος κοινωνός ἐστιν ἀνδρὸς ἀσεβοῦς.» Ὡς βλάσφημος ὁ ἐγκαταλείπων πατέρα αὐτοῦ, καὶ κατηραμένος ὑπὸ Κυρίου, ὁ παροργίζων μητέρα αὐτοῦ. Μὴ δοξάζου ἐν ἀτιμίᾳ πατρός σου. Ἡ γὰρ δόξα ἀνθρώπων, ἐκ τιμῆς πατρὸς αὐτῶν.» Ἐλεεινὸν ἀντὶ εὐκαρπίας τελεσφορεῖν ἀκάνθας, καὶ ἀντὶ ἀγαθῶν ἐλπίδων ἀποκύειν λύπας· τουτέστιν ἀντὶ δόξης καὶ τίμης ὕβριν καὶ ἀτιμίαν γονεῦσιν ἀποδοῦναι, καὶ τὴν τοῦ προφήτου σφετερίζεσθαι φωνὴν τὴν λέγουσαν. Ἔμεινα τῷ ἀμπελῶνί μου τοῦ ποιῆσαι σταφυλὴν, ἐποίησεν δὲ ἀκάνθας.","english":"And all the people shall say, So be it, so be it. A disobedient son shall be in destruction. He who dishonors his father and thrusts away his mother shall be put to shame and shall be a reproach. For him who speaks evil of father and mother, a lamp shall be quenched, and the pupils of his eyes shall see darkness. An eye that mocks a father and dishonors the old age of a mother—may ravens from the ravines pluck it out, and may the young of eagles devour it. He who casts off father or mother and thinks he does not sin, this man is a partner of an impious man. As a blasphemer is he who forsakes his father, and cursed by the Lord is he who provokes his mother. Do not glory in the dishonor of your father. For the glory of men comes from the honor of their father. It is pitiable, instead of good fruit, to bring forth thorns, and instead of good hopes to give birth to griefs—that is, instead of glory and honor to render insult and dishonor to one's parents, and to appropriate the voice of the prophet that says, I waited for my vineyard to bring forth a grape, but it brought forth thorns.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":693,"ref":"p693","source":"ΤΙΤΛ. ΚΔʹ. –Περὶ τοῦ παιδεύειν τοὺς γονεῖς τὰ ἴδια τέκνα, καὶ σωφρονίζειν. Εἰ γὰρ τοῦτο μὴ πράξωσιν, ταῖς ἐκείνων ἔνοχοι γίνονται ἁμαρτίαις. «Ἡλὶ πρεσβύτης σφόδρα, καὶ ἤκουσεν ἃ ἐποίουν υἱοὶ αὐτοῦ μετὰ τῶν γυναικῶν τῶν παρεστηκυιῶν παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου, καὶ οὐκ ἐνουθέτει αὐτούς. Καὶ εἶπε Κύριος· Οὐχ οὕτως ὤμοσα τῷ οἴκῳ Ἡλὶ, εἰ ἐξιλασθήσεται ἀδίκια οἴκου Ἡλὶ ἐν θυμιάμασι καὶ ἐν θυσίαις αἰῶνος;» «Παίδευε υἱὸν, καὶ ἀναπαύσει σε, καὶ δώσει κόσμον τῇ ψυχῇ σου.» «Ὃς φείδεται τῆς βακτηρίας, μισεῖ τὸν υἱὸν αὐτοῦ· ὁ δὲ ἀγαπῶν, ἐπιμελῶς παιδεύει.» «Μὴ ἀπόσχῃ νήπιον παιδεύειν, ὅτι ἐὰν πατάξῃς αὐτὸν ῥάβδῳ, οὐ μὴ ἀποθανεῖται. Σὺ μὲν γὰρ πατάξεις αὐτὸν ῥάβδῳ, τὴν δὲ ψυχὴν αὐτοῦ ἐκ θανάτου ῥύση.» «Πληγαὶ καὶ ἔλεγχος διδόασι σοφίαν.» «Καλῶς ἐκτρέφει πατὴρ δίκαιος παιδεύων· ἐν δὲ σοφῷ εὐφραίνεται ἡ ψυχὴ αὐτοῦ.» «Παίδευε υἱόν σου· οὕτως γάρ ἐστιν εὔελπις.» «Τέκνα σοί ἐστιν; παίδευσον αὐτὰ, καὶ κάμψον ἐκ νεότητος τὸν τράχηλον αὐτῶν.» «Μάστιγες καὶ παιδεία, ἐν παντὶ καιρῷ σοφία.» «Παίδευσον τὸν υἱόν σου, καὶ ἔργασαι ἐν αὐτῷ, ἵνα μὴ ἐν τῇ ἀσχημοσύνῃ αὐτοῦ προκόψῃς.» «Ὁ ἀγαπῶν τὸν υἱὸν αὐτοῦ, ἐνδελεχίσει μάστιγας αὐτῷ.» «Ὁ διδάσκων τὸν υἱὸν διαζηλώσει τὸν ἐχθρὸν, καὶ ἔναντι φίλων ἐπ' αὐτῷ ἀγαλλιάσεται.» «Ἵππος ἀδάμαστος ἐκβαίνει σκληρὸς, καὶ υἱὸς ἀνείμενος ἐκβαίνει προαλής. Τιθήνισον τέκνον, καὶ ἐκθαμβήσει σε. Μὴ συγγελάσῃς αὐτῷ, ἵνα μὴ συνοδυνηθῇς. Μὴ δὸς αὐτῷ","english":"TITLE 24. — On parents disciplining their own children and correcting them. For if they do not do this, they become guilty of their sins. \"Eli was very old, and he heard what his sons were doing with the women who stood by the doors of the tabernacle of witness, and he did not admonish them. And the Lord said: I have not sworn thus to the house of Eli, that the iniquities of the house of Eli shall be atoned for by incense and by everlasting sacrifices?\" \"Discipline your son, and he will give you rest, and he will give peace to your soul.\" \"He who spares the rod hates his son; but he who loves him disciplines him diligently.\" \"Do not refrain from disciplining a child, for if you strike him with a rod, he shall surely not die. For you will strike him with a rod, but you will deliver his soul from death.\" \"Blows and reproof give wisdom.\" \"A righteous father rears his child well by disciplining him; and in a wise son his soul rejoices.\" \"Discipline your son; for thus there is good hope.\" \"Do you have children? Discipline them, and bend their neck from youth.\" \"Scourges and discipline are wisdom at all times.\" \"Discipline your son, and labor in him, so that you may not advance in his shamefulness.\" \"He who loves his son will continue to give him blows.\" \"He who teaches his son will provoke the enemy to envy, and before friends he will exult over him.\" \"An unbroken horse comes out hard, and an unrestrained son comes out headlong. Humble your child, and he will astonish you. Do not laugh with him, lest you grieve together. Do not give him","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":694,"ref":"p694","source":"ἐξουσίαν ἐν νεότητι, θλάσον τὰς πλευρὰς αὐτοῦ ὡς ἔστι νήπιος.» «Οἱ πατέρες μὴ παροργίζετε τὰ τέκνα ὑμῶν, ἀλλ' ἐκτρέφετε, αὐτὰ ἐν παιδείᾳ καὶ νουθεσίᾳ Κυρίου.» Παίδων φείδεσθαι πατρικὸς νόμος. Καταγελάστον ἀνθρώπῳ τῷ τῶν ἰδίων τέκνων, καὶ οἰκείων ἀφειδήσαντι, καὶ παιδεύειν ἐπιχειροῦντι ξένους Μὴ συγχώρει τὸν υἱόν σου τοῖς ἀπαιδεύτοις καὶ ἀγερώχοις νέοις ξυνομιλεῖν καθ' ἑκάστην ξυναγελάζεσθαί τε καὶ ξυνεσθίειν, ἵνα μὴ τελευταῖον ἐπὶ τῇ ἐξωλείᾳ τοῦ παιδὸς, καὶ ἐπὶ τῇ αἰσχύνῃ κατανυγῇς τὴν ψυχήν σου μεγάλως, καὶ ὑπεύθυνος γένοιο τοῖς τῶν ἐχθρῶν σκώμμασι. Τὰ γὰρ αἴσχη τῶν παίδων καὶ τὰ πονηρεύματα τοῖς γονεῦσιν ἐπιγράφεσθαι εἴωθεν.\n\nΤΙΤΛ. ΚΕʹ. –Περὶ πείρας πρὸς Θεὸν γενομένης, καὶ ὅτι οὐ δεῖ πειράζειν τὸν Θεόν.\n\n«Οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου.» «Προσέθετο Κύριος ὁ Θεὸς λαλῆσαι τῷ Ἀχὰζ, λέγων· Αἴτησαι σεαυτῷ σημεῖον παρὰ Κυρίου τοῦ Θεοῦ σου εἰς βάθος ἢ εἰς ὕψος. Καὶ εἶπεν Ἀχάζ· Οὐ μὴ αἰτήσω, οὐδὲ οὐ μὴ πειράσω Κύριον.» «Μὴ ἐκπειράζωμεν τὸν Κύριον, καθώς τινες αὐτῶν ἐξεπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλοντο.»","english":"Break his ribs while he is still a child.\" \"Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.\" It is a father's law to spare his children. Despicable is the man who has spared neither his own children nor his own household, yet undertakes to discipline strangers. Do not allow your son to associate with uneducated and insolent young men, to gather and eat with them every day, lest in the end, at the ruin of your child and at his shame, you be greatly pierced in your soul, and become liable to the mockery of your enemies. For the shameful deeds and wicked acts of children are customarily imputed to their parents.\n\nTITLE 25. — On testing God, and that one must not test God.\n\n\"You shall not test the Lord your God.\" \"The Lord God again spoke to Ahaz, saying: Ask for yourself a sign from the Lord your God, in the depth or in the height. And Ahaz said: I will not ask, nor will I test the Lord.\" \"Let us not test the Lord, as some of them tested him and were destroyed by the serpents.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":695,"ref":"p695","source":"ΤΙΤΛ. Κϛʹ. –Περὶ πλήθους καὶ δήμου πόλεως. «Οὐκ ἔσῃ μετὰ πλειόνων ἐπὶ κακίᾳ. Οὐ προστεθήσῃ μετὰ πλειόνων ἐκκλῖναι κρίσιν.» «Οὐ μὴ ὑπακούσῃς ἔθνει παρανόμῳ.» «Μὴ ἁμάρτανε εἰς πλῆθος πόλεως, καὶ μὴ καταβάλλῃς σεαυτὸν ἐν ὄχλῳ.» «Ἀπὸ τριῶν εὐλαβήθη καρδία μου· διαβολὴν πόλεως, καὶ ἐκκλησίαν ὄχλου, καὶ καταψευσμὸν, ὑπὲρ θάνατον πάντα λυπηρά.» Φιλοῦσιν οἱ δῆμοι, κἂν πρὸς τὸ παρὸν κατασχῶσι τὰς ὀργὰς, ὡς πῦρ ἐμφωλεῦον ὕλαις, ἢ ῥεῦμα βίᾳ κρατούμενον, εἰ καιροῦ λάβῃ, τὸ ἀνάπτεσθαί τε καὶ ἁναῤῥήγνυσθαι.\n\nΤΙΤΛ. ΚΖʹ. –Περὶ παρατηρήσεως καὶ οἰωνισμοῦ· καὶ ὅτι οὐ δεῖ ἡμᾶς καιροὺς ἢ ἀνθρώπους παρατηρεῖσθαι.\n\n«Τηρῶν ἄνεμον, οὐ σπερεῖ, καὶ βλέπων ἐν ταῖς νεφέλαις, οὐ θερίσει.» «Ἡμέρας παρατηρεῖσθε, καὶ μῆνας, καὶ καιροὺς, καὶ ἐνιαυτούς. Φοβοῦμαι μή πως εἰκῆ κεκοπίακα εἰς ὑμᾶς.» «Μή τις ὑμᾶς κρινέτω ἐν βρώσει, ἢ ἐνπόσει, ἢ ἐν μέρει ἑορτῆς, ἢ ἐν Νεομηνίᾳ, ἢ Σαββάτῳ, ὅ ἐστι σκιὰ τῶν μελλόντων.» Οἶδα τινας, ὅτι Χριστιανοὶ ὄντες, ἰουδαΐζουσιν, λέγοντες· Σήμερον Σάββατόν ἐστιν, καὶ οὐκ ἔξεστί μοι εὐεργεσίαν ποιῆσαί τινι. Ἔρχεται νεομηνία· καὶ ὡσαύτως φωνὰς ὀρνέων φυλάσσουσιν, καὶ κληδονισμοὺς παρατηροῦνται, ἐπιδοῦναί τινι ἄρτον. Καὶ πάλιν· Σήμερον Πάσχα ἐστὶν, αὔριον γενέθλια, εἰς τρίτην ἀρχὴ σπορᾶς, καὶ οὐ δύναμαί τι ἐξενελκεῖν ἐκ τῆς οἰκίας μου. Ταῦτα ὅλα Ἰουδαϊκὰ τυγχάνει. Εἰ ταῦτα ποιεῖ τις, ὀφείλει καὶ ἄζυμα ἐσθίειν, καὶ περιτέμνεσθαι, καὶ μετὰ Ἰουδαίων ζῇν. Καὶ τί λέγω περὶ Σαββάτων, καὶ νουμηνιῶν, καὶ πραγμάτων Ἰουδαϊκῶν· Οἶδα πολλοὺς βάπτισμα ἔχοντας, καὶ αἱρετικῶν πράγματα ἐπιτελοῦντας.","english":"TITLE 26. Concerning a multitude and the populace of a city. \"You shall not be with the many for evil. You shall not join with the many to turn aside judgment.\" \"You shall not obey a lawless nation.\" \"Do not sin against the multitude of a city, and do not cast yourself down in a crowd.\" \"My heart has been wary of three things: the slander of a city, the assembly of a crowd, and false accusation; all these are more grievous than death.\" Populaces love, even if for the present they restrain their anger, like fire lurking in the woods, or a stream held back by force—if it finds the occasion, to kindle and to burst forth.\n\nTITLE 27. Concerning observation and omen-taking; and that we ought not to observe seasons or persons.\n\n\"He who watches the wind will not sow, and he who looks at the clouds will not reap.\" \"You observe days and months and seasons and years. I fear lest I have labored for you in vain.\" \"Let no one judge you in food or in drink, or in respect of a festival, or a new moon, or a Sabbath, which is a shadow of things to come.\" I know some who, being Christians, judaize, saying: \"Today is the Sabbath, and it is not lawful for me to do a kindness to anyone.\" The new moon comes; and likewise they heed the voices of birds, and observe auspicious words, to give someone bread. And again: \"Today is Pascha, tomorrow a birthday, on the third day the beginning of sowing, and I cannot draw anything out of my house.\" All these things are Jewish. If someone does these things, he ought also to eat unleavened bread, and be circumcised, and live with Jews. And why do I speak about Sabbaths, and new moons, and Jewish matters? I know many who have baptism, and yet perform the deeds of heretics.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":696,"ref":"p696","source":"Μετὰ γὰρ τὴν ἡλίου δύσιν παρατηροῦνται πῦρ διδόναι τῷ γείτονι. Οὐαὶ τοῖς ταῦτα ποιοῦσιν! Ὅσοι ταῦτα παραφυλάττονται, παρακούσαντες τοῦ Θεοῦ, ὑπὸ χάριν οὐ τυγχάνουσι, μὴ δεξάμενοι τὸ Εὐαγγέλιον, ἀλλὰ τοὺς Ἰουδαίους καὶ τοὺς αἱρετικοὺς μιμησάμενοι, τὴν μερίδα αὐτῶν ἐκληρονόμησαν. Τὸν γὰρ Χριστιανὸν οὐδὲν τούτων παραφυλάττεσθαι χρή· μὴ παρατηρεῖσθαι ἡμέρας, καὶ ὥρας, καὶ ἀνθρώπους, καὶ κληδονισμούς. Πολλοὶ οὖν ἐργαζόμενοι τὸ ἀγαθὸν, ἐπελθόντος τοῦ Σατανᾶ, καὶ καταλύσαντος αὐτὸ, οὐκ ἐπιγράφουσι τὴν αἰτίαν ἐκείνῳ, ἀλλὰ λέγουσιν· Ὁ δεῖνα ὁ ἄνθρωπος παραγενόμενος ἐβάσκηνε τῷ ἔργῳ· ἐπιγράφοντες τὴν αἰτίαν τῷ ἀνθρώπῳ. Ὁ\n\nδιάβολος ἀπ' ἀρχῆς βάσκανος ἐστι καὶ πολέμιος τοῖς ἀνθρώποις. Ἐὰν ἴδῃ ἔργον καλὸν ἐν τῷ ἀνθρώπῳ, φθονεῖ, καὶ ἀγωνίζεται καταργῆσαι αὐτό· καὶ ἐπειδὴ ἀόρατός ἐστι, πάντοτε διὰ προφάσεως πολεμεῖ τὸν ἄνθρωπον, ἵνα ποιήσαντος αὐτοῦ τὸ κακὸν, ἄλλοις ἐπιγράφῃ ἀναιτίοις. Ὅτε οὖν ἴδῃ βοῦν καλὸν καλῶς ἀγωνιζόμενον ἐν ἁμάξῃ, καὶ ὑπὸ πολλῶν ἐπαινούμενον, προσέρχεται, καὶ διαῤῥήσσει αὐτόν· καὶ, οὐκ αἰτιᾶται ὁ ἄνθρωπος τὸν ἐνεργήσαντα διάβολον εἰς τὸ κακὸν ἀλλ' ὑποβληθεὶς ἐξ αὐτοῦ, καταρᾶται καὶ βλασφημεῖ τοὺς ἀνθρώπους. Ὁμοίως ἐξῆλθέν τις εἰς ἀποδημίαν, καὶ ἄπρακτος ἀνέλυσεν, καὶ εὐθὺς λέγει· ὁ δεῖνά μοι ὑπήντησεν ἀπιόντι, καὶ διὰ τοῦτο ἀπέτυχον. Καὶ οὐκ αἰτιᾶται τὸν διάβολον τὸν ἐνεργήσαντα, ἀλλὰ τὸν ἄνθρωπον τὸν ἀναίτιον ὄντα, ὡς κακόφθαλμον. Καὶ βλέπε δραπέτου πονηροῦ ἐνέργειαν. Οἷον δ' ἂν μέλλωσι παραφυλάττεσθαι ἄνθρωπον, τοῦτον καὶ ἐνεργεῖ ἀπαντῆσαι αὐτοῖς.","english":"For after the setting of the sun they observe the giving of fire to a neighbor. Woe to those who do these things! All who carefully observe these things, having disobeyed God, do not obtain grace, since they have not received the Gospel, but have imitated the Jews and the heretics and have inherited their portion. For a Christian ought to observe none of these things: neither to watch days, and hours, and people, nor omens. Many, then, who work what is good, when Satan comes upon them and destroys it, do not attribute the cause to him, but say: \"Such-and-such a man came and cast the evil eye on the work,\" attributing the cause to the man. The devil has been an envious one from the beginning and an enemy to men. If he sees a good work in a man, he envies it and strives to bring it to nothing; and since he is invisible, he always wages war against man by means of a pretext, so that when a man has done evil, he may attribute it to others who are not at fault. When, then, he sees a good ox drawing well in a wagon and praised by many, he comes and breaks it; and the man does not blame the devil who wrought the evil, but, prompted by him, curses and blasphemes against men. Likewise, someone went out on a journey and returned unsuccessful, and at once he says: \"So-and-so met me as I was leaving, and for this reason I failed.\" And he does not blame the devil who wrought it, but the man who is not at fault, as one of evil eye. And see the working of a wicked runaway. Whatever man they are about to observe, this one he also works to meet them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":697,"ref":"p697","source":"ΤΙΤΛ. ΚΗʹ. –Περὶ παραθήκης· καὶ ὅτι χρὴ πιστῶς ποιεῖσθαι τὴν ταύτης φυλακὴν, καὶ μηδαμῶς δόλον εἰς ἀποστέρησιν τοῦ παραθεμένου μηχανᾶσθαι. Ἐάν τις δῷ τῷ πλησίον ἀργύριον ἢ σκεύη φυλάξαι, καὶ κλαπῇ ἐκ τῆς οἰκίας τοῦ ἀνθρώπου, ἐὰν εὑρεθῇ ὁ κλέψας, ἀποτίσει διπλοῦν. Ἐὰν δὲ μὴ εὑρεθῇ ὁ κλέψας, προσελεύσεται ὁ Κύριος τῆς οἰκίας ἐνώπιον τοῦ Θεοῦ, καὶ ὀμεῖται περὶ πάσης ἀπωλείας. Ἐάν τις δῷ τῷ πλησίον ὑποζύγιον, ἢ μόσχον, ἢ πρόβατον, ἢ κτῆνος φυλάξαι, καὶ τελευτήσῃ, ἢ συντριβῇ, ἣ αἰχμάλωτον γένηται, καὶ μηδεὶς ἴδῃ, ὅρκος ἔσται τοῦ Θεοῦ ἀναμέσον ἀμφοτέρων, καὶ προσδέξεται ὁ Κύριος αὐτοῦ, καὶ οὐ μὴ ἀποτίσει. Ἐὰν δὲ κλαπῇ ἀπ' αὐτοῦ, ἀποτίσει τῷ Κυρίῳ αὐτοῦ· ἐὰν δὲ θηράλωτον γένηται, ἄξει αὐτὸν ἐπὶ τὴν θήραν, καὶ οὐκ ἀποτίσει.» ΤΙΤΛ. ΚΘʹ. –Περὶ πρεσβυτέρων.\n\n«Πολλοὶ ἁμαρτωλοὶ πρεσβύτεροι ὄντες προσφέρουσιν, καὶ οὐκ ἀποστρέφεται ὁ Θεὸς, ἀλλὰ τῷ Πνεύματι τῷ ἁγίῳ ἁγιάζει τὰ προκείμενα δῶρα. Καὶ ὁ μὲν ἄρτος γίνεται σῶμα τίμιον τοῦ Κυρίου, τὸ δὲ ποτήριον, αἷμα τίμιον τοῦ Κυρίου. Εἰσὶν οὖν τινες ὑπολαμβάνοντες, ὡς εὔλογόν τι ποιοῦντες, καὶ μὴ κοινωνοῦντες παρ' αὐτῶν, μὴ εἰδότες ὅτι χεῖρον κατακρίνονται. Τίς γὰρ εἶ σὺ ὁ κρίνων τὸν ἄρχοντά σου; Οὐκ ἤκουσας τοῦ Ἀποστόλου λέγοντος, ὅτι Ἄρχοντα τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς; Καὶ πάλιν, Σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην; τῷ ἰδίῳ Κυρίῳ στήκει, ἢ πίπτει. Πότε ἔγνως ὅτι πρόβατον ποιμένα διέσωσεν, ἢ κατὰ ποιμένος κατηγορίαν συνάπτει;","english":"TITLE 28. — Concerning a deposit; and that one must keep it faithfully and in no way devise deceit for the deprivation of what has been deposited. If anyone gives silver or vessels to his neighbor to keep, and they are stolen from the man's house, if the thief is found, he shall pay double. But if the thief is not found, the master of the house shall come before God and swear concerning every loss. If anyone gives to his neighbor a beast of burden, or a calf, or a sheep, or cattle to keep, and it dies, or is crushed, or is taken captive, and no one sees it, there shall be an oath of God between both parties, and its master shall accept it, and he shall not pay. But if it is stolen from him, he shall pay its master; and if it is taken by wild beasts, he shall bring him to the prey, and he shall not pay. TITLE 29. — Concerning presbyters.\n\nMany presbyters who are sinners offer, and God does not turn away, but by the Holy Spirit he sanctifies the gifts set forth. And the bread becomes the precious body of the Lord, and the cup the precious blood of the Lord. There are therefore some who suppose that they are doing something reasonable by not communing from them, not knowing that they are condemned the worse. For who are you who judge your ruler? Have you not heard the Apostle saying, You shall not speak evil of a ruler of your people? And again, Who are you who judge another's servant? He stands or falls to his own Lord. When did you learn that a sheep saved a shepherd, or that an accusation against a shepherd joins?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":698,"ref":"p698","source":"Ὥσπερ οὖν τὸ ἄλογον πρόβατον οὐ δύναται ὀξῦναι τοὺς ὀδόντας κατὰ τοῦ ποιμένος, οὕτως οὐδὲ τῷ λογικῷ προβάτῳ ἐπιβάλλει ὀξύνειν τὴν γλῶσσαν εἰς κατηγορίαν. Σὺ ὁ ὑπ' αὐτοῦ διδασκόμενος καὶ χειραγωγούμενος, οὐκ ἔχεις ἐξουσίαν κρίνειν καὶ ἐλέγχειν αὐτόν· καθὼς εἶπεν ὁ Ἀπόστολος· Μὴ πρὸ καιροῦ τί κρίνετε, ἕως ἂν ἔλθῃ ὁ Κύριος ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους, καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν, καὶ τότε ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ. Ἐκεῖνος ἔχει ἐξουσίαν κρίνειν σε· Ὁ δὲ ἐκεῖνον κρίνων, ὁ Κύριός ἐστιν. Καὶ πάλιν· Μὴ κρίνετε, ἵνα μὴ κριθῆτε. Σὺ τὴν ὀφειλομένην τιμὴν, καὶ προσκύνησιν ἀπόδος, καθὼς παρήγγειλέ σοι Παῦλος, λέγων· «Ἀπόδοτε πᾶσι τὰς ὀφειλὰς, τῷ τὸν φόρον. τὸν φόρον· τῷ τὴν τιμὴν, τὴν τιμήν. Τὰ τοῦ κανόνος πλήρωσον· τὰς ἀπαρχὰς τῶν πρωτογεννημάτων σου προσένεγκε τῇ Ἐκκλησίᾳ, μὴ περιεργαζόμενος τὴν ἀνάλωσιν αὐτῶν. Εἰ δὲ κρίνειν βούλει· ὅπερ οὐκ ἐπιτρέπεταί σοι· εἴσελθε εἰς τὸ ταμιεῖον τῆς ψυχῆς σου. Γνῶθι τὰ τοῦ συνειδότος σου, εἰ οὐκ ἐφόνευσας, οὐκ ἐμοίχευσας, οὐκ ἐπόρνευσας, οὐκ ἐπλεονέκτησας, οὐχ ἥρπασας, οὐκ ἐλοιδόρησας, οὐκ ἐπιώρκησας, οὐκ ἐψεύσω, καὶ εἰ οὐδὲν τῶν ἀπηγορευμένων διεπράξω· καὶ οὕτως οὐκ ἐπιτρέπεταί σοι κρίνειν τὸν ἄρχοντά σου. Μᾶλλον δὲ οὐδὲ οὕτως· Ταπεινοὺς γὰρ ἀγαπᾷ Κύριος.","english":"Just as the irrational sheep cannot sharpen its teeth against the shepherd, so neither does it befit the rational sheep to sharpen its tongue for accusation. You who are taught and guided by him have no authority to judge and reprove him, just as the Apostle said: Do not judge anything before the time, until the Lord comes, who will both bring to light the hidden things of darkness and make manifest the counsels of the hearts; and then praise will come to each one from God. He has authority to judge you; but the one who judges him is the Lord. And again: Do not judge, so that you may not be judged. You, render the honor and veneration that is owed, just as Paul commanded you, saying: Render to all their dues: to whom tribute is due, tribute; to whom honor is due, honor. Fulfill the things of the canon; bring the firstfruits of your firstborn to the Church, without busying yourself over their expenditure. But if you wish to judge—which is not permitted to you—enter into the treasury of your soul. Know the things of your conscience: whether you have not murdered, not committed adultery, not committed fornication, not coveted, not robbed, not reviled, not sworn falsely, not lied, and whether you have done nothing of the forbidden things; and even so it is not permitted you to judge your ruler. Rather, not even in this way; for the Lord loves the humble.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":699,"ref":"p699","source":"Ἕκαστος οὖν τὰς ἰδίας πράξεις βλεπέτω, μὴ κρίνων τὸν πλησίον αὐτοῦ. Εἰ δέ τις παρακούσας τῶν εἰρημένων, ἐπιβάλλει τὴν γλῶσσαν αὐτοῦ εἰς κατηγορίαν τοῦ πλησίον, τὴν αὐτοῦ ἀντιμισθίαν, καὶ αὐτὸς προσδοκάτω ὑπομένειν ἐν τάχει. Ἃ γάρ τις εἰς τὸν πλησίον ἐργάσεται, ταῦτα καὶ αὐτὸς προσδοκάτω ἀπολήψεσθαι, καθὼς εἶπεν ὁ Κύριος, ὅτι Οἵῳ μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν. Ἕκαστος ὑμῶν τοῖς ἰδίοις ἔργοις προσεχέτω· μεριμνήσωμεν περὶ τῶν ἡμετέρων κακῶν, καὶ ὧν οὐ προσετάχθημεν κρίνειν, μὴ κρίνωμεν. Πλὴν καὶ ὁ ἱερεὺς ὀφείλει διακεῖσθαι πρὸς τὸν λαὸν, πρὸ πάντων γνησίως ὑπερευχόμενος αὐτοῦ ἐξ ὅλης καρδίας αὐτοῦ. Καθὼς εἶπεν ὁ Κύριος· Ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων, τὸν ἐν ἀνάγκαις βοηθῶν, τὸν λυπούμενον παρακαλῶν, τὸν πεπλανημένον ἐπιστρέφων, τὸν πένητα παραμυθούμενος, ἀμνησίκακος, ἀμνημονῶν τῶν εἰς αὐτὸν γινομένων κακῶν. Ἐπειδὴ μνησικάκου προσευχὴ ἀπρόσδεκτος παρὰ Κυρίῳ, τῆς κακίας μενούσης ἐν τῇ καρδίᾳ αὐτοῦ. Ἐὰν μὴ διαλλαγῇς τῷ πλησίον σου, μὴ ἀπέλθῃς εἰς τὸ θυσιαστήριον. Μνήσθητι τῆς παραγγελίας τοῦ Κυρίου· Ἐὰν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, ἄφες ἐκεῖ τὸ δῶρον ἐπὶ τὸ θυσιαστήριον, καὶ ὕπαγε διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. Μὴ μνησικακήσῃς· δόλους μὴ μελέτα, ἵνα μὴ τὸν μὲν ταπεινοῖς, τὸν δὲ ὑψοῖς· μὴ τὸν μὲν πλούσιον προτιμήσῃς διὰ τῆς πρωτοκλισίας, τὸν δὲ πένητα παρορᾷς, ἀλλὰ τὴν ἰσότητα πρὸς πάντας φύλαξον. Κατηγορίαν ταχέως μὴ παραδέξῃ·","english":"Let each one therefore watch his own deeds, not judging his neighbor. But if anyone, disregarding what has been said, sets his tongue to accusation of his neighbor, let him also expect to endure his own recompense swiftly. For whatever a man does to his neighbor, let him expect to receive the same himself, just as the Lord said: With whatever measure you measure, it will be measured back to you. Let each of you attend to his own works; let us be anxious about our own evils, and those things which we were not commanded to judge, let us not judge. Moreover, the priest also ought to be disposed toward the people, above all praying genuinely on their behalf with his whole heart. As the Lord said: The good shepherd lays down his life for the sheep, helping those in necessity, comforting the sorrowful, turning back the one who has gone astray, consoling the poor, forgiving wrongs, forgetting the evils done against him. Since the prayer of one who bears a grudge is unacceptable to the Lord, while the wickedness remains in his heart. If you have not been reconciled with your neighbor, do not go to the altar. Remember the command of the Lord: If you offer your gift at the altar, and there remember that your brother has something against you, leave your gift there at the altar, and go, be reconciled with your brother, and then come and offer your gift. Do not bear a grudge; do not meditate deceit, so as not to humble some and exalt others; do not prefer the rich man by the first seat, and overlook the poor man, but keep equality toward all. Do not quickly accept an accusation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":700,"ref":"p700","source":"ἀπὸ ἀκοῆς μὴ κρίνῃς ποτέ· πολλοὶ γὰρ κατὰ φθόνον καὶ ἔριν κατηγοροῦσι τοῦ πλησίον· ἐὰν δὲ καὶ μετὰ πάσης ἀκριβείας εὕρῃς τὸν ἁμαρτάνοντα, μὴ εὐθέως ἐπὶ πάντων αὐτὸν ἐλέγξῃς, ἵνα μὴ περισσοτέρως δώσῃς αὐτῷ καιρὸν μηδένα αἰδεῖσθαι. Δύο γὰρ κακὰ κέκτηται τὸ ἐπὶ πάντων ἐλεγχθῆναι. Οἱ μὲν γὰρ ἐλεγχόμενοι, πεπαῤῥησιασμένως κτῶνται τὴν ἁμαρτίαν. Μέχρι γὰρ τοῦ ἐλεχθῆναι, καὶ φοβεῖται, καὶ αἰσχύνεται. Ὅτε δὲ ἐλέγχεται ἐπὶ πάντων, αἰσχυνότερος γίνεται. Οἱ δὲ ἐλεγχόμενοι μὴ φέροντες τὴν αἰσχύνην, τρέπονται ἐπὶ τὰ χείρονα. Τοιοῦτός ἐστιν ὁ Σατανᾶς. Ὑποβάλλει ποιῆσαι τὴν ἁμαρτίαν, καὶ διὰ τὴν ἁμαρτίαν ἐπιτελέσαι καὶ τὴν αἰσχύνην. Διὰ οὖν ταύτας τὰς παγίδας τοῦ ἐχθροῦ, ὁ πιστευθεὶς ποίμνην Χριστοῦ, ὀφείλει πραῢς εἶναι, καὶ μετὰ πολλῆς ἀσφαλείας ἐπιζητεῖν· καὶ ἐὰν εὕρῃ τὸν ἡμαρτηκότα, μὴ εὐθέως αὐτὸν ἐκβάλλῃ τῆς Ἐκκλησίας, ἵνα μὴ δραξάμενος αὐτὸν ὁ Σατανᾶς, ἴδιον ποιήσῃ τὸν ἄνθρωπον. Ὅταν γὰρ ἐκβληθῇ ἄνθρωπος τῆς Ἐκκλησίας, εὐθέως παραλαμβάνει αὐτὸν ὁ Σατανᾶς, καὶ ἕως ὅτε δέξηται αὐτὸν ὁ πρεσβύτερος, οὐκ ἀφίσταται ἀπ' αὐτοῦ. Ὅταν γὰρ ἀφορισθῇ ἄνθρωπος, ἔξω τῶν ὅρων τῶν Χριστιανικῶν εὑρίσκεται. Καὶ ὅσον ἂν χρόνον μένῃ ἀφωρισμένος, ἐν ἐκείνῳ τῷ κόσμῳ μετὰ τῶν Ἑλλήνων κρίνεται. Λαβὼν οὖν αὐτὸν κατὰ μόνας, ἐπιτίμησον, παρακάλεσον, νουθέτησον, οὐ μόνον ἅπαξ, ἀλλὰ καὶ δὶς καὶ τρίς. Καὶ εἰ μὲν ἐπήκουσέ σου, ἐκέρδησας αὐτοῦ τὴν ψυχὴν, καθὼς εἶπεν ἡ Γραφή· ὅτι ὁ ἐπιστρέψας ἄνθρωπον ἐκ πλάνης ὁδοῦ αὐτοῦ, σώσει ψυχὴν ἐκ θανάτου, καὶ καλύψει πλῆθος ἁμαρτιῶν.","english":"Never judge from hearsay; for many accuse their neighbor out of envy and strife. And if you find the sinner with all exactness, do not immediately reprove him before everyone, lest you give him more occasion to feel shame before no one. For to be reproved before all possesses two evils. For those who are reproved acquire their sin with boldness. For until he is reproved, he both fears and is ashamed. But when he is reproved before all, he becomes more shameless. And those who are reproved, not bearing the shame, turn to worse things. Such is Satan. He suggests committing the sin, and through the sin to bring about the shame as well. Therefore, because of these snares of the enemy, the one entrusted with the flock of Christ ought to be gentle, and to seek with great caution; and if he finds the one who has sinned, let him not immediately cast him out of the Church, lest Satan seize him and make the man his own. For when a man is cast out of the Church, Satan immediately takes him, and until the presbyter receives him, he does not depart from him. For when a man is separated, he is found outside the boundaries of Christians. And for as long as he remains separated, in that world he is judged with the Greeks. Taking him aside therefore, rebuke him, encourage him, admonish him, not only once, but also twice and three times. And if he has listened to you, you have gained his soul, as the Scripture said: that he who turns a man from the error of his way will save a soul from death, and will cover a multitude of sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":701,"ref":"p701","source":"Ἐὰν δὲ μετὰ τὰς τρεῖς νουθεσίας παρακούσῃ, καὶ μὴ διορθώσηται, ἔκκοψον αὐτὸν ἀπὸ σοῦ· καὶ τῷ τοιούτῳ μηδὲ συνεσθίετε, ἕως ἂν διορθώσηται ἑαυτόν.\n\nΤΙΤΛ. Λʹ. –Περὶ προσφυγίου, καὶ τῶν προσφευγόντων ἐν ἱεροῖς τόποις· καὶ ὅτι χρὴ τοῖς μὲν ἀνευθύνοις βοηθεῖν, τοὺς δὲ ὑπαιτίους ἀποπέμπεσθαι. «Ἐὰν ἐπίθηταί τις τῷ πλησίον αὐτοῦ ἀποκτεῖναι αὐτὸν δόλῳ, καὶ καταφεύγῃ, ἀπὸ τοῦ θυσιαστηρίου μου λήψῃ αὐτὸν θανατῶσαι.» «Μὴ παραδῷς οἰκέτην εἰς χεῖρας Δεσπότου, μήποτε καταράσηταί σε, καὶ ἀφανισθῇς.» Ἔτυχε γυναῖκά τινα τῶν ἐπιφανῶν ἐξ ἀνδρὸς οὐ πρὸ πολλοῦ τὸν βίον ἀπολιπόντος χηρεῦσαι. Ὁ δὲ τοῦ δικαστοῦ σύνεδρος ἐβιάζετο, πρὸς γάμον ἕλκων ἀπάξουσαν. Ἡ δὲ οὐκ ἔχουσα ὅπως\n\nδιαφύγῃ τὴν τυραννίδα, βουλὴν βουλεύεται οὐ τολμηρὰν μᾶλλον, ἢ συνετήν. Τῇ ἱερᾷ τραπέζῃ προσφεύγει, καὶ Θεὸν ποιεῖται προστάτην κατὰ τῆς ἐπηρείας. Τί οὖν ἔδει ποιεῖν, μὴ ὅτι τὸν μέγαν Βασίλειον, καὶ τῶν τοιούτων ἅπασι νομοθέτην, ἄλλον δέ τινα τῶν πολὺ μετ' ἐκεῖνον, ἱερέα δὲ ὅμως οὐκ ἀντιποιεῖσθαι ἔδει; Οὐ χεῖρα ὀρέγειν Θεοῦ φιλανθρωπίᾳ, καὶ νόμῳ τῷ τετιμηκότι θυσιαστήρια; οὐ πάντα δρᾶσαι καὶ παθεῖν ἐθελῆσαι πρότερον, ἤ τι βουλεύσασθαι κατ' αὐτῆς ἀπάνθρωπον; καὶ καθυβρίσαι μὲν τὴν ἱερὰν τράπεζαν, καθυβρίσαι δὲ τὴν πίστιν μεθ' ἧς ἱκέτευεν; Οὐ, φησὶν ὁ κενὸς δικαστὴς, ἀλλ' ἡττᾶσθαι χρὴ πάντας τῆς ἐμῆς δυναστείας, καὶ προδότας γενέσθαι Χριστιανοὺς τῶν οἰκείων νόμων. Ὁ μὴν ἐζήτει τὴν ἱκέτιν, ὁ δὲ εἴχετο κατὰ κράτος·","english":"If after three admonitions he disregards them and does not correct himself, cut him off from you; and do not even eat with such a person until he corrects himself.\n\nTITLE 30. — Concerning asylum, and those who take refuge in sacred places; and that one ought to help the innocent, but send away the guilty. \"If anyone lies in wait for his neighbor to kill him by treachery, and he flees, you shall take him from my altar to put him to death.\" \"Do not deliver a servant into the hands of his master, lest he curse you and you be destroyed.\" It happened that a certain woman of the prominent class was left a widow, her husband having departed this life not long before. And the assessor of the judge was forcing her, dragging her to marriage against her will. And she, having no way to escape the tyranny, devises a plan not so much bold as prudent. She flees to the sacred table, and makes God her protector against the outrage. What then ought one to do—not only Basil the Great, the lawgiver in such matters for all, but any other of those much after him, yet who was nonetheless a priest—ought he not to lend a hand in God's love for humanity, and in the law that has honored the altars? Ought he not to be willing to do and suffer all things first, rather than devise anything inhuman against her? And to insult the sacred table, and to insult the faith with which she supplicated? No, says the empty judge, but all must yield to my dominion, and Christians must become traitors to their own laws. He indeed kept seeking the suppliant, but she clung with all her strength.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":702,"ref":"p702","source":"ὁ δὲ ἐξεμαίνετο, καὶ τέλος προπέμπει τινὰς τῶν ἐπ' ἐξουσίας, τὸν τοῦ ἁγίου κοιτωνίσκον ἐξερευνήσαντας, οὐ κατὰ χρείαν μᾶλλον ἢ ἀτιμίαν. Καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ αὐτὸν παρεῖναι, καὶ ἀπολογεῖσθαι κελεύει, ὡς ἕνα τῶν κατακρίτων. Ὁ δὲ παρῆν, ὁ δὲ προὐκάθητο γέμων θυμοῦ, καὶ φρονήματος, καὶ τὰ λοιπά. Τίνος ἕνεκεν ἀγανακτεῖς, ἀγαπητὲ, ἐπειδὴ εἰς Ἐκκλησίαν κατέφυγεν ὁ πολεμήσας αὐτὴν διηνεκῶς; Διὰ τοῦτο μὲν οὖν μάλιστα δοξάζειν χρὴ τὸν Θεὸν, ὅτι ἣν αὐτὸς ἀπετείχισεν καὶ ἀπεκώλυσε καταφυγεῖν γράμμασι καὶ νόμοις, αὐτὸς διὰ τῶν ἔργων ἠκύρωσε, μαθὼν ὅπερ ἐποίησε, καὶ τὸν νόμον ἔλυσε πρῶτος αὐτὸς, δι' ὧν ἔπαθεν, καὶ γέγονε τῆς οἰκουμένης θέατρον, καὶ σιγῶν ἐντεῦθεν ἀφίησι φωνὴν ἅπασι, παραινῶν, καὶ λέγων, μὴ ποιῆτε τοιαῦτα, ἵνα μὴ πάθητε τοιαῦτα, καὶ διδάσκαλος ἀνεφάνη διὰ τῆς συμφορᾶς. Εἰ ἄγαλμα νεκρόν τε καὶ ἄψυχον ἱκανὸν σώζει τοὺς ἐπ' αὐτὸ καταφεύγοντας, δι' ἣν ἐξεικόνισται καὶ κεχαρακτήρισται μορφὴν, πόσῳ καὶ πλέον ἱερὸν Θεοῦ ἐνδιαίτημα περιέπειν καὶ σκέπειν ὀφείλει τοὺς ἐπ' αὐτὸ, καὶ τὴν ἐπ' αὐτοῦ ἐπικουρίαν ἐνθέσμως προσφεύγοντας. Οὐ γὰρ θέμις μετὰ τυραννικοῦ φρυάγματος ἐπιβαίνειν κατατολμᾷν τοῖς ἀβάτοις, καὶ χειρὶ κραταιᾷ, καὶ θρασείᾳ, καθάπερ ἐκ κόλπων, καὶ χειρὸς Κυρίου ἀποσπᾷν βιάζεσθαι τοὺς ἐπὶ τὸ σέβας ὑπεκδύσαντας· ἀλλὰ πρῶτον μὲν κἂν αἵματος μετέχοιεν οὗτοι, χρὴ τὴν τιμὴν νέμειν τῷ τιμητῷ. Ἔπειτα δὲ πειρᾶσθαι ὁσίως καὶ δικαίως παραλαβεῖν τούτους, καὶ οὐ δι' ἑαυτῶν χειρώσασθαι, ἀλλὰ μᾶλλον παρὰ τῶν εἰς τοῦτο διεσταλμένων νεοκόρων. ΤΙΤΛ. ΛΑʹ.","english":"But he was raging madly, and finally he sent some of those in authority to search the saint's little chamber, not so much out of need as out of dishonor. And not only this, but he also ordered him to be present and to defend himself, as if he were one of the condemned. And he was present, and he sat before him full of anger and arrogance and the rest. For what reason are you indignant, beloved one, because the man who fought against the Church continually has fled to the Church? For this very reason above all one must glorify God, that what he himself had walled off and prevented from taking refuge by letters and laws, he himself by his deeds has annulled, having learned what he did, and he himself first dissolved the law through what he suffered, and he has become a spectacle to the whole world, and from there, though silent, he sends forth a voice to all, exhorting and saying, Do not do such things, so that you may not suffer such things, and he has appeared as a teacher through his misfortune. If a dead and lifeless statue is sufficient to save those who flee to it, because of the form which it images and represents, how much more ought the sacred dwelling-place of God to cherish and shelter those who flee to it and who lawfully seek refuge and assistance in it. For it is not right with tyrannical pride to dare to tread upon the inviolable places, and with a strong and bold hand, as it were, to force those who have taken refuge in the sanctuary to be torn away from the bosom and hand of the Lord; but first, even if these should share in blood, one must render honor to the one honored. Then one must attempt to receive them piously and justly, and not to overpower them by themselves, but rather through the temple-keepers appointed for this. TITLE 31.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":703,"ref":"p703","source":"–Περὶ πόλεως ἀσεβείας πεπληρωμένης. «Εἶδον ἀνομίαν καὶ ἀντιλογίαν ἐν τῇ πόλει.» «Ἐν τόποις ἀσεβῶν ἀναλίσκονται ἄνθρωποι.» «Ἄνδρες ἀσεβεῖς ἐξέκαυσαν πόλιν.» «Οὐ μὴ ὑπάρξῃ ἐξηγητὴς ἔθνει παρανόμῳ.» «Ὦ πόλις αἱμάτων, ὅλη ψευδὴς, πλήρης ἀδικίας!» «Ὦ πόλις ἡ φαυλίστρια! ἡ κατοικοῦσα ἐπ' ἐλπίδι, ἡ λέγουσα ἐν τῇ καρδίᾳ αὐτῆς· Ἐγώ εἰμι, καὶ οὐκ ἔσται μετ' ἐμὲ ἔτι. Πῶς ἐγενήθη εἰς ἀφανισμὸν,\n\nνομὴ θηρίων; πᾶς ὁ διαπορευόμενος δι' αὐτῆς, συριεῖ, καὶ κινήσει τὰς χεῖρας αὐτοῦ.» «Ὦ πόλις ἐργαζομένη μάταια!» «Τὴν ὀργήν μου εἰς ἔθνος ἄνομον ἀποστελῶ.» «Ἀσεβῶν πόλις, εἰς τὸν αἰῶνα οὐ μὴ οἰκοδομηθῇς.» «Πῶς ἐγένετο πόρνη, πόλις πιστὴ Σιὼν, πλήρης κρίσεως, ἐν ᾗ δικαιοσύνη ἐκοιμήθη ἐν αὐτῇ, νῦν δὲ φονευταί.» «Ἄκουε ταῦτα ἡ τρυφερὰ, ἡ καθημένη, ἡ πεποιθυῖα, ἡ λέγουσα ἐν τῇ καρδίᾳ αὐτῆς, Ἐγώ εἰμι, καὶ οὐκ ἔσται μετ' ἐμοῦ ἔτι. Πῶς ἐγενήθη εἰς ἀφανισμόν;» «Ὦ πόλις ψευδὴς, ὅλη καταδυναστεία ἐν αὐτῇ! Ὡς ψύχει λάκκος ὕδωρ αὐτοῦ, οὕτως ψύχει κακία αὐτῆς. Ἀσέβεια καὶ ταλαιπωρία αὐτῆς ἀκουσθήσεται ἐν αὐτῇ διὰ παντός.» «Πατέρα καὶ μητέρα ἐκακολόγουν ἐν σοὶ, καὶ πρὸς τὸν προσήλυτον ἐπιστρέφονται ἐν ἀδικίαις, ὀρφανὸν καὶ χήραν κατεδυνάστευον ἐν σοὶ, καὶ τὰ ἅγιά μου ἐξουδένωσαν. Ἀνόσια ἐποίουν ἐν μέσῳ σου. Ἕκαστος εἰς τὴν γυναῖκα τοῦ πλησίον αὐτοῦ ἠνόμησαν. Δῶρα ἐλάμβανον ἐν σοὶ, ὅπως ἐκχέωσιν αἷμα, τόκον καὶ πλεονασμὸν ἐλάμβανον ἐν σοί.","english":"Concerning a city filled with impiety. \"I saw lawlessness and contradiction in the city.\" \"In places of the impious, men are destroyed.\" \"Impious men have burned a city.\" \"There shall surely be no interpreter for a lawless nation.\" \"O city of blood, wholly false, full of injustice!\" \"O city, the despiser! You who dwell in hope, who say in your heart: I am, and there shall be none after me any longer. How has she become a desolation, a prey of wild beasts? Everyone who passes through her shall hiss, and shall shake his hands.\" \"O city that works vain things!\" \"I will send my wrath against a lawless nation.\" \"O city of the impious, you shall surely not be built forever.\" \"How has the faithful city Zion become a harlot, full of judgment, in which righteousness slept within her, but now murderers.\" \"Hear these things, you luxurious one, who sit at ease, who are confident, who say in your heart: I am, and there shall be none with me any longer. How has she become a desolation?\" \"O false city, all oppression is in her! As a cistern cools its water, so her wickedness cools. Her impiety and misery shall be heard in her continually.\" \"They spoke evil of father and mother in you, and they turn toward the stranger in injustices, they oppressed the orphan and the widow in you, and they despised my holy things. They did unholy things in the midst of you. Each one committed lawlessness against his neighbor's wife. They took bribes in you, so as to shed blood; they took interest and increase in you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":704,"ref":"p704","source":"Ἐμοῦ δὲ ἐπελάθοντο, λέγει Κύριος.» Εἰσὶ πόλεις παντοδαποῖς θεάμασι θαυματοποιῶν ἀπὸ βαθέος ὄρθρου μέχρις ἑσπέρας αὐτῆς ἑστιῶσαι τὰς ὄψεις, καὶ μέντοι, καὶ μελῶν τινων κεκλασμένων καὶ διεφθαρμένων παντάπασι, πολλὴν ἀκολασίαν ταῖς ψυχαῖς ἐντικτόντων. Ὧν ἐπὶ πλεῖστον ἀκούοντες, οὐκ ἐμπίπλανται, καὶ τοὺς τοιούτους δήμους πολλοὶ μακαρίζουσιν, ὅτι τὰς κατ' ἀγορὰν ἐμπορείας, ἢ τὰς ἐκ τῶν τεχνῶν πρὸς τὸ ζῇν ἐπινοίας καταλιπόντες, διὰ ῥᾳθυμίας πάσης καὶ ἡδονῆς τὸν τεταγμένον αὐτοῖς τῆς ζωῆς χρόνον διαπερῶσιν· οὐκ εἰδότες ὅτι ὀρχήστρα εὐθηνουμένη θεάμασιν ἀκολάστοις, κοινὸν καὶ δημόσιον\n\nδιδασκαλεῖον ἀσελγείας τοῖς συγκαθημένοις ἐστὶν, καὶ τὰ παναρμόνια τῶν αὐλῶν μέλη, καὶ ᾄσματα πορνικὰ, ἐγκαθεζόμενα ταῖς τῶν ἀκουόντων ψυχαῖς, οὐδὲν ἕτερον, ἢ πάντας ἀσχημονεῖν ἀναπείθει, ἢ τὰ τῶν κιθαριστῶν αὐλητῶν κρούσματα μιμουμένους. Ἤδη τινὲς τῶν ἱππομανούντων, κατ' ὄναρ περὶ τῶν ἵππων μάχονται, ἅρματα μεταζευγνύντες, καὶ ἡνιόχους μετατιθέντες, καὶ ὅλως τῆς μεθημερινῆς ἀφροσύνης οὐδὲν ἐν ταῖς καθ' ὕπνον φαντασίαις ἀφίστανται. Ἔστιν ἰδεῖν περὶ τὰς ἀντιθέτους ἱπποδρομίας τοὺς φιλίππους τε καὶ φιλοθεάμονας· πηδῶσι, βοῶσιν, οὐρανῷ πέμπουσι κόνιν, ἡνιοχοῦσι καθήμενοι, παίουσι τὸν ἀέρα τοῖς δακτύλοις, ὡς μάστιξι, ζευγνύουσιν, μεταζευγνύουσιν, οὐδενὸς ὄντες κύριοι· ἀντιδιδόασιν ἀλλήλοις ῥᾳδίως ἡνιόχους, ἵππους, ἱπποστασίας, στρατηγούς. Καὶ ταῦτα τίνες; οἱ πένητες πολλάκις, καὶ ἄποροι, καὶ μηδ' ἂν εἰς μίαν ἡμέραν τροφῆς εὐπορήσοντες.","english":"But they forgot me, says the Lord. There are cities that feast the eyes with all kinds of spectacles of wonder-workers from deep dawn until evening itself, and moreover with certain broken and utterly corrupted melodies, implanting great licentiousness in souls. Hearing these to the greatest extent, they are not filled, and many call such peoples blessed, because, abandoning the marketplaces' commerce or the devices from crafts for living, they pass the appointed time of their life through all ease and pleasure; not knowing that a well-stocked orchestra with licentious spectacles is a common and public school of wantonness for those sitting together, and the all-harmonious melodies of pipes and whorish songs, settling in the souls of the hearers, persuade them to nothing else than that all behave shamefully, or imitate the strikes of citharists and pipers. Already some of those mad for horses fight in dreams about horses, re-yoking chariots and changing charioteers, and altogether do not abstain from the daytime folly in their visions during sleep. One can see at the opposing horse-races the horse-lovers and spectacle-lovers: they leap, they shout, they send dust to heaven, they drive chariots sitting, they strike the air with their fingers as with whips, they yoke, they re-yoke, being masters of nothing; they easily exchange with one another charioteers, horses, stables, generals. And these, who are they? Often the poor and resourceless, who would not procure food even for one day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":705,"ref":"p705","source":"Οἱ φοβούμενοι τὸν Κύριον περιμένουσι τὴν Κυριακὴν, ἵνα τὴν εὐχὴν τῷ Θεῷ ἀναπέμψωσιν, καὶ τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου ἀπολαύσωσιν. Οἱ δὲ ῥᾴθυμοι περιμένουσι τὴν Κυριακὴν, ἵνα τοῦ ἔργου ἀπεχόμενοι, τοῖς κακοῖς σχολάσωσι. Καὶ ὅτι οὐ ψεύδομαι, μαρτυρεῖ τὰ πράγματα. Ἔξελθε ἐν τῇ μέσῃ εἰς ἄλλην ἡμέραν, καὶ οὐδένα εὑρίσκεις· ἔξελθε ἐν τῇ Κυριακῇ, καὶ εὑρήσεις, τοὺς μὲν κιθαρίζοντας, ἄλλους ἐπικροτοῦντας, ἑτέρους καθεζομένους, καὶ τοὺς πλησίον λοιδοροῦντας, ἄλλους παλαίοντας, καλεῖ ὁ κήρυξ εἰς τὴν ἐκκλησίαν, καὶ πάντες ὡς ὑπὸ ὄκνον προβάλλονται. Γέγονε κιθάρας ἦχος, ἢ αὐλοῦ, καὶ πάντες ὡς ὑπόπτεροι τρέχουσιν· τὰ θεάματα τῆς ἐκκλησίας ὁρῶμεν· τὸν Δεσπότην Χριστὸν ὁρῶμεν ἀνακείμενον ἐπὶ τῆς τραπέζης, τὰ Σεραφὶμ τὸν τρισάγιον ὕμνον ᾄδοντα, εὐαγγελικὰς φωνὰς, Πνεύματος ἁγίου παρουσίαν, τοὺς προφήτας κελαδοῦντας, τὸν τῶν ἀγγέλων ὕμνον τὸ Ἀλληύια, ὅλα πνευματικὰ, ὅλα σωτηρίας ἄξια, ὅλα βασιλείας πρόξενα. Ταῦτα ἀκούει ὁ ἐρχόμενος εἰς τὴν ἐκκλησίαν. Τί δὲ θεωρεῖ ὁ τρέχων εἰς τὰ θέατρα; ᾄσματα διαβολικά· γυναῖκας ὀρχουμένας. Τί γὰρ ποιεῖ ἡ ὀρχουμένη; γυμνοῖ τὴν κεφαλὴν ἀναισχύντως, ἣν παρήγγειλε Παῦλος ἀδιαλείπτως σκεπάζειν. Ἐκστρέφει τὸν τράχηλον· τὰς τρίχας ὧδε κἀκεῖ ἐκπετάζει. Ταῦτα ποιεῖ καὶ ἡ δαιμονῶσα. Ὁ δὲ κιθαρῳδὸς ὥσπερ δαίμων τῷ ξύλῳ προσμάχεται. Τοιοῦτον καὶ τὸ συμπόσιον τοῦ Ἡρώδου, καὶ εἰσελθοῦσα ὠρχήσατο Ἡρωδιὰς, καὶ τὴν κεφαλὴν Ἰωάννου τοῦ Βαπτιστοῦ ἀπέτεμεν, καὶ τὰ καταχθόνια τοῦ ᾅδου ἐκληρονόμησεν. Οἱ οὖν ἀγαπῶντες τὴν ὄρχησιν, μετ' αὐτῆς ἔχουσι τὴν μερίδα.","english":"Those who fear the Lord wait for the Lord's Day, so that they may send up prayer to God and enjoy the body and blood of the Lord. But the lazy wait for the Lord's Day, so that abstaining from work they may give themselves to evil things. And that I do not lie, the facts testify. Go out in the middle of another day, and you find no one; go out on the Lord's Day, and you will find some playing the lyre, others clapping, others sitting around, and those nearby reviling, others wrestling. The herald calls to the church, and all, as if from reluctance, put it off. There has been the sound of a lyre or a flute, and all run as if winged. We see the spectacles of the church; we see the Master Christ reclining at the table, the Seraphim singing the thrice-holy hymn, the voices of the Gospel, the presence of the Holy Spirit, the prophets making melody, the hymn of the angels, the Alleluia—all things spiritual, all things worthy of salvation, all things that procure the kingdom. These things the one who comes to the church hears. But what does the one who runs to the theaters behold? Diabolical songs; women dancing. For what does the dancing woman do? She uncovers her head shamelessly, which Paul enjoined to be covered continually. She twists her neck; she spreads her hair here and there. The demon-possessed woman does these things too. And the lyre-player, like a demon, contends with the wood. Such also was the banquet of Herod: Herodias came in and danced, and she cut off the head of John the Baptist, and inherited the regions below of Hades. Those, therefore, who love dancing have their portion with it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":706,"ref":"p706","source":"Οὐαὶ τοῖς ἐν Κυριακῇ κιθαρίζουσιν ἢ ἐργαζομένοις. Εἰς ἀνάπαυσιν μισθίων καὶ δούλων ἐδόθη. Αὕτη γὰρ ἡ ἡμέρα, ἣν ἐποίησεν ὁ Κύριος· ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ. Εἰσέρχεται μίσθιος εἰς τὴν οἰκίαν σου, καὶ ὑποτίθησι τὸν ὦμον ἐν τοῖς ἔργοις σου. Συντρίβεται ἐν ἱδρῶτι καὶ καμάτῳ, καὶ οὐ συγχωρεῖς αὐτὸν ἀναπνεῦσαι. ΤΙΤΛ. ΛΒʹ. –Περὶ πράσεως καὶ ἀγορασίας. «Φύλασσε τὰς ὁδούς σου εὐσυναλλάκτως.» «Ὁ κτώμενος, μὴ χαιρέτω, καὶ ὁ πωλῶν μὴ θρηνείτω, διότι ὁ κτώμενος πρὸς τὸν πωλοῦντα οὐ μὴ ἐπιστρέψῃ.» «Ἀναμέσον πρατοῦ καὶ ἀγοραστοῦ συντριβήσεται ἁμαρτία.» ΤΙΤΛ. ΛΓʹ– Περὶ παιδείας Θεοῦ, καὶ τῶν εὐγενῶς φερόντων. «Γνώσῃ τῇ καρδίᾳ σου, ὅτι ὡς εἴ τις παιδεύσει τὸν υἱὸν αὐτοῦ, οὕτως Κύριος ὁ Θεός σου παιδεύσει σε.» «Ἴδετε, ἴδετε, ὅτι ἐγώ εἰμι, καὶ οὐκ ἔστι Θεὸς πλὴν ἐμοῦ. Ἐγὼ ἀποκτενῶ, καὶ ζῇν ποιήσω· πατάξω, κἀγὼ ἰάσομαι.» «Κύριος θανατοῖ, καὶ ζωογονεῖ· κατάγει εἰς ᾅδου, καὶ ἀνάγει.» «Ἀναστὰς Ἰὼβ διέῤῥηξε τὰ ἱμάτια αὐτοῦ, καὶ ἐκείρατο τὴν κόμην τῆς κεφαλῆς αὐτοῦ, καὶ πεσὼν χαμαὶ προσεκύνησεν τῷ Κυρίῳ, καὶ εἶπεν αὐτός· Γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ. Ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλατο· ὡς τῷ Κυρίῳ ἔδοξεν, οὕτως καὶ ἐγένετο. Εἴη τὸ ὄνομα Κυρίου εὐλογημένον εἰς τοὺς αἰῶνας.» «Μακάριος ἄνθρωπος, ὃν ἤλεγξεν ὁ Κύριος. Νουθέτημα δὲ παντοκράτορος μὴ ἀπαναίνου. Αὐτὸς γὰρ ἀλγεῖν ποιεῖ, καὶ πάλιν ἀποκαθίστησιν· ἔπαισε, καὶ αἱ χεῖρες αὐτοῦ ἰάσονται.» «Δράξασθε παιδείας, μήποτε","english":"Woe to those who play the lyre or work on the Lord's Day. It was given for the rest of hired servants and slaves. For this is the day which the Lord made; let us rejoice and be glad in it. A hired servant enters your house, and he puts his shoulder to your works. He is worn out in sweat and toil, and you do not permit him to breathe. TITLE 32. — On selling and buying. \"Guard your ways so as to deal fairly.\" \"Let the buyer not rejoice, and let the seller not lament, because the buyer shall surely not return to the seller.\" \"Between seller and buyer sin shall be crushed.\" TITLE 33 — On the discipline of God, and those who bear it nobly. \"You shall know in your heart that, as a man disciplines his son, so the Lord your God will discipline you.\" \"See, see that I am, and there is no God besides me. I kill, and I make alive; I strike, and I will heal.\" \"The Lord puts to death, and makes alive; he brings down to Hades, and brings up.\" \"Job arose and tore his garments, and shaved the hair of his head, and falling to the ground he worshiped the Lord, and he said: Naked I came out from my mother's womb, and naked I shall depart there. The Lord gave, the Lord has taken away; as it seemed good to the Lord, so it has come to pass. May the name of the Lord be blessed forever.\" \"Blessed is the man whom the Lord has reproved. And do not refuse the admonition of the Almighty. For he himself makes one suffer, and again restores; he struck, and his hands will heal.\" \"Seize discipline, lest at any time","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":707,"ref":"p707","source":"ὀργισθῇ Κύριος, καὶ ἀπολεῖσθε.» «Ἡ παιδεία σου ἀνορθῶσαι με εἰς τέλος, καὶ ἡ παιδεία σου.» «Ὀργὴ ἐν τῷ θυμῷ αὐτοῦ, καὶ ζωὴ ἐν τῷ θελήματι αὐτοῦ.» «Ἐν ἐλεγμοῖς ὑπὲρ ἀνομίας ἐπαίδευσας ἄνθρωπον.» «Μακάριος ἄνθρωπος, ὃν ἂν παιδεύσῃς, Κύριε.» «Παιδεύων ἐπαίδευσέ με ὁ Κύριος, καὶ θανάτῳ οὐ παρέδωκέ με.» «Ἀγαθόν μοι, ὅτι ἐταπείνωσάς με, ὅπως ἂν μάθω τὰ δικαιώματά σου.» «Υἱὲ, μὴ ὀλιγόρει παιδείας Κυρίου, μηδὲ ἐκλύου ὑπ' αὐτοῦ ἐλεγχόμενος. Ὃν γὰρ ἀγαπᾷ Κύριος, παιδεύει· μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται.» «Ὁ δεχόμενος παιδείαν, ἐν ἀγαθοῖς ἔσται.» «Φοβεῖσθέ με, καὶ δέξασθε παιδείαν, καὶ οὐ μὴ ἐξολοθρευθῆτε ἐξ ὀφθαλμῶν τῆς γῆς.» «Ὅταν ὀργὴ θυμοῦ μου γένηται, πάλιν ἰάσομαι.» «Ἡ παιδεία Κυρίου ἀνοίγει μου τὰ ὦτα.» «Δι' ἁμαρτίαν βραχύ τι ἐλύπησα αὐτὸν, καὶ ἐπάταξα αὐτὸν, καὶ ἀπέστρεψα τὸ πρόσωπόν μου ἀπ' αὐτοῦ· καὶ ἐλυπήθη, καὶ ἐπορεύθη στυγνὸς ἐν τοῖς ὁδοῖς τῆς καρδίας αὐτοῦ. Τὰς ὁδοὺς αὐτοῦ ἑώρακα, καὶ ἰασάμην αὐτὸν, καὶ παρεκάλεσα αὐτὸν, καὶ ἔδωκα αὐτῷ παράκλησιν ἀληθινήν.» «Ἰδοὺ πεπρακά σε, οὐχ ἕνεκεν ἀργυρίου· ἐξειλάμην δέ σε ἐκ καμίνου πτωχείας ἕνεκεν ἐμοῦ.» «Ἐν πόνῳ καὶ μάστιγι παιδεύθητι Ἱερουσαλὴμ, μήποτε ἀποστῇ ἡ ψυχή μου ἀπὸ σοῦ·","english":"the Lord will be angry, and you will perish. Your discipline will restore me completely, and your discipline. Anger is in his wrath, and life is in his will. In reproofs for lawlessness you disciplined man. Blessed is the man whom you discipline, O Lord. Disciplining, the Lord disciplined me, and he did not hand me over to death. It is good for me that you humbled me, so that I might learn your statutes. Son, do not make light of the Lord's discipline, nor grow weary when you are reproved by him. For whom the Lord loves he disciplines; and he scourges every son whom he receives. The one who accepts discipline will be among good things. Fear me, and accept discipline, and you shall certainly not be destroyed from the eyes of the earth. When the anger of my wrath comes, I will heal again. The Lord's discipline opens my ears. Because of sin I grieved him a little, and I struck him, and I turned my face away from him; and he was grieved, and he walked sullenly in the ways of his heart. I have seen his ways, and I healed him, and I comforted him, and I gave him true comfort. Behold, I have sold you, not for silver's sake; but I rescued you from the furnace of poverty for my sake. In pain and scourging be disciplined, Jerusalem, lest my soul depart from you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":708,"ref":"p708","source":"μὴ ποιήσω σε ἄβατον γῆν, ἥ τις οὐ κατοικηθήσεται.» «Παίδευσον ἡμᾶς, Κύριε, πλὴν ἐν κρίσει, καὶ μὴ ἐν θυμῷ, ἵνα μὴ ὀλίγους ἡμᾶς ποιήσῃς.» «Τεκνία, μακροθυμήσατε ἐπὶ τῇ ἐπελθούσῃ ὑμῖν ὀργῇ.» «Φείδῃ πάντων, ὅτι σά ἐστι, Δέσποτα φιλόψυχε.» «Καὶ διὰ τοῦτο τοὺς παραπίπτοντας κατ' ὀλίγον ἐλέγχεις, καὶ ἐν οἷς ἁμαρτάνουσιν, ὑπομιμνήσκων νουθετεῖς, ἵνα ἀπαλλαγέντες τῆς κακίας αὐτῶν, πιστεύσωσιν ἐπὶ σὲ, Κύριε. Παιδεύων ἡμᾶς, τοὺς ἐχθροὺς ἡμῶν ἐν μυριότητι μαστιγοῖς, ἵνα σου τὴν ἀγαθότητα μεριμνήσωμεν κρίνοντες· κρινόμενοι δὲ προσδοκῶμεν ἔλεος.» «Ἔλεος Κυρίου ἐπὶ πᾶσαν σάρκα, ἐλέγχων, καὶ παιδεύων, καὶ διδάσκων, καὶ ἐπιστρέφων ὡς ποιμὴν τὸ ποίμνιον αὐτοῦ, καὶ τοὺς ἐκδεχομένους παιδείαν ἐλεεῖ.» «Ὁ φοβούμενος παιδείαν, ἐκδέξεται παιδείαν.» «Ἔλεος καὶ ὀργὴ παρ' αὐτῷ κατὰ τὸ πολὺ ἔλεος αὐτοῦ, οὕτως καὶ ὁ ἔλεγχος αὐτοῦ ἐστιν.» «Υἱὲ, μὴ ὀλιγώρει παιδείας Κυρίου, μηδὲ ἐκλύου ὑπ' αὐτοῦ ἐλεγχόμενος. Ὃν γὰρ ἀγαπᾷ Κύριος, παιδεύει. Μαστιγοῖ δὲ πάντα τὸν υἱὸν ὃν παραδέχεται· εἰς παιδείαν ὑπομένετε· ὡς υἱοῖς ὑμῖν προσφέρεται ὁ Θεός. Τίς γάρ ἐστιν υἱὸς, ὃν οὐ παιδεύει πατήρ; εἰ δὲ χωρίς ἐστε παιδείας, ἄρα νόθοι ἐστὲ, καὶ οὐχ υἱοί, Εἶτα τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας εἴχομεν παιδευτὰς, καὶ ἐνετρεπόμεθα, οὐ πολλῷ μᾶλλον ὑποταγησόμεθα τῷ πατρὶ τῶν πνευμάτων, καὶ ζήσομεν; οἱ μὲν γὰρ πρὸς ὀλίγας ἡμέρας κατὰ τὸ δοκοῦν αὐτοῖς ἐπαίδευον, ὁ δὲ ἐπὶ τὸ συμφέρον, ἐπὶ τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ. Πᾶσα δὲ παιδεία, πρὸς μὲν τὸ παρὸν, οὐ δοκεῖ χαρᾶς εἶναι, ἀλλὰ λύπης·","english":"Should I make you a desolate land, which will not be inhabited?\" \"Discipline us, Lord, but in judgment, and not in wrath, lest you make us few.\" \"Children, be patient under the wrath that has come upon you.\" \"You spare all things, because they are yours, O Master who loves souls.\" \"And for this reason you reprove those who fall little by little, and in the things wherein they sin, you admonish and warn them, so that, having been delivered from their wickedness, they may believe in you, O Lord. When you discipline us, you scourge our enemies in secret, so that we may take thought for your goodness when we judge; and being judged, we hope for mercy.\" \"The mercy of the Lord is upon all flesh, reproving, and disciplining, and teaching, and turning back his flock like a shepherd, and he has mercy on those who await discipline.\" \"He who fears discipline will receive discipline.\" \"Mercy and wrath are with him; according to the greatness of his mercy, so also is his reproof.\" \"Son, do not make light of the discipline of the Lord, nor lose heart when you are reproved by him. For whom the Lord loves, he disciplines. He scourges every son whom he receives; endure for discipline; God deals with you as with sons. For what son is there whom a father does not discipline? But if you are without discipline, then you are illegitimate, and not sons. Furthermore, we had fathers of our flesh as disciplinarians, and we respected them; shall we not much more be subject to the Father of spirits, and live? For they disciplined us for a few days as seemed good to them, but he for our benefit, that we may share in his holiness. Now all discipline, for the present, does not seem to be a matter of joy, but of grief.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":709,"ref":"p709","source":"ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι' αὐτῆς γεγυμνασμένοις ἀποδίδωσι δικαιοσύνης.» Τὸ συμφέρον ἑκάστῳ ὁ ἀγαθὸς Δεσπότης ἐπάγει. Πλοῦτον μὲν γὰρ ἀφαιρεῖται παρὰ τῶν κακῶς αὐτὸν κεκτημένων, τὸ πρὸς ἀδικίαν αὐτῶν ὄργανον διαφθείρων. Νόσον ἐπάγει, ὡς λυσιτελέστερον τὸ πεπεδῆσθαι τοῖς μέλεσιν, ἢ ἀκωλύτως ἔχει τὰς πρὸς τὸ ἁμαρτάνειν ὁρμάς. Θάνατοι δὲ ἐπάγονται, τῶν ὅρων τῆς ζωῆς πληρωθέντων, οὓς ἐξ ἀρχῆς, περὶ ἕκαστον ἡμῶν τὸ συμφέρον προβλεπόμενος, ἐπήξατο. Λιμοὶ δὲ, καὶ αὐχμοὶ, καὶ ἐπομβρίαι, κοιναί τινές εἰσι πληγαὶ πόλεων καὶ ἐθνῶν, τοῦ κακοῦ τὴν ἀμετρίαν κολάζουσαι. Ὡς οὖν εὐεργέτης ἰατρὸς, κἂν πόνους, κἂν ἀλγηδόνας ἐμποιῇ τῷ σώματι, τῇ νόσῳ μάχεται, οὐχὶ τῷ κάμνοντι· οὕτω καὶ ὁ ἀγαθός ἐστι Θεὸς, ὁ τὴν σωτηρίαν πάντων διὰ μερικῶν κολάσεων διοικούμενος. Νόσοι πόλεων καὶ ἐθνῶν, ἀέρων αὐχμοὶ, καὶ ἀφορίαι γῆς, καὶ αἱ κατὰ τὸν βίον ἑκάστου τραχύτεραι περιπτώσεις, τῆς κακίας τὴν αὔξησιν ἐπικόπτουσιν. Ὥστε τὰ τοιαῦτα κακὰ παρὰ Θεοῦ γίνεται, τῶν ἀληθινῶν κακῶν τὴν γένεσιν ἐξαιροῦντα. Αἵ τε γὰρ κατὰ σῶμα κακώσεις, καὶ τὰ ἐκτὸς ἐπίπονα, πρὸς ἐποχὴν τῆς ἁμαρτίας ἐπινενόηνται. Μάθωμεν, ὅτι δι' ἐπιστροφὴν, καὶ ἀμέλειαν τὰς πληγὰς ἡμῖν","english":"But later it yields the peaceful fruit of righteousness to those who have been trained through it. The good Master brings what is beneficial to each. For he takes away wealth from those who acquired it badly, destroying the instrument of their injustice. He brings on illness, since it is more profitable for the limbs to be bound than to have their impulses to sin unimpeded. And deaths are brought on, when the limits of life have been fulfilled, which from the beginning, foreseeing what is beneficial for each of us, he fixed. And famines, and droughts, and floods are certain common plagues of cities and nations, punishing the excess of evil. Therefore, as a beneficent physician, even if he produces toils or pains in the body, fights against the disease, not against the one who is sick; so also is the good God, who administers the salvation of all through partial chastisements. Diseases of cities and nations, droughts of the air, and barrenness of the earth, and the harsher circumstances of each person's life, cut off the growth of wickedness. So that such evils come from God, removing the generation of the true evils. For both bodily afflictions and external hardships have been devised for the restraint of sin. Let us learn that through conversion and negligence he brings the blows upon us","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":710,"ref":"p710","source":"ὁ Θεὸς ἐνίησιν, οὐκ ἐκτρίψαι ζητῶν, ἀλλ' ἐπανορθῶσαι σπουδάζων, κατὰ τοὺς χρηστοὺς τῶν πατέρων καὶ εἰς ἀμελεῖς τῶν τέκνων, οἳ θυμοῦνται κατὰ τῶν νέων, καὶ διανίστανται, οὐ κακόν τι δοῦναι σπουδάζοντες, ἀλλ' ἐκ τῆς νηπιώδους ὀλιγωρίας, καὶ τῶν τῆς νεότητος ἁμαρτιῶν εἰς ἐπιμέλειαν ἀνάγοντες. Πατάσσεται σὰρξ, ἵνα ἰαθῇ ἡ ψυχή. Θανατοῦται δὲ ἡ ἁμαρτία, ἵνα ζήσῃ δικαιοσύνῃ. Ἄνω νεύωμεν, ἀδελφοὶ, ἐν παντὶ καιρῷ, καὶ περιστάσει πάσῃ προβαλλώμεθα τὴν καλὴν ἐλπίδα, μήτε ἐν ταῖς λύπαις ἀποβάλλωμεν τὸν φόβον, μήτε ἐν τοῖς λυπηροῖς τὸ εὔελπι. Μνησθῶμεν καὶ ἐν εὐδίᾳ τῆς ζάλης, καὶ ἐν χειμῶνι τοῦ κυβερνήτου· μὴ ταῖς θλίψεσιν ἐκκακήσωμεν, μηδὲ γενώμεθα δοῦλοι κακοὶ, ἀγαθύνοντι μὲν ἐξομολογούμενοι τῷ Δεσπότῃ, καὶ παιδεύοντι δὲ μὴ προσιέμενοι· καίτοι ποτὲ κρείσσων ὑγείας νόσος, καὶ ὑπόμνησις ἀνέσεως, καὶ ἐπίσκεψις ἀμελείας, καὶ ἐπιστροφὴ συγχωρήσεως. Σωφρόνων ἀνδρῶν οἵτινες παιδεύονται ταῖς συμφοραῖς, καὶ ὡς χρυσὸς πυρὶ καθαιρόμενοι λέγουσιν, ἀγαθόν μοι ὅτι ἐταπείνωσάς με· ὡς τικτούσης τῆς ταπεινώσεως τὸ γινώσκειν τὰ δικαιώματα· καὶ τὸν εὐεργέτην οἰκειοῦνται διὰ τῆς θλίψεως. Ἐπειδὴ Κάμνουσα ψυχὴ ἐγγύς ἐστι Θεοῦ.» Πάντ' εὐχαρίστως τὰ ἐκ Θεοῦ δέχεσθαι χρή. Ὄντως πληγὴ τοῖς εὐφρονοῦσιν παίδευμα γίνεται, καὶ κρείττων εὐημερίας πολλάκις κακοπάθεια. Οὐδὲν τοῦ πάσχειν εὐεργετικώτερον. Τῶν προσδοκωμένων ἡ θλίψις ἄνθος ἐστί. Διὰ οὖν τὸν καρπὸν, καὶ τὸ ἄνθος δρεψώμεθα. Πρὸς ὀργὴν οὐδὲν, πάντα δὲ πρὸς τὸ συμφέρον πραγματεύεται καὶ ποιεῖ περὶ ἡμᾶς ὁ Θεός.","english":"God instills this, not seeking to destroy but striving to correct, just as the good fathers do even toward the negligent among their children—fathers who are angered at the young and rise up against them, not striving to do them some harm, but leading them out of childish carelessness and the sins of youth into carefulness. The flesh is struck so that the soul may be healed. And sin is put to death so that righteousness may live. Let us look upward, brothers, at every time, and in every circumstance let us set before ourselves the good hope; let us not cast away fear in times of grief, nor good hope in things that cause pain. Let us remember the storm even in fair weather, and the pilot in the winter. Let us not grow faint in afflictions, nor become wicked servants, confessing to the Master when he is kind but not accepting it when he disciplines—although sometimes sickness is better than health, and a reminder better than ease, and a visitation better than negligence, and a turning back better than forgiveness. It belongs to prudent men, who are disciplined by misfortunes and purified like gold by fire, to say, \"It is good for me that you humbled me,\" since humiliation gives birth to the knowledge of your statutes; and through affliction they make the Benefactor their own. For \"a soul in travail is near to God.\" One must receive all things from God with thanksgiving. Truly, a blow becomes instruction to those who are of sound mind, and often hardship is better than prosperity. Nothing is more beneficial than suffering. Affliction is the flower of the things hoped for. Therefore, for the sake of the fruit, let us also pluck the flower. God does nothing for anger, but works and does all things for our benefit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":711,"ref":"p711","source":"Τὰ ἐν τῷ παρόντι βίῳ ἐπαγόμενα ἡμῖν παρὰ Θεοῦ κολαστήρια, τῶν ἐκεῖσε βασάνων ὑποτέμνεται μέρος οὐ μικρόν. Ὑπὲρ ὧν ἂν πάθωμεν κακῶς, ἢ ἁμαρτήματα διαλυόμεθα, ἢ λαμπροτέρους λαμβάνομεν τοὺς στεφάνους, ἂν μὴ ἁμαρτήματα τοιαῦτα ἔχωμεν. Ἡ ἐντεῦθεν γινομένη παιδαγωγία, τὴν μετὰ ταῦτα κρίσιν ἐπικουφίζει, καίτοι οὐδὲ τὸ κολάζεσθαι κακὸν, ἀλλὰ τὸ ἄξιον γενέσθαι κολάσεως. Μηδὲν τῶν συμβαινόντων χωρὶς ἂν γενέσθαι Θεοῦ πεπεῖσθαι χρή· εἶναι δὲ ἀγαθὰ παρ' αὐτοῦ πάντα κἂν ἀλγεινὰ ᾖ. Σὺ χρηστὸς, ἀλλ' ἡμεῖς ἠνομήσαμεν. Σὺ μακρόθυμος, ἀλλ' ἡμεῖς πληγῶν ἄξιοι. Γινώσκομέν σου τὴν ἀγαθότητα, καίπερ ἀσυνετοῦντες. Ὀλίγα ὧν ἡμάρτομεν, μεμαστιγώμεθα. Σὺ φοβερὸς εἶ, καὶ τίς ἀντιστήσεταί σοι; Τρόμος λήψεται ἀπὸ σοῦ ὄρη, τίς ἀντερίσει; Ἐὰν κλείσῃς τὸν οὐρανὸν, τίς ἀνάξει; καὶ ἐὰν λύσῃς τοὺς καταῤῥάκτας, τίς συνέξει; κοῦφον ἐν ὀφθαλμοῖς σου πτωχεῦσαι ἢ πλουτίσαι, ζωῶσαι καὶ θανατῶσαι, καὶ τὸ θέλημά σου πρᾶξίς ἐστι συντετελεσμένη. Σὺ ὠργίσθης, καὶ ἡμεῖς ἡμάρτομεν, λέγει τις τῶν πάλαι ἀνθομολογούμενος. Ἐμοὶ δὲ καὶ τὸ ἐναντίον καιρὸς εἰπεῖν· ἡμεῖς ἡμάρτομεν καὶ σὺ ὠργίσθης. Διὰ τοῦτο ἐγενήθημεν ὄνειδος τοῖς γείτοσιν ἡμῶν. Ἀπέστρεψας τὸ πρόσωπόν σου, καὶ ἀτιμίας ἐπλήσθημεν. Ἀλλὰ κόπασον, Κύριε, ἄνες, Κύριε, ἱλάσθητι, Κύριε. Μὴ παραδῷς ἡμᾶς εἰς τέλος διὰ τὰς ἀνομίας ἡμῶν, μηδὲ διὰ τῶν ἡμετέρων παιδεύσῃς ἄλλους μαστίγων, ἐνὸν ἡμᾶς διὰ τῆς ἑτέρων βασάνου σωφρονισθῆναι. Τίνων τούτων; Ἐθνῶν, τῶν οὐ γινωσκόντων σε, καὶ βασιλειῶν, αἳ τῷ σῷ κράτει οὐχ ὑπετάγησαν.","english":"The chastisements brought upon us by God in the present life cut off no small part of the torments there. For whatever evils we suffer, either our sins are dissolved, or we receive brighter crowns, if we do not have such sins. The discipline that comes from this lightens the judgment that follows, although it is not the being punished that is evil, but the becoming worthy of punishment. One must be persuaded that none of the things that happen would come to be without God, and that all things are good from him, even if they are painful. You are good, but we have acted lawlessly. You are long-suffering, but we are worthy of blows. We know your goodness, though we are without understanding. We have been scourged for a few of the things we sinned. You are fearful, and who will withstand you? Trembling will seize the mountains from you; who will strive against you? If you shut the heaven, who will open it? And if you loose the cataracts, who will hold them together? It is a light thing in your eyes to make poor or to make rich, to give life and to put to death, and your will is a completed deed. You were angered, and we sinned, says one of old making confession. But for me it is time to say the opposite: we sinned, and you were angered. Therefore we have become a reproach to our neighbors. You turned away your face, and we were filled with dishonor. But cease, Lord; relent, Lord; be propitiated, Lord. Do not hand us over to the end because of our lawless deeds, nor discipline others with scourges because of our deeds, when it is possible for us to be brought to our senses through the torment of others. Of whom these? Of the nations that do not know you, and of kingdoms that have not been subjected to your dominion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":712,"ref":"p712","source":"Ἡμεῖς δὲ λαός σου, Κύριε, καὶ ῥάβδος κληρονομίας σου· διὰ τοῦτο παίδευσον ἡμᾶς, πλὴν ἐν χρηστότητι, καὶ μὴ ἐν θυμῷ σου, ἵνα μὴ ὀλιγοστοὺς ποιήσῃς ἡμᾶς, καὶ παρὰ πάντας τοὺς κατοικοῦντας τὴν γῆν ἐξουθένημα. Οἶδα στιλβομένην ῥομφαίαν, καὶ μεθύουσαν μάχαιραν ἐν τῷ οὐρανῷ, σφάζειν, καὶ ἐξουθενεῖν, καὶ ἀτεκνοῦν. Οἶδα ὡς ἄρκτον ἀπορουμένην τὸν ἀπαθῆ, καὶ ὡς πάρδαλιν ἀπαντῶντα κατὰ τὴν ὁδὸν Ἀσσυρίων· οἶδα ἐκτιναγμὸν, καὶ ἀνατιναγμὸν, καὶ βλασμὸν, καρδίας θραυσμὸν, καὶ παράλυσιν γονάτων, τοιαῦτα ὄντα τὰ τῶν ἀσεβῶν ἐπιτίμια, ὡς βέλτιον εἶναι νῦν παιδευθῆναι, καὶ καθαρθῆναι, ἢ τῇ ἐκεῖθεν βασάνῳ παραπεμφθῆναι. Τοὺς οἰκείους αὐτῷ καὶ προσφιλεῖς, ἐντεῦθεν ἤδη κατὰ τόνδε τὸν βίον, μετέρχεται παιδεύων ὁ Θεὸς, ἐν οἷς δ' ἄν ποτε δεηθεῖεν κολάσεως, ὡς ἂν διὰ τῆς προσκαίρου παιδείας τὴν αἰώνιον ἐν τῇ καθόλου κρίσει διαδράναι\n\nδυνηθεῖεν κόλασιν. Οὐ τὸ παθεῖν τι τῶν τραχυτέρων δεινὸν, ἀλλὰ τὸ δικαίως παθεῖν. Οὐκ ἀμυνόμενος, ἀλλὰ ἰατρικῶς, καὶ πρὸς ὑγείαν ψυχῆς, ἐπάγει τὰς θλίψεις ὁ Θεός. Ὁ δημιουργήσας τὸν κόσμον Θεὸς, προνοούμενος αὐτοῦ πάντα πρὸς λυσιτέλειαν ποιεῖ, κἂν ἤδη σκυθρωπὰ τὰ ἐπιφερόμενα τυγχάνῃ. Εἰ καὶ πικρὰ, καὶ ἐπίπονος ἡ ὀργὴ τοῦ Θεοῦ, ἀλλά γε θεραπευτικὴ οὖσα, εἰς ἀγαθὸν τοὺς πειρασθέντας αὐτῆς ἀναβιβάζει. Ὅντινα βούλεται σῶσαι ὁ Θεὸς, φοβήσει αὐτὸν, τινάξει αὐτὸν ποικίλως, λυπήσει αὐτὸν, ὅπως μὴ ἔχοι καιρὸν διεγείρεσθαι πρὸς ὑπερηφανίαν, καὶ τοῖς ἑτέρων πάθεσιν ἄνθρωποι διδάσκωνται σωφρονεῖν.","english":"But we are your people, O Lord, and the rod of your inheritance; therefore discipline us, but in kindness, and not in your wrath, lest you make us few, and a contempt before all who dwell on the earth. I know the flashing sword, and the sword drunk in heaven, to slay, and to despise, and to make childless. I know the impassive one as a bear at a loss, and as a leopard meeting us on the road of the Assyrians; I know shaking out, and shaking up, and a swelling, a breaking of the heart, and a paralysis of the knees—such are the penalties of the impious, so that it is better to be disciplined now, and purified, than to be sent away to the torment there. God visits those who are his own and dear to him, disciplining them from here already in this life, in whatever things they might ever need chastisement, so that through temporary discipline they might be able to escape the eternal punishment in the universal judgment. It is not the suffering of something harsher that is terrible, but suffering justly. Not in vengeance, but medicinally, and for the health of the soul, does God bring on afflictions. God, who created the world, in his providence does all things for advantage, even if the things brought upon us happen to be grim. Even if the wrath of God is bitter and painful, yet being therapeutic, it raises up those who have experienced it to good. Whomever God wishes to save, he will frighten, he will shake him in various ways, he will grieve him, so that he may not have occasion to be stirred up to pride, and so that people may learn self-control from the passions of others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":713,"ref":"p713","source":"Μακαρία φύσις, ἡ ἐπὶ παντὶ χαίρουσα, καὶ μηδενὶ δυσαρεστοῦσα τὸ παράπαν, ἀλλ' εὐαρεστοῦσα τοῖς γενομένοις, ὡς καλῶς καὶ συμφερόντως γενομένοις. ΤΙΤΛ. ΛΔʹ. –Περὶ παιδείας Θεοῦ, καὶ μὴ δεχομένων αὐτήν· καὶ ὅτι οἱ μὴ σωφρονιζόμενοι ἐνταῦθα, τῇ αἰωνίᾳ κολάσει παραπέμπονται. «Ἐπάταξα ὑμᾶς ἐν ἀφορίᾳ, καὶ ἐν ἀνεμοφθορίᾳ, καὶ ἐν χαλάζῃ, πάντα τὰ ἔργα τῶν χειρῶν ὑμῶν, καὶ οὐκ ἐπεστρέψατε πρός με, λέγει Κύριος.» «Κύριε, οἱ ὀφθαλμοί σου εἰς πίστιν. Ἐμαστίγωσας αὐτοὺς, καὶ οὐκ ἐπόνεσαν. Συνετέλεσας αὐτοὺς, καὶ οὐκ ἠθέλησαν ἐπιστραφῆναι.» «Μάτην ἐπάταξα τὰ τέκνα ὑμῶν, παιδείαν οὐκ ἐδέξασθε.» Μὴ ποίει τὰ τῶν ἀνοήτων παίδων, ἄνθρωπε, οἱ παρὰ διδασκάλων ἐπιτιμηθέντες, δέλτους ἐκείνων καταῤῥηγνύουσι· πατρὸς δὲ δι' ὠφέλειαν τὴν τροφὴν ὑπερτιθεμένου, τὴν ἐσθῆτα κατασπαράσσουσιν, ἢ τὸ τῆς μητρὸς πρόσωπον καταξαίνουσιν. Οὐδεὶς ἀθυμῶν στεφανοῦται· οὐδεὶς στυγνάζων, τρόπαιον ἵστησιν. Μὴ σκυθρωπάσῃς θεραπευόμενος· ἄτοπον μὴ χαίρειν ἐπὶ ὑγείᾳ ψυχῆς. Οὐ πληγῆναι χαλεπὸν, ἀλλὰ μὴ σωφρονίζεσθαι τῇ πληγῇ χαλεπώτερον. Τὸ μηδὲν τοὺς ἁμαρτάνοντας ἐνταῦθα παθεῖν, ἐφόδιον γίνεται μείζονος τῆς ἐκεῖσε τιμωρίας. Καὶ τοῦτο δηλῶν ὁ Παῦλος ἔλεγεν· Νῦν δὲ κρινόμενοι ὑπὸ Κυρίου, παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. Τὰ μὲν γὰρ ἐνταῦθα, νουθεσίας· τὰ δὲ ἐκεῖσε, τιμωρίας ἐστίν. Οἱ πολλὰ πταίοντες, καὶ μὴ κολαζόμενοι, φοβεῖσθαι, καὶ δεδοικέναι ὀφείλουσιν. Αὔξεται γὰρ αὐτοῖς τὰ τῆς τιμωρίας διὰ τῆς ἀτιμωρησίας. Ὅταν εὐημερίας ἀπολαύωμεν ἐν πονηρίᾳ ζῶντες, τότε μάλιστα ἀλγῶμεν.","english":"Blessed is the nature that rejoices in all things and is displeased with nothing at all, but is well pleased with what has come to be, as having come to be well and profitably. TITLE 34. — On the discipline of God, and those who do not accept it; and that those who are not corrected here are handed over to eternal punishment. \"I struck you with blight, and with blasting, and with hail, all the works of your hands, and you did not turn to me, says the Lord.\" \"O Lord, your eyes are for faith. You scourged them, and they did not grieve. You consumed them, and they did not wish to turn back.\" \"In vain I struck your children; you did not receive discipline.\" Do not do the things of foolish children, O man—those who, when rebuked by their teachers, tear up their tablets; or when their father for their benefit withholds their food, they tear their clothing to pieces, or scratch their mother's face. No one who is disheartened is crowned; no one who is sullen sets up a trophy. Do not be gloomy while being healed; it is absurd not to rejoice at the health of the soul. It is not grievous to be struck, but not to be corrected by the stroke is more grievous. That those who sin suffer nothing here becomes a provision for a greater punishment there. And declaring this, Paul said: But now, being judged by the Lord, we are disciplined, so that we may not be condemned with the world. For the things here are for admonition; the things there are for punishment. Those who stumble much and are not punished ought to fear and be afraid. For their punishment is increased through their impunity. When we enjoy prosperity while living in wickedness, then especially do we grieve.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":714,"ref":"p714","source":"Ἀεὶ μὲν γὰρ ἁμαρτάνοντες δεδοικέναι χρὴ, καὶ μάλιστα δὲ ὅταν μηδὲν πάσχωμεν δεινόν. Ὅτε μὲν γὰρ κατὰ μέρος ἀπαιτεῖ τὰς τιμωρίας ὁ Θεὸς, κούφην ἡμῖν ποιεῖ τὴν ὑπὲρ τούτων ἔκτισιν. Οἱ τελείως δυσκάθαρτοι, εὔξασθε ἂν κολασθῆναι μᾶλλον, ἢ ἀφεθῆναι. Ἡ μὲν γὰρ ἄφεσις αὐτοὺς, ὥσπερ ἀνερμάτιστα πλοῖα, ῥᾷστα ἀνατρέψει, ἡ δὲ κόλασις ἐπανορθώσεται. Ἱκετεύωμεν οὖν τὸν Θεὸν, οἱ συνειδήσει τῶν οἰκείων ἁμαρτημάτων ἐλεγχόμενοι, κολάσαι μᾶλλον ἡμᾶς, ἢ παρεῖναι. ΤΙΤΛ. ΛΕʹ. –Περὶ παιδείας Θεοῦ, κατὰ δοκιμὴν, καὶ πεῖραν γενομένης. «Ἐγένετο μετὰ τὰ ῥήματα ταῦτα, ὁ Θεὸς ἐπείραζε τὸν Ἀβραὰμ, καὶ εἶπεν αὐτῷ· Ἀβραὰμ, Ἀβραάμ. Καὶ εἶπεν· Ἰδοὺ ἐγώ. Καὶ εἶπεν· Λάβε τὸν υἱόν σου τὸν ἀγαπητὸν, ὃν ἠγάπησας, τὸν Ἰσαὰκ, καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν, καὶ ἀνένεγκαι αὐτὸν εἰς ὁλοκάρπωσιν ἐφ' ἓν τῶν ὀρέων, ὧν ἄν σοι εἴπω.» «Μνήσθητι πᾶσαν τὴν ὁδὸν, ἣν ἤγαγέ σε Κύριος ὁ Θεός σου ἐν τῇ ἐρήμῳ, ὅπως ἂν κακώσῃ σε, καὶ πειράσῃ σε, καὶ διαγνῷ τὰ ἐν τῇ καρδίᾳ σου, εἰ φυλάξῃ τὰς ἐντολὰς αὐτοῦ, ἢ οὔ. Καὶ ἐκάκωσέν σε, καὶ ἐλιμαγχόνησέν σε, καὶ ἐψώμισέν σε τὸ μάννα, ὃ οὐκ ᾔδεισαν οἱ πατέρες σου, ἵνα ἀναγγείλῃ σοι, ὅτι οὐκ ἐπὶ ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ' ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος αὐτοῦ ζήσεται ἄνθρωπος.» «Πειράζει Κύριος ὁ Θεὸς ὑμᾶς, εἰδέναι εἰ ἀγαπᾶτε Κύριον τὸν Θεόν.» «Μὴ ἀποποιοῦμαι τὸ κρῖμα; Οἴει δέ με ἄλλως σοι κεχρηματικέναι, ἢ ἵνα ἀναφανῇς δίκαιος;» «Ἐδοκίμασας ἡμᾶς ὁ Θεὸς, ἐπύρωσας ἡμᾶς ὡς πυροῦται τὸ ἀργύριον. Εἰσήγαγεν ἡμᾶς εἰς τὴν","english":"For we must always be afraid when we sin, and especially when we suffer nothing terrible. For when God exacts punishments in part, he makes our payment for these things light. You who are completely hard to cleanse, pray that you be punished rather than forgiven. For forgiveness will most easily overturn them like ships without ballast, but punishment will set them right. Therefore let us entreat God, we who are convicted by the conscience of our own sins, to punish us rather than to spare us. TITLE 35. — On the discipline of God, which comes about through testing and trial. \"It came to pass after these words that God tested Abraham and said to him: Abraham, Abraham. And he said: Behold, I am here. And he said: Take your beloved son, whom you have loved, Isaac, and go to the high land, and offer him up as a whole burnt offering on one of the mountains of which I shall tell you.\" \"Remember all the way that the Lord your God led you in the wilderness, so that he might afflict you and test you and know what is in your heart, whether you will keep his commandments or not. And he afflicted you and made you hungry and fed you with manna, which your fathers did not know, so that he might announce to you that man shall not live by bread alone, but by every word that proceeds through his mouth shall man live.\" \"The Lord your God tests you, to know whether you love the Lord your God.\" \"Do I reject judgment? Do you think I have spoken to you otherwise than that you might appear righteous?\" \"You tested us, O God, you refined us as silver is refined. You brought us into the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":715,"ref":"p715","source":"παγίδα, ἔθου θλίψεις ἐπὶ τῶν νώτων ἡμῶν, ἐπεβίβασας ἀνθρώπους ἐπὶ τὰς κεφαλὰς ἡμῶν. Διήλθομεν διὰ πυρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν.» «Μακάριος ἄνθρωπος ὃς ὑπομένει πειρασμὸν, ὅτι δόκιμος γενόμενος, λήψεται τὸν στέφανον, ὃν ἐπηγγείλατο ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν.» Ἀκούσας Ἀβραὰμ τὴν φωνὴν τοῦ Πλάστου, Λάβε τὸν υἱόν σου, καὶ ἐπὶ ἓν τῶν ὀρέων σφᾶξόν μοι. μετὰ πολλῆς προθυμίας τὸ ἔργον ἐπλήρου. Καὶ γὰρ τὴν σύζυγον Σάῤῥαν ἔκρυψεν, καὶ τοὺς παῖδας ἔλαθεν, καὶ μόνον τὸ παιδάριον λαβὼν, ἀνίει ἐπὶ τὸ ὄρος, μὴ ἐκκακῶν, μηδὲ ῥᾳθυμῶν. Ἐννόησον τίς ἦν ὁ μακάριος ἐκεῖνος τότε; ποῖα δὲ σπλάγχνα ἦν ἐνδεδυμένος, μόνος μόνῳ διαλεγόμενος τῷ παιδαρίῳ; Τότε γὰρ πλεῖον τὰ σπλάγχνα διαθερμαίνονται, καὶ πλεῖον τὸ φίλτρον ἐξάπτεται. Ποῖος λόγος παραστῆσαι δυνήσεται τὴν ἀνδρείαν τοῦ γέροντος; πῶς δήσας αὐτοῦ χεῖρας, καὶ πόδας ἐπάνω τῶν ξύλων ἐπέθηκεν, ὡς δὲ ἔμελλεν ἐμβάπτειν τῷ λαιμῷ τοῦ παιδίου τὸ σιδήριον, διπλῆν φωνὴν ἀφῆκεν ὁ εὔσπλαγχνος· λύσον τὸ παιδάριον. Πῶς οὐκ ἐνάρκησεν ἡ χείρ; πῶς οὐκ ἐξελύθη τὰ νεῦρα; πῶς οὐ κατέπεσε θεωρῶν τὴν ὄψιν τοῦ παιδαρίου; Ἴδετε ἀνδρείαν τοῦ γέροντος. Καὶ γὰρ ἔσφαξε τὸν υἱὸν αὐτοῦ, εἰ μὴ τῇ χειρὶ, ἀλλὰ τῇ προθυμίᾳ. Οὐ πᾶς ὁ κάμνων αἰτίαν ἔχει τῆς νόσου ἁμαρτίαν. Εἰσὶ γὰρ ὑπὲρ τοῦ δόκιμοι ἀναφανῆναι, ἢ καὶ ἄλλως συμφερόντων κακώσεσιν ὑποβαλλόμενοι. Ἐπεὶ συμπτώματα τὰ αὐτὰ ἁμαρτωλοῖς καὶ δικαίοις συμβαίνει, μὴ πάντας τοὺς περιστατικοῖς ὑποβαλλομένους ἡγούμεθα, καὶ παραλαβούσης πονηρίας ὑπομεμενηκέναι τὰ πονηρά.","english":"a snare; you laid afflictions on our backs, you brought men up over our heads. We went through fire and water, and you brought us out into refreshment. Blessed is the man who endures temptation, because when he has been proved, he will receive the crown which God promised to those who love him. When Abraham heard the voice of the Fashioner, Take your son, and sacrifice him to me on one of the mountains, with great eagerness he fulfilled the deed. For he hid it from his wife Sarah, and he escaped the notice of the servants, and taking only the child, he went up to the mountain, neither growing weary nor slackening. Consider who that blessed man was then; and what kind of heart he was clothed with, conversing alone with the child alone. For then the heart is more warmed, and affection is more kindled. What word will be able to set forth the courage of the old man? How, having bound his hands, he placed his feet upon the wood, and when he was about to plunge the knife into the child's throat, the compassionate one uttered a double cry: Release the child. How did his hand not grow numb? How did his sinews not give way? How did he not fall down when he saw the child's face? See the courage of the old man. For he sacrificed his son, if not with the hand, yet with his eagerness. Not everyone who is afflicted has sin as the cause of his sickness. For there are those who are subjected to hardships for the sake of being shown approved, or for other advantageous reasons. Since the same things happen to sinners and to the righteous, let us not think that all who are subjected to circumstances have also endured evils when wickedness has taken hold.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":716,"ref":"p716","source":"ΤΙΤΛ. Λςʹ. –Περὶ παραμονῆς· καὶ ὅτι ἡ παραμονὴ ἔργον ἀνύει. «Ῥανὶς ἐνδελεχοῦσα κοιλαίνει πέτραν.» «Τίς ἐξ ὑμῶν ἕξει φίλον, καὶ πορεύεται πρὸς αὐτὸν μεσονυκτίου, καὶ ἐρεῖ πρὸς αὐτόν· Φίλε, χρῆσόν μοι τρεῖς ἄρτους, ἐπειδὴ φίλος μοι παρεγένετο ἐξ ὁδοῦ, καὶ οὐκ ἔχω ὃ παραθήσω αὐτῷ· ἀποκριθεὶς δὲ ἔσωθεν, εἴπῃ αὐτῷ· Μή μοι κόπους πάρεχε· ἰδοὺ ἡ θύρα κέκλεισται, καὶ τὰ παιδία μου μετ' ἐμοῦ ἐστιν ἐν τῇ κοίτῃ, οὐ δύναμαι ἀναστὰς δοῦναί σοι. Λέγω ὑμῖν· εἰ καὶ οὐ δώσει αὐτῷ διὰ τὸ εἶναι αὐτοῦ φίλον, ἀλλά γε διὰ τὴν ἀναίδειαν αὐτοῦ ἀναστὰς δώσει αὐτῷ ὅσον χρῄζῃ.» «Κριτής τις ἦν ἔν τινι πόλει, τὸν Θεὸν μὴ φοβούμενος, καὶ ἄνθρωπον μὴ ἐντρεπόμενος· χήρα δὲ ἦν ἐν τῇ πόλει ἐκείνῃ, καὶ ἤρχετο πρὸς αὐτὸν λέγουσα· Ἐκδίκασόν με ἀπὸ τοῦ ἀντιδίκου μου. Καὶ οὐκ ἤθελεν ἐπὶ χρόνον. Μετὰ δὲ ταῦτα εἶπεν ἐν ἑαυτῷ· Εἰ καὶ τὸν Θεὸν οὐ φοβοῦμαι, καὶ ἄνθρωπον οὐκ ἐντρέπομαι, διά γε τὸ παρέχειν μοι κόπον τὴν χήραν ταύτην, ἐκδικήσω αὐτὴν, ἵνα μὴ εἰς τέλος ἐρχομένη ὑπωπιάζῃ με. Εἶπεν δὲ Κύριος· Ἀκούσατε τί ὁ κριτὴς τῆς ἀδικίας λέγει; ὁ δὲ Θεὸς οὐ μὴ ποιήσῃ τὴν ἐκδίκησιν τῶν ἐκλεκτῶν αὐτοῦ τῶν βοώντων πρὸς αὐτὸν ἡμέρας καὶ νυκτὸς, καὶ μακροθυμῶν ἐπ' αὐτούς; Ναὶ, λέγω ὑμῖν, ὅτι ποιήσει τὴν ἐκδίκησιν αὐτῶν ἐν τάχει.» ΤΙΤΛ. ΛΖʹ. –Περὶ πιστοῦ· καὶ ὅτι σπάνιον τὸ εὑρεῖν ἄνδρα πιστόν. «Ἄνδρα πιστὸν, ἔργον εὑρεῖν.» «Ἀνὴρ ἀξιόπιστος πολλὰ εὐλογηθήσεται.» Σπάνιον ἀληθῶς, ὁ ἅμα τῷ φρονίμῳ τὸ πιστὸν ἔχων. ΤΙΤΛ. ΛΗʹ.","english":"TITLE 36. On perseverance; and that perseverance accomplishes the work. \"A drop falling continually hollows a rock.\" \"Which of you will have a friend, and goes to him at midnight, and says to him: Friend, lend me three loaves, since a friend of mine has come to me from a journey, and I have nothing to set before him; and he answering from within says to him: Do not give me trouble; behold, the door is shut, and my children are with me in bed, I cannot rise and give to you. I tell you: even if he will not give to him because he is his friend, yet because of his shamelessness he will rise and give him as much as he needs.\" \"A certain judge was in a certain city, not fearing God, and not respecting man; and there was a widow in that city, and she kept coming to him saying: Avenge me against my adversary. And for a time he would not. But after these things he said within himself: Even if I do not fear God, and do not respect man, yet because this widow gives me trouble, I will avenge her, so that she does not come in the end and wear me out. And the Lord said: Hear what the judge of injustice says; and will not God surely work the vengeance of his elect who cry out to him day and night, and is he long-suffering toward them? Yes, I tell you, that he will work their vengeance speedily.\" TITLE 37. On a faithful man; and that it is rare to find a faithful man. \"A faithful man, it is a work to find.\" \"A man worthy of trust will be blessed in many things.\" Rare truly is the one who has faithfulness together with prudence. TITLE 38.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":717,"ref":"p717","source":"–Περὶ τῶν πεποιθότων εἰς κενὰ καὶ μάταια, καὶ εἰς τὰς τῶν ἀνθρώπων προστασίας, καὶ μὴ εἰς Θεὸν τὴν ἐλπίδα ἐχόντων. «Αἰσχύνην ὀφλήσουσιν, οἱ ἐν πόλεσι καὶ χρήμασι πεποιθότες.» «Ὄψονται δίκαιοι, καὶ φοβηθήσονται,» καὶ τὰ λοιπά. «Ὁ πεποιθὼς ἐν τῷ πλούτῳ, οὗτος πεσεῖται.» «Ὁ ἄφρων ἑαυτῷ πεποιθὼς, μίγνυται ἀνόμῳ.» «Ὅτι ἤλπισας ἐν τοῖς ἅρμασί σου, καὶ ἐν πλήθει δυνάμεώς σου, ἐξαναστήσεται ἀπώλεια τῷ λαῷ σου, καὶ πάντα τὰ τετειχισμένα σου ἀφανισθήσεται, καθὼς ἠφανίσθη ἄρχων Σαλμὰν ἐν\n\nἡμέρᾳ πολέμου, καὶ μητέρα ἐπὶ τέκνοις ἠδάφισαν.» «Ἐξεδίκησας μετὰ δυνάμεώς σου τοὺς ἀρχηγοὺς τῶν ἁμαρτωλῶν, τοὺς πεποιθότας ἐν τῇ αὐθαδείᾳ αὐτῶν.» «Οὐαὶ ὁ λέγων ἐν τῇ καρδίᾳ αὐτοῦ, Τίς με κατάξει ἐπὶ τὴν γῆν;» «Ματαία ἡ ἰσχὺς ὑμῶν ἐγενήθη, καὶ οὐκ ἠβούλεσθε ἀκούειν, ἀλλ' εἴπατε, ἐφ' ἵππων φευξόμεθα.» «Ἐπικατάρατος ἄνθρωπος, ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον, καὶ στηρίσει σάρκα βραχίονος αὐτοῦ ἐπ' αὐτόν. Καὶ ἀπὸ Κυρίου ἀποστελεῖ καρδίαν αὐτοῦ.» «Μὴ ἐξακολούθει τῇ ψυχῇ σου, καὶ τῇ ἰσχύϊ σου, καὶ μὴ εἴπῃς· Τίς με δυναστεύσει; Ὁ γὰρ Κύριος ἐκδικῶν ἐκδικήσει. Μὴ ἐπίχαιρε ἐπὶ τοῖς χρήμασί σου.» Ὁ τὸν ἐξ ἀδικίας ἠθροισμένον πλοῦτον ἑαυτῷ πρὸς ἰσχὺν καὶ τοῦ κρατεῖν ἀφορμὴν εἶναι κρίνων, ὅμοιός ἐστιν ὁ τοιοῦτος ἀῤῥώστῳ ἐν τῇ περιουσίᾳ νόσου τὴν εὐεξίαν τιθεμένῳ. Ὁ ἐλπίζων εἰς ἑαυτὸν, κίνδυνον ἔχει ὑποπεσεῖν ἐν τῇ κατάρᾳ τῇ λεγούσῃ· Ἐπικατάρατος ἄνθρωπος, ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον, καὶ στηρίσει σάρκα βραχίονος αὐτοῦ·","english":"TITLE 37. On those who have trusted in empty and vain things, and in the protections of men, and who do not have their hope in God. \"They will incur shame, those who have trusted in cities and in riches.\" \"The righteous will see, and will fear,\" and the rest. \"He who trusts in his wealth, this one will fall.\" \"The fool who trusts in himself consorts with the lawless.\" \"Because you hoped in your chariots, and in the multitude of your power, destruction will rise up against your people, and all your fortified places will be destroyed, just as the ruler Salman was destroyed in the day of war, and they dashed a mother upon her children.\" \"You took vengeance with your power on the leaders of the sinners, those who trusted in their own willfulness.\" \"Woe to the one who says in his heart, Who will bring me down to the earth?\" \"Your strength has become vain, and you were not willing to hear, but you said, We will flee upon horses.\" \"Cursed is the man who has his hope in man, and who sets the flesh of his arm upon him. And from the Lord his heart will depart.\" \"Do not follow after your soul, and your strength, and do not say: Who will have dominion over me? For the Lord will surely avenge. Do not rejoice over your riches.\" The one who judges that wealth gathered from injustice is for himself a strength and an occasion for power, such a person is like a sick man who places his well-being in the abundance of his disease. He who hopes in himself has the danger of falling under the curse that says: Cursed is the man who has his hope in man, and who sets the flesh of his arm upon him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":718,"ref":"p718","source":"τοῦ Λόγου τὸ ἐφ' ἑαυτῷ πεποιθέναι ἀπαγορεύοντος, ἑκάτερον δὲ αὐτῶν ἀποστασίαν ἀπὸ Κυρίου ὀνομάζοντος. Καὶ τὸ τέλος ἀμφοτέρων ἔσται ὡς ἀγριομυρίκη ἡ ἐν τῇ ἐρήμῳ, καὶ οὐκ ὄψονται ἀγαθά. Ὃς πορεύεται ἐπὶ χειρῶν, ἀκάθαρτος. Ἐπὶ χειρῶν δὲ πορεύεται ὁ ταῖς χερσὶν ἐπερειδόμενος, καὶ πᾶσαν ἐπ' αὐταῖς ἔχων τὴν πεποίθησιν. Οὐδεὶς τῶν μὴ ἐλπιζόντων εἰς Θεὸν λογικῆς ἐστι φύσεως, ὅτι μόνος ὁ εὔελπις, ἄνθρωπος. Ὥστε κατὰ τὰ ἐναντία, δύσελπις, οὐκ ἄνθρωπος.\n\nΣΤΟΙΧΕΙΟΝ Ρ.\n\nΤΙΤΛ. Αʹ. –Περὶ ῥεμβομένων. «Ἴδετε, ὅτι πάντες ἐκτετύφλωνται, καὶ οὐκ ἔγνωσαν φρόνησιν.\n\nΠάντες οὖν οὗτοι, κύνες ἐννεοὶ, οὐ δυνάμενοι ὑλακτεῖν. Ἐνυπνιαζόμενοι κοίτῃ, φιλοῦντες νυσταγμόν· καὶ κύνες ἀναιδεῖς, καὶ οὐκ εἰδότες πλησμονήν· καὶ εἰσὶ πονηροὶ, καὶ οὐκ εἰδότες σύνεσιν· πάντες ταῖς ὁδοῖς αὐτῶν ἐπορεύθησαν, ἕκαστος κατὰ τὸ ἑαυτοῦ πλεονέκτημα.» «Ῥεμβασμὸς ἐπιθυμίας μεταλλεύει νοῦν ἄκακον.» «Υἱὸς πεπλανημένος αἰσχύνει μητέρα αὐτοῦ.» Ἴδιον τοῦτο ἀῤῥώστημα ἀργῆς καὶ ῥᾳθύμου ψυχῆς, ἐνύπνια βλέπειν ἐγρηγορότος τοῦ σώματος. ΣΤΟΙΧΕΙΟΝ Σ.","english":"Since the Word forbids trusting in oneself, and names each of them a falling away from the Lord. And the end of both shall be like the wild myrtle in the desert, and they shall not see good things. Whoever walks on hands is unclean. But he walks on hands who leans on his hands and has all his confidence in them. None of those who do not hope in God is of rational nature, because the man of good hope alone is a man. So that, by contrast, the man of bad hope is not a man.\n\nLETTER R.\n\nTITLE 1. On those who wander. \"See, that all have been blinded, and have not known understanding.\n\nAll these, then, are dumb dogs, unable to bark. Dreaming on a bed, loving slumber; and shameless dogs, and not knowing fullness; and they are wicked, and not knowing understanding; all have gone in their own ways, each according to his own greed.\" \"The wandering of desire mines out an innocent mind.\" \"A son who has wandered shames his mother.\" This is a peculiar infirmity of a lazy and slothful soul, to see dreams while the body is awake. LETTER S.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":719,"ref":"p719","source":"ΤΙΤΛ. Αʹ. –Περὶ συμπαθείας, καὶ εὐσπλαγχνίας. «Ὁ σπλαγχνιζόμενος, ἐλεηθήσεται.» «Τίς δώσει τῇ κεφαλῇ μου ὕδωρ, καὶ τοῖς ὀφθαλμοῖς μου πηγὴν δακρύων, καὶ κλαύσομεν τὸν λαὸν τοῦτον ἡμέρας καὶ νυκτὸς, τοὺς τετραυματισμένους θυγατρὸς λαοῦ μου;» «Γίνεσθε οἰκτίρμονες, καθὼς καὶ ὁ Πατὴρ ὑμῶν οἰκτίρμων ἐστίν.» Ὁ ὑπὲρ τῆς τοῦ πλησίον σωτηρίας θερμὸν ἀποστάξας δάκρυον, ἑαυτὸν ἐξιάσατο, δι' ὃ τὸν ἀδελφὸν ἀπωδύρατο. Φέρει παραμυθίαν ὀδυνωμένοις ἡ κοινωνία τῶν στεναγμῶν. Μέγα τῷ ἀτυχοῦντι φάρμακον, ἔλεος ἀπὸ ψυχῆς εἰσφερόμενος, καὶ τὸ συναλγεῖν γνησίως πολύ τι κουφίζει τῆς συμφορᾶς. Μέγα τὸ παρὰ τῶν συναλγούντων φάρμακον. Τὸ συναλγεῖν ἱκανὸν εἰς παραμυθίαν. Τὰς συμφορὰς ἐλεεῖν, οὐ μισεῖν, προσῆκεν. Μεμαθήκαμεν, ἄνθρωποι ὄντες, ἀνθρωποπαθεῖν.\n\nΤΙΤΛ. Βʹ. –Περὶ συμμέτρου καταστάσεως.\n\n«Ἐσθίειν μέλι πολὺ οὐ καλόν.» «Μὴ γίνου δίκαιος πολὺ, καὶ μὴ σοφίζου περισσὰ, μήποτε ἐκπλαγῇς· καὶ μὴ ἀσεβήσῃς πολύ. Καὶ μὴ γίνου σκληρὸς, ἵνα μὴ","english":"TITLE 1. On compassion and tender mercy. \"He who shows mercy shall be shown mercy.\" \"Who will give water to my head, and a fountain of tears to my eyes, and we shall weep for this people day and night, for the wounded of the daughter of my people?\" \"Be merciful, as your Father also is merciful.\" He who has shed a warm tear for the salvation of his neighbor has healed himself, in that he mourned for his brother. The sharing of groans brings consolation to those in pain. A great remedy for the unfortunate is mercy poured out from the soul, and to grieve genuinely with another greatly lightens misfortune. Great is the remedy that comes from those who grieve together. To grieve together is sufficient for consolation. It is fitting to show mercy to misfortunes, not to hate them. We have learned, being human, to suffer with human feeling.\n\nTITLE 2. On a measured condition.\n\n\"To eat much honey is not good.\" \"Do not be overly righteous, and do not be excessively wise, lest you be confounded; and do not be very impious. And do not become hardened, lest","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":720,"ref":"p720","source":"ἀποθάνῃς ἐν τῷ καιρῷ σου.» «Βάρος ὑπὲρ σὲ μὴ ἄρῃς.» «Μὴ πολλοὶ διδάσκαλοι γίνεσθε, ἀδελφοὶ, εἰδότες ὅτι μεῖζον κρῖμα ληψόμεθα. Πολλὰ γὰρ πταίομεν ἅπαντες.» Μηδεὶς ἔστω πλέον ἢ καλῶς ἔχει σοφὸς, μηδὲ τοῦ νόμου νομιμώτερος, μήτε τοῦ κανόνος εὐθύτερος, μήτε τῆς ἐντολῆς ὑψηλότερος. Σοφία, καὶ τὸ γινώσκειν ἑαυτὸν, ἀλλὰ μὴ ὑπερεπαίρεσθαι, μηδὲ ταυτὸν ταῖς φωναῖς πάσχειν, αἳ παντελῶς ἐκλείπουσιν, ἐὰν ὑπερφωνῶνται δι' ἀμετρίαν. Τοῦτο εἰδότες, ἀδελφοὶ, μήτε νωθεῖς ὦμεν πρὸς τὸ καλὸν, ἀλλὰ τῷ πνεύματι ζέωμεν, μήποτε ὑπνώσωμεν κατ' ὀλίγον εἰς θάνατον, ἢ καθεύδουσιν ἡμῖν ἐπισπείρῃ τὰ πονηρὰ σπέρματα ὁ ἐχθρός· νωθεία γὰρ ὕπνου σύζυγος· μήτε δὲ διάπυροι, μηδὲ τῆς βασιλικῆς ὁδοῦ ἔξω πίπτωμεν, ἕν γέ τι πάντως πταίοντες, ἢ κέντρου δεόμενοι διὰ τὴν νωθείαν, ἢ χαλινοῦ, διὰ τὴν θερμότητα, καὶ τὸ μὴ κρημνίζεσθαι. Ἀμφοτέρων δὲ ὅσον χρήσιμόν ἐστι λαμβάνοντες, τῆς μὲν τὸ πρᾶον, τῆς δὲ τὸν ζῆλον, ἀμφοτέρων ὅσον ἐστὶ βλαβερὸν διαφύγωμεν, τῆς μὲν ὄκνον, τῆς δὲ τὸ θράσος, ἵνα μήτε τῷ ἐλλείποντι ὦμεν ἄκαρποι, μήτε τῷ περιττεύοντι κινδυνεύωμεν. Ὁμοίως γὰρ ἄχρηστα, καὶ νωθρότης ἄπρακτος, καὶ θερμότης ἀπαίδευτος· ἡ μὲν οὐκ ἐγγίζουσα τῷ καλῷ, ἡ δὲ ὑπερπίπτουσα, καὶ τοῦ δεξιοῦ ποιουμένη τι δεξιώτερον. Κρεῖσσον τὸ κατὰ δύναμιν εἰσενεγκεῖν, ἢ τὸ πᾶν ἐλλιπεῖν. Οὐ γὰρ ὁ μὴ δυνηθεὶς τὰ τοιαῦτα, ὑπεύθυνος, ἀλλ' ὁ μὴ βουλευθεὶς, ὑπαίτιος, κἀν θείοις ὁμοίως, κἀν τοῖς ἀνθρωπίνοις πράγμασιν. Οὔτε νωθρότερον εἶναι τοῦ μετρίου, καλὸν, οὐδὲ θερμότερον, ὡς ἢ δι' εὐκολίαν πᾶσι συμφέρεσθαι, ἢ δι' ἀταξίαν πάντων ἀποστατεῖν.","english":"you may die in your time.\" \"Do not take up a burden beyond yourself.\" \"Do not become many teachers, brothers, knowing that we shall receive a greater judgment. For we all stumble in many ways.\" Let no one be wiser than is right, nor more lawful than the law, nor straighter than the rule, nor higher than the commandment. Wisdom is also knowing oneself, but not being puffed up, nor suffering the same as voices, which fail entirely if they are outshouted through excess. Knowing this, brothers, let us be neither sluggish toward the good, but let us be fervent in spirit, lest we fall asleep little by little into death, or while we sleep the enemy sow evil seeds among us; for sluggishness is the companion of sleep. Nor let us be fiery, nor fall outside the royal road, stumbling in some one thing altogether, either needing a goad because of sluggishness, or a bridle because of heat, and so as not to be hurled down a cliff. Taking from both as much as is useful—from the one its gentleness, from the other its zeal—let us flee whatever is harmful in both: from the one its hesitation, from the other its rashness, so that we may be neither unfruitful through deficiency nor in danger through excess. For alike useless are both sluggishness that does nothing and heat that is undisciplined: the one does not draw near to the good, the other overshoots it and makes something more right than the right. Better to contribute according to one's ability than to fall short in everything. For it is not the one who was unable to do such things who is liable, but the one who did not resolve to; and this holds alike in divine and in human affairs. Neither to be more sluggish than the mean is good, nor more fervent, so as either through complaisance to go along with everyone, or through disorder to stand apart from everyone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":721,"ref":"p721","source":"Ὁμοίως γὰρ καὶ τὸ νῶθες ἄπρακτον, καὶ τὸ εὐκίνητον ἀκοινώνητον. Πᾶν μέτρον ἄριστον. Τοιαύτη ἡ τοῦ Χριστοῦ σοφία, μήτε ἐλλειπῶς, μήτε περιττῶς ἀγωνίζεσθαι συγχωροῦσα, πανταχοῦ δὲ τὴν συμμετρίαν φυλάττουσα. Σύμμετρος ἔστω τῆς ἀρετῆς ὁ πόνος, ἵνα μὴ ἄμετρος γένηται τῆς μεταβολῆς ὁ τρόπος.\n\nΤΙΤΛ. Γʹ. –Περὶ σοφῶν καὶ συνετῶν ἀνδρῶν· καὶ ὅτι χρὴ αὐτοὺς ἑτοίμους εἶναι εἰς ὠφέλειαν παντὶ πάντοτε.\n\n«Ἀδόλως ἔμαθον, ἀφθόνως μεταδίδωμι. Τὸ πλοῦτον αὐτῆς οὐκ ἀποκρύπτομαι.» «Πλῆθος σοφῶν, σωτηρία κόσμου.» «Κρείσσων ἄνθρωπος ἀποκρύπτων τὴν μωρίαν αὐτοῦ, ἢ ἄνθρωπος ἀποκρύπτων τὴν σοφίαν αὐτοῦ.» «Σοφία κεκρυμμένη, καὶ θησαυρὸς ἀφανὴς, τίς ὠφέλεια ἐν ἀμφοτέροις;» «Δωρεὰν ἐλάβετε, δωρεὰν δότε.» «Ἕτοιμοι πρὸς ἀπολογίαν παντὶ τῷ αἰτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος, ἀλλὰ μετὰ πραότητος καὶ φόβου, καὶ συνείδησιν ἔχοντες ἀγαθήν.» Κίνδυνος προδοσίας ἐν τῷ μὴ προχείρως ἀποδιδόναι τὰς περὶ Θεοῦ ἀποκρίσεις τοῖς ἀγαπῶσι τὸν Θεὸν Κύριον.","english":"For likewise the sluggish is inactive, and the easily moved is unsociable. Every measure is best. Such is the wisdom of Christ, permitting us to strive neither deficiently nor excessively, but everywhere preserving symmetry. Let the labor of virtue be symmetrical, so that the manner of change may not become immoderate.\n\nTITLE 3. — Concerning wise and prudent men; and that they ought to be ready for the benefit of all at all times.\n\n\"I learned without guile, I impart without envy. I do not hide her wealth.\" \"A multitude of the wise is the salvation of the world.\" \"Better is a man who hides his folly than a man who hides his wisdom.\" \"Hidden wisdom and an unseen treasure, what benefit is in both?\" \"Freely you received, freely give.\" \"Be ready to give a defense to everyone who asks you a reason for the hope that is in you, but with gentleness and fear, and having a good conscience.\" There is danger of betrayal in not readily giving answers concerning God to those who love the Lord God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":722,"ref":"p722","source":"ΤΙΤΛ. Δʹ. –Περὶ συνηθείας.\n\n«Ἐν χρόνῳ κρατηθὲν τὸ ἀσεβὲς ἔθος, ὡς νόμος ἐφυλάχθη.» «Ἄνθρωπος συνεθιζόμενος ἐν λόγοις ὀνειδισμοῦ, ἐν πάσαις ταῖς ἡμέραις αὐτοῦ οὐ μὴ παιδευθῇ.» Πολλοὶ ἀρχαίῳ ἔθει κεκρατημένοι, τὸ μυσαρὸν τῶν γινομένων οὐ διακρίνουσιν. Ἔθους χωρισμὸς καὶ τοῖς ἀλόγοις ἐστὶ δυσφορώτατος. Καί ποτε εἶδον ἐγὼ βοῦν ἐπὶ φάτνης δακρύοντα τοῦ συννόμου αὐτοῦ καὶ ὁμοζύγου τελευτήσαντος. Καὶ τὰ λοιπὰ τῶν ἀλόγων σφοδρῶς τῆς συνηθείας ἐστὶν ἀντεχόμενα. Τὸ φιλοπόνως προσδιατρίβειν ταῖς ἁμαρτίαις, ἕξιν τινὰ δυσκίνητον ταῖς ψυχαῖς ἐμποιεῖ. Παλαιωθὲν γὰρ ἔθος ψυχῆς, καὶ κακοῦ μελέτη χρόνῳ βεβαιωθεῖσα, δυσίατός ἐστιν, ἢ καὶ παντελῶς ἀνίατος, εἰς φύσιν ὡς τὰ πολλὰ τοῦ ἔθους μεθισταμένου. Ἡ πρὸς τοὺς φαύλους τῶν λόγων συνήθεια ὁδός ἐστιν ἐπὶ τὰ πράγματα. Ἔθος διὰ μακροῦ χρόνου βεβαιωθὲν, φύσεως ἀρχὴν λαμβάνει. Τὰ χρόνῳ κρατυνθέντα πάθη χρόνῳ δεῖται πρὸς διόρθωσιν. Χρόνῳ τὸ ἔθος βεβαιωθὲν, ἐνομίσθη νόμος. Οὐ ῥᾴστη","english":"TITLE 4. – On Habit.\n\n\"An impious custom, held fast over time, was guarded as a law.\" \"A man accustomed to words of reproach shall surely not be disciplined in all his days.\" Many, mastered by an ancient custom, do not discern the foulness of what is done. The separation from habit is most grievous even to irrational creatures. And once I myself saw an ox at the manger weeping when its yoke-fellow and partner in the yoke had died. And the rest of the irrational creatures cling vehemently to habit. To persist laboriously in sins produces in souls a certain habit hard to move. For a habit of the soul grown old, and the practice of evil confirmed by time, is hard to cure, or even altogether incurable, since for the most part habit passes over into nature. Familiarity with the words of the wicked is a road to the deeds. A habit confirmed through a long time takes on the beginning of nature. Passions strengthened by time need time for correction. A habit confirmed by time was regarded as a law. Not the easiest","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":723,"ref":"p723","source":"τῶν ἐν ἔθει καὶ μακρῷ χρόνῳ τετιμημένων ἡ μετάθεσις. Ἡ συνήθεια τῶν ἁμαρτημάτων ἐπὶ τὸ χεῖρον ἄγει τὴν ἐμπεσοῦσαν ψυχήν. Δεινὸν ἡ συνήθεια κατασχεῖν πρὸς ἑαυτὴν, καὶ μὴ συγχωρῆσαι πάλιν ἐπὶ τὴν πρώτην ἕξιν διαναστῆναι τῆς ἀρετῆς. Ἕξις μὲν γὰρ ἀπὸ συνηθείας· ἀπὸ δὲ ἕξεως φύσις ἐγγίνεται. Φύσιν δὲ μετακινῆσαι καὶ μεταβαλεῖν χαλεπόν. Χρόνῳ πλείστῳ μελετηθέντα, δυσδιόρθωτα λοιπὸν, ἢ καὶ ἀδιόρθωτα νοσήματα γίνεται. Οὐκ εὐχερὲς ὑπὸ πλάνης κατεχομένην μεταπεῖσαι ψυχήν. Αἱ πάντων ἀθρόως πρὸς τὰ ἐναντία μεταβολαὶ σκληρόταται, καὶ μάλιστα ὅταν μήκει χρόνου αἱ ὑποῦσαι στηριχθῶσι δυνάμεις. ΤΙΤΛ. Εʹ. –Περὶ τῶν συμβουλὴν δεχομένων.\n\n«Ἰδὼν Ἰοθὼρ πάντα ὅσα ἐποίει Μωσῆς τῷ λαῷ, λέγει· Τί τὸ ῥῆμα τοῦτο σὺ ποιεῖς τῷ λαῷ; διὰ τί σὺ κάθησαι μόνος, καὶ πᾶς ὁ λαὸς παρέστηκέ σοι ἀπὸ πρωῒ ἕως δείλης; καὶ λέγει Μωσῆς τῷ γαμβρῷ αὐτοῦ, Ὅτι παραγίνεται πᾶς ὁ λαὸς ἐκζητῆσαι κρίσιν παρὰ τοῦ Θεοῦ, καὶ ὅταν γίνεται αὐτοῖς ἀντιλογία, καὶ ἔλθωσι πρός με, διακρίνω ἕκαστον, καὶ συμβιβάζω αὐτοὺς τὰ προστάγματα τοῦ Θεοῦ, καὶ τὸν νόμον αὐτοῦ. Εἶπεν δὲ ὁ γαμβρὸς Μωσῆ πρὸς αὐτόν· Οὐκ ὀρθῶς τὸ ῥῆμα τοῦτο, ὃ σὺ ποιεῖς· φθορᾷ καταφθαρήσῃ ἀνυπομονήτῳ, καὶ σὺ, καὶ πᾶς ὁ λαὸς οὗτος, ὅς ἐστι μετὰ σοῦ. Βαρύ σοι τὸ ῥῆμα τοῦτο· οὐ δυνήσῃ ποιεῖν σὺ μόνος. Νῦν οὖν ἄκουσόν μου, καὶ συμβουλεύσω σοι, καὶ ἔσται ὁ Θεὸς μετὰ σοῦ. Σκέψαι ἀπὸ παντὸς τοῦ λαοῦ ἄνδρας δυνατοὺς, θεοσεβεῖς, δικαίους, μισοῦντας ὑπερηφανίαν, καὶ καταστήσεις αὐτοὺς ἐπὶ τὸν λαὸν, χιλιάρχους καὶ ἑκατοντάρχους, καὶ πεντηκοντάρχους, καὶ δεκάρχους·","english":"The change of things that are honored by custom and long time. The habit of sins leads the soul that has fallen into it toward the worse. It is a terrible thing for habit to take hold of itself and not permit one to rise again to the first state of virtue. For state comes from habit, and from state nature is engendered. But to move and change nature is difficult. Things practiced over a very long time become thereafter difficult to correct, or even incurable diseases. It is not easy to persuade a soul held fast by error. The sudden changes of all people toward the opposite are the hardest, especially when the underlying powers have been strengthened by length of time. TITLE 5. – On Those Who Receive Counsel.\n\n\"Jothor, seeing all that Moses was doing for the people, says: What is this matter that you are doing for the people? Why do you sit alone, and all the people stand by you from morning until evening? And Moses says to his father-in-law: Because all the people come to seek judgment from God, and when a dispute arises among them and they come to me, I judge each one, and I instruct them in the commandments of God and his law. And the father-in-law of Moses said to him: This matter that you are doing is not right; you will be ruined with unbearable ruin, both you and all this people who are with you. This matter is too heavy for you; you will not be able to do it alone. Now therefore hear me, and I will counsel you, and God will be with you. Consider from all the people men of strength, God-fearing, righteous, hating arrogance, and you shall appoint them over the people, commanders of thousands and commanders of hundreds and commanders of fifties and commanders of tens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":724,"ref":"p724","source":"κρινοῦσι τὸν λαὸν πᾶσαν τὴν ὥραν. Τὸ δὲ ῥῆμα τὸ ὑπέρογκον ἀνιοῦσιν ἐπὶ σὲ, τὰ δὲ βραχέα τῶν κριμάτων κρινοῦσιν αὐτοί· καὶ κουφιοῦσιν ἀπὸ σοῦ, καὶ συναντιλήψονταί σοι. Ἐὰν τὸ ῥῆμα τοῦτο ποιήσῃς, καὶ κατισχύσει σε ὁ Θεὸς, καὶ δυνήσῃ παραστῆναι, καὶ πᾶς ὁ λαὸς εἰς τὸν τόπον αὐτοῦ ἥξει μετ' εἰρήνης.» «Εἶπε Σαοὺλ τῷ παιδαρίῳ τῷ μετ' αὐτοῦ· Δεῦρο, ἀναστρέψωμεν. Καὶ εἶπεν αὐτῷ τὸ παιδάριον· Ἰδοὺ δὴ ἄνθρωπος τοῦ Θεοῦ ἐν τῇ πόλει ταύτῃ, ἔνδοξος, καὶ πᾶν ὃ ἐὰν λαλήσῃ, ἔσται, καὶ ἀναγγελεῖ ἡμῖν τὴν ὁδὸν ἡμῶν.» «Ἦλθε Νάθαν πρὸς Βηρσαβεὲ μητέρα Σολομῶντος, λέγων· Οὐκ ἤκουσας, ὅτι ἐβασίλευσεν Ὀρνίας υἱὸς Γεθθὶ, καὶ ὁ κύριος ἡμῶν οὐκ ἔγνω; Καὶ νῦν δὴ συμβουλεύσω σοι, καὶ σώσεις τὴν ψυχήν σου, καὶ τὴν ψυχὴν Σολομῶντος τοῦ υἱοῦ σου. Καὶ δεῦρο εἴσελθε πρὸς τὸν βασιλέα Δαβὶδ, καὶ ἐρεῖς πρὸς αὐτόν· Οὐχὶ σὺ, βασιλεῦ, ὤμοσας τῇ δούλῃ σου κατὰ τοῦ Κυρίου Θεοῦ, λέγων, ὅτι Σολομῶν ὁ υἱός σου βασιλεύει μετ' ἐμὲ, καὶ αὐτὸς καθήσεται ἐπὶ τοῦ θρόνου μου; ὅτι ἐβασίλευσεν Ὀρνίας. Καὶ ἔτι σου λαλούσης μετὰ τοῦ βασιλέως, κἀγὼ εἰσελεύσομαι μετὰ σὲ, καὶ πληρώσω τὴν χεῖρά σου. Καὶ εἰσῆλθε Βηρσαβεὲ πρὸς τὸν βασιλέα εἰς τὸν κοιτῶνα.» «Οὖς ἀκοῦον ἐλέγχους ζωῆς, ἐν μέσῳ σοφῶν ἁλισθήσεται.» «Εἰσακούει συμβουλίας σοφός.» «Ὁ φυλάττων ἐλέγχους δοξασθήσεται.» «Ὁ τηρῶν ἐλέγχους ἀγαπᾷ τὴν ψυχὴν αὐτοῦ.» «Ὁ φυλάττων ἐλέγχους σοφισθήσεται.» «Ἐὰν ἐλέγξῃς ἄνδρα φρόνιμον, εὑρήσεις αἴσθησιν.» Οὐ πρέπει ἐν τῇ καρδίᾳ τὸν τῶν ἐλέγχων στῆσαι λόγον· τοιοῦτο γὰρ ἥμισύ τί ἐστιν ἰατρείας.","english":"They will judge the people at every hour. But they bring up the overbearing word against you, while the small matters of judgment they will judge themselves; and they will lighten from you, and they will take hold together with you. If you do this, and God strengthens you, and you are able to stand, and all the people will come to his place in peace. Saul said to the young servant who was with him: Come, let us return. And the young servant said to him: Behold, indeed there is a man of God in this city, glorious, and whatever he speaks shall be, and he will announce to us our way. Nathan came to Bathsheba the mother of Solomon, saying: Have you not heard that Ornias the son of Geththi has reigned, and our lord does not know? And now indeed I will counsel you, and you shall save your soul, and the soul of Solomon your son. And come, enter to King David, and you shall say to him: Did you not, king, swear to your servant by the Lord God, saying that Solomon your son shall reign after me, and he shall sit upon my throne? For Ornias has reigned. And while you are still speaking with the king, I will enter after you, and I will fill your hand. And Bathsheba entered to the king into the bedchamber. An ear that hears reproofs of life shall be seasoned in the midst of the wise. The wise man listens to counsel. He who keeps reproofs shall be glorified. He who keeps reproofs loves his own soul. He who keeps reproofs shall be made wise. If you reprove a prudent man, you will find perception. It is not fitting to set the word of reproofs in the heart; for such a thing is half of healing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":725,"ref":"p725","source":"Τὸ γὰρ δεῖξαι αὐτῷ κάμνοντι τῆς νόσου τὸ μέγεθος, ὥστε ἀξίαν ποιῆσαι αὐτῷ τοῦ κακοῦ τὴν φροντίδα, χρήσιμον μέν· τὸ δὲ ἄχρι τούτου καταλιπεῖν, καὶ μὴ πρὸς τὴν ὑγείαν χειραγωγῆσαι, οὐδὲν ἕτερόν ἐστιν, ἢ ἔκδοτον ἀφεῖναι τῇ ἀῤῥωστίᾳ τὸν κάμνοντα. Βλέπων ὀφθαλμὸς τὰ ἄλλα, ἑαυτὸν οὐ βλέπει. Τούτου χάριν σύμβουλον εἰς πάντα ἔχε. Καὶ γὰρ χειρὸς χεὶρ, καὶ ποδὸς ποὺς ἐνδεής. Ἔστι γὰρ τοῦτο ἀνδρὸς μεγαλόφρονος, φίλων ἀποδέχεσθαι μᾶλλον ἐλευθερίαν, ἢ ἐχθρῶν κολακείαν.\n\nΤΙΤΛ. ςʹ. –Περὶ τῶν συμβουλὴν μὴ δεχομένων, καὶ μισούντων ἐλέγχους.\n\n«Εἶπε Δαβὶδ πρὸς Ἰωὰβ, καὶ πρὸς τοὺς ἄρχοντας τῆς δυνάμεως· Πορεύθητε, καὶ ἀριθμήσατε τὸν Ἰσραήλ. Καὶ εἶπεν Ἰωάβ· Ἵνα τί ζητεῖ ὁ κύριός μου τοῦτο; ἵνα μὴ γένηται εἰς ἁμαρτίαν τῷ Ἰσραήλ·» καὶ τὰ λοιπά. Σχόλ. Ἰστέον ὡς Δαβὶδ μὴ δεξάμενος τὴν βουλὴν, οʹ χιλιάδας ἀπώλεσεν. «Μὴ ἔλεγχε κακοὺς, ἵνα μὴ μισῶσί σε.» «Οἱ ἔλεγχοι τῷ ἀσεβεῖ, μώλωπες αὐτῷ.» «Ὁ μισῶν ἐλέγχους, ἄφρων.» «Ὁ δὲ ἐλέγχων τὸν ἀσεβῆ, μωμήσεται ἑαυτόν.» «Οἱ μισοῦντες ἐλέγχους, τελευτήσουσιν αἰσχρῶς. Οὐκ ἀγαπήσει ἀπαίδευτος τοὺς ἐλέγχοντας αὐτόν.» «Εἰς ὦτα ἄφρονος μηδὲν λέγε, μήποτε μυκτηρίσῃ τοὺς συνετούς σου λόγους.» «Ἐμίσησαν ἐν πύλαις ἐλέγχοντας.» «Πάντας τοὺς ἐλέγχοντας ἐν πύλαις πρόσκομμα θήσουσιν.» «Ἐὰν ἁμάρτῃ εἰς σὲ ἀδελφός σου, ὕπαγε, ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. Ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου. Ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σεαυτοῦ ἔτι ἕνα καὶ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα. Ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὲ τῇ Ἐκκλησίᾳ.","english":"For to show him, while he is sick, the magnitude of the disease, so as to make his care worthy of the evil, is useful; but to leave it at that, and not to lead him by the hand toward health, is nothing other than to abandon the sick man to his infirmity. The eye sees other things, but does not see itself. For this reason, have a counselor in all things. For hand needs hand, and foot needs foot. For this is the part of a magnanimous man, to welcome the freedom of friends rather than the flattery of enemies.\n\nTITLE 6. — Concerning those who do not accept counsel, and who hate reproofs.\n\n“David said to Joab, and to the commanders of the army: Go, and number Israel. And Joab said: Why does my lord seek this? that it may not become a sin to Israel;” and the rest. Note. Know that David, not having accepted the counsel, destroyed seventy thousand. “Do not reprove the wicked, lest they hate you.” “Reproofs to the impious are his bruises.” “He who hates reproofs is a fool.” “But he who reproves the impious will blame himself.” “Those who hate reproofs will die shamefully. The uninstructed will not love those who reprove him.” “Say nothing into the ears of a fool, lest he mock your wise words.” “They hated those who reprove in the gates.” “They will make all those who reprove in the gates a stumbling block.” “If your brother sins against you, go, reprove him between you and him alone. If he hears you, you have gained your brother. But if he does not hear, take with yourself yet one or two, so that by the mouth of two or three witnesses every word may be established. But if he disregards them, tell the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":726,"ref":"p726","source":"Ἐὰν δὲ καὶ τῆς Ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης.» Ἀσυμβούλευτος ἄνθρωπος πλοῖόν ἐστιν ἀκυβέρνητον. Ὁ μὴ δεχόμενος τὴν παρὰ τοῦ ἀδελφοῦ θεραπείαν προσαγομένην αὐτῷ, ἀσύμφωνος αὐτὸς ἑαυτῷ. Ψυχὴ πᾶσα ἀνουθέτητος, ἀθεράπευτος. Ὢ τῆς παραπληξίας! ἢ εἴ τι ἄλλο τῷ τοιούτῳ πάθει κυριώτερον ὄνομα· ὅτι οὓς ἀγαπᾷν ὡς εὐεργέτας ἐχρῆν, τούτους ὡς ἐχθροὺς ἀμυνόμεθα, μισοῦντες ἐν πύλαις ἐλέγχοντας, καὶ λόγον ὅσιον βδελυσσόμενοι. Καὶ οἰόμεθα μᾶλλον πολεμήσειν τοὺς ἡμῖν εὔνους, ἂν ὅτι πλεῖστα ἡμᾶς αὐτοὺς κακὰ δράσωμεν· ὥσπερ οἱ τῶν ἰδίων σαρκῶν ἁπτόμενοι, τὰς τῶν πέλας δαπανᾷν νομίζουσι. ΤΙΤΛ. Ζʹ. –Περὶ σωφρονισμοῦ· καὶ ὅτι χρὴ ἡμᾶς διὰ τῶν ἀλλοτρίων κακῶν σωφρονίζεσθαι.\n\n«Ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν, καὶ οἱ ἐπίλοιποι ἀκούσαντες φοβηθήσονται.» Νουθετεῖσθαι δεῖ τῇ τῶν πλησίων πληγῇ, καὶ διὰ τῶν ἀλλοτρίων κακῶν τὰ οἰκεῖα εὖ τίθεσθαι. Ἐν ταῖς ἀλλοτρίαις συμφοραῖς τὰ οἰκεῖα εὖ τίθεσθαι χρή. Βελτίων ἔσο, σωφρονιζόμενος τοῖς ἀλλοτρίοις κακοῖς. Χρήσιμον καὶ ταῖς ἑτέρων ἀτυχίαις σωφρονίζεσθαι. Ἡ κόλασις νουθετεῖ καὶ σωφρονίζει, πολλάκις μὲν καὶ ἁμαρτάνοντας· εἰ δὲ μὴ, πάντως γοῦν τοὺς πλησιάζοντας. Αἱ γὰρ ἑτέρων τιμωρίαι βελτιοῦσι τοὺς πολλοὺς φόβῳ τοῦ μὴ παραπλήσια παθεῖν. ΤΙΤΛ. Ηʹ. –Περὶ σπουδῆς· καὶ ὅτι ἀνόνητος πᾶσα σπουδὴ, μὴ βουλομένου Θεοῦ.","english":"But if he also disobeys the Church, let him be to you as the Gentile and the tax collector. An uncounseled man is a ship without a pilot. He who does not accept the healing offered to him by his brother is out of harmony with himself. Every soul that refuses admonition is incurable. O the madness! or whatever other name is more proper to such a passion; because those whom we ought to love as benefactors, these we repel as enemies, hating those who reprove in the gates, and abhorring a holy word. And we think we shall fight our well-wishers more if we do as many evils as possible to ourselves; just as those who touch their own flesh think they are consuming the flesh of their neighbors. TITLE 7. — On correction; and that we ought to be corrected through the evils of others.\n\nRemove the evil one from among yourselves, and the rest, hearing, will fear. We must be admonished by the blow that falls on our neighbors, and through the evils of others set our own affairs aright. In the misfortunes of others we ought to set our own affairs aright. Be better, being corrected by the evils of others. It is useful also to be corrected by the misfortunes of others. Punishment admonishes and corrects, often even those who sin; but if not, at any rate certainly those nearby. For the punishments of others make the many better through fear of suffering similar things. TITLE 8. — On zeal; and that all zeal is unprofitable when God does not will it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":727,"ref":"p727","source":"«Παρὰ Κυρίου τὰ διαβήματα ἀνθρώπου κατευθύνεται.» «Ἐὰν μὴ Κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν.» «Παρὰ Κυρίου κατευθύνεται τὰ διαβήματα ἀνδρί. Θνητὸς δὲ πῶς ἂν νοήσει τὰς ὁδοὺς αὐτοῦ;» «Ἵππος ἑτοιμάζεται ἐν ἡμέρᾳ πολέμου· παρὰ δὲ Κυρίου ἡ βοήθεια.» «Οἶδα, Κύριε, ὅτι οὐκ ἐν ἀνθρώπῳ αἱ ὁδοὶ αὐτοῦ, οὐδὲ ἀνὴρ πορεύσεται, καὶ κατορθώσεται πορείαν αὐτοῦ.» Ἔστι κοπιῶν καὶ πονῶν καὶ σπεύδων, καὶ τόσῳ μᾶλλον ὑστερεῖται· καὶ ἔστι νωθρὸς προσδεόμενος ἀντιλήψεως, ὑστερῶν ἰσχύϊ, καὶ πτωχείᾳ περισσεύων, καὶ ὀφθαλμὸς Κυρίου ἐπέβλεψεν ἐπ' αὐτῷ εἰς ἀγαθὰ, καὶ ἀνώρθωσεν αὐτὸν ἐκ ταπεινώσεως αὐτοῦ, καὶ ἀνύψωσε τὴν κεφαλὴν αὐτοῦ, καὶ ἀπεθαύμασαν ἐπ' αὐτῷ πολλοί.» «Οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ.» Χωρὶς τῆς παρὰ Θεοῦ ἀφέσεως, ἐπιδιδόναι τινὰ ἑαυτὸν τῷ κατ' ἀρετὴν βίῳ, ἀμήχανον. Τὸ ἑλέσθαι τὰ κάλλιστα, καὶ βουληθῆναι, καὶ σπουδάσαι, καὶ πάντα ἀπομεῖναι πόνον τῆς ἡμετέρας ἐστὶ προθέσεως· τὸ δὲ εἰς τέλος ἀγαγεῖν αὐτὰ, καὶ μὴ συγχωρῆσαι διαπεσεῖν, καὶ πρὸς αὐτὸ τὸ πέρας ἐλθεῖν τῶν κατορθωμάτων, τῆς ἄνωθέν ἐστι χάριτος. Ἐμερίσατο γὰρ πρὸς ἡμᾶς τὴν ἀρετὴν ὁ Θεὸς, καὶ οὔτε ἐφ' ἡμῖν ἀφῆκεν εἶναι τὸ πᾶν, ἵνα μὴ εἰς ἀπόνοιαν ἐπαιρώμεθα· οὔτε αὐτὸς πᾶν ἔλαβεν, ἵνα μὴ εἰς ἀπόνοιαν ἀποκλίνωμεν,","english":"The steps of a man are directed by the Lord. Unless the Lord builds the house, they labored in vain. A man's steps are directed by the Lord. But how shall a mortal understand his ways? A horse is prepared for the day of battle, but help comes from the Lord. I know, Lord, that his ways are not in man, nor shall a man walk and make his path straight. There is one who labors and toils and hastens, and the more he falls short; and there is one who is sluggish, needing assistance, lacking strength, and abounding in poverty, and the eye of the Lord has looked upon him for good, and has raised him up from his lowliness, and has lifted up his head, and many marveled at him. It is not of him who wills, nor of him who runs, but of God who shows mercy. Without forgiveness from God, it is impossible for anyone to devote himself to the life of virtue. To choose the best things, and to will them, and to strive for them, and to endure every toil, belongs to our own purpose; but to bring them to completion, and not to allow them to fall through, and to reach the very end of good accomplishments, belongs to grace from above. For God has apportioned virtue to us, and neither did he leave the whole to be in our power, lest we be lifted up into presumption; nor did he himself take the whole, lest we incline to presumption,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":728,"ref":"p728","source":"ἀλλ' ὀλίγον ἀφεὶς ἐπὶ τοῖς ἡμετέροις πόνοις, τὸ πλέον αὐτὸς κατορθοῖ. Πάσης ἀγαθῆς ἡ καταρχὴ πράξεως ἐν τῇ ἡμετέρᾳ βουλῇ τὴν ὑπόστασιν κέκτηται· τὸ δὲ συμπέρασμα ἐν Θεῷ. Βουλομέναις μὲν ὁ Θεὸς ταῖς ἡμετέραις ψυχαῖς συνεπιπνεῖ. Εἰ δὲ ἀποσταῖεν τῆς προθυμίας, καὶ τὸ δοθὲν ἐκ Θεοῦ πνεῦμα συνεστάλη. Οὐδὲν ἐν ἀνθρώποις ἐστὶ τῶν κυρίως ὠφελίμων, καὶ ἀληθῶς ἐπαινετῶν, ὃ μὴ ἐκ Θεοῦ δέδοται. ΤΙΤΛ. Θʹ. –Περὶ σοφίας κοσμικῆς. «Ἀπολῶ σοφοὺς ἐν τῇ Ἰδουμαίᾳ, λέγει Κύριος.» «Ἀπολῶ σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω.» «Ἠσχύνθησαν σοφοὶ, καὶ ἐπορεύθησαν, καὶ ἑάλωσαν, ὅτι λόγον Κυρίου ἀπεδοκίμασαν.» «Καὶ υἱοὶ Ἄγαρ ἐκζητοῦντες τὴν σύνεσιν τὴν ἐπὶ τῆς γῆς, οἱ μυθολόγοι καὶ ἐκζητηταὶ τῆς συνέσεως· ὁδὸν δὲ σοφίας οὐκ ἔγνωσαν, οὐδὲ ἐμνήσθησαν τῶν τρίβων αὐτῆς.» «Πλανῶνται Θεὸν ζητοῦντες, καὶ θέλοντες εὑρεῖν. Ἐν γὰρ τοῖς ἔργοις αὐτοῦ ἀναστρεφόμενοι διερευνῶσι, καὶ γὰρ πείθονται τῇ ὄψει ὅτι καλὰ τὰ βλεπόμενα. Πάλιν δὲ οὐδὲ αὐτοὶ συγγνωστέοι. Εἰ γὰρ τοσοῦτον ἴσχυσαν εἰδέναι, ἵνα δύνωνται στοχάσασθαι τὸν αἰῶνα, τὸν τούτου Δεσπότην πῶς τάχιον οὐχ εὗρον; Ταλαίπωροι, καὶ ἐν νεκροῖς αἱ ἐλπίδες αὐτῶν.» «Γέγραπται, Ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω. Ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; Οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου τούτου;","english":"But leaving a little to our own labors, he himself accomplishes the greater part. The beginning of every good action has its substance in our own will; but its completion is in God. God breathes together with our souls when they are willing. But if they fall away from their zeal, the spirit given by God is also withdrawn. There is nothing among men of the things that are truly beneficial and truly praiseworthy, which is not given by God. TITLE 9. — On worldly wisdom. \"I will destroy the wise in Idumea, says the Lord.\" \"I will destroy the wisdom of the wise, and I will set aside the understanding of the prudent.\" \"The wise were put to shame, and they went, and were taken, because they rejected the word of the Lord.\" \"And the sons of Hagar, seeking understanding upon the earth, the tellers of myths and seekers of understanding; but they did not know the way of wisdom, nor did they remember her paths.\" \"They wander, seeking God and wishing to find him. For revolving among his works they search them out, and indeed they are persuaded by sight that the things seen are beautiful. But again not even they themselves are excusable. For if they had such power to know, that they were able to conjecture the age, how did they not find its Master sooner? Wretched are they, and their hopes are among the dead.\" \"It is written, I will destroy the wisdom of the wise, and I will set aside the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":729,"ref":"p729","source":"Ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ Θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν Θεὸν, εὐδόκησεν ὁ Θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας.» «Εἰ ζῆλον πικρὸν καὶ ἐρίθειαν ἕλετε ἐν τῇ καρδίᾳ ὑμῶν, μὴ κατακαυχᾶσθε καὶ ψεύδεσθε τῇ ἀληθείᾳ. Οὐκ ἔστιν αὕτη ἡ σοφία, ἄνωθεν κατερχομένη, ἀλλ' ἐπίγειος, ψυχικὴ, καὶ δαιμονιώδης. Ὅπου γὰρ ζῆλος καὶ ἐρίθεια, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα. Ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνικὴ, ἐπιεικὴς, εὐπειθὴς, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν, ἀδιάκριτος, ἀνυπόκριτος· καρπὸς δὲ δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην.» Ῥητορικὴ καὶ ποιητικὴ, καὶ ἡ τῶν σοφισμάτων εὕρεσις, πολλοὺς ἀπεσχόλησεν, ὧν ὕλη τὸ ψεῦδός ἐστιν. Οὔτε γὰρ ποιητικὴ συστῆναι δύναται ἄνευ τοῦ μύθου, οὔτε ῥητορικὴ ἄνευ τῆς ἐν τῷ λέγειν τέχνης, οὔτε σοφιστικὴ ἄνευ τῶν παραλογισμῶν. Ἡ περιουσία τῆς τοῦ κόσμου σοφίας προσθήκην αὐτοῖς οἴσει τῆς χαλεπῆς κατακρίσεως· ὅτι οὕτως ὀξὺ περὶ τὰ μάταια βλέποντες, ἑκόντες περὶ τὴν σύνεσιν τῆς ἀληθείας ἀπετυφλώθησαν. Ἐοίκασι τοῖς ὄμμασι τῆς γλαυκὸς οἱ περὶ τὴν ματαίαν σοφίαν ἠσχοληκότες. Καὶ γὰρ ἐκείνης αἱ ὄψεις νυκτὸς μὲν ἔῤῥωνται, ἡλίου δὲ λάμψαντος ἀμαυροῦνται· καὶ τούτων ἡ διάνοια ὀξυτάτη μέν ἐστι πρὸς τὴν τῆς ματαιότητος θεωρίαν, πρὸς δὲ τὴν τοῦ ἀληθινοῦ φωτὸς κατανόησιν ἐξημαύρωνται. Σοφία πρώτη, σοφίας ὑπερορᾷν τῆς ἐν λόγῳ κειμένης καὶ στροφαῖς λέξεων, καὶ ταῖς κιβδήλοις καὶ περιτταῖς ἀντιθέσεσιν.","english":"For since in the wisdom of God the world did not know God through wisdom, God was pleased through the foolishness of the preaching to save those who believe. If you have bitter jealousy and rivalry in your hearts, do not boast and lie against the truth. This wisdom is not that which comes down from above, but is earthly, unspiritual, and demonic. For where jealousy and rivalry are, there is confusion and every vile thing. But the wisdom from above is first pure, then peaceable, gentle, obedient, full of mercy and good fruits, impartial, sincere; and the fruit of righteousness is sown in peace by those who make peace. Rhetoric and poetry, and the invention of sophisms, have occupied many, whose material is falsehood. For neither can poetry stand without myth, nor rhetoric without the art of speaking, nor sophistry without fallacies. The abundance of the world's wisdom will bring them an addition of harsh condemnation; because, seeing so sharply concerning vain things, they have willingly blinded themselves concerning the understanding of the truth. Those who have occupied themselves with vain wisdom are like the eyes of the owl. For her eyes are strong at night, but when the sun shines they are dimmed; and their mind is sharpest for the contemplation of vanity, but for the comprehension of the true light they have been dimmed. First wisdom: to despise the wisdom that lies in speech and turns of phrase, and in counterfeit and superfluous antitheses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":730,"ref":"p730","source":"Ἐμοὶ δὲ γένοιτο πέντε λόγους ἐν ἐκκλησίᾳ λαλῆσαι μετὰ συνέσεως, ἢ μυρίους ἐν γλώσσῃ καὶ φωνῇ σάλπιγγος ἀσήμῳ. Ταύτην ἐπαινῶ τὴν σοφίαν· ἐγὼ ταύτην ἀσπάζομαι, δι' ἧς ἀγενεῖς ἐδοξάσθησαν, καὶ εἰς ἣν ἐξουδενούμενοι προετιμήθησαν, καὶ μεθ' ἧς ἁλιεῖς τὴν οἰκουμένην ὅλην τοῖς τοῦ Εὐαγγελίου δεσμοῖς ἐσαγήνευσαν, τῷ συντετελεσμένῳ καὶ συντετμημένῳ λόγῳ τὴν καταργουμένην σοφίαν νικήσαντες. Οὐ γὰρ ὁ ἐν λόγῳ σοφὸς οὗτος ἐμοὶ σοφὸς, οὐδὲ ὅστις γλῶσσαν μὲν εὔστροφον ἔχει, ψυχὴν δὲ ἀπαίδευτον· ὥσπερ τῶν τάφων ὅσοι τὰ ἔξωθεν ὄντες εὐπρεπεῖς καὶ ὡραῖοι, μυδῶσι νεκροῖς τὰ ἔνδον, καὶ πολλὴν δυσωδίαν περικαλύπτουσιν· ἀλλ' ὅστις ὀλίγα μὲν περὶ ἀρετῆς φθέγγεται, πολλὰ δὲ οἷς ἐνεργεῖ παραδείκνυσι, καὶ τὸ ἀξιόπιστον τῶν λόγων διὰ τοῦ βίου προστίθησιν. Κρεῖσσον ἐμοὶ εὐμορφία θεωρουμένη λόγῳ ζωγραφουμένης, καὶ πλοῦτος ὃν αἱ χεῖρες ἔχουσιν, ἢ ὃν οἱ ὄνειροι πλάττουσιν, καὶ σοφία οὐχ ἡ λόγῳ λαμπρυνομένη, ἀλλ' ἡ διὰ τῶν λόγων ἐλεγχομένη. Φρόνησις γὰρ ἀγαθὴ τοῖς ποιοῦσιν αὐτὴν, οὐ τοῖς κηρύσσουσιν. Οἱ περὶ λόγους, μὴ σφόδρα τοῖς λόγοις θαῤῥεῖτε, μηδὲ σωφρονίζεσθε περισσὰ καὶ","english":"But may it be mine to speak five words in the church with understanding, rather than ten thousand in a tongue and a voice of a trumpet without meaning. This wisdom I praise; this I embrace, through which the lowly were glorified, and into which those who were despised were preferred, and with which fishermen captured the whole world in the nets of the Gospel, conquering the wisdom that is being brought to nothing by the finished and concise word. For the one who is wise in word is not wise to me, nor is he who has a well-turned tongue but an uneducated soul—like those tombs which, being fair and beautiful on the outside, rot with the dead within and cover over much foulness—but rather he who speaks few things about virtue but shows many things by what he does, and adds the credibility of his words through his life. Better to me is beauty beheld than that painted by word, and wealth that hands possess than that which dreams fashion, and wisdom not made brilliant by speech but proven through words. For prudence is good for those who do it, not for those who proclaim it. You who are concerned with words, do not trust too much in words, nor be made sober-minded by excessive and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":731,"ref":"p731","source":"ὑπὲρ τὸν λόγον. Οἱ σοφοὶ καὶ γραμματισταὶ, πῶς ἂν σοφοὶ κληθείητε, τὸν πρῶτον λόγον οὐκ ἔχοντες; Ἔνεστί ποτε πρὸς ὀλίγον θίγοντα διὰ τὸ χρήσιμον ἀλλοτρίας διδασκαλίας, πάλιν τῆς ἰδίας εὐθέως ἔχεσθαι· οἷον, γραμματικὴ ἀλλοτρία γυνὴ τυγχάνει. Ταύτῃ πάλιν καλὸν πρὸς ὀλίγον ἐγγίσαι διὰ τὸ τεχνικὸν καὶ ὀξὺ τῆς ἀναγνώσεως. Ὁμοίως ῥητορικὴν διὰ τὸ ἰσχυρὸν τοῦ λόγου καὶ τὴν ἀκολουθίαν· ἀλλὰ καὶ φιλοσοφίαν διὰ τὸ εὐαπόδεικτον τῶν φαινομένων ἐναντίων. Μετὰ δὲ τοῦτο, ὡς ἀπὸ τῆς Αἰγυπτίας Ἄγαρ τεκνώσαντες, παιδίσκης οὔσης τῆς ἐλευθέρας Σάῤῥας, τῆς ἀρχούσης καὶ αὐτοσοφίας οὔσης, πάλιν εἰς τὴν ἐκ νεότητος τραπῶμεν σοφίαν, ἥτις καὶ θεόδοτός ἐστιν, ὅπως καὶ ἐξ αὐτῆς τεκνώσωμεν, οὐκέτι ὡς ἀπὸ δούλης αἰσθητὰ μαθήματα, ἀλλ' ὡς ἐξ ἐλευθέρας καὶ τελείας, σοφίας φρόνησιν. ΤΙΤΛ. Ιʹ. –Περὶ σκανδάλων· καὶ ὅτι χρὴ φυγεῖν τὰ σκάνδαλα. «Τὸ στόμα σου ἐπλεόνασε κακίαν. Καθήμενος.» «Φύλαξόν με ἀπὸ παγίδος ἧς συνεστήσαντό μοι.» «Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων. Ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα. Οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ, δι' οὗ τὸ σκάνδαλον ἔρχεται. Εἰ δὲ ἡ χείρ σου, ἢ ὁ ποῦς σου σκανδαλίζῃ σε, ἔξελε αὐτὸν, καὶ βάλε ἀπὸ σοῦ. Καλόν σοί ἐστι εἰς τὴν ζωὴν εἰσελθεῖν χωλὸν ἢ κυλλὸν, ἢ δύο χεῖρας, ἢ δύο πόδας ἔχοντα βληθῆναι εἰς τὸ πῦρ τὸ αἰώνιον. Καὶ εἰ ὁ ὀφθαλμός σου σκανδαλίζει σε, ἔξελε αὐτὸν, καὶ βάλε ἀπὸ σοῦ. Καλόν σοί ἐστι μονόφθαλμον εἰς τὴν ζωὴν εἰσελθεῖν, ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν τοῦ πυρός.» «Εἶπεν ὁ Κύριος πρὸς τοὺς μαθητάς· Ἀνένδεκτόν ἐστι, τοῦ μὴ εἰσελθεῖν τὰ σκάνδαλα·","english":"beyond words. You wise men and scribes, how can you be called wise when you do not possess the first word? It is possible at some point to touch briefly, for the sake of usefulness, the teaching of others, and then immediately to hold fast again to one's own; for example, grammar is a foreign woman. It is good to draw near to her again briefly because of the technical and sharp quality of reading. Likewise rhetoric, because of the strength of speech and its coherence; but also philosophy, because of the easy demonstration of apparent contradictions. After this, as though having begotten children from the Egyptian Hagar, who is a slave-girl, while Sarah is free, who rules and is herself wisdom, let us turn again to the wisdom from our youth, which is also God-given, so that we may beget children from it as well—no longer, as from a slave-girl, perceptible lessons, but as from a free and perfect woman, the understanding of wisdom. TITLE 10. — On stumbling blocks; and that one must flee stumbling blocks. \"Your mouth has abounded in evil. Sitting.\" \"Guard me from the snare which they have set for me.\" \"Woe to the world because of stumbling blocks. For it is necessary that stumbling blocks come. But woe to that man through whom the stumbling block comes. And if your hand or your foot causes you to stumble, cut it out and cast it from you. It is better for you to enter into life maimed or crippled, than having two hands or two feet to be cast into the eternal fire. And if your eye causes you to stumble, cut it out and cast it from you. It is better for you to enter into life with one eye, than having two eyes to be cast into the Gehenna of fire.\" \"The Lord said to his disciples: It is impossible that stumbling blocks should not come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":732,"ref":"p732","source":"οὐαὶ δὲ δι' οὗ ἔρχεται. Λυσιτελεῖ αὐτῷ εἰ μύλος ὀνικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ, καὶ ἔῤῥιπται εἰς τὴν θάλασσαν, ἢ ἵνα σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων.» «Βλέπετε μήπως ἡ ἐξουσία ὑμῶν αὐτὴ πρόσκομμα γένηται τοῖς ἀσθενοῦσιν. Εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα, ἵνα μὴ τὸν ἀδελφόν μου σκανδαλίσω. «Ἀπρόσκοποι γίνεσθε Ἰουδαίοις, καὶ Ἕλλησι,καὶ τῇ Ἐκκλησίᾳ τοῦ Θεοῦ, καθὼς κἀγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ ἐμαυτοῦ συμφέρον, ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσι. Μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ.» Καλὸν μήτε ἁμαρτάνοντα, μήτε ὑπονοούμενον τιθέναι σκάνδαλον ἢ πρόσκομμα τοῖς πολλοῖς, εἴπερ καὶ τοῖς ἕνα τῶν μικρῶν σκανδαλίσασιν, ἴσμεν, ὅπως ἀπαραίτητος καὶ βαρυτάτη παρὰ τοῦ ἀψευδοῦς τιμωρία ΤΙΤΛ. ΙΑʹ. –Περὶ σαρκικῶν ἀνθρώπων.\n\nΕἶπε Κύριος ὁ Θεός· Οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις, διὰ τὸ εἶναι αὐτοὺς σάρκας. Ἔσονται δὲ αἱ ἡμέραι αὐτῶν ἑκατὸν εἴκοσι ἔτη.» «Τὸ γεγεννημένον ἐκ τῆς σαρκὸς, σάρξ ἐστιν. Ὁ ὢν ἐκ τῆς γῆς, ἐκ τῆς γῆς ἐστι, καὶ ἐκ τῆς γῆς λαλεῖ» «Πνεύματι περιπατεῖτε, καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε. Ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός. Φανερά ἐστι τὰ ἔργα τῆς σαρκὸς, ἅτινά ἐστι πορνεία, ἀκαθαρσία, ἀσέλγεια, εἰδωλολατρεία, φαρμακεία, ἔχθραι, ἔρεις, ζῆλος, θυμὸς, ἐριθεῖαι, διχοστασίαι, αἱρέσεις, φόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις·","english":"But woe to him through whom it comes. It is better for him that a millstone of a donkey be hung around his neck, and he be cast into the sea, than that he should cause one of these little ones to stumble. Take heed lest your own authority become a stumbling block to the weak. If food causes my brother to stumble, I will never eat meat forever, lest I cause my brother to stumble. Be without offense to Jews, and to Greeks, and to the Church of God, just as I also please all things to all men, not seeking my own advantage, but that of the many, that they may be saved. Be imitators of me, as I also am of Christ. It is good neither to sin nor to be suspected of placing a scandal or stumbling block before the many, since we know how inexorable and most heavy is the punishment from the truthful one upon those who cause one of the little ones to stumble. TITLE 11. — Concerning fleshly men.\n\nThe Lord God said: My spirit shall not remain in these men, because they are flesh. But their days shall be a hundred and twenty years. That which is born of the flesh is flesh. He who is of the earth is of the earth, and speaks of the earth. Walk in the Spirit, and you shall not fulfill the desire of the flesh. For the flesh desires against the Spirit, and the Spirit against the flesh. The works of the flesh are manifest, which are: fornication, uncleanness, licentiousness, idolatry, sorcery, enmities, strifes, jealousy, anger, selfish ambitions, dissensions, heresies, murders, drunkenness, revelries, and things like these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":733,"ref":"p733","source":"ἃ προλέγω ὑμῖν, καθὼς καὶ προεῖπον, ὅτι οἱ τὰ τοιαῦτα πράσσοντες, βασιλείαν Θεοῦ οὐ κληρονομήσουσιν.» «Σὰρξ καὶ αἵμα βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύνανται.» «Οἱ κατὰ σάρκα ὄντες, τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα, τὰ τοῦ πνεύματος. Τὸ γὰρ φρόνημα τῆς σαρκὸς, θάνατος· τὸ δὲ φρόνημα τοῦ πνεύματος, ζωὴ καὶ εἰρήνη. Διότι τὸ φρόνημα τῆς σαρκὸς, ἔχθρα εἰς Θεόν· τὸ γὰρ νόμῳ τοῦ Θεοῦ οὐχ ὑποτάσσεται. Οἱ δὲ ἐν σαρκὶ ὄντες, Θεῷ ἀρέσαι οὐ δύνανται.» Οἱ σαρκικοὶ τὰ πνευματικὰ πράσσειν οὐ δύνανται, οὔτε οἱ πνευματικοὶ τὰ σαρκικά. Ὁ σαρκικὸς ἄνθρωπος, ἀγύμναστον ἔχων πρὸς θεωρίαν τὸν νοῦν, μᾶλλον\n\nδὲ ὥσπερ ἐν βορβόρῳ τῷ φρονήματι τῆς σαρκὸς κατορωρυγμένον φέρων, ἀδύνατός ἐστι πρὸς τὸ πνευματικὸν φῶς τῆς ἀληθείας ἀναβλέψαι. Ἀμαθεῖς ἄνθρωποι καὶ φιλόκοσμοι, ἀγνοοῦντες τοῦ ἀγαθοῦ τὴν φύσιν, μακαρίζουσι τὰ μηδενὸς ἄξια, πλοῦτον καὶ ὑγείαν, περιφάνειαν βίου, ὧν οὐδέν ἐστιν ἀγαθὸν τῇ ἑαυτοῦ φύσει, οὐ μόνον καθότι ῥᾳδίαν τὴν πρὸς τὰ ἐναντία περιτροπὴν ἔχει, ἀλλ' ὅτι μηδὲ ἀγαθοὺς δύναται τοὺς κεκτημένους ἀποτελεῖν. Τίς γὰρ δίκαιος διὰ τὰ χρήματα; τίς σώφρων δι' ὑγείαν; Τοὐναντίον μὲν οὖν, καὶ ὑπηρεσία πολλάκις πρὸς ἁμαρτίαν τοῖς κακῶς χρωμένοις τούτων ἕκαστον γίνεται. Τίς ἀναβήσεται εἰς τὸν οὐρανὸν τῶν ἐῤῥιμμένων τῇ ἁμαρτίᾳ; Τίς περικείμενος ἔτι τὸν κάτω ζόφον, καὶ τῆς σαρκὸς τὴν παχύτητα, ὅλῳ νοῒ καθαρῶς ἐποπτεύσῃ νοῦν ὅλον, καὶ μιγήσεται τοῖς ἑστῶσιν καὶ ἀοράτοις, ἐν τοῖς οὐχ ἑστῶσι καὶ ὁρωμένοις;","english":"These things I foretell to you, just as I also foretold, that those who practice such things will not inherit the kingdom of God. Flesh and blood cannot inherit the kingdom of God. Those who are according to the flesh set their minds on the things of the flesh, but those who are according to the spirit, on the things of the spirit. For the mind of the flesh is death, but the mind of the spirit is life and peace. Because the mind of the flesh is enmity toward God; for it does not submit to the law of God. And those who are in the flesh cannot please God. Those who are fleshly cannot practice spiritual things, nor can spiritual people practice fleshly things. The fleshly man, having his mind untrained for contemplation, or rather carrying it buried as it were in a mire by the mind of the flesh, is unable to look up toward the spiritual light of truth. Ignorant and world-loving people, not knowing the nature of the good, call blessed things that are worth nothing—wealth and health, prominence of life—none of which is good by its own nature, not only because it has an easy turning toward the opposite, but because it cannot make those who possess it good. For who is righteous because of money? Who is temperate because of health? On the contrary, indeed, each of these often becomes a service to sin for those who use them badly. Who of those cast down by sin will ascend into heaven? Who, still surrounded by the darkness below and the thickness of the flesh, will with his whole mind purely behold the whole mind, and be mingled with the standing and invisible realities, among things that do not stand and are seen?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":734,"ref":"p734","source":"Μόλις γὰρ ἄν τις ἐνταῦθα τῶν σφόδρα κεκαθαρμένων εἴδωλον τοῦ καλοῦ θεωρήσειεν, ὥσπερ οἱ τὸν ἥλιον ἐν τοῖς ὕδασιν. Οἱ τῆς ψυχῆς ἀμελοῦντες, ἐπιμελόμενοι δὲ τοῦ σώματος, ὅμοιοι τυγχάνουσιν ἀνθρώπῳ, βορβόρῳ μὲν καὶ πηλῷ τοὺς ὀφθαλμοὺς καταχρίοντι, ὕδατι δὲ καθαρῷ τοὺς οἰκείους ἀναπλύνοντι πόδας. Τῶν ἀνθρώπων πάντων μίαν καὶ τὴν αὐτὴν ἐχόντων ψυχῆς φύσιν, καὶ μὴν καὶ τὴν αὐτὴν τῆς σαρκὸς οὐσίαν, οἱ μὲν λέγονται σαρκικοὶ, οἱ δὲ δοῦλοι τῆς ἁμαρτίας· οἱ δὲ ἐλεύθεροι ἀπὸ τῆς ἁμαρτίας, οἱ δὲ ἐν σαρκὶ, οἱ δὲ οὐκ ἐν σαρκὶ, σάρκα ἔχοντες, ἀλλ' ἐν πνεύματι· οἱ δὲ ζῶντες μὲν ἐν Χριστῷ, ἁμαρτάνοντες δὲ τῇ ἁμαρτίᾳ· οἱ δὲ ζῶντες μὲν τῇ ἁμαρτίᾳ, ἀποθανόντες δὲ τῷ Χριστῷ. Καὶ πάλιν οἱ μὲν ἀλόγων ζώων ἔσχον ὀνόματα, ἢ ἡμέρων, ἢ τοὐναντίον ἀγριωτάτων, κατὰ τὴν τοῦ ἤθους αὐτῶν κατασκευήν. ΤΙΤΛ. ΙΒʹ. –Περὶ σπάνης καὶ ἀφορίας χρηστῶν ἀνδρῶν. «Σῶσόν με, Κύριε, ὅτι ἐκλέλοιπεν ὅσιος, ὅτι ὠλιγώθησαν.» «Κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων, τοῦ ἰδεῖν εἰ ἔστι συνιὼν, ἢ ἐκζητῶν τὸν Θεόν.» «Ὡς σταφυλὴν ἐν ἐρήμῳ εὗρον τὸν Ἰσραὴλ, καὶ ὡς σκοπὸν ἐν συκῇ πρώϊμον.» «Οἴμοι, ὅτι ἀπόλωλεν εὐλαβὴς ἀπὸ τῆς γῆς, καὶ ὁ κατορθῶν ἐν ἀνθρώποις οὐκ ἔστιν.» «Οὐκ ἔστι σοφία ἐν Θεμᾶν, ἀπώλετο βουλὴ ἐκ συνετῶν, ᾤχετο σοφία αὐτῶν, ἠπατήθη ὁ τόπος αὐτῶν.» Ἐσταλμένον καὶ σπάνιον τὸ ἀγαθόν. ΤΙΤΛ. ΙΓʹ. –Περὶ συνεδρίου· καὶ ὅτι οὐ χρὴ ἐν συνεδρίῳ ἀκροάσεως γενομένης διαλέγεσθαι.","english":"For scarcely would anyone here among those who are exceedingly purified behold an image of the good, as those who see the sun in the waters. Those who neglect the soul but care for the body are like a man who smears his eyes with mire and mud but washes his own feet with clean water. Since all men have one and the same nature of soul, and indeed also the same substance of flesh, some are called fleshly, others slaves of sin; some free from sin, some in the flesh, some not in the flesh, having flesh but in the spirit; some living in Christ but sinning by sin; others living by sin but dead to Christ. And again, some have received the names of irrational animals, either tame or, on the contrary, the most savage, according to the constitution of their character. TITLE 12. — On the scarcity and dearth of good men. \"Save me, O Lord, for the holy one has failed, for the faithful have diminished.\" \"The Lord looked down from heaven upon the sons of men, to see if there is one who understands or seeks God.\" \"As a grape in the desert I found Israel, and as the first-ripe fruit on the fig tree.\" \"Woe is me, for the devout man has perished from the earth, and there is none who does right among men.\" \"There is no wisdom in Teman, counsel has perished from the prudent, their wisdom is gone, their place has been deceived.\" The good is rare and scarce. TITLE 13. — On the council; and that one ought not to converse in a council when a hearing has taken place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":735,"ref":"p735","source":"«Ἔκβαλε λοιμὸν ἐκ συνεδρίου, καὶ συνεισελεύσεται αὐτῷ νεῖκος. Ὅταν γὰρ καθίσῃ ἐν συνεδρίῳ, πάντας ἀτιμάζει.» «Ὑπερτίθενται λογισμοὺς, οἱ μὴ τιμῶντες συνέδρια, ἐν δὲ καρδίαις βουλευομένων μένει βουλή. Οὐ μὴ ὑπακούσῃ ὁ κακὸς αὐτῇ, οὐδ' οὐ μὴ εἴπῃ καίριόν τι καὶ καλὸν τῷ καιρῷ.» «Ἑτέρου λέγοντος, μὴ πολλάκις ἀδολέσχει. Ὅπου ἀκρόαμα, μὴ ἐκχέῃς λαλίαν.» ΤΙΤΛ. ΙΔʹ. –Περὶ τῶν συμβαινόντων καὶ συμπιπτόντων ἐκ παραλόγου. «Ἔστιν εὐδοκία ἐν κακοῖς ἀνδρί· καὶ ἔστιν εὕρημα εἰς ἐλάττωσιν. Ἔστι δόσις ἡ οὐ λυσιτελήσει σοι, καὶ ἔστιν ἐλάττωσις ἕνεκεν δόξης, καὶ ἔστιν ὃς ἀπὸ ταπεινώσεως ᾖρε κεφαλήν. Ἔστιν ἀγοράζων πολλὰ ὀλίγου, καὶ ἔστιν ἀποτιννύων αὐτὰ ἑπταπλάσια.»\n\nΤΙΤΛ. ΙΕʹ. –Περὶ στρατιωτῶν.\n\n«Ἐπηρώτων αὐτὸν οἱ στρατευόμενοι λέγοντες Καὶ ἡμεῖς τί ποιήσωμεν; Καὶ εἶπε πρὸς αὐτούς· Μηδένα διασείσητε, μηδὲ συκοφαντήσητε, καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν.» Ἀρκεῖσθε τοῖς ἰδίοις ὀψωνίοις, οἱ στρατιῶται, καὶ μηδὲν ὑπὲρ τὸ διατεταγμένον ἀπαιτεῖτε. Ταῦτα ὑμῖν διακελεύεται μεθ' ἡμῶν Ἰωάννης ὁ πάνυ. Τί","english":"Cast out the pestilence from the council, and strife will enter in with him. For when he sits in the council, he dishonors everyone.\" \"They set aside reasonings, those who do not honor councils, but in the hearts of those who deliberate counsel remains. The wicked man will surely not obey it, nor will he speak anything timely and good in its season.\" \"While another is speaking, do not chatter often. Where there is a hearing, do not pour out talk.\" TITLE 14. — Concerning things that happen and befall contrary to reason. \"There is a favor among evils for a man; and there is a discovery for diminution. There is a gift which will not profit you, and there is a diminution for the sake of glory, and there is one who from humility lifted up his head. There is one who buys many things for little, and there is one who pays them back sevenfold.\"\n\nTITLE 15. — Concerning soldiers.\n\n\"The soldiers were asking him, saying, And what shall we do? And he said to them: Do not shake down anyone, nor accuse falsely, and be content with your wages.\" Be content with your own wages, soldiers, and demand nothing beyond what is appointed. These things John the renowned enjoins upon you together with us. Why","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":736,"ref":"p736","source":"λέγω ὀψώνιον; τὸ βασιλικὸν σιτηρέσιον δηλονότι, καὶ τὰς ὑπαρχούσας ἐκ νόμου τοῖς ἀξιώμασι δωρεάς. Τὸ δὲ περισσὸν, τίνος; Ἐγὼ μὲν ὀκνῶ λέγειν τὸ βλάσφημον· ὑμεῖς δὲ οἶδα ὅτι συνίετε. Τῷ στρατιώτῃ οὐδὲν δεῖ ἔξω τῶν κατὰ τὴν στρατείαν περιεργάζεσθαι, ἀλλὰ μεμνῆσθαι ἀεὶ, ὅτι τέτακται τὴν εἰρήνην φυλάττειν. ΤΙΤΛ. Ιςʹ. –Περὶ συνδιαγωγῆς χρηστῶν ἀνδρῶν· καὶ ὅτι χρὴ ἀρίστοις ἀνδράσι κολλᾶσθαι, καὶ μὴ πονηροῖς.\n\nἘξομοιοῦται γάρ τις, μεθ' ὧν τὰς διατριβὰς ποιεῖται. «Βασίλεια Σαβὰ εἶπεν πρὸς τὸν βασιλέα Σολομῶντα· Ἀληθινὸς ὁ λόγος, ὃν ἤκουσα ἐν τῇ γῇ μου περὶ τοῦ λόγου σου καὶ τῆς φρονήσεώς σου. Καὶ οὐκ ἐπίστευσα τοῖς λαλήσασί μοι, ἕως οὗ παρεγενόμην, καὶ ἑωράκασιν οἱ ὀφθαλμοί μου· καὶ ἰδοὺ οὐκ ἔστιν ἥμισυ καθὼς ἀπήγγειλάν μοι. Προστέθηκας ἀγαθὰ ἐπὶ πᾶσαν ἀκοὴν ἣν ἤκουσα ἐν τῇ γῇ μου. Μακαρίαι αἱ γυναῖκές σου· μακάριοι οἱ παῖδές σου οὗτοι, οἱ παρεστηκότες ἐνώπιόν σου δι' ὅλου, οἱ ἀκούοντες τὴν φρόνησίν σου πᾶσαν.» «Εἶπεν Ἠλίας τῷ Ἐλισσαιέ· Κάθου δὴ ἐνταῦθα, ὅτι Κύριος ἀπέσταλκέ με ἕως Βεθήλ. Καὶ εἶπεν Ἐλισσαιέ· Ζῇ Κύριος, καὶ ζῇ ἡ ψυχή σου, εἰ ἐγκαταλείψω σε. Καὶ εἰσέρχονται εἰς Βεθήλ· καὶ προσῆλθον οἱ προφῆται οἱ ἐν Βεθὴλ τῷ Ἐλισσαιὲ, καὶ εἶπαν αὐτῷ· Εἰ οἶδας ὅτι σήμερον λαμβάνει Κύριος τὸν κύριόν σου ἐπάνωθεν ἀπὸ τῆς κεφαλῆς σου; Καὶ εἶπεν· Κἀγὼ οἶδα, σιωπᾶτε. Καὶ εἶπεν Ἠλίας πρὸς Ἐλισσαιέ· Κάθου δὴ ἐνταῦθα, ὅτι Κύριος ἀπέσταλκέ με ἕως Ἱεριχῶ. Καὶ εἶπεν· Ζῇ Κύριος, καὶ ζῇ ἡ ψυχή σου, εἰ ἐγκαταλείψω σε.» Καὶ μετ' ὀλίγα· «Εἶπεν Ἠλίας τῷ Ἐλισσαιέ·","english":"I mean \"rations\"; clearly the imperial allowance, and the gifts that legally belong to offices. But the excess—whose is it? I hesitate to speak the blasphemy; but you, I know, understand. The soldier needs to busy himself with nothing beyond the matters of his service, but always to remember that he has been appointed to keep the peace. TITLE 16. — On associating with good men; and that one must cleave to the best of men, and not to the wicked.\n\nFor a person becomes like those with whom he spends his time. \"The kingdom of Sheba said to King Solomon: The report is true which I heard in my land concerning your word and your wisdom. And I did not believe those who spoke to me until I arrived, and my eyes saw; and behold, it is not half of what they reported to me. You have added good things beyond all the report which I heard in my land. Blessed are your women; blessed are these servants of yours who stand before you continually, who hear all your wisdom.\" \"Elijah said to Elisha: Sit here, for the Lord has sent me as far as Bethel. And Elisha said: As the Lord lives, and as your soul lives, if I leave you. And they enter Bethel; and the prophets who were in Bethel came to Elisha and said to him: Do you know that today the Lord is taking your master from over your head? And he said: I too know; be silent. And Elijah said to Elisha: Sit here, for the Lord has sent me as far as Jericho. And he said: As the Lord lives, and as your soul lives, if I leave you.\" And after a little: \"Elijah said to Elisha:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":737,"ref":"p737","source":"Αἴτησόν με, τί ποιήσω σοι πρὶν ἢ ἀναληφθῆναί με ἀπὸ σοῦ. Καὶ εἶπεν Ἐλισσαιέ· Γενηθήτω δὴ τὸ πνεῦμα τὸ ἐπὶ σὲ δισσῶς ἐπ' ἐμέ. Καὶ εἶπεν· Ἐσκλήρυνας τοῦ αἰτήσασθαι· πλὴν ἐὰν ἴδῃς με ἀναλαμβανόμενον ἀπὸ σοῦ, ἔσται σοι οὕτως. Ἐὰν δὲ μὴ ἴδῃς, οὐ μὴ γένηται.» Σχόλ. Ἐντεῦθεν παιδευόμεθα μηδαμῶς τοὺς ἀρίστους καταλιμπάνειν ἄνδρας, κἂν ἐκεῖνοι βούλωνται. Πολλὴν γὰρ ὄνησιν ἔχει ἡ μετ' αὐτῶν συνουσία. Καὶ μάρτυς Ἐλισσαιὲ ἄχρι τέλους προσκαρτερήσας τῷ Ἠλίᾳ, καὶ διπλῆς τῆς ἐπ' αὐτῷ ἀξίας τετυχηκώς. «Συμπορευόμενος σοφοῖς, σοφὸς ἔσται.» «Λαλεῖτε ἀνθρώποις δικαίοις.» «Λόγοις σοφῶν παράβαλε σὸν οὖς.» «Νεανίσκος μετὰ ὁσίου, καὶ εὐθεῖα ἡ ὁδὸς αὐτοῦ.» «Ἐὰν ἴδῃς συνετὸν, ὄρθριζε πρὸς αὐτὸν, καὶ σταθμοὺς αὐτοῦ ἐκτριβέτω ὁ ποῦς σου. Ἐν πλήθει πρεσβυτέρων στῆθι, καὶ εἴ τις σοφὸς, προσκολλήθητι αὐτῷ.» «Μὴ παρίδῃς διήγημα σοφῶν, καὶ ἐν παροιμίαις αὐτῶν ἀναστρέφου. «Ἄνδρες δίκαιοι ἔστωσαν οἱ σύνδειπνοί σου.» «Μετὰ ἀνδρὸς εὐσεβοῦς ἐνδελέχιζε. Ὃν ἂν ἴδῃς συντηροῦντα ἐντολὰς, δὸς ἐν τῇ ψυχῇ σου κατὰ τὴν ψυχὴν αὐτοῦ, καὶ ἐὰν πταίσῃς, συναλγήσει σοι.» «Πετεινὰ πρὸς τὰ ὅμοια καταλύει.» Ὥσπερ οἱ ζωγράφοι, ὅταν ἀπὸ εἰκόνων εἰκόνας γράφωσιν, πυκνὰ πρὸς τὸ παράδειγμα βλέποντες, τῶν εἰκόνων τῶν ἐκείνων χαρακτῆρα πρὸς τὸ ἑαυτῷ σπουδάζουσιν μεταθεῖναι φιλοτέχνημα· οὕτω δεῖ καὶ τὸν ἐσπουδακότα ἑαυτὸν πᾶσι τοῖς μέρεσι τῆς ἀρετῆς ἀπεργάσασθαι τέλειον· οἱονεὶ πρὸς ἀγάλματά τινα κινούμενά τε καὶ ἔμπρακτα, τοὺς βίους τῶν ἁγίων ἀποβλέπειν χρὴ, καὶ τὸ ἐκείνων ἀγαθὸν οἰκεῖον ποιεῖσθαι διὰ μιμήσεως.","english":"Ask me what I shall do for you before I am taken up from you.\" And Elisha said: \"Let the spirit that is upon you be upon me twofold.\" And he said: \"You have asked a hard thing; nevertheless, if you see me being taken up from you, it shall be so for you. But if you do not see it, it shall not happen.\" Scholion: From this we are taught never to abandon the best of men, even if they wish it. For association with them brings great profit. And Elisha is a witness, who persevered with Elijah to the end and obtained the double worth that was upon him. \"Walking with the wise, he will be wise.\" \"Speak to righteous men.\" \"Apply your ear to the words of the wise.\" \"A young man with a holy man, and his way is straight.\" \"If you see a man of understanding, rise early to go to him, and let your foot wear down his thresholds. Stand in the assembly of elders, and if anyone is wise, cleave to him.\" \"Do not overlook the narrative of the wise, and dwell among their proverbs.\" \"Let righteous men be your table companions.\" \"Stay continually with a pious man. Whomever you see keeping the commandments, give him in your soul according to his soul, and if you stumble, he will grieve with you.\" \"Birds lodge with their own kind.\" Just as painters, when they paint images from images, looking frequently at the model, strive to transfer the character of those images into their own artistic work, so too the one who has earnestly set himself to become perfect in all the parts of virtue must look to the lives of the saints as to statues that are moving and active, and make their good his own through imitation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":738,"ref":"p738","source":"Ἐὰν ἴδῃς ἐθνικὸν βίου σώφρονος καὶ τῆς λοιπῆς κατὰ τὸ ἦθος εὐταξίας ἐπιμελούμενον, πλέον σεαυτοῦ τὸ σπουδαῖον ἐπίτεινον, ἵνα γένῃ παραπλήσιος τῇ καρποφόρῳ συκῇ, ἐκ τῆς τῶν ἀγρίων παρουσίας συναθροιζούσῃ τὴν δύναμιν, καὶ τὴν μὲν ῥύσιν ἐπεχούσῃ, ἐπιμελέστερον δὲ τοὺς καρποὺς ἐκτρεφούσῃ. Σοφῶν θύρας ἔκτριβε, πλουσίων δὲ μή. ΤΙΤΛ. ΙΖʹ. –Περὶ συνδιαγωγῆς κακῶν ἀνδρῶν· καὶ ὅτι χρὴ φεύγειν τὰς τῶν μοχθηρῶν ἑταιρίας ὡς ὄλεθρον προξενούσας.\n\n«Ἀνέστη Μωσῆς καὶ ἐπορεύθη πρὸς Δαθὰν καὶ Ἀβειρὼμ, καὶ συνεπορεύθησαν μετ' αὐτοῦ πάντες οἱ πρεσβύτεροι Ἰσραήλ· καὶ ἐλάλησε πρὸς τὴν συναγωγὴν λέγων· Ἀποσχίσθητε ἀπὸ τῶν σκηνῶν τῶν ἀνθρώπων τούτων τῶν σκληρῶν, καὶ μὴ ἅπτεσθε ἀπὸ πάντων ὅσα ἐστὶν αὐτοῖς. Καὶ ἀπέστησαν ἀπὸ τῆς συναγωγῆς Κορὲ, καὶ Δαθὰν, καὶ Ἀβειρώμ.» «Ἀφανιεῖτε τὸν πονηρὸν ἀφ' ὑμῶν αὐτῶν.» «Ἐξολοθρεύσατε τὰ ἔθνη ταῦτα ἀπὸ προσώπου ὑμῶν, καὶ οὐκ ἔσονται ὑμῖν εἰς παγίδα, καὶ εἰς σκάνδαλα, καὶ εἰς ἥλους ἐν ταῖς πτέρναις ὑμῶν, καὶ εἰς βολίδα ἐν τοῖς ὀφθαλμοῖς ὑμῶν.» «Εἶπε Σαοὺλ πρὸς τὸν Κιναῖον· Ἄπελθε, καὶ ἔκκλινον ἐκ μέσου τοῦ Ἀμαλεκίτου, μὴ προσθῶ σε μετ' αὐτοῦ. Καὶ ἐξέκλινεν ὁ Κιναῖος, καὶ ἐπάταξε Σαοὺλ τὸν Ἀμαλήκ.» «Τὸ ἀπέχεσθαι ἀπὸ κακῶν, ἔστιν ἐπιστήμη.» «Μακάριος ἀνὴρ ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν.» «Οὐκ ἐκάθισα μετὰ συνεδρίου ματαιότητος.» «Σκέπασόν με ἀπὸ συστροφῆς πονηρευομένων.» «Οἱ ἀγαπῶντες τὸν Κύριον, μισεῖτε πονηρά.» «Υἱὲ, μή σε πλανήσωσιν ἄνδρες ἀσεβεῖς, μηδὲ πορευθῇς ἐν ὁδῷ μετ' αὐτῶν. Ἔκκλινον δὲ τὸν πόδα σου ἐκ τῶν τρίβων αὐτῶν.","english":"If you see a Gentile cultivating a chaste life and the rest of the good order of his character, increase your own diligence beyond yourself, so that you may become like the fruitful fig tree, which gathers its strength from the presence of the wild ones, and checks their flow, and cultivates its fruits more carefully. Wear away the doors of the wise, but not of the rich. TITLE 17. — On associating with wicked men; and that one must flee the company of the depraved as procuring destruction.\n\n\"Moses rose up and went to Dathan and Abiram, and all the elders of Israel went with him; and he spoke to the congregation, saying: Separate yourselves from the tents of these hard men, and do not touch anything that is theirs. And they withdrew from the congregation of Korah, and Dathan, and Abiram.\" \"You shall remove the wicked from among yourselves.\" \"You shall utterly destroy these nations from before you, and they shall not be a snare to you, and a stumbling block, and nails in your heels, and a dart in your eyes.\" \"Saul said to the Kenite: Depart, and turn aside from the midst of the Amalekites, lest I add you with him. And the Kenite turned aside, and Saul struck Amalek.\" \"To abstain from evils is knowledge.\" \"Blessed is the man who has not walked in the counsel of the ungodly.\" \"I have not sat with the council of vanity.\" \"Cover me from the conspiracy of those who do evil.\" \"You who love the Lord, hate evil.\" \"Son, let not ungodly men deceive you, nor walk in the way with them. But turn aside your foot from their paths.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":739,"ref":"p739","source":"Οἱ γὰρ πόδες αὐτῶν εἰς κακίαν τρέχουσιν.» «Μὴ ζηλώσῃς ὁδοὺς παρανόμων· ἐν ᾧ ἂν τόπῳ στρατοπεδεύσωσι, μὴ ἐπέλθῃς ἐκεῖ. Ἔκκλινον ἀπ' αὐτῶν, καὶ παράλλαξον. Οὐ γὰρ μὴ ὑπνώσωσιν, ἐὰν μὴ κακοποιήσωσιν. Ὁδοὺς ἀσεβῶν μὴ ἐπέλθῃς, μηδὲ ζητήσῃς ὁδοὺς παρανόμων.» «Τρίβολοι καὶ παγίδες ἐν ὁδοῖς σκολιαῖς· ὁ δὲ φυλάττων τὴν ἑαυτοῦ ψυχὴν, ἀφέξεται ἀπ' αὐτῶν.» «Υἱὲ, μὴ ζηλώσῃς κακοὺς ἄνδρας, μηδὲ ἐπιθυμήσῃς εἶναι μετ' αὐτῶν. Ψεύδη γὰρ μελετᾷ ἡ καρδία αὐτῶν, καὶ πόνους τὰ χείλη αὐτῶν λαλεῖ.» «Μὴ ἴσθι ἑταῖρος ἀνδρὶ θυμώδει· φίλῳ δὲ ὀργίλῳ μὴ συναυλίζου, μήποτε μάθῃς τῶν ὁδῶν αὐτοῦ, καὶ λάβῃς βρόχον τῇ σῇ ψυχῇ.» «Ἀπόστητε, ἐξέλθετε ἐκεῖθεν, καὶ ἀκαθάρτου μὴ ἅπτεσθε. Ἐξέλθετε ἐκ μέσου, ἀφορίσθητε, οἱ φέροντες τὰ σκεύη Κυρίου.» «Ἀπέχου ἀπὸ ἀδίκου, καὶ οὐ φοβηθήσῃ, καὶ τρόμος οὐκ ἐγγιεῖ σοι.» «Ὁ ἁπτόμενος πίσσης, μολυνθήσεται, καὶ ὁ κοινωνῶν ὑπερηφάνῳ, ὁμοιωθήσεται αὐτῷ.» «Παρακαλῶ ὑμᾶς, ἀδελφοὶ, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα, παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε, ποιοῦντας, καὶ ἐκκλίνατε ἀπ' αὐτῶν.","english":"For their feet run to evil. Do not be zealous for the ways of the lawless; wherever they encamp, do not go there. Turn aside from them and pass them by. For they will not sleep unless they have done evil. Do not walk in the ways of the ungodly, nor seek the ways of the lawless. Thorns and snares are in crooked ways, but he who guards his own soul will keep away from them. My son, do not be zealous for evil men, nor desire to be with them. For their heart meditates lies, and their lips speak troubles. Do not be a companion to a man of anger, and do not lodge with a wrathful friend, lest you learn his ways and take a snare for your soul. Depart, go out from there, and do not touch what is unclean. Go out from the midst, be separate, you who carry the vessels of the Lord. Keep away from the unjust man, and you will not be afraid, and trembling will not come near you. He who touches pitch will be defiled, and he who associates with a proud man will become like him. I urge you, brothers, to watch those who make divisions and scandals contrary to the teaching which you learned, and turn away from them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":740,"ref":"p740","source":"Οἱ γὰρ τοιοῦτοι τῷ Κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ οὐ μὴ δουλεύσωσιν, ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσι τὰς καρδίας τῶν ἀκάκων.» «Ἐάν τις ἀδελφὸς ὀνομαζόμενος ἢ πλεονέκτης, ἢ πόρνος, ἢ εἰδωλολάτρης, ἢ λοίδορος, ἢ μέθυσος, ἢ ἅρπαξ, τῷ τοιούτῳ μηδὲ συνεσθίειν.» «Παραγγέλλομεν ὑμῖν, ἀδελφοὶ, ἐν ὀνόματι τοῦ Κυρίου Ἰησοῦ Χριστοῦ, στέλλεσθαι ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος, καὶ μὴ κατὰ τὴν παράδοσιν, ἣν παρέλαβον ἐξ ἡμῶν.» Βλαβεραὶ αἱ πρὸς τοὺς κακοὺς συνουσίαι, ἐπειδὴ νόμος αὐτὸς φιλίας, δι' ὁμοιότητος πεφυκέναι τοῖς συναπτομένοις ἐγγίνεσθαι. Ὡς γὰρ ἐν τοῖς νοσοποιοῖς χωρίοις, ὁ κατὰ μέρος ἀναπεμπόμενος ἀὴρ, λανθάνουσαν νόσον τοῖς ἐνδιαιτωμένοις ἐναποτίθεται, οὕτως ἡ πρὸς τοὺς φαύλους συνήθεια μεγάλα κακὰ ταῖς ψυχαῖς ἐναφίησιν, κἂν τὴν παραυτίκα αἴσθησιν τὸ βλαβερὸν διαφεύγῃ. Φασὶ τὸν λοιμὸν οἱ περὶ ταῦτα δεινοὶ, ἐπειδὰν ἑνὸς ἀνθρώπου, ἢ κτήνους ἅψηται, κατανέμεσθαι ἐπὶ πάντας τοὺς ἐγγίζοντας. Φύσιν γὰρ εἶναι τῆς νόσου ταύτης, τὸ ἐξ ἀλλήλων πάντας ἀναπιμπλάναι τῆς ἀῤῥωστίας. Τοιοῦτοι δή τινές εἰσι καὶ οἱ ἐργάται τῆς ἀδικίας. Ἄλλος γὰρ ἄλλῳ τῆς νόσου μεταδιδόντες, συννοσοῦσιν ἀλλήλοις καὶ συναπόλλυνται. Φεῦγε τὰς μιμήσεις τῶν κατεγνωσμένων. Ῥᾷον κακίας μεταλαβεῖν, ἢ ἀρετῆς μεταδοῦναι· ἐπεὶ καὶ νόσου μετασχεῖν μᾶλλον ἢ ὑγείαν χαρίσασθαι. Κηρῷ τὰ ὦτα φράσσε πρὸς φαύλους λόγους, Ὠδῶν τε τερπνῶν. ἐκμέλη λυγίσματα, Τοῖς δ' αὖ καλοῖς τε καὶ ἀγαθοῖς ἀεὶ δίδου. Εἰπεῖν, ἀκοῦσαι, καὶ δρᾶσαι μικρὸν μέσον. Ἀεὶ προτίμα τοὺς καλοὺς τῶν μὴ καλῶν·","english":"For such people will certainly not serve our Lord Jesus Christ, but their own belly, and through smooth talk and flattery they deceive the hearts of the innocent. \"If any brother is called a fornicator, or covetous, or sexually immoral, or an idolater, or a reviler, or a drunkard, or a swindler, do not even eat with such a person.\" \"We command you, brothers, in the name of the Lord Jesus Christ, to withdraw from every brother who walks disorderly and not according to the tradition which they received from us.\" Associations with the wicked are harmful, since the very law of friendship is by nature to arise in those joined together through likeness. For just as in places that breed disease, the air that is breathed out in turn deposits a hidden sickness in those who dwell there, so too association with the base instills great evils in souls, even if the harm escapes immediate perception. Those skilled in such matters say that the plague, when it touches one man or beast, spreads to all who come near. For it is the nature of this disease that all infect one another with the sickness. Such indeed are also the workers of injustice. For as each transmits the disease to another, they are sick together and perish together. Flee from imitating those who are condemned. It is easier to partake of vice than to impart virtue, just as it is easier to share in disease than to bestow health. Stop your ears with wax against base words, and against the sweet strains and limb-twistings of songs; but always give them to what is noble and good. To speak, to hear, and to do are but a little apart. Always prefer the noble to the base.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":741,"ref":"p741","source":"Κακοῖς δ' ὁμιλῶν, καὶ κακὸς πάντως ἔσῃ. Δεῖ μὴ μόνον ἀπέχεσθαι τῶν κακῶν, ἀλλὰ καὶ τοὺς τὰ τοιαῦτα πράττοντας ἀποστρέφεσθαι. Τὸ συνεῖναι τοῖς φαύλοις\n\nἀπηγόρευτο τοῖς ἐξ Ἰσραὴλ, νόμου τοῦ διὰ Μωσέως καὶ τοῦτο θεσπίζοντος. Προσέταττεν γὰρ ἐναργῶς τῶν ἐν φαυλότητι καὶ ἀκαθαρσίᾳ ζωῆς ἀποφοιτᾷν ἐπείγεσθαι τοὺς ἡγιασμένους. Ἡ τῶν κακῶν ἀπαλλαγὴ σωτηρία ἐστὶ ψυχῆς; Τρία προέβαλεν ἡμῖν τὰ φυλακῆς ἄξια, μὴ πορευθῆναι ἐν βουλῇ ἀσεβῶν, μὴ στῆναι ἐν βουλῇ ἁμαρτωλῶν, καὶ μὴ καθεσθῆναι ἐπὶ καθέδραν λοιμῶν. Μὴ καθεσθῇς ἐπὶ τῆς καθέδρας τῶν λοιμῶν. Ἐξέτασον τίνας ὠνόμασε, ἐξέτασον τίνας τοὺς λοιμοὺς, ἢ δῆλον τοὺς μεταδιδόντας ἀλλήλους τοῦ πάθους. Ἢ οὐχ ὁρᾷς τοὺς πόρνους, τοὺς ἐπὶ ἀγορᾶς καθημένους, καὶ καταγελῶντας τῶν σωφρονούντων, καὶ διηγουμένους ἑαυτῶν τὰ τῆς αἰσχύνης ἔργα, τὰ τοῦ σκότους ἐπιτηδεύματα, καὶ τὰ πάθη τῆς ἀτιμίας ἐξαριθμουμένους, ὡς ἀριστείας, ἤ τινας ἄλλας ἀνδραγαθίας; Οὗτοί εἰσιν οἱ λοιμοὶ, οἱ τὸ ἴδιον κακὸν ἐπὶ πάντας ἄγειν φιλονεικοῦντες. Τὸ τῆς πορνείας πνεῦμα οὐκ ἀνέχεται ἐν τῷ ἑνὶ στῆναι τὴν ἀνομίαν, ἀλλ' εὐθὺς ἡλικιῶται, κῶμοι, καὶ μέθαι, καὶ αἰσχρὰ διηγήματα, ἑταῖρα συμπίνουσα, τούτῳ προσμηδιῶσα, κἀκεῖνον διερεθίζουσα, καὶ πάντας πρὸς τὴν αὐτῆς ἁμαρτίαν συμφλέγουσα. Ἆρα μικρὸς ὁ λοιμὸς οὗτος, ἢ μικρὰ ἡ διάδοσις τοῦ κακοῦ; Φύγωμεν τὰς τῶν ἀνωφελῶν ἀνδρῶν θιάσους, μόνωσιν ἀσπαζόμενοι. Ἐπιβλαβὴς γὰρ καὶ τῆς εἰρηνικῆς καταστάσεως φθοροποιὸς ἡ μετὰ τῶν σκαιοτέρων συνδιαίτησις.","english":"By associating with evil people, you will certainly become evil yourself. One must not only abstain from evils, but also turn away from those who practice such things. Associating with the wicked was forbidden to the people of Israel, the law given through Moses also ordaining this. For it clearly commanded those who had been sanctified to hasten to depart from those living in wickedness and impurity. Is deliverance from evils the salvation of the soul? Three things he set before us as worthy of guarding: not to walk in the counsel of the ungodly, not to stand in the way of sinners, and not to sit in the seat of the pestilent. Do not sit in the seat of the pestilent. Examine whom he named, examine who the pestilent are—or is it clear that they are those who share their passion with one another? Or do you not see the fornicators sitting in the marketplace, mocking the chaste, and recounting their own works of shame, the pursuits of darkness, and enumerating the passions of dishonor as if they were feats of valor or some other brave deeds? These are the pestilent, who strive to lead their own evil upon all. The spirit of fornication does not endure to stand still in one act of lawlessness, but immediately there are revelries, carousings, and drunkenness, and shameful tales, a courtesan drinking with him, playing the harlot with this one, provoking that one, and setting all ablaze toward her own sin. Is this pestilence then small, or is the spread of the evil small? Let us flee the companies of unprofitable men, embracing solitude. For association with the more perverse is harmful and destructive of a peaceful condition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":742,"ref":"p742","source":"Ὡς γὰρ οἱ ἐν ἀέρι λοιμικῷ γενόμενοι, πάντως νοσοῦσιν, οὕτως οἱ ἐν ἀνθρώποις ἀδιαφόροις διάγοντες, μεταλαμβάνουσι τῆς ἐκείνων κακίας. Τὰς στάσεις καὶ τὰς φιλονεικίας γεννῶσιν αἱ τῶν συνδιατριβόντων κακοήθειαι, κἂν ὦσιν οὗτοι χρηστοὶ, τηροῦσι τὰς στοργάς. Βλαβεραὶ αἱ τῶν ἀνοήτων συνουσίαι· καὶ ἄκουσα πολλάκις ἡ ψυχὴ τῆς ἐκείνων φρενοβλαβείας ἀπομάττεται τὰ εἴδωλα.\n\nΤΙΤΛ. ΙΗʹ. –Περὶ σοφίας, καὶ παιδείας, καὶ συνέσεως. «Σοφία ἐν ἐξόδοις ὑμνεῖται, ἐν δὲ πλατείαις παῤῥησίαν ἄγει· ἐπ' ἄκρων δὲ τειχέων κηρύσσεται, ἐν δὲ πλατείαις δυναστῶν παρεδρεύει, ἐν δὲ πύλαις πόλεως θαῤῥοῦσα λέγει.» «Συνετὸς ἐν πράγματι εὑρετὴς ἀγαθῶν» «Ὃς ἐκ χειλέων προσφέρει σοφίαν, ῥάβδῳ τύπτει ἄνδρα ἀκάρδιον.» «Τὴν φρόνησιν γνώριμον ποίησον σεαυτῷ.» «Δόξαν σοφοὶ κληρονομήσουσι. Μακάριος ἄνθρωπος ὃς εὗρε σοφίαν, καὶ θνητὸς ὃς εὗρε φρόνησιν. Κρεῖσσον γὰρ αὐτὴν ἐμπορεύεσθαι, ἢ χρυσίου καὶ ἀργυρίου θησαυρούς. Τιμιωτέρα δέ ἐστι λίθων πολυτελῶν· οὐκ ἀντιτάσσεται αὐτῇ οὐδὲν πονηρόν· πᾶν δὲ τίμιον οὐκ ἄξιον αὐτῆς ἐστιν.» «Νοσσιαὶ φρονήσεως αἱρετώτεραι ὑπὲρ ἄργυρον.» «Αἱ ὁδοὶ αὐτῆς ὁδοὶ καλαὶ, καὶ πᾶσαι αἱ τρίβοι αὐτῆς ἐν εἰρήνῃ. Ξύλον ζωῆς ἐστι πᾶσι τοῖς ἀντεχομένοις αὐτῆς.» «Κτῆσαι σοφίαν, κτῆσαι σύνεσιν· μὴ ἐπιλάθῃ, ἵνα δῷ τῇ σῇ κεφαλῇ στέφανον χαρίτων.» «Λάβετε παιδείαν, καὶ μὴ ἀργύριον, καὶ γνῶσιν ὑπὲρ χρυσίον δεδοκιμασμένον. Κρείσσων γὰρ σοφία λίθων πολυτελῶν·","english":"For just as those who are in pestilential air invariably fall sick, so those who live among indifferent people partake of their wickedness. The evil dispositions of those who associate together beget factions and rivalries, and even if these people are upright, they preserve their affections. The associations of the foolish are harmful; and often the soul, unwillingly, wipes off the images of their derangement.\n\nTITLE 18. — On wisdom, and instruction, and understanding. \"Wisdom is praised in the streets, and in the broad places she speaks boldly; and on the tops of the walls she is proclaimed, and in the broad places of rulers she sits, and in the gates of the city she speaks with confidence.\" \"A prudent man in a matter is a finder of good things.\" \"He who offers wisdom from his lips strikes a man without understanding with a rod.\" \"Make prudence known to yourself.\" \"The wise shall inherit glory. Blessed is the man who has found wisdom, and mortal is he who has found prudence. For it is better to trade in her than in treasures of gold and silver. And she is more precious than costly stones; nothing evil stands against her; and every precious thing is not worthy of her.\" \"The young of prudence are more to be chosen than silver.\" \"Her ways are good ways, and all her paths are in peace. She is a tree of life to all who hold fast to her.\" \"Get wisdom, get understanding; do not forget, that she may give to your head a crown of graces.\" \"Receive instruction, and not silver, and knowledge rather than gold that has been tested. For wisdom is better than costly stones;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":743,"ref":"p743","source":"πᾶν δὲ τίμιον οὐκ ἄξιον αὐτῆς ἐστιν.» «Υἱὲ, ἐὰν σοφὸς γένῃ σεαυτῷ, ἔσῃ καὶ τῷ πλησίον.» «Ἐν ὁδοῖς δικαιοσύνης περιπατῶ, καὶ ἀναμέσον ὁδῶν δικαιοσύνης ἀναστρέφομαι, φησὶν ἡ Σοφία.» «Ἀνὴρ συνετὸς, θρόνος αἰσθήσεως.» «Μετὰ σοφίας οἰκοδομεῖται οἶκος, καὶ μετὰ συνέσεως ἀνορθοῦται.» «Ἀνδρὸς φιλοῦντος σοφίαν εὐφραίνεται ὁ πατήρ.» «Ἀγαθὸς παῖς πένης καὶ σοφὸς ὑπὲρ βασιλέα πρεσβύτερον καὶ ἄφρονα.» «Πορεύθητι πρὸς λάμψιν τῆς σοφίας, κατέναντι τοῦ φωτὸς αὐτῆς.» «Τίς ἀνέβη εἰς οὐρανὸν, καὶ ἔλαβεν αὐτὴν, καὶ κατεβίβασεν αὐτὴν ἐκ τῶν νεφελῶν; Τίς διέβη πέραν τῆς θαλάσσης, καὶ εὗρεν αὐτήν; Οὐκ ἔστιν ὁ γινώσκων τὴν ὁδὸν αὐτῆς, οὐδὲ ὁ ἐνθυμούμενος τὴν τρίβον αὐτῆς· ἀλλ' ὁ εἰδὼς τὰ πάντα, γινώσκει αὐτήν· ἐξεῦρεν αὐτὴν τῇ συνέσει αὐτοῦ.» «Λαμπρὰ καὶ ἀμάραντός ἐστιν ἡ σοφία, εὐχερῶς θεωρεῖται ὑπὸ τῶν ἀγαπώντων αὐτήν. Πλῆθος σοφῶν σωτηρία κόσμου.» «Πλοῦτον οὐδὲν ἡγησάμην ἐν συγκρίσει αὐτῆς· ὅτι πᾶς χρυσὸς ἐνώπιον αὐτῆς ὡς ψάμμος ὀλίγη. Ἦλθε δέ μοι ἀγαθὰ ὁμοῦ πάντα μετ'","english":"Every precious thing is not worthy of her. \"Son, if you become wise for yourself, you will be wise also for your neighbor.\" \"I walk in the ways of righteousness, and I move about in the midst of the paths of righteousness,\" says Wisdom. \"A man of understanding is a throne of perception.\" \"A house is built with wisdom, and it is set upright with understanding.\" \"The father of a man who loves wisdom rejoices.\" \"A poor and wise child is better than an old and foolish king.\" \"Go toward the radiance of wisdom, opposite its light.\" \"Who has gone up into heaven, and taken her, and brought her down from the clouds? Who has crossed over the sea, and found her? There is no one who knows her way, nor one who considers her path; but the one who knows all things knows her; he found her by his understanding.\" \"Wisdom is bright and unfading, easily seen by those who love her. A multitude of the wise is the salvation of the world.\" \"I considered wealth as nothing in comparison with her, because all gold before her is like a little sand. And all good things came to me together with her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":744,"ref":"p744","source":"αὐτῆς.» «Δός μοι, Δέσποτα, τὴν τοῦ σοῦ θρόνου πάρεδρον σοφίαν.» «Κύριος αὐτὸς ἔκτισε τὴν σοφίαν, καὶ εἶδε, καὶ ἐξηρίθμησεν αὐτήν.» «Οὐδὲν ἀγαπᾷ ὁ Θεὸς, εἰ μὴ τὸν σοφίᾳ συζῶντα. Σοφίας οὐ κατισχύει κακία.» «Εἰ πλοῦτός ἐστι κτῆμα ἐπιθυμητὸν ἐν βίῳ, τί σοφίας πλουσιώτερον, τῆς πάντα ἐργαζομένης; οὐκ ἔχει πικρίαν ἡ ἀναστροφὴ αὐτῆς, οὐδὲ ὀδύνην ἡ συμβίωσις αὐτῆς, ἀλλ' εὐφροσύνην καὶ χαράν.» «Ἡ σοφία υἱοὺς αὐτῆς ἀνύψωσεν. Ὁ ἀγαπῶν αὐτὴν, ἀγαπᾷ ζωὴν, καὶ οἱ ὀρθρίζοντες πρὸς αὐτὴν, ἐμπλησθήσονται εὐφροσύνης. Ὁ κρατῶν αὐτῆς κληρονομήσει δόξαν, καὶ οὗ εἰσπορεύεται, εὐλογεῖ Κύριος, καὶ τοὺς ἀγαπῶντας αὐτὴν ἀγαπᾷ ὁ Θεός. Ὁ ὑπακούων αὐτῆς, κρινεῖ ἔθνη, καὶ ὁ προστρέχων αὐτῇ, κατασκηνώσει πεποιθώς.» «Τέκνον, ἐν νεότητί σου ἐπίλεξαι παιδείαν, καὶ ὡς ἀροτριῶν καὶ σπείρων, πρόσελθε αὐτῷ.» «Μὴ παρίδῃς διήγημα σοφῶν, καὶ ἐν ταῖς παροιμίαις αὐτῶν ἀναστρέφου.» «Μετὰ σοφῶν συμβουλεύου, καὶ μετὰ σοφῶν ἔστωσαν οἱ διαλογισμοί σου.» «Σοφία ταπεινοῦ ἀνυψώσει τὴν κεφαλὴν αὐτοῦ, καὶ ἐν μέσῳ μεγιστάνων καθίσει αὐτόν.» «Ἀπὸ ἑνὸς συνετοῦ συνοικισθήσεται πόλις.» «Τὸ μνημόσυνόν μου ὑπὲρ μέλι γλυκύ. Ὁ ὑπακούων μου, οὐκ αἰσχυνθήσεται.» Ἀνὴρ σοφὸς πλησθήσεται εὐλογίας, καὶ μακαριοῦσιν αὐτὸν πάντες οἱ ὁρῶντες αὐτόν.» «Οὐκ ἔστιν ἀντάλλαγμα πεπαιδευμένης ψυχῆς.» Σοφία ἐστὶν ἐπιστήμη θείων καὶ ἀνθρωπίνων πραγμάτων, καὶ τῶν τούτοις αἰτίων. Τέλος φιλοσοφίας τῷ φιλοσοφοῦντι ἡ πρὸς Θεὸν ὁμοίωσις κατὰ τὸ δυνατόν. Οὐ χρὴ τὴν σύνεσιν ἡλικίᾳ κρίνειν.","english":"Give me, Master, wisdom, the assessor at your throne.\" \"The Lord himself created wisdom, and he saw her and numbered her.\" \"God loves nothing except the one who lives with wisdom. Evil does not prevail over wisdom.\" \"If wealth is a desirable possession in life, what is richer than wisdom, which works all things? Her conduct has no bitterness, nor her companionship pain, but gladness and joy.\" \"Wisdom raised up her sons. The one who loves her loves life, and those who rise early for her will be filled with gladness. The one who holds fast to her will inherit glory, and wherever he enters, the Lord blesses, and God loves those who love her. The one who obeys her will judge nations, and the one who runs to her will dwell securely.\" \"Child, in your youth choose instruction, and as one plowing and sowing, draw near to him.\" \"Do not overlook the narrative of the wise, and walk about in their proverbs.\" \"Take counsel with the wise, and let your deliberations be with the wise.\" \"The wisdom of a humble man will lift up his head, and will seat him in the midst of the great.\" \"From one prudent man a city will be inhabited.\" \"My remembrance is sweeter than honey. The one who obeys me will not be put to shame.\" A wise man will be filled with blessing, and all who see him will call him blessed.\" \"There is no exchange for a well-instructed soul.\" Wisdom is the knowledge of divine and human things, and of the causes of these. The end of philosophy for the one who philosophizes is likeness to God, as far as possible. One should not judge understanding by age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":745,"ref":"p745","source":"Τὸ εἰδέναι τινὰ, ὅτι ἀγνοεῖ τι, σοφίας ἐστὶ, ὥστε καὶ τὸ εἰδέναι, ὅτι ἠδίκησε, δικαιοσύνης. Τῆς αὐτῆς συνέσεώς ἐστι, καὶ πρὸς τὰ ἡδέα τῶν ἀδιαφόρων μὴ καταφέρεσθαι, καὶ πρὸς τὰ ἐπίπονα μὴ καταβάλλεσθαι. Μόνος ὁ σοφὸς ἐλεύθερός τε καὶ ἄρχων, κἂν μυρίους τοῦ σώματος ἔχῃ δεσπότας. Πᾶς σοφὸς, Θεοῦ φίλος. Τῷ ὄντι πρῶτος ὁ σοφὸς ἀνθρώπων γένους, ὡς κυβερνήτης ἐν νηῒ, ἄρχων δὲ ἐν πόλει, στρατηγὸς δὲ ἐν πολέμῳ, ψυχὴ μὲν ἐν σώματι, νοῦς δὲ ἐν ψυχῇ· καὶ πάλιν, οὐρανὸς μὲν ἐν κόσμῳ, Θεὸς δὲ ἐν οὐρανῷ. Πρεσβύτερος μὲν οὖν ἔστι τε καὶ λεγέσθω ὁ ἀστεῖος, νεώτερος δὲ καὶ ἔσχατος, πᾶς ἄφρων, τὰ νεωτεροποιὰ ἐν ἐσχατίαις ταττόμενα μετιών. Τὸ ζητεῖν ἢ πυνθάνεσθαι πρὸς διδασκαλίαν ἀνυσιμώτατον. ΤΙΤΛ. ΙΘʹ. –Περὶ συνοχῆς πραγμάτων, καὶ περισπασμοῦ. «Πᾶς ὁ βίος ἀσεβοῦς ἐν φροντίδι.» «Καὶ πάλιν τῷ ἁμαρτάνοντι ἔδωκεν περισπασμόν.» «Ὀχληρίαν καὶ περιφορὰν, εὑρίσκω αὐτὰ πικρότερα ὑπὲρ θάνατον.» Τέκνον, μὴ περὶ πολλὰ ἔστωσαν αἱ πράξεις σου. Ἐὰν πληθύνῃς, οὐκ ἀθῶος ἔσῃ.» «Διώκων ἐργολάβειαν, ἐμπεσεῖται εἰς κρίσεις.» «Καρδία σκληρὰ βαρυνθήσεται πόνοις.» «Μόλις ἐξελεῖται ἔμπορος ἀπὸ πλημμελείας.» «Ὁ προεστὼς ἀλλοτρίας κρίσεως, ὡς κρατῶν κέρκου κυνός.» Ἐν τοῖς ἕλκουσι τὴν ψυχὴν, καὶ ἀσχολίας βιωτικὰς ἐμποιοῦσιν, περιγενέσθαι τῆς ἐλπίδος, πόνου, μελέτης τῶν τοῦ Θεοῦ, καὶ προσευχῆς ἀμήχανον. Οὔτε κατόπτρῳ ῥυπαρῷ ὄντι δυνατὸν τῶν εἰκόνων δέξασθαι τὰς ἐμφάσεις, οὔτε ψυχὴν ταῖς βιωτικαῖς προσηλωμένην μερίμναις, καὶ τοῖς ἐκ τοῦ φρονήματος τῆς σαρκὸς ἐπισκοτουμένην πάθεσιν, δυνατὸν ὑποδέξασθαι τὰς ἐλλάμψεις.","english":"To know that one is ignorant of something is a mark of wisdom, so that even to know that one has done wrong is a mark of righteousness. It belongs to the same understanding neither to be carried away toward the pleasant things among indifferent matters nor to be cast down by toilsome things. The wise man alone is both free and a ruler, even if he has ten thousand masters over his body. Every wise man is a friend of God. In truth the wise man is first of the human race, as a pilot in a ship, a ruler in a city, a general in war, a soul in a body, and a mind in a soul; and again, heaven in the world, and God in heaven. Let the well-ordered man be and be called the elder, but every fool the younger and last, pursuing the innovations that are ranked among the last things. To seek or to inquire for the sake of instruction is most effective. TITLE 19. — On the confinement of affairs, and distraction. \"The whole life of the impious man is in anxiety.\" \"And again, to the one who sins he gave distraction.\" \"Trouble and a whirlwind, I find them more bitter than death.\" Child, let not your affairs be many. \"If you multiply them, you will not be innocent.\" \"Pursuing contract-work, he will fall into judgments.\" \"A hard heart will be weighed down with pains.\" \"A merchant will scarcely be delivered from transgression.\" \"He who presides over another's judgment is like one holding a dog by the tail.\" For those who drag the soul along and produce worldly occupations, it is impossible to rise above hope, toil, the study of the things of God, and prayer. For neither can a dirty mirror receive the impressions of images, nor can a soul nailed to worldly cares and darkened by the passions arising from the mind of the flesh receive the illuminations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":746,"ref":"p746","source":"Ὥσπερ ὀφθαλμὸν περιαγόμενον συνεχῶς, καὶ νῦν μὲν ἐπὶ τὰ πλάγια φερόμενον, νῦν δὲ πρὸς τὰ ἄνω καὶ κάτω πυκνὰ μεταστρεφόμενον, ἰδεῖν ἐναργῶς τὸ ὑποκείμενον οὐχ οἷόν τε, ἀλλὰ χρὴ προσερεισθῆναι τὴν ὄψιν τῷ ὁρατῷ, εἰ μέλλοι ἐναργῆ ποιεῖσθαι τὴν θέαν, οὕτω καὶ νοῦν ἀνθρώπων ὑπὸ μυρίων κατὰ κόσμον μερίδων περιελκόμενον, ἀμήχανον ἐναργῶς ἐνατενίσαι τῇ ἀληθείᾳ. Ναῦται μὲν καὶ κυβερνῆται πάντα ποιοῦσιν, ὅπως τὸ πέλαγος διαδράμοιεν, καὶ πρὸς λιμένα καταντήσειαν. Ἡμεῖς δὲ πελάγιοι, σαλεύειν φιλονεικοῦμεν ἐν ταῖς τῶν βιωτικῶν πραγμάτων τρικυμίαις συνεχῶς, ἐν ταῖς ἀγοραῖς, καὶ ἐν τοῖς δικαστηρίοις στρεφόμενοι. Ἐν θορυβουμένῳ, καὶ ἀγωνίαν ἔχοντι νῷ, οὔτε ἔννοιά τις τῶν\n\nκαλῶν, οὔτε Θεοῦ χάρις ἐπέρχεται. Τελείας ψυχῆς ἐστι τὸ ἀμέριμνον, ἀσεβοῦς δὲ, φροντίσι κατατρίβεσθαι. Περὶ μὲν γὰρ τῆς τελείας ψυχῆς εἴρηται, ὅτι κρῖνόν ἐστιν ἐν μέσῳ ἀκανθῶν. Τοῦτο δὲ τὴν ἄφροντιν δηλοῖ. Τὸ γὰρ κρῖνον καὶ ἐν τῷ Εὐαγγελίῳ τὴν ἀμέριμνον σημαίνει ψυχήν. Οὐ κοπιᾷ, οὐδὲ νήθει, καὶ μείζονα τοῦ Σολομῶντος περιβέβληται δόξαν. Περὶ δὲ τῶν φροντίδα πολλὴν ἐχόντων εἰς τὰ σωματικὰ, φησί· Πᾶς ὁ βίος ἀσεβοῦς ἐν φροντίδι. Καὶ γὰρ ὄντως ἀσεβές ἐστιν, παντὶ τῷ βίῳ συμπαρεκτείνειν τὴν τῶν σωματικῶν φροντίδα, καὶ μηδεμίαν περὶ τῶν μελλόντων ἐπιδεικνύσθαι σπουδήν. Διὰ τί κοπρίας περιβάλλονται, οἵ ποτε τιθηνούμενοι ἐπὶ κόκκῳ, Ἱερεμίας θρηνῶν ἔλεγεν· ὅταν γὰρ ἐπὶ τῶν λαμπρῶν καὶ διαπύρων ἀναπαυόμεθα νοημάτων, ἐπὶ κόκκῳ τιθηνούμεθα. Ὅταν δὲ τοῖς γηΐνοις ἐμφυρόμεθα πράγμασι, κοπρίας περιβαλλόμεθα.","english":"Just as an eye that is continually turned about, now carried to the sides, now frequently twisted upward and downward, cannot clearly see the object lying before it, but the sight must be fixed upon the visible thing if it is to make the vision clear, so too the mind of man, dragged about by countless portions throughout the world, cannot clearly gaze upon the truth. Sailors and pilots do everything so that they may traverse the sea and reach the harbor. But we, sea-farers, strive to be tossed continually in the waves of worldly affairs, turning about in the marketplaces and in the courts. In a mind that is disturbed and in anguish, neither does any thought of\n\nnoble things nor the grace of God enter. It belongs to a perfect soul to be free from care, but to an impious one to be worn away by anxieties. For concerning the perfect soul it has been said that it is a lily among thorns. And this indicates the foolish one. For the lily also in the Gospel signifies the soul free from care. It does not labor, nor does it spin, and it is clothed with glory greater than Solomon's. But concerning those who have much care for bodily things, it says: The whole life of the impious is in care. For truly it is impious to extend the care of bodily things over one's whole life, and to show no zeal at all for things to come. Why do they wrap themselves in dung, who once were nursed upon a grain? Jeremiah, lamenting, said: for when we rest upon bright and fiery thoughts, we are nursed upon a grain. But when we are plunged into earthly affairs, we wrap ourselves in dung.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":747,"ref":"p747","source":"Ὃς πορεύεται ἐπὶ τεσσάρων, διὰ παντὸς ἀκάθαρτος. Ἐπὶ τεσσάρων δὲ πορεύεται ὁ τοῖς αἰσθητοῖς πράγμασι πεποιθὼς, καὶ τῇ τούτων ἀσχολίᾳ πάντως ἐπισύρων τὸ ἡγεμονικόν. Ὥσπερ οἱ δεσμῶται δυσχερῶς βαδίζουσιν, οὕτως τὸν δρόμον τῆς ἀρετῆς, συμπλεκόμενοι τῷ βίῳ, καθαρὸν οὐκ ἀνύουσιν.\n\nΤΙΤΛ. Κʹ. –Περὶ τῶν συχναζόντων ἐν ἀλλοτρίοις οἴκοις. «Πίθος τετρημένος, ἀλλότριος οἶκος.» «Ποῦς μωροῦ ταχὺς εἰς οἰκίαν· ἄνθρωπος δὲ πολύπειρος αἰσχυνθήσεται ἀπὸ προσώπου.» ΤΙΤΛ. ΚΑʹ. –Περὶ συμβουλῆς καὶ εἰσηγήσεως ἀγαθῆς. «Ὁ ἐμοῦ ἀκούων, κατασκηνώσει ἐπ' ἐλπίδι, καὶ ἡσυχάσει ἄφοβος ἀπὸ παντὸς κακοῦ.» «Υἱὲ, ἐμῶν νομίμων μὴ ἐπιλανθάνου, τὰ δὲ ῥήματά μου τηρείτω σὴ καρδία. Μῆκος γὰρ βίου, καὶ ἔτη ζωῆς, καὶ εἰρήνην προσθήσουσί σοι. Υἱὲ, μὴ παραῤῥυῇς· τήρησον δὲ ἐμὴν βουλὴν καὶ ἔννοιαν, ἵνα ζῇ σὴ ψυχὴ, καὶ χάρις ᾖ περὶ τῷ σῷ τραχήλῳ. Ἔσται δὲ ἴασις ταῖς σαρξί σου, καὶ ἐπιμέλεια τοῖς ὀστέοις σου, ἵνα πορεύῃ πεποιθὼς ἐν εἰρήνῃ πάσας τὰς ὁδούς σου, ὁ δὲ πούς σου οὐ μὴ προσκόπτῃ. Ἐὰν γὰρ κάθῃ, ἄφοβος ἔσῃ, ἐὰν δὲ καθεύδῃς, ἡδέως ὑπνώσεις, καὶ οὐ φοβηθήσῃ πτόησιν ἐπελθοῦσαν, οὐδὲ ὁρμὰς ἀσεβῶν ἐπερχομένας. Ὁ γὰρ Κύριος ἔσται ἐπὶ πασῶν ὁδῶν σου, καὶ ἐρείσει σὸν πόδα, ἵνα μὴ ἀγρευθῇς.» ΤΙΤΛ. ΚΒʹ. –Περὶ συμβουλῆς καὶ εἰσηγήσεως πονηρᾶς. «Χρόνου πολλοῦ προβεβηκότος, εἶπε τῷ Ἰὼβ ἡ γυνὴ αὐτοῦ· Μέχρι τίνος καρτερήσεις, λέγων· Ἰδοὺ ἀναμένω χρόνον ἔτι μικρὸν προσδεχόμενος τὴν ἐλπίδα τῆς σωτηρίας μου; Ἰδοὺ ἠφάνισταί σου τὸ μνημόσυνον ἀπὸ τῆς γῆς.","english":"Whoever walks on four feet is altogether unclean. And he walks on four feet who has trusted in perceptible things and utterly drags his ruling faculty along with their busy preoccupation. Just as prisoners walk with difficulty, so too those entangled in worldly life do not complete the course of virtue in purity.\n\nTITLE 20. — Concerning those who frequent others' houses. \"A pierced jar, a stranger's house.\" \"A fool's foot is swift into a house; but a man of much experience will be ashamed before a face.\" TITLE 21. — Concerning good counsel and advice. \"He who hears me will dwell in hope, and will rest without fear from every evil.\" \"Son, do not forget my statutes, and let your heart keep my words. For length of life, and years of life, and peace will be added to you. Son, do not slip away; keep my counsel and thought, that your soul may live, and grace be about your neck. And it will be healing for your flesh, and care for your bones, that you may walk in peace, confident in all your ways, and your foot will surely not stumble. For if you sit, you will be without fear; and if you sleep, you will slumber sweetly, and you will not fear a terror that comes upon you, nor the assaults of the impious coming on. For the Lord will be in all your ways, and will steady your foot, that you not be caught.\" TITLE 22. — Concerning evil counsel and advice. \"When much time had passed, his wife said to Job: How long will you endure, saying, Behold, I wait yet a little time, expecting the hope of my salvation? Behold, your remembrance has vanished from the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":748,"ref":"p748","source":"Υἱοί σου καὶ θυγατέρες, ἐμῆς κοιλίας ὠδῖνες καὶ πόνοι, οὒς εἰς τὸ κενὸν ἐκοπίασα μετὰ μόχθων. Σὺ δὲ αὐτὸς κάθησαι ἐπὶ σαπρίᾳ σκωλήκων, διανυκτερεύων αἴθριος. Κἀγὼ πλανῆτις καὶ λάτρις, τόπον ἐκ τόπου, καὶ οἰκίαν ἐξ οἰκίας περιερχομένη, προσδεχομένη δὲ τὸν ἥλιον, πότε δύνῃ, ἵνα ἀναπαύσωμαι τῶν μόχθων καὶ τῶν ὀδυνῶν, αἵ με νῦν συνέχουσιν. Ἀλλ' εἶπόν τι ῥῆμα πρὸς Κύριον, καὶ τελεύτα. Ὁ δὲ ἐμβλέψας αὐτῇ, εἶπεν· Ἵνα τί ὥσπερ μία τῶν ἀφρόνων γυναικῶν λαλήσεις; Εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ κακὰ οὐχ ὑποίσομεν;» «Κακὸς ὑπακούσει γλώσσαις παρανόμων.» «Υἱὲ, μή σε καταλάβῃ βουλὴ κακή.» «Υἱὲ, μή σε πλανήσωσιν ἀσεβεῖς ἄνδρες, μηδὲ βουληθῇς. Ἐὰν παρακαλέσωσί σε, λέγοντες· Ἔλθε μεθ' ἡμῶν, κοινώνησον αἵματος, κρύψωμεν δὲ εἰς γῆν ἄνδρα δίκαιον ἀδίκως· καταπίωμεν δὲ αὐτὸν, ὥσπερ ᾅδης ζῶντα, καὶ ἄρωμεν αὐτοῦ τὴν μνήμην ἐκ τῆς γῆς· τὴν κτῆσιν αὐτοῦ τὴν πολυτελῆ καταλαβώμεθα, πλήσωμεν δὲ οἴκους ἡμετέρους σκύλων· τὸν δὲ σὸν κλῆρον βάλε ἐν ἡμῖν, κοινὸν δὲ βαλάντιον κτησώμεθα πάντες, καὶ μαρσίππιον ἓν γενηθήτω ἡμῖν· υἱὲ, μὴ πορευθῇς ὁδοὺς μετ' αὐτῶν. Ἔκκλινον δὲ τὸν πόδα σου ἐκ τῶν τρίβων αὐτῶν. Οὐ γὰρ ἀδίκως ἐκτείνεται δίκτυα πτερωτοῖς.» «Ἐγένετο μετὰ τὸ","english":"Your sons and daughters, the pangs and pains of my womb, for whom I toiled in vain with hardships. But you yourself sit upon the rottenness of worms, spending the night in the open air. And I, a wanderer and a servant, going from place to place and from house to house, waiting for the sun, when it will set, so that I may rest from the hardships and the pains that now hold me. But say a word to the Lord, and die. And he looked at her and said: Why will you speak like one of the foolish women? If we received good things from the hand of the Lord, shall we not endure evil things? An evil man will listen to the tongues of the lawless. My son, let not evil counsel overtake you. My son, let not impious men deceive you, nor consent to them. If they entreat you, saying: Come with us, share in blood, and let us hide a righteous man unjustly in the earth; and let us swallow him alive, like Hades, and take away his memory from the earth; let us seize his costly possession, and fill our houses with spoils; and cast your lot in with us, and let us all acquire a common purse, and let there be one bag for us: my son, do not go in the ways with them. But turn your foot away from their paths. For not unjustly are nets spread for the winged creatures. It came to pass after the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":749,"ref":"p749","source":"ἀποθανεῖν βασιλέα υἱῶν Ἀμμὼν, βασιλεύει ἀντ' αὐτοῦ Ἀννὼν υἱὸς αὐτοῦ. Καὶ εἶπε Δαβίδ· Ποιήσω ἔλεος μετ' αὐτοῦ, καθὼς ἐποίησεν ὁ πατὴρ αὐτοῦ μετ' ἐμοῦ. Καὶ ἀπέστειλε Δαβὶδ παρακαλῶν αὐτόν· καὶ εἶπαν οἱ ἄρχοντες Ἀμμὼν πρὸς τὸν κύριον αὐτῶν· Οὐχὶ δοξάζων Δαβὶδ τὸν πατέρα σου, ἀπέστειλε παρακαλοῦντας, ἀλλ' ὅπως ἐξερευνήσωσι τὴν πόλιν, καὶ τοῦ κατασκέψασθαι αὐτήν. Καὶ ἐξύρησε τοὺς πώγωνας τῶν δούλων Δαβὶδ, καὶ ἀφεῖλε τῶν μανδύων αὐτῶν τὸ ἥμισυ, καὶ ἐξαπέστειλεν αὐτούς.» Σχόλ. Ἀννὼν πεισθεὶς τῇ παρανόμῳ εἰσηγήσει τῶν παίδων αὐτοῦ, καὶ τοὺς σταλέντας παρὰ Δαβὶδ ἐξυβρίσας διὰ τῆς τῶν πωγώνων καὶ τῶν μανδύων ἀφαιρέσεως, τὴν πατρίδα καὶ τὴν βασιλείαν ἀπώλεσεν. «Ἦν τῷ Ἀμνὼν ἑταῖρος, Ἰωνάθαν, φρόνιμοςσφόδρα, καὶ εἶπεν τῷ Ἀμνών· Τί σοι, ὅτι οὕτως συντέτηκας; Καὶ εἶπεν Ἀμνών· Τὴν Θάμαρ τὴν ἀδελφήν μου ἀγαπῶ ἐγώ. Καὶ εἶπεν αὐτῷ Ἰωνάθαν· Κατακλίθητι ἐπὶ τὴν κοίτην σου, καὶ προσποιοῦ ἐνοχλεῖσθαι· καὶ ἥξει ὁ πατήρ σου ἐπισκέψασθαί σε, καὶ ἐρεῖς αὐτῷ· Ἐλθέτω δὴ Θάμαρ ἡ ἀδελφή μου, καὶ παραστηκέτω μοι ψωμίζουσά με, καὶ ποιήσει ἐνώπιόν μου βρῶμα.» Σχόλ. Ἡ εἰσήγησις Ἰωνάθαν θανάτου πρόξενος γέγονε τῷ Ἀμνών. Τοῦτον γὰρ ἀνεῖλεν ὁ ἀδελφός. Ὅταν τι ἐναντίον τῆς τοῦ Κυρίου ἐντολῆς, καὶ φθεῖρον ἢ μολύνον αὐτὴν ἐπιταχθῶμεν παρά τινος, καιρὸς εἰπεῖν τότε· Πειθαρχεῖν δεῖ Θεῷ μᾶλλον ἢ ἀνθρώποις, μνημονεύσαντες τοῦ Κυρίου λέγοντος· Ἀλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσουσιν, ὅτι οὐκ οἴδασι τῶν ἀλλοτρίων τὴν φωνήν· καὶ τοῦ Ἀποστόλου τολμήσαντος ὑπὲρ τῆς ἡμετέρας ἀσφαλείας καὶ αὐτῶν καθάψασθαι τῶν ἀγγέλων, δι' ὧν φησιν·","english":"The king of the Ammonites died, and Hanun his son reigned in his place. And David said: I will show mercy to him, just as his father showed mercy to me. And David sent men to comfort him. But the princes of the Ammonites said to their lord: Is David honoring your father by sending comforters? No, but so that they may search out the city and spy on it. And he shaved the beards of David's servants, and cut off half of their cloaks, and sent them away. Note: Hanun, persuaded by the unlawful counsel of his servants, and having insulted those sent by David by the removal of their beards and cloaks, lost his homeland and his kingdom. Amnon had a companion, Jonathan, exceedingly prudent, and he said to Amnon: Why are you so wasted away? And Amnon said: I love Tamar my sister. And Jonathan said to him: Lie down on your bed, and pretend to be troubled; and your father will come to visit you, and you shall say to him: Let Tamar my sister come, and stand by me and feed me, and she shall prepare food before me. Note: Jonathan's counsel became the cause of death for Amnon. For his brother killed him. Whenever we are commanded by someone to do something contrary to the Lord's commandment, and corrupting or defiling it, then is the time to say: We must obey God rather than men, remembering the Lord who says: But they will not follow a stranger, because they do not know the voice of strangers; and the Apostle, who dared for our safety to lay hold even of the angels themselves, through whom he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":750,"ref":"p750","source":"Κἂν ἡμεῖς αὐτοὶ, κἂν ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται ὑμῖν, παρ' ὃ παρελάβετε, ἀνάθεμα ἔστω. Ἐξ ὧν παιδευόμεθα, ὅτι κἂν πολὺ γνήσιος ᾖ, κἂν ὑπερβαλλόντως ἔνδοξος ὁ κωλύων, βδελυκτὸς ὀφείλει εἶναι ἑκάστῳ τῶν ἀγαπώντων τὸν Κύριον. ΤΙΤΛ. ΚΓʹ. –Περὶ τοῦ συμπεριφέρεσθαι.\n\n«Ἐλεύθερος ὢν ἐκ πάντων, πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πάντας κερδήσω. Καὶ ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, ἵνα Ἰουδαίους κερδήσω· τοῖςὑπὸ νόμον, ὡς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω· τοῖς ἀνόμοις ὡς ἄνομος· μὴ ὢν ἄνομος Θεοῦ, ἀλλ' ἔννομος Χριστῷ· ἵνα κερδήσω ἀνόμους. Ἐγενόμην τοῖς ἀσθενοῦσιν ὡς ἀσθενὴς, ἵνα τοὺς ἀσθενεῖς κερδήσω. Τοῖς πᾶσι γέγονα τὰ πάντα, ἵνα πάντως τινὰς σώσω.» «Ὁ μὴ περιφερόμενος τῷ ἑαυτοῦ οἴκῳ, κληρονομήσει ἀνέμους.»\n\nΤΙΤΛ. ΚΔʹ. –Περὶ τοῦ ἁγίου σταυροῦ.\n\n«Ἔδωκας τοῖς φοβουμένοις σε σημείωσιν, τοῦ φυγεῖν ἀπὸ προσώπου τόξου.» «Φανεροὶ ἔσονται οἱ σφραγιζόμενοι τὸν νόμον, τοῦ μὴ μαθεῖν.» «Εἶπε Κύριος πρὸς τὸν ἄνδρα τὸν ἐνδεδυμένον τὸν ποδήρη· Δὸς τὸ σημεῖον ἐπὶ τὰ μέτωπα τῶν ἀνδρῶν τῶν καταστεναζόντων, καὶ τῶν κατοδυνωμένων ἐπὶ πάσαις ταῖς ἀδικίαις, καὶ διέλθετε μέσην τὴν Ἱερουσαλὴμ, καὶ κόπτετε, καὶ μὴ φείδεσθε, καὶ μὴ ἐλεήσετε πρεσβύτην, καὶ νεανίσκον, καὶ γυναῖκας, καὶ νήπια θηλάζοντα· πάντας ἐξαλείψατε. Ἐπὶ δὲ πάντας ἐφ' οὕς ἐστι τὸ σημεῖον, μὴ ἐγγίσητε.» Εἴ τι ὑπέστη ὁ Χριστὸς, οὐχ ὑπέστη δι' ἑαυτὸν, οὐδὲ διὰ τὸν Πατέρα τὸν ἑαυτοῦ, ἀλλ' ἵνα σώσῃ τὸ ἀνθρώπινον γένος. Καὶ εἰ θέλεις γνῶναι, ἀγαπητὲ, τὴν δύναμιν τοῦ σταυροῦ, ἄκουε. Σταυρὸς Χριστιανῶν ἐλπίς· σταυρὸς τυφλῶν ὁδηγός·","english":"Even if we ourselves, or an angel from heaven, should preach to you anything beyond what you received, let him be accursed. From this we are taught that even if he who hinders is very genuine, even if exceedingly glorious, he ought to be abhorrent to each of those who love the Lord. TITLE 23. — On adapting oneself to others.\n\n“Though free from all, I made myself a slave to all, that I might gain all. And I became to the Jews as a Jew, that I might gain the Jews; to those under the law, as under the law, that I might gain those under the law; to those without law, as without law—not being without law toward God, but under law toward Christ—that I might gain those without law. I became to the weak as weak, that I might gain the weak. I have become all things to all, that I might by all means save some.” “He who does not busy himself with his own house will inherit the winds.”\n\nTITLE 24. — On the holy cross.\n\n“You have given a sign to those who fear you, that they might flee from the face of the bow.” “Those who seal themselves with the law will be made manifest, so as not to learn.” “The Lord said to the man clothed in the long robe: Give the sign upon the foreheads of the men who groan and are in distress over all their iniquities, and pass through the midst of Jerusalem, and strike, and do not spare, and do not have mercy on old man, or young man, or women, or nursing infants: blot out all. But upon all those on whom is the sign, do not touch.” If Christ suffered anything, he suffered it not for his own sake, nor for the sake of his own Father, but that he might save the human race. And if you wish to know, beloved, the power of the cross, hear. The cross is the hope of Christians; the cross is the guide of the blind;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":751,"ref":"p751","source":"σταυρὸς πεπλανημένων ὁδός· σταυρὸς χωλῶν βακτηρία· σταυρὸς πενήτων παραμυθία· σταυρὸς πλουσίων χαλινός· σταυρὸς ὑπερηφάνων καθαίρεσις· σταυρὸς τρόπαιον κατὰ δαιμόνων· σταυρὸς κατὰ διαβόλου νίκος· σταυρὸς ἀπόρων εὐπορία· σταυρὸς ἀπηλπισμένων ἐλπίς· σταυρὸς νεκρῶν ἀνάστασις· σταυρὸς πλεόντων κυβερνήτης· σταυρὸς χειμαζομένων λιμήν· σταυρὸς πολεμουμένων τεῖχος· σταυρὸς πατὴρ ὀρφανῶν· σταυρὸς προστάτης χηρῶν· σταυρὸς\n\nἀδίκων κριτής· σταυρὸς θλιβομένων ἄνεσις· σταυρὸς νηπίων φύλαξ· σταυρὸς φῶς τοῖς ἐν σκότει καθημένοις· σταυρὸς δούλων ἐλευθερία· σταυρὸς μοναζόντων ἄσκησις· σταυρὸς παρθένων σωφροσύνη· σταυρὸς ἱερέων χαρά· σταυρὸς Ἐκκλησίας θεμέλιος· σταυρὸς πεινώντων ἄρτος· σταυρὸς διψώντων πηγή· σταυρὸς γυμνῶν σκέπη. Ἐπειδὴ διὰ τοῦ ξύλου ἐθανάτωσε τὸν πρωτόπλαστον ὁ Σατανᾶς, διὰ τοῦτο ὁ Κύριος ἐνανθρωπήσας διὰ τοῦ ξύλου τοῦ σταυροῦ αὐτοῦ τὸν διάβολον καταπάτημα τῶν ποδῶν τοῦ ἀνθρώπου πεποίηκεν. Ὅσοι γὰρ ἔχουσι τὸ τοῦ σταυροῦ σημεῖον, καταπατοῦσιν αὐτοῦ τὴν δύναμιν. Ἐὰν ἀπέρχῃ εἰς πόλεμον, καὶ βλέπῃς τὸν ἐχθρόν σου κατὰ σοῦ ἀκοντιοῦντα ξίφη, σὺ μηδὲν τοιοῦτον ἐπικομίσῃ, ἀλλὰ τὸ σημεῖον τοῦ σταυροῦ ἔχε εἰς τὴν καρδίαν σου, καὶ ἐπὶ μετώπου σου, καὶ πορεύου πρὸς αὐτὸν, λέγων· Οὗτοι ἐν ἅρμασι, καὶ οὗτοι ἐν ἵπποις, ἡμεῖς δὲ ἐν ὀνόματι Κυρίου Θεοῦ ἡμῶν ἐπικαλεσόμεθα. Καὶ βλέπεις, ὅτι ἐκεῖνα ὅλα ὡς ἄχυρα λικμηθήσονται, σὺ δὲ ἀνορθοῦσαι καὶ ἀνίστασαι. Προεῖπεν γὰρ ὁ Δαβὶδ περὶ τοῦ σημείου τοῦ σταυροῦ, λέγων· Ἔδωκας τοῖς φοβουμένοις σε σημεῖον, τοῦ φυγεῖν ἀπὸ προσώπου τόξου.","english":"The cross is the way of those who have gone astray; the cross is the staff of the lame; the cross is the consolation of the poor; the cross is the bridle of the rich; the cross is the overthrow of the proud; the cross is the trophy against demons; the cross is the victory over the devil; the cross is the prosperity of the resourceless; the cross is the hope of those who have despaired; the cross is the resurrection of the dead; the cross is the pilot of those who sail; the cross is the harbor of those tossed by storms; the cross is the wall of those who are warred upon; the cross is the father of orphans; the cross is the protector of widows; the cross is the judge of the unjust; the cross is the relief of the afflicted; the cross is the guardian of infants; the cross is light to those who sit in darkness; the cross is the freedom of slaves; the cross is the ascetic discipline of monks; the cross is the chastity of virgins; the cross is the joy of priests; the cross is the foundation of the Church; the cross is the bread of the hungry; the cross is the fountain of the thirsty; the cross is the shelter of the naked. Since Satan put the first-formed man to death through the tree, for this reason the Lord, having become man, through the tree of his cross has made the devil a footstool for the feet of man. For as many as have the sign of the cross trample down his power. If you go out to war and see your enemy hurling swords against you, do not carry anything of the sort yourself, but have the sign of the cross in your heart and on your forehead, and go toward him, saying: These in chariots, and these in horses, but we will call upon the name of the Lord our God. And you will see that all those things will be winnowed like chaff, but you will be set upright and rise. For David foretold concerning the sign of the cross, saying: You have given a sign to those who fear you, that they may flee from the face of the bow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":752,"ref":"p752","source":"Ποῖον σημεῖον ἔδωκεν ἡμῖν, εἰ μὴ τὸ τοῦ σταυροῦ μυστήριον; τούτῳ τῷ σημείῳ τείχη παραλύονται, ἐχθροὶ πίπτουσιν ὡς χόρτος, δαίμονες φυγαδεύονται· πάντα ὑποτάσσεται τῷ ξύλῳ τοῦ σταυροῦ, διὰ τὴν δύναμιν τοῦ σταυρωθέντος ἐπ' αὐτῷ. ΣΤΟΙΧΕΙΟΝ Τ.\n\nΤΙΤΛ. Αʹ. –Περὶ τιμῆς· καὶ ὅτι χρὴ ἀλλήλους τιμᾷν. Ἀσεβὴς οὐκ ᾐσχύνθη πρόσωπον ἐντίμου, οὐδὲ οἶδεν τιμὴν θέσθαι τούτοις.» «Τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστοργοι, τῇ τιμῇ ἀλλήλους προηγούμενοι.» «Ὡς Θεοῦ δοῦλοι, πάντας τιμήσατε.»\n\nΤΙΤΛ. Βʹ. –Περὶ τελωνῶν.\n\nΤί ἐστι τελώνιον; Ἁρπαγὴ ἔννομος, βία πεπαῤῥησιασμένη, ἀδικία νόμον ἔχουσα. Τί ἐστι τελώνιον; ἀναίσχυντος ἁμαρτία· ἁρπαγὴ πρόφασιν οὐκ ἔχουσα, λῃστείας χαλεπώτερον. Ὁ λῃστὴς κἂν αἰσχύνεται κλέπτων· οὗτος καὶ παῤῥησιάζεται ἁρπάζων.\n\nΤΙΤΛ. Γʹ. –Περὶ ταραχοποιῶν «Διεστραμμένη καρδία τεκταίνεται κακά· ἐν παντὶ καιρῷ ὁ τοιοῦτος ταραχὰς συνίστησι πόλει. Διὰ τοῦτο ἐξαπίνης ἔρχεται ἡ ἀπώλεια αὐτοῦ, ὅτι χαίρει πᾶσιν οἷς μισεῖ ὁ Θεός.» «Ἄνδρες ἀσεβεῖς ἐξέκαυσαν πόλιν.» ΤΙΤΛ. Δʹ. –Περὶ τάξεως, καὶ καταστάσεως, καὶ ἀκολουθίας· καὶ ὅτι χρὴ ταύτας πανταχοῦ φυλάττεσθαι.","english":"What sign has he given us, if not the mystery of the cross? By this sign walls are thrown down, enemies fall like grass, demons are put to flight; all things are subjected to the wood of the cross, through the power of the one crucified upon it. LETTER T.\n\nTITLE 1. — On honor, and that one ought to honor one another. The impious man was not ashamed before the face of an honored man, nor does he know how to assign honor to them. \"In brotherly love be tenderly affectionate toward one another, in honor preferring one another.\" \"As servants of God, honor all.\"\n\nTITLE 2. — On tax collectors.\n\nWhat is a tax office? Lawful plunder, violence made bold, injustice having the law on its side. What is a tax office? Shameless sin; plunder that has no pretext, more grievous than robbery. The robber is at least ashamed when he steals; but this man is even bold when he plunders.\n\nTITLE 3. — On troublemakers. \"A perverse heart devises evils; at every season such a man stirs up tumults in a city. Therefore his destruction comes suddenly, because he delights in all things that God hates.\" \"Impious men have set a city on fire.\" TITLE 4. — On order, and constitution, and sequence; and that these ought to be preserved everywhere.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":753,"ref":"p753","source":"«Ἕκαστος ἐν ᾗ ἐκλήθη τάξει, ἀδελφοὶ, ἐν ταύτῃ μενέτω.» Τάξις τῶν ὄντων ἐστὶ μήτηρ.\n\nΤΙΤΛ. Εʹ. –Περὶ ταπεινοφρονούντων.\n\n«Ἀποκριθεὶς Ἀβραὰμ, εἶπεν· Νῦν ἠρξάμην λαλῆσαι πρὸς τὸν Κύριόν μου, ἐγὼ δέ εἰμι γῆ καὶ σποδός.» «Εἶπε Μωσῆς πρὸς Κύριον· Δέομαι, Κύριε, οὐχ ἱκανὸς οὐδ' εὔλαλός εἰμι, ἰσχνόφωνος καὶ βραδύγλωσσός εἰμι ἐγώ.» «Εἶπεν Ἀβιγαία πρὸς Δαβίδ· Ἐν ἐμοὶ, κύριε, ἡ ἀδικία. Λαλησάτω δὴ ἡ δούλη σου εἰς τὰ ὦτά σου, καὶ ἄκουσον λόγον τῆς δούλης σου. Μὴ θέσθω ὁ κύριός μου καρδίαν αὐτοῦ ἐπὶ τὸν ἄνθρωπον τὸν λοιμὸν τοῦτον· καὶ ἀφροσύνη μετ' αὐτοῦ.» Ἡ ταπείνωσίς ἐστι τὸ\n\nλογίσασθαι ἑαυτὸν ἁμαρτωλὸν εἶναι, καὶ μηδὲν καλὸν ποιεῖν ἐνώπιον τοῦ Θεοῦ· τὸ δὲ ἔργον τῆς ταπεινώσεώς ἐστιν ἡ σιωπὴ, καὶ τὸ μὴ μετρεῖν ἑαυτὸν ἔν τινι, μηδὲ φιλονεικῆσαι. Ἡ ὑποταγὴ, τὸ βλέμμα ἔχειν χαμαὶ, τὸ ἔχειν πρὸ ὀφθαλμῶν τὸν ἑαυτοῦ θάνατον, τὸ φυλάξαι ἑαυτὸν ἀπὸ ψεύδους, τὸ μὴ ὁμιλῆσαι ἐν ματαιολογίαις, τὸ μὴ ἀντιλέγειν τῷ μείζονι, τὸ μισῆσαι τὴν ἀνάπαυσιν, τὸ βιάζεσθαι ἑαυτὸν ἐν κόπῳ, τὸ νήφειν. Ἀδελφὲ, μετὰ ἀκριβείας τέλεσαι τὰς ἐντολὰς ταύτας, ἵνα μὴ γένηται ἡ ψυχή σου κατοικητήριον παντὸς πάθους· ἀλλὰ νῆφε εἰς ἓν ἕκαστον αὐτῶν, ἵνα μὴ τελέσῃς ὅλον τὸν βίον σου ἄκαρπον. ΤΙΤΛ. ςʹ. –Περὶ τεχνῶν, καὶ τίνες τέχνας ἐξεῦρον. «Ἔτεκεν Ἀδὰ τὸν Ἰωβήλ· οὗτος ἦν πατὴρ οἰκούντων ἐν σκηναῖς κτηνοτρόφων· καὶ ὄνομα τῷ ἀδελφῷ αὐτοῦ Ἰουβάλ. Οὗτος ἦν ὁ καταδείξας ψαλτήριον καὶ κιθάραν. Σελὰ δὲ ἔτεκεν καὶ αὐτὴ τὸν Θοβήλ· καὶ ἦν σφυροκόπος χαλκεὺς, χαλκοῦ καὶ σιδήρου.» «Χοῦς ἐγέννησε τὸν Νεμβρώδ·","english":"Let each one remain in the rank in which he was called, brothers.\" Rank is the mother of things that exist.\n\nTITLE 5. — On the humble-minded.\n\n\"Abraham answered and said: Now I have begun to speak to my Lord, and I am earth and ashes.\" \"Moses said to the Lord: I beseech you, Lord, I am not capable nor eloquent; I am weak-voiced and slow-tongued.\" \"Abigail said to David: In me, lord, is the injustice. Let your servant now speak in your ears, and hear the word of your servant. Let not my lord set his heart upon this pestilent man, for folly is with him.\" Humility is to reckon oneself to be a sinner, and to do nothing good before God; and the work of humility is silence, and not to measure oneself in anything, nor to strive contentiously. Submission is to keep the gaze on the ground, to have one's own death before one's eyes, to guard oneself from falsehood, not to converse in idle talk, not to contradict one's superior, to hate rest, to force oneself in toil, to be sober. Brother, fulfill these commandments with exactness, so that your soul may not become a dwelling-place of every passion; but be sober toward each one of them, so that you may not complete your whole life unfruitful. TITLE 6. — On crafts, and who invented crafts. \"Ada bore Jobel; he was the father of those dwelling in tents of herdsmen; and the name of his brother was Jubal. He was the one who showed forth the psaltery and the cithara. Sella also bore Thobel; and he was a hammer-smith of bronze and iron.\" \"Dust begot Nimrod.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":754,"ref":"p754","source":"οὗτος ἤρξατο εἶναι ἐπὶ τῆς γῆς γίγας κυνηγὸς ἔναντι Κυρίου.» Τὸν ἱππικὸν ἀγῶνα πρῶτος ἐπενόησεν ὁ Ἐνυλιόστης υἱὸς Ποσειδῶνος. Τὸν δὲ αὐτὸν ἱππικὸν ἀγῶνα ἅρμασι Δίπολις ἐφεῦρεν. Ὁ Οἰνομαὸς πρῶτος αὐτὸς ἐπετέλεσεν τὸν ἀγῶνα ἅρμασι τετραπώλοις. Τὸ δὲ τοῦ ἱπποδρομίου κτίσμα εἰς τὴν τοῦ κόσμου διοίκησιν ᾠκονόμηται· τουτέστι τοῦ οὐρανοῦ, καὶ τῆς γῆς, καὶ τῆς θαλάσσης. Τὰς οὖν δώδεκα θύρας τοὺς δώδεκα οἴκους ὥρισαν τοῦ ζωδιακοῦ κύκλου τοῦ διοικοῦντος τὴν γῆν καὶ τὴν θάλασσαν, καὶ τῶν ἀνθρώπων παροδικὸν τοῦ βίου δρόμον· τὸ δὲ πέλμα τοῦ ἱππικοῦ, τὴν γῆν εἶναι· τὸν δὲ Εὔριπον, τὴν θάλασσαν ὑπὸ τῆς γῆς μεταζομένην· τὸν δὲ ἐπὶ τὰς θύρας σκάμπτον, τὴν ἀνατολήν· τὸν δὲ ἐπὶ τὴν σφενδόνα, τὴν δύσιν· τὰ δὲ ἑπτὰ σπαθία, τὴν κίνησιν καὶ τὸν δρόμον τῆς ἀστροθεσίας τῶν ἑπτὰ ἀστέρων τῆς μεγάλης ἄρκτου. Ὁ δὲ βασιλεὺς Ῥῶμος εἰς τιμὴν καὶ αὐτὸς τοῦ ἡλίου, καὶ τῶν ὑπ' αὐτοῦ τεσσάρων στοιχείων, τὸν ἀγῶνα ἐν Ῥώμῃ πρῶτος ἐφευρὼν, ἐπετέλεσεν ἐν τῇ χώρᾳ τῆς δύσεως, ἤτοι τῆς Ἰταλίας ἅρμασι τετραπώλοις, τουτέστι τῇ γῇ, καὶ τῇ θαλάσσῃ, καὶ τῷ πυρὶ, καὶ τῷ ἀέρι. Καὶ ἐπέθηκεν ὁ Ῥῶμος τοῖς αὐτοῖς τέτρασι στοιχείοις τὰ ὀνόματα ταῦτα, τῇ γῇ πράσινον μέρος, ὅ ἐστι χλοῶδες· τῇ θαλάσσῃ, ὅ ἐστι τοῖς ὕδασι, τὸ βένετον μέρος, ὡς κυανόν· τῷ πυρὶ τὸ ῥούσιον μέρος, ὡς ἐρυθρόν· τῷ δὲ ἀέρι, ὡς λευκὸν, ἐπέθηκεν ὄνομα τοῦ λευκοῦ.","english":"This one began to be a giant hunter before the Lord. Enyaliostes, the son of Poseidon, first devised the equestrian contest. Dipolis invented the same equestrian contest with chariots. Oinomaos himself first performed the contest with four-horsed chariots. The structure of the hippodrome has been ordered for the administration of the world, that is, of heaven, and earth, and sea. The twelve gates, then, they defined as the twelve houses of the zodiacal circle that governs the earth and the sea, and the transient course of the life of men; the base of the hippodrome to be the earth; the Euripus, the sea being drawn through the earth; the turning-post at the gates, the east; the one at the starting-gate, the west; the seven spathia, the motion and course of the star-arrangement of the seven stars of the Great Bear. King Romos, in honor also of the sun and of the four elements under it, first invented the contest in Rome and performed it in the region of the west, that is, of Italy, with four-horsed chariots, that is, with earth, and sea, and fire, and air. And Romos assigned to these same four elements these names: to the earth the green part, which is verdant; to the sea, that is, to the waters, the blue part, as dark blue; to the fire the red part, as ruddy; and to the air, as white, he assigned the name of the white.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":755,"ref":"p755","source":"ΣΤΟΙΧΕΙΟΝ Υ.\n\nΤΙΤΛ. Αʹ. –Περὶ ὑβριστοῦ.\n\n«Τοὺς ὕβρει φερομένους ἐταπείνωσεν. «Πάντα ὑβριστὴν ταπείνωσον.» «Κακὸς μετὰ ὕβρεως πράσσει κακά.» «Ὑβριστῶν οἴκους κατασπᾷ Κύριος.» Ὀφθαλμοῦ ὑβριστοῦ γλῶσσα ἄδικος.» «Οὗ ἐὰν εἰσέλθῃ ὕβρις, ἐκεῖ καὶ ἀτιμία.» «Κρείσσων πραΰθυμος μετὰ ταπεινώσεως, ἢ ὃς διαιρεῖ σκύλα μετὰ ὕβρεως.» «Ὑψηλοὶ τῇ ὕβρει συντριβήσονται καὶ ταπεινωθήσονται.» Ὥσπερ ἐν τοῖς ἐρήμοις ἠχὼ πρὸς τὸν φθεγξάμενον αὖθις ἀκεραία ὑποστρέφει, οὕτω αἱ ὕβρεις ἐπὶ τὸν λοίδορον ἐπαναστρέφουσιν. Μᾶλλον δὲ, ὁ μὲν ἦχος αὐτὸς ἀπεδόθη, ἡ δὲ λοιδορία μετὰ προσθήκης ἐπάνεισιν. Πᾶν αἰσχρὸν, καὶ ἀκαλλὲς, καὶ τοῖς εὖ ποιεῖν ᾑρημένοι ἀνάρμοστον, τὸ ὑβρίζειν ἐστίν.\n\nΤΙΤΛ. Βʹ. –Περὶ ὑδροποτούντων.\n\n«Πάντες οἱ πίνοντες ὕδωρ, πάντες ἐδόθησαν εἰς θάνατον, καὶ τὰ ἐκλεκτὰ τοῦ Λιβάνου, πάντα πίνοντα ὕδωρ, καὶ αὐτοὶ κατέβησαν μετ' αὐτοῦ εἰς ᾅδην.» «Ὀλίγῳ οἴνῳ χρῶ διὰ τὸν στόμαχόν σου, καὶ τὰς πυκνάς σου ἀσθενείας.» Οὐδεὶς","english":"LETTER Y.\n\nTITLE 1. — On the insolent man.\n\n\"He brought low those who are carried along by insolence.\" \"Bring low every insolent man.\" \"An evil man with insolence practices evils.\" \"The Lord tears down the houses of the insolent.\" \"The tongue of an insolent eye is unjust.\" \"Wherever insolence enters, there also is dishonor.\" \"Better a gentle man with humility, than one who divides spoils with insolence.\" \"The lofty in insolence shall be crushed and brought low.\" Just as in the wilderness an echo returns intact to the one who spoke, so insults return upon the reviler. Rather, the echo itself is given back, but the abuse returns with increase. Every shameful and unseemly thing, and one unfitting for those who have chosen to do good, is insolence.\n\nTITLE 2. — On those who drink water.\n\n\"All who drink water, all were given over to death, and the choice things of Lebanon, all drinking water, and they themselves went down with him into Hades.\" \"Use a little wine for your stomach's sake, and for your frequent infirmities.\" No one","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":756,"ref":"p756","source":"ἐκραιπάλησεν ἀπὸ ὕδατος. Οὐδενὸς ὠδυνήθη κεφαλή ποτε, ὕδατι βαρηθεῖσα. Οὐδεὶς ἀλλοτρίων ποδῶν ἐδεήθη ὑδροποσίᾳ συζῶν, οὐδενὸς ἐδέθησαν πόδες, οὐδενὸς χεῖρες ἀπηχρειώθησαν. Θέλεις πιεῖν; βρύει σοι ὕδωρ, κρατὴρ ἀείῤῥους, ποτὸν μέθης ἄποιον, ἀκλήματον γάννυσμα.\n\nΤΙΤΛ. Γʹ. –Περὶ ὕπνου καὶ ἀϋπνίας «Γλυκὺς ὁ ὕπνος τοῦ δούλου, εἰ ὀλίγον, καὶ εἰ πολὺ φάγεται.» «Ὕπνος ὑγεία ἐπὶ ἐντέρῳ μετρίῳ, μέριμνα ἀγρυπνίας ἀπαιτήσει νυσταγμὸν, καὶ ἡ μέριμνα αὐτῆς ἀφιστᾷ ὕπνον.» «Ἐνδύεται διεῤῥηγμένα καὶ ῥακώδη πᾶς ὑπνώδης.» Εὐχαρίστει, ἄνθρωπε, τῷ ἀκουσίους ἡμᾶς διὰ τοῦ ὕπνου τῆς συνεχείας τῶν πόνων λύοντι, καὶ ἐκ μικρᾶς ἀναπαύσεως πάλιν πρὸς ἀκμὴν τῆς δυνάμεως ἐπανάγοντι. Τὸ βάθει κάρῳ κατακρατεῖσθαι, λυομένων αὐτοῦ τῶν μελῶν, ὥστε σχολὴν ἀτόποις παρέχειν φαντασίαις, ἐν καθημερινῷ θανάτῳ ποιεῖ τοὺς οὕτω καθεύδοντας. Ὕπνος τὸ σύντονον τῆς ἐγρηγόρσεως ὑπεχάλασεν· εἶτα ἐγρήγορσις τὸ ἀνειμένον ἐτόνωσεν· καὶ οὐθέτερον τούτων ἐν τῷ διηνεκεῖ συμμένει, ἀλλ' ὑποχωρεῖ ταῖς παρουσίαις ἀλλήλων ἀμφότερα, οὕτω τῆς φύσεως ἑαυτὴν ἐξ ὑπαλλαγῆς ἀνακαινιζούσης, ὡς ἑκατέρων ἐν μέρει καταλαγχάνουσαν, ἀσπάστως ἀπὸ τοῦ ἑτέρου μεταβαίνειν ἐπὶ τὸ ἕτερον. Τό τε γὰρ διὰ παντὸς συντετᾶσθαι ταῖς ἐνεργείαις, ῥῆξίν τινα καὶ διασπασμὸν τῶν ὑπερτεινομένων ποιεῖται μερῶν· ἥ τε διηνεκὴς τοῦ σώματος ἄνεσις διάπτωσιν τοῦ συνεστῶτος καὶ λύσιν ἐργάζεται.","english":"He became drunk from water. No one's head ever ached, weighed down by water. No one needed another's feet, living on water-drinking; no one's feet were bound, no one's hands were maimed. Do you wish to drink? Water gushes for you, an ever-flowing fountain, a drink free of drunkenness, a joy without reproach.\n\nTITLE 3. — On sleep and sleeplessness. \"Sweet is the sleep of the servant, whether he eats little or much.\" \"Sleep is health for a moderate intestine; the care of sleeplessness will demand drowsiness, and its care drives away sleep.\" \"Every sleepy person puts on torn and ragged clothes.\" Give thanks, O man, to the one who through sleep releases us, unwilling as we are, from the continuousness of toils, and from a little rest brings us back again to the peak of strength. To be mastered by deep torpor, with one's limbs loosened, so as to give leisure to unseemly fantasies, makes those who sleep thus to be in a daily death. Sleep slackens the tension of wakefulness; then wakefulness tightens what has been relaxed; and neither of these remains in perpetuity, but both yield to each other's presence, nature thus renewing itself by alternation, so that each in turn receives its lot, passing gladly from the one to the other. For to be stretched continually in activities produces a kind of rupture and tearing of the parts that are overstrained; and the continuous relaxation of the body brings about the collapse and dissolution of what holds together.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":757,"ref":"p757","source":"Τὸ δὲ κατὰ καιρὸν ἀμφοτέρων μετρίως ἐπιθιγγάνειν, δύναμις πρὸς διαμονήν ἐστι τῆς φύσεως, διὰ τῆς διηνεκοῦς πρὸς τὰ ἀντικείμενα μεταβάσεως, ἐν ἑκατέροις ἑαυτὴν ἀπὸ τῶν ἑτέρων ἀναπαυούσης. Οὕτω τοίνυν τετονωμένον διὰ τῆς ἐγρηγόρσεως τὸ σῶμα λαβοῦσα, λύσιν ἐμποιεῖ διὰ τοῦ ὕπνου τῷ τόνῳ, τὰς αἰσθητικὰς δυνάμεις πρὸς καιρὸν ἐκ τῶν ἐνεργειῶν ἀναπαύσασα. Ἀναγκαία δὲ τῇ συστάσει τοῦ σώματος ἡ εὔκαιρος ἄνεσις. Ὕπνος οὐδὲν ἕτερόν ἐστιν, ἢ θάνατος πρόσκαιρος, καὶ ἐφήμερος τελευτή. ΤΙΤΛ. Δʹ. –Περὶ ὑποκρίσεως, καὶ εἰρωνείας, καὶ πλαστῆς εὐλαβείας, καὶ τῶν τὰ τοιαῦτα ἐπινοούντων.\n\n«Ὑποκριταὶ καρδίᾳ τέξουσι θυμόν· καὶ ἀποθάνοι ἐν νεότητι ψυχὴ αὐτῶν.» Οὐχ ὁρᾷς ἡλίκον κακόν ἐστιν ἡ ὑπόκρισις; καὶ αὐτὴ καρπός ἐστι τοῦ φθόνου. Τὸ γὰρ διπλοῦν τοῦ ἤθους ἐκ φθόνου μάλιστα τοῖς πολλοῖς ἐγγίνεται, ὅταν τὸ μίσος ἐν τῷ βάθει κατέχοντες, ἀγάπην δεικνύωσιν κατακεχρωσμένην τὴν ἐπιφάνειαν, κατ' αὐτὰς ὑφάλους πέτρας, αἳ βραχεῖ ὕδατι καλυπτόμεναι, κακὸν ἀπροόρατον τοῖς ἀφυλάκτοις γίνονται. Μηδὲν σοφίσῃ, μηδὲν τεχνάσῃ κατὰ τῆς ἑαυτοῦ σωτηρίας. Κἂν γὰρ τοὺς ἄλλους παραλογιζώμεθα, ἡμᾶς γε αὐτοὺς οὐ δυνησόμεθα, ὡς τό γε καθ' ἑαυτῶν παίζειν, λίαν ἐστὶν ἐπισφαλὲς καὶ ἀνόητον. Κρεῖσσον ἄριστον ἔοντα δοκεῖν κακὸν, ἠὲ κακιστὸν Κῦδος ἔχοντ' ἀγαθοῖο, τάφον ψεύστην μερόπεσσιν Ἐμμέναι, ὃς μυδοῶσι νεκροῖς ἔντοσθεν ὀδωδὼς, Ἕξοθεν ἀστράπτει κονίῃ, καὶ χρώμασι τερπνοῖς. Ὁ ἀνθρώποις ἀρέσκων, τοὺς παρ' αὐτῶν ἐπαίνους ἔχοι ἂν εἰκότως εἰς ἀντιμισθίας δύναμιν· λήψεταί γε μὴν τῶν παρὰ Θεοῦ τὸ σύμπαν οὐδέν.","english":"But touching both in due measure at the right time is a power for the continuance of nature, through the continual transition toward opposites, resting itself in each from the other. Thus, then, taking the body strained by wakefulness, it brings about a release of the tension through sleep, resting the sensory powers from their activities for a time. Timely relaxation is necessary for the constitution of the body. Sleep is nothing other than a temporary death and a fleeting end. TITLE 4. — On hypocrisy, and irony, and feigned piety, and those who devise such things.\n\n\"The hypocrites in heart will bring forth wrath; and their soul shall die in youth.\" Do you not see how great an evil hypocrisy is? It too is a fruit of envy. For the doubling of character arises in most people especially from envy, when, holding hatred in the depth, they display love with a surface dyed over, like hidden reefs which, covered by shallow water, become an unforeseen evil to the unguarded. Devise nothing, contrive nothing against your own salvation. For even if we deceive others, we shall certainly not be able to deceive ourselves, since to play against oneself is exceedingly dangerous and foolish. Better to seem evil while being the best, than, holding the glory of the good while being the worst, to be a lying tomb for mortals, which, rotting within for the dead who decay, shines without with dust and pleasing colors. He who pleases humans would reasonably have the praises from them as a power of recompense; yet he will receive nothing at all of the things from God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":758,"ref":"p758","source":"Πολλοὶ, φησὶν, ἠθέλησαν δικαιοπραγῆσαι. Προεβάλλοντο γὰρ ἀσκῆσαι, καὶ οὐκ ἴσχυσαν ἐκτελέσαι. Διὰ τοῦτο ἀφῆκεν αὐτοὺς ἀπολέσθαι ὁ Θεὸς, ἐπειδὴ κατὰ ἀνθρωπαρέσκειαν σάκκον φοροῦσιν, καὶ ἀνυποδετοῦσι, καὶ κομῶσι τὰς κεφαλὰς, ἐπιδεικνύμενοι τοῖς ἀνθρώποις τὰ κατορθώματα, θέλοντες κληθῆναι ἅγιοι, καὶ προσκυνεῖσθαι ὑπὸ πάντων ὡς εὐλαβεῖς. Ὁρᾷς οὖν αὐτῶν τὸ ἔξωθεν σχῆμα, καὶ νομίζεις κατὰ Θεὸν αὐτοὺς ποιεῖν πάντα. Ἡ δὲ καρδία αὐτῶν τί κέκτηται, ἀγνοεῖς. Ὁ δὲ Θεὸς, ὁ ἐτάζων καρδίας καὶ νεφροὺς, οἶδεν αὐτῶν τὴν προαίρεσιν, καὶ ἀφίει αὐτοὺς ἐγκαταλειφθῆναι καὶ ἐκπεσεῖν, ἵνα φανερὰ αὐτῶν γίνηται τὰ βουλεύματα. Οἱ\n\nγὰρ κατὰ ἀνθρωπαρέσκειαν μεταβαίνοντες εἰς τὸν βίον τῶν ἀρετῶν, οὗτοι καὶ σφάλμασι περιπίπτουσιν. Οἱ δὲ κατὰ Θεὸν βουλόμενοι ἀσκῆσαι ὀρθῶς, οὐδέποτε ἐγκαταλιμπάνονται ὑπὸ τοῦ Θεοῦ, καθὼς εἶπεν ὁ προφήτης· Νεώτερος ἐγενόμην· καὶ γὰρ ἐγήρασα· καὶ οὐκ εἶδον δίκαιον ἐγκαταλελειμμένον. Δίκαιοι γὰρ εἰς τὸν αἰῶνα ζῶσι, καὶ ἐν Κυρίῳ ὁ μισθὸς αὐτῶν, καὶ ἡ ἐλπὶς αὐτῶν παρὰ Ὑψίστῳ. Πολλοὶ οὖν σφαλέντες τῶν μοναχῶν εἰς γάμον ἐτράπησαν, κακῶς ἐκλαμβάνοντες τὸ τοῦ Ἀποστόλου ῥητόν· Εἰ οὐκ ἐγκρατεύονται, γαμησάτωσαν. Καὶ οὐκ οἴδασιν, ὅτι μετὰ τὰς συνθήκας τὰς εἰς Θεὸν γινομένας, οὐ λέγεται ἔτι γάμος, ἀλλὰ πορνεία. Ἕκαστος οὖν ὁ δυνάμενος βαστάσαι τὰς ἀνάγκας τοῦ σώματος, τότε ὑπεισέλθοι τὸν ζυγὸν τῆς ἀσκήσεως, καὶ μὴ ἐκπέσοι εἰς τὰ καταχθόνια τοῦ ᾄδου. ΤΙΤΛ. Εʹ. –Περὶ υἱοῦ σοφοῦ.","english":"Many, it says, wished to practice righteousness. For they set themselves to practice asceticism, and they were not able to accomplish it. Therefore God let them perish, since out of people-pleasing they wear sackcloth and go barefoot and let the hair of their heads grow long, displaying their achievements to men, wishing to be called holy and to be revered by all as devout. You see, then, their outward appearance, and you think they do everything according to God. But what their heart possesses, you do not know. But God, who searches hearts and reins, knows their purpose, and he allowed them to be abandoned and to fall away, so that their designs might become manifest. For those who turn to the life of the virtues out of people-pleasing also fall into stumbling blocks. But those who wish to practice asceticism rightly according to God are never abandoned by God, as the prophet said: I was younger, and indeed I have grown old, and I have not seen a righteous man abandoned. For the righteous live forever, and their reward is in the Lord, and their hope is with the Most High. Many monks, then, having stumbled, turned to marriage, wrongly interpreting the saying of the Apostle: If they do not have self-control, let them marry. And they do not know that after the agreements made to God, it is no longer called marriage but fornication. So each one who is able to bear the necessities of the body, let him then enter under the yoke of asceticism, and not fall away into the depths of Hades. TITLE 5. — Concerning a wise son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":759,"ref":"p759","source":"«Υἱὸς σοφὸς εὐφραίνει πατέρα.» «Υἱὸς φρόνιμος εὐφραίνει μητέρα αὐτοῦ.» «Διεσώθη ἀπὸ καύματος υἱὸς νοήμων. Υἱὸς πεπαιδευμένος σοφὸς ἔσται.» «Υἱὸς δίκαιος γεννᾶται εἰς ζωήν.» «Εὐφραινέσθω ὁ πατὴρ καὶ ἡ μήτηρ ἐπὶ σοὶ, καὶ χαιρέτω ἡ τεκοῦσά σε.» «Ἀνδρὸς φιλοῦντος σοφίαν εὐφραίνεται ὁ πατήρ.» «Υἱὲ, ἐὰν σοφὸς γένῃ σεαυτῷ, σοφὸς ἔσῃ καὶ τῷ πλησίον.» «Ἀγαθὸς παῖς πένης καὶ σοφὸς, ὑπὲρ βασιλέα πρεσβύτερον καὶ ἄφρονα.» Τέκνων ἀρετὴ, δόξα πατέρων. ΤΙΤΛ. ςʹ. –Περὶ υἱοῦ ἄφρονος, καὶ πονηροῦ, καὶ ἀπαιδεύτου. «Υἱῷ δολίῳ οὐδὲν ἔσται ἀγαθόν.» «Υἱὸς ἄφρων λυπεῖ μητέρα. Ἀνεμοφθόρος γίνεται ἐν ἀμητῷ, υἱὸς παράνομος.» «Οὐκ εὐφραίνεται πατὴρ ἐπὶ υἱῷ ἀπαιδεύτῳ.» «Υἱὸς ἄφρων μυκτηρίζει μητέρα αὐτοῦ.» «Υἱὸς ἀνήκοος ἐν ἀπωλείᾳ ἔσται.» «Ὀργὴ πατρὶ υἱὸς ἄφρων, καὶ ὀδύνη τῇ τεκούσῃ αὐτόν.» «Ἔγγονον κακὸν πατέρα καταρᾶται, τὴν δὲ μητέρα οὐκ εὐλογεῖ. Ἔγγονον κακὸν δίκαιον ἑαυτὸν κρινεῖ. Ἔγγονον κακὸν ὑψηλοὺς ὀφθαλμοὺς ἔχει, τοῖς δὲ βλεφάροις αὐτοῦ ἐπαίρεται.» «Αἰσχύνη πατρὸς ἐν γεννήματι ἀπαιδεύτῳ.» «Τέκνων ἁμαρτωλῶν ἀπολεῖται κληρονομία, καὶ μετὰ τοῦ σπέρματος αὐτῶν ἐνδελεχιεῖ ὄνειδος.» ΤΙΤΛ. Ζʹ. –Περὶ ὑετοῦ, καὶ βροχῆς· καὶ ὅτι ἀπὸ γῆς εἰς οὐρανὸν τὰ ὕδατα ἀνάγονται.","english":"A wise son gladdens his father. A prudent son gladdens his mother. A discerning son is saved from heat. A well-trained son will be wise. A righteous son is born for life. Let the father and the mother rejoice over you, and let her who bore you be glad. The father of a man who loves wisdom rejoices. Son, if you become wise for yourself, you will be wise also for your neighbor. A poor and wise good child is better than an old and foolish king. The virtue of children is the glory of their fathers. TITLE 6. — Concerning a foolish, wicked, and uneducated son. A deceitful son will have nothing good. A foolish son grieves his mother. A lawless son becomes blighted by wind at the harvest. A father does not rejoice over an uneducated son. A foolish son sneers at his mother. A disobedient son will be in destruction. A foolish son is anger to his father, and grief to her who bore him. A bad offspring curses his father, and does not bless his mother. A bad offspring will judge himself righteous. A bad offspring has lofty eyes, and is lifted up by his eyelids. A father's shame is in an uneducated offspring. The inheritance of sinful children will perish, and reproach will abide with their seed. TITLE 7. — Concerning rain and showers; and that the waters are drawn up from the earth into heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":760,"ref":"p760","source":"«Τὸν διδόντα ὑετὸν ἐπὶ τὴν γῆν, τὸν ἀποστέλλοντα ὕδωρ ἐπὶ τὴν ὑπ' οὐρανόν.» «Πάντα ὅσα ἐθέλησεν ὁ Κύριος, ἐποίησεν ἐν τῷ οὐρανῷ, καὶ ἐν τῇ γῇ,» καὶ τὰ λοιπά. «Ὁ προσκαλεσάμενος τὸ ὕδωρ τῆς θαλάσσης, καὶ ἐκχέων αὐτὸ ἐπὶ πᾶν τὸ πρόσωπον τῆς γῆς, Κύριος ὁ Θεὸς παντοκράτωρ ὄνομα αὐτῷ.» ΤΙΤΛ. Ηʹ. –Περὶ ὑγείας· καὶ ὅτι πάντων διαφέρει. «Κρείσσων πτωχὸς ὑγιὴς, ἢ πλούσιος μεμαστιγωμένος εἰς σῶμα αὐτοῦ.» Ὑγεία καὶ εὐεξία παντὸς χρυσίου βελτίω· σῶμα εὔρωστον, ἢ ὄλβος ἄμετρος. Ὑγεία ποθεινοτέρα μετὰ τὴν πεῖραν τῶν ἐναντίων. –Κοινὸν δῶρον ὑγεία. –Ὑγείας ἐπιλαβούσης ἐξαφανίζεται ὀδύνη. Ἄριστον μὲν ὑγιαίνειν ἀεὶ, καλὸν δὲ καὶ ἀνασφῆλαι μετὰ τὴν νόσον.\n\nΤΙΤΛ. Θʹ. –Περὶ ὑπονοίας· καὶ ὅτι χρὴ φεύγειν τὰς ἀφορμὰς τὰς τεκούσας ὑπονοίας κακάς.\n\n«Μὴ δότε ἀφορμὴν τοῖς θέλουσιν ἀφορμήν.» Μηδεὶς ὑμῶν κατὰ τοῦ πλήσιον ἐχέτω τι. Μὴ ἀφορμὰς δίδοτε τοῖς ἔθνεσιν, ἵνα μὴ δι' ὀλίγους ἄφρονας τὸ ἔνθεον πλῆθος βλασφημῆται.","english":"He who gives rain upon the earth, who sends water upon what is under heaven.\" \"All things whatsoever the Lord willed, he did in heaven and on the earth,\" and the rest. \"He who calls the water of the sea and pours it out upon all the face of the earth, the Lord God Almighty is his name.\" TITLE 8. — Concerning health, and that it surpasses all things. \"Better is a poor man who is healthy than a rich man scourged in his body.\" Health and good condition are better than all gold; a body in good strength, or boundless wealth. Health is more desirable after the experience of its opposites. — Health is a common gift. — When health takes hold, pain vanishes. Best indeed is it to be always healthy, but good also to recover after sickness.\n\nTITLE 9. — Concerning suspicion, and that one must flee the occasions that give birth to evil suspicions.\n\n\"Do not give occasion to those who want an occasion.\" Let no one of you have anything against his neighbor. Do not give occasions to the nations, lest because of a few foolish men the God-filled multitude be blasphemed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":761,"ref":"p761","source":"ΤΙΤΛ. Ιʹ. –Περὶ ὑποσχέσεων καὶ συντάξεων· καὶ ὡς χρὴ πληρῶσαι αὐτάς. «Τὸ ἐκπορευόμενον ἀγαθὸν ἐκ τοῦ στόματος ὑμῶν, ποιήσατε.» «Ἄνθρωπος τῶν υἱῶν Ἰσραὴλ, ἐὰν εὔξηται εὐχὴν Κυρίῳ, ἢ ὀμόσῃ ὅρκον ὁρισμῷ, ἢ ὁρίσηται περὶ τῆς ψυχῆς αὐτοῦ, οὐ βεβηλώσει τὸ ῥῆμα αὐτοῦ· πάντα ὅσα ἂν ἐξέλθῃ ἐκ τοῦ στόματος αὐτοῦ, ποιήσει.» «Ἐὰν εὔξῃ εὐχὴν Κυρίῳ τῷ Θεῷ σου, οὐ χρονιεῖς ἀποδοῦναι αὐτὴν, ὅτι ὁ ἐκζητῶν ἐκζητεῖ Κύριος ὁ Θεός σου παρὰ σοῦ, καὶ ἔσται ἐν σοὶ ἁμαρτία. Τὰ ἐκπορευόμενα διὰ τῶν χειλέων σου φύλαξαι, καὶ ποίησον ὃν τρόπον ηὔξω τῷ Θεῷ σου, ὃ ἐλάλησας τῷ στόματί σου.» «Ἐπικατάρατος ὃς ἦν ἐν τῷ ποιμνίῳ αὐτοῦ ἄρσεν, καὶ ἡ εὐχὴ αὐτοῦ ἐν αὐτῷ, καὶ θύει διεφθαρμένα τῷ Κυρίῳ.» «Ἀγαθὸν τὸ μὴ εὔξασθαι, ἢ τὸ εὔξασθαι, καὶ μὴ ἀποδοῦναι.» ΤΙΤΛ. ΙΑʹ. –Περὶ ὑπερηφάνων, καὶ σοβαρῶν, καὶ ἀλαζόνων, καὶ κενοδόξων. «Συντρίψω τὴν ὕβριν τῆς ὑπερηφανίας ὑμῶν.» «Ψυχὴ, ἥτις ἂν ποιήσῃ ἐν χειρὶ ὑπερηφανίας, ἀπὸ τῶν αὐτοχθόνων, ἢ ἀπὸ τῶν προσηλύτων, τὸν Θεὸν οὗτος παροξυνεῖ.» «Φόβος Κυρίου ἐπιπεσεῖται ἐφ' ἡμῖν, καὶ ἀποβήσεται ὑμῶν τὸ γαυρίαμα ἴσα σποδῷ· τὸ δὲ σῶμα πήλινον.» «Μαλακισθεὶς μὴ ἐλπιζέτω ὑγιάναι, ἀλλὰ πεσεῖται νόσῳ πολλῇ. Πολλοὺς γὰρ ἐκάκωσε τὸ ὕψωμα.» «Πάντα ὑβριστὴν ταπείνωσον, ὑπερήφανον δὲ σβέσον· σκῆψον ἀσεβεῖς παραχρῆμα, τὰ δὲ πρόσωπα αὐτῶν ἀτιμίας ἔμπλησον.» «Ἐὰν μετεωρισθῇς ὡς ἀετὸς, καὶ ἐὰν ἀναμέσον τῶν ἄστρων θῇς νοσσιάν σου, ἐκεῖθεν κατάξω σε, λέγει Κύριος. Οὐαὶ ὁ λέγων ἐν τῇ καρδίᾳ αὐτοῦ, Τίς με κατάξει ἐπὶ τὴν γῆν;» «Ἐν διαφθορᾷ κατέσπασα ὑπερηφάνους·","english":"TITLE 10. — On Promises and Agreements; and That One Must Fulfill Them. \"The good that proceeds out of your mouth, do.\" \"A man of the sons of Israel, if he vows a vow to the Lord, or swears an oath with a definite term, or binds himself concerning his soul, he shall not profane his word; all that proceeds out of his mouth, he shall do.\" \"If you vow a vow to the Lord your God, you shall not delay to pay it, for the Lord your God will surely require it of you, and it shall be sin in you. What proceeds through your lips, keep, and do the manner in which you vowed to your God, which you spoke with your mouth.\" \"Cursed is he who was in his flock a male, and his vow is in him, and he sacrifices corrupted things to the Lord.\" \"Better not to vow, than to vow and not pay.\" TITLE 11. — On the Proud, and the Arrogant, and the Boastful, and the Vainglorious. \"I will crush the insolence of your pride.\" \"A soul, whoever does anything with a hand of pride, from the native-born or from the proselytes, this one provokes God.\" \"The fear of the Lord shall fall upon us, and your boasting shall come to pass like ashes; and the body clay.\" \"When weakened, let him not hope to be healed, but he shall fall with a great sickness. For exaltation has harmed many.\" \"Humble every insolent man, and quench the proud; cast down the impious immediately, and fill their faces with dishonor.\" \"If you are lifted up as an eagle, and if you set your nest in the midst of the stars, from there I will bring you down, says the Lord. Woe to him who says in his heart, Who will bring me down to the earth?\" \"In destruction I brought down the proud;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":762,"ref":"p762","source":"γωνίας αὐτῶν ἐξηρήμωσα.» «Ἀπολέσω ὕβριν ἀνόμων, καὶ ὕβριν ὑπερηφάνων ταπεινώσω, καὶ θήσω τὴν οἰκουμένην ὅλην.» «Ἰδοὺ ὁ Δεσπότης Κύριος Σαβαὼθ συνταράσσει τοὺς ἐνδόξους τῆς γῆς μετὰ ἰσχύος, καὶ οἱ ὑψηλοὶ τῇ ὕβρει συντριβήσονται, καὶ πεσοῦνται οἱ ὑψηλοὶ μαχαίρᾳ.» Δεινόν ἐστι μέγα φρονεῖν μικρὰ πράττοντα· ἐν παντὶ τὸ οἴεσθαι εἰς τὸ εἶναι ἐμποδίζε. Λικμήτωρ ἀρετῆς λογισμὸς ὑπερήφανος. Λάκκος ἄνυδρος, φιλόδοξος ψυχή. Ὑπερήφανος ψυχὴ, πανδοχεῖον λῃστῶν, μισεῖ δὲ ἦχον γνώσεως. Οὐαὶ τῷ ἀλαζόνι· ὅταν γὰρ εἰσέλθῃ εἰς τὸν τάφον, τίς ὑπάρχει, διδάσκεται. Πῶς ζητεῖς ψυχῆς καθαρότητα, τῇ ὑπερηφανίᾳ συνδεδεμένος; λέγεις γὰρ ὅτι Ἀγαπῶ καθαρὰν ἔχειν καρδίαν, καὶ εὑρίσκω αὐτὴν μεστὴν κονιορτοῦ καὶ καπνοῦ. Πῶς δυνατὸν, πυρὸς ἐμφωλεύοντος τοῖς ἀχύροις καὶ ἀποσμυχομένου, μὴ εὑρεθῆναι, μηδὲ φανῆναι καπνόν; Ἀποδέχομαί σε τὴν εὐποιΐαν λιπαρῶς ἐργαζόμενον, καὶ τὴν πλεονεξίαν κλαδεύοντα· πάλιν δὲ οὐ καταδέχομαι, καθὸ καὶ κενοδοξίαν κοινωνὸν παραλαμβάνεις. Ἄτοπον γὰρ ἄλλου πάθους ἐλεθευριᾷν, καὶ ἄλλῳ πάθει βούλεσθαι πάλιν δουλεύειν. καὶ ἐξυπηρετεῖσθαι. Οἴησις, ὡς ὁ τῶν ἀρχαίων λόγος, ἔστιν ἐκκοπὴ προκοπῆς. Ὁ γὰρ κατοιόμενος, βελτίωσιν οὐκ ἀνέχεται. Οἴησις, ἀκάθαρτον φύσει.","english":"I have made desolate their corners.\" \"I will destroy the insolence of the lawless, and I will bring low the insolence of the proud, and I will set the whole inhabited world.\" \"Behold, the Lord, the Master, Sabaoth, shakes the glorious ones of the earth with power, and those exalted in insolence shall be crushed, and the exalted shall fall by the sword.\" It is a terrible thing to think greatly while doing small things; in everything, self-conceit hinders being. A winnower of virtue is a proud thought. A waterless pit is a vainglorious soul. A proud soul is a robbers' inn, and it hates the sound of knowledge. Woe to the boaster, for when he enters the tomb, he is taught what he is. How do you seek purity of soul, bound as you are to pride? For you say, \"I love to have a pure heart,\" and I find it full of dust and smoke. How is it possible, when fire smoulders in the chaff and smokes, that smoke should not be found nor appear? I receive you when you diligently work good deeds and prune away greed; but again I do not accept you, in that you take vainglory as a companion. For it is absurd to be set free from one passion and to wish to be enslaved again to another passion, and to be subservient to it. Self-conceit, as the saying of the ancients goes, is the cutting off of progress. For he who is puffed up does not endure improvement. Self-conceit is by nature unclean.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":763,"ref":"p763","source":"ΤΙΤΛ. ΙΒʹ. –Περὶ ὑπομονῆς καὶ μακροθυμίας. «Εἶπε Δαβίδ· Ἄφετε αὐτὸν καταρᾶσθαι, ὅτι Κύριος εἶπεν αὐτῷ· εἴ πως εἴδοι Κύριος ἐν τῇ ταπεινώσει μου, καὶ ἐπιστρέψῃ μοι ἀγαθὰ ἀντὶ τῆς κατάρας ταύτης.» «Πάντες οἱ ὑπομένοντές σε, οὐ μὴ καταισχυνθῶσιν.» «Ἀνδρίζου, καὶ κραταιούσθω ἡ καρδία σου, καὶ ὑπόμεινον τὸν Κύριον.» «Ἀνὴρ φρόνιμος πολλὰ ὑποφέρει. Μακρόθυμος ἀνὴρ, πολὺς ἐν φρονήσει.» –»Μακρόθυμος κατασβέσει κρίσεις.» «Ἐλεήμων ἀνὴρ, μακρόθυμος.» «Ὀργὴν Κυρίου ὑποίσω, ὅτι ἥμαρτον αὐτῷ.» «Χρηστὸς Κύριος τοῖς ὑπομένουσιν αὐτὸν ἐν ἡμέρα θλίψεως.» «Ἐὰν ὑστερήσῃ, ὑπόμεινον αὐτὸν, ὅτι ἐρχόμενος ἥξει, καὶ οὐ χρονιεῖ.» «Ὑπόμεινόν με, λέγει Κύριος, εἰς ἡμέραν ἀναστάσεώς μου, εἰς μαρτύριον· διότι τὸ κρῖμα θήσω εἰς συναγωγὰς\n\nἐθνῶν.» «Στέφανος ἔσται τοῖς ὑπομένουσιν, καὶ τοῖς χρησίμοις αὐτῆς.» «Μακάριοι πάντες οἱ ἐμμένοντες ἐν αὐτῷ.» «Οἱ ὑπομένοντες τὸν Θεὸν, ἀλλάξουσιν ἰσχὺν, πτεροφυήσουσιν ὡς ἀετοί· δραμοῦνται, καὶ οὐ κοπιάσουσι· βαδιοῦνται, καὶ οὐ πεινάσουσιν.» «Τέκνα, μακροθυμήσατε εἰς τὴν ἐπελθοῦσαν ὑμῖν ὀργήν. Κατεδίωξε γάρ σε ὁ ἐχθρός σου, καὶ ὄψει αὐτοῦ τὴν ἀπώλειαν ἐν τάχει, καὶ ἐπὶ τραχήλου αὐτοῦ ἐπιβήσῃ.» «Ἀγαθὸς Κύριος τοῖς ὑπομένουσιν αὐτόν.» «Ἕως καιροῦ ἀνέξεται μακρόθυμος, καὶ ὕστερον ἀναδώσει αὐτῷ εὐφροσύνη. Ἕως καιροῦ κρύψει τοὺς λόγους αὐτοῦ, καὶ χείλη πολλῶν ἐκδιηγήσεται σύνεσιν αὐτοῦ.» «Τέκνον, ἐὰν προσέρχῃ δουλεύειν Κυρίῳ, ἑτοιμάσθητι τὴν ψυχήν σου εἰς πειρασμόν. Εὔθυνον τὴν καρδίαν σου, καὶ καρτέρησον, καὶ μὴ σπεύσῃς ἐν καιρῷ ἐπαγωγῆς.","english":"TITLE 12. – On endurance and longsuffering. David said: \"Let him curse, for the Lord has told him to; perhaps the Lord will look upon my humiliation and repay me with good for this cursing.\" \"All those who wait for you shall not be put to shame.\" \"Be courageous, and let your heart be strengthened, and wait for the Lord.\" \"A prudent man bears many things. A longsuffering man is great in understanding.\" \"A longsuffering man will quench judgments.\" \"A merciful man is longsuffering.\" \"I will bear the anger of the Lord, because I have sinned against him.\" \"The Lord is good to those who wait for him in the day of affliction.\" \"If he delays, wait for him, for he will surely come and will not tarry.\" \"Wait for me, says the Lord, for the day of my resurrection, for a testimony; for I will set judgment for the assemblies of the nations.\" \"A crown shall be for those who endure, and for her useful ones.\" \"Blessed are all who remain in him.\" \"Those who wait for God shall exchange their strength, they shall grow wings like eagles; they shall run and not grow weary; they shall walk and not hunger.\" \"Children, be longsuffering until the anger that has come upon you. For your enemy has pursued you, and you shall see his destruction quickly, and you shall tread upon his neck.\" \"The Lord is good to those who wait for him.\" \"Until the time a longsuffering man will endure, and afterward he will give him gladness. Until the time he will hide his words, and the lips of many will declare his understanding.\" \"Child, if you come to serve the Lord, prepare your soul for temptation. Direct your heart, and endure, and do not hasten in the time of calamity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":764,"ref":"p764","source":"Κολλήθητι αὐτῷ, καὶ μὴ ἀποστῇς, ἵνα αὐξηθῇς ἐπ' ἐσχάτων σου.» «Ἐν μακροθυμίᾳ φθέγγου ἀπόκρισιν.» «Ὁ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται.» «Ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν.» «Ἐλιθοβόλουν τὸν Στέφανον ἐπικαλούμενον, καὶ λέγοντα· Κύριε Ἰησοῦ Χριστὲ, δέξαι τὸ πνεῦμά μου. Θεὶς δὲ τὰ γόνατα, ἔκραξε φωνῇ μεγάλῃ· Κύριε, μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν. Καὶ ταῦτα εἰπὼν, ἐκοιμήθη.» «Ἐν παντὶ συνιστάνοντες ἑαυτοὺς ὡς Θεοῦ διάκονοι, ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις, ἐν κόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις, ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν Πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ, ἐν λόγῳ ἀληθείας, ἐν δυνάμει Θεοῦ, διὰ τῶν ὅπλων τῆς δικαιοσύνης, τῶν δεξιῶν καὶ ἀριστερῶν, διὰ δόξης καὶ ἀτιμίας.» «Ὑπομονῆς ἔχετε χρείαν, ἵνα τὸ θέλημα τοῦ Θεοῦ ποιήσαντες, κομίσησθε τὴν ἐπαγγελίαν. Ἔτι γὰρ μικρὸν ὅσον ὅσον, ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονιεῖ.» «Πιστὸς ὁ λόγος. Εἰ γὰρ συναπεθάνομεν καὶ συζήσομεν· εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν· εἰ ἀρνησόμεθα, κἀκεῖνος ἀρνήσεται ἡμᾶς.» Οὐδὲν οὕτως αἰδεσίμους ποιεῖ, ὡς τὸ ὑβριζομένους φέρειν. Μηδέποτε φοβηθῇς πειρασμόν. Ἐὰν γὰρ ψυχὴν παρεσκευασμένην ἔχῃς, οὐ βλάπτει σε θλίψις. Ὥσπερ γὰρ τὸ χρυσίον οὐ βλάπτει ἡ κάμινος, οὕτως καὶ τὸν γενναῖον οὐ διαφθείρει θλίψις. Τί ποιεῖ ἡ κάμινος; τὸ χρυσίον καθαρὸν ποιεῖ. Τί ἐργάζεται θλίψις τῷ φέροντι; τὴν ὑπομονὴν καὶ ὑψηλοτέραν κατασκευάζει. Συναλλάγματα ἡμῖν ἐστι ταῦτα πρὸς τὸν Δεσπότην.","english":"Cleave to him, and do not depart from him, that you may be increased in your last days. In longsuffering utter an answer. He who endures to the end, this one shall be saved. In your patience possess your souls. They were stoning Stephen as he called upon him and said: Lord Jesus Christ, receive my spirit. And having knelt down, he cried out with a loud voice: Lord, do not lay this sin to their charge. And having said this, he fell asleep. In everything commending ourselves as ministers of God, in much patience, in afflictions, in necessities, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings, in purity, in knowledge, in longsuffering, in kindness, in the Holy Spirit, in love unfeigned, in the word of truth, in the power of God, through the weapons of righteousness, on the right hand and on the left, through glory and dishonor. You have need of patience, that after you have done the will of God, you may receive the promise. For yet a little while, and he who is coming will come, and will not delay. The saying is faithful. For if we died with him, we shall also live with him; if we endure, we shall also reign with him; if we deny him, he also will deny us. Nothing makes men so worthy of respect as bearing insults. Never fear temptation. For if you have a soul prepared, affliction does not harm you. For just as the furnace does not harm the gold, so also affliction does not destroy the noble man. What does the furnace do? It makes the gold pure. What does affliction accomplish for the one who bears it? It makes his endurance and himself higher. These are our dealings with the Master.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":765,"ref":"p765","source":"Ἀντὶ τῶν ἐπανισταμένων τῷ σώματι ἡμῶν μωλώπων, φωτεινὸν ἔνδυμα ἡμῖν ἐπανθήσει· ἀντὶ τῆς ἀτιμίας στέφανοι, ἀντὶ δεσμωτηρίων παράδεισος, καὶ ἀντὶ τῆς μετὰ τῶν κακούργων καταδίκης, ἡ μετὰ ἀγγέλων διαγωγή. Τὴν ὑπομονὴν ἄσκει, δι' ἧς ἔγνωμεν γυμνασθέντας τοὺς μάρτυρας.\n\nΤΙΤΛ. ΙΓʹ. –Περὶ τῶν μὴ ὑπομενόντων, ἀλλ' ὀλιγοψυχούντων. «Ὀλιγόψυχος, ἰσχυρῶς ἄφρων.» «Ὀλιγόψυχον ἄνδρα τίς ὑποίσει;» «Οὐαὶ ὑμῖν τοῖς ἀπολωλεκόσι τὴν ὑπομόνην. Καὶ τί ποιήσετε ὅταν ἐπισκέπτηται ὁ Κύριος;» Ἐὰν ὀργισθῇς κατὰ τοῦ λοιδορήσαντος, ἐβεβαίωσας τὰ ὀνείδη. Τί γὰρ ὀργῆς ἀφρονέστερον; Ἐὰν δὲ μείνῃς ἀόργητος, ᾔσχυνας τὸν ὑβρίσαντα, ἔργῳ τὴν σωφροσύνην ἐπιδειξάμενος. Δεῖ τοίνυν τὸ μανικὸν καὶ ἔκπληκτον κίνημα τῆς ψυχῆς καταστέλλειν τῇ μνήμῃ τῶν μακαρίων ὑποδειγμάτων; πῶς ὁ μακάριος Δαβὶδ πράως ἠνείχετο τῆς παροινίας τοῦ Σεμεεῖ. Οὐ γὰρ ἐδίδου καιρὸν τῇ ὀργῇ κινηθῆναι, πρὸς τὸν Θεὸν μεταφέρων τὴν ἔννοιαν; ὅτι Κύριος εἶπεν, φησὶ, τῷ Σεμεεῖ καταρᾶσθαι τὸν Δαβίδ. Διόπερ ἀκούων, ἀνὴρ αἱμάτων καὶ παράνομος, οὐκ ἐκείνῳ ἐχαλέπηνεν, ἀλλ' ἑαυτὸν ἐταπείνου, ὡς κατὰ τὴν ἀξίαν αὐτῷ τῆς ὕβρεως ὑπαντώσης. Δύο δὲ ταῦτα περίελε ἀπὸ σοῦ, μήτε σαυτὸν μεγάλων ἄξιον κρίνῃς, μήτε ἀνθρώπων τινὰ περὶ πολὺ ἐλαττοῦσθαί σου κατὰ τὴν ἀξίαν νομίσῃς. Διὰ λόγων καὶ ὑποδειγμάτων ὁ Κύριος τὴν τῆς ὑπομονῆς ἐπαίδευσεν ἡμᾶς ὁδόν· πὴ μὲν λέγων· Ὁ θέλων ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων ἔσχατος· πὴ δὲ πράως καὶ ἀκινήτως ἀνεχόμενος τοῦ","english":"Instead of the welts that rise up against our body, a luminous garment will bloom upon us; instead of dishonor, crowns; instead of prisons, paradise; and instead of condemnation with evildoers, converse with angels. Practice endurance, through which we know the martyrs were trained.\n\nTITLE 13. — Concerning those who do not endure, but are fainthearted. \"The fainthearted man is exceedingly foolish.\" \"Who will bear a fainthearted man?\" \"Woe to you who have destroyed endurance. And what will you do when the Lord visits?\" If you become angry against the one who reviled you, you have confirmed the insults. For what is more foolish than anger? But if you remain free from anger, you have put the one who insulted you to shame, demonstrating self-control by deed. It is necessary, then, to restrain the manic and frantic movement of the soul by the memory of the blessed examples: how the blessed David patiently endured the drunken insolence of Shimei. For he did not give anger an opportunity to be stirred, transferring his thought to God, saying that the Lord told Shimei to curse David. Therefore, upon hearing, a man of bloodshed and lawless, he was not harsh against him, but humbled himself, as if the insult met him according to his desert. Remove these two things from yourself: neither judge yourself worthy of great things, nor think that any man is by much inferior to you in worth. Through words and examples the Lord taught us the way of endurance: at one time saying, \"He who wishes to be first among you shall be last of all\"; at another time patiently and unmoved enduring the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":766,"ref":"p766","source":"τύπτοντος. Ὁ γὰρ οὐρανοῦ καὶ γῆς Ποιητὴς καὶ Δεσπότης, παρὰ πάσης τῆς νοητῆς κτίσεως προσκυνούμενος, ὁ φέρων τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, οὐχὶ ζῶντα ἔπεμψε τὸν ῥαπίζοντα εἰς τὸν ᾅδην, τῆς γῆς ὑποῤῥαγείσης τῷ δυσσεβεῖ, ἀλλ' ἐνουθέτει καὶ ἐδίδασκε, λέγων· Εἰ κακῶς ἐλάλησα, μαρτύρησον περὶ τοῦ κακοῦ· εἰ δὲ καλῶς, τί με δέρεις; Ἐὰν γὰρ ἐθισθῇς πάντων ἔσχατος εἶναι, κατὰ τὴν ἐντολὴν Κυρίου, οὔποτε ἀγανακτήσεις ὡς παρὰ τὴν ἀξίαν καθυβριζόμενος. Τὸ ὀλιγωρεῖν, καὶ μὴ θέλειν ὑπομένειν, συμφορὰς μεγάλας καὶ ποικίλας ἀπεργάζεται. Ἀφροσύνη ἐστὶν ἡ ἀνυπομονησία, καὶ τὸ ἀκαρτέρητον ἐν παντοίοις πειρασμοῖς. Καὶ πειθέτω σε ὁ Ἰὼβ πρὸς τὴν γυναῖκα λέγων, ὅτι Ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας. ΣΤΟΙΧΕΙΟΝ Φ.\n\nΤΙΤΛ. Αʹ. –Περὶ φιλοξενίας καὶ φιλαδελφίας. «Ὤφθη ὁ Θεὸς τῷ Ἀβραὰμ πρὸς τῇ δρυῒ τῇ Μαμβρὲ, καθημένου αὐτοῦ ἐπὶ τῆς θύρας τῆς σκηνῆς αὐτοῦ μεσημβρίας. Ἀναβλέψας δὲ τοῖς ὀφθαλμοῖς αὐτοῦ, εἶδεν, καὶ ἰδοὺ τρεῖς ἄνδρες εἱστήκεσαν ἐπάνω αὐτοῦ. Καὶ ἰδὼν ἔδραμεν εἰς συνάντησιν αὐτοῖς, καὶ προσεκύνησεν ἐπὶ τὴν γῆν, καὶ εἶπεν· Κύριε, εἰ ἆρα εὗρον χάριν ἐναντίον σου, μὴ παρέλθῃς τὸν παῖδά σου. Ληφθήτω δὴ ὕδωρ, καὶ νιψάτωσαν τοὺς πόδας ὑμῶν, καὶ καταψύξατε ὑπὸ τὸ δένδρον· καὶ λήψομαι ἄρτον, καὶ φάγεσθε, καὶ μετὰ ταῦτα ἀπελεύσεσθε τὴν ὁδὸν ὑμῶν.» «Ἦλθον οἱ δύο ἄγγελοι εἰς Σόδομα ἑσπέρας· Λὼτ δὲ ἐκάθητο παρὰ τὴν πύλην Σοδόμων. Ἰδὼν δὲ Λὼτ, ἐξανέστη εἰς συνάντησιν αὐτοῖς, καὶ προσεκύνησε τῷ προσώπῳ ἐπὶ τὴν γῆν, καὶ εἶπεν·","english":"of the one who strikes. For the Maker and Lord of heaven and earth, worshiped by all the intelligible creation, who bears all things by the word of his power, did not send the one who strikes him to Hades alive, when the earth split open beneath the impious man, but he admonished and taught him, saying: If I spoke evil, bear witness of the evil; but if well, why do you strike me? For if you accustom yourself to be last of all, according to the commandment of the Lord, you will never be indignant as though insulted beyond your worth. To make light of things, and not to wish to endure, brings about great and manifold calamities. Impatience is folly, and the inability to endure in all kinds of temptations. And let Job persuade you, saying to his wife, that You have spoken as one of the foolish women. LETTER PH.\n\nTITLE 1. — On hospitality and brotherly love. \"God appeared to Abraham by the oak of Mamre, as he sat at the door of his tent at midday. And lifting up his eyes, he looked, and behold, three men stood above him. And seeing them, he ran to meet them, and bowed to the earth, and said: Lord, if I have found favor before you, do not pass by your servant. Let water be brought, and let them wash your feet, and cool yourselves under the tree; and I will take bread, and you shall eat, and after this you shall go on your way.\" \"The two angels came to Sodom in the evening; and Lot was sitting by the gate of Sodom. And Lot, seeing them, rose up to meet them, and bowed with his face to the earth, and said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":767,"ref":"p767","source":"Ἰδοὺ, κύριοι, ἐκκλίνατε εἰς τὸν οἶκον τοῦ παιδὸς ὑμῶν, καὶ καταλύσατε, καὶ νίψατε τοὺς πόδας ὑμῶν, καὶ ὀρθρίσαντες ἀπελεύσεσθε εἰς τὴν ὁδὸν ὑμῶν. Καὶ εἶπον· Οὐχὶ, ἀλλ' ἐν τῇ πλατείᾳ καταλύσομεν. Καὶ κατεβιάσατο αὐτοὺς, καὶ ἔκλιναν πρὸς αὐτόν.» «Ἀκούσας Λάβαν τὰ ῥήματα τῆς ἀδελφῆς αὐτοῦ, ἦλθε πρὸς τὸν ἄνθρωπον, ἑστηκότος αὐτοῦ ἐπὶ τῶν καμήλων ἐπὶ τῆς πηγῆς. Καὶ εἶπεν αὐτῷ· Δεῦρο εἴσελθε, εὐλογητὸς Κύριος. Ἵνα τί ἕστηκας ἔξω;» «Προσήλυτον οὐ κακώσετε, οὐδὲ μὴ θλίψετε αὐτόν· ἦτε γὰρ προσήλυτοι ἐν τῇ Αἰγύπτῳ.» «Ἐάν τις προσέλθῃ ἐν ὑμῖν προσήλυτος ἐν τῇ γῇ ὑμῶν, οὐ θλίψετε αὐτόν· ὡς αὐτόχθων ἔσται ἐν ὑμῖν.» «Εἶπεν ἀνὴρ ὁ πρεσβύτης· Ποῦ πορεύῃ, καὶ πόθεν ἔρχῃ; Καὶ εἶπεν πρὸς αὐτόν· Διαβαίνομεν ἡμεῖς ἐκ Βηθλεὲμ τῆς Ἰούδα ἕως μερῶν ὄρους Ἐφραῒμ, καὶ οὐκ ἔστιν ἀνὴρ ὁ συνάγων με εἰς τὴν οἰκίαν. Καὶ εἶπεν ὁ ἀνὴρ ὁ πρεσβύτης· Εἰρήνευσον, πᾶν τὸ ὑστέρημά σου ἐπ' ἐμέ· πλὴν ἐν τῇ πλατείᾳ μὴ καταλύσῃς. Καὶ εἰσήγαγεν αὐτὸν εἰς τὴν οἰκίαν αὐτοῦ· καὶ ἀπήγαγε τοὺς ὄνους, καὶ παρενέβαλε τοῖς ὑποζυγίοις αὐτοῦ χορτάσματα, καὶ ἔνιψαν τοὺς πόδας αὐτῶν, καὶ ἔφαγον, καὶ ἔπιον.» «Ἔξω οὐκ ηὐλίζετο ξένος· ἡ θύρα μου παντὶ ἐλθόντι ἠνέῳκτο.» «Ὁ δεχόμενος προφήτην εἰς ὄνομα προφήτου, μισθὸν προφήτου λήψεται. Καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου, μισθὸν δικαίου λήψεται.» «Διασωθέντες δὲ ἔγνωσαν, ὅτι Μελίτη ἡ νῆσος καλεῖται. Οἱ δὲ βάρβαροι παρεῖχον οὐ τὴν τυχοῦσαν φιλανθρωπίαν. Ἀνάψαντες γὰρ πυρὰν, προσελάβοντο πάντας ἡμᾶς διὰ τὸν ὑετὸν τὸν ἐφεστῶτα, καὶ διὰ τὸ ψῦχος.","english":"Behold, my lords, turn aside to the house of your servant, and lodge, and wash your feet, and rising early you shall depart on your way. And they said: No, but we will lodge in the street. And he pressed them greatly, and they turned aside to him. \"When Laban heard the words of his sister, he came to the man, as he stood by the camels at the spring. And he said to him: Come in, blessed of the Lord. Why do you stand outside?\" \"You shall not wrong a stranger, nor shall you afflict him; for you were strangers in Egypt.\" \"If a stranger comes to you in your land, you shall not afflict him; he shall be as a native among you.\" \"The old man said: Where are you going, and where do you come from? And he said to him: We are passing through from Bethlehem of Judah to the parts of Mount Ephraim, and there is no man to take me into his house. And the old man said: Peace be with you; all that you lack is upon me; only do not lodge in the street. And he brought him into his house, and led away the donkeys, and set fodder before his beasts, and they washed their feet, and ate, and drank.\" \"No stranger lodged outside; my door was open to everyone who came.\" \"He who receives a prophet in the name of a prophet will receive a prophet's reward. And he who receives a righteous man in the name of a righteous man will receive a righteous man's reward.\" \"And when they had escaped, they knew that the island was called Melite. And the barbarians showed no ordinary kindness. For having kindled a fire, they took us all in because of the rain that was upon us, and because of the cold.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":768,"ref":"p768","source":"Ἐν δὲ τοῖς περὶ τὸν τόπον ἐκεῖνον ὑπῆρχε χωρία τῷ πρώτῳ τῆς νήσου, ὀνόματι Πουπλίῳ, ὃς ἀναδεξάμενος ἡμᾶς τρεῖς ἡμέρας, φιλοφρόνως ἐξένισεν.» «Ἡ φιλαδελφία μενέτω· καὶ τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε. Διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους.» Ξένον σεαυτὸν ἴσθι, καὶ τίμα ξένους. Μὴ ἀτιμάσῃς τὸν ξένον, ἐπεὶ καὶ ἡμεῖς ξένοι καὶ πάροικοι. Γενώμεθα φιλάδελφοι μᾶλλον, ἢ φίλαυτοι. Ξένος προσέπεσεν ἄοικος, παρεπίδημος; ὑπόδεξαι διὰ τούτου τὸν διὰ σὲ ξενιτεύσαντα, καὶ ταῦτα ἐν τοῖς ἰδίοις. Ὅτε ἐπὶ τὴν Σαραπτίαν χήραν ὁ προφήτης εἰσῆλθεν, ὅτε λιμώττων ὁ ξένος παρεγένετο πρὸς τὴν λιμώττουσαν ξενοδόχον,\n\nδρακὸς ἀλεύρου πηγὴν ἀένναον τὴν ὑδρίαν ἐργάζεται, οὐ τὴν ποσότητα τῆς δωρεᾶς ἐξετάσας, ἀλλὰ τῇ προθυμίᾳ τῆς φιλοξενίας ἀντιμετρήσας τὴν ἀμοιβήν. Τοιαῦτα γὰρ τὰ τῆς χάριτος· μικρὰ λαμβάνουσα μεγάλα χαρίζεται. Ξένος καὶ πένης Θεοῦ κολλύριον· ὁ δεχόμενος αὐτοὺς ταχέως ἀναβλέψει. Ἦλθεν Ἠλίας εἰς Σάρεπτα τῆς Σιδῶνος, καὶ εἶδεν γυναῖκα χήραν ξυλευομένην· καὶ τί φησιν; Δός μοι μικρὸν ὕδωρ, ἵνα πίω. Ἀπελθοῦσα δὲ ἡ χήρα, ἤνεγκεν αὐτῷ, καὶ ἔπιεν Ἠλίας. Καὶ εἶπεν αὐτῇ· Λήψῃ δή μοι καὶ ψωμὸν ἄρτου, καὶ φάγομαι. Ἡ δὲ εἶπεν· Ζῇ Κύριος, εἴ ἐστί μοι ἀλλ' ἡ δρὰξ ἀλεύρου ἐν τῇ ὑδρίᾳ, καὶ ὀλίγον ἔλαιον ἐν τῷ καμψάκει, ὃ ποιήσομεν, καὶ φαγόμεθα, ἐγὼ καὶ τὰ παιδία μου, καὶ ἀποθανούμεθα. Τί οὖν Ἠλίας; Ἄπελθε, φησὶ, καὶ ποίησόν μοι ἐγκρυφίαν καταμόνας, καὶ φάγομαι· καὶ οὕτως ποιήσεις τοῖς τέκνοις σου, καὶ φάγονται. Τί ποιεῖς, Ἠλία; Ἔστω, ἄρτον θέλεις· τί καταμόνας ζητεῖς;","english":"And in the region around that place there were estates belonging to the chief man of the island, named Publius, who received us for three days and entertained us kindly. Let brotherly love continue, and do not forget hospitality; for through this some have entertained angels unawares. Know yourself to be a stranger, and honor strangers. Do not dishonor the stranger, since we also are strangers and sojourners. Let us become lovers of brothers rather than lovers of ourselves. Has a stranger, homeless and a sojourner, fallen at your feet? Receive through him the one who for your sake became a stranger, and that while you are in your own home. When the prophet came to the widow of Zarephath, when the famished stranger arrived at the house of the famished hostess, he makes the jar a ever-flowing fountain of a handful of meal, not examining the quantity of the gift, but measuring the recompense by the eagerness of hospitality. For such are the things of grace: taking small things, it grants great things. A stranger and a poor man is God's morsel; he who receives them will quickly regain his sight. Elijah came to Zarephath of Sidon, and saw a widow woman gathering wood; and what does he say? Give me a little water, that I may drink. And the widow went and brought it to him, and Elijah drank. And he said to her: Bring me also a morsel of bread, and I will eat. And she said: As the Lord lives, if I have anything but a handful of meal in the jar, and a little oil in the cruse, which we will prepare and eat, I and my children, and we will die. What then does Elijah say? Go, he says, and make me a cake baked in the ashes for myself alone, and I will eat; and so you shall do for your children, and they shall eat. What are you doing, Elijah? Let it be—you want bread; why do you seek it for yourself alone?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":769,"ref":"p769","source":"Οὐ γὰρ ὀφείλεις εὐχαριστῆσαι, ἵνα μετὰ τῶν τέκνων φάγῃς; σὺ θέλεις φαγεῖν, καὶ δῆμον τέκνων πνίξαι; Ἀλλ' ὅμως ἡ χήρα οὐκ ἐταράχθη, οὐδὲ εἶπεν· Σὺ εἶ ὁ τὸν λιμὸν ποιήσας, καὶ ἐν τοῖς λειψάνοις τοῦ λιμοῦ διατραφῆναι ἦλθες· οὐδὲ εἶπεν, ὅτι Τοσοῦτον κόσμον κατέλιπες, καὶ πρός με ἦλθες λιμῷ καταφθεῖραι τὰ παιδία· σὺ εἶ ὁ αἴτιος γενόμενος τοῦ λιμοῦ, καὶ παρ' ἐμοῦ τροφὴν αἰτεῖς; ἀλλ' ὡς Ἀβρααμιαία τις γυνὴ, εἰσελθοῦσα ἐποίησεν κατὰ τὸ ῥῆμα Ἠλίου. Καὶ ἦν ἰδεῖν τοῦ Ἀβραὰμ τὴν χήραν φιλοξενεστέραν. Ἐκεῖνος μὲν γὰρ καὶ εὔπορος ὢν, ἀγγέλους ἐξένισεν, αὕτη δὲ ζωὴν καὶ θάνατον προσενεγκοῦσα ἐξένισε τὸν προφήτην. Καὶ ἦν ἰδεῖν φύσιν καταπονουμένην, καὶ φιλοξενίαν ἐνεργουμένην. Εἶδες σπλάγχνα ῥιπτόμενα, καὶ προφήτην δεχόμενα; Ὁλόκληρον δῆμον τέκνων τάφον εἰργάσατο. Ὅσον γὰρ εἰς προαίρεσιν τῆς χήρας, ἐκεῖνα τετελευτήκασιν. Οὐκ οἶδα πῶς ἐγκωμιάσω τὴν χήραν. Πῶς τέκνων κατεφρόνησεν, καὶ φιλοξενίαν ἐτίμησεν; πῶς ἡ φύσις αὐτὴ οὐκ ἠγανάκτησεν; πῶς ἡ μήτρα οὐκ ἠλλοιώθη; πῶς τὰ σπλάγχνα οὐ διελύθη, βλέποντα ὁλόκληρον δῆμον παίδων ὑπὸ λιμοῦ μέλλοντα φθείρεσθαι; ἀλλὰ ἀνωτέρα πάντων ἐγένετο, καὶ τὸν προφήτην ἐξένισεν. Ὡς οὖν ἔλαβεν ὁ προφήτης, καὶ ἔφαγεν, λοιπὸν τὰς ἀμοιβὰς ἀποδίδωσιν. Ἔσπειρε φιλοξενίαν ἡ χήρα, καὶ εὐθὺς τὸν ἄσταχυν κομῶντα τῇ εὐσεβείᾳ ἐθέρισεν. Τί γάρ φησι; Ζῇ Κύριος· ἡ ὑδρία τοῦ ἀλεύρου οὐκ ἐκλείψει, καὶ ὁ καμψάκης τοῦ ἐλαίου οὐκ ἐλαττονήσει.","english":"For are you not obliged to give thanks, so that you may eat with your children? Do you wish to eat and to strangle a whole household of children? Yet the widow was not disturbed, nor did she say: You are the one who caused the famine, and you have come to be fed on the remnants of the famine; nor did she say: You left so great a world and came to me to destroy my children by famine; you are the one who became the cause of the famine, and do you ask food from me? But like a certain woman of Abraham, she went in and did according to the word of Elijah. And one could see the widow more hospitable than Abraham. For he, being also wealthy, entertained angels, but she, offering up life and death, entertained the prophet. And one could see nature being worn down, and hospitality being exercised. Did you see the entrails being cast away, and receiving a prophet? She made a whole household of children a tomb. For as far as the intention of the widow was concerned, those children had died. I do not know how I shall praise the widow. How did she despise her children and honor hospitality? How did nature itself not rebel? How was the womb not altered? How were the entrails not dissolved, seeing a whole household of children about to be destroyed by famine? But she became superior to all things, and entertained the prophet. So then, when the prophet received it and ate, thereafter he repays the recompense. The widow sowed hospitality, and immediately she reaped the ear of grain ripening through piety. For what does he say? As the Lord lives, the jar of flour shall not fail, and the jug of oil shall not be diminished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":770,"ref":"p770","source":"Καὶ ἐγένετο ἡ δεξιὰ τῆς χήρας ληνὸς, καὶ ἡ ἀριστερὰ ἅλων, καὶ δράγματα ἀναγκαίως τὸν καρπὸν παρέχοντα, δι' ὀλίγου τοῦ προφήτου τὴν χήραν διατρέφοντος. Ληνὸς καὶ ἅλων ἐγένετο ἡ οἰκία τῆς χήρας.\n\nΤΙΤΛ. Βʹ. –Περὶ φιλανθρωπίας Θεοῦ, καὶ ἀγαθότητος, καὶ μακροθυμίας· καὶ ὅτι κρεῖττον ἐμπεσεῖν εἰς χεῖρας τοῦ Θεοῦ, καὶ μὴ εἰς χεῖρας ἀνθρώπων. «Κύριος ὁ Θεός σου οἰκτίρμων καὶ ἐλεήμων ἐστὶ, μακρόθυμος, καὶ πολυέλεος, καὶ ἀληθινὸς, καὶ δίκαιος.» «Ῥῆμα Κυρίου ἐγένετο πρὸς Γὰδ τὸν ὁρῶντα, λέγων· Πορεύου, καὶ λαλήσεις πρὸς Δαβὶδ, λέγων· Ἔκλεξαι σεαυτῷ γενέσθαι, ἢ τρία ἔτη λιμὸν ἐπὶ τὴν γῆν, ἢ τρεῖς μῆνας φεύγειν σε ἐκ προσώπου τῶν ἀλλοφύλων, καὶ αὐτοὺς καταδιώκοντάς σε· ἢ γενέσθαι τρεῖς ἡμέρας θάνατον ἐν τῇ γῇ. Καὶ εἶπεν Δαβὶδ πρὸς Γάδ· Στενά μοι πανταχόθεν σφόδρα ἐστὶ, καὶ τὰ τρία. Ἐμπεσοῦμαι δὴ εἰς χεῖρας Κυρίου, ὅτι πολλοὶ οἱ οἰκτιρμοὶ αὐτοῦ σφόδρα. Εἰς δὲ χεῖρας ἀνθρώπων οὐ μὴ ἐμπέσω. Καὶ ἔδωκε Κύριος θάνατον ἐν Ἰσραὴλ ἀπὸ πρωΐθεν ἕως ὥρας ἀρίστου· καὶ ἀπέθανον ἐκ τοῦ λαοῦ, ἀπὸ Δὰν ἕως Βηρσαβεὲ, ἐβδομήκοντα χιλιάδες ἀνδρῶν. Καὶ ἐξέτεινεν ὁ ἄγγελος τὴν χεῖρα αὐτοῦ ἐπὶ Ἱερουσαλὴμ τοῦ διαφθεῖραι ἐν αὐτῇ. Καὶ παρεκλήθη Κύριος ἐπὶ τῇ κακίᾳ. Καὶ εἶπεν τῷ ἀγγέλῳ· Ἱκανὸν, ἄνες τὴν χεῖρά σου.» «Ὁ Θεὸς κριτὴς δίκαιος, καὶ ἰσχυρὸς, καὶ μακρόθυμος.» «Κατὰ τὸ πλῆθος τῆς ὀργῆς αὐτοῦ οὐκ ἐκζητήσει.» «Μνήσθητι τῶν οἰκτιρμῶν σου, Κύριε.» –»Ὡς πολὺ τὸ πλῆθος τῆς χρηστότητός σου, Κύριε.» Τοῦ ἐλέους σου, Κύριε, πλήρης ἡ γῆ.»","english":"And the right hand of the widow became a winepress, and her left hand a threshing floor, and sheaves providing fruit by necessity, while the prophet fed the widow for a little while. The house of the widow became a winepress and a threshing floor.\n\nTITLE 2. — Concerning the love of God for humanity, and his goodness, and his patience; and that it is better to fall into the hands of God, and not into the hands of men. \"The Lord your God is compassionate and merciful, patient, and greatly merciful, and true, and just.\" \"The word of the Lord came to Gad the seer, saying: Go, and you shall speak to David, saying: Choose for yourself what shall be: either three years of famine upon the land, or three months of fleeing from before the foreigners, and them pursuing you; or three days of death in the land. And David said to Gad: Things are very narrow for me on every side, even all three. I will fall into the hands of the Lord, for his compassions are very many. But into the hands of men I will certainly not fall. And the Lord gave death in Israel from morning until the hour of breakfast; and there died of the people, from Dan to Beersheba, seventy thousand men. And the angel stretched out his hand against Jerusalem to destroy it in it. And the Lord was comforted concerning the evil. And he said to the angel: It is enough, stay your hand.\" \"God is a just judge, and strong, and patient.\" \"According to the multitude of his anger he will not seek it out.\" \"Remember your compassions, O Lord.\" — \"How great is the multitude of your goodness, O Lord.\" \"The earth is full of your mercy, O Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":771,"ref":"p771","source":"«Ἀνθρώπους καὶ κτήνη σώσεις, Κύριε· ὡς ἐπλήθυνας τὸ ἔλεός σου.» «Σὺ, Κύριε, χρηστὸς, καὶ ἐπιεικὴς, καὶ πολυέλεος πᾶσι. Σὺ, Κύριε ὁ Θεός μου, οἰκτίρμων καὶ ἐλεήμων.» Οἰκτίρμων καὶ ἐλεήμων ὁ Κύριος· μακρόθυμος.» «Ἐλεήμων καὶ οἰκτίρμων ὁ Κύριος, τροφὴν ἔδωκε τοῖς » «Τίς Θεὸς ὥσπερ σύ· ἐξαίρων ἀδικίας, καὶ ὑπερβαίνων ἀσεβείας τοῖς καταλοίποις τῆς κληρονομίας αὐτοῦ. Οὐ συνέσχεν εἰς μαρτύριον ὀργὴν αὐτοῦ, ὅτι θελητὴς ἐλέους ἐστίν. Αὐτὸς ἐπιστρέψει, καὶ οἰκτειρήσει ἡμᾶς. Καταδύσει τὰς ἁμαρτίας ἡμῶν, καὶ ἀποῤῥιφήσονται εἰς τὰ βάθη τῆς θαλάσσης. «Κύριος μακρόθυμος, καὶ μεγάλη ἡ ἰσχὺς αὐτοῦ.» «Ἐγὼ ἐποίησα, καὶ ἐγὼ ἀνήσω. Καὶ ἐγὼ ἀναλήψομαι, καὶ σώσω ὑμᾶς.» «Ἐσιώπησα· μὴ καὶ ἀεὶ σιωπήσομαι, καὶ ἀνέξομαι;» «Οὐκ εἰς τὸν αἰῶνα ἐγὼ ὑμῖν ὀργισθήσομαι, οὐδὲ φωνὴ τῆς ἀδικίας καταπατήσει ὑμᾶς.» «Ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα, ἀντιλέγοντα, τοῖς πορευομένοις ὁδῷ οὐ καλῆ, ἀλλ' ὀπίσω τῶν ἁμαρτιῶν αὐτῶν.» «Ἐλεεῖς πάντας, ὅτι πάντα δύνασαι, καὶ παρορᾷς ἁμαρτήματα ἀνθρώπων εἰς μετάνοιαν. Φείδῃ δὲ πάντων, ὅτι σά ἐστι πάντα, φιλόψυχε. Τὸ γὰρ ἅγιόν σου Πνεῦμα ἐν πᾶσιν.» «Σὺ δεσπόζων ἰσχύος ἐν ἐπιεικείᾳ κρίνεις, καὶ μετὰ πολλῆς φειδοῦς διοικεῖς ἡμᾶς. Πάρεστί σοι, ὅταν θέλῃς, τὸ δύνασθαι. Ἐδίδαξας δέ σου τὸν λαὸν διὰ τῶν τοιούτων ἔργων, ὅτι δεῖ δίκαιον εἶναι φιλάνθρωπον.» «Ἐμπεσούμεθα εἰς χεῖρας Κυρίου, καὶ οὐκ εἰς χεῖρας ἀνθρώπων.","english":"You will save humans and animals, O Lord; how you have multiplied your mercy.\" \"You, O Lord, are good and gentle and greatly merciful to all. You, O Lord my God, are compassionate and merciful.\" \"The Lord is compassionate and merciful; he is long-suffering.\" \"The Lord is merciful and compassionate; he has given food to...\" \"Who is a God like you, removing injustices and passing over impieties for the remnant of his inheritance? He did not hold back his anger as a witness, for he is a lover of mercy. He himself will turn back and have compassion on us. He will sink our sins, and they will be cast away into the depths of the sea.\" \"The Lord is long-suffering, and great is his strength.\" \"I have done it, and I will let go. And I will take up, and I will save you.\" \"I was silent; will I also be silent forever, and will I endure?\" \"I will not be angry with you forever, nor will the voice of injustice trample you down.\" \"I stretched out my hands to a disobedient people, who speak against me, who walk in a way that is not good, but after their own sins.\" \"You have mercy on all, because you are able to do all things, and you overlook the sins of humans for repentance. But you spare all, because all things are yours, O lover of souls. For your Holy Spirit is in all things.\" \"You, ruling over strength, judge with gentleness, and with great forbearance you govern us. The ability is present to you whenever you wish. You have taught your people through such works that it is necessary for the just to be humane.\" \"Let us fall into the hands of the Lord, and not into the hands of humans.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":772,"ref":"p772","source":"Ὡς γὰρ ἡ μεγαλοσύνη αὐτοῦ, καὶ τὸ ἔλεος αὐτοῦ.» «Τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους.» «Εἰ ὑμεῖς πονηροὶ ὄντες, οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ Πατὴρ ὑμῶν ὁ ἐν οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν;» «Τότε ἀπῆλθον ἐπὶ τὸν τόπον τὸν καλούμενον Κράνιον, καὶ ἐκεῖ ἐσταύρωσαν τὸν Ἰησοῦν, καὶ τοὺς κακουργοὺς, τὸν μὲν ἐκ δεξιῶν, τὸν δὲ ἐξ ἀριστερῶν. Ὁ δὲ Ἰησοῦς ἔλεγεν· Πάτερ, ἄφες αὐτοῖς· οὐ γὰρ οἴδασι τί ποιοῦσιν.» «Πολὺ εὔσπλαγχνός ἐστι Κύριος καὶ οἰκτίρμων.» «Τὴν τοῦ Κυρίου μακροθυμίαν σωτηρίαν ἡγεῖσθε.» Καίτοι γε ὁ ἀγαθὸς ἀγαθῶν παρεκτικός ἐστι δηλονότι. Πολλῶν ὄντων ἐφ' οἷς θαυμάζεται ὁ Θεὸς, οὐδὲν οὕτως αὐτοῦ ὡς τὸ εὐεργετεῖν ἰδιαίτατον. Πολλὰς καὶ παραδόξους σωτηρίας οἶδε τὸ Θεῖον καινοτομεῖν, νεῦον πρὸς τὸ φιλάνθρωπον. Ὁ τῇ φύσει ἀγαθὸς καὶ ἀγαθῶν πάντως παρεκτικὸς γίνεται. Οὐδεὶς οὕτως ἑαυτοῦ φείδοιτο ἂν, ὡς ὁ Θεὸς μᾶλλον μηδὲν ἡμᾶς πάσχειν κακόν. Τοιαύτη ἡ τοῦ Θεοῦ μακροθυμία τοῖς οὐκ εἰς δέον χρωμένοις αὐτῇ. Μακροτέραν πρὸς τὸ τέλος ἐπάγει τὴν δίκην, καὶ καθάπερ τοῖς μετανοοῦσιν ὠφέλιμος, οὕτω τοῖς ἀνενδότοις καὶ σκληροῖς μειζόνων γίνεται κολάσεων πρόφασις. Οὐδέποτε παύεται διὰ τὴν πρόγνωσιν τῆς ἡμετέρας κακίας τὰ αὐτοῦ ποιῶν ὁ Θεός. Κἂν γὰρ ἡμεῖς μὴ δεχώμεθα τὴν νουθεσίαν, αὐτὸς τὴν ἑαυτοῦ φιλανθρωπίαν ἐπιδείκνυται. Εἰ δὲ εἰς μείζονα ἑαυτοὺς ὠθοῦμεν κακὰ, οὐκέτι τοῦτο παρὰ τὸν μακροθυμήσαντα· οὐ διὰ τοῦτο μακροθυμήσαντα, ἵνα ἀπολώμεθα, ἀλλ' ἵνα σωθῶμεν·","english":"For as his greatness is, so also is his mercy. He makes his sun rise on the evil and the good, and sends rain on the just and the unjust. If you, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him? Then they came to the place called Kranion, and there they crucified Jesus, and the criminals, one on the right and one on the left. And Jesus said, Father, forgive them, for they do not know what they are doing. The Lord is greatly compassionate and merciful. Consider the Lord's patience as salvation. And yet the good one is clearly the provider of good things. Though there are many things for which God is admired, nothing is so peculiarly his own as to do good. The Divine knows how to bring about many and paradoxical salvations, inclining toward loving-kindness. He who is good by nature becomes altogether a provider of good things. No one would spare himself as much as God wishes that we suffer no evil at all. Such is God's patience toward those who use it improperly. He brings judgment at the end more slowly, and just as it is beneficial to those who repent, so to the unyielding and hard it becomes the occasion of greater punishments. God never ceases to do his own works because of his foreknowledge of our wickedness. For even if we do not accept the admonition, he himself displays his own loving-kindness. But if we push ourselves into greater evils, this is no longer due to the one who was patient—not patient for this, that we might perish, but that we might be saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":773,"ref":"p773","source":"ἀλλὰ παρ' ἡμᾶς τοὺς ὑβρίσαντας τὴν ἄφατον φιλανθρωπίαν αὐτοῦ. Ἐπὶ ἡμῶν τῶν ἀνθρώπων τὸ ἀπαιτῆσαι τὰ ὀφειλόμενα, πλοῦτος· ἐπὶ δὲ Θεῷ τὸ συγχωρῆσαι, πλοῦτος. Καὶ ἡμεῖς, ἐπειδὰν λάβωμεν τὰ κεχρεωστημένα, τότε εὐπορώτεροι γινόμεθα· ὁ δὲ Θεὸς, ἐπειδὰν συγχωρήσῃ τὰ πλημμελήματα, τότε μάλιστα πλουτεῖ. Πλοῦτος γὰρ τῆς ἀγαθότητος τοῦ Θεοῦ, τῶν ἀνθρώπων ἡ σωτηρία, καθάπερ Παῦλός φησιν· Ὁ πλουτῶν εἰς ἡμᾶς, καὶ ἐπὶ πάντας ἐπικαλουμένους αὐτόν. Τὴν ἄφατον τοῦ Θεοῦ φιλανθρωπίαν ἐκ τῆς τῶν ἡμετέρων ἁμαρτιῶν μνήμης καταμανθάνομεν. Τὸ κατὰ πάντα τρόπον τοῦ ἀγαθοῦ ἀπεστερημένον, οὐδαμῶς οὔτε ἦν, οὔτε ἐστὶν, οὔτε ἔσται, οὔτε εἶναι δύναται. Ἀγαθὴ ἡ τοῦ Θεοῦ δικαιοσύνη, καὶ δικαία ἐστὶν ἡ ἀγαθότης αὐτοῦ. Καθάπερ οὐκ ἔστι φῶς ὃ μὴ φωτίζει, οὐδὲ κινοῦν, ὃ μὴ κινεῖ, οὐδὲ φιλοῦν, ὃ μὴ φιλεῖ· οὐδὲ ἀγαθόν ἐστιν ἄρα, ὃ μὴ ὠφελεῖ, καὶ εἰς σωτηρίαν οὐ καθοδηγεῖ. Βία Θεοῦ οὐ πρόσεστιν· ἀγαθὴ δὲ γνώμη πάντοτε συμπάρεστιν αὐτῷ. Φύσει μὲν κατ' οὐσίαν ὁ","english":"But it is up to us who have insulted his ineffable love for mankind. Among us humans, to demand what is owed is wealth; but with God, to forgive is wealth. And we, whenever we receive what is owed, then become more prosperous; but God, whenever he forgives transgressions, then especially is he rich. For the wealth of God's goodness is the salvation of men, just as Paul says: He who is rich toward us, and toward all who call upon him. We learn the ineffable love of God for mankind from the remembrance of our own sins. That which is deprived of the good in every way neither was, nor is, nor will be, nor can be. Good is the justice of God, and just is his goodness. Just as there is no light that does not illuminate, nor a mover that does not move, nor a lover that does not love; so neither is that good which does not benefit and does not guide to salvation. The force of God is not present; but a good purpose is always present with him. By nature, according to essence, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":774,"ref":"p774","source":"Θεὸς οἰκτιρμοὺς ἔχει, ὀργὴν δὲ οὐ κατὰ φύσιν, ἀλλὰ δι' ἄλλους. –Πάντων τῶν περὶ Θεὸν προηγεῖται ἡ οὐσιώδης ἀγαθότης. Θεοῦ ἴδιον, τὰ μὲν ἀγαθὰ προτείνειν, καὶ φθάνειν δωρούμενον, τὰ δὲ κακὰ μὴ ῥᾳδίως ἐπάγειν. Οὐδὲ τοῖς ἁμαρτάνουσιν εὐθὺς ἐπέξεισιν ὁ Θεὸς, ἀλλὰ δίδωσι χρόνον εἰς τὴν τοῦ σφάλματος ἴασίν τε καὶ ἐπανόρθωσιν.\n\nΤΙΤΛ. Γʹ. –Περὶ φυσικῶν.\n\n«Ἔγκειται ἡ διάνοια τοῦ ἀνθρώπου ἐπὶ πονηρὰ ἐκ νεότητος.» «Σὴς ὀστέων, καρδία αἰσθητική.» «Πάντα τὸν χρόνον οἱ ὀφθαλμοὶ τῶν ἀνθρώπων προσδέχονται τὰ κακά.» «Ὥσπερ οὐχ ὅμοια πρόσωπα προσώποις, οὕτως οὐδὲ καρδίαι τῶν ἀνθρώπων ἴσαι.» «Πᾶσα καρδία εἰς λύπην.» «Πᾶν ζῶον ἀγαπᾷ τὸ ὅμοιον αὐτοῦ, καὶ τῷ ὁμοίῳ αὐτοῦ προσκολληθήσεται ἀνήρ.» «Ἀπὸ ἀπαντήσεως προσώπου γνωσθήσεται νοήμων.» «Καρδία ἀνθρώπου ἀλλοιοῖ πρόσωπον αὐτοῦ, ἐάν τε εἰς ἀγαθὰ, ἐάν τε εἰς κακά.» «Πᾶς ὁ φαῦλα πράσσων, μισεῖ τὸ φῶς, καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ. Ὁ δὲ ποιῶν τὴν ἀλήθειαν, ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ τὰ ἔργα αὐτοῦ, ὅτι ἐν Θεῷ ἐστιν εἰργασμένα.» «Ὧ τις ἥττηται, τούτῳ καὶ δεδούλωται.» Πεφύκαμεν οἱ ἄνθρωποι, ὅπερ ἂν ἑκόντες ἑλώμεθα, κἂν ἐπίπονα ᾖ, καταδέχεσθαι. Φύσεως ἀντιπραττούσης, κενὰ τὰ πάντα. Ὅ τις μὴ πέπονθεν, οὐδ' ἂν ἐν ἑτέρῳ πιστεύσειεν. Ὁ δὲ παθὼν, εἰς συγκατάθεσιν ἑτοιμότερος. Τὸ ἕτοιμον εἰς ἐξουσίαν, ἀργὸν εἰς ἐπιθυμίαν. Οὐδὲν οὕτως ἡδὺ τοῖς ἀνθρώποις, ὡς λαλεῖν τὰ ἀλλότρια. Κρίνουσι πολλοὶ τὰ τῶν ἄλλων τοῖς ἰδίοις πάθεσι. Κακῶν διδασκάλων κακὰ τὰ μαθήματα· μᾶλλον δὲ πονηρῶν σπερμάτων πονηρὰ γεώργια.","english":"God has compassion, but anger not by nature, but on account of others. –Of all things pertaining to God, essential goodness comes first. It is proper to God to offer good things and to anticipate by giving gifts, but not easily to bring on evils. Nor does God immediately punish those who sin, but he gives time for the healing and correction of the fault.\n\nTITLE 3. –On natural things.\n\n\"The mind of man is set upon evil from youth.\" \"A moth to the bones, a sensitive heart.\" \"All the time the eyes of men wait for evil things.\" \"As faces are not alike to faces, so neither are the hearts of men equal.\" \"Every heart is for sorrow.\" \"Every living creature loves its like, and a man will cleave to his like.\" \"From a meeting of face a prudent man will be known.\" \"The heart of a man changes his face, whether for good or for evil.\" \"Everyone who practices base things hates the light, and does not come to the light, so that his works may not be exposed. But he who does the truth comes to the light, so that his works may be made manifest, that they have been wrought in God.\" \"To whatever one has been defeated, to this he has also been enslaved.\" We humans are by nature disposed to accept whatever we would choose willingly, even if it is painful. When nature opposes, all things are in vain. What one has not suffered, he would not believe even in another. But one who has suffered is more ready for assent. Readiness is for power, idleness for desire. Nothing is so sweet to men as to talk of others' affairs. Many judge the affairs of others by their own passions. Bad lessons come from bad teachers; or rather, bad fields from bad seeds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":775,"ref":"p775","source":"Τὸ ἑκούσιον λυπηρὸν τοῦ ἀκουσίου τερπνοῦ τιμιώτερον. Ἔθος τοῖς πολλοῖς τῶν ἀνθρώπων, ὅταν ὑπὸ ὀργῆς κατασχεθῶσι καὶ λύπης, κἂν μὴ τοὺς αἰτίους λάβωσι τῶν παθῶν, εἰς τοὺς ἐμπίπτοντας ἁπλῶς καὶ ἀνυπόπτως ἀφιέναι τὴν ὀργήν. Ἡ τῶν ἀλλοτρίων κακῶν ἐπίτασις ἐλάττω τὰ οἰκεῖα φαίνεσθαι ποιεῖ κακὰ, κἂν ἀφόρητα ᾖ. Οὐχ ἡ τῶν λεγομένων φύσις, ὡς ἡ τῆς ἔχθρας πρόληψις ἡμᾶς ἀγριοῦν εἴωθεν. Πολλοὶ τῶν ἀνθρώπων ἐκ τῶν καθ' ἑαυτοὺς περὶ τῶν ἄλλων τὰς ψήφους φέρουσιν· οἷον, ὁ μεθύων διηνεκῶς, οὐκ ἂν πιστεύσειεν εἶναί τινα ἄνθρωπον ἐνεγκρατιάζοντα. Ὁ πόρναις προσέχων, καὶ τοὺς κοσμίως βιοῦντας ἀκολάστους εἶναι νομίζει. Πάλιν ὁ τὰ τῶν ἄλλων ἁρπάζων, οὐκ ἂν πεισθείη ῥᾳδίως, ὅτι εἰσὶν ἄνθρωποι τὰ ἑαυτῶν προϊέμενοι. Χαλεπὸν ἐναντιοῦσθαι φύσει Ὥσπερ τὸ παρὰ φύσιν ἐγκεντρίσαι, καὶ εἰσοικίσαι τι τῇ φύσει δυσεργὸν, οὕτω καὶ αὖ πάλιν τὰ φύσει πεφυκότα μεταθεῖναι καὶ ἀναχαιτίσαι. Εἴρηται γάρ· Εὖ φύσεως ἀντιπραττούσης, κενὰ πάντα.","english":"A voluntary sorrow is more honorable than an involuntary pleasure. It is a habit among most people, whenever they are seized by anger and grief, even if they do not catch those responsible for their sufferings, to vent their anger upon those who simply fall in their way and are unsuspecting. The intensification of others' evils makes one's own evils appear smaller, even if they are unbearable. It is not the nature of the things said, as the preconception of enmity is accustomed to make us savage. Many people cast their votes about others from their own circumstances; for example, the man who is continually drunk would not believe that there is any man who exercises self-control. The man who devotes himself to prostitutes considers those who live modestly to be dissolute. Again, the man who plunders the possessions of others would not easily be persuaded that there are men who give away their own. It is hard to oppose nature. Just as it is difficult to graft contrary to nature, and to implant something into nature, so again in turn it is difficult to transpose and to rein back the things that are naturally constituted. For it has been said: When nature opposes, all things are in vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":776,"ref":"p776","source":"ΤΙΤΛ. Δʹ. –Περὶ φήμης· καὶ ὅτι οὐ δεῖ ἑκάστῳ πιστεύειν. «Φήμη ἀγαθὴ πιαίνει ὀστᾶ.» «Ὁ ταχὺ ἐμπιστεύων, κοῦφος καρδίας.» «Ἀγαπητοὶ, μὴ παντὶ πνεύματι πιστεύετε.» Οἶδεν πολλάκις καὶ φήμη καθελεῖν, καὶ ἀναστῆσαι ψυχὴν, καὶ τὴν οὐκ οὖσαν καταλύσαι. Οὐ πᾶσιν ἀνέδην τοῖς λέγουσί τε καὶ γράφουσιν ἔκδοτα παρέχειν τὰ ὦτα. Φήμης οὐδὲν ὠκύτερον. ΤΙΤΛ. Εʹ. –Περὶ φιλέργων καὶ σπουδαίων· καὶ ὅτι χρὴ πονεῖν· ὠφέλειαν γὰρ ἔχει.\n\n«Ἐν ἱδρώτητι τοῦ προσώπου σου φάγῃ τὸν ἄρτον σου.» «Ἐκ μερίμνης καὶ φροντίδος ἀναφανεῖταί σοι εἰρήνη.» «Ἐξελεύσεται ἄνθρωπος ἐπὶ τὸ ἔργον αὐτοῦ,» καὶ τὰ λοιπά. «Τοὺς πόνους τῶν καρπῶν σου φάγεσαι· μακάριος σὺ, καὶ καλῶς σοι ἔσται.» «Διάνοιξον τοὺς ὀφθαλμούς σου, καὶ ἐμπλήσθητι ἄρτων.» «Ἐὰν ἄοκνος ᾖς, ἥξει ὥσπερ πηγὴ ἡ ἀμητός σου, ἡ δὲ ἔνδεια ὥσπερ καλὸς δρομεὺς ἀπαυτομολήσει.»\n\n«Ὃς φυτεύσει συκῆν, φάγεται τοῦ καρποῦ αὐτῆς.» «Χεῖρες ἀνδρείων πλουτίζουσιν. Ὁ συνάγων ἑαυτῷ μετ' εὐσεβείας, πληθυνθήσεται.» «Τοὺς πήχεις αὐτῆς ἐκτείνει ἐπὶ τὰ συμφέροντα, τὰς δὲ χεῖρας αὐτῆς ἐκτείνει εἰς ἄτρακτον.» Καὶ πάλιν· «Ἤρεισεν αὐτῆς τοὺς βραχίονας εἰς ἔργον, καὶ ἐγεύσατο ὅτι καλὸν τὸ ἐργάζεσθαι. «Ἐργάζεσθε τὸ ἔργον ὑμῶν πρὸ καιροῦ, καὶ δώσει τὸν μισθὸν ὑμῶν ἐν καιρῷ αὐτοῦ.» «Κρείσσων ἐργαζόμενος ἐν πᾶσιν, ἢ δοξαζόμενος, καὶ ἀπορῶν ἄρτου. «Ἐν πᾶσιν ἔργοις σου ἐξεγείρου, καὶ μὴ ἄργει.» «Ἄνθρωπος ἀποδημῶν ἐκάλεσε τοὺς ἰδίους δούλους, καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα αὐτοῦ· καὶ ᾧ μὲν ἔδωκεν πέντε τάλαντα», καὶ τὰ λοιπά.","english":"TITLE 4. – Concerning rumor; and that one must not believe everyone. \"A good report makes the bones fat.\" \"He who believes quickly is light of heart.\" \"Beloved, do not believe every spirit.\" Rumor often knows how to cast down and to raise up a soul, and to destroy what does not exist. Do not give your ears indiscriminately to all who speak and write things for publication. Nothing is swifter than rumor. TITLE 5. – Concerning lovers of work and the diligent; and that one must labor; for it brings profit.\n\n\"In the sweat of your face you shall eat your bread.\" \"From care and thought peace will appear to you.\" \"A man will go out to his work,\" and the rest. \"You shall eat the labors of your fruits; blessed are you, and it shall be well with you.\" \"Open your eyes, and be filled with bread.\" \"If you are without hesitation, your harvest will come like a spring, and poverty will desert like a good runner.\"\n\n\"He who plants a fig tree will eat of its fruit.\" \"The hands of the brave make rich. He who gathers for himself with piety will be multiplied.\" \"She stretches out her arms to things that are profitable, and her hands she extends to the spindle.\" And again: \"She strengthened her arms for work, and she tasted that it is good to labor.\" \"Work your work before the time, and he will give your wages in his time.\" \"Better is one who labors in all things than one who is glorified and lacks bread.\" \"In all your works rouse yourself, and do not be idle.\" \"A man going abroad called his own servants and delivered to them his possessions; and to one he gave five talents,\" and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":777,"ref":"p777","source":"«Αὐτοὶ γινώσκετε, ὅτι ταῖς χρείαις μου, καὶ τοῖς οὖσι μετ' ἐμοῦ, ὑπηρέτησαν αἱ χεῖρες αὗται. Πάντα ὑπέδειξα ὑμῖν, ὅτι οὕτως κοπιῶντας δεῖ ἀντιλαμβάνεσθαι τῶν ἀσθενούντων. Μνημονεύετε τὸν λόγον τοῦ Κυρίου, ὃν εἶπεν ὅτι Μακάριόν ἐστι μᾶλλον διδόναι, ἢ λαμβάνειν.» Τί τῶν ἀγαθῶν εὔκολον; τίς καθεύδων τρόπαιον ἔστησεν; τίς τρυφῶν, καὶ καταυλούμενος, τοῖς τῆς καρτερίας στεφάνοις κατεκοσμήθη; Οὐδεὶς μὴ δραμὼν ἀνείλετο βραβεῖον. Πόνοι γεννῶσι δόξαν, κάματοι δὲ προξενοῦσι στεφάνους. Τὸν ἐμφράζοντα ἡμῖν τὰς εἰς σωτηρίαν ὁδοὺς νικήσωμεν τῇ συνέσει. Ἐκεῖνος τὸν ὄκνον ἡμῖν ἐποίει· ἡμεῖς διαναστῶμεν πρὸς ἐργασίαν· ἐκεῖνος δὲ κεναῖς ἐπαγγελίαις τὰς καρδίας ἡμῶν ἐξαπατάτω· ἡμεῖς αὐτοῦ μὴ ἀγνοήσωμεν τὰ νοήματα. Ἢ γὰρ οὐχὶ τὴν μὲν ἁμαρτίαν σήμερον ποιεῖν ὑποβάλλει, τὴν δὲ δικαιοσύνην εἰς τὴν αὔριον ποιεῖ ὑμᾶς ταμιεύεσθαι; Οἱ ἐκ μακρᾶς συνηθείας μελετηθέντες πόνοι, ἀλυπότερον προσπίπτουσιν τοῖς ἐγγεγυμνασμένοις. Ἔστιν ἐκ πόνων ὑγεία, καὶ ἐξ ἱδρώτων σωτηρία. Ἐὰν φύγωμεν τῆς σαρκὸς τὰ ἐπίπονα, οὐκ ὀψόμεθα τὰ ἀγαθὰ τῶν δικαίων. Μικρὸν κοπιάσωμεν, ἀγαπητοὶ, ἵνα μὴ τῶν αἰωνίων ἐκπέσωμεν ἀγαθῶν. Πρὸς ὀλίγον χρόνον ὁ κάματος, καὶ εἰς αἰῶνα αἰῶνος ἡ ἀνάπαυσις. Ὅπου πλείων ὁ κόπος, ἐκεῖ μείζων ἡδονή. Οὐκ ὀκνεῖ ὁ εὖ φρονῶν πρὸς τοὺς πόνους, διὰ τοὺς ἐκ τῶν πόνων καρπούς. Πανταχοῦ διὰ δυσκολίας καὶ πόνων τοῖς ἀνθρώποις πέφυκε τὰ χρήσιμα παραγίνεσθαι. Οἱ πόνοι τῶν ἀγαθῶν πανταχοῦ χορηγοί. Οὐ τῶν καθευδόντων καὶ βλακευόντων ἡ βασιλεία τοῦ Θεοῦ, ἀλλ' οἱ βιασταὶ ἁρπάζουσιν αὐτήν.","english":"You yourselves know that these hands served my needs and those who were with me. In all things I showed you that so laboring you ought to support the weak. Remember the word of the Lord, which he said: 'It is more blessed to give than to receive.'\" What good thing is easy? Who ever set up a trophy while sleeping? Who, living in luxury and piping away, was crowned with the garlands of endurance? No one wins the prize without running. Toils beget glory, and labors procure crowns. Let us conquer by understanding the one who blocks for us the roads to salvation. He was making us sluggish; let us rouse ourselves to work; let him deceive our hearts with empty promises; let us not be ignorant of his designs. For does he not suggest doing sin today, but storing up righteousness for tomorrow? Toils practiced from long habit fall less painfully upon those who have been trained. From toils comes health, and from sweat comes salvation. If we flee the painful things of the flesh, we shall not see the good things of the righteous. Let us labor a little, beloved, so that we may not fall away from eternal goods. The toil is for a short time, and the rest is for age upon age. Where the labor is greater, there the pleasure is greater. The sensible man does not shrink from toils, for the sake of the fruits that come from toils. Everywhere by difficulty and toils it is natural for useful things to come to men. Toils are everywhere the providers of good things. The kingdom of God is not for those who sleep and are lazy, but the violent seize it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":778,"ref":"p778","source":"Αὕτη γὰρ μόνη ἡ βία καλὴ, Θεὸν βιάζεσθαι, καὶ παρὰ Θεοῦ ζωὴν ἁρπάσαι. Ὁ δὲ γνοὺς τοὺς βιαίους, μᾶλλον δὲ βεβαίως ἀντεχομένους, συνεχώρησεν, καὶ εἶξεν. Χαίρει γὰρ τὰ τοιαῦτα ἡττώμενος. Ἄτοπόν ἐστι διώκειν τὰς τιμὰς, καὶ φεύγειν τοὺς πόνους, δι' ὧν αἱ τιμαὶ πεφύκασι γίνεσθαι.\n\nΤΙΤΛ. ςʹ. –Περὶ φιλαρχίας· καὶ ὅτι οὐ χρὴ ἀπροόπτως ἐπιπηδᾷν ταῖς ἀρχαῖς. «Μερὶς ἐπισπουδαζομένη ἐν πρώτοις, ἐν τοῖς τελευταίοις οὐκ εὐλογηθήσεται.» «Μὴ ζήτει παρὰ κυρίου ἡγεμονίαν, μηδὲ παρὰ βασιλέως καθέδραν δόξης.» «Βάρος ὑπὲρ σὲ μὴ ἄρῃς.»\n\nΤΙΤΛ. Ζʹ. –Περὶ φίλων χρηστῶν.\n\n«Προσέθετο Ἰωνάθαν ὀμόσαι τῷ Δαβὶδ, ὅτι ἠγάπησεν ψυχὴν ἀγαπῶντος αὐτοῦ.» «Ἀπεκρίθη Ἰωνάθαν τῷ πατρὶ αὐτοῦ, καὶ εἶπεν· Ἵνα τί ἀποθνήσκει Δαβίδ; τί πεποίηκεν; Καὶ ἐφηρπάσατο Σαοὺλ τὸ δόρυ ἐπὶ Ἰωνάθαν τοῦ θανατῶσαι αὐτόν. Καὶ ἔγνω Ἰωνάθαν, ὅτι συντετέλεσται ἡ κακία παρὰ τοῦ πατρὸς αὐτοῦ, τοῦ θανατῶσαι τὸν Δαβὶδ, καὶ ἀπεπήδησεν Ἰωνάθαν ἀπὸ τῆς τραπέζης ἐν ὀργῇ θυμοῦ, καὶ οὐκ ἔφαγεν τῇ ἡμέρᾳ τοῦ μηνὸς τῇ δευτέρᾳ ἄρτον. Ἀνέστη Δαβὶδ ἀπὸ τοῦ Ἐργὰβ, καὶ ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ, καὶ προσεκύνησε τὸν Ἰωνάθαν τρὶς, καὶ κατεφίλησεν ἕκαστος πρὸς τὸν πλησίον αὐτοῦ, ἕως συντελείας μεγάλης. Καὶ εἶπεν Ἰωνάθαν πρὸς Δαβίδ· Πορεύου εἰς εἰρήνην, καὶ ὡς ὀμωμόκαμεν ἡμεῖς ἀμφότεροι ἐν ὀνόματι Κυρίου, λέγοντες· Κύριος ἔσται μάρτυς ἐνώπιον ἐμοῦ καὶ σοῦ, καὶ ἀναμέσον τοῦ","english":"For this alone is good violence, to do violence to God and to snatch life from God. And he, knowing those who are violent, or rather who hold fast firmly, yielded and gave way. For he rejoices when defeated in such things. It is absurd to pursue honors and to flee labors, through which honors naturally come to be.\n\nTITLE 6. — On the love of rule; and that one ought not to leap rashly upon offices. \"A portion that is eagerly sought after in the first places shall not be blessed in the last.\" \"Seek not leadership from the Lord, nor a seat of glory from a king.\" \"Do not lift a burden above yourself.\"\n\nTITLE 7. — On good friends.\n\n\"Jonathan added to swear to David, because he loved the soul of him who loved him.\" \"Jonathan answered his father and said: Why does David die? What has he done? And Saul hurled the spear at Jonathan to put him to death. And Jonathan knew that the evil was fully determined by his father to put David to death, and Jonathan sprang up from the table in fierce anger, and did not eat bread on the second day of the month. David rose from Ergab, and fell on his face, and bowed down to Jonathan three times, and each kissed the other, until a great completion. And Jonathan said to David: Go in peace, and as we both have sworn in the name of the Lord, saying: The Lord shall be a witness before me and you, and between the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":779,"ref":"p779","source":"σπέρματός σου ἕως αἰῶνος. Καὶ ἀνέστη Δαβὶδ, καὶ ἀπῆλθεν, καὶ Ἰωνάθαν εἰσῆλθεν ἐν τῇ πόλει.» «Ἀλγῶ, ἐπὶ σὲ, ἀδελφέ μου Ἰωνάθαν. Ὡραιώθης μοι σφόδρα. Ἐθαυμαστώθη ἡ ἀγάπησίς σου ἐπ' ἐμὲ ὑπὲρ ἀγάπησιν γυναικῶν.» «Φίλοι ἀσεβεῖς θεραπεύουσι θύρας δικαίων· φίλοι μισήσουσι φίλους πτωχούς.» «Μὴ τέκταινε ἐπὶ σὸν φίλον κακὰ, παροικοῦντα καὶ πεποιθότα ἐπὶ σοί.» «Ὃς κρύπτει ἀδίκημα, ζητεῖ φιλίαν. Εἰς πάντα καιρὸν φίλος ὑπαρχέτω σοι. Ἀδελφοὶ δὲ ἐν ἀνάγκαις χρήσιμοι ἔστωσαν· διὰ γὰρ τοῦτο γεννῶνται.» «Ἀξιοπιστότερα τραύματα φίλου, ἢ ἑκούσια φιλήματα ἐχθροῦ. Φίλον σὸν, ἢ φίλον πατρῷόν σου μὴ ἐγκαταλείπῃς. Εἰς δὲ τὸν οἶκον τοῦ ἀδελφοῦ σου μὴ εἰσέλθῃς ἀτυχῶν. Κρείσσων φίλος ἐγγὺς, ἢ ἀδελφὸς μακρὰν οἰκῶν.» «Ἡνίκα σε ὀνειδίσῃ ὁ σὸς φίλος, ἀναχώρει εἰς τὰ ὀπίσω· μὴ καταφρόνει, μή σε ὀνειδίσῃ μὲν ὁ φίλος· ἡ δὲ μάχη σου καὶ ἡ ἔχθρα σου οὐκ ἀποστήσεται, ἀλλ' ἔσται σοι ἴσα θανάτῳ.» «Ἀγαθοὶ οἱ δύο ὑπὲρ τὸν ἕνα, οἷς ἐστιν αὐτοῖς ὁ μισθὸς ἀγαθὸς ἐν μόχθῳ αὐτῶν. Ὅτι ἐὰν πέσωσιν οἱ δύο, ὁ εἷς ἐγερεῖ τὸν μέτοχον αὐτοῦ. Καὶ οὐαὶ τῷ ἑνὶ ὅταν πέσῃ, καὶ μὴ ᾖ δεύτερος ἐγεῖραι αὐτόν· τὸ σπαρτίον τὸ ἔντριτον οὐ ταχέως ἀποῤῥαγήσεται.» «Φίλος πιστὸς, σκέπη κραταιά· ὁ δὲ εὑρὼν αὐτὸν, εὗρε θησαυρόν. Φίλου πιστοῦ οὐκ ἔστιν ἀντάλλαγμα, καὶ οὐκ ἔστι σταθμὸς τῆς καλλονῆς αὐτοῦ. Φίλος πιστὸς, φάρμακον ζωῆς, καὶ οἱ φοβούμενοι Κύριον, εὑρήσουσιν αὐτόν.» «Μὴ ἐγκαταλίπῃς φίλον ἀρχαῖον. Ὁ γὰρ πρόσφατος οὐκ ἔστιν ἔφισος αὐτῷ. Οἶνος νέος·","english":"your seed forever. And David arose and departed, and Jonathan went into the city. I am grieved over you, my brother Jonathan. You were very beautiful to me. Your love for me was wonderful, surpassing the love of women. Ungodly friends attend the gates of the righteous; friends will hate poor friends. Do not devise evil against your friend, who dwells beside you and trusts in you. Whoever hides a wrong seeks friendship. Let a friend be yours at all times. But let brothers be useful in times of necessity; for this is why they are born. The wounds of a friend are more trustworthy than the willing kisses of an enemy. Do not forsake your friend, or your father's friend. But do not enter your brother's house when you are unfortunate. A friend who is near is better than a brother who lives far away. When your friend reproaches you, withdraw backward; do not despise him, lest your friend reproach you; but your quarrel and your enmity will not depart, but will be to you as death. Two are better than one, for they have a good reward for their toil. For if the two fall, the one will raise up his companion. And woe to the one when he falls, and there is no second to raise him up; the threefold cord will not be quickly broken. A faithful friend is a strong shelter; and he who finds him has found a treasure. There is no exchange for a faithful friend, and there is no weight for his beauty. A faithful friend is a medicine of life, and those who fear the Lord will find him. Do not forsake an old friend. For the recent one is not like him. New wine;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":780,"ref":"p780","source":"ἐὰν δὲ παλαιωθῇ, μετ' εὐφροσύνης πίε αὐτόν.» «Πρίν σε τελευτῆσαι, εὖ ποίει φίλῳ, καὶ κατὰ τὴν ἰσχύν σου ἔκτεινον, καὶ δὸς αὐτῷ.» «Ἀπόλεσον ἀργύριον δι' ἀδελφὸν καὶ φίλον.» «Μὴ ἐπιλάθῃ φίλου ἐν τῇ ψυχῇ σου.» «Φίλον σκεπάσαι οὐκ αἰσχυνθήσομαι, καὶ ἀπὸ προσώπου αὐτοῦ κρυβήσομαι, καὶ εἰ κακά μοι συνέβη δι' αὐτόν.» Φίλου πιστοῦ οὐκ ἔστιν ἀντάλλαγμα τῶν ὄντων οὐδέν· οὐδέ τις σταθμὸς τῆς καλλονῆς αὐτοῦ. Φίλος πιστὸς σκέπη κραταιὰ, καὶ ὀχυρωμένον βασίλειον· φίλος πιστὸς, θησαυρὸς ἔμψυχος. Φίλος πιστὸς, κῆπος κεκλεισμένος, πηγὴ ἐσφραγισμένη, κατὰ καιρὸν ἀνοιγόμενά τε καὶ μεταλαμβανόμενα. Φίλος πιστὸς, λιμὴν ἀναψύξεως. Πάντα οἴσει φιλία, καὶ πάσχουσα, καὶ ἀκούουσα. Πρέπει τοὺς παῖδας, ὥσπερ τῆς οὐσίας τῆς πατρικῆς, οὕτω δὴ καὶ τῆς φιλίας κληρονομεῖν. Φίλους δὲ ὅταν εἴπω, τοὺς καλοὺς λέγω, καὶ ἀγαθοὺς, καὶ κατ' ἀρετὴν ἡμῖν συναπτομένους. Πάντα κοινὰ ποιώμεθα, καὶ λύπας, καὶ εὐφροσύνας. Τοιοῦτον γὰρ ἡ φιλία. Τὰ παρὰ φίλων λεγόμενα, κἂν ὕβρις ᾖ, φορητά. Οὐχ οὕτω πυρετὸς κατακαίειν εἴωθεν σώματος φύσιν, ὡς τὰς ψυχὰς τὸ κεχωρίσθαι τῶν φιλουμένων. Τρισσὰ εἴδη φιλίας διδασκόμεθα· καὶ τούτων τὸ μὲν πρῶτον καὶ ἄριστον, τὸ κατ' ἀρετήν. Στεῤῥὰ γὰρ ἡ ἐκ λόγου ἀγάπη. Τὸ δὲ δεύτερον καὶ μέσον, τὸ κατ' ἀμοιβὴν, κοινωνικὸν τοῦτο καὶ μεταδοτικὸν, καὶ βιωφελές. Κοινὴ γὰρ ἡ εὐχάριστος φιλία. Τὸ δὲ ὕστατον καὶ τρίτον, τὸ ἐκ συνηθείας φαμὲν, πρὸς Ἕλληνας. Οἶδα, φησὶ, τὸ καθ' ἡδονὴν τρεπτὸν, καὶ μεταβλητόν. Οὐκοῦν ἡ μέν τίς ἐστι φιλοσόφου φιλία, ἡ δὲ ἀνθρώπου, ἡ δὲ ζώου.","english":"But if it has grown old, drink it with gladness. Before you die, do good to a friend, and according to your strength stretch out your hand and give to him. Lose silver for the sake of a brother and a friend. Do not forget a friend in your soul. I will not be ashamed to shelter a friend, and I will hide from his face, even if evils have befallen me because of him. There is no exchange for a faithful friend among all things that exist, nor any weight of his beauty. A faithful friend is a strong shelter and a fortified palace; a faithful friend is a living treasure. A faithful friend is a closed garden, a sealed fountain, opened and shared in due season. A faithful friend is a harbor of refreshment. Friendship will bear all things, both suffering and hearing. It is fitting that children inherit friendship just as they do their father's substance. And when I say friends, I mean the noble and good, those joined to us according to virtue. Let us make all things common, both sorrows and gladnesses. For such is friendship. The things said by friends, even if it be insult, are bearable. Fever is not so accustomed to burn the nature of the body as separation from those who are loved burns the souls. We are taught three kinds of friendship; and of these the first and best is that according to virtue. For love that comes from reason is steadfast. The second and middle is that according to recompense, social and sharing, and useful for life. For grateful friendship is common. The last and third, we say, is that from habit, in relation to the Greeks. I know, he says, that which is according to pleasure is changeable and mutable. Therefore one is the friendship of a philosopher, another of a man, and another of an animal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":781,"ref":"p781","source":"Ἡδὺς ἐκεῖνος φίλος, ὁ τὴν ψυχὴν διατρέφων. Γνήσιος φίλος, ὁ τὰς περιστάσεις κοινούμενος. Μέγιστον κτῆμα, φίλος ἀδιάπτωτος. Ὁ κατὰ Θεὸν φίλος, ῥέει γάλα καὶ μέλι τοῖς ἀληθέσι λόγοις αὐτοῦ. ΤΙΤΛ. Ηʹ. –Περὶ φίλων τραπέζης καὶ μοχθηρῶν. «Φίλοι ἀσεβεῖς μισοῦσι φίλους πτωχούς.» «Ἀνὴρ παράνομος ἀποπειρᾶται φίλων, καὶ ἀπάγει αὐτοὺς εἰς ὁδοὺς οὐκ ἀγαθάς.» «Προφασίζεται ἀνὴρ βουλευόμενος ἀποχωρισθῆναι φίλων.» «Ῥόπαλον, καὶ μάχαιρα, καὶ τόξευμα ἠκονημένον ἀκίδωτον, οὕτως ἀνὴρ καταμαρτυρῶν τοῦ φίλου αὐτοῦ μαρτυρίαν ψευδῆ.» «Ὃς εὐλογεῖ πρωῒ φίλον μεγάλῃ φωνῇ, καταρωμένου οὐδὲν διαφέρει.» «Μὴ καταπιστεύετε ἐν φίλοις, μηδὲ ἐλπίζετε ἐπὶ ἡγουμένοις.» «Ἔστι φίλος ἐν καιρῷ αὑτοῦ, καὶ οὐ μὴ παραμείνῃ ἐν καιρῷ θλίψεως. Ἔστι φίλος κοινωνὸς τραπέζης, καὶ\n\nοὐ παραμείνῃ ἐν ἡμέρᾳ θλίψεως· καὶ ἐὰν ταπεινωθῇς, ἔσται κατὰ σοῦ.» «Ἔστι φίλος ὀνόματι μόνον φίλος.» «Εἰ κτᾶσαι φίλον, ἐν πειρασμῷ κτῆσαι αὐτὸν, καὶ μὴ ταχὺ ἐμπιστεύσῃς αὐτῷ. Ἀντὶ φίλου μὴ γίνου ἐχθρός.» «Ἑταῖρος φίλου ἐν εὐφροσύνῃ ᾄδεται, καὶ ἐν καιρῷ θλίψεως ἔσται ἀπέναντι. Ἑταῖρος φίλῳ συμπονεῖ χάριν γαστρὸς, ἔναντι δὲ πολέμου λήψεται ἀσπίδα.» «Ἐὰν ἔχῃς, συμβιώσεταί σοι, καὶ ἀποκενώσει σε, καὶ αὐτὸς οὐ μὴ πονήσῃ. Χρείαν ἔσχεν σου, καὶ ἀπεπλάνησέν σε, καὶ προγελάσεταί σοι, καὶ δώσει σοι ἐλπίδα. Λαλήσει σοι, καλέσει σοι καλὰ, καὶ ἐρεῖ· Τίς ἡ χρεία σου; Καὶ αἰσχυνεῖ σε ἐν τοῖς βρώμασιν αὐτοῦ, ἕως οὗ ἀποκενώσει σε δὶς ἢ τρὶς, καὶ ἐπ' ἐσχάτων καταμωκήσεταί σου·","english":"That friend is sweet who nourishes the soul. A genuine friend is one who shares in circumstances. A most great possession is a friend who does not fail. The friend according to God flows with milk and honey through his true words. TITLE 8. — Concerning the tables of friends and wicked friends. \"Ungodly friends hate poor friends.\" \"A lawless man tests friends and leads them into ways that are not good.\" \"A man who is planning to separate from friends makes excuses.\" \"A club, and a sword, and a sharpened arrow without a barb—so is a man who bears false witness against his friend.\" \"Whoever blesses a friend early in the morning with a loud voice differs nothing from one who curses.\" \"Do not put your trust in friends, nor hope in leaders.\" \"There is a friend in his own time, and he will not remain in a time of affliction. There is a friend who is a companion of the table, and he will not remain in the day of affliction; and if you are humbled, he will be against you.\" \"There is a friend who is a friend in name only.\" \"If you acquire a friend, acquire him in testing, and do not quickly entrust yourself to him. Do not become an enemy in place of a friend.\" \"A companion of a friend is praised in gladness, and in a time of affliction he will stand against you. A companion suffers together with a friend for the sake of the belly, but in the face of war he will take up a shield.\" \"If you have something, he will live with you and will empty you out, and he himself will not labor. He had need of you, and he led you astray, and he will laugh at you beforehand, and he will give you hope. He will speak to you, he will call good things to you, and he will say, 'What is your need?' And he will put you to shame with his foods, until he empties you out twice or three times, and at the last he will mock you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":782,"ref":"p782","source":"καὶ μετὰ ταῦτα ὄψεταί σε, καὶ καταλείψει σε, καὶ τὴν κεφαλὴν αὐτοῦ κινήσει ἐπὶ σοί.» «Ἀπέναντι τῶν ὀφθαλμῶν σου γλυκαίνει τὸ στόμα αὐτοῦ, καὶ ἐπὶ τῶν λόγων σου ἐκθαυμάσει, ὕστερον δὲ διαστρέψει τὸ στόμα αὐτοῦ, καὶ ἐν τοῖς λόγοις σου δώσει σκάνδαλον. Πολλὰ ἐμίσησα, καὶ οὐχ ὡμοίωσα αὐτῷ, καὶ ὁ Κύριος μισεῖ αὐτόν.» «Διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν, ψυγήσεται ἡ ἀγάπη τῶν πολλῶν.» Οἱ ἀκόλαστοι τὴν γνώμην, μέχρι μὲν τῷ στόματι αὐτῶν τὰ σιτία τυγχάνει, εὐφημοῦσι, κολακεύουσιν, ὑπερθαυμάζουσιν. Ὀλίγον δὲ τῆς τραπέζης ὑπερτεθείσης, ὥσπερ τισὶ λίθοις ταῖς βλασφημίαις βάλλουσιν, οὓς πρὸς βραχὺ ἴσα Θεῷ διὰ τὴν ἡδονὴν προσεκύνουν. Ἡ πρὸς ἀλλήλους πίστις ἀπέφυγεν ἀπ' αὐτῶν, καὶ ἡ φιλία μέχρι τραπέζης ὥρισται παρ' αὐτοῖς· αἱ προσηγορίαι αὐτῶν ὑποψίας πεπλήρωνται. Οὐκ ἂν εἴποι τις ἑταῖρον τὸν κόλακα. Νόσος γὰρ φιλίας ἡ κολακεία ΤΙΤΛ. Θʹ. –Περὶ φιλοτιμουμένων καὶ μεταδοτικῶν· καὶ ὅτι ἡ φιλοτιμία σωτηρίαν προξενεῖ.","english":"And after these things he will see you, and he will abandon you, and he will shake his head at you. Before your eyes he sweetens his mouth, and at your words he will marvel, but afterward he will twist his mouth, and in your words he will give offense. Many things I hated, and I did not liken myself to him, and the Lord hates him. Because lawlessness has multiplied, the love of many will grow cold. The intemperate in disposition, as long as the food is in their mouth, praise, flatter, and marvel exceedingly. But when the table has been set aside a little, they pelt with blasphemies as with certain stones those whom for a short time they were worshiping as equal to God because of pleasure. Faith toward one another has fled from them, and friendship is defined by them as extending only to the table; their greetings are filled with suspicion. No one would call the flatterer a companion. For flattery is a disease of friendship. TITLE 9. On the ambitious and the generous; and that generosity procures salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":783,"ref":"p783","source":"«Εἶδεν Ἀβιγαιὰ τὸν Δαβὶδ, καὶ ἔπεσεν, καὶ κατεπήδησεν ἀπὸ τῆς ὄνου. Καὶ ἔπεσεν ἐνώπιον Δαβὶδ ἐπὶ πρόσωπον αὐτῆς ἐπὶ τὴν γῆν, καὶ εἶπεν· Ἐν ἐμοὶ, κύριε, ἡ ἀδικία· λαλησάτω δὴ ἡ δούλη σου εἰς τὰ ὦτά σου, καὶ ἄκουσον λόγον τῆς δούλης σου. Μὴ θέσθω ὁ κύριός μου καρδίαν αὐτοῦ ἐπὶ τὸν ἄνθρωπον τὸν λοιμὸν τοῦτον· καὶ ἀφροσύνη μετ' αὐτοῦ.» «Εἶπεν ὁ βασιλεὺς Δαβὶδ πρὸς Σιβά· Τί ταῦτα σοι; Καὶ εἶπε Σιβά· Τὰ ὑποζύγια τῇ οἰκίᾳ τοῦ βασιλέως τοῦ ἐπικάθεσθαι, καὶ οἱ ἄρτοι εἰς βρῶσιν τοῖς παιδαρίοις, καὶ ὁ οἶνος εἰς πιεῖν τοῖς ἐκλελυμένοις. Καὶ εἶπεν ὁ βασιλεὺς τῷ Σιβά· Ἰδού σοι πάντα ὅσα εἶχεν ὁ Μεμφιβοσθέ. Καὶ πεσὼν Σιβὰ προσεκύνησε λέγων· Εὗρον χάριν ἐν ὀφθαλμοῖς σου, κύριε βασιλεῦ.» Σχόλ. Ἡ τῶν ξενίων προσαγωγὴ τὴν τοῦ δεσπότου οὐσίαν ἐπὶ τὸν οἰκέτην μετέθηκεν. Ἀπέστειλεν Ἀχὰζ ἀγγέλους πρὸς τὸν βασιλέα Ἀσσυρίων, λέγων· Δοῦλός σου, καὶ υἱός σου ἐγώ· ἀνάβηθι, σῶσόν με ἐκ χειρὸς βασιλέως Συρίας, καὶ ἐκ χειρὸς βασιλέως Ἰσραὴλ τῶν ἐπανισταμένων ἐπ' ἐμέ. Καὶ ἔλαβεν Ἀχὰζ τὸ ἀργύριον καὶ τὸ χρυσίον τὸ εὑρεθὲν ἐν θησαυροῖς αὐτοῦ, καὶ ἀπέστειλε τῷ βασιλεῖ δῶρα· καὶ ἤκουσεν αὐτοῦ ὁ βασιλεὺς Ἀσσυρίων, καὶ ἀνέβη εἰς Δαμασκὸν, καὶ συνέλαβεν αὐτὴν, καὶ τὸν Ῥαασσὼν ἐθανάτωσεν.» «Δόμα ἀνθρώπου ἐμπλατύνει αὐτὸν, καὶ παρὰ δυνάσταις καθιζάνει αὐτόν.» «Δόσις λαθραία ἀνατρέπει ὀργάς.» «Ἄνδρα ἱλαρὸν καὶ δότην ἀγαπᾷ ὁ Θεός.» «Ἐν πάσῃ δόσει ἱλάρυνον τὸ προσωπόν σου.» Τῶν ἀγαθῶν ἔργων αἱ χάριτες ἐπὶ τοὺς διδόντας ἐπαναστρέφουσιν. Τὸ φιλότιμον, εὐκλεὲς, καὶ τὸ μὴ τοιοῦτον, κατεσκωμμένον.","english":"Abigail saw David, and fell, and leaped down from the donkey. And she fell before David on her face to the ground, and said: \"Upon me, lord, be the iniquity; let your maidservant speak now in your ears, and hear the word of your maidservant. Let not my lord set his heart upon this pestilent man; for folly is with him.\" King David said to Ziba: \"What are these to you?\" And Ziba said: \"The beasts of burden for the household of the king, to ride upon; and the loaves for food for the young servants; and the wine for drink for the faint.\" And the king said to Ziba: \"Behold, all that Mephibosheth had is yours.\" And Ziba fell and did obeisance, saying: \"I have found favor in your eyes, lord king.\" Scholion: The bringing of gifts transferred the master's substance to the servant. Ahaz sent messengers to the king of the Assyrians, saying: \"I am your servant and your son; come up, save me from the hand of the king of Syria, and from the hand of the king of Israel who rise up against me.\" And Ahaz took the silver and the gold found in his treasuries, and sent gifts to the king; and the king of the Assyrians heard him, and came up to Damascus, and captured it, and put Rezin to death. \"A man's gift broadens him, and seats him among princes.\" \"A secret gift overturns wrath.\" \"God loves a cheerful man and a giver.\" \"In every gift make your face cheerful.\" The graces of good works return upon those who give. The love of honor is glorious, and its opposite is held in derision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":784,"ref":"p784","source":"ΤΙΤΛ. Ιʹ. –Περὶ φειδωλῶν καὶ ἀμεταδότων· καὶ ὅτι οἱ φειδωλίας νοσοῦντες, κινδύνοις περιπίπτουσιν.\n\n«Εἶπε Γεδεὼν τοῖς ἀνδράσι Σοχώθ· Δότε δὴ ἄρτους εἰς τροφὴν τῷ λαῷ τούτῳ τῷ ἐν ποσί μου, ὅτι ἐκλείπουσιν. Καὶ ἰδοὺ διώκων ἐγὼ ὀπίσω τοῦ Ζεβεὲ, καὶ Σαλμανὰ βασιλέων Μαδιάμ. Καὶ εἶπαν οἱ ἄρχοντες Σοχώθ· Μὴ χεὶρ Ζεβεὲ καὶ Σαλμανὰ νῦν ἐν\n\nτῇ χειρί σου, ὅτι δώσομεν τῇ δυνάμει σου ἄρτους; Καὶ εἶπεν· Οὐχ οὕτως. Διὰ τοῦτο ἐν τῷ παραδοῦναι Κύριον τὸν Ζεβεὲ καὶ Σαλμανὰ ἐν τῇ χειρί μου, καὶ ἐγὼ ἀλοήσω τὰς σάρκας ὑμῶν ἐν ταῖς ἀκάνθαις τῆς ἐρήμου. Καὶ ἀνέβη ἐκεῖθεν εἰς Φανουὴλ, καὶ ἐλάλησε πρὸς αὐτοὺς ὡσαύτως. Καὶ ἀπεκρίθησαν αὐτῷ οἱ ἄνδρες Φανουὴλ, ὃν τρόπον ἀπεκρίθησαν αὐτῷ οἱ ἄνδρες Σοχώθ. Καὶ εἶπε Γεδεὼν πρὸς ἄνδρας Φανουήλ· Ἂν ᾖ ἐπιστροφή μου μετ' εἰρήνης, καὶ καταστρέψω τὸν πύργον τοῦτον. Καὶ ἀνέστρεψε Γεδεὼν ἐκ τοῦ πολέμου, καὶ συνέλαβεν παιδάριον ἐκ τῶν υἱῶν Σοχὼθ, καὶ ἐπερώτησεν αὐτῷ· καὶ ἀπεγράψατο τοὺς ἄρχοντας καὶ τοὺς πρεσβυτέρους αὐτῆς, ἑβδομήκοντα καὶ ἑπτὰ ἄνδρας. Καὶ παρεγένετο Γεδεὼν πρὸς τοὺς ἄρχοντας Σοχὼθ, καὶ εἶπεν· Ἰδοὺ Ζεβεὲ καὶ Σαλμανὰ, δι' οὓς ὠνειδίσατέ με, λέγοντες· Μὴ χεὶρ Ζεβεὲ καὶ Μαδιὰμ ἐν τῇ χειρί σου, ὅτι δώσομεν τοῖς ἀνδράσι σου τοῖς ἐκλελυμένοις ἄρτους; Καὶ ἔλαβεν τοὺς πρεσβυτέρους τῆς πόλεως, καὶ τὰς ἀκάνθας τῆς ἐρήμου, καὶ κατέξανεν ἐν αὐταῖς τοὺς ἄνδρας Σοχώθ· καὶ τὸν πύργον Φανουὴλ κατέστρεψεν, καὶ ἀπέκτεινεν τοὺς ἄνδρας τῆς πόλεως.» «Ἀνεπήδησεν, καὶ ἀπεκρίθη Νάβαλ τοῖς παισὶ Δαβίδ· Τίς Δαβὶδ, καὶ τίς υἱὸς Ἰεσσαί;","english":"TITLE 10. — Concerning the stingy and the ungenerous; and that those sick with stinginess fall into dangers.\n\n\"Gideon said to the men of Succoth: 'Give now loaves of bread for food to this people that is at my feet, for they are fainting. And behold, I am pursuing after Zebee and Salmana, kings of Midian.' And the rulers of Succoth said: 'Is the hand of Zebee and Salmana now in your hand, that we should give bread to your force?' And he said: 'Not so. Therefore, when the Lord delivers Zebee and Salmana into my hand, I will thresh your flesh with the thorns of the wilderness.' And he went up from there to Phanuel, and spoke to them in the same way. And the men of Phanuel answered him in the manner in which the men of Succoth answered him. And Gideon said to the men of Phanuel: 'If my return be in peace, I will tear down this tower.' And Gideon returned from the war, and seized a young boy from among the sons of Succoth, and questioned him; and he wrote down for him its rulers and its elders, seventy-seven men. And Gideon came to the rulers of Succoth, and said: 'Behold Zebee and Salmana, on whose account you reproached me, saying: \"Is the hand of Zebee and Midian in your hand, that we should give bread to your men who are exhausted?\"' And he took the elders of the city, and the thorns of the wilderness, and tore the men of Succoth with them; and he tore down the tower of Phanuel, and killed the men of the city.\" \"And Nabal leaped up and answered the servants of David: 'Who is David, and who is the son of Jesse?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":785,"ref":"p785","source":"Σήμερον πεπληθυσμένοι εἰσὶν οἱ παῖδες, ἀναχωροῦντες ἕκαστος ἐκ προσώπου τοῦ κυρίου αὐτοῦ· καὶ λήψομαι τοὺς ἄρτους μου, καὶ τὸν οἶνόν μου, καὶ τὰ θύματά μου, ἃ τέθεικα τοῖς κείρουσί μου τὰ πρόβατα, καὶ δώσω αὐτὰ ἀνδράσιν, οἷς οὐκ οἶδα πόθεν εἰσίν;» «Δώρων ὁ φειδόμενος, θυμὸν ἐγείρει ἰσχυρόν.» «Ἔστιν ἀῤῥωστία, ἣν εἶδον ὑπὸ τὸν ἥλιον, πλοῦτον φυλασσόμενον τῷ παρ' αὐτοῦ εἰς κακίαν αὐτοῦ· καὶ ἀπολεῖται ὁ πλοῦτος αὐτοῦ ἐκεῖνος ἐν πειρασμῷ πονηρῷ.» «Ἔστι πονηρία ἣν εἶδον ὑπὸ τὸν ἥλιον, καὶ πολλή ἐστιν ἐπὶ τῶν ἀνθρώπων· ἀνὴρ ᾧ δώσει αὐτῷ ὁ Θεὸς πλοῦτον, καὶ ὑπάρχοντα, καὶ δόξαν, καὶ οὐκ ἔστιν ὑστερῶν τῇ ψυχῇ αὐτοῦ ἀπὸ πάντων ὧν ἐπιθυμεῖ· καὶ ὅτι οὐκ ἐξουσιάζει αὐτῷ ὁ Θεὸς τοῦ φαγεῖν ἀπ' αὐτοῦ, ὅτι ἀνὴρ ξένος φάγεται αὐτόν.» «Ἔστι πλουτῶν ἀπὸ προσοχῆς καὶ σφιγγίας αὐτοῦ· καὶ καταλείψει αὐτὰ ἑτέροις, καὶ ἀποθανεῖται.» «Ὁ συνάγων ἀπὸ τῆς ψυχῆς αὐτοῦ, συνάγει ἄλλοις, καὶ ἐν τοῖς ἀγαθοῖς αὐτοῦ τρυφήσουσιν ἕτεροι. Ὁ πονηρὸς ἑαυτῷ, τίνι ἀγαθός; Τέκνον, καθόσον ἔχεις, εὖ ποίει σεαυτῷ.» «Πονηρῷ ἐπ' ἄρτῳ διαγογγύσει πόλις. ΤΙΤΛ. ΙΑʹ. –Περὶ φιλαιτίου καὶ φιλεγκλήμονος. «Ὁ ἐγκαλῶν ἀδίκως, οὐ διαφεύξεται.» «Μὴ φιλεχθρήσῃς πρὸς ἄνθρωπον μάτην, ἵνα μή τι εἰς σὲ ἐργάσηται κακόν.»","english":"Today the children are multiplied, each departing from the face of his lord; and I will take my breads, and my wine, and my sacrifices, which I have set before those who shear my sheep, and I will give them to men, of whom I do not know whence they are? \"He who spares gifts stirs up fierce anger.\" \"There is a sickness which I saw under the sun, wealth kept for its owner to his own harm; and that wealth of his shall perish in an evil trial.\" \"There is an evil which I saw under the sun, and it is great among men: a man to whom God gives wealth, and possessions, and glory, and he lacks nothing in his soul of all that he desires; and that God does not give him power to eat of it, because a stranger shall eat it.\" \"There is one who grows rich by his own carefulness and tight-fistedness; and he shall leave these things to others, and shall die.\" \"He who gathers from his own soul gathers for others, and others shall revel in his goods. The wicked man is evil to himself; to whom is he good? Child, as far as you have, do good to yourself.\" \"A city will murmur over evil bread.\" TITLE 11. — Concerning the lover of quarrels and the lover of accusations. \"He who accuses unjustly shall not escape.\" \"Do not love strife with a man in vain, lest he do some evil to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":786,"ref":"p786","source":"ΤΙΤΛ. ΙΒʹ. –Περὶ φθόνου καὶ ζήλου.\n\n«Ἐξῆλθον αἱ χορεύουσαι εἰς συνάντησιν Δαβὶδ, καὶ ἔλεγον· Ἐπάταξε Σαοὺλ ἐν χιλιάσιν αὐτοῦ, καὶ Δαβὶδ ἐν μυριάσιν αὐτοῦ. Καὶ πονηρὸν ἐφάνη τὸ ῥῆμα ἐν ὀφθαλμοῖς Σαοὺλ, καὶ εἶπεν· Τῷ Δαβὶδ ἔδωκαν τὰς μυριάδας, κἀμοὶ τὰς χιλιάδας. Καὶ ἦν Σαοὺλ ὑποβλεπόμενος τὸν Δαβὶδ ἀπὸ ἡμέρας ἐκείνης.» «Μὴ συνδείπνει ἀνδρὶ βασκάνῳ, μηδὲ ἐπιθυμήσῃς τῶν βρωμάτων αὐτοῦ. Ὃν τρόπον γὰρ εἴ τις καταπίοι τρίχα, οὕτως ἐσθίει καὶ πίνει.» «Σπεύδει πλουτεῖν ἀνὴρ βάσκανος, καὶ οὐκ οἶδεν ὅτι ἐλεήμων κρατήσει αὐτοῦ.» «Σκληρὸς ὡς ᾅδης ζῆλος.» «Φθόνῳ τετηκότι οὐ συνοδεύσω, ὅτι οὗτος οὐ κοινωνεῖ σοφίᾳ.» «Βασκανία φαυλότητος ἀμαυροῖ τὰ καλά.» «Ἀνθρώπῳ βασκάνῳ ἵνα τί χρήματα;» «Ζῆλος καὶ θυμὸς ἐλαττοῦσιν ἡμέρας.» «Ἀπὸ τῶν ζηλούντων κρῦψον τὴν βουλήν σου.» «Τοῦ βασκαίνοντος ἑαυτὸν οὐκ ἔστι πονηρότερος, καὶ τοῦτο ἀνταπόδομα τῆς κακίας αὐτοῦ· καὶ ἐὰν εὖ ποιήσῃ ἐν λήθῃ, οὐχ ἑκὼν ποιεῖ· καὶ ἐπ' ἐσχάτων ἐκφαίνεται τὴν κακίαν αὐτοῦ.» «Πᾶς ἁμαρτωλὸς, καὶ φθονερὸς, καὶ δίγλωσσος ἀτιμίαν ἕξει.» «Ἄλγος καρδίας καὶ πένθος καρδίας, γυνὴ ἀντίζηλος ἐπὶ γυναικί.» «Μὴ βουλεύου μετὰ τοῦ ὑποβλεπομένου σου.» «Ἑταῖρε, οὐκ ἀδικῶ σε· οὐχὶ δηνάριον συνεφώνησας;» «Ὅπου","english":"TITLE 12. – Concerning envy and jealousy.\n\n\"The dancing women went out to meet David, and they said: Saul struck down his thousands, and David his ten thousands. And the word appeared evil in the eyes of Saul, and he said: To David they gave the ten thousands, and to me the thousands. And Saul was eyeing David from that day.\" \"Do not dine with an envious man, nor desire his foods. For just as if someone were to swallow a hair, so he eats and drinks.\" \"An envious man hastens to be rich, and he does not know that the merciful one will prevail over him.\" \"Jealousy is hard as Hades.\" \"I will not accompany consuming envy, for it has no fellowship with wisdom.\" \"Envy of meanness dims good things.\" \"Why money for an envious man?\" \"Jealousy and anger diminish days.\" \"Hide your counsel from the jealous.\" \"There is none more evil than the one who envies himself, and this is the recompense of his evil; and if he does good, he does it in forgetfulness, not willingly; and at the last his evil is revealed.\" \"Every sinner, and the envious, and the double-tongued shall have dishonor.\" \"Pain of heart and grief of heart, a rival wife against a wife.\" \"Do not take counsel with one who eyes you.\" \"Comrade, I do not wrong you; did you not agree for a denarius?\" \"Where","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":787,"ref":"p787","source":"ζῆλος καὶ ἐρίθεια, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.» Φυλαξώμεθα, ἀδελφοὶ, τὸ πάθος τοῦ φθόνου· μὴ κοινωνοὶ τῶν ἔργων τοῦ ἀντικειμένου γενώμεθα, καὶ εὑρεθῶμεν τῷ αὐτῷ συγκαταδικαζόμενοι κρίματι. Εἰ γὰρ ὁ τυφωθεὶς εἰς κρῖμα ἐμπίπτει τοῦ διαβόλου, πῶς ὁ φθονερὸς τὴν ἡτοιμασμένην τῷ διαβόλῳ τιμωρίαν ἐκφεύξεται; Φθόνου γὰρ πάθος οὐδὲν ὀλεθριώτερον ψυχαῖς ἀνθρώπων ἐμφυτεύεται. Ὥσπερ γὰρ ἰὸς σίδηρον, οὕτως ὁ φθόνος τὴν ἔχουσαν αὐτὸν ψυχὴν ἐξαναλίσκει. Μᾶλλον δὲ, ὥσπερ τὰς ἐχίδνας φασὶ τὴν κυήσασαν αὐτὰς γαστέρα διεσθιούσας ἀπογεννᾶσθαι, οὕτως καὶ ὁ φθόνος τὴν ὠδίνουσαν αὐτὸν ψυχὴν πέφυκε δαπανᾷν. Λύπη γάρ ἐστι τῆς τοῦ πλησίον εὐπραγίας ὁ φθόνος. Διόπερ οὐδέποτε ἀνίαι, οὐδὲ δυσθυμίαι τὸν βάσκανον ἀπολείπουσιν. Εὐφόρησεν ἡ χώρα τοῦ πλησίον; εὐθηνεῖται πᾶσι τοῖς κατὰ τὸν βίον ὁ οἶκος; θυμηδίαι τὸν ἄνδρα οὐκ ἐπιλείπουσιν; ταῦτα πάντα τροφὴ τῆς νόσου, καὶ προσθήκη τῆς ἀλγηδόνος ἐστὶ τῷ βασκάνῳ. Ἀνδρεῖός τίς ἐστι, καὶ εὐεκτεῖ; ταῦτα πλήττει τὸν βάσκανον. Ἕτερος χαριέστερος τῇ μορφῇ; ἄλλη πληγὴ τῷ βασκάνῳ. Ὁ δεῖνα τοῖς τῆς ψυχῆς προτερήμασι τῶν πολλῶν ὑπερέχει, ἐπὶ φρονήσει καὶ δυνάμει λόγων ἀποβλέπεται; καὶ ζηλοῦται. Ἄλλος πλουτεῖ, καὶ φιλοτιμεῖται λαμπρῶς ἐν ἐπιδόσει καὶ κοινωνίᾳ πρὸς τοὺς ἐνδεεῖς, καὶ πολὺς αὐτῷ παρὰ τῶν εὐεργετουμένων ὁ ἔπαινος; ταῦτα πάντα πληγαὶ καὶ τραύματα, μέσην αὐτοῦ τύπτοντα τὴν καρδίαν. Καὶ τὸ χαλεπὸν τῆς νόσου, ὅτι οὐδὲ ἐξειπεῖν αὐτὴν δύναται, ἀλλὰ κύπτει μὲν, κατηφής ἐστι, καὶ συγκέχυται, καὶ ποτνιᾶται, καὶ ἀπόλωλεν ὑπὸ τοῦ κακοῦ.","english":"Jealousy and strife, there is confusion and every evil thing.\" Let us be on guard, brothers, against the passion of envy; let us not become partakers in the works of the adversary, and be found condemned together with the same judgment. For if the one blinded falls into the condemnation of the devil, how shall the envious escape the punishment prepared for the devil? For no passion of envy is planted in human souls more destructive than this. For just as rust consumes iron, so envy consumes the soul that possesses it. Or rather, just as they say the vipers devour the womb that bore them and are thus brought forth, so envy by nature wastes away the soul that labors with it. For envy is grief at the prosperity of one's neighbor. Therefore neither weariness nor despondency ever leaves the spiteful man. Has his neighbor's land borne well? Is his house prosperous in all things of life? Do delights never fail the man? All these things are food for the disease, and an increase of pain for the spiteful man. Is someone brave and in good health? These things strike the spiteful man. Is another more graceful in form? Another blow to the spiteful man. Does a certain man excel the many in the excellences of the soul, and is he looked up to for prudence and power of words? He is envied. Does another grow rich and show generosity splendidly in giving and sharing with the needy, and does great praise come to him from those he benefits? All these things are blows and wounds, striking him in the middle of his heart. And the hard part of the disease is that he cannot even speak it out, but he stoops, is downcast, is confounded, groans, and is undone by the evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":788,"ref":"p788","source":"Ἐρωτώμενος δὲ τὸ πάθος ἐρυθριᾷ δημοσιεῦσαι τὴν συμφοράν. Οὐ δύναται γὰρ λέγειν· ὅτι Βάσκανός εἰμι, καὶ πικρῶς ἐπιτρίβει με τὰ τοῦ πλησίου καλὰ, καὶ τοῦ ἀδελφοῦ τὴν εὐθυμίαν ὀδύρομαι, καὶ οὐ φέρω τὴν θέαν τῶν ἀλλοτρίων κα λῶν, ἀλλὰ συμφορὰν ποιοῦμαι τὴν τῶν πλησίον εὐημερίαν· ἐν τῷ βάθει κατέχει τὴν νόσον ὑποσμύχουσαν αὐτοῦ τὰ σπλάγχνα καὶ κατεσθίουσαν. Οὐκοῦν οὐχὶ ἰατρὸν τῆς νόσου παραλαμβάνει, οὔτε τι φάρμακον ἐξευρεῖν δύναται τοῦ πάθους ἀλεξιτήριον, ἀλλὰ μίαν ἀναμένει τοῦ κακοῦ ῥᾳστόνην, εἴ που τινὰ ἴδοι καταπεσόντα τῶν φθονουμένων. Τότε σπένδεται, καὶ φίλος ἐστὶν, ὅταν δακρύοντα ἴδῃ τὸν βασκαινόμενον, ὅταν πενθοῦντα θεάσηται. Καὶ εὐθυμοῦντι μὲν οὐ συνευφραίνεται, ὀδυρομένῳ δὲ συνδακρύει. Τὸ παιδίον μετὰ τὸν θάνατον ἐπαινεῖ, καὶ μυρίοις ἐγκωμίοις ἀποσεμνύνει, ὡς μὲν καλὸν ἰδεῖν, ὡς δὲ συμπαθὲς, ὡς δὲ πρὸς πάντα εὐάρμοστον, οὐκ ἂν αὐτῷ περιόντι γλῶσσαν εὔφημον χαρισάμενος. Ἐὰν μέντοι πολλοὺς ἴδῃ συντρέχοντας τῷ ἐπαίνῳ, μεταβαλὼν πάλιν βασκαίνει τῷ τεθνηκότι. Τί οὖν ἂν γένοιτο τῆς νόσου ταύτης ὀλεθριώτερον; φθορὰ τῆς ζωῆς, λύμη τῆς φύσεως, ἔχθρα τῶν παρὰ Θεοῦ δεδομένων ἡμῖν, ἐναντίωσις πρὸς Θεόν. Τί τὸν ἀρχέκακον δαίμονα εἰς τὸν κατὰ ἀνθρώπων ἐξέμηνε πόλεμον; Καὶ οὐχ ὁ φθόνος, δι' οὗ καὶ θεομάχος φανερῶς ἀπηλέγχθη; ἀχθόμενος μὲν Θεῷ ἐπὶ τῇ τοσαύτῃ μεγαλοδωρεᾷ εἰς τὸν ἄνθρωπον, τὸν ἄνθρωπον δὲ ἀμυνόμενος, ἐπειδὴ Θεὸν οὐκ ἠδύνατο. Τὰ αὐτὰ δὲ ταῦτα ποιῶν καὶ ὁ Κάϊν δείκνυται, ὁ πρῶτος μαθητὴς τοῦ διαβόλου, καὶ φθόνον, καὶ φόνον παρ' αὐτοῦ διδαχθείς. Τί οὖν ἐποίησεν;","english":"When questioned about the passion, he is ashamed to make public his misfortune. For he cannot say: \"I am envious, and the good things of my neighbor bitterly wear me away, and I lament my brother's cheerfulness, and I cannot bear the sight of others' good things, but I make my neighbor's prosperity my own misfortune.\" In the depth he keeps the disease smoldering within his entrails and devouring them. Therefore he does not take to himself a physician for the disease, nor is he able to discover any remedy to ward off the passion, but he awaits one relief from the evil: if ever he should see one of those envied fallen. Then he makes libation, and is a friend, when he sees the envied one weeping, when he beholds him mourning. And with one who is cheerful he does not rejoice together, but with one who laments he weeps together. The child he praises after death, and honors with countless encomia, as beautiful to see, as sympathetic, as harmonious toward all things—though he would not have granted him a well-speaking tongue while he was alive. If, however, he sees many running together to the praise, he changes again and envies the dead man. What then could be more destructive than this disease? Corruption of life, ruin of nature, enmity toward the things given to us by God, opposition toward God. What drove the author of evil, the demon, into his raging war against men? Was it not envy, through which he was also openly convicted as a fighter against God—grieving at God over the so great munificence toward man, and taking vengeance on man, since he could not on God? And Cain is shown doing these very same things, the first disciple of the devil, taught by him both envy and murder. What then did he do?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":789,"ref":"p789","source":"Εἶδε τὴν παρὰ Θεοῦ τιμὴν, καὶ ἐξεκαύθη πρὸς ζῆλον, καὶ ἀνεῖλεν τὸν τιμηθέντα, ἵνα καθάψηται τοῦ τιμήσαντος. Πρὸς γὰρ τὴν θεομαχίαν ἀδυνατῶν, εἰς ἀδελφοκτονίαν μετέπεσεν. Φύγωμεν, ἀδελφοὶ, νόσον θεομαχίας διδάσκαλον, ἀνδροφονίας μητέρα, σύγχυσιν φύσεως, οἰκειότητος ἄγνοιαν, συμφορὰν ἀλογωτάτην. Οἱ κύνες τρεφόμενοι ἡμεροῦνται, οἱ λέοντες χειροήθεις γίνονται θεραπευόμενοι· οἱ δὲ βάσκανοι ταῖς θεραπείαις πλέον ἐξαγριαίνονται. Διὰ τί [ὁ Σωτὴρ] ἐφθονεῖτο; Διὰ τὰ θαύματα. Τίνες δὲ ἦσαν αἱ θαυματοποιΐαι; Σωτηρία τῶν δεομένων. Ἐτρέφοντο οἱ πεινῶντες, καὶ ὁ τρέφων ἐπολεμεῖτο. Ἠγείροντο οἱ νεκροὶ, καὶ ὁ ζωοποιῶν ἐβασκαίνετο. Δαίμονες ἐξηλαύνοντο, καὶ ὁ ἐπιτάσσων ἐπεβουλεύετο. Λεπροὶ ἐκαθαρίζοντο, καὶ χωλοὶ περιεπάτουν, καὶ κωφοὶ ἤκουον, καὶ τυφλοὶ ἀνέβλεπον,\n\nκαὶ ὁ εὐεργέτης ἐφυγαδεύετο καὶ τὸ τελευταῖον θανάτῳ παραδέδωκαν τὸν τὴν ζωὴν χαρισάμενον, καὶ ἐμαστίγουν τὸν ἐλευθερωτὴν τῶν ἀνθρώπων, καὶ κατεδίκαζον τὸν κριτὴν τοῦ κόσμου. Οὐχὶ τῷ Αἰγυπτίῳ βασκαίνει ὁ Σκύθης, ἀλλὰ τῷ ὁμοεθνεῖ ἕκαστος. Καὶ ἐν τῷ ἔθνει μέντοι οὐ τοῖς ἀγνοουμένοις φθονεῖ, ἀλλὰ τοῖς συνηθεστάτοις, τοῖς γείτοσι καὶ ὁμοτέχνοις, καὶ τοῖς ἄλλως οἰκείοις, πάλιν καὶ ἡλικιώταις, καὶ συγγενέσι, καὶ ἀδελφοῖς. Καὶ ὅλως, ὥσπερ ἡ ἐρυσίβη ἴδιόν ἐστι τοῦ σίτου νόσημα, οὕτως ὁ φθόνος φιλίας ἐστὶν ἀῤῥώστημα. Τὰ τοῦ φθόνου κινήματα, οὐδὲν λυποῦντα τὸν βασκαινόμενον, αὐτοῦ πληγαὶ γίνονται τοῦ βασκάνου. Τίς λυπούμενος ἠλάττωσέν ποτε τὰ τοῦ πλησίον καλά; Ἑαυτὸν μέντοι προσανήλωσεν, ταῖς λύπαις κατατηκόμενος. Φύγωμεν κακὸν ἀφόρητον.","english":"He saw the honor that came from God, and he was inflamed with envy, and he killed the one who had been honored, in order to attack the one who had honored him. For being unable to wage war against God, he fell into fratricide. Let us flee, brothers, from the disease that teaches war against God, the mother of murder, the confusion of nature, the ignorance of kinship, the most irrational calamity. Dogs, when fed, are tamed; lions become gentle when cared for; but the envious grow more savage through acts of care. Why was the Savior envied? Because of his miracles. And what were his miraculous works? The salvation of those in need. The hungry were fed, and the one who fed them was warred against. The dead were raised, and the one who gives life was envied. Demons were driven out, and the one who commanded them was plotted against. Lepers were cleansed, and the lame walked, and the deaf heard, and the blind saw, and the benefactor was put to flight, and finally they handed over to death the one who had granted life, and they scourged the liberator of men, and they condemned the judge of the world. The Scythian does not envy the Egyptian, but each envies his own countryman. And within a nation, indeed, he does not envy those who are unknown, but those most familiar to him: neighbors and those of the same trade, and those otherwise close to him, and again those of the same age, and relatives, and brothers. And in short, just as blight is a disease peculiar to wheat, so envy is an infirmity of friendship. The motions of envy, though they grieve the envied one in no way, become wounds to the envious man himself. Who, by grieving, ever diminished the good things of his neighbor? He has rather consumed himself, being melted away by griefs. Let us flee so unbearable an evil.","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":790,"ref":"p790","source":"Ὄφεώς ἐστι δίδαγμα, δαιμόνων εὕρεμα, ἐχθροῦ ἐπισπορὰ, ἀῤῥαβὼν κολάσεως, ἐμπόδιον εὐσεβείας, ὁδὸς ἐπὶ γέενναν, στέρησις βασιλείας. Τοὺς φθονερούς τινες οἴονται καὶ δι' ὀφθαλμῶν μόνον τὴν νόσον ἐμβάλλειν. Ἐγὼ δὲ τοῦτον μὲν τὸν λόγον ἀποπέμπομαι. Ἐκεῖνο δέ φημι· Οἱ μισόκαλοι δαίμονες, ἐπειδὰν οἰκείας ἑαυτοῖς εὕρωσι προαιρέσεις, παντοίως αὐταῖς πρὸς τὸ οἰκεῖον κέχρηνται βούλημα, ὥστε καὶ τοῖς ὀφθαλμοῖς τῶν βασκάνων εἰς ὑπηρεσίαν χρῆσθαι τοῦ ἰδίου θελήματος. Φύγωμεν οὖν κακὸν ἀφόρητον, ὃ φύσει ἐστὶ δίδαγμα δαιμόνων. Δῆλοι δέ πως καὶ αὐτῷ τῷ προσώπῳ καθεστήκασιν οἱ φθονοῦντες. Ὄμμα τούτοις ξηρὸν καὶ ἀλαμπὲς, παρειὰ κατηφὴς, ὀφρὺς συμπεπτωκυῖα, ἡ ψυχὴ τῷ πάθει συγκεχυμένη, τὸ τῆς ἀληθείας δικαστήριον ἐπὶ τῶν πραγμάτων οὐκ ἔχουσα· θρασὺν μὲν γὰρ λέγουσι τὸν ἀνδρεῖον, ἀνάλγητον τὸν σώφρονα, τὸν δίκαιον ἀπηνῆ, κακουργὸν τὸν φρόνιμον. Καὶ τὸν μεγαλοπρεπῆ μὲν ὡς βάναυσον διαβάλλουσιν, τὸν ἐλευθέριον δὲ ὡς ἄσωτον, πάλιν τὸν οἰκονομικὸν φειδωλὸν, καὶ ὅλως πάντα τὰ τῆς ἀρετῆς εἴδη οὐκ ἀπορεῖ παρ' αὐτοῖς ὀνόματος, ἐκ τῆς ἀντικειμένης κακίας μετενεχθέντος. Ἴδιον κακὸν τοῦ διαβόλου ὁ φθόνος, ὁ ἐκλαληθῆναι μὴ δυνάμενος, ὁ ἰατρείαν οὐκ ἐπιδεχόμενος. Ὁ κεφαλὴν ἀλγῶν, λέγει τῷ ἰατρῷ τὴν κεφαλαλγίαν, ὁ δὲ φθονῶν, τί εἴπῃ; Λυπεῖ με τὰ τοῦ ἀδελφοῦ ἀγαθά. Ἡ μὲν ἀλήθεια αὕτη, τὰ δὲ ῥήματα ἕκαστος αἰσχύνεται. Τί στενάζεις; ἴδιον κακὸν, ἢ ἀλλότριον ἀγαθόν; Τοὺς μὲν γὰρ κύνας τρέφοντες ἡμεροῦμεν, τὸν δὲ βάσκανον εὐεργετοῦντες χαλεπώτερον ἀπεργαζόμεθα.","english":"It is the teaching of the serpent, the invention of demons, the enemy's sowing, a pledge of punishment, a hindrance to piety, the road to Gehenna, the deprivation of the kingdom. Some think that the envious inject their disease even through the eyes alone. But I reject that account. This I say: the demons who hate the good, whenever they find dispositions akin to their own, use them in every way for their own will, so as even to use the eyes of the evil-eyed in service of their own will. Let us flee, then, an intolerable evil, which by nature is the teaching of demons. And the envious are somehow evident even in their very face. Their eye is dry and lusterless, their cheek downcast, their brow fallen, their soul confounded by the passion, not having the tribunal of truth over matters; for they call the brave man reckless, the temperate man insensible, the just man harsh, the prudent man villainous. And they slander the magnificent man as vulgar, the liberal man as prodigal, and again the thrifty man as stingy, and in general every form of virtue does not lack a name among them, transferred from the opposite vice. Envy is the devil's own evil, the one that cannot be spoken aloud, the one that admits no healing. The man with a headache tells the physician his headache; but the envious man, what will he say? The good things of my brother grieve me. This is the truth, but everyone is ashamed of the words. Why do you groan? Is it your own evil, or another's good? For we tame dogs by feeding them, but by doing good to the evil-eyed we make him more savage.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":791,"ref":"p791","source":"Οὐ γὰρ χαίρει ἐφ' οἷς ἂν πάθῃ χρηστοῖς, ἀλλὰ λυπεῖται τῇ σῇ εὐπορίᾳ. Μὴ τοίνυν ἐμπέσῃς εἰς τὴν παγίδα τοῦ διαβόλου. Χάρις φθονεῖσθαι, τὸ φθονεῖν δ' αἶσχος μέγα. Ὑψοῦ βάδιζε, τὸν φθόνον δ' ἔα κάτω. Τί ἂν γένοιτο τῶν βασκάνων ἐλεεινότερον; Ἐξὸν καὶ χαίρειν, καὶ κερδαίνειν διὰ τὴν χαράν· οὗτοι καὶ λυπεῖσθαι αἱροῦνται μᾶλλον ἐπὶ ταῖς ἑτέρων εὐδοκή σεσιν, καὶ μετὰ τῆς λύπης ἔτι καὶ κόλασιν ἐπισπᾶσθαι παρὰ Θεοῦ, καὶ τιμωρίαν ἀφόρητον. Ὦ φθόνος πάθους πεπληρωμένος! ὦ φθόνος, πῦρ μὴ σβεννύμενον! ὦ φθόνος, ἐπὶ τὸν φθονοῦντα τὴν βλάβην ἄγων! Καὶ καθάπερ ὁ σκώληξ τὸ ξύλον διαφθείρει, οὕτω καὶ ὁ φθόνος τὸν μὲν φθονοῦντα διατήκει, τὸν δὲ φθονούμενον λαμπρότερον κατασκευάζει. Ἀμήχανον ἐν εὐπραγίαις φθόνον διαφυγεῖν. Οὐδὲν μιαρώτερον τοῦ ἐπὶ ταῖς ἀλλοτρίαις εὐημερίαις δάκνεσθαι, διαπρίεσθαι, καὶ τήκεσθαι. Οὐδὲν χαλεπώτερον, οὐδὲν ἀθλιώτερον τοῦ ἐπισπᾶσθαι τῆς βασκανίας τὸ πάθος, καὶ καταδαπανᾶσθαι τῷ ζήλῳ καὶ τῷ φθόνῳ. Λέγεις, ἐξ ὅλης τὸν Θεὸν παρακαλεῖς καρδίας ῥυσθῆναι ἀπὸ τῶν τῆς ἡδυπαθείας ἐνθυμημάτων καὶ παθῶν· οὐκοῦν τὸν αὐτὸν τρόπον ὁλοψύχως τὸ κρεῖττον ἱκέτευε, ἀπαλλαγῆναι βασκανίας καὶ φθόνου· πλέον γὰρ εἰς τοῦτο νεύεις τὸ ἐπάρατον πάθος. ΤΙΤΛ. ΙΓʹ. –Περὶ φιλαυτίας· καὶ ὅτι οὐ δεῖ τινα ἑαυτὸν δικαιοῦν ἢ ἐπαινεῖν. «Πᾶς ἀνὴρ φαίνεται ἑαυτῷ δίκαιος.» «Ἐγκωμιαζέτω σε ὁ πέλας, καὶ μὴ τὸ σὸν στόμα· ἀλλότριος, καὶ μὴ τὰ σὰ χείλη.» «Μὴ ἴσθι φρόνιμος παρὰ σεαυτῷ.» «Ὁδοὶ","english":"For he does not rejoice in the good things you may suffer, but is grieved by your prosperity. Do not, then, fall into the snare of the devil. It is a grace to be envied, but to envy is a great disgrace. Walk on high, and let envy lie below. What could be more pitiable than the malicious? When it is possible both to rejoice and to gain through that joy, these men choose rather to be grieved at the well-being of others, and along with the grief to draw down upon themselves punishment from God and unbearable retribution. O envy, filled with passion! O envy, a fire that is not quenched! O envy, bringing harm upon the envier himself! And just as the worm corrupts the wood, so envy consumes the envier, but makes the envied shine more brightly. It is impossible to escape envy in times of prosperity. Nothing is more foul than to be bitten, sawn at, and wasted away over the prosperity of others. Nothing is harder, nothing more wretched than to draw upon oneself the passion of malice and to be consumed by jealousy and envy. You say that you entreat God with your whole heart to be delivered from the thoughts and passions of pleasure; therefore in the same way beseech him with your whole soul to be freed from malice and envy; for you are more inclined to this accursed passion. TITLE 13. — On self-love; and that one ought not to justify or praise oneself. \"Every man appears righteous to himself.\" \"Let your neighbor praise you, and not your own mouth; a stranger, and not your own lips.\" \"Do not be wise in your own eyes.\" \"The ways","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":792,"ref":"p792","source":"ἀφρόνων ὀρθαὶ ἐνώπιον αὐτῶν.» «Οὐαὶ οἱ συνετοὶ ἐν ἑαυτοῖς, καὶ ἐνώπιον ἑαυτῶν ἐπιστήμονες· οἱ λέγοντες, Πόῤῥω ἀπ' ἐμοῦ, μὴ ἐγγίσῃς μοι, ὅτι καθαρός εἰμι. Οὕτως καπνὸς θυμοῦ μου, πῦρ καίεται ἐν αὐτῷ πάσας τὰς ἡμέρας.» «Ἰδοὺ γέγραπται ἐναντίον μου, οὐ μὴ σιωπήσω ἕως ἂν ἀποδῶ, καὶ ἀνταποδώσω εἰς τὸν κόλπον αὐτῶν τὰς ἁμαρτίας αὐτῶν, καὶ τῶν πατέρων αὐτῶν, λέγει Κύριος.» «Οὐχὶ ὁ ἑαυτὸν συνιστάμενος, ἐκεῖνος δόκιμός ἐστιν, ἀλλ' ὃν ὁ Κύριος συνίστησιν.» «Μὴ γίνεσθε φρόνιμοι παρ' ἑαυτοῖς.» Πάντες ἐσμὲν εὐσεβεῖς, ἐξ ἑνὸς τοῦ καταγινώσκειν ἀλλήλων ἀσέβειαν. Οἱ τῶν μὲν ἰδίων πρᾶοι κριταὶ, τῶν δὲ ἀλλοτρίων ἀκριβεῖς ἐξετασταί. Οἱ ἑαυτῶν μόνον ἕνεκα πάντα πράττοντες, φιλαυτίαν τὸ μέγιστον τῶν κακῶν ἐπιτηδεύουσιν. Ὃ ποιεῖ τὸ ἄμικτον, τὸ ἀκοινώνητον, τὸ ἄφιλον, τὸ ἄδικον, τὸ ἀσεβές. Τὸν γὰρ ἄνθρωπον ἡ φύσις κατεσκεύασεν, οὐχ ὡς τὰ μονωτικὰ θηρία, ἀλλ' ὡς ἀγελαῖα, καὶ σύννομα, καὶ κοινωνικὰ, ἵνα μὴ ἑαυτῷ μόνῳ ζῇ, ἀλλὰ καὶ πατρὶ καὶ μητρὶ, καὶ ἀδελφοῖς, καὶ γυναικὶ, καὶ τέκνοις, καὶ ἄλλοις συγγενέσι, καὶ φίλοις, καὶ δημόταις, καὶ φυλέταις, καὶ πατρίδι, καὶ ὁμο φύλοις, καὶ πᾶσιν ἀνθρώποις· ἔτι μέντοι καὶ τοῖς μέρεσι τοῦ παντὸς, καὶ τῷ ὅλῳ κόσμῳ, καὶ πολὺ πρότερον τῷ Θεῷ καὶ Ποιητῇ. Δεῖ γὰρ εἶναι, εἴ γε ὅλως ἐστὶ λογικὸς, κοινωνικὸν, φιλόκοσμον, φιλόθεον, ἵνα γένηται καὶ θεοφιλής. Ὦ ἀπὸ τῆς φιλαυτίας τῆς πάντα μισούσης.","english":"The ways of fools are right in their own eyes. Woe to those who are wise in themselves, and knowledgeable before themselves; who say, \"Depart from me, do not come near me, for I am clean.\" Thus the smoke of my anger—a fire is kindled in it all the days. Behold, it is written before me: I will not keep silent until I repay, and I will repay into their bosom the sins of their fathers and their own, says the Lord. Not the one who commends himself is approved, but the one whom the Lord commends. Do not become wise in your own eyes. We are all pious at the cost of condemning one another's impiety. We are gentle judges of our own faults, but strict examiners of others'. Those who do everything for their own sake practice self-love, the greatest of evils. This produces the unsociable, the unsharing, the friendless, the unjust, the impious. For nature made man not as solitary beasts, but as herd animals, living together and social, so that he might not live for himself alone, but also for father and mother, and brothers, and wife, and children, and other relatives, and friends, and fellow citizens, and fellow tribesmen, and fatherland, and those of the same race, and all men; and moreover also for the parts of the universe, and the whole world, and much more so for God and Maker. For he must be, if indeed he is at all rational, social, a lover of the world, a lover of God, so that he may also become beloved of God. O self-love that hates all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":793,"ref":"p793","source":"ΣΤΟΙΧΕΙΟΝ Χ.\n\nΤΙΤΛ. Αʹ. –Περὶ χαρισμάτων καὶ δωρημάτων τοῦ Θεοῦ· καὶ ὅτι βίῳ σεμνῷ ἀντιδίδονται παρὰ τοῦ ἁγίου Πνεύματος, καὶ ὡς ἀσύγγνωστα πταίουσιν οἱ τὴν χάριν τοῦ Θεοῦ δώροις καὶ χρήμασι κτᾶσθαι νομίζοντες. «Ἀπεκρίθη Ἰωάννης, καὶ εἶπεν· Οὐ δύναται ἄνθρωπος λαμβάνειν ἀφ' ἑαυτοῦ οὐδὲν, ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ.» «Ἀμεταμέλητα τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ Θεοῦ.» «Ἰδὼν Σίμων, ὅτι διὰ τῆς χειρὸς τῶν ἀποστόλων δίδοται τὸ Πνεῦμα τὸ ἅγιον, προσήνεγκεν αὐτοῖς χρήματα, λέγων· Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην, ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖράς μου, λαμβάνῃ Πνεῦμα ἅγιον. Εἶπε δὲ Πέτρος πρὸς αὐτόν· Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ Θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. Καρδία σου οὐκ ἔστιν εὐθεῖα ἐναντίον τοῦ Θεοῦ.» «Πᾶσα δόσις ἀγαθὴ, καὶ πᾶν δώρημα τέλειον, ἄνωθέν ἐστι καταβαῖνον ἀπὸ τοῦ Πατρὸς τῶν φώτων, παρ' ᾧ οὐκ ἔστι παραλλαγὴ, ἢ τροπῆς ἀποσκίασμα.» Κηδόμενος ὁ Θεὸς ἐπιπλέον τῶν εὐεργετημάτων, οὐ παρ' αὐτὰ ἔστιν ὅτε ἐπιμετρεῖ καὶ ἐπομβρεῖ τὰ τῆς δωρεᾶς συμφερόντως, ἵνα μὴ μείζονι κολάσει ὑπεύθυνοι γένωνται οἱ πατήσαντες τὰς θείας χάριτας, ἠγνοηκότες τὸ μέγεθος αὐτῶν, τῷ ἐξ ἑτοίμου τετυχηκέναι αὐτῶν. Ἃ χαρίζεται ὁ Πατὴρ, διακονοῦντος τοῦ Υἱοῦ, ὑφιστῶντος τοῦ Πνεύματος, οὐχ ὡς δυνατὸν τῇ μεγαλειότητι τῆς θεότητος, ἀλλ' ὡς συμφέρει τοῖς λαμβάνουσιν.","english":"STOICHEION 20.\n\nTITLE 1. — Concerning the gifts and gratuities of God; and that they are repaid by the Holy Spirit to a life of reverence, and that those who think to acquire the grace of God by gifts and money sin unforgivably. \"John answered and said: A man cannot receive anything of himself, unless it be given to him from heaven.\" \"The gifts and the calling of God are without repentance.\" \"Simon, seeing that through the hands of the apostles the Holy Spirit was given, brought them money, saying: Give me also this authority, that on whomever I lay my hands, he may receive the Holy Spirit. But Peter said to him: May your silver be with you unto destruction, because you thought to acquire the gift of God by money. Your heart is not right before God.\" \"Every good giving and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow of turning.\" God, caring beyond his benefactions, sometimes does not measure out and shower the things of his gift alongside them for their advantage, lest those who trample on the divine graces become liable to greater punishment, having ignored their greatness because they obtained them readily. The things the Father grants, with the Son ministering and the Spirit giving substance, are not as is possible to the majesty of the Godhead, but as is advantageous to those who receive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":794,"ref":"p794","source":"ΤΙΤΛ. Βʹ. –Περὶ χαιρεκακίας, καὶ τῶν ἀποδεχομένων πονηρὰ, καὶ ἀτιμαζόντων τὸν δίκαιον.\n\n«Συλλαμβάνονται ἐν διαβουλίοις οἷς διαλογίζονται.» «Ἄλαλα γενηθήτω τὰ χείλη τὰ δόλια, τὰ λαλοῦντα κατὰ τοῦ δικαίου ἀνομίαν,» καὶ τὰ λοιπά. «Οἱ μισοῦντες τὸν δίκαιον πλημμελήσουσιν.» «Οἱ εὐλογοῦντες τὸν δίκαιον κληρονομήσουσι γῆν.» «Τοὺς σοφοὺς καὶ συνετοὺς φαύλους καλοῦσιν.» «Ἄνδρες αἱμάτων μέτοχοι μισήσουσιν ὅσιον.» «Ὃς δίκαιον κρίνει τὸν ἄδικον, ἄδικον δὲ τὸν δίκαιον, ἀκάθαρτος καὶ βδελυκτὸς παρὰ Κυρίῳ.» «Ὁ εἰπὼν τὸν ἀσεβῆ, δίκαιός ἐστι, ἐπικατάρατος ἔσται, καὶ μισητὸς εἰς ἔθνη.» «Ὦ οἱ εὐφραινόμενοι ἐπὶ κακοῖς, καὶ\n\nχαίροντες ἐπὶ διατροφῇ κακῇ, ὧν αἱ τρίβοι σκολιαὶ, καὶ καμπύλαι αἱ τροχιαὶ αὐτῶν, τοῦ μακράν σε ποιῆσαι ἀπὸ ὁδοῦ εὐθείας, καὶ ἀλλότριον τῆς δικαίας γνώμης.» «Φιλαμαρτήμων χαίρει μάχαις.» «Ἐκζητοῦντα κακὰ καταλήψεται αὐτόν.» «Πάντα τὸν χρόνον οἱ ὀφθαλμοὶ τῶν κακῶν προσδέχονται κακά.» «Οὐαὶ τῇ ψυχῇ αὐτῶν, ὅτι βεβούλευνται βουλὴν πονηρὰν καθ' ἑαυτῶν εἰπόντες· Δήσομεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν. Τοίνυν τὰ γεννήματα τῶν ἔργων αὐτῶν φάγονται.» «Οὐαὶ οἱ λέγοντες τὸ πονηρὸν καλὸν, καὶ τὸ καλὸν πονηρὸν, οἱ τιθέντες τὸ σκότος φῶς, καὶ τὸ φῶς σκότος, οἱ τιθέντες τὸ πικρὸν γλυκὺ, καὶ τὸ γλυκὺ πικρόν.» «Τέκνον, ἐν τοῖς ἀγαθοῖς μὴ δὸς μῶμον.» «Οὐ δίκαιον ἀτιμάσαι πτωχὸν συνετὸν, καὶ οὐ καθῆκον δοξάσαι ἄνδρα ἁμαρτωλόν.» Προδοσία τῆς ἀληθείας ἐστὶ, καὶ ἐθισμὸς πρὸς διαφθορὰν ἡ τῶν πονηρευομένων ἀποδοχή.","english":"TITLE 2. — Concerning schadenfreude, and those who welcome wicked things, and who dishonor the righteous.\n\n\"They are caught in the counsels which they devise.\" \"Let the deceitful lips be made dumb, which speak lawlessness against the righteous,\" and the rest. \"Those who hate the righteous shall be punished.\" \"Those who bless the righteous shall inherit the land.\" \"They call the wise and understanding men base.\" \"Men who share in bloodshed shall hate the holy one.\" \"He who judges the unjust to be just, and the just to be unjust, is unclean and abominable before the Lord.\" \"He who says to the impious, You are righteous, shall be cursed, and hated among the nations.\" \"Woe to those who rejoice in evils, and\n\nwho delight in evil nourishment, whose paths are crooked, and their tracks bent, to make you far from the straight way, and estranged from the righteous mind.\" \"He who loves sin rejoices in strifes.\" \"Evils shall overtake him who seeks after them.\" \"At all times the eyes of the wicked await evils.\" \"Woe to their soul, for they have devised an evil counsel against themselves, saying, Let us bind the righteous, for he is troublesome to us. Therefore they shall eat the fruits of their works.\" \"Woe to those who call evil good, and good evil, who put darkness for light, and light for darkness, who put bitter for sweet, and sweet for bitter.\" \"Child, among good things give no blame.\" \"It is not just to dishonor a poor man who is understanding, nor fitting to glorify a sinful man.\" The betrayal of the truth, and a habituation to corruption, is the acceptance of those who do wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":795,"ref":"p795","source":"Πολλοί εἰσι τὰς πονηρὰς πράξεις ἀποδεχόμενοι, καὶ χαρίεντα μὲν τὸν εὐτράπελον λέγοντες, τὸν δὲ αἰσχρολόγον πολιτικόν· τὸν πικρὸν καὶ ὀργίλον, ἀκαταφρόνητον ὀνομάζουσιν· τὸν φειδωλὸν καὶ ἀκοινώνητον, ὡς οἰκονομικὸν ἐπαινοῦσιν· τὸν ἄσωτον ἐλεύθερον· τὸν πονηρὸν καὶ ἀσελγῆ ἀπολαυστικὸν, ἔτι καὶ ἀνειμένον· καὶ ἅπαξ ἁπλῶς πᾶσαν κακίαν ἐκ τῆς παρακειμένης ἀρετῆς ὁρίζονται. Οἱ τοιοῦτοι τῷ στόματι μὲν εὐλογοῦσιν, τῇ δὲ καρδίᾳ καταρῶνται. Ἐν γὰρ τῇ τῶν ῥημάτων εὐφημίᾳ πᾶσαν κατάραν ἐπάγουσιν ἑαυτῶν τῇ ζωῇ, καὶ ἀποδίκους ἑαυτοὺς τῇ αἰωνίᾳ κρίσει, δι' ὧν ἀποδέχονται, καθιστῶσι. Ἐπιμελέστερον ἑαυτοῖς προσέχωμεν, μήποτε ἀσεβῆ τινα ἄνθρωπον ἢ λόγον δικαιώσωμεν κατὰ τὴν πρὸς ἡμᾶς χάριν, προσαχθέντες αὐτῷ τῇ συγκαταθέσει. Κἄν τις βούληται κατηγορεῖν, μὴ τὸ κακῶς ἀκούειν ἀλγῶμεν, ἀλλὰ τῷ δικαίως ἀκούειν κακῶς. Ἂν μὲν γὰρ ἐν πονηρίᾳ ζῶμεν, κἂν μηδεὶς κακηγορῶν ᾖ, πάντων ἐσμὲν ἀθλιώτεροι. Ἂν δὲ ἀρετῆς ἐπιμελώμεθα, κἂν ἡ οἰκουμένη λέγῃ κακῶς, τότε πάντων ἐσόμεθα ζηλωτότεροι. Οὐ τὸ ζηλοῦν κακίαν, ἀλλὰ καὶ τὸ τοὺς ἐν αὐτῇ ζῶντας ἐπαινεῖν, φέρει τινὰ κόλασιν, οὐ τὴν τυχοῦσαν ἡμῖν· καὶ εἰ χρή τι θαυμαστὸν εἰπεῖν, αὐ τῶν τῶν ἐν πονηρίᾳ ζώντων χαλεπωτέραν. Τοῦ γὰρ ἁμαρτάνειν, τὸ ἐπαινεῖν τοὺς ἁμαρτάνοντας πολὺ μεῖζον εἰς κολάσεως λόγον. Καὶ μάλα εἰκότως· διεφθαρμένης γάρ ἐστι γνώσεως, καὶ ψυχῆς ἀνίατα νοσούσης αὕτη ἡ ψῆφος. Ὁ γὰρ ἐπαινῶν πονηρίαν, ἐκ τοῦ μετανοῆσαι θεραπείας ἑαυτὸν ἀπεστέρησεν, ὥστε εἰκότως τοῦτο ἐκείνου χαλεπώτερον ὁ Παῦλος εἶναι ἐνομοθέτησεν.","english":"Many there are who welcome wicked deeds, and call the witty man charming, but the foul-mouthed man urbane; the bitter and irascible man they name not to be despised; the stingy and unsociable man they praise as thrifty; the prodigal they call free; the wicked and licentious man pleasure-loving, and even relaxed; and once for all, simply, they define every vice from the virtue that lies next to it. Such men bless with the mouth, but with the heart they curse. For in the fair-speaking of their words they bring every curse upon their own life, and they make themselves guilty in the eternal judgment by the things which they welcome. Let us attend to ourselves more carefully, lest we justify some impious man or word out of favor toward us, being led to it by our assent. And if anyone wishes to accuse, let us not grieve at being spoken of badly, but at being spoken of badly justly. For if we live in wickedness, even if no one is slandering, we are more wretched than all. But if we take care for virtue, even if the whole inhabited world speaks badly of us, then we shall be more enviable than all. Not only to be zealous for wickedness, but also to praise those who live in it, brings a certain punishment, not the ordinary one for us; and, if one must say something astonishing, a punishment harsher than that of those who live in wickedness. For to praise those who sin is a far greater ground of punishment than to sin. And very reasonably so; for this verdict belongs to corrupted knowledge and to a soul incurably sick. For he who praises wickedness has deprived himself of healing through repentance, so that Paul reasonably established this to be harsher than that.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":796,"ref":"p796","source":"Διὰ τοῦτο οὐχὶ τὰ φαῦλα πράττοντες μόνον, ἀλλὰ καὶ οἱ τούτους ἐγκωμιάζοντες, τῆς αὐτῆς, ἢ χαλεπωτέρας ἐκείνοις κοινωνοῦσι κολάσεως. Ψέγειν τὸν ἀνεπίληπτον, εἰς Θεὸν ἁμαρτία. Ἐπίτασις κακίας, τὸ μὴ μόνον αὐτὸν ἁμαρτάνειν, ἀλλὰ καὶ συνηγορεῖν αὐτοῖς.\n\nΤΙΤΛ. Γʹ. –Περὶ χαλεπῶν καὶ ἀνοσίων πράξεων. «Ἐγένετο δὲ ἡνίκα ἤγγισεν Ἰσραὴλ ἐν τῇ γῇ ἐκείνῃ, ἐπορεύθη Ῥουβὴν, καὶ ἐπορνεύθη μετὰ Βάλλας τῆς παλλακῆς τοῦ πατρὸς αὐτοῦ. Καὶ ἤκουσεν Ἰσραὴλ, καὶ πονηρὸν ἐφάνη ἐναντίον αὐτοῦ.» «Γνοὺς δὲ Αὐνὰν, ὅτι οὐχ αὑτῷ ἔσται τὸ σπέρμα, καὶ ἐγένετο ὅταν εἰσῆλθεν πρὸς τὴν γυναῖκα τοῦ ἀδελφοῦ αὐτοῦ, ἐξέχεεν ἐπὶ τὴν γῆν, τοῦ μὴ δοῦναι σπέρμα τῷ ἀδελφῷ αὐτοῦ.» «Ἐμισθώσατο ἑαυτῷ Ἀβιμέλεχ ἄνδρας κενοὺς καὶ δειλούς· καὶ ἐπορεύθησαν ὀπίσω αὐτοῦ, καὶ εἰσῆλθεν εἰς τὸν οἶκον τοῦ πατρὸς αὐτοῦ εἰς Εὐφραθᾶ, καὶ ἀπέκτεινεν τοὺς ἀδελφοὺς αὐτοῦ, υἱοὺς Ἱεροβαὰλ οʹ ἄνδρας ἐπὶ λίθον ἕνα· καὶ κατελείφθη Ἰωθὰν υἱὸς Ἱεροβαὰλ ὁ νεώτερος, ὅτι ἐκρύβη.» «Ἐπελάβετο ὁ ἀνὴρ τῆς παλλακῆς αὐτοῦ, καὶ ἐξήγαγεν αὐτὴν πρὸς τοὺς ἔξω· καὶ ἔγνωσαν αὐτὴν, καὶ ἐνέπαιξαν αὐτὴν ὅλην τὴν νύκτα ἕως πρωΐ· καὶ ἐξαπέστειλαν αὐτὴν, καὶ ἀνέβη τῷ πρωΐ, καὶ ἦλθεν ἡ γυνὴ πρὸς τὸν ὄρθρον, καὶ ἔπεσεν παρὰ τὰς θύρας τοῦ πυλῶνος τοῦ οἴκου, οὗ ἐκεῖ ὁ ἀνὴρ αὐτῆς, ἕως οὗ διαφαύσῃ. Καὶ ἀνέστη ὁ ἀνὴρ αὐτῆς τῷ πρωΐ, καὶ ἤνοιξε τὰς θύρας τοῦ οἴκου,","english":"For this reason, not only those who do wicked things, but also those who praise them, share in the same—or even harsher—punishment as they. To censure the blameless man is a sin against God. The height of wickedness is not only to sin oneself, but also to speak in defense of sinners.\n\nTITLE 3. — Concerning harsh and unholy deeds. \"And it came to pass when Israel dwelt in that land, that Reuben went and played the harlot with Ballas, his father's concubine. And Israel heard, and it appeared evil before him.\" \"But Aunan, knowing that the seed would not be his, it came to pass when he went in to his brother's wife, that he spilled it on the ground, so as not to give seed to his brother.\" \"Abimelech hired for himself vain and cowardly men; and they went after him, and he entered into his father's house in Euphratha, and killed his brothers, the sons of Jerobaal, seventy men upon one stone; and Jothan the younger son of Jerobaal was left, because he hid himself.\" \"The man seized his concubine and brought her out to those outside; and they knew her and mocked her all night until morning; and they sent her away, and she went up at morning, and the woman came at dawn and fell beside the doors of the gate of the house where her husband was, until it grew light. And her husband rose up in the morning and opened the doors of the house,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":797,"ref":"p797","source":"καὶ ἐξῆλθεν τοῦ πορευθῆναι εἰς τὴν ὁδὸν αὐτοῦ, καὶ ἡ παλλακὴ αὐτοῦ ὑποπεπτωκυῖα παρὰ τὰς θύρας, καὶ αἱ χεῖρες αὐτῆς ἐπὶ τὸ πρόθυρον. Καὶ εἶπεν αὐτῇ· Ἀνάστηθι, καὶ ἀπέλθωμεν. Καὶ οὐκ ἀπεκρίθη, ὅτι ἦν νεκρά. Καὶ ἀνέλαβεν αὐτὴν ἐπὶ τὸ ὑποζύγιον, καὶ ἀνέστη, καὶ ἐπορεύθη εἰς τὸν τόπον αὐτοῦ. Καὶ ἐλθόντες οἱ ἄνδρες ἠρώτησαν, ποῦ ἐγένετο ἡ πονηρία αὕτη. Καὶ ἀπεκρίθη ὁ Λευΐτης, ὁ ἀνὴρ αὐτῆς τῆς πεφονευμένης γυναικὸς, καὶ εἶπεν· Εἰς Γαβαὰ τοῦ Βενιαμὶν ἦλθον ἐγὼ καὶ ἡ παλλακή μου τοῦ αὐλισθῆναι. Καὶ ἀνέστησαν ἐπ' ἐμὲ ἐπὶ τὴν οἰκίαν νυκτὸς, καὶ ἐμὲ ἠθέλησαν φονεῦσαι, καὶ τὴν παλλακήν μου ἐταπείνωσαν, καὶ ἀπέθανε. Καὶ ἐκράτησα τὴν παλλακήν μου, καὶ ἐμέλισα αὐτὴν, καὶ ἐξαπέστειλα ἐν παντὶ ὁρίῳ κληρονομίας υἱῶν Ἰσραήλ. Καὶ ἰδοὺ πάντες ὑμεῖς υἱοὶ Ἰσραὴλ, δότε ἑαυτοῖς λόγον καὶ βουλήν. Καὶ ἀνέστη πᾶς ὁ λαὸς ὡς ἀνὴρ εἷς, λέγοντες· Οὐκ ἀπελευσόμεθα ἀνὴρ εἰς σκήνωμα αὐτοῦ.» «Εἶπον πάντες οἱ ἄνδρες Ἰαβὶς πρὸς Ναὰς τὸν Ἀμμανίτην· Διάθου ἡμῖν διαθήκην, καὶ δουλεύσομέν σοι. Καὶ εἶπεν πρὸς αὐτοὺς Ναάς· Ἐν ταύτῃ διαθήσομαι ὑμῖν διαθήκην, ἐν τῷ ἐξορύξαι ὑμῶν τὸν ὀφθαλμὸν δεξιόν· καὶ θήσομαι ὄνειδος ἐπὶ Ἰσραήλ. Λέγουσιν αὐτῷ· Ἄνες ἡμῖν ἑπτὰ ἡμέρας, καὶ ἀποστελοῦμεν ἀγγέλους εἰς πᾶν ὅριον Ἰσραήλ· Ἐὰν μὴ ᾖ ὁ σώζων ἡμᾶς, ἐξελευσόμεθα πρὸς ὑμᾶς.» «Εἶπεν ὁ βασιλεὺς τοῖς παρατρέχουσιν τοῖς ἐφεστηκόσιν ἐπ' αὐτόν·","english":"And he went out to go on his way, and his concubine had fallen down beside the doors, and her hands were on the threshold. And he said to her, \"Rise up, and let us go.\" But she did not answer, for she was dead. And he took her up on the beast, and rose, and went to his place. And when the men came, they asked, \"Where did this wickedness happen?\" And the Levite, the husband of the murdered woman, answered and said, \"I and my concubine came to Gibeah of Benjamin to lodge. And they rose up against me at the house by night, and they wished to kill me, and they humbled my concubine, and she died. And I took hold of my concubine, and cut her in pieces, and sent them throughout every territory of the inheritance of the sons of Israel. And behold, all you sons of Israel, give yourselves counsel and advice.\" And all the people rose up as one man, saying, \"We will not go, each man to his tent.\" All the men of Jabesh said to Nahash the Ammonite, \"Make a covenant with us, and we will serve you.\" And Nahash said to them, \"In this way I will make a covenant with you: by gouging out your right eye; and I will put a reproach upon Israel.\" They say to him, \"Grant us seven days, and we will send messengers into all the territory of Israel. If there is no one to save us, we will come out to you.\" The king said to those who ran before him, who stood over him:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":798,"ref":"p798","source":"Προσαγάγετε, καὶ θανατοῦτε τοὺς ἱερεῖς τοῦ Κυρίου, ὅτι ἡ χεὶρ αὐτῶν μετὰ Δαβὶδ, καὶ ὅτι ἔγνωσαν ὅτι φεύγει αὐτὸς, καὶ οὐκ ἀπεκάλυψαν τῷ ὠτίῳ μου.» «Ἐπελάβετο τῆς ἀδελφῆς αὐτοῦ ὁ Ἀμνὼν, καὶ εἶπεν αὐτῇ· Δεῦρο κοιμήθητι μετ' ἐμοῦ. Καὶ εἶπεν αὐτῷ· Μὴ, ἀδελφέ μου, μὴ ποιήσῃς τὴν ἀφροσύνην ταύτην. Καὶ οὐκ ἤκουσεν αὐτῆς, καὶ ἐκραταίωσεν ὑπὲρ αὐτὴν, καὶ ἐταπείνωσεν αὐτὴν, καὶ ἐκοιμήθη μετ' αὐτῆς. Καὶ μετὰ τοῦτο ἐμίσησεν αὐτὴν Ἀμνὼν μίσος μέγα σφόδρα. Καὶ εἶπεν αὐτῇ Ἀμνών· Ἀνάστηθι, καὶ πορεύου. Καὶ εἶπεν αὐτῷ Θάμαρ· Μὴ, ἀδελφὲ, ὅτι μεγάλη ἡ κακία ἡ ἐσχάτη ὑπὲρ τὴν πρώτην, ἣν πεποίηκας μετ' ἐμοῦ, ἐξαποστεῖλαί με· καὶ οὐκ ἤκουσεν Ἀμνὼν τῆς φωνῆς αὐτῆς.» «Ἐποίησεν Ἀβεσαλὼμ ποτὸν, καὶ ἐνετείλατο τοῖς παιδαρίοις αὐτοῦ, λέγων· Ἴδετε, καὶ ὡς ἂν ἀγαθυνθῇ ἡ καρδία Ἀμνὼν ἐν τῷ οἴνῳ, καὶ εἴπω πρὸς ὑμᾶς· Πατάξατε αὐτὸν, καὶ θανατώσατε αὐτὸν, μὴ φοβηθῆτε. Καὶ ἐποίησαν τὰ παιδάρια Ἀβεσαλὼμ τῷ Ἀμνὼν, καθὼς ἐνετείλατο αὐτοῖς.» Διὰ τριῶν σείεται ἡ γῆ, τὸ δὲ τέταρτον οὐ δύναται φέρειν· Ἐὰν οἰκέτης βασιλεύσῃ, καὶ ἄφρων πλησθῇ σιτίαν, καὶ οἰκέτις ἐὰν ἐκβάλῃ τὴν ἑαυτῆς κυρίαν, καὶ μισητὴ γυνὴ ἐὰν τύχῃ ἀνδρὸς ἀγαθοῦ.»","english":"Bring them, and put the priests of the Lord to death, because their hand is with David, and because they knew that he was fleeing, and they did not reveal it to my ear. Amnon seized his sister, and said to her, \"Come, lie with me.\" And she said to him, \"No, my brother, do not do this folly.\" And he did not listen to her, and he was stronger than she, and he humbled her, and lay with her. And after this Amnon hated her with a very great hatred. And Amnon said to her, \"Rise up, and go.\" And Tamar said to him, \"No, my brother, for the last evil is greater than the first which you have done to me—to send me away.\" And Amnon did not listen to her voice. Absalom made a feast, and commanded his servants, saying, \"Watch, and when the heart of Amnon is glad with wine, and I say to you, 'Strike him, and put him to death,' do not fear.\" And the servants of Absalom did to Amnon as he commanded them. For three things the earth is shaken, and the fourth it cannot bear: if a servant reigns, and a fool is filled with food, and if a maidservant casts out her own mistress, and a hateful woman if she obtains a good husband.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":799,"ref":"p799","source":"ΤΙΤΛ. Δʹ. –Περὶ Χριστιανισμοῦ, καὶ τῆς ἐξ ἐθνῶν Ἐκκλησίας. «Καλέσω τὸν οὐ λαόν μου λαόν μου, καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην.» «Εὐφράνθητι, ἔρημος διψῶσα· ἀγαλλιάσθω ἡ ἔρημος, καὶ ἀνθείτω ὡς κρῖνον, καὶ ἐξανθήσει· καὶ ὑλοχαρήσει.» «Ἔδωκα ἐν τῇ ἐρήμῳ ὕδωρ, καὶ ποταμοὺς, ποτίσαι τὸ γένος μου τὸ ἐκλεκτὸν, τὸν λαόν μου, ὃν περιεποιησάμην, τὰς ἀρετάς μου διηγεῖσθαι.» «Ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν· ηὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν. Εἶπα, Ἰδού εἰμι, τῷ ἔθνει, οἳ οὐκ ἐκάλεσάν μου τὸ ὄνομα.» «Εὐφράνθητι, στεῖρα, ἡ οὐ τίκτουσα· ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου, μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.» «Τοῖς δουλεύουσί μοι κληθήσεται ὄνομα καινὸν, ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς. Εὐλογήσουσι τὸν Θεὸν τὸν ἀληθινόν.» «Εὐλογήσει με ὁ λαός μου, ὃν περιεποιησάμην τὰς ἀρετάς μου ἐξηγεῖσθαι.» «Ὑμεῖς ἐστε γένος ἐκλεκτὸν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγέλλητε τοῦ ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς. Οἱ ποτὲ οὐ λαὸς, νῦν δὲ λαὸς Θεοῦ· οἱ οὐκ ἐλεημένοι, νῦν δὲ ἐλεηθέντες.» «Ἀγαπητοὶ, νῦν Θεοῦ τέκνα ἐσμὲν, καὶ οὔπω ἐφανερώθη, τί ἐσόμεθα. Οἴδαμεν δὲ, ὅτι ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ἁψόμεθα αὐτὸν καθώς ἐστι.» Χριστιανὸς","english":"TITLE 4. – Concerning Christianity, and the Church from the Gentiles. \"I will call my people who were not my people, and her who was not beloved, beloved.\" \"Rejoice, thirsty desert; let the desert exult, and let it blossom as a lily, and it shall flourish; and it shall rejoice with trees.\" \"I have given water in the desert, and rivers, to give drink to my chosen race, my people whom I have acquired, to declare my virtues.\" \"I became manifest to those who did not ask for me; I was found by those who did not seek me. I said, 'Behold, I am here,' to the nation that did not call upon my name.\" \"Rejoice, barren woman who does not bear; break forth and cry out, you who do not travail, because many are the children of the desert, more than of her who has a husband.\" \"To those who serve me a new name shall be called, which shall be blessed upon the earth. They shall bless the true God.\" \"My people shall bless me, whom I have acquired to recount my virtues.\" \"You are a chosen race, a royal priesthood, a holy nation, a people for acquisition, that you may proclaim the virtues of him who called you into his marvelous light. Those who once were not a people, but now are the people of God; those who had not obtained mercy, but now have obtained mercy.\" \"Beloved, now we are children of God, and it has not yet been revealed what we shall be. But we know that if it is revealed, we shall be like him, because we shall see him as he is.\" A Christian","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":800,"ref":"p800","source":"ἑαυτοῦ ἐξουσίαν οὐκ ἔχει, ἀλλὰ τῷ Θεῷ σχολάζει. Τὸ ἔργον τοῦ Χριστιανοῦ οὐδέν ἐστιν ἄλλο, ἢ τὸ μελετᾷν ἀποθνήσκειν. Καθόλου ὁ Χριστιανὸς ἠρεμίας, καὶ ἡσυχίας, καὶ γαλήνης, καὶ εἰρήνης οἰκεῖός ἐστιν. Χριστιανοῦ ἀνδρὸς μὴ τὸ σχῆμα ἀποδέχου, ἀλλὰ τῆς ψυχῆς τὸ φρόνημα.\n\nΤΙΤΛ. Εʹ. –Ὅτι χρὴ μᾶλλον φοβεῖσθαι Θεὸν ἢ ἀνθρώπους. «Ἐφοβήθησαν αἱ μαῖαι τὸν Θεὸν, καὶ οὐκ ἐποίησαν καθὰ συνέταξεν αὐτοῖς ὁ βασιλεὺς Αἰγύπτου, καὶ ἐζωογόνουν τὰ ἄῤῥενα.» «Ἀπεκρίθη Βαλαὰμ, καὶ εἶπεν τοῖς ἄρχουσι Βαλάκ· Ἐὰν δῷ μοι Βαλὰκ πλήρη τὸν οἶκον αὐτοῦ ἀργυρίου καὶ χρυσίου, οὐ δυνήσομαι παραβῆναι τὸ ῥῆμα τοῦ Κυρίου τοῦ Θεοῦ, τοῦ ποιῆσαι αὐτὸ μικρὸν ἢ μέγα ἐν τῇ διανοίᾳ μου.» «Εἶπεν Ἀμεσίας τῷ ἀνθρώπῳ τοῦ Θεοῦ· Καὶ τί ποιήσω τὰ ἑκατὸν τάλαντα ἃ ἔδωκα τῇ δυνάμει Ἰσραήλ; Καὶ εἶπεν ὁ ἄνθρωπος τοῦ Θεοῦ· Ἔστι τῷ Κυρίῳ δοῦναί σοι πλείονα τούτων. Καὶ διεχώρισεν Ἀμεσίας τῇ δυνάμει τῇ ἐλθούσῃ πρὸς αὐτὸν ἀπὸ Ἐφραῒμ ἀπελθεῖν εἰς τὸν τόπον αὐτῶν.» Σχόλ. Ἀμεσία τοῦ βασιλέως ἑκατὸν χιλιάδας μισθωσαμένου ἀπὸ Ἰσραὴλ, καὶ δεδωκότος ἑκατὸν τάλαντα ἀργυρίου, ὁ προφήτης Κυρίου ἐλθὼν, εἴρηκεν αὐτῷ μὴ λαβεῖν τοὺς μισθωθέντας εἰς συμμαχίαν ἐπὶ πόλεμον. Καὶ περιφρονήσας τῶν ἑκατὸν ταλάντων, Θεῷ ἐπείσθη, καὶ νίκην αὐτῷ ὑπακοὴ προεξένησεν. «Εἶπον οἱ πρεσβύτεροι πρὸς Σουσάνναν· Ἰδοὺ αἱ θύραι τοῦ παραδείσου κεκλεισμέναι, καὶ οὐδεὶς θεωρεῖ ἡμᾶς· καὶ ἐν ἐπιθυμίᾳ σού ἐσμεν. Διὸ συγκατάθου ἡμῖν, καὶ γενοῦ μεθ' ἡμῶν. Εἰ δὲ μὴ, καταμαρτυρήσομέν σου, ὅτι ἦν μετὰ σοῦ νεανίσκος, καὶ διὰ τοῦτο ἐξαπέστειλας τὰ κοράσια ἀπὸ σοῦ.","english":"He has no authority over himself, but belongs wholly to God. The work of a Christian is nothing other than to practice dying. In general, a Christian is a man of stillness, quiet, calm, and peace. Do not accept the outward appearance of a Christian man, but the disposition of his soul.\n\nTITLE 5. – That one ought to fear God rather than men. \"The midwives feared God, and did not do as the king of Egypt commanded them, and they kept the male children alive.\" \"Balaam answered and said to the rulers of Balak: If Balak should give me his house full of silver and gold, I shall not be able to transgress the word of the Lord my God, to do it, small or great, in my mind.\" \"Amaziah said to the man of God: And what shall I do with the hundred talents which I gave to the army of Israel? And the man of God said: The Lord is able to give you more than these. And Amaziah separated the army that had come to him from Ephraim, to depart to their own place.\" Note. When Amaziah the king had hired a hundred thousand from Israel and had given a hundred talents of silver, the prophet of the Lord came and told him not to take those hired for alliance in war. And despising the hundred talents, he was persuaded by God, and obedience procured him the victory beforehand. \"The elders said to Susanna: Behold, the doors of the garden are shut, and no one sees us; and we are in desire for you. Therefore consent to us, and be with us. But if not, we shall testify against you, that a young man was with you, and for this reason you sent the maidens away from you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":801,"ref":"p801","source":"Καὶ ἀπεστέναξε Σουσάννα, καὶ εἶπεν· Στενά μοι πάντοθεν. Ἐάν τε γὰρ τοῦτο πράξω, θάνατός μοί ἐστιν· ἐάν τε μὴ πράξω, οὐκ ἐκφεύξομαι τὰς χεῖρας ὑμῶν. Αἱρετόν μοί ἐστιν μὴ πράξασαν ἐμπεσεῖν εἰς τὰς χεῖρας ὑμῶν. ἢ ἁμαρτεῖν ἐνώπιον Κυρίου.» «Ἀπεκρίθησαν οἱ τρεῖς παῖδες τῷ βασιλεῖ, λέ γοντες· Οὐ χρείαν ἔχομεν ἡμεῖς περὶ τοῦ ῥήματος τούτου ἀποκριθῆναί σοι. Ἔστι γὰρ ὁ Θεὸς ἡμῶν ἐν οὐρανοῖς, ᾧ ἡμεῖς λατρεύομεν, δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου τοῦ πυρὸς τῆς καιομένης· καὶ ἐκ τῶν χειρῶν σου, βασιλεῦ, ῥύσεται ἡμᾶς.» «Μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα, τὴν δὲ ψυχὴν ἀποκτεῖναι μὴ δυναμένων. Φοβήθητε μᾶλλον τὸν δυνάμενον τὴν ψυχὴν καὶ τὸ σῶμα ἀπολέσαι ἐν γεέννῃ.» «Ἀποκριθεὶς Πέτρος, καὶ οἱ ἀπόστολοι, εἶπον Πειθαρχεῖν δεῖ Θεῷ μᾶλλον, ἢ ἀνθρώποις.» «Ἄρτι γὰρ ἀνθρώπους πείθω, ἢ τὸν Θεόν; ἢ ζητῶ ἀνθρώποις ἀρέσκειν; εἰ ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἤμην.»\n\nΣΤΟΙΧΕΙΟΝ Ψ.\n\nΤΙΤΛ. Αʹ. –Περὶ ψεύδους καὶ συκοφαντίας.","english":"And Susanna sighed and said, \"I am hemmed in on every side. For if I do this, it is death to me; and if I do not do it, I shall not escape your hands. It is preferable for me, without having done it, to fall into your hands than to sin before the Lord.\" \"The three young men answered the king, saying, 'We have no need to answer you concerning this matter. For our God is in the heavens, whom we serve; he is able to deliver us from the burning fiery furnace; and from your hands, O king, he will rescue us.'\" \"Do not fear those who kill the body but are not able to kill the soul. Rather fear the one who is able to destroy both soul and body in Gehenna.\" \"Peter answered, with the apostles, 'It is necessary to obey God rather than men.'\" \"For am I now persuading men, or God? Or am I seeking to please men? If I were still pleasing men, I would not be a servant of Christ.\"\n\nLetter Ψ.\n\nTitle 1. — On falsehood and slander.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":802,"ref":"p802","source":"«Ἐκάλεσεν ἡ γυνὴ τοὺς ὄντας ἐν τῇ οἰκίᾳ αὐτῆς, καὶ εἶπεν αὐτοῖς, λέγουσα· Εἰσήνεγκεν ἡμῖν παῖδα Ἑβραῖον, ἐμπαίζειν ἡμῖν. Εἰσῆλθε γὰρ πρός με λέγων, Κοιμήθητι μετ' ἐμοῦ. Καὶ ἐβόησα φωνῇ· ἐν δὲ τῷ ἀκοῦσαι αὐτὸν ὅτι ὕψωσα τὴν φωνήν μου, καὶ ἐβόησα, καταλιπὼν τὰ ἱμάτια αὐτοῦ παρ' ἐμοὶ, ἐξῆλθεν ἔξω.» «Οὐ ψεύσεσθε, οὐδὲ μὴ συκοφαντήσῃ ἕκαστος τὸν πλησίον αὐτοῦ.» «Οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ.» «Ἐὰν καταστῇ μάρτυς ἄδικος κατὰ τοῦ ἀνθρώπου καταλέγων αὐτοῦ ἀσέβειαν, καὶ στήσονται δύο ἄνθρωποι, οἷς ἐστιν ἐν αὐτοῖς ἀντιλογία ἔναντι Κυρίου, καὶ ἔναντι τῶν ἱερέων, καὶ ἔναντι τῶν κριτῶν, οἳ ἂν ὦσιν ἐν ταῖς ἡμέραις ἐκείναις· καὶ ἐξετάσουσιν οἱ κριταὶ ἀκριβῶς, καὶ ἰδοὺ μάρτυς ἄδικος ἐμαρτύρησεν ἄδικα· ἀντέστη κατὰ τοῦ ἀδελφοῦ αὐτοῦ· καὶ ποιήσετε αὐτῷ ὃν τρόπον ἐπονηρεύσατο ποιῆσαι τῷ ἀδελφῷ αὐτοῦ, καὶ ἐξαρεῖτε τὸ πονηρὸν ἐξ ὑμῶν αὐτῶν· καὶ οἱ ἐπίλοιποι ἀκούσαντες φοβηθήσονται.»","english":"The woman called those who were in her house and said to them, \"A Hebrew servant was brought in to us to mock us. For he came in to me saying, 'Lie with me.' And I cried out with my voice; and when he heard that I raised my voice and cried out, he left his garments with me and went out.\" \"You shall not lie, nor shall each one slander his neighbor.\" \"You shall not bear false witness against your neighbor with a false testimony.\" \"If an unjust witness stands against a man, accusing him of impiety, then two men shall stand, who have a dispute between them before the Lord, and before the priests, and before the judges who are in those days; and the judges shall examine carefully, and behold, an unjust witness has testified unjustly; he has risen up against his brother; and you shall do to him as he wickedly intended to do to his brother, and you shall remove the evil from among yourselves; and the rest, when they hear, shall be afraid.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":803,"ref":"p803","source":"«Ἐνετείλαντο νηστείαν, καὶ ἐκάθισαν τὸν Ναβουθὲ ἐν ἀρχῇ τοῦ λαοῦ, καὶ εἰσῆλθον δύο ἄνδρες υἱοὶ παρανόμων, καὶ κατεμαρτύρησαν αὐτοῦ κατέναντι τοῦ λαοῦ λέγοντες· Ηὐλόγησεν Θεὸν καὶ βασιλέα. Καὶ ἐξήγαγον αὐτὸν ἔξω τῆς πόλεως, καὶ ἐλιθοβόλησαν αὐτὸν ἐν λίθοις, καὶ ἀπέθανεν.» «Ἀπολεῖς πάντας τοὺς λαλοῦντας τὸ ψεῦδος.» «Ἐξολοθρεύσει Κύριος πάντα τὰ χείλη δόλια.» «Λαλῶν ἄδικα, οὐ κατεύθυνεν ἐνώπιον τῶν ὀφθαλμῶν μου.» «Ὃς ἐρείδεται ἐπὶ ψεύδεσιν, οὗτος ποιμανεῖ ἀνέμους· ὁ δὲ αὐτὸς διώξεται ὄρνεα πτερωτά.» «Βδέλυγμα Κυρίου χείλη ψευδῆ.» «Ὁ ἐνεργῶν θησαυρίσματα γλώσσῃ ψευδεῖ, μάταια διώκει, καὶ ἔρχεται ἐπὶ παγίδος θανάτου.» «Γλῶσσα ψευδὴς μισεῖ ἀλήθειαν.» «Μάταιον λόγον καὶ ψευδῆ μακρὰν ποίησον ἀπὸ σοῦ.» «Μάρτυς ψευδὴς ἀπολεῖται.» «Μὴ ἴσθι μάρτυς ψευδὴς ἐπὶ σὸν πολίτην.» «Ἧ συκοφαντία περιφέρει σοφὸν, καὶ ἀπολεῖ τὴν καρδίαν εὐτονίας αὐτοῦ.» «Στόμα τὸ ψευδόμενον ἀναιρεῖ ψυχήν.» «Ὅρκον ψευδῆ μὴ ἀγαπᾶτε· διότι ταῦτα ἐμίσησα, λέγει Κύριος παντοκράτωρ.» «Ἀναστάντες οἱ δύο πρεσβύτεροι ἐν μέσῳ τοῦ λαοῦ, ἔθηκαν τὰς χεῖρας ἐπὶ τὴν κεφαλὴν Σουσάννας. Ἡ δὲ κλαίουσα ἀνέβλεψεν εἰς τὸν οὐρανόν. Εἶπαν δὲ οἱ πρεσβύτεροι· Περιπατούντων ἡμῶν ἐν τῷ παραδείσῳ μόνων, εἰσῆλθεν αὕτη μετὰ δύο παιδισκῶν, καὶ ἀπέλυσεν τὰς παιδίσκας, καὶ ἀπέκλεισεν τὰς θύρας τοῦ παραδείσου. Καὶ ἦλθε πρὸς αὐτὴν νεανίσκος, ὃς ἦν κεκρυμμένος, καὶ ἀνέπεσεν μετ' αὐτῆς. Καὶ ἐπίστευσεν ἡ συναγωγὴ τοῖς πρεσβυτέροις τοῦ λαοῦ καὶ κριταῖς, καὶ κατέκρινον αὐτὴν ἀποθανεῖν. Ἀνεβόησε δὲ Σουσάννα φωνῇ μεγάλῃ, καὶ εἶπεν·","english":"They proclaimed a fast, and set Naboth at the head of the people, and two men, sons of the lawless, came in and testified against him before the people, saying, 'He blessed God and the king.' And they brought him outside the city and stoned him with stones, and he died.\" \"You will destroy all who speak falsehood.\" \"The Lord will destroy all deceitful lips.\" \"He who speaks unjust things did not set them straight before my eyes.\" \"He who leans upon lies, this man will shepherd the winds; and he himself will pursue winged birds.\" \"Lying lips are an abomination to the Lord.\" \"He who works at treasuring up with a false tongue pursues vain things, and comes upon the snare of death.\" \"A false tongue hates the truth.\" \"Put a vain and false word far from you.\" \"A false witness will perish.\" \"Do not be a false witness against your fellow citizen.\" \"Sycophancy carries a wise man around and will destroy the heart of his vigor.\" \"A mouth that lies takes away a soul.\" \"Do not love a false oath; for these things I have hated, says the Lord Almighty.\" \"The two elders rose up in the midst of the people and laid their hands on the head of Susanna. And she, weeping, looked up to heaven. And the elders said, 'While we were walking alone in the garden, this woman came in with two maids, and she sent the maids away and shut the doors of the garden. And a young man came to her, who was hidden, and reclined with her.' And the synagogue believed the elders of the people and the judges, and they condemned her to die. But Susanna cried out with a loud voice and said,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":804,"ref":"p804","source":"Ὁ Θεὸς ὁ αἰώνιος, ὁ τῶν κρυπτῶν γνώστης, σὺ ἐπίστασαι ὅτι ψευδῆ μου κατεμαρτύρησαν.» «Μὴ ἀροτρία ψεῦδος ἐπ' ἀδελφῷ σου· μὴ φίλῳ τὸ ὅμοιον ποίει. Μὴ θέλε ψεύδεσθαι πᾶν ψεῦδος· ὁ γὰρ ἐνδελεχισμὸς αὐτοῦ οὐκ εἰς ἀγαθόν.» «Μῶμος πονηρὸς ἐν ἀνθρώπῳ ψεῦδος.» «Ἀπὸ ἀκαθάρτου τί καθαρισθήσεται; καὶ ἀπὸ ψευδοῦς τί ἀληθεύσει;» «Αἱρετὸν κλέπτης, ἢ ὁ ἐνδελεχίζων ψεύδει· ἀμφότεροι ἀπώλειαν κληρονομήσουσιν.» «Ἀνήρ τις Ἀνανίας ὀνόματι σὺν Σαπφείρῃ τῇ γυναικὶ αὐτοῦ ἐπώλησαν κτῆμα, καὶ ἐνοσφίσατο ἀπὸ τῆς τιμῆς, συνειδυίας καὶ τῆς γυναικός.» «Πᾶν ψεῦδος ἐκ τῆς ἀληθείας οὐκ ἔστιν.» «Ἐχθρὸς ὑμῶν γέγονα ἀληθεύων ὑμῖν.» Οὔτε ἐν δικαστηρίοις, οὔτε ἐν ταῖς ἄλλαις πράξεσιν ἐπιτήδειον τὸ ψεῦδος τοῖς τὴν ὀρθὴν ὁδὸν καὶ ἀληθῆ προελομένοις τοῦ βίου. Ἔσχατος ὅρος τῆς πονηρίας ἐστὶ τὸ ψεῦδος. Ἔοικέ πως ὁ λόγος, ἐπειδὰν ἅπαξ τῆς ἀληθείας παρενεχθῇ, εἰς πολλὰς καὶ ἐπικινδύνους ἀτοπίας ἐμφέρεσθαι. Ἡ τῆς ἀληθείας ἀπόπτωσις, ἀορασία ἐστὶ διανοίας καὶ τύφλωσις. Τὸ μὲν ἀληθὲς ἓν, τὸ δὲ ψεύδεσθαι πολυσχιδές. Τὸ ψεῦδος ὑπεραίρεται· ἡ πρὸς ἀλλήλους πίστις ἀπέφυγεν· ἡ ἀλήθεια τὴν γῆν κατέλιπεν· οἱ συκοφάνται τὸ ψεῦδος πιπράσκουσιν, ἀλλήλους ψευδόμενοι· τοὺς ὅρκους ἀνήλωσαν, εἰς τὸ ὀμνύειν καὶ μόνον τὸν Θεὸν ἐπιστάμενοι. Αἱ οὐκ ἀληθεῖς δόξαι διὰ μυρίων ψευδολογιῶν βαδίζουσαι, μίαν καὶ τὴν αὐτὴν τῆς ἑαυτῶν κατηχήσεως οὐκ ἔχουσι διήγησιν. ΤΙΤΛ. Βʹ. –Περὶ ψιθυριστῶν.","english":"God, the eternal, the knower of hidden things, you know that they testified falsely against me. Do not plow falsehood against your brother; do not do the like to a friend. Do not wish to lie any lie, for its continuance is not for good. An evil blemish in a man is a lie. From what is unclean, what shall be cleansed? And from what is false, what shall be true? A thief is preferable to one who persists in a lie; both will inherit destruction. A certain man named Ananias, with Sapphira his wife, sold a possession and kept back part of the price, his wife also being privy to it. Every lie is not of the truth. I have become your enemy by telling you the truth. Neither in courts of law nor in other affairs is lying suitable for those who have chosen the right and true path of life. The last limit of wickedness is the lie. The account seems somehow, once it has been diverted from the truth, to be carried into many and dangerous absurdities. The falling away from truth is blindness of mind and darkening. The true is one, but lying is many-branched. The lie is exalted; faith toward one another has fled; truth has left the earth; slanderers sell the lie, deceiving one another; they have done away with oaths, knowing to swear by God alone. False opinions, walking through countless falsehoods, do not have one and the same account of their own instruction. TITLE 2. — Concerning Whisperers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":805,"ref":"p805","source":"«Μολύνει τὴν ἑαυτοῦ ψυχὴν, ὁ ψιθυρίζων, καὶ οὗ ἐὰν παροικήσῃ, μισηθήσεται.» «Ψίθυρον καὶ δίγλωσσον καταράσασθαι. Πολλοὺς γὰρ εἰρηνεύοντας ἀπώλεσεν.» «Μὴ κληθῇς ψίθυρος, καὶ τῇ γλώσσῃ σου μὴ ἐνέδρευε.» ΣΤΟΙΧΕΙΟΝ Ω. Περὶ ὥρας καὶ ἡμέρας θανάτου, καὶ τῆς ἐξόδου ἡμῶν· καὶ ὅτι χρὴ ἡμᾶς εὐτρεπίζεσθαι πρὸς αὐτὴν, καὶ ἐν ᾧ δεῖ λαμβάνειν τὴν μετάστασιν. «Τίς ἐστιν ἄνθρωπος, ὃς ζήσεται, καὶ οὐκ ὄψεται θάνατον;» «Ἑτοίμαζε εἰς τὴν ἔξοδον τὰ ἔργα σου, καὶ παρασκευάζου εἰς τὸν ἀγρόν.» «Καθὼς ἐξῆλθεν ἀπὸ γαστρὸς μητρὸς αὐτοῦ γυμνὸς, ἐπιστρέψει τοῦ πορευθῆναι ὡς ἥκει, καὶ οὐδὲν λήψεται ἐν μόχθῳ αὐτοῦ, ἵνα πορευθῇ ἐν τῇ χειρὶ αὐτοῦ· καί γε τοῦτο πονηρὰ\n\nἀῤῥωστία· ὥσπερ γὰρ παρεγένετο, οὕτω ἀπελεύσεται. Καὶ τίς ἡ περισσεία αὐτοῦ ᾗ μοχθεῖ εἰς ἄνεμον; Καί γε πᾶσαι αἱ ἡμέραι αὐτοῦ ἐν σκότει, καὶ ἐν πένθει, καὶ ἐν παροξυσμῷ, καὶ θυμῷ πολλῷ, καὶ ἀῤῥωστίᾳ, καὶ χολῷ.» «Πατέρες ἡμῶν καὶ οἱ προφῆται ποῦ εἰσι; μὴ τὸν αἰῶνα ζήσονται;» «Μία πάντων εἴσοδος εἰς τὸν κόσμον, ἔξοδός τε ἴση.» «Ἐν πᾶσι τοῖς ἔργοις σου μιμνήσκου τὰ ἔσχατά σου, καὶ εἰς τὸν αἰῶνα οὐ μὴ ἁμαρτήσῃς.» «Μνήσθητι ὅτι θάνατος οὐ χρονιεῖ, καὶ διαθήκη ᾅδου οὐκ ἀπεκαλύφθη σοι.» «Μνήσθητι τὰ ἔσχατά σου, καὶ παῦσαι ἐχθραίνων.» «Μὴ εὐλαβοῦ κρῖμα θανάτου. Μνήσθητι προτέρων σου καὶ ἐσχάτων· τοῦτο κρῖμα παρὰ Κυρίου πάσῃ σαρκί· καὶ τί ἀπαναίνῃ ἐν εὐδοκίᾳ Ὑψίστου; Εἴτε δέκα, εἴτε ἑκατὸν, εἴτε χίλια ἔτη·","english":"He who whispers slanders defiles his own soul, and wherever he sojourns he will be hated. Curse the whisperer and the double-tongued man, for he has destroyed many who were at peace. Do not be called a whisperer, and do not lie in wait with your tongue. LETTER Ω. Concerning the hour and day of death, and our departure; and that we ought to prepare ourselves for it, and in what manner we must receive our translation. Who is the man who shall live and not see death? Prepare your works for the departure, and make ready for the field. As he came out naked from his mother's womb, so shall he return to go as he came, and he shall take nothing for his toil, that he may carry it in his hand; indeed this also is a grievous affliction; for as he came, so shall he depart. And what is his abundance for which he toils into the wind? Indeed all his days are in darkness, and in mourning, and in provocation, and in great anger, and in sickness, and in bile. Our fathers and the prophets, where are they? Shall they live forever? There is one entrance for all into the world, and an equal exit. In all your works remember your last end, and you will never sin. Remember that death does not delay, and the covenant of Hades has not been revealed to you. Remember your last end, and cease from enmity. Do not fear the judgment of death. Remember your former and your latter things; this is the judgment from the Lord upon all flesh; and why do you refuse in the good pleasure of the Most High? Whether ten, or a hundred, or a thousand years—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":806,"ref":"p806","source":"οὐκ ἔστιν ἐν ᾄδῃ ἐλεγμὸς ζωῆς.» «Ἐν συντελείᾳ ἀνθρώπου ἀποκάλυψις ἔργων αὐτοῦ.» «Γρηγορεῖτε, ὅτι οὐκ οἴδατε τὴν ἡμέραν, οὐδὲ τὴν ὥραν, ἐν ᾗ ὁ Υἱὸς τοῦ ἀνθρώπου ἔρχεται.» «Ἔστωσαν ὑμῶν αἱ ὀσφύες περιεζωσμέναι, καὶ οἱ λύχνοι καιόμενοι. Καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν, πότε ἀναλύσει ἐκ τῶν γάμων· ἵνα ἐλθόντος καὶ κρούσαντος, εὐθέως ἀνοίξουσιν αὐτῷ. Μακάριοι οἱ δοῦλοι ἐκεῖνοι, οὓς ἐλθὼν ὁ Κύριος εὑρήσει γρηγοροῦντας. Ἀμὴν λέγω ὑμῖν, ὅτι περιζώσεται, καὶ ἀνακλινεῖ αὐτοὺς, καὶ παρελθὼν διακονήσει αὐτοῖς. Καὶ ἐὰν ἔλθῃ ἐν τῇ δευτέρᾳ φυλακῇ, καὶ ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ, καὶ εὕρῃ οὕτως, μακάριοί εἰσιν οἱ δοῦλοι ἐκεῖνοι. Τοῦτο δὲ γινώσκετε, ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται, ἐγρηγόρησεν ἂν, καὶ οὐκ ἂν ἀφῆκεν διορυγῆναι τὸν οἶκον αὐτοῦ. Καὶ ὑμεῖς οὖν γίνεσθε ἕτοιμοι, ὅτι ᾗ ὥρᾳ οὐ δοκῆτε, ὁ Υἱὸς τοῦ ἀνθρώπου ἔρχεται.» Προσήκει τὸν ἀρχόμενον τοῦ βίου ἐν ὀφθαλμοῖς ἔχειν τὴν τελευτήν. Μηδείς σε ἐξαπατάτω κενοῖς λόγοις. Ἐπιστήσεται γάρ σοι αἰφνίδιος ὄλεθρος, καὶ ἡ καταστροφὴ ὁμοίως καταιγίδι παρέσται, ἡνίκα ἂν ἐκλείπωσιν αἱ τοῦ ζῇν ἀφορμαί· ἀπορία δὲ πάντοθεν καὶ θλίψις ἀπαραμύθητος, ἀπειρηκότων μὲν ἰατρῶν, ἀπειρηκότων δὲ τῶν οἰκείων, ὅτε τῷ πυκνῷ ἄσθματι καὶ ξηρῷ συνεχόμενος, πυρετοῦ λάβρου διακαίοντος τὰ ἔνδον καὶ ὑποσμήχοντος, καὶ στενάξεις μὲν ἀπὸ μέσης καρδίας, τὸν δὲ συλλυπούμενον οὐχ εὑρήσεις· καὶ φθέγξῃ μέν τι λεπτὸν καὶ ἀδρανὲς, ὁ δὲ ἀκούων οὐκ ἔσται· πᾶν δὲ τὸ λαλούμενον παρὰ σοῦ, ὡς παραφροσύνη καταφρονήσεται.","english":"There is no reproof of life in Hades. \"At a man's end, his works are revealed.\" \"Watch, for you do not know the day, nor the hour, in which the Son of Man comes.\" \"Let your loins be girded about, and your lamps burning. And be like men waiting for their own lord, when he will return from the wedding; so that when he comes and knocks, they may open to him immediately. Blessed are those servants whom the Lord, when he comes, will find watching. Amen I say to you, that he will gird himself, and make them recline, and passing by will serve them. And if he comes in the second watch, and comes in the third watch, and finds them so, blessed are those servants. But know this, that if the master of the house had known at what hour the thief was coming, he would have watched, and would not have allowed his house to be broken into. And you therefore, be ready, for at an hour you do not expect, the Son of Man comes.\" It is fitting for one who is beginning life to keep the end before his eyes. Let no one deceive you with empty words. For sudden destruction will come upon you, and the overthrow will be present like a squall, whenever the resources for living fail; and there will be perplexity from every side and inconsolable affliction, when physicians have given up, and relatives have given up, when you are gripped by frequent and dry gasping, while a fierce fever burns and scrapes away at what is within, and you will groan from the midst of your heart, but you will not find one to grieve with you; and you will utter something faint and feeble, but there will be no one to hear; and everything spoken by you will be despised as madness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":807,"ref":"p807","source":"Ἴσως καὶ ἰατρὸς ὑπισχνεῖται ὥρας, καὶ σεαυτὸν οὐκ ἀπογινώσκεις διὰ τὸ φύσει φιλόζωον· ὁ δὲ θάνατος παρέστηκεν· οἱ ἀπάγοντες κατεπείγουσιν. Τίς ὁ ἐξαιρούμενος; Θεὸς ὁ καταφρονηθείς; Ἀλλ' εἰσακούσεται τότε; σὺ γὰρ αὐτοῦ νῦν εἰσακούεις. Προθεσμίαν δώσει; καλῶς γὰρ ἐχρήσω τῇ δεδομένῃ. Νὺξ βαθεῖα, καὶ νόσος βαρεῖα, καὶ ὁ βοηθῶν οὐδαμοῦ· ὁ ἐφεδρεύων τῷ κλήρῳ, ἕτοιμος, πάντα πρὸς τὸ αὐτοῦ χρήσιμον διοικούμενος. Ἄπρακτος ὁ ποιῶν τὰ βουλεύματα. Εἶτα περιβλεψάμενος ὧδε καὶ ὧδε, καὶ ἰδὼν τὴν περιεστῶσάν σε εἰρήνην, τότε αἰσθήσῃ τῆς ἀβουλίας· τότε στενάξεις τὴν ἄνοιαν, εἰς οἷον καιρὸν ἐταμιεύσω τὴν ἐντολήν· ὅτε ἡ μὲν γλῶσσα παρεῖται, ἡ δὲ χεὶρ ὑπότρομος, κλονουμένη ταῖς συνολκαῖς, ὡς μήτε φωνῇ, μήτε γράμματι σημᾶναι τὴν γνώμην. Διδάσκει ἡμᾶς ὁ Κύριος, μὴ καταμελεῖν τῶν ἀναγκαίων, ἀλλὰ πρὸ καιροῦ παρεσκευασμένους τῆς ζωῆς τὰ ἐφόδια, ἐν τῇ ἑτοιμασίᾳ τῆς καρδίας ἀναμένειν τοῦ νυμφίου τὴν παρουσίαν. Αἱ φρόνιμοι γὰρ, φησὶ, παρθένοι διὰ τοῦ ἔχειν ἐν ταῖς λαμπάσι τὸ ἔλαιον, συνεισῆλθον τῷ νυμφίῳ· αἱ δὲ μωραὶ, διὰ τὸ ἀνέτοιμον αὐτῶν, τῆς χαρᾶς τοῦ νυμφῶνος ἠλλοτριώθησαν. Οὐ φιλοπονεῖς περὶ σεαυτὸν, ἄνθρωπε; Οὐκ ἐν τῷ παρόντι αἰῶνι προαποτίθεσαι τὰς τοῦ μέλλοντος ἀναπαύσεις, πρὸς τὸ ὑπόδειγμα τοῦ μύρμηκος ἀποβλέψας, ὃς ἐν τῷ θέρει τὴν χειμέριον τροφὴν ἑαυτῷ θησαυρίζει· καὶ οὐχ ᾧ μήπω πάρεστι τὰ τοῦ χειμῶνος λυπηρὰ, διὰ ῥᾳθυμίαν παραπέμπει τὸν χρόνον, ἀλλὰ σπουδῇ τινι ἀπαραιτήτῳ πρὸς τὴν ἐργασίαν ἑαυτὸν κατατείνει, ἕως ἂν τὴν ἀρκοῦσαν τροφὴν ἐναπόθηται τοῖς ταμείοις;","english":"Perhaps a physician too promises a time, and you do not despair of yourself because of your natural love of life; but death is at hand, and those who lead you away are urgent. Who is the one who will rescue you? God, whom you have despised? But will he listen then? For you do not listen to him now. Will he grant a delay? For you made good use of the one given. Deep night, and severe illness, and no helper anywhere; the one who lies in wait for the lot, ready, managing everything for his own advantage. The one who forms plans is without effect. Then, looking around here and there, and seeing the peace that surrounds you, you will then perceive your folly; then you will groan over your senselessness, at what a time you stored up the commandment; when the tongue is paralyzed, and the hand trembling, shaken by convulsions, so that neither by voice nor by writing can it make known its thought. The Lord teaches us not to neglect what is necessary, but to prepare the provisions of life beforehand, and in the readiness of the heart to await the coming of the bridegroom. For the wise virgins, he says, because they had oil in their lamps, went in with the bridegroom; but the foolish ones, because of their unpreparedness, were alienated from the joy of the bridal chamber. Do you not labor for yourself, O man? Do you not in the present age lay up beforehand the rests of the age to come, looking to the example of the ant, which in summer stores up winter food for itself; and does he not, though the sorrows of winter are not yet present, through laziness let the time pass by, but with some inexorable zeal strain himself to the work, until he stores up sufficient food in his storehouses?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":808,"ref":"p808","source":"Μακαρία ψυχὴ, ἡ νυκτὸς καὶ ἡμέρας μηδεμίαν ἄλλην μέριμναν στρέφουσα, ἢ πῶς ἐπὶ τῆς μεγάλης ἡμέρας, καθ' ἣν πᾶσα ἡ κτίσις\n\nπεριστήσεται τῷ κριτῇ, τὰς εὐθύνας τῶν πεπραγμένων ἀποδιδοῦσα. Ὁ γὰρ ἐκείνην τὴν ἡμέραν καὶ τὴν ὥραν πρὸ ὀφθαλμῶν τιθέμενος, καὶ ἀεὶ μελετῶν τὴν ἐπὶ τοῦ ἀπαραλογίστου κριτηρίου, ὁ τοιοῦτος, ἢ οὐδὲν, ἢ παντελῶς ἐλάχιστα ἁμαρτήσεται, διότι τὸ ἁμαρτάνειν ἡμῖν κατὰ ἀπουσίαν τοῦ θείου φόβου γίνεται. Ὧ δ' ἂν ἐναργὴς παρῇ τῶν ἀπαιτουμένων ἡ προσδοκία, οὐδένα καιρὸν δώσει τοῖς τοιούτοις ὁ σύνοικος φόβος εἰς ἀβουλήτους πράξεις ἢ ἐνθυμήσεις ἐκπίπτειν. Ἀνόνητα μεταγινώσκει τις ἐπὶ ταῖς τελευταίαις ἀναπνοαῖς, ἡνίκα εὐγνώμων τῶν ἑαυτοῦ κριτὴς διὰ τὸ ἐκεῖ δικαστήριον. Πείθομαι σοφῶν λόγοις, ὅτι ψυχὴ πᾶσα, καλή τε καὶ θεοφιλὴς, ἐπειδὰν τοῦ συνδεδεμένου λυθεῖσα σώματος ἐντεῦθεν ἀπαλλαγῇ, εὐθὺς μὲν ἐν συναισθήσει καὶ θεωρίᾳ τοῦ μένοντος αὐτὸν καλοῦ γενομένη, ὅτε τοῦ ἐπισκοτοῦντος ἀποκαθαρθέντος, ἢ οὐκ οἶδα ὅ τι καὶ λέγειν χρὴ, θαυμασίαν τινὰ ἡδονὴν ἥδεται, καὶ ἀγάλλεται, καὶ ἡδέως χωρεῖ πρὸς τὸν αὐτὸν δεσπότην, ὥσπερ τι δεσμωτήριον χαλεπὸν τὸν ἐνταῦθα βίον ἀποφεύγουσα, καὶ τὰς περικειμένας ἀποσεισαμένη πέδας, ὑφ' ὧν τὸ τῆς διανοίας πτερὸν καθείλκετο, καὶ οἷον ἤδη τῇ φαντασίᾳ καρποῦται τὴν ἀποκειμένην. Ἔκδεξαι τὴν διάλυσιν, ὥσπερ προθεσμίαν ἀναγκαίας ἐλευθερίας, καὶ τοῦ ἡδέως πρὸς τὰ ἑξῆς μεταβήσεσθαι, ἔνθα οὐκ ἔστιν ἄωρος, οὐδὲ πρεσβύτης, ἀλλὰ πάντες τὴν πνευματικὴν ἡλικίαν τέλειοι. Ἀεὶ μὲν ἐργάζοιο τὴν σωτηρίαν· Καιρὸς δὲ δὴ μάλιστα τοῦ βίου λύσις.","english":"Blessed is the soul that turns over no other care night and day than how, on the great day when all creation shall stand before the judge, it may render the accounts of what has been done. For the one who sets that day and hour before his eyes, and always meditates on the judgment at the impartial tribunal, such a one will either not sin at all, or sin very little indeed, because sinning comes to us through the absence of the divine fear. But where the expectation of what is demanded is vivid, the fear that dwells with him will give no occasion for such a one to fall into unwanted deeds or thoughts. One repents to no profit in his last breaths, when he is a fair judge of his own deeds because of that tribunal there. I am persuaded by the words of the wise, that every soul, both good and beloved of God, when it is released from the body bound to it and departs from here, immediately comes to awareness and contemplation of the good that awaits it, when what obscured it has been cleansed away—or I do not know what one should even say—and it rejoices with a wondrous pleasure, and exults, and gladly journeys to its own master, fleeing this life here as though a harsh prison, and shaking off the shackles that were wrapped around it, by which the wing of the mind was dragged down, and as if already in imagination it enjoys the good laid up for it. Await the dissolution as a fixed term of necessary freedom, and of passing gladly to what comes next, where there is neither one untimely nor an old man, but all are perfect in spiritual age. Always work out your salvation; but the time for it is especially the release of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":809,"ref":"p809","source":"Τὸ γῆρας ἦλθεν, ἔξοδον κήρυξ βοᾷ· Πᾶς εὐτρεπίζου· πλησίον γὰρ ἡ κρίσις. Βίου τὸ κέρδος, ἐκβιοῦν καθ' ἡμέραν. Τίς οὐκ οἶδεν τὸ αἴνιγμα τῆς θείας Γραφῆς τῆς λεγούσης, διὰ θυρίδων εἰσεληλυθέναι τὸν θάνατον; Τὰς γὰρ αἰσθήσεις, δι' ὧν ἐκκαλύπτουσα ἡ ψυχὴ πρὸς τὰ ἔξω πράγματα, τῶν κατὰ γνώμην ἀντιλαμ βάνεται, θυρίδας ἡ Γραφὴ προσηγόρευσεν· ἃς ὁδοποιεῖν τῷ θανάτῳ τὴν εἴσοδον ὁ λόγος φησίν. Ἑτοιμάζου πρὸς τὰ λυπηρὰ, καὶ κερδανεῖς τὰ πλείονα.\n\nἌνθρωποι μὲν γὰρ πέρας τιμωριῶν εἶναι νομίζουσι τὸν θάνατον· ἐν δὲ τῷ θείῳ δικαστηρίῳ μόγις οὕτως ἐστὶν ἀρχή.","english":"Old age has come; the herald cries out, \"Departure! Let everyone make ready, for the judgment is near. The gain of life is to live it out day by day.\" Who does not know the riddle of the divine Scripture that says death has entered through the windows? For the senses, through which the soul, uncovering itself, reaches out to external things and grasps those that accord with its will, Scripture has called windows; and the word says that these make a path for death's entrance. Prepare yourself for sorrows, and you will gain the greater things.\n\nFor men think death is an end of punishments; but in the divine court it is scarcely even a beginning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}